probably of Buddhist origin. But when we find that the Buddhist principle of overcoming evil by good was received, as well as its opposite, into the Hindu poem, it is clear that this lofty doctrine was by no means repugnant to the best among the Brāhmans.[1]
It is to be regretted that some writers on Buddhism have been led away by their just admiration for the noble teaching of Gotama into an unjust depreciation of the religious system of which his own was, after all, but the highest product and result. There were doubtless among the Brāhmans uncompromising advocates of the worst privileges of caste, of the most debasing belief in the efficacy of rites and ceremonies; but this verse is only one among many others which are incontestable evidence of the wide prevalence also of a spirit of justice, and of an earnest seeking after truth. It is, in fact, inaccurate to draw any hard-and-fast line between the Indian Buddhists and their countrymen of other faiths. After the first glow of the Buddhist reformation had passed away, there was probably as little difference between Buddhist and Hindu as there was between the two kings in the story which has just been told.
- ↑ Similar passages will also be found in Lao Tse, Douglas's Confucianism, etc., p. 197; Pancha Tantra, i. 247 (277)=iv. 72; in Stobæus, quoted by Muir, p. 356; and in St. Matthew, v. 44-46; whereas the Mallika doctrine is inculcated by Confucius (Legge, Chinese Classics, i. 152).
