Translation of the Bhabra Inscription, by Professor Wilson.

Piyadasi, the King, to the venerable Assembly of Magadha, commands the infliction of little pain and indulgence to animals.

It is verily, however, I proclaim, to what extent my respect and favour (are placed) in Buddha, and in the Law, and in the Assembly.

Whatsoever (words) have been spoken by the divine Buddha, they have all been well said, and in them verily I declare that capability of proof is discovered; so that the pure law (which they teach) will be of long duration, as far as I am worthy (of being obeyed).

For these I declare are the precepts of the Law of the principle discipline (Vináya), having overcome the oppressions of the Aryas and future perils, (and refuted) the songs of the Munis, the Sútras of the Munis, (the practices) of inferior ascetics, the censure of a light world, and (all) false doctrines.

These things, as declared by the divine Buddha, I proclaim, and I desire them to be regarded as the precepts of the Law.

And that as many as there may be, male and female mendicants, may hear and observe them, as well also as male and female followers (of the laity).

These things I affirm, and have caused this to be written (to make known to you) that such will be my intention.

APPENDIX II.

BUDDHIST CHRONICLES.

THE Buddhist Chronicle, known as the Mahawanso, comprises all the historical data at present available respecting the ancient kingdom of Magadha, excepting what has been deduced from Greek writers. It is prefaced by some genealogical matter, which is apparently of small importance. It really commences with the accepted date of the death of Gótama Buddha in B.C. 543; and is brought to a conclusion, as far as Magadha is concerned, at the death of Asoka in B.C. 288. According to tradition, the chronicles of Magadha, together with the Buddhist scriptures generally, were carried from Magadha to Ceylon about three centuries before Christ, by Mahinda, the son of Asoka, and were translated by him from Páli into Singhalese. Seven centuries afterwards, namely, in the fifth century of the Christian era, Mahánáma, an uncle of the reigning king of Ceylon, compiled the Mahawanso, or "great genealogies," from the materials then in existence, which may have included those brought by Mahinda. About the same time Buddaghosa, a Buddhist monk of Burma, proceeded to Ceylon, and procured copies of the Buddhist chronicle and scriptures, and carried them back to his own country. The subject matter of the chronicles

This is the date fixed in the Mahawanso calculating from the era commencing with the death of Gótama. Some scholars have assumed that there is a mistake of sixty years, because it was not Asoka who was a contemporary of Alexander of Macedon, but Chandragupta (i. e. Sandrokottos) the grandfather of Asoka. As, however, it is just possible that Chandragupta and Asoka are one and the same person, there seems no reason for the forcible introduction of a period of sixty years into the chronicle.

2 The original Páli text of the Mahawanso, with an English translation and an Introductory Essay, was published by the Hon. George Turnour. Quarto. Ceylon, 1837. The most important portion of the commentary of Buddhaghosa

compiled by Mahánáma and Buddhaghosa are nearly identical. There may be some slight discrepancies as regards the dates of particular reigns, but in all essentials the story is the same.

The century in which Mahánáma and Buddhaghosa compiled their chronicles is of considerable importance in the history of Buddhism. The great expansion of Buddhism in the reign of Asoka and his successors had been followed by a re-action. Whilst Buddhaghosa was proceeding from Burma to Ceylon, Fah-Hian and other pilgrims were making their way from China to India to collect similar copies of the sacred books for the edification of the Chinese. It may therefore be inferred that in the fifth century of the Christian era the spirit of reform was abroad in the Buddhist world, having for its object the re-establishment of a purer doctrine and discipline by a reference to more authentic copies of the law.

As regards the sacred books or scriptures of the Buddhists, some information has already been exhibited in the form of notes, but it may be convenient, for the sake of reference, to briefly indicate their character in the present place. The canon of the Buddhists is known as the Tri-pitaka, or three baskets. The first basket contains the books on Vinaya, or discipline. The second basket contains the Sútras or discourses of Buddha, which comprise both religion and morality, and are called Dharma, or the law. The third basket comprises Buddhist metaphysics, and is known as Abidharma, or by-law.

The Buddhist chronicles, which form more immediately the subject of the present essay, may be considered under three heads, namely: the reign of Asoka; the three Synods; and the chronicles of Magadha generally from the death of Gótama Buddha to the death of Asoka.

is incorporated in the "Life or Legend of Gaudama," by Bishop Bigaudet. Rangoon, 1866. Professor Max Müller has reviewed the literary history of these chronicles in "Chips from a German Workshop," vol. i.; and in his Introduction to Buddhaghosa's Parables. The object of the present essay is simply to ascertain by a critical analysis how far the data embodied in the chronicle may be regarded as historical.

I. REIGN OF ASOKA, B.C. 325 to 288.

The most salient portion of the Buddhist chronicles is that which refers to the reign of Asoka. Indeed if there is any period respecting which a Buddhist annalist would be desirous of furnishing the fullest and most authentic details, it would be the reign of this particular sovereign. Asoka was the reputed grandson of Sandrokottos or Chandragupta. He was the hero saint of Buddhist tradition. He is generally identified with Raja Priyadarsi, and this identification. may be accepted, for the measures which are recorded in the chronicles bear a grotesque resemblance to those which were promulgated in the edicts. So far, then, the monkish compiler must have been familiar with the leading events recorded in the edicts. Consequently a comparison of the chronicles with the edicts ought to dispose of their claim to be believed.

It

The most striking event in the edicts, and the one most likely to be preserved in tradition, was the proclamation against the slaughter of animals for food or sacrifice. affected the daily lives and established usages of millions, whilst it was attended with a pomp and ceremony which were calculated to create a lasting impression. But the episode of the death of Gótama Buddha from eating too much roast pork, plainly indicates that in the age in which the Buddhist scriptures were compiled such an authoritative prohibition as that involved in the great proclamation would be regarded with disfavour; and that attempts would be made to weaken its force, or disguise it altogether. Accordingly the compiler of the Buddhist chronicle refers to the proclamation recorded in the edict, but ascribes it to another and a very different origin. Asoka, it is said, had ordered eighty-four thousand viháras or monasteries to be constructed

The term "reputed grandson" is here used advisedly. It will appear hereafter that there is reason to believe that the names Sandrokottos and Asoka are applied to the same individual.

See ante, page 142.

as a memorial of Gótama Buddha's sermons, which are said to have been the same in number. After three years these viharas were all completed at the same time; and despatches were received by the Rajas on the same day from eighty-four thousand different cities, on announcing the happy consummation. Asoka is said to have been so overjoyed at these glad tidings that he at once proclaimed a great festival throughout the empire, which was to be celebrated with extraordinary pomp and rejoicings, and at which the people were to present alms and offerings to the priesthood to the utmost of their means. It is impossible to say how far this legend may be referred to Asoka. A description of the cultivation of the field of happiness at Prayága seems to have been grafted on to the myth; and the whole account is so confused and garbled as to be utterly unreliable.

5

Another important edict was the one which provided medical attendance for all sick persons and animals. This again has been manipulated into a pious fable by the priestly selfishness of the compiler. Asoka is said to have been informed that a holy monk had died from lack of medicine. In his deep sorrow he caused four great reservoirs to be constructed, one at each of the four gates of the city; and ordered them to be filled with medicine, saying:-"Let medicines be furnished every day for the priesthood." Here again the legend is so monstrous, that it may be dismissed without any further consideration.

The most interesting event, however, to the modern reader is a statement in the Buddhist chronicles that Asoka sent out numerous missionary monks to preach the religion of Buddha to the surrounding countries; and it is a relief to find a legend which bears an element of authenticity. Indeed this reference to Buddhist missionary operations approximates more nearly to the truth than any other which is recorded in these annals. The names of the missionaries are given, but it would be useless to repeat them, as they would convey no ideas, nor awaken any associations, and

5 Compare Mahawanso, chap. v.

6 See ante, page 275.

7 Mahawanso, chap. v., page 37.