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(64)

　　Tishya

"

　　312½

253

　　233

　　100

　　 68

(60)

　　Mahendra

273

　　253

"

　　193

80

　　 40

　　282 (284)

　　 If we test the dates of this table by the length of time assigned to each patriarchate, we find that Upâli ruled thirty years, from Buddha”s death, 477 to 447; Dâsaka fifty years. To Saunaka forty-four years are assigned, instead of forty-seven, owing to a fault pointed out before; and to Siggava fifty-two years, or fifty-five^[1] instead of fifty. Tishya”s patriarchate is said to have lasted sixty-eight years, which agrees with previous statements.

　　 Lastly, the years of the death of the six patriarchs, as fixed according to the reigns of the kings of Magadha, agree extremely well.

　　 Upâli died in the sixth year of Udâyi, i.e. 453 - 6 = 447 B.C.

　　 Dâsaka died in the eighth year of Sisunâga, i.e. 405 - 8 = 397 B.C.

　　 Saunaka died in the sixth year of the Ten, i.e. 359 - 6 = 353 B.C., showing again the difference of three years.

　　[1. The combined patriarchates of Saunaka and Siggava are given as 99 by the Dîpavamsa.]

　　p. xlv

　　 Siggava died in the fourteenth year of Kandragupta, i.e. 315 - 14 = 301 B.C.

　　 Tishya died in the twenty-sixth or twenty-seventh year of Asoka, i.e. 259 - 27 = 233 B.C.

　　 This general and more than general agreement between dates taken from the history of the kings and the history of the patriarchs leaves on my mind a decided impression of a tradition which, though not strictly historical, in our sense of the word, represents at all events the result of such enquiries as could be made into the past ages of Buddhism at the time of Asoka. There are difficulties in that tradition which would certainly have been avoided, if the whole chronology had been simply made up: but there is no doubt a certain method too perceptible throughout, which warns us that we must not mistake a smooth chronology for solid history.

THE TITLE OF DHAMMAPADA.

　　 The title of Dhammapada has been interpreted in various ways. It is an ambiguous word, and has been accepted as such by the Buddhists themselves. Dhamma has many meanings. Under one aspect it means religion, particularly the religion taught by Buddha, the law which every Buddhist should accept and observe. Under another aspect dhamma is virtue, or the realisation of the law.

　　 Pada also has many …

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