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MAY, 1884.)
MISCELLANEA.
151
reign of King Vattagamani, 88-76 B. c. (see my Introduction to the Dhammapada, Sacred Books of the East, vol. X, p. xiii). Secondly, even if Upáli wrote a copy of the Vinaya-pitaka it is not likely that that identical copy should have been carried to China. Thirdly, the process of adding one dot at the end of every year during 975 years is extremely precarious.
Still, on the other hand, there was nothing to induce a Chinese Buddhist to invent so modern a date as 485 B.c. for the council held immediately after Buddha's death. It runs counter to all their own chronological theories, and even the writer himself seems to express surprise that he should find himself so much nearer to the age of Buddha than he imagined. Let scholars accept the tradition for what it is worth. Whatever their conclusions may be they will all be grateful to Mr. Bunyiu Nanjio for having brought this curious tradition to their knowledge. For the present, and till we get new materials, I feel in. clined to agree with my friend Prof. Bühler, when in his Three New Edicts of Asoka (Ind. Ant. vol. VI, p. 154), he says: "For all practical purposes, the date for the Nirudna 477-78 B.C., fixed by Prof. Max Müller, by Gen. Cunningham, and others, is perfectly sufficient. The new inscriptions show that it cannot be very far wrong. The two outside termini for the beginning of Chandragupta's reign are 321 B.C. on the one side, and 310 B.C. on the other. For this reason, and because the Ceylonese date for the beginning of the Mauryas, 163 A.B., must now be considered to be genuine, the Nirvana must fall between 483-82 B.C. and 472-71 B.C. If, therefore, the date 477-78 for the Nirvana should eventually be proved to be wrong, the fault cannot be more than five or six years one way or the other."
F. MAX MÜLLER.
79. Lay aside your glory and put down your pride, and remember your grave; for thither you will go, and as you have sowed so will you reap, and as you have judged so will you be judged, and as you have given now so will you receive hereafter.
80. To seek too much gain is injurious to the mind.
81. Weakness of the eyes does not injure when the eyes of the mind are bright.
82. Life is wasted by the pleasures of hope.
83. The suspicion of a wise man is truer than the knowledge of a fool.
84. The victory of generous men is forgiveness, benevolence, and humanity, but that of the ignoble pride, insolence, and revenge.
85 Satan carries away the victory from him whom his own anger conquers.
86. To injure the weak is the height of injustice.
87. To injure those who submit to the command of another is the greatest sin.
88. To injure a benefactor is the greatest reproach.
89. The injustice of a man in this world is a proof of his misery in the next.
90. He errs in his benevolence who confers it". on the unworthy.
91. He is acting against himself who rests content with this vanishing house (i.e. life), by substituting it for that which endures.
92. The goodness of man consists in this, that he keep himself from forbidden things and hasten
THE PROVERBS OF ALI BIN TALEBL. Translated by K. T. Best, M.A., M.R.4.8.,
Principal, Guzerat College.
Continued from p. 124. 72. To be always wishing and never contented is the worst poverty.
73. The worst gift is that which is preceded by procrastination and followed by rebukes.
74. Take counsel before you apply your mind to anything and look carefully before you proceed.
75. Good advice keeps us from falling. 26. The friend of a fool is exposed to calamity.
77. Guard your fidelity from doubt, for doubt corrupta faith, as salt spoils honey.
78. To be silent until you are compelled to speak is better than to speak until you are told to be silent.
93. He becomes a sharer of exhilarating joy who turns away from the blandishments of the w
94. You ought to pay attention to another life, then this world will be of little value.
95. You ought to use the advice of others, for this is the part of circumspection.
96. You should pay attention to sincere friends, for they are an ornament in prosperity and a help in adversity.
97. When poverty comes to an extremity there will be relief.
98: When poverty comes the virtues of men are shown.
99. In a time of public tumult the prudence of men is manifested.
100. When death threatens, the frustration of hopes appears.
101. I wonder at him who doubts about God when he sees His creatures.
102. I wonder at him who searches for a lost animal, and meanwhile lets his soul wander away without seeking for it.
103. Knowledge without action is like a bow without a string.
