THE IDENTITY OF PIYADASI AND ASOKA. 



9 



high an authority, I am bound to avow that I see no 

 difficulty whatever in the concession. We may stop short 

 of absolute and definite proof, that Asoka enunciated his 

 edicts under the designation of Priyadasi, 4 the beloved of 

 the gods/ but all legitimate induction tends to justify the 

 association which is contested by no other enquirer." — 

 (Tumour, Lassen, Bitrnouf, Cunningham, Sykes, Max- 

 Muller, Sfc ). 



I venture to think that something like " the absolute and 

 definite proof" alluded to by Mr, Thomas may be found in 

 the Buddhist annals of Ceylon. The identification of 

 Piyadasi and Asoka, does not rest, as supposed by Professor 

 Wilson, on a single passage- of the Dipa Vanso, but the 

 fact is well known to all Buddhist nations, at least to those 

 of Ceylon 3 Burma, and Siam. 



I am happy to be able to produce a few passages from 

 Buddhist works other than the Dipa Vanso, in which the 

 name "Piyadasi " is applied to king Asoka. 



The first passage I shall quote is from Surnangala Vilasini, 

 Buddhaghosa's Commentary on the " Digha Nikaya." In 

 his Commentary on the " Maha-parinibbana Suttan," the 

 Commentator gives an account of the death, and funeral of 

 Buddha, and the division of his relics amongst the various 

 kings of India and the surrounding countries. He relates 

 moreover, that after the distribution of the relics amongst 

 the Princes of India, the main portion was deposited in a 

 *' Thupa " built of stone, and in it was also placed a golden 

 plate on which the following words were inscribed : — 



©oSdb e^eoo?s3:o cD«*&)d5dD 3D9c3e3d3— ©eso ^©o5Dj^^cc3 



"Anagate Piyadaso nanaa kuma.ro chattan ussapetva Asoko 

 Dhamma Raja bhavissati So ima dhatu)0 vittharita karissatiti." 



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