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Purabhirin charápési “sattamé diwasé iló subbárámamaho hótu sabbadésésu ékadá :"
from hence, throughout all the kingdoms in the empire, let there be a great festival of offerings held on the same day. Throughout the empire, at the distance of each yójana, let there be great offerings bestowed. Let there be decorating of the roads to villages as well as temples. In all the wihares, let almsgiving to the priesthood be kept up in every respect, as long as practicable, and liberally as means will allow. At those places, decorated with festoons of lamps and garlands of flowers in various ways, and joyous with every description of music, let a great procession be celebrated. And let all persons duly prepared by a life of righteousness, listen to the doctrines of the faith; and let innumerable offerings be made on that day."
Accordingly, in all places, all persons, in all respects, as if they were the felicitous Déwaloka heavens, each surpassing the other, bestowed offerings.
On that day, the king, decorated with all the insignia of royalty, and surrounded by his ministers mounted on clephants and horses, with all the pomp and power of state, proceeded, as if cleaving the earth, to the temple built by himself. Bowing down to the chief priest, he took up his station in the midst of the priesthood.
In that congregation there were eighty kotis of priests. Among them there were one hundred thousand ministers of religion who had overcome the dominion of sin. There were also ninety lacs of priestesses, of whom a thousand priestesses had overcome the dominion of sin. These sanctified persons, for the purpose of gratifying king Dhammasóko, performed a miracle for the manifestation to the world, of the truth of their religion.
On account of his former sinful conduct (in having murdered his brothers), he was known by the name of Asóko. Subsequently, on account of his pious character, he was distinguished by the name of Dhammásóko. (By the power of a miracle) he saw all the wihares situated in every direction throughout the ocean-bound Jambudipo, resplendent with these offerings. Having thus beheld these wihares, exceedingly overjoyed, he
Atiwatuṭtho té diswá sańgań puchchhi nisídiya: "kassa, bhanté, parichchágó mahásugatasásané ? " Théró Moggaliputtó só ranno paṛṇahań wiyakari: "dharamánépi Sugaté natthichági tayá samó." Tań sutwa wachanań bhiyótuṭṭhó rájá, apuchchhi tań "buddhasásanadáyádó hoti khó mádísó iti ?" Thérótu rájaputtassa Mahindassúpanissayań, tathéwa rájadhitaya Sanghamittaya pekkhiya ; Sasanassabhiwuddhincha tań hétukamawekkhiya, pachchhá bhásatha rájánań só sásanadhurandharó : “ Tádisópi maháchágr dáyákó sásanassatu pachchayaddyakóchéwa wuchchaté manujádhipa,” "Yótu puttań dhítarańwá pabbajjápési sásané; só sásánassa dáyádó hóti, nó dáyakó api.” Atha sasanaday adabháwamichchhań mahipati Mahindań Sanghamittancha thité tattra apuchchhatha: "Pabbajissatha kiń tátá, pabbajjá mahatí matá ?" pitunó wachanań sutwá pitarań té abhásiuń. "Ajjéwa pabbajissama, saché twań, déwa, ichchhasi; amhancha lábhó tumhancha pabbajjáya bhawissati.” Uparájassa pabbajjań kálató pabhutíhi, só sáchápi Aggibrahmassa, pabbajjá kata nichchhayá, Uparajjań Mahindassa dátukámópi bhúpati, tatópi adhikáy áti pabbajjańyéwa róchayi. Piyańputtań Mahindancha buddhirúpabalóditań, pabbajjápŕsi samahań Sangamittancha dhitarań. Tada wisati wassó só Máhindó rájanandakó, Sańghamittá rájadhitá aṭṭhárasasamá tadá,
inquired of the priesthood: "Lords! in the religion of the deity of felicitous advent, whose act of pious bounty has been the greatest?" The théro, the son of Moggali, answered the sovereign's inquiry; "Even in the life-time of the deity of happy advent a donor of offerings equal to thee did not exist." Hearing this announcement, the king greatly pleased, again thus inquired of him: "Can a person circumstanced as I am, become a relation of the religion of Buddho?" The théro perceiving the perfection in piety of Mahindo the son, and of Sanghamittá the daughter, of the king, and foreseeing also that it would be a circumstance tending to the advancement of the faith, this supporter of the cause of religion, thereupon thus addressed the monarch: "Ruler of men! a greater donor and benefactor to the faith even than thou art, can be called only a benefactor; but he who causes a son or daughter to be ordained a minister of our religion, that person will become not a benefactor,' but a relation' of the faith."
Thereupon, the sovereign desirous of becoming the "relation of the faith," thus inquired of Mahindo and Sanghamitta, who were present: "My children, it is declared that admission into the priesthood is an act of great merit. What (do ye decide), will ye be ordained?" Hearing this appeal of their father, they thus addressed their parent: "Lord, if thou desirest it, this very day will we be ordained. The act of ordination is one profitable equally to us and to thee." Even from the period of the ordination of the sub-king and of the Aggibráhma, he and she had been desirous of entering the priesthood. The king who had resolved to confer the office of sub-king on Mahindo, attached still more importance to his admission into the priesthood. He with the utmost pomp celebrated the ordination of his beloved son Mahindo, distinguished by his wisdom and his personal beauty, and of his daughter Sanghamittá. At that period this Mahindo, the delight of the monarch, was twenty, and the royal daughter Sanghamitta was eighteen years old. His ordination and (elevation to) the upasampadá took place
Tadahéwa ahú tassa pabbajjá upasampadá; pabbajjá sik? hadánancha tassácha tadahú ahú.
Ubhó sásanapajjótá Lańkálipópakarinó chhatthé wassé pabbajińsu Dhummásókassa rajinó.
Sa bhikkhuni chandalékha Mahindo bhikkhusuriyo Sambud lhasasanákásań té sadá sobhayuń tadá,
on the same day. Her ordination and qualification (for upasampada, not being eligible thereto at her age) also took place on the same day. The théro named Moggali, was the preceptor "upajjháyo" of the prince. The théro Mahadévo initiated him into the first order of priesthood. The théro Majjhantiko performed the "kammawáchan." In that very hall of upasampada ordination, this Mahindo, who had attained the requisites for the priesthood, acquired the sanctification of "arahat." The priestess Dhammapati became the upajjhayá, and the priestess Ayupálí the instructress of Sanghamittá. In due course she overcame the dominion of sin (by the attainment of arahat.) Both these illuminators of the religion were ordained in the sixth year of the reign of Dhammásóko, the benefactor of Lanka. The great Mahindo, the illuminator of this land, in three years learnt from his preceptor the "pitakattaya."
As the moon and sun at all times illumine the firmament, so the priestess (Sanghamitta) and Mahindo shone forth the light of the religion of Buddho.
Previously to this period, a certain pilgrim departing from Patiliputto, and while wandering in a wilderness, formed a connection with a young female kuntikinnaryá (a fabulous animal.) By her connection with him, she brought forth two children,-the elder was called Tisso, and the younger Sumitto. In due course of time, these two having entered into the priesthood under the tuition of the théro Maha Waruno, and having acquired the six perfections of religious knowledge, attained the sanctification of " arahat." Tisso, the elder, was suffering from an ulcer in his foot, occasioned by the puncture of a thorn. The younger having inquired what would alleviate him), he replied, "A palm-full of clarified butter, to be used as medicine;" but he (Tisso) interdicted his want being made known to the king; its being supplied from the allowances granted by the king to infirm priests; or that for the sake of clarified butter, he should proceed in search of it (at an unorthodox time) in the afternoon. "If in thy (orthodox forenoon) pilgrimage to beg thy (daily) alms, thou shouldst receive some clarified butter, that thon mayst bring."
"Pindayaché charań sappiń labhusé twań tamáhara" ichcháha Tissathéró só Sumittań théramuttamań.
Jálá sarírá nikkhamma nimmansań chhárikan dhahi thérassa sakalań kayań aṭṭhikánitu nó dahi,
Tat pabhuti sanghassa lábhotiwamahá ahu; pachchhá pasannách a jana yasmá lábhań pawáttayuń.
Thus the exalted théro Tisso instructed the théro Sumitto. A palm-full of clarified butter not being procurable by him in his alms-pilgrimage, a disease was engendered which could not be subdued by a hundred caldrons of clarified butter. By this very disease, the théro was brought to the close of his existence. Preaching to others on "nonprocrastination," he prepared his mind for " nibbuti." Seated, poised in the air, pursuant to his own wish, he consumed his corporeal substance by the power of flames engendered within himself, and attained "nibbuti." From the corpse of the théro flames issuing, it was converted into fleshless ashes; but they did not consume any of the bones in the whole of his corpse.
The sovereign hearing of the demise of this théro Tisso, attended by his royal retinue, repaired to the temple built by himself. The king causing these relics to be collected, and placing them on his state elephant, and having celebrated a festival of relics, he inquired of what malady he died. Having heard the particulars, from the affliction created in him, he caused to be constructed at (each of the four) gates of the city a reservoir made of white chunam, and filled it with medicinal beverage, saying, “Let there not be a scarcity of medicines, to be provided daily for the priesthood."
The théro Sumitto attained "nibbuti" while in the act of performing "chankman," (taking his walk of meditation) in the chankman hall. The world at large, in consequence of this event, became greatly devoted to the religion of Buddho. These two théros descended from the kuntikinnaryá, attained "nibbuti" in the eighth year of the reign of Asóko. Thenceforward, the advantages accruing to the priesthood were great. By every possible means the devoted populace kept up these advantages.
The heretics who had been deprived of the maintenance (formerly bestowed on them by the king), in order that they might obtain those advantages, assuming the yellow robes (without ordination), were living in the community of the priesthood. These persons,
Yathá sakuncha té wádan buddhawádóti dipayuń; yathá sakuncha kiriyań akarińsu yathá ruchiń,
whenever (they set up) a doctrine of their own, they propounded it to be the doctrine of Buddho. If there was any act of their own (to be performed), they performed it according to their own wishes (without reference to the orthodox rules.)
Thereupon, the théro, son of Moggali, of increasing piety and faith, observing this dreadful excrescence on religion, like unto a boil, and having, by examining into futurity, ascertained by his profound foresight, the period at which the excision of this (excrescence would take place ;) transferring his fraternity of numerous disciples to the charge of the théro Mahindo, he sojourned for seven years in solitude, indulging in pious meditation, at the Ahóganga mountain (beyond the Ganges), towards the source of the river.
In consequence of the numerical preponderance, and the schisms of these heretics, the buddhist priests were incapable of regulating their conduct according to the rules of the orthodox faith. From this very cause, in all the buddhistical temples in Jambudipo, the priests were incapable of observing the rites of "upósatho" and "pawáranan" for a period of seven years (as none but orthodox ministers could be admitted to those rites.)
The superlatively-gifted great king Dhammásóko, hearing of this (suspension of religious observances for seven years), dispatched a minister to the chief temple Asókoráma, with these orders: "Having repaired thither, do thou, adjusting this matter, cause the ceremony of "upósatho" to be performed by the priesthood at my temple."
This ignorant minister having repaired thither and assembled the priests, thus shouted out the commands of the sovereign: "Perform ye the ceremony of uposatho." The priesthood thus replied to the embicile minister: "We will not perform the ceremony of 'uposatho' with the heretics." The minister exclaiming, "I will have the 'uposatho' performed," with his own sword decapitated several of the théros in the order in which they sat. The thero Tisso, the younger brother of the king, perceiving this proceeding, rushing close to him (the minister), placed himself on the seat (of the thero last slaughtered). The minister recognizing that thero, repairing (to the palace) reported the whole of the