Sadhin tehi kumáréhi Dásakatthérasantiké, pabbajja upaṣampajja ugganhi piṭakattayań,
Khinasawasahassassa thérasissagaṇassa só ahósi pitakadhárissa jeṭṭhakó Sónakó yati.
Ahósi Siggawó náma puré Páțalinámuké pańṇawá machchatanayo aṭṭhárasa-samótu só.
Pásáésu wasantísu chhaladdha utusátusu amachchaputtań ádáya Chaṇḍawajjin sahayakań,
Purisánań dasadhéhi satéhi pariwáritó, gańtwána Kukkuṭárámań Sónakatthéra maddasuń ;
Samapatti samápańnań nisińnań sanwutindriyań wandité nálapantań tań ṇatwá sanghamapuchchhi tań.
"Samapatti samápanná nálapantiti?" áha té, "kathańnúwuṭṭhahantiti wuṭṭá" áhansu bhikkhawó,
“Pakkósanaya Satthussa, sanghapakkósan áyacha, yathákálaparichchhédá, áyukkhaya wasénacha,
"Wutthahantiti," watwána; tésań diswápanissayań páhésuń sanghawachana; wutthaya satahiń agá.
Kumáró puchchhi "kin, bhanté, nálapittháti!" áha só, "bhunjimhabhunji tabbanti," "áha; bhojétha nó "? api.
Aha “amhádisé játé sakká bhójayituń” iti : mátá pitu anunṇáya só kumárótha Siggawó.
Chandawajjicha té pańcha satáni purisápicha pabbajitwápasampajja Sónatthérassa santiké.

“?

Dásako as well as with his disciples, overjoyed, he solicited to be admitted into the priesthood. He replied thus: "Ask thy superiors (first.)" The young chieftain Sónako, having fasted for three days, and obtained the consent of his parents to enter into the priesthood, returned. Together with these noble companions, becoming a priest, then an "upasampada," in the fraternity of the théro Dásako, he acquired a knowledge of "pitakattaya."

This Sónako became the superior of a fraternity of a thousand théros, who had overcome the dominion of sin, and acquired a perfect knowledge of the "pitakattaya.” In the city of Patili, there was one Siggavo aged eighteen years, the son of the minister (Siriwadhó), highly gifted with wisdom. He had three palaces for his residences, adapted for all the seasons of the six irtús. Bringing with him his friend Chandawajji, the son of a minister, and attended by a retinue of five hundred men, having repaired to Kukkutaráma wihare, they saw there the théro Sónako, seated absorbed in the "samapatti" mcditation, with the action of his senses suspended. Perceiving that he was silent while he bowed to him, he questioned the priests on this point. These priests replied, "Those absorbed in the samápatti meditation, do not speak." He then asked of these informants," Under what circumstances does he rise (from his meditation)?" Replying, "He rises at the call of the divine teacher: at the call of the priesthood: at the termination of the period previously resolved on: at the approach of death" and observing their predestined conversion, they (the priests) set forth the call of the priesthood. He (Sónako) rising, departed from hence. The young chief addressing Sónako, asked: "Lord, why art thou silent?" "Because," replied he, " I am partaking of that which I ought to partake." He thereupon rejoined, "Administer the same to me." "When thou hast become one of us, it will be permitted thee to partake of it." Thereupon the chief's Siggavo and Chandawajji and their retinue of five hundred, obtaining the consent of their parents, repaired to the fraternity of the théro Sónako, and being admitted into the priesthood

Upajjháyantiké yéwa té duwé pitakattayan uggahétwáwa káléṇa chhalabhinnan pápunińsucha.
Natwá Tissassa paṭisandhin; tató pabhuti Siggawó théró sósattawassáni tań gharań upasankami.
“Gachchhati” wachanamattampi sattawassáni nólabhi: alattha aṭṭhamé wassé gachchháti ” wachanań “tahin.”
Tań nikkhamantań pawisantó diswá Moggalibráhmaṇó “kinchiladdhań gharé nóti?” puchchhi: “ámáti“ sóbrawi
Gharań gantwána puchchhitwá dutiyé diwasé, tató musáwádéna niggańnihi thérań gharamupágatań.
Thérassa wachanań sutwa, só pasannamanó dijó attanó pákaténassa nichchan bhikkhań pawattayi,
Kaménassa pasidinsu sabbépi gharamánusá: bhojápési díjó nichchań nisídápiya tań gharé.
Ewań kaména, gachchhanté kálé, solasawassikó, ahu, Tissakumáró; só tiwédá dadhi páragó.
Théró kathasamuṭṭhánań hessatéwanti tań gharé ásanáni nadassési ṭhapetwá mánawásanań.
Brahmalóká ágatattá suchikámo ahósi só, tasmá só tassa pallankań wásaitwá lagiyati.
Annásanań apassantó thité théró sasambhamó tassa tań ásanan tassa panņapėsi gharé janó.
Diswa tatha nisinnań tań ágammácharíyantiká, kujjahitwá mánawó wáchań pharusáya udírayi.

became upasampada priests. These two, residing with the priest-superior who had ordained them, having acquired a perfect knowledge of the "pitakattaya," in due course attained the mastery of the six departments of doctrinal knowledge.

This théro Siggavo, perceiving (by inspiration) the conception of Tisso; during seven years from that date repaired (constantly for alms) to the dwelling in which (he the brahman was conceived.) For that period of seven years, even the word "begone" had not been addressed to him. In the eighth year, at length, he was told (by a slave girl) "Depart hence."

The brahman Moggali, who was returning home, observing him departing, inquired, "Hast thou received any thing at our house?" "Yes," he replied. Going to his house, and having ascertained (that nothing had been given ;) on the second day, when the priest visited the dwelling, he upbraided him for his falsehood. Having heard the théro's explanation, (that he only alluded to the slave's reproach, "Depart hence,") the brahman pleased thereat, gave alms to him constantly from the meal prepared for himself. By degrees all the inmates of that house became attached to him. The brahman himself, having made him also an inmate of the house, constantly fed him. In this manner time passed away, and the youth Tisso attained his twentieth year, and succeeded in traversing the ocean of the trivéhedo (of the brahmans.)

The théro (knowing by inspiration) that a discussion would be produced thereby, (by a miracle) rendered all the seats in the house invisible, reserving only the carpet of this young brahman devotee.

As he had descended from the brahma lóka world, he was scrupulously rigid in preserving his personal purity. On this account he (always) folding his carpet, hung it up. Not finding any other seat, while the thero was standing, the people in the house in great confusion, spread for him that carpet of his. The young brahman, on returning from his preceptor, seeing him so seated, enraged, addressed him in opprobrious language.

The théro replied, "Young brahman, what knowledge dost thou possess?" The youth

Théró, “mánawa, kiń mantań jánásíti ?" tamabbrawi: taméwa puchchhań thérassa pachchárochési mánawó.
Jánámíti paținṇa té théré thérań apuchchhi só gantiṭṭhánáni wédésu tassa thérótka wiyákari.
Gahatṭhoyéwa théró só wédapáragató ahu, nabbyákareyya kiń tassa pabhinna patisambhidó.

"Yassa chittan upajjati, nanirujjhati: tassa chittan nirujjhassati, nuppajjissati: yassawápana chittań,
nirujjhissati, nuppajjissati, nanirujjhatí, ti.”

Tań chitta yamaké puchchhi, puchchhi, théró wisáradó, andhakárówiya ahu, tassa só tamawócha só.
"Bhikkhu kónamamantóti ?” “buddhamantóti" sobbrúwi: "déhíti wutté ?" “no wésadhárinó dammitań” iti.
Mátá pitúhi nunṇató mantatthaya sapabbají, kammaṭṭhanamadá théró pabbajetwa yatha rahań.
Bhawanan anuyunjanto, achiréna mahámati sotápatti phalań pattó théró natwána tań tathá.
pesési Chandawajjissa thérasantikamuggahan.

Upasampadayitwa tań kálé só Siggawó yati winayan uggahápési puna sésaddwayampicha.
Tató só Tissa daharó árabhitwá wipassanań, chhalabhinṛó áhu, kálé thérabháwancha pápuni.

instantly retorted the same question on the théro. When the théro was in the act of replying, "I do possess knowledge," he interrogated the said théro on the abstruse passages of the "vehédos." The théro instantly explained them.

This théro was thus, even while sojourning in the domicile of a layman, accomplished in the "vehédos." Having attained the perfection of sacerdotal sanctity (in the buddhistical creed) why should he not be able to explain them?

"An idea is conceived in the mind of some (rahat saint) which does not vanish from it: (nevertheless) the idea of that individual will vanish (on his attaining nibbuti), and will not be regenerated. Again, the idea of some other person shall vanish, shall not be regenerated, and yet it does not vanish."*

The thero of perfect self-possession called on the youth for the solution of this paradoxical question on the operations of the mind. He became, as it were, involved in perfect darkness, and inquired of him, "Priest, what parable is this?" He replied, "Buddho's parable." On his exclaiming "Impart it to us;" he rejoined, "Only to those do I impart it who have assumed our garb." Obtaining the permission of his parents, he entered into the priesthood for the sake of this parable. The théro having initiated him into the priesthood, he imposed on him, according to the orthodox rules, the task of duly qualifying himself.

This superlatively gifted person having attained that qualification, in a short time arrived at the sanctification of "sotápatti." The théro having ascertained that fact, dispatched him, for the purpose of being instructed, to the théro Chandawajji.

In due course, the priest Siggavo having made him an upasampada, taught him the "vinaya;" subsequently the other two branches of religion. Thereafter the youth Tisso attaining the "vipassanan" sanctification, acquired the mastery of the six

This passage is interpreted in various ways with the aid of circumlocution. The above is only intended as a literal translation, with the additions sanctioned by the commentary.

Atiwa pákato asi chandówa suriyówa só ; kó tassa wáchá manni, Sambhuddhassa wachówiya ?
Moggali putta théródayó niṭṭhitó.

Ekáhań uparájá só addakkhi migawań gató, kilán manté migéranņé diswa, étań wichintayi :

Migápi éwań kílanti áraṇṇe tinagóchará: nakílissanti kiń bhikkhú sukháhárawihárinó ?“
Attanó chintitań ranno áróchési gharan gató: saṇṇápétuntu sattáhan rájjan tassa adási, só.
“Anubhósi, imań rajjań, sattáhantu, kumáraka: tató tań ghátayissámi :" ichcháwócha mahípati,
Aháti tamhi sattáhé“ twan kénási kisó iti ?” “ maraṇassa bhayénáti” wutté : rájáha tań puna,
· Sattá háhań maríssanti twań nakílí : imé kantan kílissanti yati, táta, sadá maraṇasańņino "
Ichchéwań bhátará wuttó, sásanasmin pasídi só; káléna migawań gantwá thérań addakkhi sanṇatań,
Nissinnań rukkhamúlasmiń só Mahádhummarakkhitań, sálasákháya nágéna wíjántamanásawań.
“Ayań théró wiyáhampi pabbajja Jinasásané, wiharissankadá ranņé ?” iti chintayi mánawó.
Tkéró tassa pasádatthań, uppamitwa wiháyasá, gantwá Asókárámassa pokkharanyó jalé thító ;
Akásé thapayitwána chiwaráni waráni só, ógáhitwá pokkharaṇin gattáni parisinchatha,

branches of doctrinal knowledge, and ultimately he was elevated to a théro. He became as celebrated as the sun and moon. Who has heard his eloquence, without considering it the eloquence of the supreme Buddho himself!

The matters concerning the théro Moggali concluded.

The sub-king (Tisso) on a certain day, at an elk hunt, saw in a forest, a herd of elk sporting. Observing this, he thus meditated: "Elks, browsing in a forest, sport. Why should not priests lodged and fed comfortably in wihares, also amuse themselves?" Returning home he imparted this reflection to the king, who conferred the sovereignty on him for seven days to solve this question,-addressing him thus: "Prince, administer this empire for seven days: at the termination of that period I shall put thee to death." At the end of the seventh day, he inquired of him, "From what cause hast thou become so emaciated?" when he answered, " From the horror of death." The monarch thereupon rejoined, "My child, thou hast ceased to take recreation, saying to thyself,-'in seven days I shall be put to death.' These ministers of religion are incessantly meditating on death; how can they enter into frivolous diversions?"

He who had been thus addressed by his brother, became a convert to that religion. After the lapse of some time, going to an elk hunt, he perceived seated at the foot of a tree, and fanned by an elephant with the bough of a sal tree, the théro Mahádhammarakkhito, perfect in piety, having overcome the dominion of sin. The royal youth indulged in this reflection: "When shall I also, like unto this théro, initiated into the priesthood, be a dweller in the forest?"

The théro, to incline his heart (to the faith), springing aloft, and departing through the air, alighted on the surface of the tank of the Asókarámo temple; and causing his robes to remain poised in the air, he dived into the tank, and bathed his limbs.

K

Tań iddhin uparójá só diswátíwa pasidiya “ajjéwa pabbajissanti” buddhimákáti buddhimá.
Upasankamitwá rájánan pabbajjań yáchi sálaro. Niwárétu masakkontó, tamádáya mahípati,
Mahatá pariwáréna wiháramagamá sayan: pabbaji só Mahádhammarakkhitatthérasantiké.
Saddhiń ténéwa chatu satan sahassáni narápicha, anu pabbajitánantu gananánań nawijjati.
Bháginéyyó narindassa Aggibrahmátiwissutó akósi ranno dhitáya Sanghamittáya sámikó.
Tassá tassa sutóchápi Sumano námanúmako yáchitwa sópi rájánań uparájéna pabbaji.
Uparájassa pabbajjá tassásókassa rájinó chatuthé ási wassamhi mahájanahitódaya.
Tatthéwa upasampannó sampanna upanissayó ghatentó uparájá só chhalabhinnó rahá ahu.
Wiháré té samáraddhé sabbé sabbapurésupi sádhukań tihi wasséhi niṭthápésuń manóramé.
Thérassa Indaguttassa kammálhit!háyakassatu iddhiyáchásu niṭṭhási Asókaramasawhayó.
Jinéna paribhuttésu thanésucha, tahin, tahin, chétiyáni akárési ramaníyáni bhúpati.
Puréhi chaturásíti sahasséhi samantató, lékhé ékáham ánésuń wiháré niṭṭhitá íti.
Lékhé sutwá, mahárájá, mahátéjiddhiwikkamó, kátu, kámo sakinyéwa sabbá ráma mahúmahań,

The superlatively wise sub-king upon seeing this miracle, overjoyed thereat, resolved within himself, "This very day will I be ordained a priest." Repairing to the king, the zealous convert supplicated for permission to become a priest. Unwilling to obstruct his wish, the sovereign, conducting him himself, with a great concourse of attendants, proceeded to the temple. He (the under king) was ordained by the théro Mahádhammarakkhito. On the same occasion with himself, one hundred thousand persons (were ordained.) There is no ascertaining the number of those who became priests from his example.

The renowned Aggibráhma was the son-in-law of the king, being the husband of Sanghamitta the sovereign's daughter. Her and his son, prince Sumano, having obtained the sanction of the king, was ordained at the same time as the sub-king.

It was in the fourth year of king Asóko's reign that, for the spiritual happiness of the people, the ordination of the sub-king took place. In the same year this sub-king, gifted with wisdom, became upasampadá; and exerting himself, by virtue of his former piety, became sanctified with the six supreme attributes.

All these individuals in different towns, commencing the construction of splendid wihares, completed them in three years. By the merit of the théro Indagutto, and of that of the undertaker of the work, the wihare called Asókarámo was also completed in that time. At the places at which the vanquisher of the five deadly sins had worked the works of his mission, the sovereign caused splendid dágobas to be constructed. From eighty four thousand cities (of which Pupphapura) was the centre, dispatches were brought on the same day, announcing that the wihares were completed. Having heard these dispatches read, the glorious, the superlatively gifted, the victorious sovereign having resolved on having a great festival of offerings at all the temples at the same moment, caused to be published by beat of drums, through the capital,-"On the seventh day