Thérań diswá amachchó só, gantwá raṛṇo niwédayi sabbań pawattiń. Tań sutwá, játadáho mahípati,
Sighań gantwá, bhikkhusańghań puchchhi ubbiggamánasó “ewań katéna kamména kassa pápań siyá ?” iti.
Tésań apanḍitá kéchi “pápań tuyihantu;“ kéchitu “ubhinnanchátu ; " áhańsu “natthi tuyihańti" paṇḍitá,
Tań sutwána mahárajá“ samattho atthi bhikkhunó, wimatiń mé winódetwa, kátuń sásánapaggahań ?”
"Atthi Moggali puttó só Tissatthéró, rathésaha!" ichcháha sańghó rájánań rájá tatthási sádaro,
Wisuń bhikkhú sahasséna chatuhi pariwárité théré, narasahasséna amachché chaturó tathá,
Tadahéyéwa pésési attanó wachanéna só thérań ánétumé; téhi tatha wutté: anágami.

Tań sutwá, puna, aṭṭhattha, théré, machchécha pésayi, wisuń sahassa purisė; pubbéwiya anágami.
Rájá puchchhi "kathań théró ágachchéya nukhó?” iti : bhikkhu áhańsu thérassa tasságamaṇa káraṇań:
'Hohi, bhanté, upatthambhó kátuń sásanapaggahań ‘iti wutté,' mahárájá, théró éhíti só” iti
Punópi théré machchécha rájá sólasa sólasé wisuń sahassa purisé tath á watwána pésayi.
"Théró mahallakattépi nárohissati yánakań; thérań gangáya náwáya ánétháticha" abbruwi.
Gantwá té tań tuthá wóchuń; só tań sutwáwa uṭṭhahi; náwáya thérań ánésuń rájá; pachchuggamí tahiń,

occurrence to the king. Hearing this event, the king, deeply afflicted, and in the utmost perturbation, instantly repairing (to the temple), inquired of the priesthood: "By the deed thus done, on whom will the sin fall?" Among them, a portion of the ill-informed declared, "The sin is thine:" another portion announced," Both of you:" the well informed pronounced," Unto thee there is none."

On

This great king having heard these (conflicting) opinions (exclaimed), "Is there, or is there not, any priest of sufficient authority (among you) who alleviating my doubt, can restore me to the comforts of religion?" The priesthood replied to the sovereign; "O, warrior king! the théro Tisso, the son of Moggali, is such a person." The king instantly conceived a great veneration for him. On that very day, in order that the théro might be brought on his invitation, he dispatched four théros, each attended by one thousand priests; in like manner four ministers, each attended by a thousand followers. the message being delivered by these persons, (the théro) did not accept the invitation. Hearing this result to the mission, he dispatched eight théros and eight ministers, each with a retinue of one thousand followers. As in the former instance, he again declined coming. The king inquired, "What can the cause be that the théro does not come?" The priests informed him what could procure the attendance of that théro, thus: "Illustrious monarch, on sending him this message, 'Lord! vouchsafe to extend thy aid to restore me to the faith,' the théro will come."

Again another time, the king adopting that very message, sent sixteen théros and sixteen ministers, each with a retinue of a thousand persons. He thus instructed (the mission): "The théro on account of his great age will not be disposed to mount a conveyance; do ye therefore transport the théro in a vessel by the river." They having repaired thither, delivered their message. He, in the very act of hearing the message, rose. They conveyed the théro in a vessel. The king (on his approach) went out to meet him.

Jánumattań jalań rájá gahetwá dakkhiṇań karań, náwáya otarantassa thérassádá sagárawó.
Dakkhinań dakkinéyó só karań raṇnónukampakó álambitwánukampáya théró náwáya otari.

Rájá thérań nayitwána, uyánań Ratiwaddhanań thérassa pádé dhówitwá makkhetwácha nisidiya Samattha bhawań thérassa wimańsantó mahípati “daṭṭhukámó aham, bhanté, pațihíranti,“ abruwi. [chhasi ?" “Kinti?" wutté: “mahikampań,” áha: tań punaráha só “sakaláyékadésáya ?” “Tań kampań daṭṭhumich“Kó dukkaróti ?“ puchchhitwá “ékadésáyakampanań dukkaranti “ sunitwána “tań daṭṭhukámatábruwi.” Rathań, assań, manussácha, pátińchódakapúritań, théró yójanasímáya antaramhí chatuddisé,

Thapάpetwá tadangéhí sahatań yójanań mahi chalési iddhiyá tattra nisinnassacha dassayi.

Ténámachchéna bhikkhúnań maraṇénattanópicha pápassatthi natthittań thérań puchchhi mahípati,
Patichchakammań natthiti kiliṭṭhań chétańnań winá” théró bodhési rájánań, watwá “ tittira“ játakań.
Wasantó tattha sattáhań rájúyyáné manóramé sikkhápési mahípálań sambuddhasamayań subhań.
Tásmin yéwacha sattáhé duwé yakkhé mahipati pésetwá, mahiyań bhikkhú asésé sannipátayi.
Sattamé diwasé gantwá sak árámań manóramań, kárési bhikkhusańghassa sannípátamasésató,

The monarch (proceeding into the river) till the water reached his knees, with the profoundest respect offered the support of his right shoulder to the disembarking théro. The benevolent théro, worthy of every offering, out of compassion, accepting the proffered right arm of the sovereign, disembarked from the vessel. The king conducting the théro to the pleasure garden Ratiwaddhane, bathing his feet and anointing them, caused him to be seated. The sovereign, with the view of trying the supernatural power of the théro, said to him: "Lord, I am desirous of witnessing a miracle." On being asked what (miracle)? He replied, "an earthquake." (The théro) again asked, "the earthquake thou wishest to see, is it to be of the whole earth, or of a limited space?" Inquiring which is the most miraculous, and learning that " an earthquake confined to a limited space was the most miraculous," he declared that he was desirous of witnessing that.

The thero within a boundary-the four sides of which were a yójano in extenthaving placed (on each side) a chariot, a horse, a man, and a vessel filled with water, by his supernatural power he caused the half of those things, together with the ground within the boundary, to quake (the other half, placed beyond the boundary, not being affected). He manifested this miracle to him who was there seated.

The king inquired of the théro whether a sin had or had not been committed, on account of the sacrilegious murder of the priests, by his own minister. The théro propounding to the king the játaka called " tittira," consoled him by declaring, "Excepting there be wilful intention, there can be no sin." Sojourning in that delightful royal pleasure garden for seven days, he made the sovereign conversant with the inestimable doctrines of the supreme Buddho.

The king within those seven days having sent two yakkhos, caused all the priests in Jambudipo to be assembled. On the seventh day going to the splendid temple built by himself, he directed the whole priesthood, without any omission, to assemble. Seated

M

Thérénasaha ikanté nisinnó sáni antaré, ékékań laddhiké bhikkú pakkasitwána santikań,

་་

Kiń, wádi Sugató bhanté ?” iti puchchhi mahipati; té sassatádikan diṭṭhiń wiyaharińsu yathá sukań. Té michchhálittiké sabbé rájá uppabbajápayi, sabbé saṭṭhi sahassáni ásuń uppabbajápitá.

Apuchchhi dhammiké bhikkhú “kiń wádi Sugato?” iti : “wibħajja wálit áhańsu:” tań thérań puchchhi bhúpati,

66

H'ibhajja wádi Sambuddhó hóti, bhantèti ?" áha; só théró “ámáti :” tań sutwá rájá tuṭṭhamáno, tadá,
Sańghówa sódhitó yasmá, tasmá sańghó upósathań, karótu, bhanté ;" ichchéwa watwá thérassa, bhupati,
Sanghassa rakkhań datwána nagarań páwisí subhań. Sanghó samaggo hutwána tadákási upósathań.
Théró anekasankhamhi bhikkhusanghé wisáradé, chhalabhinné, tépitaké, pabhinnapaṭisambhidé,
Bhikkhu sahassań uchchíni, kátuń saddhammasangahań. Téhi Asókárámamhi aká saddhammasangahań.
Mahakassapathérócha Yasatthérócha kárayuń yathá té; dhammasangítiń Tissatthérópi tań yathá.
Katha watthuppakaraṇań parawádappamaddanań abhási Tissatthérócha tasmiń sangitimaṇḍalé.
Ewań bhikkhu sahasséna rakkháyás karájinó ayań nawahi máséhi dhammasangiti niṭṭhitá.
Rannó sattarasé wassé, dwásattatisamó isi, mahápawáraṇáyań só sangitiń tań samápayi.

together with the théro within the curtain, and calling up to him, one by one, the heretic priests: "Lord," inquired the sovereign, "of what religion was the deity of felicitous advent?" Each, according to his own faith, propounded the "sassata," and other creeds (as the religion of Buddho). The king caused all those heretic priests to be expelled from the priesthood. The whole of the priests thus degraded were sixty thousand. He then asked the orthodox priests, "Of what religion is the deity of happy advent?" they replied, "The religion of investigated (truth)." The sovereign then addressed the théro: "Lord! is the supreme Buddho himself of that vibhajja' faith?" The théro having replied "yes," and the king having heard that answer, overjoyed, "Lord," he exclaimed, "if by any act the priesthood can recover their own purity, by that act let the priesthood (now) perform the "upósatho." Having thus addressed the théro, and conferring the royal protection on the priesthood, he re-entered the celebrated capital. The priesthood restored to unanimity of communion, then held the "upósatho."

The thero from many asankya of priests, selected a thousand priests of sanctified character-possessing the six perfections of religious knowledge, and versed in the "tépitika,” and perfect in the four sacerdotal qualifications- for the purpose of holding a convocation. By them the convocation on religion was held: according as the théros Mahákassapo and Yasso had performed the convocations (in their time), in like manner the théro Tisso (performed) this one. In that hall of convocation, the théro Tisso preached a discourse illustrative of the means of suppressing doubts on points of faith.

Thus, under the auspices of king Asóko, this convocation on religion was brought to a close in nine months by these priests.

In the seventeenth year of the reign of this king, this all-perfect minister of religion, aged seventy two years, conducted in the utmost perfection this great convocation on religion, and the "paváranan.”

Sádhukaran dadantiwa sásanaṭṭhitikárand sangitipariyósáné akampittha mahámahi.
Hitwa seṭṭhabrahmawihárampi manuṛṇań jéguchchhań sásanahéto naralóka ń

ágammamaká sásanakichchań ; katakicho kónámańņo sásańakichchamhi pamajjéti ?

Sujanappasádasańwégatthaya katé maháwańsé "tatiyadhammasangítińáma" pańchamó parichchhédo.

CHATTHO PARICHCHHEDO.

Wangésú Wanganagaré Wangarájá ahu puré: Kálingaranno dhitási mahési tassa rájino.
Só rájá déwiyá tassá ékań alabhi dhítarań: némitt á wiy ákaruń tassá sańwásań migarájinó.
Atiwa rúpini ási, atiwa kámagiddhiní; déwéna déwiyách ápi lajjáyási jiguchchhitá.
Ekákíní sá nikkhamma sérichára sukhatthiní, satthéna saha ann át á agá Magadhagáminá.
Lálaratthé aṭṭawiyá síhó satthambhiddhawi annanttha, sésá dháwinsu, síhágatadisantu sá.
Gańhitwá gócharań síhó gachchhań diswá tamáraká ratto upágalálento, lagulań pattakannako,

At the conclusion of the convocation, on account of the re-establishment of religion, the great earth, as if shouting its" sádhu!” quaked.

The instrument of this mission having left his supreme residence in the brahma lóka world, and descended to this impure human world, for the advancement of religion,who, capable of advancing the cause of religion, would demur?

The fifth chapter in the Mahawanso, entitled, "the third convocation on religion," composed alike to delight and afflict religious men.

CHAP. VI.

In the land of Wango, in the capital of Wango, there was formerly a certain Wango king. The daughter of the king of Kalinga was the principal queen of that monarch.

Fortune-tellers

That sovereign had a daughter (named Suppadéwi) by his said queen. predicted that she would connect herself with the king of animals (the lion). She grew up lovely in person, and was ardently inflamed with amorous passions. By both the king and queen, a degrading sense of shame was felt.

This (princess) while taking a solitary walk, unattended and disguised, decamped under the protection of a caravan chief who was proceeding to the Magadha country.

In a wilderness in the land of Lála, a lion chased away the caravan chief. The rest fled in opposite directions: she (advanced) in that in which the lion approached.

The lion, prowling for prey, observing her approaching from a distance, inflamed with passion, wagging his tail and lowering his ears, approached her. She observed him; and

Sá tań diswá, saritwána némittawachanań sutań, abhítá tassa angáni, ranjayanti, parámasi.
Tassá phasséna atirittó, pitthiń áropiyásutań sihó sakaguhań netwá, táya sańwásamáchari.
Téna sańwásamanwáya káléna yamaké duwé, puttancha dhítarancháti rájadhítá janési sá.
Puttassa hatthapádésu síhákárá, tato aká námena Síhabáhuń, tań dhitarań Sihasiwaliń.
Putto sólasawassó só, matarań puchchhi sańsayań “twań pitácha nó, amma, kasmá asadisi” iti ?
Sá sabbamabrawi tassa, “kinnuyámáti ?" sobrawí “guhań thakéti, tátá, té pásánénáti,” sábrawí.
Maháguháyathakanań tań khandénádáya só aká ékáhénéwa pańṛása yójanáni gatágatań;
Gócharaya gaté sihé, dakkhiņasminhi mátarań, wámé kaniṭthiń kutwána, tató sighań apakkami.
Niwásetwána sákhanté, pachchhantagámamágamuń; tatthási rája hítáya mátalussa sutó tadá,
Sénápati Wangaranno thito pachchantasádhaná, nisinnó waṭamúlé só, kammań tań sańwidhápayań,
Diswa té puchchhi ; tań wóchuń, aṭawiwásino mayań” iti : só dápayé tésań wattháni, dhajanipatí.
Tánáhésuń uļáráni ; bhattań pannésu dápayi, sowannabhájanánásuń tesan puńṇena tánicha.
Téna só wimhitó puchchhi, "ké tumhéti?" chamúpati: tassa sá játi gottáni rájadhitá niwédayi.

recollecting the prediction she had heard of the fortune-tellers, freed from all fear, exciting him, caressed him. By her having thus fondled him, his passion being roused, the lion placed her on his back, and conveying her to his den, he lived with her. In due course of time, by her connection with him, this princess gave birth to twinsa son and a daughter. They partook of the nature of the lion in the formation of their hands and feet. She consequently called him by the name of Síhabáhu, and the daughter Sihasíwali.

This son, in his sixteenth year, inquiring of his mother regarding a doubt raised in his mind, "My mother," said he, "from what circumstance is it, that between thyself, our father and ourselves, there is a dissimilarity?" She disclosed all to him. "Why then do we not depart?" replied he. "Thy father," she rejoined, "closes up the mouth of the den with a stone."

He taking that which closed the mouth of the great den on his shoulders, proceeded and returned a distance of fifty yójanas on the same day. When the lion had gone to prowl for prey, placing his mother on his right shoulder and his sister on the left, he quickly departed.

Covering their nakedness with leaves, they proceeded to a provincial village. At that time (prince Anuro) the son of the princess's maternal uncle was there. This minister, standard-bearer of the king of Wango, was present at this provincial village, superintending cultivation, seated under a wató tree. The royal standard-bearer seeing their condition, made inquiries. They replied, "We are the inhabitants of the wilderness." He bestowed clothing on them, which (clothes) by the virtue of their piety, became of the greatest value. He gave dressed rice in leaves, which became vessels of gold.

The minister astonished by this (miracle), inquired of them, "Who are ye?" The princess narrated to him her birth and lineage. This royal standard-bearer, taking