sanctification of arhat (which comprised inspiration), and were incapable of acquiring a knowledge of the "piṭakattaya,” were innumerable.

In the land of Kási, there was a caravan chief's son, by name Sóņaka, who came to the mountain-girt city (Rájagaha) on trade, together with his parents, attended by a retinue of fifty-five 'brahmanical devotees who had accompanied him thither. The chief of fifteen years of age repaired to Véluvana vihára. Becoming acquainted there with the théra Dásaka 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 Sóņaka, 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 théra Dásaka, he acquired a knowledge of "pitakattaya."

This Sóņaka became the superior of a fraternity of a thousand théras, who had overcome the dominion of sin and acquired a perfect knowledge of the “piṭakattaya.”

In the city of Páțali there was one Siggava aged eighteen years, the son of the minister (Sirivaḍḍha), highly gifted with wisdom. He had three palaces for his residences, adapted for all the seasons of the six tutus. Bringing with him his friend Chaṇḍavajji, the son of a minister, and attended by a retinue of five hundred men, having repaired to Kukkuțâráma vihára, they saw there the thera Sóņaka, seated absorbed in the "samápatti" meditation, 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 samapatti 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 (Sópaka) rising, departed from hence. The young chief, addressing Sóņaka, asked: "Lord, why wast 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 chiefs Siggava and Chaṇḍavajji and their retinue of five hundred, obtaining the consent of their parents, repaired to the fraternity of the théra Sóņaka, and being admitted into the priesthood became upasampadá priests. These two, residing with the priest-superior who had ordained them, having acquired a perfect knowledge of the "piṭakattaya," in due course attained the mastery of the six departments of doctrinal knowledge.

This théra Siggava, perceiving (by inspiration) the conception of "Tissa; 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 anything 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 théra'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 Tissa attained his twentieth year, and succeeded in traversing the ocean of the tivéda (of the brahmans).

"The théra (knowing by inspiration) that a discussion would be produced thereby3 (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 théra 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 théra replied, "Young brahman, what knowledge dost thou possess?" The youth instantly retorted the same question on the théra. When the théra was in the act of replying, "I do possess knowledge," he interrogated the said théra on the abstruse passages of the "védas." The théra instantly explained them.

This théra was 'thus, even while sojourning in the domicile of a layman, accomplished in the "védas." Having attained the perfection of sacerdotal sanctity (in the buddhistical creed) 10why should he not be able to explain them?

11"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."

12 The thera 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 13parable is this?" He replied, "Buddha'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 théra having initiated him into the priesthood, he imposed on him, according to the orthodox rules, the task of duly qualifying himself.

* 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.-[Note by Mr. Turnour.]

10

9 "discriminative knowledge."

how much more." "This passage is an axiom from the Yamaka pprakarana of the Abhidharma Piṭaka, and cannot be made intelligible by a simple translation to such as have not mastered the abstruse subject of Buddhist psychology. A literal translation would run thus: "Whose thought (cittan) is produced but is not destroyed, his thought will be destroyed and will not be reproduced. On the other hand, whose thought will be destroyed and will not be reproduced, his thought is produced and is not destroyed."

12 "The théra, whose self-possession was great, propounded this question from the Citta-yamaka' (of the Abhidhamma Piṭaka).”

13 ❝ science."

14 "learning this science."

15 "gave him lessons on the Kammaṭṭhána (subject and modes of meditation) as befitted him."

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

In due course the priest Siggava, having made him an upasampadá, taught him the "vinaya"; subsequently the other two branches of religion. Thereafter the youth Tissa, attaining the "vipassaná" sanctification, acquired the mastery of the six branches of doctrinal knowledge, and ultimately he was elevated to a théra. He became as celebrated as the sun and moon. 3 Who has heard his eloquence without considering it the eloquence of the supreme Buddha himself!

The matters concerning the théra Moggaliputta concluded.

The sub-king (Tissa) 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 viháras 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 preceived, seated at the foot of a tree, and fanned by an elephant with the bough of a sal tree, the théra Mahádhammarakkhita, perfect in piety, having overcome the dominion of sin. The royal youth indulged in this reflection: "When shall I also, like unto this théra, be initiated into the priesthood, be a dweller in the forest?"

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

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 théra Mahádhammarakkhita. 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 Aggibrahma was the son-in-law of the king, being the husband of Sanghamittá, the sovereign's daughter. Her and his son, prince Sumana, having obtained the sanction of the king, was ordained at the same time as the sub-king.

1 "devoted himself to meditation."

2" acquired the position of a."

"And the world regarded his words as if they were the words."

"advent of."

"in order to convince him (of the reason)."

"became."

• Omit.

"His son was named Sumana.

7 "the nephew." He also."

It was in the fourth year of king Asóka'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 viharas, completed them in three years. By the merit of the théra Indagutta, and of that of the undertaker of the work, the vihára called Asókâráma 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), despatches were brought on the same day, announcing that the viháras were completed. Having heard these despatches 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 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 viháras 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 Dévalóka 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 elephants 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 Dhammâsóka, performed a miracle for the manifestation to the world of the truth of their religion.

On account of his 10former sinful conduct (in having murdered his brothers), he was known by the name of "Asóka. Subsequently, on account of his

1.66 an Arhat gifted."

2 "And all the beautiful viháras, the building whereof had been duly commenced were completed within three years. By the supernatural power of the théra Indagutta, who superintended the work."

66

"speedily completed." 4" time."

5"alms given in observance thereof.

• "taking upon themselves the vows of observing the precepts."

"in every possible manner, made offerings. pleasing as those of the Deva lokas, and exceeding even the commands of the King."

8" with his women of the palace and his ministers, attended by a military array."

"and these saints wrought a miracle called the 'Loka Vivaraņa' ('a panorama of the world') that so they might make king Dhammâsoka rejoice in the faith." 10 Omit. 12 "Candásoka ('the wicked Asoka ').”

11 66 formerly."

pious character, he was distinguished by the name of Dhammâsóka.' (By the power of a miracle) he saw all the viháras situated in every direction throughout the ocean-bound Jambudípa resplendent with these offerings. Having thus beheld these viháras, exceedingly overjoyed, he inquired of the priesthood: "Lords! in the religion of the deity of felicitous advent, whose act of pious bounty has been the greatest?" The théra, the son of Moggali, answered the sovereign's inquiry: "Even in the lifetime 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 : 36 Can a person circumstanced as I am become a relation of the religion of Buddha?" The théra perceiving the perfection in piety of Mahinda the son, and of Sanghamitta 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 Mahinda and Sanghamittá, 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 Aggibrahma, he and she had been desirous of entering the priesthood. The king, who had resolved to confer the office of sub-king on Mahinda, attached still more importance to his admission into the priesthood. He with the utmost pomp celebrated the ordination of his beloved son Mahinda, distinguished by his wisdom and his personal beauty, and of his daughter Sanghamittá. At that period this Mahinda, the delight of the monarch, was twenty, and the royal daughter Sanghamittá was eighteen years old. His ordination and (elevation to) the upasampadá took place on the same day. Her 'ordination and qualification (for upasampadá not being eligible thereto at her age) also took place on the same day. The théra named Moggali was the preceptor, "upajjháya," of the prince. The théra Mahadéva initiated him into the first order of priesthood. The thera Majjhantika performed the "kammavácá." In that very hall of upasampadá ordination this Mahinda, who had attained the requisites for the priesthood, acquired the sanctification of "arhat." The priestess Dhammapálá became the upajjháyá, and priestess A'yupalí the instructress, of Sanghamittá. In due course she overcame the dominion of sin (by 10the attainment of arhat). Both these illuminators of the religion were ordained in the sixth year of the reign of Dhammâsóka, the benefactor of Lapká. The great Mahinda, the illuminator of this land, in three years learnt from his preceptor the "piṭakattaya."

As the moon and sun at all times illumine the firmament, so the priestess (Sanghamittá) and Mahinda shone forth the light of the religion of Buddha. Previously to this period a certain pilgrim, departing from Páțaliputta, and while wandering in a wilderness, formed a connection with a young female