Puna aṭṭhasu dińnésu adhiwásési buddhimá. Dwattińsa bhikkhu áddya dutiyé diwasé gató,
Sahatthátappitó ranná dhammań désiya bhúpatiń saranésucha silésu thapésicha mahajanań.
Niggrodhasáman éradassanań.

Tató ráj á pasańno só digunéna diné diné bhikkhu satthi sahassáné anupubbénupatṭhahi.
Titthiyánań sahassánań nikkaḍḍhiṭwána saṭṭhi só, saṭṭhi bhikku sahassáni gharé nichchamabhójayi.
Saṭṭhi bhikkhu sahassani bhójétuń turitóhi só, patiyádápayitwána khajjabhojjań mahirahań;
Bhusápetwána nagarań, gańṭwá sańghań nimańtiya, gharań netwána, bhojetwá, datwá sámanakań bahuń;
"Satthárd désitó dhammó kittakóti" apuchchhatha, wyákási Moggaliputto Tissatthéro tadassanań.
Sutwána chaturásíti dhammakkhańdháni; sobruwí “pujemí téhań pachchékań wihárénáti “bhúpati.
Datwa tadá chhannawuti dhanakóṭiń mahípati purésu chaturasíti sahassėsu mahítalé,
Tattha tatthéwa rájuhi wihárć árabhápayi: sayań Asókárámańtu kárápetuń samárabhi.

On another eight

replied, "that food I present to the superior priest who ordained me." portions of rice being provided, he gave them to his superior who had instructed him. On the next eight portions being provided, he gave them to the priesthood. On the next eight portions being provided, the piously wise (Nigródho) accepted them himself.

He who was thus maintained by the king having propounded the doctrines of the faith to the monarch, established the sovereign and the people in those tenets, and the grace to observe the same.

The history of Nigródho concluded.

Thereafter, this king, increasing the number from day to day, gave alms to sixty thousand buddhist priests, as formerly (to the brahman priests.) Having dismissed the sixty thousand heretics, he constantly maintained in his palace sixty thousand buddhist priests. He being desirous that the sixty thousand priests should (on a certain occasion) be served without delay, having prepared costly food and beverage, and having caused the city to be decorated, proceeded thither; invited the priesthood, conducted them to the palace, feasted them, and presenting them with many priestly offerings, he thus inquired; "What is the doctrine propounded by the divine teacher?" Thereupon, the théro Tisso, son of Moggali, entered into that explanation. Having learned that there were eighty four thousand discourses on the tenets of that doctrine, "I will dedicate," exclaimed the monarch, “a wiháro to each.” Then bestowing ninety six thousand kotis of treasure on eighty four thousand towns in Jambudipo, at those places he caused the construction of temples to be commenced by the (local) rajahs; he himself undertook the erection of the Asókaráma (in Pupphapura). He bestowed daily, from his regard for the religion, a lac separately to the "ratanattya," to Nigródho, and to infirm priests.

From the offerings made on account of Buddho, in various ways, in various cities, various festivals were constantly celebrated in honor of "thupas."

Ratanattaya Nigródhagilánánańti sásané pachchékań satasahassań só adápési, diné diné.
Dhanéna buddhadińnéna thúpapúja anékadhá anékésu wihárésu anéké akaruń sadá.
Dhanéna dhammadinnéna pachchayé chaturo waré dhammadharánań bhikkhúnań upanésuń sadd nará.
Anótattódakájésuń sańghassa chaturó adá, té pitakánań théránań saṭṭhiyékań diné diné.
Ekań Asandhimittaya déwiyátu adápayi; sayańpana duwéyéwa paribuńji mahipati.
Saṭṭhi bhikkhu sahassánań dańtakaṭṭhań diné diné, solasitthi sahassánań adá nágalatáwhayań.
Athéka diwasań rájá chatusambuddhadassanań kappdyukań Mahákálanágarájań mahiddhikań.
Sunitwána; tumánétuń sonnasańkhalibańdhanań pésayitwá, tamanetwá, setachchhattassa heṭṭható,
Pallańkamhi nisidetwá; nánápupphéhi pújiya; solasitthí sahasséhi pariwáriya, abrawi,
“Saddhammachakkawattissa sabbaņņussa mahésino rupań anantaṇánassa dasséhi mama bho” iti.
Dwattinsa lakkhanúpetań, asiti byenjanújjalań, byamappabháparikkhittań, kétumál áhí sóbhitań.
Nimmayi nága rájá só buddharúpań manóharań. Tań diswáti pasálassa wimhayassacha pújító.
“Eténa nimmitań rúpań idisań, kídisań nukhó Tathágatassa rúpańti,” dsi pituńnatuńnatá.

From the offerings made on account of the religion, the populace constantly bestowed the four prescribed offerings on the priests, the repositories of true religion.

From the loads of water brought from the lake Anótatto, he bestowed daily four to the priesthood generally; one to the sixty accomplished maintainers of the "tripitika;" one to the queen Sandhimittá. The great monarch reserved for his own consumption, two. To the sixty thousand priests, and sixteen thousand females of the palace, he gave the teeth-cleansers called "nágalatá."

On a certain day, having by inquiry ascertained that the supernaturally-gifted Mahakálo, nága king, whose age extended to a kappo, had seen the four Buddhos (of this kappo); for the purpose of bringing him, having sent a golden chain and having brought him, he placed him under the white canopy of dominion, seated on the royal throne. Making to him many flower-offerings, and surrounded by the sixteen thousand women of the palace, he thus addressed him: "Beloved, exhibit to me the person of the omniscient being of infinite wisdom, the chakkawatti of the doctrine, the maha-irsí." The nága king caused to appear a most enchanting image of Buddho, gifted with the thirty attributes of personal beauty, and resplendent with the eighty charms of corporeal perfection, surrounded by the halo of glory, and surmounted by the lambent flame of sanctity.

Gazing on this (apparition), overjoyed and astonished, he made offerings thereto, and exclaimed, "Such is the image created by this personage: what must not the image have been of the deity himself of happy advent!" (meditating thus) his joy became greater and greater.

The illustrious and powerful monarch (Asóko) then caused a great festival to be solemnized for seven successive days, known as the festival of "sight offering," (the miraculous figure of Buddho being visible during that period).

Akkhí pújanti sańṛ átań tań sattáhań nirańtarań mahámahań mahárájá kárápési mahiddhikó.
Ewammahnubhduócha saddhócháti mahipatí thérócha Moggaliputtó ditthapubbé wasthité.
Sasanappawésó nitthitó.

Dutiyé sungahé thérá pekkhantán ágatańhi té sásanópaddawań tassa rańno kálamhi addasuń.
Pekkhantá sakalé lóké tadúpaddawaghátikań Tissabráhmánumaddakkhuń achiraṭṭháyi jíwitań ;
Té tan samúpasańkumma ayáchińsu mahámatiń manussésu papajjitwá tadúpaddawaghátakań.
Adápatinań tésań só sásanújjótanatthiko. Siggawań, Chanḍawajjincha awóchuń daharé yati.

64

· Aṭṭhárasádhiká wassa satá upari hessati upaddawó sásanassa : nasambhossáma tań mayań.

“Iman tumhádhikaranań nópaganchhittha bhikkhawó daṇḍakammá rahá tasmá daṇḍakammamidanhí wó. "Sásanujjótanatthaya Tissahrahmá mahámati Moggallabrahmanagharé patisandhiń gahessati.

46

Káléna tumhésú étań pabbájétu kumárakań ékó; sambuddhawachanań uggańhápétu sádhukań.”

Ahú Upáli therassa thérasaddhiwihárikó, Dásakó ; Sónakó tassá ; dwé té saddhiwiháriká.

Ahú Wésáliyań pubbé Dásakonáma sotthiko tisissa sata jeṭṭhó só wasań áchariyantiké.

Thus, it was foreseen by the priests of old (who had held the second convocation on religion) that this sovereign would be superlatively endowed, and of great faith; and that the son of Moggali would become a théro.

The conversion (of Asóko) to the religion (of Buddho) concluded.

The théros who held the second convocation, meditating on the events of futurity, foresaw that a calamity would befal their religion during the reign of this sovereign. Searching the whole world for him who would subdue this calamity, they perceived that it was the long-lived Tisso, the brahman (of the Brahma lóka world). Repairing to him, they supplicated of the great sage to be born among men for the removal of this calamity. He, willing to be made the instrument for the glorification of religion, gave his consent unto them. These ministers of religion then thus addressed Siggavo and Chandavo, two adult priests: "In eighteen plus one hundred years hence, a calamity will befal our religion, which we shall not ourselves witness. Ye (though) priests failed to attend on the occasion (of holding the second convocation on religion): on that account it is meet to award penalties unto you. Let this be your penance. The brahman Tisso, a great sage, for the glorification of our religion, will be conceived in a certain womb in the house of the brahman Moggali. At the proper age, one of you must initiate that noble youth into the priesthood. (The other) must fully instruct him in the doctrines of the supreme Buddho."

The théro Dásako, was the disciple of Upáli (the disciple of Buddho himself). Sónako was his disciple. The aforesaid two priests (Siggavo and Chandavo) were his disciples. In aforetime (at the termination of the first convocation on religion), in Wisáli a brahman of the tribe of Sotthi, named Dásako, the superior of three hundred pupils,

Dwádassa wassikóyéwa wédapáragató charań, sasissó Wálikárámé wasańtań katasaṇgahań,
Upálithéram passitwá nisíditwá tadańtiké, wédésu ganthiṭṭhánáni puchchhi só táni wyákarí.
“Sabbadhammánapatitó ékadhammóhi, mánawa, sabbaḍhammá ótarańti ékadhammóhi kónusó.” ?
Ichcháha námań sandháya théró Mánawakótu só nanņási. Puchchhi “kómantó "? "Buddhamantóti“ bhásító.
¿Déhíti“ áha, só áha, “déma nó wésadhárinó," Guruń ápuchhi mantatthań, mátarań pitarań tath á.
Mánawanan satéhésatihi thérassa santiké pabbajitwána káléna upasampajja mánawó.
Khinásawasahassán só Dásakatthérajeṭṭhakań Upáli théró wáchési sakalań piṭakattayań.
Ganand witiwatt á té sésáriya puthujjaná piṭakánuggahítáni sóhi thérassa santiké.

Kásisu Sónakó náma satthawáhasutó ahu, giribbajań wanijjáya gato mátá pituhi só.

Agá Wélúwanań pancha dasawassó kumárakó mánawá pańchapanṛása pariwáriya tań gatá.
Saganań Dásakań thérań tattha diswá pasídiya, pabbajiań yáchi: só áha “tawápuchchha guruń`iti.
Bhattattayamabhunjitwá Sónakó só kumárakó, mát á pituhi káretwá pabbaÿjánunṇamágato.

dwelt with his preceptor. In the twelfth year of his age, having achieved the knowledge of the "vehédo," and while he was making his pilgrimage attended by his own pupils, he met with the théro Upáli, who had held the first convocation, sojourning at the temple Walukaramo (in Wisáli.) Taking up his residence near him, he examined him on the abstruse passages of the "vehédo." He (Upáli) explained those passages.

The théro, with a certain object in view, thus addressed him (the brahman): "There is a branch of the doctrine superior to all other branches, which perfects the knowledge of the whole doctrine. What branch of the doctrine is it?"

The brahman was ignorant of it, and inquired, "What doctrine is it?" He replied, "Buddho's doctrine." "Impart it to me," said the one. "Only to him who has been admitted into our order can I impart it," rejoined the other.

Thereupon, returning to his native land, he applied for permission from his preceptor (to become a buddhist priest), in order that he might acquire a knowledge of that doctrine; in like manner from his father and mother.

This brahman, together with three hundred of his brahman followers, was admitted into the buddhistical priesthood in the fraternity of that théro; and in due course was raised to the upasampada order.

The théro Upáli propounded the whole "pitakattaya" to his thousand pupils, who had subdued in themselves the dominion of sin, of whom Dásako was the senior.

The other priests of the fraternity of the said théro, who had not attained the sanctification of arahat (which comprised inspiration), and were incapable of acquiring a knowledge of the "pitaka," were innumerable.

In the land of Kási, there was a caravan chief's son, by name Sónako, 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 Wélúwana wihare. Becoming acquainted there with the théro

Sadhin téhi kumáréhi Dásakatthérasantiké, pabbajja upasampajja uggaṇhi pitakattayań,
Khin ásawasahassassa therasissaganassa só ahósi pitakadhárissa jetthakó Sónakó yati.
Ahósi Siggawó náma puré Páțalinámuké pańṇawá machchatanayo aṭṭhárasa samótu só.
Pásádésu wasantísu chhaladdha utusátusu amachchaputtań ádáya Chaṇḍawajjin sahayakań,
Purisinan dasadh éhi satéhi pariwáritó, gańtwána Kukkuṭárámań Sónakatthéra maddasuń;
Samapatti samápańnań nisińnań sanwutindriyań wandité nálapantań tań ṇatwá sanghamapuchchhi tań.
"Samápatti samápanná nála pantiti?" dha té, "kathańnúwuṭṭhahantíti wuṭṭá" áhansu bhikkhawó,
"Pakkósanaya Satthussa, sanghapakkósan ayacha, yathákálaparichchhédá, áyukkhaya wasénacha,
"Wutthahantiti," watwána; tésań diswápanissayań páhésuń sanghawachana; wuṭṭháya satahiń agá.
Kumáró puchchhi “kiń, bhanté, nálapittháti!” áha só, “bhunjimhabhunji tabbanti,” “áha ; bhojétha nó “? api.
Aha "amhádisé játé sakká bhójayituń” iti : mátá pitu anunṛáya 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" 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 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 chiefs 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