Upajjhayantiké yéwa té duwé pitakattayan uggahétwáwa káléna chhalabhinnan pápunińsucha,
Natwá Tissassa paṭisandhin; tató pabhuti Siggawó théró sósattawassáni tań gharań u pasankami.
“Gachchhati” wachanamattampi sattawassáni nólabhi: alattha aṭṭhamé wassé ́ ́gachchh áti” wachanań “tahin.”
Tań nikkhamantań pawisantó diswá Moggalibráhmaṇó “kinchiladdhań gharé nóti?" puchchhi: “ámáti“ sóhrawi
Gharań gantwána puchchhitwá dutiyé diwasé, tató musáwádéna niggannihi thérań gharamupágatań.
Thérassa wachanań sutwá, só pasannamanó dijó attanó pákaténassa nichchań bhikkhań pawattayi,
Kaminassa pasidinsu sabbépi gharamánusá: bhojápési dijó nichchań nisídápiya tań gharé.
Ewań kaména, gachchhanté kálé, solasawassikó, ahu, Tissakumáró; só tiwćdá dadhi páragó.
Théró kathasamuṭṭhánań hessatéwanti tań gharé ásanáni nadassési ṭhapetwá mánawásanań.
Brahmalóká ágatattá suchikámo ahósi só, tasmá só tassa pallankań wásaitwá lagiyati.
Annásanań apassantó țhité théró sasambhamó tassa tań ásanan tassa panņapési 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 théro 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 9" tamabbrawí : taméwa puchchhań thérassa pachchúrochési mánawó. Jánámiti patinná té théré thérań apuchchhi só gantiṭṭhánáni wédésu tassa thérótka wiyákari. Gahatthoyéwa théró só wédapáragató ahu, nabbyákareyya kiń tassa pubhinna 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.

46

Bhikkhu kónamamantóti ?" "buddhamantóti" sobbrúwi: "déhíti wutté ?" “no wésadhárinó dammitań" iti.
Mátá pitúhi nunṛátó mantatthaya sapabbají, kammaṭṭhanamadá théró pabbájetwa yatha rahań.
Bháwanań anuyunjanto, achiréna mahámati sotápatti phalań pattó théró ṇatwána tań tathá.
pesési Chandawajjissa thérasantikamuggahań.

Upasampadayitwa tań kálé só Siggawó yati winayan uggahápési puna sésaddwayampicha.
Tutó 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 théro 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 ási chandówa suriyówa só ; kó tassa wáchá manni, Sambhuddhassa wachówiya ?
Moggali putta théródayó niithitó.

Ekáhań uparájá só addakkhi migawań gató, kílán manté migéranné diswa, étań wichintayi :
"Migápi éwań kílanti áranne tinagócharú: nakílissanti kiń bhikkhú sukháhárawihárinó ?`
Attanó chintitań ranno áróchési gharan gató: saṇnápétuntu sattáhan rájjan tassa adási, só.
“Anubhósi, imań rajjań, sattáhantu, kumáraka: tató tań ghátayissámi :” ichcháwócha mahípati,
Aháti tamhi sattúhé“ twan kénásí kisó iti ?” “ maraṇassa bhayénáti” wutté: rájáha tań puna,
"Sattá hahań maríssanti twań nakílé: imé kantan kílissanti yati, táta, sadá maraṇasańņino"
Ichchéwań bhátará wuttó, sásanasmin pasídi só; káléna migawań gantwá thérań addakkhi sanṇatań,
Nissinnań rukkhamúlasmiń só Mahádhammarakkhitań, sálasákháya nágéna wíjántamanásawań.
“Ayań théró wiyáhampi pabbajja Jinasásané, wiharissankadá ranné ?” iti chintayi mánawó.
Théró tassa pasadatthań, uppamitwa wiháyasá, gantwá Asókárámassa pokkharanno jalé thító;
Akásé thapayitwána chiwaráni waráni só, ógáhitwa pokkharanin gattáni parisinchatha,

He

branches of doctrinal knowledge, and ultimately he was elevated to a théro. 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 thero, 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

T'an iddhin uparájá só diswátiwa pasidiya “ajjéwa pabbajissanti" buddhimákáti buddhimá.
Upasankamitwá rájánan pabbajjań yáchi sádaro. Niwárétu masakkontó, tamádáya mahípati,
Mahatá pariwáréna wiháramagamá sayan: pabbaji só Mahádhammarakkhitatthérasantiké.
Saddhin tenéwa chatu satan sahassáni narápicha, anu pabbajitánantu gananánań nawijjati.
Bhaginéyyó narindassa Aggibrahmátiwissutó akósi ranņo dhítáya Sanghamittáya sámikó.
Tassá tassa sutóchápi Sumaņo námanúmako yáchitwa sópi rájánań uparájéna pabbaji.
Uparajassa pabbajjá tassásókassa rájinó chatuthé ási wassamhi mahajanahitódaya.
Tatthéwa upasampannó sampanna upanissayó ghatentó uparájá só chhalabhinnó rahá ahu.
Wiháré té samáraddhé sabbé sabbapurésupi sádhukań tihi wasséhi niṭṭhápésuń manóramé.
Thérassa Indaguttassa kammádhitthayakassatu iddhiyáchásu niṭṭhási Asókaramasawhayó.
Jinéna paribhuttésu thanésucha, tahin, tahin, chétiyáni akárési ramaníyáni bhúpati.
Puréhi chaturásíti sahasséhi samantató, lékhé ékáham ánésuń wiháré niṭṭhitá íti.
Lékhé sutwa, 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 upasampada; 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 beard 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

Purabhéríń charápési “sattamé diwasé itó subbárámamaho hótu sabbadésésu ékadá :“"

“Yójané yójané dentu mahádánan mahitalé. Karontu gámárámánan maggánancha wibhúsanań : "
Wihárésúcha sabbésú bhikkhusańghassa sabbathá mahádánáni, wattentu yathá kálań yathá balan.”
Dipamálá pupphamálá lankárécha, tahin, tahin, turiy éhicha sabbéhi upaháruń anékadhá,"
"Upósathangú nádáya sabbé dhamman sunantucha, pújáwisésé nékécha karontu tadahúpicha."
Sabbé, sabbattha, sabbatthá, yathá nantádhikápicha pújá sampaṭiyá désuń déwalóka manóramá,
Tasmin diné mahárájá sabbálańkárabhúsító sahóródhó sahámachchó, balóghapariw áritó,
Agamási sakárámań, bhindantówiya médiniń : sańghamajjhamhi atṭhási, wanditwá sańghamuttaman,
Tasmíń samágamé ásuń asíti bhikkhu kóṭiyó; ahésuń sata sahassań tésu khíṇásawa yati,
Nawuti sata sahassáni ahú bhikkhuniyó tahiń; khíṇasawá bhikkhuniyó sahassan ásu tásutu.
Lókawiwaranan náma páțihírań akánsu té khíṇásawá pasádatthań Dhammásókassa rájinó.
Esásókóti náyittha puré pápéna kammuná, Dhammásókóti náyittha pachchhá puńṇéna kammuná.
Sammuddapariyantań só Jambúdípań samantató passi sabbé wihárécha náná pujáwibhúsité.

J

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 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 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 Dhammasoko. (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