Atiwatuṭṭho té diswa sangań puchchhi nisidiya: “kassa, bhanté, parichchágó mahásugatasásané ?"
Théró Moggaliputtó só ranno paṛṇahań wiyákari: "dharamánépi Sugaté natthichági tayá samó.“
Tań sutwa wachanań bhiyótuṭṭhó rájá, apuchchhi tań "buddhasásanadáyádó hoti khó mádísó iti ?"
Thérótu rajaputtassa Mahindassúpanissayań, tathéwa rájadhitaya Sanghamittaya pekkhiya;
Sásanassábhiwuddhincha tań hétukamawekkhiya, pachchhá bhásatha rájánań só sásanadhurandharó:
"Tádisópi maháchágr dayákó sásanassatu pachchayad ayakóchéwa wuchchaté manujádhipa,"
“Yótu puttań dhítarańwá pabbajjápési sásané; só sásánassa dáyádó hóti, nó dáyakó api.”

Atha sásanadáyádabháwamichchhań mahipati Mahindań Sanghamittancha thité tattra apuchchhatha:

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· Pabbajissatha kiń tátá, pabbajjá mahatí matá ?" pitunó wachanań sutwá pitarań té abhásiuń.

“Ajjéwa pabbajissama, saché twań, déwa, ichchhasi; amhancha lábhó tumhancha pabbajjáya bhawissati.“
Uparájassa pabbajjań kálató pabhutihi, só sáchápi Aggibrahmassa, pabbajjá kata nichchhayá,
Uparajjan Mahindassa dátukámópi bhúpati, tatópi adhikáy áti pabbajjańyéwa róchayi.
Piyanputtań Mahindancha buddhirúpabalóditań, pabbajjápési samahan Sangamittancha dhitarań.
Tadd wisati wassó só Máhindó rájanandakó, Sanghamitta rájadhitá aṭṭhárasasamá tadá,

inquired of the priesthood: "Lords! in the religion of the deity of felicitous advent, whose act of pious bounty has been the greatest?" The théro, the son of Moggali, answered the sovereign's inquiry: "Even in the life-time 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: "Can a person circumstanced as I am, become a relation of the religion of Buddho?" The théro perceiving the perfection in piety of Mahindo the son, and of Sanghamittá 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 Mahindo 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 Aggibráhma, he and she had been desirous of entering the priesthood. The king who had resolved to confer the office of sub-king on Mahindo, attached still more importance to his admission into the priesthood. utmost pomp celebrated the ordination of his beloved son Mahindo, distinguished by his wisdom and his personal beauty, and of his daughter Sanghamittá. At that period this Mahindo, 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

Tadahéwa ahú tassa pabbajjá upasampadá; pabbajjá sikkhadánancha tassácha tadahú ahú.
Upajjháyó kumárassa ahu Moggali sawhayo; pabbajési Mahádéwathéro; Majjhantikó pana
Kammawáchań aká: tasmiń sópasampadamanḍalé, arahattań Mahindo só pattó sapatisambhidań.
Sanghamittayupajjháyá Dhammapáláti wissuta, áchriyá Ayupálí, kálé sási anásawá.

Ubhó sásanapajjótá Lańkádipópakarinó chhaṭṭhé wassé pabbajińsu Dhummásókassa rájinó.
Maha Mahindó wasséhi tihi dipappasádakó, piṭakattayamugganhi upajjháyassa santiké.

Sá bhikkhuní chandalékha Mahindo bhikkhusuriyo Sambuddhasasanákásań té sadá sobhayuń tadá.
Puré Pataliputtamhá wané wanacharó charań, kuntakinṇariyá saddhiń sanwásań kappáyí kira.
Téna sanwásamanwáya sá putté janayi duwé; Tisso jetthótu, kaniṭṭhotu Sumitt onáma námako.
Maháwaruna thérassa kálé, pabbajjasantiké, arahattań pápuninsu, chhalabhinná gunań ubhó.
Pádé kitawisénási putṭhó jeṭthó sawédanó áha putthó kaniṭthena “bhésajja pasatań ghatań.”
Rannó niwidanań, rańṇó gilánapachchayépicha sappi, atthancha charaṇań pachchhábhattań paṭikkhipi.

on the same day. Her ordination and qualification (for upasampada, not being cligible thereto at her age) also took place on the same day. The théro named Moggali, was the preceptor "upajjháyo" of the prince. The théro Mahadévo initiated him into the first order of priesthood. The théro Majjhantiko performed the "kammawáchan." In that very hall of upasampada ordination, this Mahindo, who had attained the requisites for the priesthood, acquired the sanctification of "arahat." The priestess Dhammapati became the upajjháyá, and the priestess Ayupálí the instructress of Sanghamitta. In due course she overcame the dominion of sin (by the attainment of arahat.) Both these illuminators of the religion were ordained in the sixth year of the reign of Dhammásóko, the benefactor of Lanka. The great Mahindo, the illuminator of this land, in three years learnt from his preceptor the "pitakattaya."

As the moon and sun at all times illumine the firmament, so the priestess (Sanghamitta) and Mahindo shone forth the light of the religion of Buddho.

Previously to this period, a certain pilgrim departing from Patiliputto, and while wandering in a wilderness, formed a connection with a young female kuntikinnaryá (a fabulous animal.) By her connection with him, she brought forth two children,-the elder was called Tisso, and the younger Sumitto. In due course of time, these two having entered into the priesthood under the tuition of the théro Maha Waruno, and having acquired the six perfections of religious knowledge, attained the sanctification of " arahat." Tisso, the elder, was suffering from an ulcer in his foot, occasioned by the puncture of a thorn. The younger having inquired (what would alleviate him), he replied, "A palm-full of clarified butter, to be used as medicine;" but he (Tisso) interdicted his want being made known to the king; its being supplied from the allowances granted by the king to infirm priests; or that for the sake of clarified butter, he should proceed in search of it (at an unorthodox time) in the afternoon. "If in thy (orthodox forenoon) pilgrimage to beg thy (daily) alms, thou shouldst receive some clarified butter, that thou mayst bring."

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"Pindayaché charań sappiń labhusé twań tamahara" ichcháha Tissathéró só Sumittań théramuttamań.
Pindaya charatań téna naladdáhań pasatań ghatań, sappikumbhasaténápi wiyadhijátó asádhiyó.
Tenéwawiyadhina théró pattó áykkhayańtikań ówaditwáppamádéna nibbátuń mánasań aká.
Akásamhi nisiditwa téjó dhátuwaséna só, yatháruchin, adhiṭṭháya sarírań parinibbutó.

Jálá sarirá nikkhamma nimmansań chhárikan dhahi thérassa sakalań káyań aṭṭhikánitu nó dahi,
Sutwa nibbutimétassa Tissathérassa, bhúpati agamási sakárámań janógha pariwáritó.
Hatthi kandhe thitó rájá tánaṭṭhináwaróhayi káretwá dhátusakkárań tassa wiyádhim apuchchhi tań.
Tań sutwá játasańwégó puradwárésu káriya sudháchitań pokkharaṇiń bhésajjánancha púriya.
"Pápési bhikkhusanghassa bhésajjúni diné diné, mahotu bhikkhusanghassa bhésajjań dullabhań" iti.
Sumittathéró nibbáyí chuńkamantówa chańkamé; pasídi sásanétiwa ténápicha mahájanó.
Kuntiputtá duwé thérá té lókahitakárinó nibbáyinsu Asókussa rannó wassamhi aṭthamé.
Tatópabhuti sanghassa lábhotiwamahá ahu; pachchha pasannách a jana yasmá lábhań pawattayuń.
Pahinalubhasakkárá titthiyá lábhakáraṇá, sayań kásáyam ádáya wasińsu sahabhikkhuhi.

Thus the exalted thero Tisso instructed the théro Sumitto. A palm-full of clarified butter not being procurable by him in his alms-pilgrimage, a disease was engendered which could not be subdued by a hundred caldrons of clarified butter. By this very disease, the thero was brought to the close of his existence. Preaching to others on "nonprocrastination," he prepared his mind for " nibbuti." Seated, poised in the air, pursuant to his own wish, he consumed his corporcal substance by the power of flames engendered within himself, and attained "nibbuti." From the corpse of the théro flames issuing, it was converted into fleshless ashes; but they did not consume any of the bones in the whole of his corpse.

The sovereign hearing of the demise of this théro Tisso, attended by his royal retinue, repaired to the temple built by himself. The king causing these relics to be collected, and placing them on his state elephant, and having celebrated a festival of relics, he inquired of what malady he died. Having heard the particulars, from the affliction created in him, he caused to be constructed at (each of the four) gates of the city a reservoir made of white chunam, and filled it with medicinal beverage, saying, "Let there not be a scarcity of medicines, to be provided daily for the priesthood."

The théro Sumitto attained "nibbuti" while in the act of performing "chankman," (taking his walk of meditation) in the chankman hall. The world at large, in consequence of this event, became greatly devoted to the religion of Buddho. These two théros descended from the kuntikinnaryá, attained "nibbuti" in the eighth year of the reign of Asóko. Thenceforward, the advantages accruing to the priesthood were great. By every possible means the devoted populace kept up these advantages.

The heretics who had been deprived of the maintenance (formerly bestowed on them by the king), in order that they might obtain those advantages, assuming the yellow robes (without ordination), were living in the community of the priesthood. These persons,

Yatha sakancha té wádan buddhawddóti dípayuń ; yathá sakancha kiriyań akarińsu yathá ruchiń,
Tató Moggali puttó só théró thiraguṇódayó sásanabbudamuppannań diswá tam atikkhalań ;
Tassópasamané kálań díghadassi awekkhiya: datwá Mahińdathérassa mahabhikkhuganań sakań,
Uddhagangáya ékówa Ahógangamhi pabbaté wihási sattawassáni wiwékamanubrúhayań.
T'itthiy ánań bahuttácha, dubbachattácha, bhikkhawó tésań kátuń nasakkhińsu dhamména patisédhańań.
Ténéwa Jambudípamhi sabbárámésu bhikkhawó satta wassáni nákansu upósathapawáraṇań,
Tań sutwána mahárájá Dhammásókó maháyasó ékań amachchan pésési Asókar ámamuttamań.
‘Gantwádhikaraṇań étań upasamma upósathań, káréhi bhikkhusańghéna mamárámé tuwań iti."
Gantwána sannípátetwá bhikkhusańghań sadummati “upósathań karótháti” sáwési rájasasanań,
"Upósathań titthiyéhi nakaroma mayań” iti ; awócha bhikkhusańgho tań ámachchań mulhamánasan,
Só machcho katipáyánań théránań pațipáṭiyá achchhindi asiná sísań “ kárémi nań upósathań."
Rájabhát á Tissuthéró tań diswá kiriyań, lahuń gantwána tassa ásanné ásanańhi nisídí só.

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whenever (they set up) a doctrine of their own, they propounded it to be the doctrine of Buddho. If there was any act of their own (to be performed), they performed it according to their own wishes (without reference to the orthodox rules.)

Thereupon, the théro, son of Moggali, of increasing piety and faith, observing this dreadful excrescence on religion, like unto a boil, and having, by examining into futurity, ascertained by his profound foresight, the period at which the excision of this (excrescence would take place ;) transferring his fraternity of numerous disciples to the charge of the théro Mahindo, he sojourned for seven years in solitude, indulging in pious meditation, at the Ahóganga mountain (beyond the Ganges), towards the source of the river.

In consequence of the numerical preponderance, and the schisms of these heretics, the buddhist priests were incapable of regulating their conduct according to the rules of the orthodox faith. From this very cause, in all the buddhistical temples in Jambudipo, the priests were incapable of observing the rites of "upósatho" and "pawaranan" for a period of seven years (as none but orthodox ministers could be admitted to those rites.)

The superlatively-gifted great king Dhammásóko, hearing of this (suspension of religious observances for seven years), dispatched a minister to the chief temple Asókoráma, with these orders: "Having repaired thither, do thou, adjusting this matter, cause the ceremony of" upósatho❞ to be performed by the priesthood at my temple."

This ignorant minister having repaired thither and assembled the priests, thus shouted out the commands of the sovereign: "Perform ye the ceremony of upósatho." The priesthood thus replied to the embicile minister: "We will not perform the ceremony of 'upósatho' with the heretics." The minister exclaiming, "I will have the 'uposatho' performed," with his own sword decapitated several of the théros in the order in which they sat. The théro Tisso, the younger brother of the king, perceiving this proceeding, rushing close to him (the minister), placed himself on the seat (of the théro last slaughtered). The minister recognizing that théro, repairing (to the palace) reported the whole of the

Thérań diswá amachchó só, gantwá raņņo niwédayi sabbań pawattiń. Tań sutwá, játadáho mahípati,
Sighan gantwá, bhikkhusanghań puchchhi ubbiggamánasó “ewań katéna kamména kassa pápań siya?" iti.
Tésań apaṇḍitá kéchi “pápań tuyihantu ;” kéchitu “ubhinnanchátu ;” áhańsu “natthi tuyihańti” paṇḍitá,
Tań sutwána mahárajá“ samattho atthi bhikkhunó, wimatiń mé winódetwa, kátuń sásánapaggahań ?”

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Atthi Moggali puttó só Tissatthéró, rathésaha!" ichcháha sanghó rájánań rájá tatthási sádaro,

Wisuń bhikkhú sahasséna chatuhi pariwárité théré, narasahasséna amachché chaturó tatha,

Tadahéyéwa pésési attanó wachanéna só thérań ánétumé ; téhi tatha wutté: anágami.

T'ań sutwá, puna, aṭṭhattha, théré, machchécha pésayi, wisuń sahassa purisé ; 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 tan tuthá wóchuń; só tań sutwáwa uṭṭhahi; náwdya 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."

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. On 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.