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

Rájá thérań nayitwána, uyánań Ratiwaddhanań thérassa pádé dhówitwá makkhetwácha nisidiya Samattha bhawan thérassa wimańsantó mahípati “daṭṭhukámó aham, bhanté, pațihiranti," abruwi. [chhasi ?** "Kinti ?" wutté: "mahikampań," áha: tań punaráha só “sakaláyékadésáya ?" "Tań kampań daṭthumich“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 mahipati. “Patichchakammań natthíti kiliṭṭhań chétańnań wind” théró bodhési rájánań, watwá“ tittira” játakań. Wasańtó tattha sattáhań rájúyyáné manóramé sikkhápési mahípálań sambuddhasamayań subhań. Tásmin yéwacha sattáhé duwé yakkhé mahipati pésetwá, mahiyań bhikkhú asésé sannipatayi. Sattamé diwasé gantwá sakárámań 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

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Thérénasaha ekanté nisinnó sáni antaré, ékékań laddhiké bhikkú pakkasitwána santikań,
“Kiń, wádi Sugató bhanté ?" iti puchchhi muhípati ; té sassatádikan diṭṭhiń wiyáharińsu yathá sakań.
Te michchhádiṭṭiké sabbé rájá uppubbajápayi, sabbé saṭṭhi sahassáni ásuń uppabbajápitá.

Apuchchhi dhammiké bhikkhú “kiń wádi Sugato?" iti : “wibhajja wáditáhańsu:” tań thérań puchchhi bhúpati,
Vibhajja wádi Sambuddhó hóti, bhantėti?" áha; só théró “ámáti : tań sutwá rájá tuṭṭhamáno, tadá,
“Sanghówa sódhitó yasmá, tasmá sańghó upósathań, karótu, bhanté ;" ichchéwa watwá thérassa, bhupati,
Sanghassa rakkhań datwána nagarań páwisí subhań. Sańghó samaggo hutwána tadákási upósathań.
Théró anikasańkhamhi bhikkhusańghé wisáradé, chhalabhinné, tépitaké, pabhinnapațisambhidé,
Bhikkhu sahassań uchchíni, kátuń saddhammasangahań. Téhi Asókárámamhi aká saddhammasangahań.
Mahakassapathérócha Yasatthérócha kárayuń yathá té; dhammasangitin Tissatthérópi tań yatha.
Katha watthuppakaraṇań parawádappamaddanań abhási Tissatthérócha tasmiń sangítimaṇḍalé.
Ewań bhikkhu sahasséna rakkháyásókarájinó ayań nawahi máséhi dhammasangiti niṭṭhitá.
Rannó sattarasé wassé, dwásattatisamó isi, mahápawdraṇáyań só sańgítiń 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 théro 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 Mahakassapo 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."

Sádhukáran dadantíwa sásanaṭṭhitikáraná sańgítipariyósáné akampittha mahámahi.
Hitwa seṭṭhahrahmawihárampi manuṛṇań jéguchchhań sásanahéto naralóka ń

ágammamak á sásanakichchań ; katakicho kónámańņo sásańakichchamhi pamajjéti ?

Sujanappasádasańwégattháya katé maháwańsé “tatiyadhammasangítińáma " pańchamó parichchhédo.

CHATTHO PARichchhedo,

Wangésú Wanganagaré Wangarájá ahu puré: Kálingaranno dhítási mahési tassa rájino.
Só rájá déwiyá tassá ékań alabhi dhítarań : némitt á wiy ákaruń tassá sańwásań migarájinó.
Atiwa rúpini ási, atiwa kámagiddhini; déwéna déwiy áchápi lajjáyási jiguchchhitá.
Ekákíní sá nikkhamma sérichára sukhatthiní, satthéna saha ańṛát á agá Magadhagáminá.
Lalaratthé aṭṭawiyá síhó satthambhiddhawi aṛṇanttha, 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 Kálinga 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.

The

In a wilderness in the land of Lála, a lion chased away the caravan chief. 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 síhó sakaguhań netwá, taya sańwásamácharí.
Téna sańwásamanwaya káléna yamaké duwé, puttancha dhitarancháti 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 pańṇása yójanáni gatágatań;
Gócharaya gaté sihé, dakkhiņasminhi mátarań, wámé kaniṭthiń kutwána, tató sighań apakkami.
Niwásetwána sákhanté, pachchhantagámamágamuń; tatthási rájadhítáya mátalussa sutó tadá,
Senapati Wangaranno thito pachchantasádhaná, nisinnó wațamúlé só, kammań tań sańwidhápayań,
Diswá té puchchhi ; tań wóchuń, “aṭawiwásino mayań” iti : só dápayi tésań wattháni, dhajanípatí.
Tánáhésuń uļáráni; bhattań pannésu dápayi, sowannabhájanánásuń tesan puńṛena 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 Síhasíwali.

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

Pituchchhadhitarań tań só ádáya dhajanipatí, gantwána Wanganagarań sańwásań táya káppayi,
Siho sighan guhan guntwá, té adiswá tayó jané, addhitó puttásókéna, nachakhadi, nachápiwi.
Dáraké té gawésantó agá pachchantagámaké ubbúhiyati só sócha yań yań gámamúpéti só.
Pachchantawásinó gantwá rańṛo tań pațiwédayuń: “sího piléti té raṭṭhań tań, déwa, paṭisédhaya.”
Alabhań nisédhakań tassa hatthikkhandhagatań, puré “adétu síhadáyítí” sahassań sópachárayi.
Tathewa dwé sahassání tínichápi narissaró. Dwísú wárésú warési mátá síhabbhujańhi tań.
Aggahi tatiyi wáré ápuchchhitwáwa mátarań; dápésíti sahassań tań ghátétuń pitarań sakuń.
Ranno kumárań dassésuń; tań rájá idamabruwí: “gahité yadí síhé té dammi raṭṭhań tadéwa té.”
Só tań gantwá guhádwárań, síhań diswáwa áraká, éntań puttasinéhéna wijjhintuń tań sarań khipi.
Saró naláṭamáhachchamétta chitténa tassatu, kumárapádamúléwa niwatto pati bhumiyań.
Tathāsiyawa tatiyań; tató kujjhi migádhipó, tató khittó saró tassa káyań nibbijja nikkhami.
Sakésarań sihasísań adáyasapurań agá: matassa Wangarájassa sattáháni tadá ahu.
Ranno aputtakattácha, patitáchassa kammuná, sutwáwa rańṛo nattuttań, sajánitwáwa mátarań,

with him this daughter of his father's (younger) sister, conducted her to the city of Wango, and made her his wife.

The lion soon returning to his den, and missing these three individuals, afflicted with grief at the loss of his offspring, neither ate nor drank. Seeking these children, he entered the provincial villages; and whatever villages he visited, he chased away the people. The inhabitants of the villages repairing to (the capital), thus implored of the king: "A lion is laying waste thy country: sovereign lord, arrest this (calamity)." Not being able to find any person to slay him, placing a thousand pieces (of money) on the back of an elephant, he proclaimed through the city, "Let it be given to the captor of the lion." In the same manner, the king successively (offered) two thousand and three thousand pieces. The mother on two of these occasions prevented the lion-born youth (from undertaking the enterprise). On the third occasion, without consulting his mother, he accepted the offer; and a reward of three thousand pieces was (thus) bestowed on him to put his own father to death. (The populace) presented this prince to the king. The monarch thus addressed him: "On the lion being destroyed, I bestow on thee that country." He having proceeded to the door of the den, and seeing at a distance the lion approaching, impelled by his affection for his child, to transfix him, he (Síhabahu) let fly his arrow at him. On account of the merit of the lion's good intentions, the arrow, recoiling in the air, fell on the ground at the feet of the prince. Even until the third effort, it was the same. Then the king of animals losing his self-possession (by which the charm that preserved his life was destroyed), the impelled arrow, transpiercing his body, passed through him. (Síhabáhu) returned to the city, taking the head of the lion with the mane attached thereto. This occurred on the seventh day after the death of the king of Wango.

The monarch having left no sons, and his virtuous ministers exulting in this exploit (of

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