Jinanibbánato pachchhá, puré tassábhisékató, aṭṭhārasań wassa satań dwayáméwań wijániyań.
Patwa chatuhi wasséhi ékarajjamaháyasó, puré Páțaliputtasmin attánamabhiséchayi.
Tassábhiséké samakálań ákásé bhúmiyań tathá; yójané yójané áná nichchań patthaṭá ahú.
Anótattódaké kájé aṭṭhánésuń diné, diné, déwadéwó aká téki sańwibhágajanassacha.
Nágalatá dantakaṭṭhań ánésuń Himawańtató anékésań sahassánań, dewáéwa pahónakań,
Agadamalakanchéwa tathagadaharítakań: tátówa ambapakkancha wannagandharasuttamań.
Pańcha wananiwattháni hatthupunchanapaṭṭakań pitańcha, dibbapánańcha Chaddańtadaható marú.
Marantá nagaré tasmiń mígasúkarapakkhinó ágańtwana mahánasmiń sayaméwa maranticha.
Gáwo tattha charápetwá wajamáneńti dípiyó; kettawatthu talákádi páleńti mígasúkará.
Sumanań pupphapaṭṭakań asuttań, dibbamuppalań, wilépanań, anjanańcha nágá nágawimánató
Sáliwáha sahassani nawutińtu suwápana Chhaddańtadahatóyéwa áharińsu diné diné,
Té sálí nítthusakarané akhańḍétwána taṇḍulé akańsu músiká téhi bhattań rájakulé ahú.
Akańsu satatań tassa madhuní madhu makkhìká; tathá kammárasálásu achchhá kútá nipátayuń.
Kurawíká sákunik á manuṇṇamadhurassará akańsu tassá gańtwána raṇṇó madhurawassikań,

reigned sole sovereign of all Jambudipo. Be it known, that from the period of the death of Buddho, and antecedent to his installation, two hundred and eighteen years had elapsed. In the fourth year of his accession to his sole sovereignty, this illustriously endowed ruler caused his own inauguration to be solemnized in the city of Pataliputtó. At the instant of his inauguration, the establishment of his supremacy was (miraculously) proclaimed, from yójana to yójana, throughout the air above, and over the surface of the earth.

The devos caused to be brought daily eight mens' loads of water from the lake Anótatto; from which (supplies) the devo of devos (the king) caused the people also to be provided. They also procured from the regions of Himáwanto, "nágalatá” teeth-cleansers, sufficient for several thousand persons. From the same quarter, the invaluable medicinal "malakan;" the precious medicinal "haritakan;" from the same regions the "amba" fruit, superlatively excellent in its color and flavor.

The devos (procured) also cloths of five different colors, and cloths for hand towels of the color of gold, as well as the sacred beverage, from the waters of the Chadanta lake. The elk, wild hog, and winged game, slaughtered in that city (for the king's household), resorting to the royal kitchen, of their own accord, there expire. There, tigers having led forth herds of cattle to graze, reconduct them into their pens. Elk and wild hog watch over fields, gardens, tanks, &c. The nagas (brought) fine cloths of the color of the "sumana " flower, wove without seams; the heavenly "muppalan" flower; also ointment for the body; and medicinal drugs, from the naga wilderness. Parrots brought nine hundred thousand loads of hill paddy daily, from the marshes of Chadanta. Mice, husking that hill paddy, without breaking it, converted it into rice. Therefrom the rice dressed for the royal household was prepared. For him (the king), bees constantly

Rájábhisittó sósókó kumárań Tissayawhayań kaniṭṭhań sań sódariyań uparajjébhís échayi.
Dhammásókábhisékó níṭṭhító.

Pitá saṭṭhi sahassáni bráhmané bráhmapakkhiké bhójéti ; sópi téyéwa tíní wassáni bhójayi.
Diswánupasamá tésań Asókó pariwésané wicheyyadánań dassańtu amachché sanniyójiya.
Anápayitwa mabimá náná pásaddhike wisuń wimańsitwá, nisajjáyabhójápetwa wisajjayi,
Kálé wátáyanagató sańtań rachchháya tań yatiń Nigródhasámanérań só diswá chittampasádayi,
Bindusárassa puttánań sabbésań jeṭṭhabhátunó Sumanassa kumárassa puttó sóhi kumárakó.
Asókó pitará dińnań rajjamújjéniyańhi só hitwá, gato Pupphapurań, Bindusáré gilánaké,
Katwá purań sakáyattań, maté pitari bhátarań, ghátetwá jeṭṭakań rajjań aggahési puré wáré..
Sumánassa kumárassa déwi tań námiká gátá gabbhiní nikkhamitwána páchína dwárato bahi.
Chandalagámamagamá tattha Nigródhadéwatá tamálapiya náména, mápetwa gharakań adá.
Tadahéwacha nań puttań wijáyitwá, sutassa sá “ Nigródhóté” áká námań déwatánuggahá gatá.

deposited honey. In like manner, in his arsenals, bears worked with hammers, and singing birds of delightful melody, repairing to the monarch, sang sweet strains.

The inaugurated sovereign Asóko then installed his full younger brother, prince Tisso, in the dignity of sub-king.

The installation of Dharmasóko concluded.

The father (of Asóko) being of the brahmanical faith, maintained (bestowing daily alms) sixty thousand brahmans. He himself in like manner bestowed them for three years.

Asóko noticing from the upper pavilion of his palace the despicable proceedings of these persons, enjoined his ministers to bestow alms with greater discrimination. This wise (monarch) caused to be brought to him the ministers of all religions separately; and having scated them, and discussed their tenets, and given them alms, allowed them to depart. At a moment when he was enjoying the breeze in his upstair pavilion, observing the sámanéro Nigródho passing the palace square, he was delighted with his sanctified deportment. This royal youth was the son of prince Súmano, the eldest of all the sons of Bindusaro.

Asóko on hearing that Bindusaro was on his death bed, left the kingdom of Ujjénia, which had been bestowed on him by his father, and proceeded to Pupphapura. As soon as his sire expired, seizing the capital for himself, and putting to death his eldest brother (Súmano) in that celebrated city, he usurped the sovereignty.

The consort of prince Súmano, bearing the same name, who was then pregnant, proceeding out of the western gate, departed; and repaired to a village of chandálas (outcastes.) There, the déwetá Nigródho addressed her by name; and having caused an habitation to spring up, conferred it on her. She who was thus protected by the déwetá, giving birth on that very day to her son, bestowed on the child the name Nigródho." The chief of the chandálas seeing her (in this condition) and venerating her as his own mistress, served her faithfully seven years.

{ Diswa tań jetthachanḍáló attanó sáminińwiya maṛṇańtu tań upatthási satta wassáni sádhukań.
Tań Mahawaruṇatthéró tadádiswá kumárakań upanissaya sampańnań arahá puchchhi mátarań,
Pabbájési khuraggé, só arahattamapápuni dassaná yópagachchhańto só tató mátu déwiyá,
Dhakkhinénacha dwár éna pawisitwá puruttamań, tań gámagami maggéna yáti rájangané tadá,
Sańtáya iriyáyasmiń pasídiya mahipati, pubbé wasańniwáséna pémań tasmiń ajáyathá.
Pubbé kira tayó ásuń bhátaró madhuwánijá; ekó madhuń chikkináti, áharańti madhuń duwé.
Ekó pachchékasambuddhó wanurógáturó ahú, anno pachchékasambuddho tadatthań madhnatthikó.
Pindachárikawatténa nagarań páwisi tadá, titthań jalatthań gachchhanti ekáchéṭitamaddasa.
Puchchhitwa madhukámattań ṇatwá, hatthéna ádisi, “esó madhupano, bhanté, táttha gachchhátimabbruwi."
Tattha pattassa buddhassa wanijo só pasádawá wissańdayańto mukható pattapurań madhuń adá.
Punnancha, uppatańtańcha, patitańcha mahitalé, diswa madhuń pasańno só ewań panidahi tadá.
"Jambudipé ékarajjań dánenánéna hotu mé, ákásé yójané áná bhúmiyań yċjanéticha,"
Bhátaré ágaté áha “edisassa madhuń adań ; anumódatha tumhé tań tumhákańcha yathá madhuń.”
Jettho dha atuttho só "chandálo nuna sósiyá niwáseńtihi chandálá kásáyáni sadá iti."

The théro Maha Waruno seeing this infant born with the attributes requisite for the sanctification of "arahat," applied to the mother for him, and ordained him a priest. In the act of shaving his head (for admission into the priesthood) he attained arahathood. Thereafter while on his way to see his princess-mother, entering the capital by the southern gate, at the moment he was passing through the palace square on his road to the village (of outcastes), the sovereign struck with the extreme propriety of his deportment, as if he had been previously intimate with him, an affection arose in his breast towards him. In a former existence there were three brothers, dealers in honey; one was the seller, two were the providers. There was also a pachché buddho who was afflicted with sores. Another pachché buddho on his account, was solicitous of procuring some honey. In his sacerdotal character, begging his subsistence for the day, he entered the city (of Báránesi.) At that moment, a young woman, who was proceeding to fetch water, at the watering place of the city, observed him. Having made inquiry, and ascertained that he

was solicitous of getting some honey, she said, pointing out the direction with her hand, "Lord, there is a honey bazar, repair thither." The dealer well pleased, filled the begging dish of the pachché buddho, who presented himself there, with honey to overflowing. Observing the filling, the overflowing, and the streaming on the ground of the honey, he (the dealer) then formed the following wishes: "By the virtue of this offering, may I establish an undivided dominion over Jambudipo: my authority (being recognised) from yójana to yojana through the air and over the earth." To the brothers, who (subsequently) arrived, he thus spoke: "To such a personage (describing him) I have made offerings of honey. According to your shares in that honey, participate ye in the benefits." The eldest brother incensed, thus replied: "Surely he must be an outcaste; at all times the outcastes wear yellow cloths." The second said: "Send that pachché buddho to' the farther side of the ocean." (Subsequently) having listened to the youngest brother's

Majjho "pachchikabud·lhań tań khipa párańnawé "iti: pattidánań wachó tassa sutwá téchánumódiyuń.
Apanádésiká sátu déwittań tassa patthayań adissamána sandhicha rúpań atimanóramań,
Asókó madhudo; Sandhimittá déwitu chetikά; chanḍdlawáli Nigródho; Tissó só párawddikó.
Chand dlawadi chand álagáme ásíyatótu, só patthésí mokkhań, mokkhańcha satta wassówa pápuni.
Niwitthapémó tasmiń só rájátíturitó, tató pakkosápési tań, sótu santiwutti upagamí,

“ Nisída, táta, anurúpé ásanétáha “bhúpati: adiswá bhikkhumańṇań só síhásanamu págami,
Tasmin pallankamáyańté rájá iti wichintayi “addhayań sámanéró mé gharé hessati sámikó."
Alambitwá kárań raṇṇó só pallańkań samáruhi, nisidi ráj1pallańké sétachchhattassa heṭṭható.
Diswa tatha nisańnań tań Asókó só mahípati, sambháwetwánagunató tuṭṭhótiwa tadá ahú.
Attanó patiyatténa khajjabhojjéna tappiya, sambuddhábhasitań dhammań sámanérań apuchchhi tan.
Tassappam ddawaggań só sámanéró abhásatha, tań sutwá bhúmipáló só pasańnó Jinasásané.
“Atthate nichcha bhattáni dammí tátáti” áha tań “upajjháyassá mé rájá tání dammiti” áha só.
Puna aṭṭhasu dińnísu tánadácharíyassa só, puna aṭṭhasu dińnésu bhikkhusańghassa tánadá.

discourse on the benefits derived from offerings, they also accepted the promised blessings. She who had pointed out the honey dealer's bazar, formed the wish of becoming his (the honey dealer's) head queen (in his character of sovereign), and that she should be endowed with a form so exquisitely moulded, that the joints of her limbs should be ("asandhi") imperceptibly united. (Accordingly) the donor of the honey became Asóko. The young woman became the queen Sandhimittá. He who blasphemously called him (the pachché buddho) "an outcaste," became Nigródho. The one who wished him transported, became Tisso (Déwananpiatisso). From whatever circumstance (it had been the fate of) the outcaste blasphemer to have been born in a village of outcastes, he nevertheless formed the wish to attain "mokkha," and accordingly in the seventh year of his age, acquired "mokkha" (by the sanctification of arahat.)

The said monarch (Asóko) highly delighted, and conceiving the greatest esteem for him, (Nigródho) thereupon caused him to be called in. He approached with decorous self-possession. The sovereign said to him, "My child, place thyself on any seat suited to thec." He seeing no other priest (present) proceeded towards the royal throne. While he was in the act of approaching the royal throne, the king thus thought: "This sámanéro will this very day become the master of my palace." Leaning on the arm of the sovereign, he ascended and seated himself on the royal throne, under the white canopy (of dominion.) The ruler Asóko, gazing on the personage who had thus taken his seat, influenced by the merits of his own piety, he thereupon became exceedingly rejoiced, Having refreshed him with food and beverage which had been prepared for himself, he interrogated the said sámanéro on the doctrines propounded by Buddho. The sámanéro explained to him the "appamadawaggo" (section on non-procrastination.) The sovereign having heard the same, he was delighted with the religion of the vanquisher. He said unto him; "Beloved, I will constantly provide for you food for cight." "Sire," he

H

Puna aṭṭhasu dińnésu adhiwásési buddhimá. Dwattińsa bhikkhu ádáya dutiyé diwasé gató,
Sahatthátappitó ranná dhammań désiya bhúpatiń saraṇésucha silésu thapésicha mahájanań.
Niggrodhasáman éradassanań.

Tató ráj á pasańno só digunéna diné diné bhikkhu satthi sahassání anupubbénupatthahi,
Titthiyanan sahassánań nikkaḍḍhitwána satthi só, saṭṭhi bhikku sahassáni gharé nichchamabhojayi.

Saṭṭhi bhikkhu sahassani bhójétuń turitóhi só, patiyád ápayitwána khajjabhojjań mahárahań ;

Bhusάpetwána nagarań, gańṭwá sańghań nimańtiya, gharań netwána, bhojetwá, datwá sámunakań bahuń ;

· Satthárá désitó dhammó kittakóti" apuchchhatha, wyákási Moggaliputto Tissatthéro tadassanań. Sutwána chaturásíti dhammakkhańdháni; sobruwí “pujémí téhań pachchékań wihárénáti “bhúpati. Datwa tadá chhannawuti dhanakóṭiń mahípati purésu chaturasíti sahassėsu mahítalé,

Tattha tatthewa 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 wiharo 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."