Tadahéwa ahú tassa pabbajjá upasampadá; pabbajjá sikkhadúnancha tassácha tadahú ahú.
Upajjháyó kumúrassa ahu Moggali sawhayo; pabbájési Mahádéwathéro; Majjhanti!ó pana
Kammawáchań aká: tasmiń sópasampadamanḍalé, arahattań Mahindo só pattó sapaṭisambhidań.
Sanghamittayupajjháyá Dhammapáláti wissuta, áchriyá Ayupáli, kálé sási anásawá.

Ubhó sásanapajjótá Lańkálipópakarinó chhatthé wassé pabbajińsu Dhummásókassa rájinó.
Maha Mahindó wassihi tihi dipappasa lakó, pitakattayamuggunhi upajjháyassa santiké.

Sá bhikkhuní chandalékha Mahindo bhikkhusuriyo Sambuddhasasanákásań té sadá sobhayuń tada.
Puré Pataliputtamha wané wanacharó charań, kuntakinṇariyá saddhiń sanwásań kappáyí kira.
Téna sanwásamanwáya sá putté janayi duwé ; Tisso jetthótu, kanitthotu Sumitt onáma námako.
Mahawaruna thérassa kálé, pabbajjasantiké, arahattań pápuṇińsu, chhalabhinná gunań ubhó.
Pádé kítawisénási putṭhó jeṭthó sawedanó áha puṭṭhỏanitthena" bhésajja pasatań ghatań.”
Rannó niwidanań, rańṇó gilánapachchayépicha sappi, atthancha charaṇań pachchhábhattań paṭikkhipi.

on the same day. Her ordination and qualification (for upasampada, not being eligible. 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 Sanghamittá. 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 (Sanghamittá) 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 tamáhara" ichcháha Tissathéró só Sumittań théramuttamań.
Pindaya charatań téna naladdáhań pusatań ghatań, sappikumbhasaténápi wiyádhijátó asádhiyó.
Tenéwawiyadhiná théró pattó áykkhayańtikań ówaditwáppamádéna nibbátuń mánasań aká.
Akasamhi 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 sutwa játasańwégó puradwarisu káriya sudhachitań pokkharaniń bhésajjánancha púriya.
“Pápési bhikkhusańghassa bhésajjáni diné diné, máhotu bhikkhusańghassa bhésajjań dullabhań” iti.
Sumittathéró nibbáyí chuńkamantówa chańkamé; pasídi sásanét‹wa ténápicha mahájanó.
Kuntiputtá duwé thérá té lókahitakárinó nibbáyinsu Asókassa raṛṇó wassamhi atthamé.
Tatopabhuti sanghassa lábhotiwamahá ahu; pachchhá pasannách a jana yasmá lábhań pawattayuń.
Pahinalabhasakkárá titthiyá lábhakaraná, sayań kásáyam ádáya wasińsu sahabhikkhuhi.

Thus the exalted théro 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 théro 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 corporeal 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 buddhawádóti dipayuń; yathá sakancha kiriyań akarińsu yathá ruchiń,
Tató Moggali puttó só thiró thiraguṇódayó sásanabbudamuppannań diswá tam atikkhalań;
Tassópasamané kálań díghadassi awekkhiya: datwá Mahindathérassa mahabhikkhuganań sakań,
Uddhagangáya ékówa Ahógangamhi pabbaté wihási sattawassáni wiwékamanubrúhayań.
Titthiyánań bahuttácha, dubbachattácha, bhikkhawó tésań kátuń nasakkhińsu dhamména patisédhańań.
Ténéwa Jambudípamhi sabbárámésu bhikkhawó satta wassáni núkansu upósathapawáraṇań,
Tań sutwána mahárájá Dhammásókó maháyasó ékań amachchan pésési Asókar ámamuttamań.
“Gantwádhikaraṇań étań upasamma upósathań, káréhi bhikkhusańghéna mamárámé tuwań iti.”
Gantwána sannipátetwá bhikkhusańghań saḍummati “upósathań karótháti” sáwési rájasasanań,
“Upósathań titthiyehi nakaroma mayań” iti; awócha bhikkhusańgho tań ámachchań mulhamánasan,
Só machcho katipάyánań théránań paṭipáṭiyá achchhindi asiná sísań “ kárémi nań upósathań.”
Rájabhát á Tissuthéró tań diswá kiriyań, lahuń gantwána tassa ásanné ásanańhi nisídí só.

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 "pawáranan" 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 ranno niwédayi sabbań pawattin. Tań sutwá, játadáho mahipati,
Sighań gantwá, bhikkhusańghań puchchhi ubbiggamánasó “ewań katéna kamména kassa pápań siyá ?” iti.
Tésan apanditá kéchi “pápań tuyihantu ;” kéchitu “ubhinnanchátu; áhańsu “natthi tuyihańti" paṇḍitá,
Tań sutwána mahárajá“ samattho atthi bhikkhunó, wimatin mé winódetwa, kátuń sásánapaggahań ?"
"Atthi Moggali puttó só Tissatthéró, rathésaha!” ichcháha sańghó rájánań rájá tatthási sádaro.
Wisuń bhikkhú sahasséna chutuhi pariwárité théré, narasahasséna amachché chaturó tathá,
Tadahéyéwa pésési attanó wachanéna só thérań ánétumé ; téhi tathά wutté: anágami.

Tań sutwá, puna, aṭṭhaṭṭhu, théré, machchécha pésayi, wisuń sahassa purisė; 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 tatha watwána pésayi.
“Théró mahallakattépi nárohissati yánakań; thérań gangáya náwáya ánétháticha" abbruwi.

Gantwá té tań tuthá wóchuń; só tań sutwawa uṭṭhahi; náwáya 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.

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

Rájá thérań nayitwána, uyánań Ratiwaddhanań thérassa pádé dhówitwá makkhetwácha nisidiya Samattha bháwań thérassa wimańsantó mahípati “daṭṭhukámó aham, bhanté, patihíranti,” abruwi. [chhasi?" “Kinti ?” wutté: “muhikampań," dha: tań punaráha só “sakaláyékalésáya?” “Tań kampań daṭṭhumich“Kó dukkaróti ?” puchchhitwá “ékadésáyakampanań dukkaranti “ sunitwána tań datthuk amatábruwi. Rathań, assań, manussácha, pátińchódakapúritań, théró yójanasímáya antaramhí chatuddisé, Thapapetwá tadangéhí sahatań yójanań mahi chalési iddhiyá tattra nisinnassacha dassayi. Ténámachchéna bhikkhúnań maraṇénattanópicha pápassatthi natthittań thérań puchchhi mahipati.

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· Patichchakammań natthíti kiliṭṭhań chétańnań winá“ théró bodhési rájánań, watwá “tittira“ játakań.
Wasantó tattha sattáhań rájúyyáné manóramé sikkhápési mahipalań sambuddhasamayań subhań.
Tásmin yéwacha sattáhé duwé yakkhé mahépati pésetwá, mahiyań bhikkhú asésé sannipátayi.
Sattamé diwasé gantwá sak árámań manóramań, kárési bhikkhusanghassa 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 thero 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 jataka 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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