Translations of the rock edicts
THE FOURTEEN ROCK EDICTS
Ashoka's First Rock inscription at Girnar
1
Beloved-of-the-Gods, King Piyadasi, has caused this Dhamma edict to be
written.[1] Here (in my domain) no living beings are to be slaughtered or
offered in sacrifice. Nor should festivals be held, for Beloved-of-the-Gods,
King Piyadasi, sees much to object to in such festivals, although there are
some festivals that Beloved-of-the-Gods, King Piyadasi, does approve of.
Formerly, in the kitchen of Beloved-of-the-Gods, King Piyadasi, hundreds
of thousands of animals were killed every day to make curry. But now with
the writing of this Dhamma edict only three creatures, two peacocks and a
deer are killed, and the deer not always. And in time, not even these three
creatures will be killed.
2
Everywhere [2] within Beloved-of-the-Gods, King Piyadasi's domain, and
among the people beyond the borders, the Cholas, the Pandyas, the Satiyaputras,
the Keralaputras, as far as Tamraparni and where the Greek king Antiochos
rules, and among the kings who are neighbors of Antiochos,[3] everywhere
has Beloved-of-the-Gods, King Piyadasi, made provision for two types of medical
treatment: medical treatment for humans and medical treatment for animals.
Wherever medical herbs suitable for humans or animals are not available,
I have had them imported and grown. Wherever medical roots or fruits are not
available I have had them imported and grown. Along roads I have had wells
dug and trees planted for the benefit of humans and animals.[4]
3
Beloved-of-the-Gods, King Piyadasi, speaks thus:[5] Twelve years after
my coronation this has been ordered -- Everywhere in my domain the Yuktas,
the Rajjukas and the Pradesikas shall go on inspection tours every five years
for the purpose of Dhamma instruction and also to conduct other business.[6]
Respect for mother and father is good, generosity to friends, acquaintances,
relatives, Brahmans and ascetics is good, not killing living beings is good,
moderation in spending and moderation in saving is good. The Council shall
notify the Yuktas about the observance of these instructions in these very
words.
4
In the past, for many hundreds of years, killing or harming living beings
and improper behavior towards relatives, and improper behavior towards Brahmans
and ascetics has increased.[7] But now due to Beloved-of-the-Gods, King Piyadasi's
Dhamma practice, the sound of the drum has been replaced by the sound of
the Dhamma.[8] The sighting of heavenly cars, auspicious elephants, bodies
of fire and other divine sightings has not happened for many hundreds of
years. But now because Beloved-of-the-Gods, King Piyadasi promotes restraint
in the killing and harming of living beings, proper behavior towards relatives,
Brahmans and ascetics, and respect for mother, father and elders, such sightings
have increased.[9]
These and many other kinds of Dhamma practice have been encouraged by
Beloved-of-the-Gods, King Piyadasi, and he will continue to promote Dhamma
practice. And the sons, grandsons and great-grandsons of Beloved-of-the-Gods,
King Piyadasi, too will continue to promote Dhamma practice until the end
of time; living by Dhamma and virtue, they will instruct in Dhamma. Truly,
this is the highest work, to instruct in Dhamma. But practicing the Dhamma
cannot be done by one who is devoid of virtue and therefore its promotion
and growth is commendable.
This edict has been written so that it may please my successors to devote
themselves to promoting these things and not allow them to decline. Beloved-of-the-Gods,
King Piyadasi, has had this written twelve years after his coronation.
5
Beloved-of-the-Gods, King Piyadasi, speaks thus:[10] To do good is difficult.
One who does good first does something hard to do. I have done many good
deeds, and, if my sons, grandsons and their descendants up to the end of the
world act in like manner, they too will do much good. But whoever amongst
them neglects this, they will do evil. Truly, it is easy to do evil.[11]
In the past there were no Dhamma Mahamatras but such officers were appointed
by me thirteen years after my coronation. Now they work among all religions
for the establishment of Dhamma, for the promotion of Dhamma, and for the
welfare and happiness of all who are devoted to Dhamma. They work among the
Greeks, the Kambojas, the Gandharas, the Rastrikas, the Pitinikas and other
peoples on the western borders.[12] They work among soldiers, chiefs, Brahmans,
householders, the poor, the aged and those devoted to Dhamma -- for their
welfare and happiness -- so that they may be free from harassment. They
(Dhamma Mahamatras) work for the proper treatment of prisoners, towards their
unfettering, and if the Mahamatras think, "This one has a family to support,"
"That one has been bewitched," "This one is old," then they work for the
release of such prisoners. They work here, in outlying towns, in the women's
quarters belonging to my brothers and sisters, and among my other relatives.
They are occupied everywhere. These Dhamma Mahamatras are occupied in my
domain among people devoted to Dhamma to determine who is devoted to Dhamma,
who is established in Dhamma, and who is generous.
This Dhamma edict has been written on stone so that it might endure long
and that my descendants might act in conformity with it.
6
Beloved-of-the-Gods, King Piyadasi, speaks thus:[13] In the past, state
business was not transacted nor were reports delivered to the king at all
hours. But now I have given this order, that at any time, whether I am eating,
in the women's quarters, the bed chamber, the chariot, the palanquin, in
the park or wherever, reporters are to be posted with instructions to report
to me the affairs of the people so that I might attend to these affairs wherever
I am. And whatever I orally order in connection with donations or proclamations,
or when urgent business presses itself on the Mahamatras, if disagreement
or debate arises in the Council, then it must be reported to me immediately.
This is what I have ordered. I am never content with exerting myself or with
despatching business. Truly, I consider the welfare of all to be my duty,
and the root of this is exertion and the prompt despatch of business. There
is no better work than promoting the welfare of all the people and whatever
efforts I am making is to repay the debt I owe to all beings to assure their
happiness in this life, and attain heaven in the next.
Therefore this Dhamma edict has been written to last long and that my
sons, grandsons and great-grandsons might act in conformity with it for
the welfare of the world. However, this is difficult to do without great
exertion.
7
Beloved-of-the-Gods, King Piyadasi, desires that all religions should
reside everywhere, for all of them desire self-control and purity of heart.[14]
But people have various desires and various passions, and they may practice
all of what they should or only a part of it. But one who receives great gifts
yet is lacking in self-control, purity of heart, gratitude and firm devotion,
such a person is mean.
8
In the past kings used to go out on pleasure tours during which there
was hunting and other entertainment.[15] But ten years after Beloved-of-the-Gods
had been coronated, he went on a tour to Sambodhi and thus instituted Dhamma
tours.[16] During these tours, the following things took place: visits and
gifts to Brahmans and ascetics, visits and gifts of gold to the aged, visits
to people in the countryside, instructing them in Dhamma, and discussing
Dhamma with them as is suitable. It is this that delights Beloved-of-the-Gods,
King Piyadasi, and is, as it were, another type of revenue.
9
Beloved-of-the-Gods, King Piyadasi, speaks thus:[17] In times of sickness,
for the marriage of sons and daughters, at the birth of children, before
embarking on a journey, on these and other occasions, people perform various
ceremonies. Women in particular perform many vulgar and worthless ceremonies.
These types of ceremonies can be performed by all means, but they bear little
fruit. What does bear great fruit, however, is the ceremony of the Dhamma.
This involves proper behavior towards servants and employees, respect for
teachers, restraint towards living beings, and generosity towards ascetics
and Brahmans. These and other things constitute the ceremony of the Dhamma.
Therefore a father, a son, a brother, a master, a friend, a companion, and
even a neighbor should say: "This is good, this is the ceremony that should
be performed until its purpose is fulfilled, this I shall do."[18] Other ceremonies
are of doubtful fruit, for they may achieve their purpose, or they may not,
and even if they do, it is only in this world. But the ceremony of the Dhamma
is timeless. Even if it does not achieve its purpose in this world, it produces
great merit in the next, whereas if it does achieve its purpose in this world,
one gets great merit both here and there through the ceremony of the Dhamma.
10
Beloved-of-the-Gods, King Piyadasi, does not consider glory and fame to
be of great account unless they are achieved through having my subjects
respect Dhamma and practice Dhamma, both now and in the future.[19] For
this alone does Beloved-of-the-Gods, King Piyadasi, desire glory and fame.
And whatever efforts Beloved-of-the-Gods, King Piyadasi, is making, all
of that is only for the welfare of the people in the next world, and that
they will have little evil. And being without merit is evil. This is difficult
for either a humble person or a great person to do except with great effort,
and by giving up other interests. In fact, it may be even more difficult
for a great person to do.
11
Beloved-of-the-Gods, King Piyadasi, speaks thus:[20] There is no gift
like the gift of the Dhamma,[21] (no acquaintance like) acquaintance with
Dhamma, (no distribution like) distribution of Dhamma, and (no kinship like)
kinship through Dhamma. And it consists of this: proper behavior towards
servants and employees, respect for mother and father, generosity to friends,
companions, relations, Brahmans and ascetics, and not killing living beings.
Therefore a father, a son, a brother, a master, a friend, a companion or
a neighbor should say: "This is good, this should be done." One benefits
in this world and gains great merit in the next by giving the gift of the
Dhamma.
12
Beloved-of-the-Gods, King Piyadasi, honors both ascetics and the householders
of all religions, and he honors them with gifts and honors of various kinds.[22]
But Beloved-of-the-Gods, King Piyadasi, does not value gifts and honors as
much as he values this -- that there should be growth in the essentials of
all religions.[23] Growth in essentials can be done in different ways, but
all of them have as their root restraint in speech, that is, not praising
one's own religion, or condemning the religion of others without good cause.
And if there is cause for criticism, it should be done in a mild way. But
it is better to honor other religions for this reason. By so doing, one's
own religion benefits, and so do other religions, while doing otherwise harms
one's own religion and the religions of others. Whoever praises his own
religion, due to excessive devotion, and condemns others with the thought
"Let me glorify my own religion," only harms his own religion. Therefore
contact (between religions) is good.[24] One should listen to and respect
the doctrines professed by others. Beloved-of-the-Gods, King Piyadasi, desires
that all should be well-learned in the good doctrines of other religions.
Those who are content with their own religion should be told this: Beloved-of-the-Gods,
King Piyadasi, does not value gifts and honors as much as he values that
there should be growth in the essentials of all religions. And to this end
many are working -- Dhamma Mahamatras, Mahamatras in charge of the women's
quarters, officers in charge of outlying areas, and other such officers. And
the fruit of this is that one's own religion grows and the Dhamma is illuminated
also.
13
Beloved-of-the-Gods, King Piyadasi, conquered the Kalingas eight years
after his coronation.[25] One hundred and fifty thousand were deported, one
hundred thousand were killed and many more died (from other causes). After
the Kalingas had been conquered, Beloved-of-the-Gods came to feel a strong
inclination towards the Dhamma, a love for the Dhamma and for instruction
in Dhamma. Now Beloved-of-the-Gods feels deep remorse for having conquered
the Kalingas.
Indeed, Beloved-of-the-Gods is deeply pained by the killing, dying and
deportation that take place when an unconquered country is conquered. But
Beloved-of-the-Gods is pained even more by this -- that Brahmans, ascetics,
and householders of different religions who live in those countries, and who
are respectful to superiors, to mother and father, to elders, and who behave
properly and have strong loyalty towards friends, acquaintances, companions,
relatives, servants and employees -- that they are injured, killed or separated
from their loved ones. Even those who are not affected (by all this) suffer
when they see friends, acquaintances, companions and relatives affected. These
misfortunes befall all (as a result of war), and this pains Beloved-of-the-Gods.
There is no country, except among the Greeks, where these two groups,
Brahmans and ascetics, are not found, and there is no country where people
are not devoted to one or another religion.[26] Therefore the killing, death
or deportation of a hundredth, or even a thousandth part of those who died
during the conquest of Kalinga now pains Beloved-of-the-Gods. Now Beloved-of-the-Gods
thinks that even those who do wrong should be forgiven where forgiveness is
possible.
Even the forest people, who live in Beloved-of-the-Gods' domain, are entreated
and reasoned with to act properly. They are told that despite his remorse
Beloved-of-the-Gods has the power to punish them if necessary, so that they
should be ashamed of their wrong and not be killed. Truly, Beloved-of-the-Gods
desires non-injury, restraint and impartiality to all beings, even where
wrong has been done.
Now it is conquest by Dhamma that Beloved-of-the-Gods considers to be
the best conquest.[27] And it (conquest by Dhamma) has been won here, on
the borders, even six hundred yojanas away, where the Greek king Antiochos
rules, beyond there where the four kings named Ptolemy, Antigonos, Magas
and Alexander rule, likewise in the south among the Cholas, the Pandyas,
and as far as Tamraparni.[28] Here in the king's domain among the Greeks,
the Kambojas, the Nabhakas, the Nabhapamkits, the Bhojas, the Pitinikas,
the Andhras and the Palidas, everywhere people are following Beloved-of-the-Gods'
instructions in Dhamma. Even where Beloved-of-the-Gods' envoys have not been,
these people too, having heard of the practice of Dhamma and the ordinances
and instructions in Dhamma given by Beloved-of-the-Gods, are following it
and will continue to do so. This conquest has been won everywhere, and it
gives great joy -- the joy which only conquest by Dhamma can give. But even
this joy is of little consequence. Beloved-of-the-Gods considers the great
fruit to be experienced in the next world to be more important.
I have had this Dhamma edict written so that my sons and great-grandsons
may not consider making new conquests, or that if military conquests are
made, that they be done with forbearance and light punishment, or better still,
that they consider making conquest by Dhamma only, for that bears fruit in
this world and the next. May all their intense devotion be given to this
which has a result in this world and the next.
14
Beloved-of-the-Gods, King Piyadasi, has had these Dhamma edicts written
in brief, in medium length, and in extended form.[29] Not all of them occur
everywhere, for my domain is vast, but much has been written, and I will
have still more written. And also there are some subjects here that have been
spoken of again and again because of their sweetness, and so that the people
may act in accordance with them. If some things written are incomplete, this
is because of the locality, or in consideration of the object, or due to
the fault of the scribe.
KALINGA ROCK EDICTS
1
Beloved-of-the-Gods says that the Mahamatras of Tosali who are judicial
officers in the city are to be told this:[30] I wish to see that everything
I consider to be proper is carried out in the right way. And I consider
instructing you to be the best way of accomplishing this. I have placed
you over many thousands of people that you may win the people's affection.
All men are my children. What I desire for my own children, and I desire
their welfare and happiness both in this world and the next, that I desire
for all men. You do not understand to what extent I desire this, and if some
of you do understand, you do not understand the full extent of my desire.
You must attend to this matter. While being completely law-abiding, some
people are imprisoned, treated harshly and even killed without cause so that
many people suffer. Therefore your aim should be to act with impartiality.
It is because of these things -- envy, anger, cruelty, hate, indifference,
laziness or tiredness -- that such a thing does not happen. Therefore your
aim should be: "May these things not be in me." And the root of this is non-anger
and patience. Those who are bored with the administration of justice will
not be promoted; (those who are not) will move upwards and be promoted. Whoever
among you understands this should say to his colleagues: "See that you do
your duty properly. Such and such are Beloved-of-the-Gods' instructions."
Great fruit will result from doing your duty, while failing in it will result
in gaining neither heaven nor the king's pleasure. Failure in duty on your
part will not please me. But done properly, it will win you heaven and you
will be discharging your debts to me.
This edict is to be listened to on Tisa day, between Tisa days, and on
other suitable occasions, it should be listened to even by a single person.
Acting thus, you will be doing your duty.
This edict has been written for the following purpose: that the judicial
officers of the city may strive to do their duty and that the people under
them might not suffer unjust imprisonment or harsh treatment. To achieve
this, I will send out Mahamatras every five years who are not harsh or cruel,
but who are merciful and who can ascertain if the judicial officers have understood
my purpose and are acting according to my instructions. Similarly, from Ujjayini,
the prince will send similar persons with the same purpose without allowing
three years to elapse. Likewise from Takhasila also. When these Mahamatras
go on tours of inspection each year, then without neglecting their normal
duties, they will ascertain if judicial officers are acting according to
the king's instructions.
2
Beloved-of-the-Gods speaks thus:[31] This royal order is to be addressed
to the Mahamatras at Samapa. I wish to see that everything I consider to
be proper is carried out in the right way. And I consider instructing you
to be the best way of accomplishing this. All men are my children. What I
desire for my own children, and I desire their welfare and happiness both
in this world and the next, that I desire for all men.[32]
The people of the unconquered territories beyond the borders might think:
"What is the king's intentions towards us?" My only intention is that they
live without fear of me, that they may trust me and that I may give them
happiness, not sorrow. Furthermore, they should understand that the king will
forgive those who can be forgiven, and that he wishes to encourage them to
practice Dhamma so that they may attain happiness in this world and the next.
I am telling you this so that I may discharge the debts I owe, and that in
instructing you, that you may know that my vow and my promise will not be
broken. Therefore acting in this way, you should perform your duties and
assure them (the people beyond the borders) that: "The king is like a father.
He feels towards us as he feels towards himself. We are to him like his own
children."
By instructing you and informing you of my vow and my promise I shall
be applying myself in complete fullness to achieving this object. You are
able indeed to inspire them with confidence and to secure their welfare
and happiness in this world and the next, and by acting thus, you will attain
heaven as well as discharge the debts you owe to me. And so that the Mahamatras
can devote themselves at all times to inspiring the border areas with confidence
and encouraging them to practice Dhamma, this edict has been written here.
This edict is to be listened to every four months on Tisa day, between
Tisa days, and on other suitable occasions, it should be listened to even
by a single person. Acting thus, you will be doing your duty.
MINOR ROCK EDICTS
1
Beloved-of-the-Gods speaks thus:[33] It is now more than two and a half
years since I became a lay-disciple, but until now I have not been very
zealous.[34] But now that I have visited the Sangha for more than a year,
I have become very zealous. Now the people in India who have not associated
with the gods do so. This is the result of zeal and it is not just the great
who can do this. Even the humble, if they are zealous, can attain heaven.
And this proclamation has been made with this aim. Let both humble and great
be zealous, let even those on the borders know and let zeal last long. Then
this zeal will increase, it will greatly increase, it will increase up to
one-and-a-half times. This message has been proclaimed two hundred and fifty-six
times by the king while on tour.
2
Beloved-of-the-Gods speaks thus:[35] Father and mother should be respected
and so should elders, kindness to living beings should be made strong and
the truth should be spoken. In these ways, the Dhamma should be promoted.
Likewise, a teacher should be honored by his pupil and proper manners should
be shown towards relations. This is an ancient rule that conduces to long
life. Thus should one act. Written by the scribe Chapala.
3
Piyadasi, King of Magadha, saluting the Sangha and wishing them good health
and happiness, speaks thus:[36] You know, reverend sirs, how great my faith
in the Buddha, the Dhamma and Sangha is. Whatever, reverend sirs, has been
spoken by Lord Buddha, all that is well-spoken.[37] I consider it proper,
reverend sirs, to advise on how the good Dhamma should last long.
These Dhamma texts -- Extracts from the Discipline, the Noble Way of Life,
the Fears to Come, the Poem on the Silent Sage, the Discourse on the Pure
Life, Upatisa's Questions, and the Advice to Rahula which was spoken by the
Buddha concerning false speech -- these Dhamma texts, reverend sirs, I desire
that all the monks and nuns may constantly listen to and remember.[38] Likewise
the laymen and laywomen. I have had this written that you may know my intentions.
* * *
THE SEVEN PILLAR EDICTS
1
Beloved-of-the-Gods speaks thus:[39] This Dhamma edict was written twenty-six
years after my coronation. Happiness in this world and the next is difficult
to obtain without much love for the Dhamma, much self-examination, much respect,
much fear (of evil), and much enthusiasm. But through my instruction this
regard for Dhamma and love of Dhamma has grown day by day, and will continue
to grow. And my officers of high, low and middle rank are practicing and
conforming to Dhamma, and are capable of inspiring others to do the same.
Mahamatras in border areas are doing the same. And these are my instructions:
to protect with Dhamma, to make happiness through Dhamma and to guard with
Dhamma.
2
Beloved-of-the-Gods, King Piyadasi, speaks thus: Dhamma is good, but what
constitutes Dhamma? (It includes) little evil, much good, kindness, generosity,
truthfulness and purity. I have given the gift of sight in various ways.[40]
To two-footed and four-footed beings, to birds and aquatic animals, I have
given various things including the gift of life. And many other good deeds
have been done by me.
This Dhamma edict has been written that people might follow it and it
might endure for a long time. And the one who follows it properly will do
something good.
3
Beloved-of-the-Gods, King Piyadasi, speaks thus: People see only their
good deeds saying, "I have done this good deed." But they do not see their
evil deeds saying, "I have done this evil deed" or "This is called evil."
But this (tendency) is difficult to see.[41] One should think like this: "It
is these things that lead to evil, to violence, to cruelty, anger, pride and
jealousy. Let me not ruin myself with these things." And further, one should
think: "This leads to happiness in this world and the next."
4
Beloved-of-the-Gods speaks thus: This Dhamma edict was written twenty-six
years after my coronation. My Rajjukas are working among the people, among
many hundreds of thousands of people. The hearing of petitions and the administration
of justice has been left to them so that they can do their duties confidently
and fearlessly and so that they can work for the welfare, happiness and benefit
of the people in the country. But they should remember what causes happiness
and sorrow, and being themselves devoted to Dhamma, they should encourage
the people in the country (to do the same), that they may attain happiness
in this world and the next. These Rajjukas are eager to serve me. They also
obey other officers who know my desires, who instruct the Rajjukas so that
they can please me. Just as a person feels confident having entrusted his
child to an expert nurse thinking: "The nurse will keep my child well,"
even so, the Rajjukas have been appointed by me for the welfare and happiness
of the people in the country.
The hearing of petitions and the administration of justice have been left
to the Rajjukas so that they can do their duties unperturbed, fearlessly
and confidently. It is my desire that there should be uniformity in law and
uniformity in sentencing. I even go this far, to grant a three-day stay for
those in prison who have been tried and sentenced to death. During this time
their relatives can make appeals to have the prisoners' lives spared. If there
is none to appeal on their behalf, the prisoners can give gifts in order
to make merit for the next world, or observe fasts. Indeed, it is my wish
that in this way, even if a prisoner's time is limited, he can prepare for
the next world, and that people's Dhamma practice, self-control and generosity
may grow.
5
Beloved-of-the-Gods, King Piyadasi, speaks thus: Twenty-six years after
my coronation various animals were declared to be protected -- parrots,
mainas, //aruna//, ruddy geese, wild ducks, //nandimukhas, gelatas//, bats,
queen ants, terrapins, boneless fish, //vedareyaka//, //gangapuputaka//,
//sankiya// fish, tortoises, porcupines, squirrels, deer, bulls, //okapinda//,
wild asses, wild pigeons, domestic pigeons and all four-footed creatures
that are neither useful nor edible.[42] Those nanny goats, ewes and sows
which are with young or giving milk to their young are protected, and so
are young ones less than six months old. Cocks are not to be caponized,
husks hiding living beings are not to be burnt and forests are not to be
burnt either without reason or to kill creatures. One animal is not to be
fed to another. On the three Caturmasis, the three days of Tisa and during
the fourteenth and fifteenth of the Uposatha, fish are protected and not
to be sold. During these days animals are not to be killed in the elephant
reserves or the fish reserves either. On the eighth of every fortnight,
on the fourteenth and fifteenth, on Tisa, Punarvasu, the three Caturmasis
and other auspicious days, bulls are not to be castrated, billy goats, rams,
boars and other animals that are usually castrated are not to be. On Tisa,
Punarvasu, Caturmasis and the fortnight of Caturmasis, horses and bullocks
are not be branded.
In the twenty-six years since my coronation prisoners have been given
amnesty on twenty-five occasions.
6
Beloved-of-the-Gods speaks thus: Twelve years after my coronation I started
to have Dhamma edicts written for the welfare and happiness of the people,
and so that not transgressing them they might grow in the Dhamma. Thinking:
"How can the welfare and happiness of the people be secured?" I give attention
to my relatives, to those dwelling near and those dwelling far, so I can
lead them to happiness and then I act accordingly. I do the same for all groups.
I have honored all religions with various honors. But I consider it best
to meet with people personally.
This Dhamma edict was written twenty-six years after my coronation.
7
Beloved-of-the-Gods speaks thus: In the past kings desired that the people
might grow through the promotion of the Dhamma. But despite this, people
did not grow through the promotion of the Dhamma. Beloved-of-the-Gods, King
Piyadasi, said concerning this: "It occurs to me that in the past kings desired
that the people might grow through the promotion of the Dhamma. But despite
this, people did not grow through the promotion of the Dhamma. Now how can
the people be encouraged to follow it? How can the people be encouraged to
grow through the promotion of the Dhamma? How can I elevate them by promoting
the Dhamma?" Beloved-of-the-Gods, King Piyadasi, further said concerning this:
"It occurs to me that I shall have proclamations on Dhamma announced and
instruction on Dhamma given. When people hear these, they will follow them,
elevate themselves and grow considerably through the promotion of the Dhamma."
It is for this purpose that proclamations on Dhamma have been announced and
various instructions on Dhamma have been given and that officers who work
among many promote and explain them in detail. The Rajjukas who work among
hundreds of thousands of people have likewise been ordered: "In this way
and that encourage those who are devoted to Dhamma." Beloved-of-the-Gods speaks
thus: "Having this object in view, I have set up Dhamma pillars, appointed
Dhamma Mahamatras, and announced Dhamma proclamations."
Beloved-of-the-Gods, King Piyadasi, says: Along roads I have had banyan
trees planted so that they can give shade to animals and men, and I have
had mango groves planted. At intervals of eight //krosas//, I have had wells
dug, rest-houses built, and in various places, I have had watering-places
made for the use of animals and men. But these are but minor achievements.
Such things to make the people happy have been done by former kings. I have
done these things for this purpose, that the people might practice the Dhamma.
Beloved-of-the-Gods, King Piyadasi, speaks thus: My Dhamma Mahamatras
too are occupied with various good works among the ascetics and householders
of all religions. I have ordered that they should be occupied with the affairs
of the Sangha. I have also ordered that they should be occupied with the
affairs of the Brahmans and the Ajivikas. I have ordered that they be occupied
with the Niganthas.[43] In fact, I have ordered that different Mahamatras
be occupied with the particular affairs of all different religions. And my
Dhamma Mahamatras likewise are occupied with these and other religions.
Beloved-of-the-Gods, King Piyadasi, speaks thus: These and other principal
officers are occupied with the distribution of gifts, mine as well as those
of the queens. In my women's quarters, they organize various charitable activities
here and in the provinces. I have also ordered my sons and the sons of other
queens to distribute gifts so that noble deeds of Dhamma and the practice
of Dhamma may be promoted. And noble deeds of Dhamma and the practice of
Dhamma consist of having kindness, generosity, truthfulness, purity, gentleness
and goodness increase among the people.
Beloved-of-the-Gods, King Piyadasi, speaks thus: Whatever good deeds have
been done by me, those the people accept and those they follow. Therefore
they have progressed and will continue to progress by being respectful to
mother and father, respectful to elders, by courtesy to the aged and proper
behavior towards Brahmans and ascetics, towards the poor and distressed,
and even towards servants and employees.
Beloved-of-the-Gods, King Piyadasi, speaks thus: This progress among the
people through Dhamma has been done by two means, by Dhamma regulations and
by persuasion. Of these, Dhamma regulation is of little effect, while persuasion
has much more effect. The Dhamma regulations I have given are that various
animals must be protected. And I have given many other Dhamma regulations
also. But it is by persuasion that progress among the people through Dhamma
has had a greater effect in respect of harmlessness to living beings and
non-killing of living beings.
Concerning this, Beloved-of-the-Gods says: Wherever there are stone pillars
or stone slabs, there this Dhamma edict is to be engraved so that it may
long endure. It has been engraved so that it may endure as long as my sons
and great-grandsons live and as long as the sun and the moon shine, and so
that people may practice it as instructed. For by practicing it happiness
will be attained in this world and the next.
This Dhamma edict has been written by me twenty-seven years after my coronation.
THE MINOR PILLAR EDICTS
1
Twenty years after his coronation, Beloved-of-the-Gods, King Piyadasi,
visited this place and worshipped because here the Buddha, the sage of the
Sakyans, was born.[44] He had a stone figure and a pillar set up and because
the Lord was born here, the village of Lumbini was exempted from tax and
required to pay only one eighth of the produce.
2
Beloved-of-the-Gods commands:[45] The Mahamatras at Kosambi (are to be
told: Whoever splits the Sangha) which is now united, is not to be admitted
into the Sangha. Whoever, whether monk or nun, splits the Sangha is to be
made to wear white clothes and to reside somewhere other than in a monastery.[46]
NOTES
1. Girnar version issued in 257 B.C. These fourteen edicts, with minor
differences, are found in five different places throughout India. In two
other places, they are found minus numbers 11, 12 and 13.
2. Girnar version, issued in 257 B.C.
3. The Cholas and Pandyas were south Indian peoples living outside Asoka's
empire. The Satiyaputras and Keralaputras lived on the southwest seaboard
of India. Tamraparni is one of the ancient names for Sri Lanka. On Antiochos
see Note 28.
4. By so doing, Asoka was following the advice given by the Buddha at
Samyutta Nikaya, I:33.
5. Girnar version, issued in 257 B.C.
6. The exact duties of these royal officers are not known.
7. Girnar version, issued in 257 B.C.
8. This probably refers to the drum that was beaten to announce the punishment
of lawbreakers. See Samyutta Nikaya, IV:244.
9. Like many people in the ancient world, Asoka believed that when a just
king ruled, there would be many auspicious portents.
10. Kalsi version, issued in 256 B.C.
11. This seems to be a paraphrase of Dhammapada 163.
12. The Greeks (Yona) settled in large numbers in what is now Afghanistan
and Pakistan after the conquests of Alexander the Great, although small communities
lived there prior to this.
13. Girnar version, issued in 256 B.C..
14. Girnar version, issued in 256 B.C.
15. Girnar version, issued in 256 B.C.
16. Bodh Gaya, the site of the Buddha's enlightenment, was known in ancient
times as either Sambodhi or Vajirasana.
17. Kalsi version, issued in 256 B.C. Asoka obviously had the Mangala
Sutta (Sutta Nipata 258-269) in mind when he issued this edict. The word
here translated as ceremony is //mangala//.
18. Other versions substitute the following up to the end of the edict.
It has also been said: "Generosity is good." But there is no gift or benefit
like the gift of the Dhamma or benefit like the benefit of the Dhamma. There
a friend, a well-wisher, a relative or a companion should encourage others
thus on appropriate occasions: "This should be done, this is good, by doing
this, one can attain heaven." And what greater achievement is there than
this, to attain heaven?
19. Girnar version, issued in 256 B.C.
20. Girnar version, issued in 256 B.C.
21. Similar to Dhammapada 354.
22. Girnar version, issued in 256 B.C.
23. Asoka probably believed that the essentials (//saravadi//) of all
religions were their ethical principles.
24. (//Ta samavayo eva sadhu//). This sentence is usually translated "Therefore
concord is commendable." //Samavayo// however comes from //sam// + //ava//
+ //i//, "to come together."
25. Kalsi version, issued in 256 B.C. Kalinga corresponds roughly to the
modern state of Orissa.
26. The Buddha pointed out that the four castes of Indian society likewise
were not found among the Greeks; see Majjhima Nikaya, II:149.
27. Perhaps Asoka had in mind Dhammapada 103-104.
28. Antiochos II Theos of Syria (261-246 B.C.), Ptolemy II Philadelphos
of Egypt (285-247 B.C.), Antigonos Gonatos of Macedonia (278-239 B.C.),
Magas of Cyrene (300-258 B.C.) and Alexander of Epirus (272-258 B.C.).
29. Girnar version, issued in 256 B.C.
30. Dhauli version, issued in 256 B.C. These two edicts are found in two
different places.
31. Dhauli version, issued in 256 B.C.
32. This is reminiscent of the Buddha's words: "Just as a mother would
protect her only child even at the risk of her own life, even so, let one
cultivate a boundless heart towards all beings." Sutta Nipata 149.
33. Gavimath version, issued in 257 B.C. This edict is found in twelve
different places.
34. First Asoka was a lay-disciple (//upasaka//) and then he visited or
literally "went to the Sangha" (//yam me samghe upeti//). Some scholars
think this means that Asoka became a monk. However it probably means that
he started visiting Buddhist monks more often and listening to their instructions
more carefully.
35. Brahmagiri version.
36. This edict was found inscribed on a small rock near the town of Bairat
and is now housed at the Asiatic Society in Calcutta. Its date is not known.
37. This sentence is the converse of a similar one in the Tipitaka:
"...that which is well-spoken is the words of the Lord." Anguttara Nikaya,
IV:164.
38. There is disagreement amongst scholars concerning which Pali suttas
correspond to some of the text. Vinaya samukose: probably the Atthavasa
Vagga, Anguttara Nikaya, 1:98-100. Aliya vasani: either the Ariyavasa Sutta,
Anguttara Nikaya, V:29, or the Ariyavamsa Sutta, Anguttara Nikaya, II: 27-28.
Anagata bhayani: probably the Anagata Sutta, Anguttara Nikaya, III:100.
Muni gatha: Muni Sutta, Sutta Nipata 207-221. Upatisa pasine: Sariputta
Sutta, Sutta Nipata 955-975. Laghulavade: Rahulavada Sutta, Majjhima Nikaya,
I:421.
39. The following seven edicts are from the Delhi Topra version, the first
six being issued in 243 B.C. and the seventh in 242 B.C. The first six edicts
also appear on five other pillars.
40. //Cakhu dane//. The meaning is unclear. It may mean that Asoka has
given "the eye of wisdom," but taking into account the context, it more likely
means he has stopped blinding as a form of punishment.
41. Similar to the ideas expressed by the Buddha in Dhammapada 50 and
252.
42. The identification of many of these animals is conjectural.
43. The Ajivikas were a sect of ascetics in ancient India established
by Makkhali Gosala, a contemporary of the Buddha. The Niganthas are the
Jains.
44. This inscription is found on a pillar in Lumbini where the Buddha
was born. It was issued in 249 B.C., probably at the time of Asoka's visit
to the place.
45. Allahabad version, date of issue not known. The words in brackets
are missing due to damage on the pillar, but they can be reconstructed from
the three other versions of this edict.
46. The white clothes of the lay followers rather than the yellow robe
of a monk or nun.
BIBLIOGRAPHY
D. R. Bhandarkar, //Asoka//. Calcutta, 1955
R. Mookerji, //Asoka//. Delhi, 1962
A. Sen, //Asoka's Edicts//. Calcutta, 1956
A. Seneviratna (editor), //King Asoka and Buddhism//. Kandy. Scheduled
for 1993.
D. C. Sircar, //Inscriptions of Asoka//. Delhi, 1957
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