(A) B.–On a separate boulder
1 Devanaṃpriyo Priyadraśi raya savra-praśaṃḍani pravrajita[ni] grahathani ca pujeti danena vividhaye ca pujaye
(B) no cu tathia [da]na vā puja vā 2 Devanaṃpriyo mañati yatha kiti sa[la]vaḍhi siya savra-praśaṃḍanaṃ
(C) sala-vaḍhi tu bahuvidha
(D) tasa tu iyo mula yaṃ vaca-guti 3 kiti ata-praśaṃḍa-puja vā pa[ra]-paśaṃḍagarana va no siya [a]pakaraṇasi lahuka va siya tasi tasi prakara[ṇ]e
(E) pujetavya va cu para-praśa[ṃ]4[ḍa] tena tena akarena
(F) e[v]am karataṃ ata-p[r]aśamḍam vaḍheti para-praśaṃḍaṃsa pi ca upakaroti
(G) tada añatha ka[ra]min[o] ata-p[raśaṃḍa] 5 kśaṇati para-[pra]śaḍasa ca apakaroti
(H) yo hi kaci ata-praśaḍam pujeti [parap[r]aśaḍa[ṃ] garahati savre ata-praśaḍa-bhatiya va kiti 6 ata-praśaṃḍaṃ dipayami ti so ca puna tatha karaṃtaṃ so ca puna tatha karataṃ ba[ḍhata]raṃ upahaṃti ata-praśaḍaṃ
(I) so sayamo vo sadhu kiti añamañasa dhramo 7 śruṇeyu ca suśruśeyu ca ti
(J) evaṃ hi Devanaṃpriyasa icha kiti savrapraśaṃḍa bahu-śruta c[a] kal[aṇa]gama ca siyasu
(K) ye ca tatra tatra 8 prasana teśa[ṃ] vatavo
(L) Devanaṃpriy[o] na [tatha da]na[tṃ va] p[u]ja va mañati ya[tha] kiti sala-vaḍhi siyati savra-praśaḍanaṃ
(M) bahuka ca etaye a[ṭha] .. 9 vap[a]ta dh[ra]ma-ma[ha]matra i[stridhi]yakśa-ma[ha]matra [vra]ca-bhumika añe ca nikaye
(N) imaṃ ca etisa [pha]laṃ yaṃ ata-paśaḍa-vaḍhi 7 [bh]o[ti] 10 dhramasa ca di[pana]
(A) King Deyānāṁpriya Priyadarśin is honoring all sects: (both) ascetics and householders, with gifts and with honours of various kinds.
(B) But Devānāṁpriya does not value either gifts or honours so (highly) as (this}, (viz.) that a promotion of the essentials of all sects should take place.
(C) But the promotion of the essentials (is possible) in many ways.
(D) But its root is this, viz. guarding (one's) speech, (i.e.) that neither praising one's own sect nor blaming other sects should take place on improper occasions, or (that) it should be moderate in every case.
(E) But other sects ought to be duly honoured in every way.
(F) If one is acting thus, he is promoting his own sect and is benefiting other sects as well.
(G) If one is acting otherwise than thus, he is hurting his own sect and wronging other sects.
(H) For whosoever praises his own sect (or) blames other sects,-all {this) out of pure devotion to his own sect, (i.e.) with the view of glorifying his own sect, if he is acting thus, he rather injures his own sect very severely.
(I) Therefore self-control 8 alone is meritorious, (i.e.) that they should both hear and obey each other's morals.
(J) For this is the desire of Devānāṁpriya, (viz.) that all sects should be both full of learning and pure in doctrine.
(K) And those who are attached to their respective (sects), ought to be spoken to (as follows).
(L) Devānāṃpriya does not value either gifts or honours so (highly) as (this), (viz.) that a promotion of the essentials of all sects should take place.
(M) And many (officers) are occupied for this purpose,(viz.) the Mahāmātras of morality, the Mahāmātras controlling women, the inspectors of cowpens, and otherclasses (of officials).
(N) And this is .the fruit of it, (viz.) that the promotion of one’s own sect takes place, and the glorification of morality.
