Explanation
King Devanampriya Priyadarsin is honouring all sects: ascetics or house holders, with gifts and with honours of various kinds. But Devanampriya does not value either gifts or honours so (highly) as (this), (viz.) that a promotion of the essentials of all sects should take place. This promotion of the essentials (is possible) in many ways. 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. But other sects ought to be honoured in every way. If one is acting thus, he is promoting his own sect considerably and is benefiting other sects as well. If one is acting otherwise than thus, he is both hurting his own sect and wronging other sects as well. 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. But concord is meritorious, (i.e.) that they should both hear and obey each other’s morals. For this is the desire of Devanampriya, (viz.) that all sects should be both full of learning and pure in doctrine. And those who are attached to their respective (sects), ought to be spoken to (as follows). Devanampriya does not value either gifts or honours so (highly) as (this), (viz.) that a promotion of the essentials of all sects should take place. And many (officers) are occupied for this purpose, (viz.) the Mahamatras of morality, the Mahamatras controlling women, the inspectors of cowpens, or other classes (of officials). And this is the fruit of it, (viz,) that both the promotion of one’s own sect takes place, and the glorification of morality.