CHAPTER. III. The supreme incomparable, the vanquisher of the five deadly sins, who was gifted with five means of perception, having sojourned for forty-five years (as Buddha), and fulfilled in the utmost perfection every object of his mission to this world, in the city of Kusinárá, in the sacred arbour formed by two "sal" trees, on the full moon day of the month of vesákha,—this luminary of the world was extinguished. On that spot innumerable priests, princes, brahmins, traders, and ṣudras, as well as devas, assembled. There were also seven hundred thousand priests, of whom the théra Mahá Kassapa was, at that time, the chief. This high priest having performed the funeral obsequies over the body and sacred relics of the divine teacher; and being desirous of perpetuating his doctrines for ever, on the seventh day after the lord of the universe, gifted with the ten powers, had demised; recollecting the silly declaration of the priest Subhadda, who had been ordained in his dotage; and, moreover, recollecting the footing of equality on which he had been placed by the divine sage, by conferring on him his own sacred robes, as well as the injunctions given by him for the propagation of his doctrines ;-this all-accomplished disciple of Buddha, for the purpose of holding a convocation on religion, convened five hundred priests, who had overcome the dominion of the passions, of great celebrity, versed in the nine departments of doctrinal knowledge, and perfect in every religious attribute. On account of a disqualification (however) attending the théra A'nanda, there was one deficient of that number. Subsequently the théra A'nanda also, having been entreated by the other priests to take part in the convocation, was likewise included. convocation could not have taken place without him. That These universe-compassionating (disciples) having passed half a month, -in celebrating the funeral obsequies seven days, and in the festival of relics seven days, and knowing what was proper to be done, thus resolved: "Keeping 'vassa' in the city of Rájagaha, let us there hold the convocation on religion-it cannot be permitted to other (priests) to be present." These disciples making their pilgrimage over Jambudípa as mendicants, administering consolation in their affliction (at the demise of Buddha) to the vast population spread over the various portions thereof, in the month 3asala, during the increase of the moon, being the appropriate bright season, these supports of the people in their faith reached Rájagaha, a city perfect in every sacerdotal requisite. 5 4 These théras, with Kassapa for their chief, steadfast in their design, and perfect masters of the doctrines of the supreme Buddha, having arrived at the place aforesaid to hold their "vassa," caused, by an application to king Ájátasattu, repairs to be made to all the sacred buildings, during the first month of "vassa." On the completion of the repairs of the sacred edifices, they thus addressed the monarch: "Now we will hold the convocation on religion." To him (the king) who inquired "What is requisite ?" they replied: "A session hall." The monarch inquiring "Where?" in the place named by them, by the side of the Vebhára mountain, at the entrance of the Sattapaņņi cave, he speedily caused to be built a splendid hall, like unto that of the devas. "The incomparable (Buddha) who was gifted with five kinds of vision." "take up their abode there (during the vassa).” 3.66 A'sálhi." Dele. 5 "men who sought to ground themselves on the truth." There is a play here on the words sukkha-pakkha: in the one place meaning the "bright side;" in the other, truth or virtue, represented by brightness. 91-87 C* Having in all respects perfected this hall, he had invaluable carpets spread there corresponding with the number of the priests. In order that, being seated on the north side, the south might be faced, the inestimable, preeminent throne of the high priest was placed there. In the centre of that hall, facing the east, the exalted preaching pulpit, fit for the deity himself of felicitous advent, was erected. Those The king thus reported to the théras: "Our task is performed." théras then addressed A'nanda, the delight (of an audience): 'A'nanda, to-morrow is the convocation; on account of thy being still under the dominion of human passions, thy presence there is inadmissible. Exert thyself without intermission, and attain the requisite qualification." The théra, who had been thus enjoined, having exerted a supernatural effort, 3and extricated himself from the dominion of human passions, attained the sanctification of "arhat." On the second day of the second month of ". vassa these disciples assembled in this splendid hall. Reserving for the théra A'nanda the seat appropriate to him alone, the (other) sanctified priests took their places according to their seniority. While some among them were in the act of inquiring "Where is the théra A'nanda?"—in order that he might manifest to the (assembled) disciples that he had attained the sanctification of "arhat "-(at that instant) the said théra made his appearance, emerging from the earth, and passing through the air (without touching the floor); and took his seat in the pulpit specially reserved for him. All these théras, accomplished supporters of the faith, allotted to the théra Upáli (the elucidation of the) "vinaya ;" and to the théra A'nanda the whole of the other branches of "dhamma." The high priest (Mahákassapa) reserved to himself (the part) of interrogating on 'vinaya," and the ascetic théra Upáli that of discoursing thereon. The one seated in the high priest's pulpit interrogated him on "vinaya; the other seated in the preaching pulpit expatiated thereon. From the manner in which the vinaya' was propounded by this master of that branch of religion, all these théras, by repeating (the discourse) in chants, became perfect masters in the knowledge of "vinaya." The said high priest (Mahákassapa) imposing on himself (that task), interrogated on "dhamma" him (A'nanda) who, from among those who had been his auditors, was the selected guardian of the doctrines of the supreme ruler. In the same manner, the théra A'nanda, allotting to himself that (task), exalted in the preaching pulpit, expatiated without the slightest omission on "dhamma." From the manner in which that 'sage (A'nanda) 1 "south." 2 "north." "without being confined to any of the four ascetic postures." This refers to his having attained arhatship while he was in the act of laying down his head on his pillow. He was neither walking, sitting, standing, or lying down at the moment. "either emerging from the earth (after sinking into it) or passing through the air." The sudden and unexpected appearance of A'nanda in his seat impressed them with the idea that he must have come there by a miraculous exercise of power such as arhats are said to possess. 5 "the constant auditors of the Great Sage was the selected guardian of his doctrines." "accomplished sage." Vedeha-muni, an epithet of A'nanda, has no reference to the vedas. Vedeha here means "wise," "perfect," &c. 'accomplished in the "wédo," propounded the "dhamma," all these priests, repeating his discourse in chants, became perfect in "dhamma.” Thus this convocation, held by these benefactors of mankind for the benefit of the whole world, was brought to a close in seven months; and the religion of the deity of felicitous advent was rendered effective for enduring five thousand years, by the high priest Mahákassapa. At the close of this convocation, in the excess of its exultation, the selfbalanced great earth quaked six times from the lowest abyss of the ocean, by various means in this world, divers miracles have been performed. Because this convocation was held exclusively by the theras, (it is called) from generation to generation the " Thériya Convocation." Having held this first convocation, and having conferred many benefits on the world, and lived the full measure of human existence (of that period), all these disciples (in due course of nature) died. In dispelling the darkness of this world, these disciples became, by their supernatural gifts, the luminaries who overcame that darkness. By (the ravages of) death, like unto the desolation of a tempest, these great luminaries were extinguished. From this example, therefore, by a piously wise man (the desire for) this life should be overcome. 4 The third chapter in the Mahávansa, entitled "The first Convocation on Religion," composed equally to delight and afflict righteous men. CHAPTER IV. UDAYIBHADDAKA, the perfidiously impious son of Ajátasattu, having put (his parent) to death, reigned sixteen years. Anuruddhaka, the son of Udáyibhaddaka, having put him to death; and the son of Anuruddhaka, named Munda, having put him to death; these perfidious, unwise (princes, in succession) ruled. In the reigns of these two (monarchs) eight years elapsed. The impious Nágadásaka, son of Munda, having put his father to death, reigned twenty-four years. The populace of the capital, infuriated (at such conduct), designating this "a parricidical race," assembled, and formally deposed Nágadásaka; and desirous of gratifying the whole nation, they unanimously installed in the sovereignty the eminently wise minister bearing the (historically) distinguished appellation of Susunága. He reigned eighteen years. His son Kálásóka reigned twenty years. Thus, in the tenth year of the reign of king Kálásóka, a century had elapsed from the death of Buddha. At that time a numerous community of priests, resident in the city of Vésáli, natives of Vajji, shameless ministers of religion, pronounced the 'Omit "accomplished in the wédo." * "and divers (other) wonders happened in the world in various forms." 44 *" (Arhat) théras alone, it is called the Thériyá Parampará (the Tradition or Collection of the Elders")." 'The terseness and beauty of the original are so completely lost in this paraphrase that I cannot refrain from rendering it anew. "Even those théras, who shone like great lamps in dispelling, by the light of their wisdom, the darkness of the world, were themselves extinguished by the fierce tempest of death. Hence, let the thoughtful man cast away (from him) the pride of life.' "twenty-eight years." (following) ten indulgences to be allowable (to the priesthood): viz.,© 1salt meats, "two inches," also in villages, "fraternity," proxy, "example," "milk whey," "beverage," 'covers of seats," "gold, and other coined metals." The théra Yasa having heard of this heresy, proceeded on a pilgrimage over the Vajji country. This Yasa, son of Kákaṇḍaka, the brahman, versed in the six branches of doctrinal knowledge, and powerful in his calling, repaired to that place (Vésáli), devoting himself at the Mahávana vihára to the suppression of this heresy. They (the schismatic priests) having placed a golden dish filled with water in the apartment in which the "upósatha" ceremony was performed, said (to the attendant congregation of laymen): "Devotees, bestow on the priesthood *at least a kahápanan." The théra forbade (the proceeding), exclaiming, "Bestow it not it is not allowable." They awarded to the théra Yasa (for this interference) the sentence of 5" patisáraniya." Having by entreaty procured (from them) a messenger, he proceeded with him to the capital, and propounded to the inhabitants of the city the tenets of his own faith. The (schismatic) priests having learned these circumstances from the messenger, proceeded thither, to award to the théra the penalty of 766 ukkhépaniyam," and took up their station surrounding his dwelling. The théra (however) raising himself aloft, proceeded through the air to the city of Kósambi; from thence, speedily despatching messengers to the priests resident in Páveyya and Avanti, and himself repairing to the Ahógańga mountain (mountain beyond the Ganges), reported all these particulars to the théra Sambhúta of Sáņa. Sixty priests of Páveyya and eighty of Avanti, all sanctified characters who had overcome the dominion of sin, descended at Ahóganga. The whole number of priests who had assembled there, from various quarters, amounted to ninety thousand. These sanctified personages having deliberated together, and acknowledged that the théra Réwata, of Soreyya, in profundity of knowledge and sanctity of character, was at that period the most illustrious, they departed thither for the purpose of appearing before him. The said théra having attended to their statement, and being desirous (on account of his great age) of performing the journey by easy stages, departed at that instant from thence, for the purpose of repairing to Vésáli. On account of the importance of that mission, departing each morning at dawn, on reaching the places adapted for their accommodation, they met together again (for consultation) in the evenings. * These are the opening words of the sentences descriptive of the ten new indulgences attempted to be introduced into the discipline of the Buddhistical priesthood, an explanation of which would lead to details inconvenient in this place. "salt preserved in horns." 2 "going into villages." 3" consent." 5 "kahápanas and such like." an act of censure involving the obligation of seeking forgiveness from an offended layman by the offending priest. "(instead of seeking forgiveness) justified himself before the people of the city.". 7 suspension from privileges of monkhood. "The translation is altogether wrong. There is a lacuna to be filled up here in order to make the sense clear. "(And the other priests followed him on the journey), and reaching every evening the place which the noble théra had left in the morning, they overtook and saw him at (a place called) Sahajáti." Révata being old and infirm wished to journey quietly and by easy stages; so the priests who had gone to fetch him wished not to intrude on his privacy. 1At a place (where they had so assembled), the théra Yasa, under the directions of the chief priest Sambhúta, at the close of a sermon, addressing himself to the celebrated théra Révata, inquired what the ten (unorthodox) indulgences were. Having examined those rules, the théra pronounced them "inadmissible," and said, “Let us suppress this (schism). These sinners, with the view to seducing the renowned théra Révata to their party, collecting a vast quantity of priestly offerings, and quickly embarking in a vessel, arrived at the place where the principal priests were assembled; and at the hour of refection set forth the chant of refection. The théra Sálha, who was resident at that selected place, and had overcome the dominion of sin, reflecting whether the doctrine of the Pathéya priests was orthodox, it appeared to him to be so. The Mahá-Brahma (of the world Suddhávása) descending unto him (Sálha) addressed him thus: "Adhere to that doctrine." He replied that his adherence to that faith would be steadfast. Those who had brought the priestly offerings presented themselves to the eminent théra Révata. The théra declined accepting the offerings, and dismissed the pupil of the sinful fraternity (who presented them). These shameless characters departing thence for Vésáli, and from thence repairing to the capital Pupphapura, thus addressed their sovereign Kálâsóka: "We, the guardians of the dwelling of our divine instructor, reside there, in the land of Vajji, in the Mahávana vihára. The priests resident in the provincial villages are hastening hither, saying, 'Let us take possession of the vihára.' Oh, Mahárája, prevent them." They having (thus) deceived the king, returned to Vesáli. In the (aforesaid) selected place where the (orthodox) priests had halted, unto the théra Révata, for the purpose of suppressing the schismatic indulgences, eleven hundred and ninety thousand priests congregated. He had decided (however) not to suppress the heresy at any place but that at which it had originated. Consequently the théras, and all these priests repaired to Vésáli. The deluded monarch despatched his ministers thither. Misguided, however, by the interposition of the gods, they proceeded in a different direction. The sovereign having (thus) deputed these ministers (to the priesthood), in the night, by a dream, he saw that his soul was cast into the Lóhakumbhi hell. The king was in the greatest consternation. To allay that (terror) his younger sister, the priestess Nandi, a sanctified character, who had overcome the dominion of sin, arrived, travelling through the air: "The act thou hast committed is of the most weighty import: make atonement to the orthodox ministers of the faith uniting thyself with their cause, uphold true religion. By adopting this course peace of mind will be restored unto thee." Having thus addressed him she departed. At the very dawn of day the monarch departed to proceed to Vésáli. Having reached the Mahávana vihára, he assembled the priesthood; and having examined the controversy by listening to both parties, he decided in favour of the cause of true religion. The sovereign having made atonement to all the ministers of true religion, and having avowed his adherence to its cause, he said: "Do ye according to your own judgment provide for the due 'Omit italicised words, and substitute "There." 264 Delete were. "The théra rejected them as errors, and said 'Let us hear the case and suppress them.'" 5 "beseech the forgiveness of." |