maintenance of religion"; and having extended his protection to them, he departed for his capital (Pupphapura).

Thereupon the priesthood assembled to inquire into these indulgences: there, in that convocation (however) endless and frivolous discussions arose. The théra Révata himself then advancing into the midst of the assembly, and causing to be proclaimed 1the ubbáhiká rules, he made the requisite arrangements for the purpose of suppressing this heresy.

'By the ubbáhiká 3rules he selected, for the suppression of the sacerdotal heresy, four priests of Pácína and four of Páveyya. These were the Pácína priests: Sabbakámi, Sálha, Khujjasóbhita, and Vásabhagámika. These were the four Paveyya priests: Révata, Sambhúta of Sána, Yasa the son of Kákaṇḍaka, and Sumana. For the purpose of examining into these (controverted) indulgences, these eight sanctified personages repaired to Válukâráma vihára, a situation so secluded (that not even the note of a bird was heard), and free from the strife of men.' The high priest Révata, the chief of the interrogating party, questioned the théra Sabbakámi in due order on these indulgences, one by one. The principal théra Sabbakámi, who had been thus interrogated by him (Révata), declared: "By the orthodox ordinances all these indulgences are inadmissible." There (at the Válukâráma vihára), having in due form rejected this heresy, in the same manner in the midst of the convocation at Mahávana vihára (to which they returned), they again went through the interrogations and replies.

To the ten thousand sinful priests who put forth the ten indulgences, these principal orthodox priests awarded the penalty of degradation.

Sabbakámi was at that time high priest of the world, and had already attained a standing of one hundred and twenty years in the ordination of "upasampadá."

Sabbakámi, Sálha, Révata, Khujjasóbhita, Yasa the son of Kákaṇḍaka, and Sambhúta, a native of Sána,-these six théras were the disciples of the théra A'nanda. Vása bhagámika and Sumana,-these two théras were the disciples of the théra Anuruddha. These eight pious priests, in aforetime, had seen the deity who was the successor of former Buddhas.

The priests who had assembled were twelve hundred thousand of all these priests the théra Révata was at that time the leader.

Thereupon, for the purpose of securing the permanency of the true faith, this Révata théra, the leader of these priests, selected from those who were gifted with the 'qualifications for sanctification, and were the depositories of the doctrines contained in the three "pitakas," seven hundred sanctified disciples (of Buddha, for the purpose of holding the convocation on religion). All these théras, having Révata for their chief, protected by king Kálâsóka, held the convocation on religion at the Válukâráma vihára. According to the form observed in interrogation and illustration on the former occasion, conducting this meeting precisely in the same manner, it was terminated in eight months.

Thus these théras, who were indefatigable in their calling, and absolved from all human afflictions, having held the second convocation on religion, in due course attained" nibbuti."

"that matters in dispute should be settled according to the Ubbáhiká rules of procedure."

2 "For."

3 "council."

A verse is missing here: "And the great elder Sabbakámi, who knew the mind of the great sage, seated himself on a beautiful throne prepared by a young priest."

5 "four kinds of highest knowledge."

Hence, bearing in mind the subjection to death of the disciples of the saviour of the universe, who were endowed with the sanctification of "arhat," who had attained the state of ultimate beatitude,-and had conferred blessings on the beings of the three "bhavas," recollecting also the liability of the rest of mankind to an interminable transmigration, let (the reader) steadfastly devote himself (to a life of righteousness).

The fourth chapter in the Mahávansa, entitled "The Second Convocation on Religion," composed equally to delight and afflict righteous men.

CHAPTER V.

THE Convocation which was held in the first instance by the principal théras, having Mahákasṣapa for their chief, is called the "Théríyá Sańgítí." During the first century after the death of Buddha there was but that one schism among the théras. It was subsequent to that period that the other schisms among the preceptors took place.

The whole of those sinful priests, in number ten thousand, who had been degraded by the théras who had held the second convocation, originated the schism among the preceptors called the Mahásangíti heresy.

Thereafter arose the Gókulika and Ekabbóhárika schisms.

From the Gókulika schismatics the Pannatti as well as the Báhulika and Cétiya heresies proceeded. Those priests, again, gave rise to the schisms of the Sabbatthi and the Dhammaguttika priesthood. These two (heresies) arose simultaneously. Subsequently, from the Sabbatthi schismatics, the Kassapiya schism proceeded. Thereafter the Sańkantika priesthood gave rise to the Sutta schism. 5 There were twelve schisms, including the Théra schism which was suppressed at the first convocation, in the first year of the first century); together with six schisms named hereafter, there were eighteen inveterate schisms.

Thus, in the second century (after the death of Buddha), there arose seventeen schisms. The rest of the schisms among the preceptors were engendered subsequently thereto. These were the six secessions which took place in Jambudípa (during the second century) :-The Hémavata, Rájagiriya, and the Siddhatthiká, as well as (that of) the Pubbaséliya and Aparaséliya priesthood, and the Vájiriya. The Dhammaruchiya and Ságaliya schisms took place in Lapká (in the fifth and eighth centuries after Buddha's death).

'I doubt much whether "schism among the théras" is the proper rendering of "théra-váda." I should think it rather means "the tradition of the elders" or "the sayings of the elders." This term thera-váda is used in contradistinction to ácariya-ráda in the same verse and subsequent places, translated by Turnour as "schisms among the preceptors," but which I think should be "the sayings of (the subsequent) false teachers." The subject, however, is one for detailed investigation.

"The Baṭuvantuḍâva-Sumangala Recension puts in two and a half verses here, which are said to be found in the Cambodian copy and a Sinhalese copy which were used in the collation of the printed text. They run thus :-"These belonged to the Mahá Sangíti school. Again, from among the Théra-vádas there sprung two sects, the Mahiņsásaka and the Vajji-puttaka priests. And from among the latter (the Vajji-puttakas) there arose (four sects, namely,) the Dhammuttariya, the Bhadra-yánika, the Channágárika, and the Sammiti, who were all (denominated) the "Vajji-puttaka priests."

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"two."

'Omit.

"So that, including the (original) Théra-váda school, there were twelve; and these, together with the six afore-mentioned, formed eighteen in all."

The schismatic secessions of the preceptors concluded.

1

Kálâsóka had ten sons: these brothers (conjointly) ruled the empire, righteously, for twenty-two years. Subsequently there were nine : they also, according to their seniority, righteously reigned for twenty-two years.

Thereafter the brahman Cánakka, in gratification of an implacable hatred borne towards the ninth surviving brother, called Dhana-nanda, having put him to death, he installed in the sovereignty over the whole of Jambudípa a descendant of the dynasty of Moriyan sovereigns, endowed with illustrious and beneficent attributes, surnamed Candagutta. He reigned thirty-four years.

His son Bindusára reigned twenty-eight years. The sons of Bindusára were one hundred and one, the issue of (sixteen) different mothers.

3

Among them, Asóka, by his piety and supernatural wisdom, became all-powerful. He having put to death one hundred brothers, minus one, born of different mothers, reigned sole sovereign of all Jambudípa. Be it known, that from the period of the death of Buddha, and antecedent to 3 his installation, two hundred and eighteen years had elapsed. In the fourth year of his accession to his sole sovereignty, this illustriously endowed ruler caused his own inauguration to be solemnised in the city of Páṭaliputta. At the instant of his inauguration, the establishment of his supremacy was (miraculously) proclaimed, from yójana to yójana, throughout the air above and over the surface of the earth.

The devas caused to be brought daily eight men's loads of water from the lake Anótatta, from which (supplies) the deva of devas (the king) caused the people also to be provided. They also procured from the regions of Himavanta, "nágalatá " teeth-cleansers, sufficient for several thousand persons. From the same quarter, the invaluable medicinal "ámalaka"; the precious medicinal "harítaka"; from the same regions the "amba" fruit, superlatively excellent in its colour and flavour.

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The devas (procured) also cloths of five different colours, and cloths for hand towels of the colour of gold, as well as the sacred beverage from the waters of Chaddanta lake. The elk, wild hog, and winged game, slaughtered in that city (for the king's household), resorting to the royal kitchen, of their own accord, there expire. There, tigers, having led forth herds of cattle to graze, reconduct them into their pens. Elk and wild hog watch over fields, gardens, tanks, &c. The nagas (brought) fine cloths of the colour of the "sumana" flower, wove without seams; the heavenly “ uppala” flower; also ointment for the body; and medicinal drugs from the nága wilderness. Parrots brought nine hundred thousand loads of hill paddy daily from the marshes of Chaddanta. Mice, husking that hill paddy, without breaking it, converted it into rice. Therefrom the rice dressed for the royal household was prepared. For him (the king), bees constantly deposited honey. In like manner, in his arsenals bears worked with hammers, and singing birds of delightful melody, repairing to the monarch, sang sweet strains.

The inaugurated sovereign Asóka then installed his full younger brother, prince Tissa, in the dignity of sub-king.

The installation of Dhammâsóka concluded.

The father (of Asóka) being of the Brahmanical faith, maintained (bestowing daily alms) sixty thousand Brahmans. He himself in like manner bestowed them for three years.

"After them."

"Add brothers (the Nandas)."

3 " Asóká's."

Asóka, noticing from the upper pavilion of his palace the 'despicable proceedings of these persons,' enjoined his ministers to bestow alms with greater discrimination. This wise (monarch) caused to be brought to him the ministers of all religions separately; and having seated them, and discussed their tenets, and given them alms, allowed them to depart. At a moment when he was enjoying the breeze in his upstair pavilion, observing the sámanéra Nigródha passing the palace square, he was delighted with his sanctified deportment. This royal youth was the son of prince Sumana, the eldest of all the sons of Bindusára.

"Asóka, on hearing that Bindusára was on his deathbed, left the kingdom of Ujjéní, which had been bestowed on him by his father, and proceeded to Pupphapura. As soon as his sire expired, seizing the capital for himself, and putting to death his eldest brother (Sumana) in that celebrated city, he usurped the sovereignty.

The consort of prince Sumana, bearing the same name, who was then pregnant, proceeding out of the eastern gate, departed and repaired to a village of candálas (outcastes). There, the dévatá, Nigródha, addressed her by name; and having caused an habitation to spring up, conferred it on her. She who was thus protected by the dévatá, giving birth on that very day to her son, bestowed on the child the name Nigródha." The chief of the candálas seeing her (in this condition) and venerating her as his own mistress, served her faithfully seven years.

The théra Mahá Varuna, seeing this infant born with the attributes requisite for the sanctification of "arhat," applied to the mother for him, and ordained him a priest. In the act of shaving his head (for admission into the priesthood) he attained arhathood. Thereafter, while on his way to see his princess-mother, entering the capital by the southern gate, at the moment he was passing through the palace square on his road to the village (of outcastes), the sovereign struck with the extreme propriety of his deportment, as if he had been previously intimate with him, an affection arose in his breast towards him.

'In a former existence there were three brothers, dealers in honey: one was the seller, two were the providers. There was also a paccéka buddha, who was afflicted with sores. Another paccéka buddha, on his account, was solicitous of procuring some honey. In his sacerdotal character, begging his subsistence for the day, he entered the city (of Baránasí). At that moment a young woman, who was proceeding to fetch water at the watering place of the city, observed him. Having made inquiry, and ascertained that he was solicitious of getting some honey, she said, pointing out the direction with her hand, "Lord, here is a honey bazaar, repair thither." The dealer, well pleased, filled the begging-dish of the paccéka buddha who presented himself there, with honey to overflowing. Observing the filling, the overflowing, and the streaming on the ground of the honey, he (the dealer) then formed the following wishes: "By the virtue of this offering may I establish an undivided dominion over Jambudípa: my authority (being recognised) from yójana to yójana through the air and over the earth." To the brothers, who

*("Now, the history of Nigródha Súmanéra is in this wise.") For the sake of clearness a paragraph such as this should be inserted here within brackets.

"was exceedingly pleased with him; and by (the force of) association in a former birth there sprung a love towards him in his breast." '("Now, the story of the former birth is as follows.") 91-87

D*

(subsequently) arrived, he thus spoke: "To such a personage (describing him) I have made offerings of honey. According to your shares in that honey, participate ye in the benefits." The eldest brother incensed, thus replied: "Surely he must be an outcaste; at all times the outcastes wear yellow cloths." The second said: "Send that paccéka buddha to the farther side of the ocean." (Subsequently) having listened to the youngest brother's discourse on the benefits derived from offerings, they also accepted the promised blessings. She who had pointed out the honey dealer's bazaar formed the wish of becoming his (the honey dealer's) head queen (in his character of sovereign), and that she should be endowed with a form so exquisitely moulded, that the joints of her limbs should be ("asandhi") imperceptibly united. (Accordingly) the donor of the honey became Asóka. The young woman became the queen Asandhimittá. He who blasphemously called him (the paccéka buddha) "an outcaste," became Nigródha. The one who wished him transported became Tissa (Déwanampiya Tissa). 1 From whatever circumstance (it had been the fate of) the outcaste blasphemer to have been born in a village of outcastes, he nevertheless formed the wish to attain "mokkha," and accordingly in the seventh year of his age acquired "mokkha" (by the sanctification of arhat).

The said monarch (Asóka), highly delighted, and conceiving the greatest esteem for him (Nigródha), thereupon caused him to be called in. He approached with decorous self-possession. The sovereign said to him, "My child, place thyself on any seat suited to thee." He, seeing no other priest (present), proceeded towards the royal throne.

While he was in the act of approaching the royal throne, the king thus thought: "This sámanera will this very day become the master of my palace." Leaning on the arm of the sovereign, he ascended and seated himself on the royal throne under the white canopy (of dominion). The ruler Asóka, gazing on the personage who had thus taken his seat, influenced by the merits of his own piety, he thereupon became exceedingly rejoiced. Having refreshed him with food and beverage which had been prepared for himself, he interrogated the said sámanera on the doctrines propounded by Buddha. The sámanera explained to him the "appamádavagga" (section on non-procrastination). The sovereign having heard the same, he was delighted with the religion of the vanquisher. He said unto him: "Beloved, I will constantly provide for you food for eight." "Sire," he replied, "that food I present to the superior priest who ordained me." On another eight portions of rice being provided, he gave them to his superior who had instructed him. On the next eight portions being provided, he gave them to the priesthood. On the next eight portions being provided, the piously wise (Nigródha) accepted them himself.

He who was thus maintained by the king having propounded the doctrines of the faith to the monarch, established the sovereign and the people in those tenets, and the grace to observe the same.

The history of Nigródha concluded.

Thereafter, this king, increasing the number from day to day, gave alms to sixty thousand Buddhist priests, as formerly (to the Brahman priests). Having dismissed the sixty thousand heretics, he constantly maintained in

"He who had blasphemed by calling the saint an 'outcaste' was born in a village of outcastes; but."

2" On the second day he went to the palace accompanied by thirty-two priests, and after he had been served with food by the king himself he preached the law, and established him and his people in faith and piety."