his palace sixty thousand Buddhist priests. He being desirous that the sixty thousand priests should (on a certain occasion) be served without delay, having prepared costly food and beverage, and having caused the city to be decorated, proceeded thither, invited the priesthood, conducted them to the palace, feasted them, and presenting them with many priestly offerings, he thus inquired: 1" What is the doctrine propounded by the divine teacher? Thereupon, the théra Tissa, son of Moggali, entered into that explanation. Having learned that there were eighty-four thousand discourses on the tenets of that doctrine, "I will dedicate," exclaimed the monarch, "a vihára to each." Then bestowing ninety-six thousand kótis of treasure on eighty-four thousand towns in Jambudípa, at those places he caused the construction of temples to be commenced by the (local) rájahs; he himself undertook the erection of the Asókâráma (in Pupphapura). He bestowed daily, from his regard for the religion, a lac separately to the "ratanattaya," to Nigródha, and to infirm priests. From the offerings made on account of Buddha, in various ways, in various cities, various festivals were constantly celebrated in honour of "thúpas." From the offerings made on account of the religion, the populace constantly bestowed the four prescribed offerings on the priests, the repositories of true religion. From the loads of water brought from the lake Anótatta, he bestowed daily four to the priesthood generally, one to the sixty accomplished maintainers of the “tépiṭaka," one to the queen Asandhimittá. The great monarch reserved for his own consumption two. he To the sixty thousand priests and sixteen thousand females of the palace gave the teeth-cleansers called nágalatú.” On a certain day, having by inquiry ascertained that the supernaturallygifted Mahákáļa, nága king, whose age extended to a kappa, had seen the four Buddhas (of this kappa); for the purpose of bringing him, having sent a golden chain and having brought him, he placed him under the white canopy of dominion, seated on the royal throne. Making to him many flower-offerings, and surrounded by the sixteen thousand women of the palace, he thus addressed him: "Beloved, exhibit to me the person of the omniscient being of infinite wisdom, the chakkavatti of the doctrine, the mahesi." The nága king caused to appear a most enchanting image of Buddha, gifted with the thirty attributes of personal beauty, and resplendent with the eighty charms of corporeal perfection, surrounded by the halo of glory, and surmounted by the lambent flame of sanctity. Gazing on this (apparition), overjoyed and astonished, he made offerings thereto, and exclaimed, "Such is the image created by this personage: what must not the image have been of the deity himself of happy advent!" (meditating thus) his joy became greater and greater. The illustrious and powerful monarch (Asóka) then caused a great festival to be solemnised for seven successive days, known as the festival of "sight offering" (the miraculous figure of Buddha being visible during that period). Thus, it was foreseen by the saints of old (who had held the second convocation on religion) that this sovereign would be superlatively endowed, and of great faith; and that the son of Moggali would become a théra. The conversion (of Asóka) to the religion (of Buddha) concluded. "How many (sections of) the law have been." 4.66 2" sections of the law." 3" caused him to be seated on the royal throne under the white canopy of dominion." "thirty-two." "was this ruler of the land endued with great power and faith. (From what follows it will be seen also that) the thera Moggaliputta was foreseen by the saints of old," The théras who held the second convocation, meditating on the events of futurity, foresaw that a calamity would befall their religion during the reign of this sovereign. Searching the whole world for him who would subdue this calamity, they perceived that it was 'the long-lived Tissa, the brahman (of the Brahma lóka world). Repairing to him, they thus supplicated the great sage: "Vouchsafe to be born among men for the removal of this calamity." He, willing to be made the instrument for the glorification of religion, gave his consent unto them. These ministers of religion then thus addressed Siggava and Chaṇḍavajji, two 3 adult priests: "In eighteen plus one hundred years hence, a calamity will befall our religion, which we shall not ourselves witness. Ye (though) priests failed to attend on the occasion (of holding the second convocation on religion) : on that account it is meet to award penalties unto you. Let this be your penance. The brahman Tissa, a great sage, for the glorification of our religion, will be conceived in a certain womb in the house of the brahman Moggali. At the proper age, one of you must initiate that noble youth into the priesthood. (The other) must fully instruct him in the doctrines of the supreme Buddha." The théra Dásaka was the disciple of Upáli (the disciple of Buddha himself). Sóņaka was his disciple. The aforesaid two priests (Siggava and Chandavajji) were the disciples of Sóņaka. * In aforetime (at the termination of the first convocation on religion), in Vesáli, a brahman of the tribe of Sotthi, named Dásaka, the superior of three hundred pupils, dwelt with his preceptor. In the twelfth year of his age, having achieved the knowledge of the "védas," and while he was making his pilgrimage attended by his own pupils, he met with the théra Upáli, who had held the first convocation, sojourning at the temple Valukâráma (in Vesáli). Taking up his residence near him, he examined him on the abstruse passages of the "védas." He (Upáli) explained those passages. The théra, with a certain object in view, thus addressed him (the brahman): 5" There is a branch of the doctrine superior to all other branches, which perfects the knowledge of the whole doctrine. What branch of the doctrine is it?" "The brahman was ignorant of it, and inquired, "What doctrine is it?" He replied, "Buddha's doctrine." "Impart it to me," said the one. Only to him who has been admitted into our order can I impart it," rejoined the other. Thereupon, returning to his native land, he applied for permission from his preceptor (to become a Buddhist priest), in order that he might acquire a knowledge of that doctrine; in like manner from father and mother. This brahman, together with three hundred of his brahman followers, was admitted into the Buddhistical priesthood in the fraternity of that théra: and in due course was raised to the upasampada order. The théra Upáli propounded the whole "pitakattaya" to his thousand pupils, who had subdued in themselves the dominion of sin, of whom Dásaka was the senior. 8 The other priests of the fraternity of the said théra, who had not attained the 2" who had not long to live there." ' Omit. 3" young." This is a very difficult passage to render correctly and yet clearly in consequence of the use therein of the term "dhamma" in different senses. The literal rendering (without putting a sense on the word "dhamma ") would be:"Young man, there is a dhamma which follows all dhammas; and yet all dhammas descend into or follow that dhamma. What is that dhamma ?" "The théra said this with reference to the náma (in contradistinction to the rupa)." "taught." 7.64 "Others who received instruction in the Pitakas from the théra,-those who had entered the paths and those who had not,-were beyond number." sanctification of arhat (which comprised inspiration), and were incapable of acquiring a knowledge of the "piṭakattaya," were innumerable. In the land of Kási, there was a caravan chief's son, by name Sóņaka, who came to the mountain-girt city (Rájagaha) on trade, together with his parents, attended by a retinue of fifty-five 1brahmanical devotees who had accompanied him thither. The chief of fifteen years of age repaired to Véluvana vihára. Becoming acquainted there with the théra Dásaka as well as with his disciples, overjoyed, he solicited to be admitted into the priesthood. He replied thus: "Ask thy superiors (first.)" The young chieftain Sóņaka, having fasted for three days, and obtained the consent of his parents to enter into the priesthood, returned. Together with these noble companions, becoming a priest, then an "upasampada," in the fraternity of the théra Dásaka, he acquired a knowledge of "pitakattaya." This Sóņaka became the superior of a fraternity of a thousand théras, who had overcome the dominion of sin and acquired a perfect knowledge of the “piṭakattaya.” In the city of Páțali there was one Siggava aged eighteen years, the son of the minister (Sirivaḍḍha), highly gifted with wisdom. He had three palaces for his residences, adapted for all the seasons of the six utus. Bringing with him his friend Chaṇḍavajji, the son of a minister, and attended by a retinue of five hundred men, having repaired to Kukkuțâráma vihára, they saw there the thera Sóņaka, seated absorbed in the "samápatti" meditation, with the action of his senses suspended. Perceiving that he was silent while he bowed to him, he questioned the priests on this point. These priests replied, "Those absorbed in the samápatti meditation do not speak." He then asked of these informants, "Under what circumstances does he rise (from his meditation) ?" Replying, "He rises at the call of the divine teacher: at the call of the priesthood: at the termination of the period previously resolved on at the approach of death :" and observing their predestined conversion, they (the priests) set forth the call of the priesthood. He (Sónaka) rising, departed from hence. The young chief, addressing Sóņaka, asked: "Lord, why wast thou silent?" "Because," replied he, "I am partaking of that which I ought to partake." He thereupon rejoined, "Administer the same to me." "When thou hast become one of us, it will be permitted thee to partake of it." Thereupon the chiefs Siggava and Chandavajji and their retinue of five hundred, obtaining the consent of their parents, repaired to the fraternity of the théra Sóņaka, and being admitted into the priesthood became upasampadá priests. These two, residing with the priest-superior who had ordained them, having acquired a perfect knowledge of the "piṭakattaya," in due course attained the mastery of the six departments of doctrinal knowledge. This théra Siggava, perceiving (by inspiration) the conception of "Tissa; during seven years from that date repaired (constantly for alms) to the dwelling in which (he the brahman was conceived). For that period of seven years even the word "begone" had not been addressed to him. In the eighth year, at length, he was told (by a slave girl) "Depart hence." The brahman Moggali, who was returning home, observing him departing, inquired, "Hast thou received anything at our house?" "Yes," he replied. Going to his house, and having ascertained (that nothing had been given), on the second day, when the priest visited the dwelling, he upbraided him for his falsehood. Having heard the théra's explanation (that he only alluded to the slave's reproach, "Depart hence "), the brahman, pleased thereat, gave alms to him constantly from the meal prepared for himself. By degrees all the inmates of that house became attached to him. The brahman himself, having made him 'also an inmate of the house, constantly fed him. In this manner time passed away, and the youth Tissa attained his twentieth year, and succeeded in traversing the ocean of the tivéda (of the brahmans). "The théra (knowing by inspiration) that a discussion would be produced thereby3 (by a miracle), rendered all the seats in the house invisible, reserving only the carpet of this young brahman devotee. As he had descended from the brahma lóka world, he was scrupulously rigid in preserving his personal purity. On this account he (always) folding his carpet, hung it up. Not finding any other seat, while the théra was standing, the people in the house in great confusion spread for him that carpet of his. The young brahman, on returning from his preceptor, seeing him so seated, enraged, addressed him in opprobrious language. 66 The théra replied, Young brahman, what knowledge dost thou possess.?” The youth instantly retorted the same question on the théra. When the théra was in the act of replying, "I do possess knowledge," he interrogated the said théra on the abstruse passages of the "védas." The théra instantly explained them. This théra was 'thus, even while sojourning in the domicile of a layman, accomplished in the "védas." Having attained the perfection of 9sacerdotal sanctity (in the buddhistical creed) 10why should he not be able to explain them? 11"An idea is conceived in the mind of some (rahat saint) which does not vanish from it: (nevertheless) the idea of that individual will vanish (on his attaining nibbuti), and will not be regenerated. Again, the idea of some other person shall vanish, shall not be regenerated, and yet it does not vanish." 12 The théra of perfect self-possession called on the youth for the solution of this paradoxical question on the operations of the mind. He became, as it were, involved in perfect darkness, and inquired of him, "Priest, what 13 parable is this?" He replied, "Buddha's parable." On his exclaiming "Impart it to us "; he rejoined, "Only to those do I impart it who have assumed our garb." Obtaining the permission of his parents, he entered into the priesthood for the sake of 14this parable. The théra having initiated him into the priesthood, he imposed on him, according to the orthodox rules, the task of duly qualifying himself. * This passage is interpreted in various ways with the aid of circumlocution. The above is only intended as a literal translation, with the additions sanctioned by the commentary.-[Note by Mr. Turnour.] 5 "knowest thou the mantras (sciences)?" Dele. 106 how much more." 866 "as." 3" in the house." + "therein." 6 "replied." 9 “discriminative knowledge.” "This passage is an axiom from the Yamaka pprakarana of the Abhidharma Pitaka, and cannot be made intelligible by a simple translation to such as have not mastered the abstruse subject of Buddhist psychology. A literal translation would run thus: "Whose thought (cittan) is produced but is not destroyed, his thought will be destroyed and will not be reproduced. On the other hand, whose thought will be destroyed and will not be reproduced, his thought is produced and is not destroyed." 12 "The théra, whose self-possession was great, propounded this question from the Citta-yamaka' (of the Abhidhamma Piṭaka)." 13" science." 14"learning this science." 15 "gave him lessons on the Kammaṭṭhána (subject and modes of meditation) as befitted him." This superlatively gifted person having 'attained that qualification in a short time, arrived at the sanctification of "sotápatti." The théra having ascertained that fact, despatched him, for the purpose of being instructed, to the théra Chaṇḍavajji. In due course the priest Siggava, having made him an upasampadá, taught him the "vinaya"; subsequently the other two branches of religion. Thereafter the youth Tissa, attaining the "vipassaná" sanctification, acquired the mastery of the six branches of doctrinal knowledge, and ultimately he was elevated to a théra. He became as celebrated as the sun and moon. Who has heard his eloquence without considering it the eloquence of the supreme Buddha himself! The 'matters concerning the théra Moggaliputta concluded. The sub-king (Tissa) on a certain day, at an elk hunt, saw in a forest a herd of elk sporting. Observing this, he thus meditated: "Elks, browsing in a forest, sport. Why should not priests lodged and fed comfortably in viháras also amuse themselves ?" Returning home he imparted this reflection to the king, who "conferred the sovereignty on him for seven days to solve this question, addressing him thus: "Prince, administer this empire for seven days at the termination of that period I shall put thee to death." At the end of the seventh day he inquired of him, "From what cause hast thou become so emaciated ?" when he answered, "From the horror of death." The monarch thereupon rejoined, "My child, thou hast ceased to take recreation, saying to thyself, 'in seven days I shall be put to death.' These ministers of religion are incessantly meditating on death; how can they enter into frivolous diversions ?" : He who had been thus addressed by his brother became a convert to that religion. After the lapse of some time, going to an elk hunt, he preceived, seated at the foot of a tree, and fanned by an elephant with the bough of a sal tree, the théra Mahádhammarakkhita, perfect in piety, having overcome the dominion of sin. The royal youth indulged in this reflection: "When shall I also, like unto this théra, be initiated into the priesthood, be a dweller in the forest?" The théra, to incline his heart (to the faith), springing aloft, and departing, through the air, alighted on the surface of the tank of the Asókâráma temple, and causing his robes to remain poised in the air, he dived into the tank and bathed his limbs. The superlatively wise sub-king upon seeing this miracle, overjoyed thereat, resolved within himself, "This very day will I be ordained a priest." Repairing to the king, the zealous convert supplicated for permission to become a priest. Unwilling to obstruct his wish, the sovereign, conducting him himself, with a great concourse of attendants, proceeded to the temple. He (the under-king) was ordained by the théra Mahádhammarakkhita. On the same occasion with himself, one hundred thousand persons (were ordained). There is no ascertaining the number of those who became priests from his example. The renowned Aggibrahma was the son-in-law of the king, being the husband of Sanghamittá, the sovereign's daughter. Her and his son, prince Sumana, having obtained the sanction of the king, was ordained at the same time as the sub-king. 1 "devoted himself to meditation." 24 2" acquired the position of a." "And the world regarded his words as if they were the words." "advent of." s"in order to convince him (of the reason)." • Omit. • "became." "His son was named Sumana. 7 "the nephew." He also." |