Pubbé katań tatha éwa dhammań puchchháwa, bhásitań ádáya tiṭṭhapésantań etań máséhi aṭṭhahi.
Ewań dutiyasangitiń katwá, tépi maháyasá thérá dósakkhayań pattá pattákáléna nibbutiń.

Iti paramamatinań pattipattabbakánań tibhawahitakaránań lókanáthórasánań sumariya; maranań tań
sankhatásárakuntań pariganiyamasésań, appamattó bhawéyáti.

Sújanappasádasańwégajananatthaya katé Mahawańsé "dutiyasangitináma" chatuttho parichchhédo.

PANCHAMO PARICHCHHEDO,

Ya Mahakassapádihi mahátheréhi áditó katá saddhammasangiti, thériyáti pawuchchati.
Ekówa thérawádó só ádiwassa saté ahu: anná chariyawádátu tató órań ajáisuń.

Téhi sangitikáréhi théréhi dutiy éhi, té niggahítá pápabhikkhu sabbé dassahassiká.

Aka ńsáchariyawadań Mahasańghika ńámikań: tató Gókuliká játá Ekabbyóháriká picha.

Gókulikéhi, Pannatti wádá, Báhuliká picha Chetiya wádá: té swécha bhikkhú. Sabbatthawadino Dhammaguttika bhikkhúcha játá, khalu imé duwé.

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

Hence, bearing in mind the subjection to death of the disciples of the saviour of the universe, who were endowed with the sanctification of "arahat,"-who had attained the state of ultimate beatitude,-and had conferred blessings on the beings of the three "bhawas," 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 Mahawanso, entitled, "the second convocation on religion," composed equally to delight and afflict righteous men.

CHAP. V.

The convocation which was held in the first instance by the principal théros, having Mahakassapo for their chief, is called the "Thériya Sangiti."

During the first century after the death of Buddho, there was but that one schism among the théros. 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 théros who had held the second convocation, originated the schism among the preceptors called the Mahasangika heresy.

Thereafter arose the Gókulika and Ekabbyóhárika schisms.

Játá Sabbatthawádéhi Kassapiyá tató pana : játá Sańkańtiká bhikkhu Suttawádań tató pana.
Thérawádéna sahaté hońti dwádasamépicha: pubbé wuttá chhawádácha iti aṭṭhárasákhild.
Sattarasapi dutiyé játá wassa saté iti: annachariyawádátu tató oramajáyisuń.
Hémawatá, Rajagiriya, tatha Siddhattikápicha: Pubbaséliyabhikkhucha, tatha Aparaséliká,
Wadariya. Chha é téhi Jambudipamhi bhinnaka: Dhammaruchiya, Ságaliya, Láńkádipamhi bhinnaká.
Achariyakulabhédó.

Kálásokassa puttátu ahésuń dasa bhátiká; dwáwísatin té wassáni rajjań samanusāsiyuń.
Nawabhátaró tató ásuń, kaménéwa nará‹hipá tépi dwáwisa wassáni rajjań samanusásiyuń.
Moriyánań kattiyúnań wańsejátań siridharań “ Chandaguttóti“ páṇṇattan Chánakko bráhmanó tató.
Nawaman Dhananańdań tań ghátetwá, chandakódhasá, sakalé Jambudípasmiń rajjé samabhisinchi só.
Só chatuttińsawansáni rájá rojjamakárayi. Tassá puttó Bindusáró aṭṭhawísati kárayi.
Bindusárasutá ásuń satań ékócha wissutú: Asóló ási tésantu puṛṇatijamahiddhikó.

Wé mátiké bhátaré só hańtwá ékúnakań satań; sakalé Jambudípasmiń ékárajjamapápuni.

From the Gókulika schismatics the Pannatti, as well as the Báhulika and Chétiya heresies proceeded. Those priests, again, gave rise to the schisms of the Subbattha and the Dhammagúttika priesthood. These two (heresies) arose simultaniously. Subsequently, from the Subbattha schismatics, the Kassapo schism proceeded. Thereafter the There were twelve théra schisms: Sankantika priesthood gave rise to the Sutta schism. together with six schisms formerly noticed, there were eighteen inveterate schisms.

Thus, in the second century (after the death of Buddho), there arose seventeen schisms. The rest of the schisms of preceptors were engendered subsequently: viz., Hémawatá, Rájagiriyá, as also Siddhattiká, in like manner (that of) the eastern Séliyá, the western Séliya priesthood, and the Wadariya. These six secessions (from the true faith) took place in Jambudipo; the Dhammaruchiya and Ságaliyá secessions in Lanká.

The schismatic secessions of the preceptors concluded.

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

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

Among them, Asóko by his piety and supernatural wisdom, became all-powerful. He having put to death one hundred brothers, minus one, born of different mothers,

G

Jinanibbánato pachchhá, puré tassábhisékató, aṭṭhárasań wassa satań dwayáméwań wijániyań.
Patwa chatuhi wasséhi ékarajjamaháyasó, puré Páțaliputtasmin attánamabhiséchayi.
Tassábhiséké samakálań ákásé bhúmiyań tathá; yójané yójané áná nichchań patthațá ahú.
Anótattódaké kájé aṭṭhánésuń diné, diné, déwadéwó aká téki sańwibhágajanassacha.
Nágalatá dantakaṭṭhuń ánésuń Himawańtató anékésań sahassánań, dewáéwa pahónakań,
Agadamalakanchéwa tathágadaharítakuń: tátówa ambapakkancha wannagańdharasuttamań.
Pańcha wanṛániwattháni hatthapunchanapaṭṭakań pítańcha, dibbapánańcha Chaddańtadaható marú.
Marantá nagaré tasmiń mígasúkarapakkhinó ágańtwana mahánasmiń sayaméwa maranticha.
Gáwo tattha charápetwá wajamáneńti dípiyó; kettawatthu talákádi páleńti mígasúkará.
Sumanań pupphapaṭṭakań asuttań, dibbamuppalań, wilépanań, anjanańcha nágá nágawimánató
Sáliwáha sahassani nawutińtu suwápana Chhaddańtadahatóyéwa áharińsu diné diné.
Té sáli nitthusakarané akhańḍétwána tandulé akańsu músiká téhi bhattań rájakulé ahú.
Akańsu satatań tassa madhuní madhu makkhiká; tathá kammárasálásu achchhá kútá nipátayuń.
Kurawíká sákuniká manuṛṇamadhurassará akańsu tassá gańtwána raṇṇó madhurawassikań,

reigned sole sovereign of all Jambudipo. Be it known, that from the period of the death of Buddho, and antecedent to 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 solemnized in the city of Pataliputtó. 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 devos caused to be brought daily eight mens' loads of water from the lake Anótatto; from which (supplies) the devo of devos (the king) caused the people also to be provided. They also procured from the regions of Himáwanto, " nágalatá” teeth-cleansers, sufficient for several thousand persons. From the same quarter, the invaluable medicinal "malakan;" the precious medicinal "haritakan;" from the same regions the "amba fruit, superlatively excellent in its color and flavor.

The devos (procured) also cloths of five different colors, and cloths for hand towels of the color of gold, as well as the sacred beverage, from the waters of the Chadanta 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 color of the "sumana " flower, wove without seams; the heavenly "muppalan" 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 Chadanta. 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

Rájábhisittó sósóló kumárań Tissayawhayań kaniṭṭhań suń sódariyan uparajjebhiséchayi.
Dhammásókábhisékó nitthító.

Pitá satthi sahassáni bráhmaṇé bráhmapakkhiké bhójéti ; sópi téyéwa tíní wassáni bhójayi.
Diswanupasama tésuń Asókó pariwisané wicheyyadánań dassantu amachché sanniyójiya.
Anapayitwa mabimá náná pásaddhike wisuń wimańsitwá, nisajjáyabhójápetwa wisajjayi,
Kale watayanagató santań rachchhaya tań yatiń Nigródhasámanérań só diswá chittampasádayi
Bindusárassa putt ánań sabbésań jetṭhabhátunó Sumanassa kumárassa puttó sóhi kumárakó.
Asókó pitará dinnań rajjamújjéniyańhi só hitwá, gato Pupphapurań, Bindusáré gilánaké,
Katwa purań sakayattań, maté pitari bhátarań, ghátetwá jeṭṭakań rajjań aggahési puré wáré.
Sumánassa kumárassa dewi tań námiká gátá gabbhiní nikkhamitwána páchina dwárato bahi.
Chandalagamamagamá tattha Nigródhadéwat á tamálapiya náména, mápetwa gharakań adá.
Tadahéwacha nań puttań wijáyitwá, sutassa sá “Nigródhótí” áká námań déwatánuggahá gatá.

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 Asóko then installed his full younger brother, prince Tisso, in the dignity of sub-king.

The installation of Dharmasóko concluded.

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

Asóko 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 samanéro Nigródho passing the palace square, he was delighted with his sanctified deportment. This royal youth was the son of prince Súmano, the eldest of all the sons of Bindusaro.

Asóko on hearing that Bindusaro was on his death bed, left the kingdom of Ujjénia, 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 (Súmano) in that celebrated city, he usurped the sovereignty.

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

Diswa tań jetthachanḍáló attanó sáminińwiya maṛṇańtu tań upatthási satta wassáni sádhukań.
Tań Maháwaruṇatthéró tadádiswá kumárakań upanissaya sampańnań arahá puchchhi mátaruń.
Pabbajési khuraggé, só arahattamapápuni dassaná yópagachchhanto só tató mátu déwiyá,
Dhakkhinénacha dwár éna pawisitwá puruttamań, tań gámagami maggéna yáti rájangané tadá,
Santáya iriyáyasmiń pasidiya mahipati, pubbė wasańniwáséna pémań tasmiń ajáyathá.
Pubbé kira tayó ásuń bhátaró madhuwánijá; ekó madhuń chikkináti, áharańti madhuń duwé.
Ekó pachchékasambuddhó wanurógáturó ahú, aņņo pachchékasambuddho tadatthań madhuatthikó.
Pinḍachárikawatténa nagarań páwisí tadá, titthań jalatthań gachchhańti ekáchéțitamaddasa.
Puchchhitwa madhukámattań ṇatwá, hatthéna ádisi, “esó madhupano, bhanté, táttha gachchhátimabbruwí.“
Tattha pattassa buddhassa wanijo só pasádawá wissańdayańto mukható pattapurań madhuń adá.
Punnancha, uppatańtańcha, patitańcha mahitalé, diswa madhuń pasańno só ewań panidahi tadá.
"Jambudépé ékarajjań dánenánéna hotu mé, ákásé yójané áná bhúmiyań y janéticha,"
Bhátaré ágaté áha "edisassa madhuń adań; anumódatha tumhé tań tumhákańcha yatha madhuń.”
Jeṭṭho dha atuṭṭho só “chaṇḍálo nuna sósiyá niwáseńtihi chanḍálá kásáy áni sadá iti.”

The théro Maha Waruno seeing this infant born with the attributes requisite for the sanctification of "arahat," 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 arabathood. 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 pachché buddho who was afflicted with sores. Another pachché buddho on his account, was solicitous of procuring some honey. In his sacerdotal character, begging his subsistence for the day, he entered the city (of Báránesi.) 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 solicitous of getting some honey, she said, pointing out the direction with her hand, "Lord, there is a honey bazar, repair thither." The dealer well pleased, filled the begging dish of the pachché buddho, 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 Jambudípo: my authority (being recognised) from yójana to yójana through the air and over the earth." To the brothers, who (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 pachché buddho to the farther side of the ocean." (Subsequently) having listened to the youngest brother's