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Majjho "pachchekabuddhań tań khipa párańnawé "iti: pattidánań wachó tassa sutwá techánumodiyan.
· Nisída, táta, anurúpé ásanétáha “bhúpati: adiswá bhikkhumańṇań só síhásanamupágami,
discourse on the benefits derived from offerings, they also accepted the promised blessings. She who had pointed out the honey dealer's bazar, 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 Asóko. The young woman became the queen Sandhimittá. He who blasphemously called him (the pachché buddho) "an outcaste," became Nigródho. The one who wished him transported, became Tisso (Déwananpiatisso). 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 arahat.)
The said monarch (Asóko) highly delighted, and conceiving the greatest esteem for him, (Nigródho) 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 samanero 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 Asóko, 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 sámanéro on the doctrines propounded by Buddho. The samanéro explained to him the "appamadawaggo" (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
Puna aṭṭhasu dińnésu adhiwásési buddhima. Dwattińsa bhikkhu ádáya dutiyé diwasé gató,
Tató ráj á pasańno só digunéna diné diné bhikkhu satthi sahassání anupubbénupatṭhahi,
On another eight
replied, "that food I present to the superior priest who ordained me." 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 (Nigródho) 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 Nigródho 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 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: "What is the doctrine propounded by the divine teacher?" Thereupon, the théro Tisso, 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, wiharo to each." Then bestowing ninety six thousand kotis of treasure on eighty four thousand towns in Jambudipo, at those places he caused the construction of temples to be commenced by the (local) rajahs; he himself undertook the erection of the Asókaráma (in Pupphapura). He bestowed daily, from his regard for the religion, a lac separately to the "ratanattya," to Nigródho, and to infirm priests.
From the offerings made on account of Buddho, in various ways, in various cities, various festivals were constantly celebrated in honor of " thupas."
Ratanattaya Nigródhagilánánańti sásané pachchékań satasahassań só adápési, diné dinė.
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 Anótatto, he bestowed daily four to the priesthood generally; one to the sixty accomplished maintainers of the "tripitika;" one to the queen Sandhimittá. The great monarch reserved for his own consumption, two.
To the sixty thousand priests, and sixteen thousand females of the palace, he gave the teeth-cleansers called "nágalatá.”
On a certain day, having by inquiry ascertained that the supernaturally-gifted Mahakalo, nága king, whose age extended to a kappo, had seen the four Buddhos (of this kappo); 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 chakkawatti of the doctrine, the maha-irsi." The nága king caused to appear a most enchanting image of Buddho, 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 (Asóko) then caused a great festival to be solemnized for seven successive days, known as the festival of "sight offering," (the miraculous figure of Buddho being visible during that period).
Akkhí pújanti sańṛ átań tań sattáhań nirańtarań mahámahań mahárájá kárápési mahiddhikó.
Dutiyé sungahé thérá pekkhańtán ágatańhi té sásanópaddawań tassa rańņo kálamhi addasuń. Pekkhantá sakalé lóké tadúpaddawaghátikań Tissabráhmánumaddakkhuń achiraṭṭháyi jíwitań ; Té tan samúpasańkumma ayáchińsu mahámatiń manussésu papajjitwá tadúpaddawaghátakań. Adapatinań tésań só sásanújjótanatthiko. Siggawań, Chanḍawajjíncha awóchuń daharé yati. “Atthárasádhiká wassa satá upari hessáti upaddawó sásanassa : nasambhossáma tań mayań. “Imań tumhádhikaranań nópaganchhittha bhikkhawó daṇḍakammá rahá tasmá daṇḍakammamidanhí wó. “Sásanujjótanattháya T'issabrahmá mahámati Moggallabráhmanagharé paṭisandhiń gahessati. “Káléna tumhésú étań pabbájétu kumárakań ékó ; sambuddhawachanań uggańhápétu sádhukań.” Ahú Upáli therassa thérasaddhiwihárikó, Dásakó ; Sónakó tassá ; dwé té saddhiwihárika. Ahú Wesdliyań pubbé Dásakonáma sotthiko tisissa sata jeṭṭhó só wasań áchariyantiké.
Thus, it was foreseen by the priests 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 théro.
The conversion (of Asóko) to the religion (of Buddho) concluded.
The théros who held the second convocation, meditating on the events of futurity, foresaw that a calamity would befal 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 Tisso, the brahman (of the Brahma lóka world). Repairing to him, they supplicated of the great sage 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 Siggavo and Chandavo, two adult priests: "In eighteen plus one hundred years hence, a calamity will befal 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 Tisso, 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 Buddho."
The théro Dásako, was the disciple of Upáli (the disciple of Buddho himself). Sónako was his disciple. The aforesaid two priests (Siggavo and Chandavo) were his disciples. In aforetime (at the termination of the first convocation on religion), in Wisáli a brahman of the tribe of Sotthi, named Dásako, the superior of three hundred pupils,
Dwádassa wassikóyéwa wédapáragató charań, sasissó Wálikárámé wasańtań katasaṇgahań,
Agd Wilúwanań pancha dasawassó kumárakó mánawá pańchapanḥdsa pariwáriya tań gatá.
dwelt with his preceptor. In the twelfth year of his age, having achieved the knowledge of the "vehédo," and while he was making his pilgrimage attended by his own pupils, he met with the théro Upáli, who had held the first convocation, sojourning at the temple Walukaramo (in Wisáli.) Taking up his residence near him, he examined him on the abstruse passages of the "vehédo." He (Upáli) explained those passages.
The théro, with a certain object in view, thus addressed him (the brahman): "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, "Buddho'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 his father and mother.
This brahman, together with three hundred of his brahman followers, was admitted into the buddhistical priesthood in the fraternity of that théro: and in due course was raised to the upasampada order.
The théro Upáli propounded the whole "pitakattaya" to his thousand pupils, who had subdued in themselves the dominion of sin, of whom Dasako was the senior.
The other priests of the fraternity of the said théro, who had not attained the sanctification of arahat (which comprised inspiration), and were incapable of acquiring a knowledge of the "pitaka," were innumerable.
In the land of Kási, there was a caravan chief's son, by name Sónako, who came to the mountain-girt city (Rájagaha) on trade, together with his parents, attended by a retinue of fifty five brahmanical devotees who had accompanied him thither. The chief of filteen years of age repaired to Wélúwana wihare. Becoming acquainted there with the thero