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Bimbisárócha Siddhatthakumárácha saháyaká; ubhinnań pitaróchápi saháyá éwa té ahú.
Tathagató sakalagunaggatań gató, anichchatáwasma wasó upagató; itidayó bhayajananin anichchatań awékkhaté, sabhawati, dukkapáragútí
Sujanappasádasunwégatthaya katé mahawansé "Mahásammatawansónama" dutiyo parichchhédó.
The princes Bimbisáro and Siddhatto were attached friends. The fathers of both those (princes) were also equally devoted friends. The bodhisattho was five years the senior of Bimbisáro. In the twenty ninth year of his age, the bodhisattho departed (on his divine mission.)
Having for six years gone through the probationary courses, and having in due order of succession attained BUDDHоHOOD, he repaired in the thirty fifth year of his age to Bimbisaro.
The eminently wise Bimbisáro had been installed himself in the fifteenth year of his age, by his father (Bhatiyo) in the sovereignty of his realm. In the sixteenth year of his reign, the divine teacher propounded his doctrines (to him). He ruled the kingdom for fifty two years: fifteen years of his reign had elapsed before he united himself with the congregation of the vanquisher,-after his conversion, thirty seven years; during which period this successor of former Buddhos still lived.
The weak and perfidious son of Bimbisáro, Ajàtasattu, having put him to death, reigned for thirty two years. In the eighth year of king Ajàtasattu's reign, the divine sage died. Thereafter he reigned twenty four years.
The successor of former Buddhos, who had attained the perfection of every virtue, arrived at that final death, (from which there is no regeneration by transmigration.) Thus, from this example, whosoever steadfastly contemplates terror-inspiring death, and leads a righteous life, he will be transported (after death) beyond the realms of transmigratory misery.
The second chapter in the Mahawanso, entitled, "the Mahasammatta genealogy," composed equally for the delight and affliction of righteous men.
Pancha nettó, Jinó, pancha chattálísa samásamó, thatwá sabbáni kichchháni, katwá lókassa sabbatha,
Sańky ápathamatikkantá bhikkhu, tattha, samágatá, khattiyá, bráhamaná, wessá, sudda, dewa, tathéwacha,
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 Buddho); and fulfilled in the utmost perfection, every object of his mission to this world; in the city of Kusinára, in the sacred arbor formed by two "sal" trees, on the full moon day of the month of wesákho, this luminary of the world was extinguished. On that spot, innumerable priests, princes, brahmins, traders, and suddras, as well as devos, assembled. There were also seven hundred thousand priests, of whom the théro Maha Kassapo 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 Subaddo, 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 Buddho, 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 théro Anando, there was one deficient of that number. Subsequently the théro Anando also, having been entreated by the other priests to take part in the convocation, was likewise included. That convocation could not have taken place without him.
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
“Wassań wasantá Rájagahé, karissáma dhammasańgahań; náṛṇéhi tatha watthabbamiti, ṇatwána nich-
Wassánań pathamań másań sabbasénásanésupi karésuń, patisańkharaṇań; watwán ájátasattunó,
Kattabban kinti puṭṭhassa; “nisajjaṭṭhánam" áhu te "Rájá kattháti :" puchchhitwa; wuttaṭhánamhi
what was proper to be done, thus resolved: "Keeping' wasso' 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 Jambudipo as mendicants, administering consolation in their affliction (at the demise of Buddho) to the vast population spread over the various portions thereof; in the month of "asala," 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.
These théros, with Kassapo for their chief, steadfast in their design, and perfect masters of the doctrines of the supreme Buddho, having arrived at the place aforesaid, to hold their "wasso," caused, by an application to king Ajásattu, repairs to be made to all the sacred buildings, during the first month of "wasso." On the completion of the repairs of the sacrèd 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 Webhára mountain, at the entrance of the Sattapani cave, he speedily caused to be built a splendid hall, like unto that of the devos.
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, pre-eminent 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.
The king thus reported to the théros: "Our task is performed." Those théros then addressed Anando, the delight (of an audience) "Anando, to-morrow is the convocation; on account of thy being still under the dominion of human passions, thy presence there
Ichchéwań chódító théró, katwána wiriyań samań, iriyápatható muttań arahattamapápuņi,
is inadmissible: exert thyself without intermission, and attain the requisite qualification." The théro, who had been thus enjoined, having exerted a supernatural effort, and extricated himself from the dominion of human passions, attained the sanctification of "arahat." On the second day of the second month of "wasso," these disciples assembled in this splendid hall.
Reserving for the théro Anando 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 théro Anando"?— in order that he might manifest to the (assembled) disciples that he had attained the sanctification of “arahat”—(at that instant) the said théro 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 théros, accomplished supporters of the faith, allotted to the théro Upáli (the elucidation of the) "winaya;" and to the théro Anando, the whole of the other branches of" dhamma." The high priest (Mahakassapo) reserved to himself (the part) of interrogating on "winaya," and the ascetic théro Upáli that of discoursing thereon. The one seated in the high priest's pulpit interrogated him on "winaya;" the other seated in the preaching pulpit expatiated thereon. From the manner in which the "winaya propounded by this master of that branch of religion, all these théros, by repeating (the discourse) in chants, became perfect masters in the knowledge of " winaya."
The said high priest (Mahákassapo) imposing on himself (that task), interrogated on "dhamma" him (Anando) 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 théro Anando, allotting to himself that (task), exalted in the preaching pulpit, expatiated without the slightest omission on "dhamma." From the manner in which that sage (Anando), accomplished in the "wédého," propounded the "dhamma," all these priests, repeating his discourse in chants, became perfect in "dhamma."
Ewan sattahi máséhi dhamma sangíti niṭṭhitá, sabbalókahitattháya sabbalókahitéhi sá ;
Sujanappasádasańwégatthaya katé maháwansé "pathamadhammasangitin áma," tatiyo parichchhido.
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 Mahakassapo.
At the close of this convocation, in the excess of its exultation, the self-balanced 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 théros, (it is called) from generation to generation the "théríya 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.
The third chapter in the Mahawanso, entitled, "the first convocation on religion," composed equally to delight and afflict righteous men.