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Ajátasattuputtó tan ghatetwádáyibhaddakó, rajjań sólasa wassání karési, mittadúbhikó.
Atité dásamé wassé Kálásókassa rájinó, Sambuddhaparinihbáná ewań wassa satań ahu. Tadá, Hesáliyá, bhikkhú anéká Wajjiputtaka, “sińgilónańcha” “dwangulancha” tathá “gámańtarampicha" “ áwásánumatá" "chiņṇań" “amathitań” jalóhicha” “nisıdanań” “adasakań" játarúpádi
Dasawatthúni dépésuń kappantiti alajjinó, Tań sutwána Yasatthéro charań Wajjisu chárikań Chhalabhinnó, balappattó, Yasó, Kákaṇḍakattrajó; tań samétuń saussáhó tatthágami Maháwanań. "Thapetwapósathaggé té, kańsapátiń sahódakań, kahápanádi sanghassa, déthétáhu upásaké,”
Udayibhaddako, the perfidiously impious son of Ajásattu, having put (his parent) to death, reigned sixteen years.
Anuruddhako, the son of Udayibhaddako, having put him to death; and the son of Anúruddhako, named Mundo, having put him to death; these perfidious, unwise (princes, in succession) ruled. In the reigns of these two (monarchs) eight years elapsed.
The impious Nagadásako, son of Mundo, having put his father to death, reigned twenty four years.
The populace of the capital infuriated (at such conduct), designating this "a parricidical race," assembled, and formally deposed Nagadásako; and desirous of gratifying the whole nation, they unanimously installed in the sovereignty, the eminently wise minister bearing the (historically) distinguished appellation of Susunágo. He reigned
eighteen years. His son Kálásóko reigned twenty years. Thus in the tenth year
of the reign of king Kálásóko, a century had elapsed from the death of Buddho.
At that time a numerous community of priests, resident in the city of Wisáli, natives of Wajji-shameless ministers of religion-pronounced the (following) ten indulgences to be allowable (to the priesthood): viz.,* "salt meats," "two inches," "also in villages," fraternity," "proxy," " example," proxy," "example," "milk whey," "beverage,' "covers of seats," "gold, and other coined metals." The théro Yaso having heard of this hercsy, proceeded on a pilgrimage over the Wajji country. This Yaso, son of Kakandako the brahman,
*These are the opening words of the sentences descriptive of the ten new indulgences attempted to be introduced into the discipline of the Buddhistical priesthood; an explanation of which, would lead to details inconvenient in this place.
"Nakappantań mádétha” iti théró sawárayi. Pațisáraṇiyań kamman Yasathérassa tćkaruń.
versed in the six branches of doctrinal knowledge, and powerful in his calling, repaired to that place (Wisáli), devoting himself at the Mahawana wihare to the suppression of this heresy.
They (the schismatic priests) having placed a golden dish filled with water in the apartment in which the " upósatha" ceremony was performed, said (to the attendant congregation of laymen), "Devotees, bestow on the priesthood at least a kahapanan.” The théro forbade (the proceeding), exclaiming “Bestow it not; it is not allowable.” They awarded to the théro Yaso (for this interference) the sentence of "patisaraniyan." Having by entreaty procured (from them) a messenger, he proceeded with him to the capital, and propounded to the inhabitants of the city, the tenets of his own faith.
The (schismatic) priests having learned these circumstances from the messenger, proceeded thither, to award to the thero the penalty of "ukkhipétan," and took up their station surrounding his dwelling. The théro (however) raising himself aloft, proceeded through the air to the city of Kósambiya: from thence speedily dispatching messengers to the priests resident in Pathéya and Awanti, and himself repairing to the Ahóganga mountain (mountain beyond the Ganges), reported all these particulars to the théro Sambúto of Sána.
Sixty priests of Pathéya and eighty of Awanti, all sanctified characters who had overcome the dominion of sin, descended at Ahóganga. The whole number of priests who had assembled there, from various quarters, amounted to ninety thousand. These sanctified personages having deliberated together, and acknowledged that the théro Réwato of Soréya, in profundity of knowledge and sanctity of character, was at that period the most illustrious, they departed thither for the purpose of appearing before him.
The said thero having attended to their statement, and being desirous (on account of his great age) of performing the journey by easy stages, departed at that instant from thence, for the purpose of repairing to Wisáli. On account of the importance of that mission,
Sahajátiń áwasanto Sálhathéró wichińtiya Páṭhéyyaká dhammuwádi ; ití passi anásawó.
departing each morning at dawn, on reaching the places adapted for their accommodation, they met together again (for consultation) in the evenings.
At a place (where they had so assembled), the théro Yaso, under the directions of the chief priest Sambhútó, at the close of a sermon, addressing himself to the celebrated théro Réwato, inquired what the ten (unorthodox) indulgences were. Having examined those rules, the théro pronounced them "inadmissible;" and said, "Let us suppress this (schism.)
These sinners with the view to seducing the renowned théro Réwato to their party, collecting a vast quantity of priestly offerings, and quickly embarking in a vessel arrived at the place where the principal priests were assembled; and at the hour of refection, set forth the chant of refection. The théro Sálhó, who was resident at that selected place, and had overcome the dominion of sin, reflecting whether the doctrine of the Pathéya priests was orthodox, it appeared to him to be so. The Maha-Brahma (of the world. Sudhawasa) descending unto him (Sálhó) addressed him thus: "Adhere to that doctrine." He replied, that his adherence to that faith would be steadfast.
Those who had brought the priestly offerings presented themselves to the eminent théro Réwato. The théro declined accepting the offerings, and dismissed the pupil of the sinful fraternity (who presented them).
These shameless characters departing thence for Wisáli, and from thence repairing to the capital Pupphápura, thus addressed their sovereign Kálásóko: "We, the guardians of the dwelling of our divine instructor, reside there, in the land of Wajji, in the Mahawana wihare," "The priests resident in the provincial villages are hastening hither, saying, 'Let us take possession of the wihare.' Oh, Maha-rája, prevent them." They having (thus) deceived the king, returned to Wisáli.
In the (aforesaid) selected place where the (orthodox) priests had halted, unto the théro, Réwato, for the purpose of suppressing the schismatic indulgences, eleven hundred and ninety thousand priests congregated. He had decided (however) not to suppress the
“Bhárikanté katań kammań: dhammikayyé khamápaya: pakkhé tésań bhawitwá, twań kuru sásanapaggahań,“ “Ewań katé sotthituyhań hessatíti“ apakkami. Pabhátéyéwa Wésáliń gańtuń nikkhami bhúpati.
Gańtwa Mahawanań bhikkusańgań só sańnipátiya; sutwá ubhińnań wádańcha, dhammapakkhancha róchiya.
heresy at any place but that at which it had originated. Consequently the théros, and all these priests repaired to Wisáli. The deluded monarch dispatched his ministers thither. Misguided however, by the interposition of the gods, they proceeded in a different direction. The sovereign having (thus) deputed these ministers (to the priesthood), in the night, by a dream, he saw that his soul was cast into the Lóhokumbiya hell. The king was in the greatest consternation. To allay that (terror) his younger sister, the priestess Anandi, a sanctified character, who had overcome the dominion of sin, arrived, travelling through the air: "The act thou hast committed is of the most weighty import: make atonement to the orthodox ministers of the faith: uniting thyself with their cause, uphold true religion. By adopting this course peace of mind will be restored unto thee." Having thus addressed him, she departed,
At the very dawn of day, the monarch departed to proceed to Wisáli. Having reached the Mahawana wihare, he assembled the priesthood; and having examined the controversy by listening to both parties, he decided in favour of the cause of true religion. The sovereign having made atonement to all the ministers of true religion, and having avowed his adherence to its cause, he said: "Do ye according to your own judgment, provide for the due maintenance of religion;" and having extended his protection to them, he departed for his capital (Pupphápura.)
Thereupon, the priesthood assembled to inquire into these indulgences: there in that convocation (however) endless and frivolous discussions arose. The théro Réwato himself then advancing into the midst of the assembly, and causing to be proclaimed the "ubbȧhikaya" rules, he made the requisite arrangements for the purpose of suppressing this heresy.
By the ubbáhikaya rules, he selected, for the suppression of the sacerdotal heresy, four priests of Páchína and four of Pathéya. These were the Páchína priests,-Sabbakámi, Salho, Kujjasóbhito, and Wasabhagamiko. These were the four Páthéya priests,Réwato, Sambúto of Sana, Yaso the son of Kákondako, and Sumano. For the purpose
Tésu watthusu ékéka kamato Réwató maháthéro thérá Sabbakámiń puchchhi puchchhásu kowido.
of examining into these (controverted) indulgences, these eight sanctified personages repaired to Walukaráma wihare, a situation so secluded (that not even the note of a bird was heard), and free from the strife of men. The high priest Réwato, the chief of the interrogating party, questioned the théro Sabbakámi in due order, on these indulgences, one by one. The principal théro Sabbakámi, who had been thus interrogated by him (Réwato), declared: "By the orthodox ordinances, all these indulgences are inadmissible." There (at the Walukaráma wihare), having in due form rejected this heresy, in the same manner in the midst of the convocation at Maháwana wihare (to which they returned), they again went through the interrogations and replies.
To the ten thousand sinful priests, who had put forth the ten indulgences, these principal orthodox priests awarded the penalty of degradation.
Sabbakami 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 "upasampada."
Sabbakami, Salho, Réwato, Kujjasóbhito, Yaso the son of Kákondako, and Sambúto, a native of Sána,-these six théros were the disciples of the théro Anando. Wasabhagámiko and Sumano,-these two théros were the disciples of the théro Anuradho. These eight pious priests, in aforetime, had seen the deity who was the successor of former Buddhos.
The priests who had assembled were twelve hundred thousand: of all these priests, the théro Réwato was at that time the leader.
Thereupon, for the purpose of securing the permanency of the true faith, this Réwato théro, 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 Buddho, for the purpose of holding the convocation on religion.) All these théros having Réwato for their chief, protected by king Kálásóko, held the convocation on religion at the Walukaráma wihare. According