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

Iti paramamatinań pattipattabbakánań tibhawahitakaránań lókanáthórasánań sumariya; maraṇáń tań
sańkhatásárakantań pariganiyamasésań, appamattó bhawéyáti.

Sújanappasádasańwégajananattháya katé Mahawańsé “dutiyasangítináma" chatuttho parichchhédo.

PANCHAMO PARICHCHHEDO,

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

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

Akańsáchariyáwádań Mahásańghika ńámikań: tató Gókuliká játá Ekabbyóháriká picha.

Gokulikéhi, 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 Mahákassapo for their chief, is called the "Thériya Sangití."

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 aṭṭthárasákhilá.
Sattarasapi dutiyé játá wassa saté iti: aņņáchariyawádátu tató oramajáyisuń.
Hémawatá, Rájagiriyá, tathá Siddhattikápicha: Pubbaséliyabhikkhucha, tatha Aparaséliká,
Wádariya. Chha é téhi Jambudípamhi bhinnaká: Dhammuruchiya, Ságaliyá, Láńkádí pumhi bhinnaká,
Achariyakulabhédó.

Kálásokassa puttátu ahésuń dasa bhátiká; dwáwísatin té wassáni rajjań samanusāsiyuń.
Nawabhátaró tutó ásuń, kaménéwa narádhipá tépi dwawisa wassáni rajjań samanusásiyuń.
Moriyánań kattiyánań wańsejátań sirídharań “ Chandaguttóti” páṇṇattan Chánakko bráhmanó tató.
Nawamań Dhananańdań tań ghatetwa, chaṇḍakódhasá, sakalé Jambudí pasmiń rajjé samabhisinchi só.
Só chatuttinsawansáni rájá rajjamakárayi. Tassá puttó Bindusáró aṭṭhawísati kárayi.
Bindusárasutá ásuń satań ékócha wissutá: Asókó ási tísantu puṛṇatéjamahiddhikó.

Wé mátiké bhátaré só hańtwá ékúnakań satań; sakalé Jambudípasmiń ékárajjama pápuni.

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 Sankantika priesthood gave rise to the Sutta schism. There were twelve théra schisms: 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, Rájagiriya, 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 Jambudipó, 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 Páṭaliputtasmiń attánamabhiséchayi.
Tassábhiséké samakálań ákásé bhúmiyań tathá; yójané yójané áná nichchań patthaṭá ahú.
Anótattódaké kájé atthánésuń diné, diné, déwadéwó aká téki sańwibhágajanassacha.
Nagalatá dantakaṭṭhuń ánésuń Himawańtató anékésań sahassánań, dewáéwa pahónakań,
Agadamalakanchéwa tathagadaharitakań: tátówa ambapakkancha wanṇagandharasuttamań.
Pańcha wanṛániwattháni hatthapunchanapaṭṭakań pítańcha, dibbapánańcha Chaddańtadaható marú.
Marantá nagaré tasmin mígasúkarapakkhinó ágańtwana mahánasmiń sayaméwa maranticha.
Gáwo tattha charápetwa wajamánenti dípiyó; kettawatthu talákádi páleńti mígasúkará.
Sumanan pupphapaṭṭakań asuttań, dibbamuppalań, wilépanań, anjanańcha nágá nágawimánató
Sáliwáha sahassani nawutińtu suwápana Chhaddańtadahatóyéwa áharińsu diné diné,
Té sálí nítthusakarané akhańḍétwána taṇḍulé akańsu músiká téhi bhattań rájakulé ahú.
Akańsu satatań tassa madhuní madhu makkhiká; tathá kammárasálásu achchhá kútá nipátayuń.
Kurawíká sákuniká manuṛṇamadhurassará akańsu tassá gańtwána raṇṇó madhuraw assikań.

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 sósókó kumárań Tissayawhayań kaniṭṭhań suń sódariyań uparajjébhís échayi.
Dhammásókábhisékó nitthító.

Pitá saṭṭhi sahassáni bráhmaṇé bráhmapakkhiké bhójéti; sópi téyéwa tíní wassáni bhójayi.
Diswánupasamá t'ésuń Asókó pariwésané wicheyyadánań dassańtu amachché sańniyójiya.
Anapayitwa mabimá náná pásaddhiké wisuń wimańsitwá, nisajjáyabhójápetwá wisajjayi,
Kálé wátáyanagató sańtań rachchháya tań yatiń Nigródhasámanérań só diswá chittampasádayi.
Bindusárassa puttánań sabbésań jeṭṭhabhátunó Sumanassa kumárassa puttó sóhi kumárakó.
Asókó pitará dińnań rajjamújjéniyańhi só hitwá, gato Pupphapurań, Bińdusáré gilánaké,
Katwá purań sakáyattań, maté pitari bhátarań, ghátetwá jeṭṭakań rajjań aggahési puré wáré.
Sumánassa kumárassa déwí tań námiká gátá gabbhiní nikkhamitwána páchína dwárato bahi,
Chandalagamamagamá tattha Nigródhadéwat á tamálapiya náména, mápetwá gharakań adá.
Tadahéwacha nań puttań wijáyitwá, sutassa sá “ Nigródhóté“ 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 scated 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 sámanéro 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 Bindusáro.

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 déwetá Nigródho addressed her by name; and having caused an habitation to spring up, conferred it on her. She who was thus protected by the déweta, giving birth on that very day to her son, bestowed on the child the name Nigródho." The chief of the chandalas seeing her (in this condition) and venerating her as his own mistress, served her faithfully seven years.

Diswá tan jetthachaṇḍáló attanó sáminińwiya maṛṇańtu tań upatthási satta wassáni sádhukań.
Tań Maháwarunatthéró tadádiswa kumárakań upanissaya sampańnań arahá puchchhi mátarań,
Pabbajési khuraggé, só arahattamapápuni dassaná yópagachchhańto só tató mátu déwiyá,
Dhakkhinénacha dwár éna pawisitwá puruttamań, tań gámagami maggéna yáti rájangané tadá,
Santaya iriyayasmin pasidiya mahipati, pubbé wasańniwáséna pémań tasmiń ajáyatha.
Pubbé kira tayó ásuń bhátaró madhuwánijá; ekó madhuń chikkináti, áharańti madhuń duwé.
Ekó pachchékasambuddhó wanarógáturó ahú, anno pachchékasambuddho tadatthań madhuatthikó.
Pindachárikawatténa nagarań páwisí tadá, titthań jalatthań gachchhańti ekáchéṭitamaddasa.
Puchchhitwa madhukámattań ṇatwá, hatthéna ádisi, “esó madhupano, bhańté, táttha gachchhátimabbruwi.“
Tattha pattassa buddhassa wanijo só pasádawá wissańdayańto mukható pattapurań madhuń adá.
Punnancha, uppatańtańcha, patitańcha mahitalé, diswa madhuń pasańno só ewań panidahi tadá.
"Jambudipé ékarajjań dánenánéna hotu mé, ákásé yójané áná bhúmiyań ycjanéticha,"
Bhátaré ágaté áha “edisassa madhuń adań; anumódatha tumhé tań tumhákańcha yathá madhuń.”
Jeṭṭho dha atuṭtho só “chaṇḍálo nuna sósiyá niwáseńtihi chaṇḍálá kásáyáni 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