Játá Sabbatthawadéhi Kassapiyá tató pana : játá Sańkańtiká bhikkhu Suttawádań tató pana. Kálásokassa puttátu ahésuń dasa bhátiká; dwáwísatin té wassáni rajjan samanusāsiyuń. Wé mátiké bhátaré só hańtwá ékúnakań satań; sakalė 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, 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 Ságaliya 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, Pubbé katań tatha éwa dhammań puchchháwa, bhásitań ádáya tiṭṭhapésantań etań máséhi aṭṭhahi. Iti paramamatinań pattipattabbakánań tibhawahitakaránań lókanáthórasánań sumariya; maraṇáń tań Sújanappasádasańwégajananatthaya katé Mahawansé "dutiyasangitináma" chatuttho parichchhédo. PANCHAMO PARICHCHHEDO, Ya Mahákassapádíhí mahátheréhi áditó katá saddhammasangiti, thériyáti pawuchchati. 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 Mahákassapo 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 Mahásangika heresy. Thereafter arose the Gókulika and Ekabbyóhárika schisms. Játá Sabbatthawádéhi Kassapiyá tató pana : játá Sańkańtiká bhikkhu Suttawádań tató pana. Kálásokassa puttátu ahésuń dasa bhátiká; dwawísatin té wassáni rajjań samanusāsiyuń. Wé mátiké bhátaré só hańtwá ékúnakań satań; sakalé Jambudipasmiń 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 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, 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 Dhammaruchiyá 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 Diswa tań jeṭṭhachanḍáló attanó sáminińwiya maṛṇańtu tań upatthási satta wassáni sádhukań. 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 arahathood. 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 Jambudipo: 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 Majjho "pachchékabuddhań tań khipa párańnawé "iti: pattidánań wachó tassa sutwá téchánumódiyun. 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 samanéro 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 H |