Puna aṭṭhasu dińnésu adhiwásési buddhimá. Dwattinsa bhikkhu áddya dutiyé diwasé gató,
Sahatthátappitó ranná dhammań désiya bhúpatin saranésucha silésu thapésicha mahajanań.
Niggrodhasáman éradassanań.

Tató ráj á pasańno só digunéna diné diné bhikkhu satthi sahassání anu pubbénupaṭṭhahi,
Titthiyánań sahassánań nikkaḍḍhiṭwána saṭṭhi só, saṭṭhi bhikku sahassáni gharé nichchamabhójayi.
Satthi bhikkhu sahassani bhójétuń turitóhi só, paṭiyádápayitwána khajjabhojjań mahirahań ;
Bhusápetwána nagarań, gańṭwá sańghań nimańtiya, gharań netwána, bhojetwá, datwá sámanakań bahuń;
“Satthárá désitó dhammó kittakóti" apuchchhatha, wyákási Moggaliputto Tissatthéro tadassanań.
Sutwána chaturásíti dhammakkhańdháni; sobruwí “pujémí téhań pachchékań wihárénáti” bhúpati.
Datwa tadá chhannawuti dhanakótiń mahípati purésu chaturasiti sahassésu mahitalé.
Tattha tatthéwa rájuhi wihárć árabhápayi: sayań Asókárámańtu kárápetuń sam árabhi.

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, "a wiháro 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 Nigródhagilánánanti sásané pachchékań satasahassań só adápési, diné diné.
Dhanéna buddhadińnéna thúpapúja anékadhá anékésu wihárésu anéké akaruń sadd.
Dhanéna dhamma dinnéna pachchayé chaturo waré dhammadharánań bhikkhúnań upanésuń sadd nará.
Anótattódakájésuń sańghassa chaturó adá, té pitakánań théránań saṭṭhiyékań diné diné.
Ekań Asandhimittaya déwiyátu adápayi; sayańpana duwéyéwa paribunji mahipati.
Satthi bhikkhu sahassánań dańtakaṭṭhań diné diné, solasitthi sahassánań adá nágalatáwhayań.
Athéka diwasan rájá chatusambuddhadassanań kappáyukań Mahák álanágarájań mahiddhikań.
Sunitwána; tamánétuń sonnasańkhalibańdhanań pésayitwá, tamanetwá, setachchhattassa hettható,
Pallańkamhi nisidetwá; nánápupphéhi pújiya; solasitthí sahasséhi pariwáriya, abrawi,
“Saddhammachakkawattissa sabbaņņussa mahésino rupań anantaṇánassa dasséhi mama bho” iti.
Dwattinsa lakkhanúpctań, asiti byenjanújjalań, by ámappabháparikkhittań, kétumáláhi sóbhitań.
Nimmáyi nága rájá só buddharúpań manóharań. Tań diswáti pasáılassa wimhayassacha pújító.
"Eténa nimmitań rúpań idisań, kídisań nukhó Tathágatassa rúpanti," dsi pituńnatuńnatá.

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 Mahakálo, 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-irsí." 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).

"Bhárikanté katań kammań: dhammikayyé khamápaya: pakkhé tésań bhawitwá, twań kuru sásanapaggahań,” “Ewań katé sotthituyhań hessatíti“ apakkami, Pabhátéyéwa Wésáliń gańtuń nikkhami bhúpati. Gańtwa Maháwanań bhikkusańgań só sańnipátiya; sutwá ubhińnań wádańcha, dhammapakkhancha róchiya, Khamapetwa dhammik été bhikkhú sabbé mahipatí, attanó dhammapakkhattań watwá ; “tumhé yathá ruchin.” "Sampaggahań súsanassa karóṭháticha” bhásiya; datwácha tésań árakkhań ágamási sakań purań. Nichchhituń táni watthúni sańghó sańnipatí tadá: anaggáni tattha bhassáni sańgamajjhé ajáyisuń. Tató só Réwatatthéró sáwetwá, sańgamajjhagó, ubbáhikáya, tań witthuń samétuń nichchhayań akú. Páchinakécha chaturó, chaturo Páthéyyaképicha, ubbáhikaya sammańti bhikkhúnań watthú santiya. Sabbakámicha, Sálhócha, Khujjasóbhitanámako, Wásabhágámíkócháti, thérá Páchínaká imé. Réwato, Sanasambhútó, Yasó Kákandakattrajó, Sumanócháti, chattáro thérá, Páṭhéyyaká imė. Samétuń táni watthúni appasaddań, anákulań, agamuń Wálukárámań aṭṭhatthérá anásawá.

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 "ubbáhikaya" 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 Páchina priests,-Sabbakami. Salho, Kujjasóbhito, and Wasabhagamiko. These were the four Pathéya priests,Réwato, Sambuto of Sána, Yaso the son of Kákondako, and Sumano. For the purpose

Tėsu watthusu ékéka kamato Réwató maháthéro thérá Sabbakámiń puchchhi puchckhásu kowido.
Sabbakámi maháthéro téna putthósi wiyákari ;“ sabbáni táni watthúni nakapantiti suttató.”
Niharitwalhikaranań tań té tattha yáthákkamań; tatthewa sanghamajjhamhi puchchha wissajjanań karun.
Niggahanpápabhikkhúnań dasawatthúkadípinań tésań dasasahasánań maháthérá akańsu té.
Sabbakámi puthuwiyá sańghatthéro tadá ahu, só wísan wassasatiko tadási upasampadá.
Sabbakámícha, Sálhócha, Réwató, Khujjasóbhitó, Yasókákanḍakasutó, Sambhúto Sánáwásikó,
Chha thera Anandathérassa été saddhiwihárinó, Wásabhag ámikóchéwa, Sumanócha duwé pana.
Theránuruddhathérassa été saddhiwihárinó. Atthathérapi panná té ditthapubbá Tathagatan.
Bhikkhú satasahassáni dwádasásuń samágatá: sabbésań Réwatatthéró bhikkhúnań pamukhó tadá.
Tadá só kéwatatthéró saddhammaṭṭhitiyá chirań kárétuń dhammasańgítiń sabbabhikkhusamúható,
Pabhinnatth ddinaṇánań pitakattayadhárinań satáni satta bhikkhúnań arahattáni muchchini.
Té sabbé Wálukárámé Kálásókéna rakkhitá, Réwatatthérapámokkhá, akaruń dhammasańgahań.

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 wibare), having in due form rejected this heresy, in the same manner in the midst of the convocation at Mahawana 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 Wálukaráma wihare. According

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

Iti paramamatinań pattipattabbakánań tibhawahitakaránań lókanáthórasánań sumariya; maraṇań tań
sańkhatásárakuntań pariganiyamasésań, appamattó bhawéyáti.

Sújanappasádasańwégajananatthaya katé Mahawansé "dutiyasangitináma" chatuttho parichchhédo.

PANCHAMO PARICHCHHEDO,

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

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 Mahakassapo 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 Mahasangika heresy.

Thereafter arose the Gókulika and Ekabbyóhárika schisms.