Wassań wasantá Rájagahé, karissáma dhammasangahań; náṛṇéhi tatha watthabbamiti, ṇatwána nichSókáturań, tatha, tatha, assásentó mahájanań Jambudipamhí, té therά wicharitwána chárikań: [chhayań. Asálhi sukkapakkhamhi, sukkapakkhamhi, tatthik á up ágamuń Rájagahan sampannachatupachchayań, [tehi, só 5 Tatthewa wassúpagatá, te Mahákassapádayó thérá, thiragunapétá, sambuddhamatakówidá, Wassánań pathamań másań sabbasénásanésupi karésuń, paṭisańkharaṇań; watwánájátasattunó, Wiharapatisankharé nitthité áhu bhúpatin; "Idáni dhammasangitiń karisáma mayań iti" "Kattabbań kinti putthassa; "nisajjaṭṭhánam" dhu te "Rájá kattháti:" puchchhitwa; wuttathanamhi áhu te“ Sighań, Webhára sélassa passé, kárési manḍapań Sattapaṇniguhádwáré, rammań, déwasabhópamań, 20 Sabbatha manḍaitwá, tań attharápési tatha, só, bhikkhúnań ganandyewa anagghattharananicha, Nissaya dakkhiṇań bhágań uttarámukhamuttamań, thér ásanań supaṛṇattań ásí tattha mahárahań, Tasmin mandapamajjhasmiń, purathá mukhamuttamań, dhammásanań supaṛṇattań ahósi, Sugatáruhań. Rájáróchayi theránań “kammań nó niṭṭhitań” iti, thérá théramánanda mánandakaramabruwuń. Swé, sannipátó, Ananda ; sékhéna gamanań tahiń nayuttanté, sadatthé, twań, appamaṭto, tató bhawa.” 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 Jambudípo 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 sacred 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, Wassánań dutiyé másé, dutiyé diwasé pana, ruchiré manḍapé tasmiń thérá sannipátińsu té. Thapetwanandathérassa anuchchhawikamásanań, ásanésu nisídińsu arahańto, yathá rahań. Thérá rahattapattiń só ṇápétuń, téhi mágamá “kuhiń Anańda théróti ?” wuchchamánésu kéhiehi, Nimmujjitwa pathawiyá, gantwá jótipathénawá, nísídi théró Anandó attanó thapitásané. Upálithérań winayé, sésadhammé asésaké Anańdatthéramakaruń sabbé thérá dhurańdhará. Maháthéró sakattánań winayań puchchhitun sayan, sammańnúpálí thérócha wisajjétuń paméwatu. Thérásané nisíditwa winayań tamapuchchhi só; dhammásané nisíditwá wissajjési taméwa só. Winayanṛúnamaggéna wissajjitakaména, té sabbé sajjháyamakaruń winayań náyakówidá. Aggan, bahússutádínań, kósárakkhan mahésinó, sammańnitwána attánań théró dhammamapuchchhi só. › Tatha sammanni attánań dhammdsanagató sayań, wíssajjési tamánandathéró dhammamasésató. Wédéhamuniná téna wissajjitakaména, té sabbé sajjháyamakaruń dhammuń dhammatthakówidá. 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 Upali 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" was 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 thero 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." 3 Ewan sattahi máséhi dhamma sangíti niṭṭhitá, sabbalókahitattháya sabbalókahitéhi sá ; 46 Achchhariyánicháhésuń lóké nékáni nékadhá, théréhéwa katattácha, “thériyá” ayam parampará. Sujanappasádasańwégatthaya katé maháwansé "paṭhamadhammasangitin 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 "thériya 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. CHATUTTHO PARICHCHHEdo. Ajútasattuputtó tan ghatetwádáyibhaddakó, rajjań sólasa wassání karési, mittadúbhikó. "Pitu ghatakawańsóyam" iti kuddhátha nágará, Nágadásakarájánań apanetwá, samágatá; Tada, l'esáliyá, bhikkhú unéká Wajjiputtaka, "singilónańcha" "dwangulancha" tatha "gamantaram. picha" áwásánumatá” “ chinnań" "amathitań" jalóhicha" “nisidanań”—“adasakań” játarúpálikań" iti. Dasawatthúni dípésuń kappantíti alajjinó. Tań sutwána Yasatthéro charań Wajjisu chárikań Chhalabhinnó, balappattó, Yasó, Kákaṇḍakattrajó; tań samétuń saussáhó tatthágami Maháwanań. "Thapetwápósathaggé té, kańsapátiń sahódakań, kahápanádi sanghassa, déthétáhu upásaké." CHAP. IV. 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 Anuruddhako, 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 Nágadásako, 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," "milk whey," "beverage," "covers of seats," "gold, and other coined metals." The théro Yaso having heard of this heresy, 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. 14 "Nakappantań mádétha" iti théró sawárayi. Pațisáraṇiyań kammań Yasathérassa tikaruń. Yáchitwá anudútań, só sahaténa puruńgato; attanó dhammawa‹littań sanndpetwána nágaré. Anudútawachó sutwá, tam ukkhipitumágatá, parikkhipiya aṭṭhańsu gharań thérassa, bhikkhawó. Théró uggamma nabhasá, ganṛtwa Kósambiyań ; tató Páṭheyakάwańtikánań bhikkhúnań sańtikań lahuń Pésési dútétu: sayań gantwáhógang apabbatan; áha Sambhútathérassa kań sabbań Sánawásino. Pathéyuká saṭṭi thérá, asítáwantikápicha, mahakhinásawá sabbé Ahógangamhi ótaruń. Bhikkhawó sańnipatitá sabbé tattha, tató tató, ásuń nawuti sahássáni, mantetwá, akhilápi té, 20 Sóréyyaréwatathérań bahussatamanásawań, tań kálapamukhań ṛatwá, passítuń nikkhaminsu tań. Thérá tań mantanań sutwá, Wesáliń gantuméwa só, ichchhańto phásugamanań, tato nikkhami tań khanań, Pátó pátówa nikkhantá, thánań téna mahattaná, sáyań sayań múpentánań sahajátiyamaddasuń. Tattha Sambhútathéréna Yasathéró niyójító, saddhammasawanań nétań Réwatatthéramuttamań, Upéchcha, dasawatthúni puchchhi : théró “patikkhipi” sutwádhikaraṇań “tancha nisédhémáti” abruwí. Pápápi pakkhapekkhantú Réwatatthéramuttamuń, sámanakaparikkhárań paṭiyádiya té bahuń Sigań náwaya gańtwána, sahajáti samípagá; karontá bhatta wissaggań, bhattak álé upaṭṭhité. 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 théro 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 théro 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, |