vihára, and encased it with stone. Unto the sixty thousand priests resident at the Girikumbhila vihára he made offerings of the garments composing the sacerdotal robes. He built also the Ariṭṭha and the Kandarahínaka viháras, and for the itinerant priests he supplied medicinal drugs. Inquiring always of the priestesses, "What do ye need ?" he provided the rice requisite for their maintenance. He reigned in this land nine years and eight months. On the demise of Lajjitissa, his younger brother Khalláṭanága (succeeded. and) reigned for six years. For the embellishment of the Lóhapásáda he constructed thirty-two edifices 3adjacent to it. Enclosing the beautiful great thúpa Hémamálí, he formed a square strewed with sand, with a wall built round it. This monarch also constructed the Kurundapásaka vihara and caused every observance of regal piety to be kept up. The minister Mahárattaka, ‘assuming the character of the ruler of the land, seized the rájá Khalláṭanága in the very capital (and put him to death).

The younger brother of that king, named Vaṭṭa Gámaní, putting that perfidious minister to death, assumed the sovereignty. He adopted as his own son Mahácúlika, the son of his late elder brother Khalláṭanága; and conferred on his mother Anulá the dignity of queen-consort. To him who thus assumed the character of a father, the people gave the appellation of "father-king."

In the fifth month of the reign of the monarch who had assumed the sovereignty under these circumstances, a certain brahman prince of the city of Nakula, in Róhana, believing the prophecy of a certain brahman Tissa (who predicted that he would become a king), in his infatuation became a marauder; and his followers increased to great numbers.

Seven damilas with a great army landed at Mahátittha. 10 The brahman and the seven damilas" despatched a letter to the reigning monarch to demand the surrender of the sovereignty. The king, who was gifted with the power of divination, sent an answer to the brahman to this effect: "The kingdom is thine from this day: subdue the (invading) damilas." He replying, “Be it so," attacked the damilas, who made him prisoner. These damilas thereupon waged war against the king, and the sovereign being defeated in a battle fought at the outskirts of Kolambálaka, mounting his chariot, fled through the Titthârámá gate. This Titthârámá had been built by Paṇḍukabhaya, and had always been assigned as a residence (to people of foreign religions) during the reign of twenty-one kings (including the Róhana sovereigns). A certain professor of a different religion, named Giri, seeing him in his flight, shouted out in a loud voice," The great black Síhala is flying." The Mahárájá hearing this thus resolved within himself: "Whenever my wishes are realised, I will build a vihára here."

Deciding within himself, "I am bound to save the pregnant queen Anuļa, as well as Mahácúla, and my own child Mahánága," the king retained them with him and in order that the weight of the chariot might be diminished, with her entire consent he handed the (other) queen Sómadéví out of the carriage, bestowing on her 13a small beautiful jewel.

"At the feast of the Girikumbhila vihára he made offerings unto sixty thousand priests."

3" around."

Insert "what they wanted and."
other works of merit also to be performed."

5 Omit.

"youth," ceṭaka. This word is also used to signify a young servant,—a “boy.”

When he set out to engage in battle, 'he had taken the princes and the queens with him, but omitted to remove the refection dish of the vanquisher. 'Perplexed by his anxiety (regarding the safety of these objects) he was defeated; and flying, concealed himself in the Vessagiri forest.

The théra Kutthikkula Mahátissa meeting him there, presented him with a meal, without misappropriating his accepted alms-offerings. The ruler, gratified thereat, dedicated (certain lands) for the support of his fraternity, recording the grant on "a ketaka leaf," (no other writing materials being procurable). Departing from thence, he sojourned at Silá-sobbhakaṇḍaka; and quitting that retreat also, he repaired to the Vélanga forest in the neighbourhood of Sálagalla (since called Moragulla in Malaya). There the monarch again met the priest whom he had before seen (in the Vessagiri forest), who enjoined 3a Tanasíva (a wild hunter), who was his own attendant, to serve (the fugitive monarch) most attentively. The rájá sojourned here, in the habitation of this Ratteka-Tanasíva fourteen years, dependent on him for support.

From amongst the seven (invading) damiļas, one greatly enamoured of the queen Sómadéví, taking her prisoner, quickly recrossed the ocean: another of them appropriating the refection dish of the deity of ten powers, which had been left at Anuradhapura, and satisfied with that prize alone, also re-embarked without delay. The damila Pulahattha, appointing the damila named Báhiya his minister, reigned three years. Báhiya, putting the said Pulahattha to death, reigned two years. Panayamára was his minister. Panayamára, putting the said Báhiya to death, reigned seven years. Pilayamára was his minister. Putting that Panayamára to death, the said Pilayamára was king for seven months. Dáṭhiya was his minister. The said Dáṭhiya damila, putting Pilayamára to death, reigned at Anuradhapura for two years. Thus the term (of the reigns) of these five damila kings was fourteen years plus seven months. In this Malaya division the queen Anulá went (as usual to the house of the Tanasiva) to receive her daily supply of provisions; and the Tanasîva's wife (on this occasion) kicked her basket away. She, outraged at this treatment, weeping aloud, ran to the king. The Tanasíva, hearing what had occurred (and dreading the resentment of the king), sallied forth with his bow.

On receiving the queen's account (of this outrage), before he (the Tanasíva) could arrive, the king attempted to make his escape, taking his consort and two children with him: (at that instant, however, seeing) Síva (the hunter) rushing at him with his bent bow, the chief of Sívas (the king) shot him. Then proclaiming himself to be the Mahárájá, he rallied the population round him. He found himself at the head of eight officers of rank, and a great array of warriors: both the army and the monarch's suite were very numerous. This most fortunate monarch making his appearance before Kumbhílaka Tissa théra, celebrated a festival of offerings unto Buddha at the Acchagalla vihára.

1.66 being doubtful of victory, he caused the princes and the queens to be taken with him, but could not have removed," &c.

2"Being defeated he fled, and.”

3" which he had first partly partaken of." A priest cannot give away any food put into his bowl by the faithful without first partaking of a portion thereof, except in certain specified instances.

4266

'Mátu-velanga."

"Tanasíva, (a chief) who ministered unto him."

6 Dele.

* Insert "the chief of the district."

s This story is somewhat loosely and obscurely related in the original. "Now the queen Anulá, who had gone to the Malaya country, (was ill-treated by) Tanasíva's wife, who kicked her basket away," &c.

9" who were reputed as great warriors,"

While the minister Kapisisa, who had ascended to the cétiya-which was constructed on an eminence-for the purpose of sweeping it, was descending, the monarch, who was accompanied by his queen, was ascending (for the purpose of making offerings), and noticed the said minister Kapisísa seated in their path. Exclaiming, "Will he not 'rise?" he slew him. On account of this deed, perpetrated by the king, the other seven officers fled, terrified, and absconded as they best could. On their road, being completely stripped (even to their clothes) by robbers, seeking refuge in the Hambugallaka vihara, they presented themselves to the learned théra Tissa. The said théra, who was profoundly versed in the four "nikayas," bestowed on them, from the alms 3made unto himself, clothes, beverage, oil, and rice, sufficient for their wants. When they had recovered from their tribulation, the théra inquired, "Whither are ye going?" They, without concealing what regarded themselves, imparted to him what had occurred. Being asked, "With whom will it avail you most to co-operate for the cause of the religion of the vanquisher: with the rájá or with the damilas?" they replied, "It will avail most with the rájá. Having thus made this admission, the two théras Tissa (of Kutthikkula) and Mahátissa (of Kumbhílaka), conducting these persons from thence to the king, reconciled them to each other. The king and these officers thus supplicated of the théras: "When we send for you, after our enterprise has been achieved, ye must repair to us." The théras promising to comply with their invitation, returned to the places whence they had come.

This fortunate monarch then marching to Anuradhapura, and putting the damila Dáṭhika to death, resumed his own sovereignty.

Thereafter this monarch demolished the aforesaid Nigaṇṭhâráma (at which he was reviled in his flight), and on the site thereof built a vihára of twelve parivéņas. This devoted sovereign completed the Abhayagiri vihára in the two hundred and seventeenth year, tenth month, and tenth day after the foundation of the Mahávihára. Sending for the aforesaid théras, the grateful monarch conferred the vihára on the théra Mahá Tissa, who was the first to befriend him of the two.

From a certain circumstance (already explained) the temple had borne the name of Giri (the Niganta); on that account this king, surnamed also Abhaya, who built the temple (on its site) called it the Abhayagiri vihára.

Sending for his queen Sómadéví, he restored her to her former dignity; and to commemorate that event he built the Sómâráma, and called it by her

name.

At the spot at which this female had descended from the chariot (in the king's flight) and concealed herself in the Kadambapuppha forest, she noticed a young sámanéra priest (who even in that seclusion) modestly covered himself with his hand, while he was in the act of * * The rájá, being told of this (act of delicacy) by her, constructed there also a vihára.

The Mahávihára having been founded B.C. 306, according to this date the Abhayagiri was completed B.C. 89.—[Note by Mr. Turnour.]

166 prostrate himself (before me) ? "

26.

"the other seven officers were disgusted with the king and fled from his presence; and while they were journeying at leisure they were set upon by robbers on the road and stripped of all they had, so that they sought refuge in the Hambugallaka vihara, and," &c.

3" offered."

4" made themselves known, and."

"With whom is it possible for you to further." 6" With the rájá it is possible."

7" convinced them."

By reason of the A'ráma having belonged to Giri (the Nigantha), and by reason of the vihára having been made (on that site) by the king Abhaya (Vaṭṭa Gámaní Abhaya), therefore was it called Abhaya-Giri vihir."

To the north of the great thúpa (Hémaváli) the monarch himself built 'a lofty cétiya, which was named Silasobbhakaṇḍaka.

Of the (eight) warriors, the one named Uttiya built to the southward of the town the vihára called Dakkhiņa vihára; in the same quarter, the minister Múlava built the vihára called Múlava, from whom it obtained that name; the minister Sáli built the Sáli vihára; the minister Pabbata built the Pabbatâráma ; the minister Tissa the Uttaratissârama. On the completion of these splendid viháras, they repairing to the théra Tissa, and addressing him: "In return for the protection received from thee, we confer on thee the viháras built by us," they bestowed them on him. The théra, in due form, established priests at all those viháras, and the ministers supplied the priesthood with every sacerdotal requisite. The king also provided the priests resident at his own vihára (Abhayagiri) with every supply requisite for the priesthood. On that account they greatly increased in number.

This théra, renowned under the appellation of Mahátissa, thereafter devoting himself to the interest of the laity, his fraternity, on account of this laical offence, expelled him from thence (the Mahávihára). A disciple of his, who became celebrated by the name of Bahalamassu Tissa, ‘outraged at this proceeding of expulsion, went over to the Abhayagiri establishment, and Suniting himself with that fraternity, sojourned there. From that time the priests of that establishment ceased to be admitted to the Mahávihára. Thus the Abhayagiri fraternity in the théra controversy became seceders.

Thus by the conduct of these seceding Abhayagiri vihára priests, the Dakkiņa víhára fraternity, on account of these thera controversies, also became divided into two parties.

The monarch Vaṭṭa Gámaní, for the purpose of increasing the popularity of the principal priests of Abhayagiri, conferred blessings (through their instrumentality) on the people. He built viháras and pirivéņas in unbroken ranges; conceiving that by so constructing them their (future) repairs would be easily effected.

The profoundly-wise (inspired) priests1o had theretofore orally perpetuated the Páli "Pitakattaya" and its "Aṭṭhakatha" (commentaries). At this period these priests, foreseeing the perdition of the people (from the perversions of the true doctrines), assembled; and in order that the religion might endure for ages, recorded the same in books.

This Mahárájá Vaṭṭa Gámaní Abhaya ruled the kingdom for twelve years. On the former occasion (before his deposition) for five months.

Thus a wise man, who has realised a great advantage, will apply it for the benefit of others as well as of himself. But the weak, avaricious man, having acquired a great advantage, does not benefit either.

The thirty-third chapter in the Mahávagsa, entitled" "Ten Kings," composed equally for the delight and affliction of righteous men.

2.66 'a vihára; and the minister called Múla, another."

3"having unduly associated himself with lay families." This is an offence against the code of monastic discipline.

"enraged."

6.66 commune with those of."

5 "becoming the leader of a party."

7 "seceded from the Théravádas. The priests of the Dakkhiņa vihára (afterwards) broke off their connection with the Abhayagiri fraternity; and thus the priests who seceded from the Théravádas themselves became divided into two parties."

"prosperity of the priests of the island who belonged to the great Abhayagiri fraternity, conferred the donation named 'patti' on them."

"Insert "The Reigns of."

On his demise, Mahácúla Mahátissa (succeeded and) reigned fourteen years, righteously and equitably.

This monarch having learned that it was an act of great merit to confer an alms-offering earned by (the donor's) personal exertion, in the first year of his reign, setting out in a disguised character, and 'undertaking the cultivation of a crop of hill rice, from the portion derived by him as the cultivator's share bestowed an alms-offering on Mahásumma théra.

Subsequently, this king sojourned three years near the Sonnagiri mountain (in the Ambaṭṭhakóla division) working a sugar mill. Obtaining some sugar as the hire of his labour, and taking that sugar, the monarch repaired from thence to the capital, and bestowed it on the priesthood. This ruler also presented sacerdotal robes to thirty thousand priests as well as to twelve thousand priestesses. This lord protector, building also a vihára, most advantageously situated, bestowed it, and the three garments constituting the sacerdotal robes, on sixty thousand priests. He also bestowed the Mandavápi vihára on thirty thousand priests, and Abhayagallaka vihára on a similar number of priestesses. This rájá constructed likewise the Vańgupaṭṭańkagalla, the Díghabáhugalla, and the Válagáma viháras.

Thus this king having, in the fervour of his devotion, performed, in various ways, many acts of piety, at the close of his reign of fourteen years passed to heaven.

During the reign of Mahácúla, Nága, surnamed Córa (the marauder), the son of Vaṭṭa Gámaní, leading the life of a robber, wandered about the country. Returning after the demise of Mahácúla, he assumed the monarchy. From amongst those places at which he had been denied an asylum, during his marauding career, this impious person destroyed eighteen viháras. Córanága reigned twelve years. This wretch was regenerated in the Lókantarika hell.

On his demise, the son of Mahácúla, named Tissa, reigned three years. The queen Anulá, deadly as poison in her resentments, inflamed with carnal passion for a balattha, had (previously) poisoned her owns husband Córanága. This Anulá poisoned (her son) king Tissa also, actuated by her criminal attachment to the same balattha, on whom she bestowed the sovereignty. This balattha, named Síva, who had been the senior gate-porter, conferring on Anulá the dignity of queen-consort, reigned at the capital one year and two months.

Anula, then forming an attachment for a damila named Vaṭuka, and putting (Síva) to death by means of poison, raised Vaṭuka to the throne. This Vaṭuka, who had formerly been a carpenter in the town, retaining Anulá in the station of queen-consort, reigned one year and two months in the capital. Thereafter Anulá, becoming acquainted with a firewood carrier, who served in the palace, and conceiving a passion for him, putting Vațuka to death by means of poison, bestowed the sovereignty on him. This firewood carrier, whose name was Tissa, made Anulá the queen-consort. He reigned in the capital one year and one month, and constructed, in that short interval, a reservoir in the Mahámégha garden (which was filled up in the reign of Dhátuséna). Anulá then fixed her affections on a damila named Níliya, who held the office of puróhita brahman, and resolved on