expectation of securing the attachment of his subjects. He had confectionery also prepared, which he caused to be distributed by the youths in his suite. In various parts of his kingdom he executed the following unexampled works of piety: the Rájuppala, Gijjhahuța, Pokkharapásaya, Váláhassa, Ambuṭṭhi, and the Gondigáma tanks; as well as the Khaṇḍaráji vihára and tank, which should constantly contain water. 'This individual (before he ascended the throne), while it was pouring with rain, passed a whole night in solitude, seated on his bed. The minister having ascertained that this proceeding was intended for the injury of the people, caused him to be brought to the royal garden, and imprisoned him. In resentment of this proceeding he did not (on his accession) inflict any penalty on his subjects. In his reign the island was afflicted with drought, disease, and distress. This benevolent person, who was like unto a luminary which expels the darkness of sin, thus inquired of the priests: "Lords! when the world was overwhelmed with the misery and horrors of a drought, was then nothing done by Buddha (in his time) for the alleviation of the world?" They then expounded the "Gangáróhana sutta" (3of Buddha). Having listened thereto, causing a perfect image (of Buddha) to be made of gold, for the tooth-relic, and placing the stone refection dish of the divine teacher filled with water on the joined hands of that (image), and raising that image into his state car, he went through the ceremony of receiving "síla," which confers consolation on all living beings; and made the multitude also submit to the same ceremony, and distributed alms. Having decorated the capital like unto a heavenly city, surrounded by all the priests resident in the island, he descended into the main street. There the assembled priests chaunting forth the "Ratanasutta," and at the same time sprinkling water, arranged themselves in the street at the end of which the palace was situated; and continued throughout the three divisions of the night to perambulate round its enclosing wall. "At the rising of the sun a torrent of rain descended as if it would cleave the earth. All the sick and crippled sported about with joy. The king then issued the following command: "Should there at any time be another affliction of drought and sickness in this island, do ye observe the like ceremonies." "On visiting the cétiya (in the midst of the inundation), observing ants and other insects struggling on the flood with the feathers of a peacock's tail, sweeping them towards the margin (of the cétiya), he enabled these (insects) to rescue * Supposed to be the Ruvanveli.—[Note by Mr. Turnour.] "(On one occasion) when, (in consequence of a leak) his bed was wetting while the rain was pouring down, he passed the whole night thereon (without causing the leak to be stopped) lest the workmen be put into trouble. The minister (of the king's household) having come to know thereof conducted (enticed) him to the royal park, and (in his absence from the palace) covered the house (stopping the leak in the roof). Thus this king inflicted not on other beings any suffering on account of himself (for the sake of his own comfort)." The original is very obscure from its exceeding brevity, as the parentheses in this rendering will show. 2" set forth the circumstance that gave rise to the preaching of." 3" by." "marched in procession in the neighbourhood of the palace, along the street and near the walls, and continued walking round (the city) throughout the three divisions of the night." 66 1 Dele. "At the break of day the great clouds poured down rain upon the earth." "He was wont to visit the cétiya and, with a (broom made of the) peacock's tail, sweep away ants and other insects from the sides thereof, saying, 'Let them get down to the ground gently'; and then taking a chank filled with water he would walk about and wash (the stains left by them on the white plaster of the cétiya)." themselves; and continuing his procession he sprinkled water, as he proceeded, from his chank. He constructed to the south-west of his palace an upósatha hall, a hall for the image of Buddha' surrounded by an enclosing wall, and formed a garden. On the fourteenth and fifteenth days of each half month, 3as well as on the eighth and first days of each quarter, renewing the vows of the "atasil" order, and undergoing the ceremonies of the upósatha, he tarried there on those occasions; and during the whole of his life he subsisted on the alms prepared for the priesthood (without indulging in more luxurious food); he had been also in the habit of setting aside rice, formed into lumps, for the squirrels which frequented his garden; which is continued unto this day. 4 This benevolent (monarch) on seeing a culprit carried away to undergo his sentence, procuring a corpse from the cemetery, and throwing it into a cauldron, and bestowing money on the offender, allowed him to escape in the night; and at the rising of the sun, as if incensed against the criminal, boiled the corpse. He celebrated a great festival for all the cétiyas in the island; and made a metal covering, ornamented with gold, for the thúpa at the Thúpâráma. Having completed a reign of forty-two years, without having in a single instance indulged in a fête of festivity, confining himself to ceremonies of piety, he departed to be associated with the chief of the dévas. His consort, who ought to have cherished him, caused him to be put to death by means of his younger brother Mahánáma, by plunging a weapon into him, in an unfrequented spot. During the lifetime of the late king this younger brother had been a priest. On the assassination of the rájá, throwing off his robes, he became the sovereign; and made the queen, who had put his elder brother to death, his own consort. He founded an asylum for the diseased, and kept up the alms-offerings for the priesthood. In the division of the Koti mountains, at the Lóhadváraralaggáma, he built three viharas, and conferred them on the priests of the Abhayagiri establishment. "By the aforesaid queen a vihara was built at the Dhúmarakkha mountain for the schismatic priests. This (monarch), devoted to deeds of charity and piety, repaired dilapidated viháras; and was a constant contributor towards the maintenance of religion. 19A brahman youth, born in the neighbourhood of the terrace of the great bo-tree (in Magadha), accomplished in the "vijjá" and "sippa ;" who had achieved the knowledge of the three "védas," and possessed great aptitude in 3" and the eighth days thereof, as well as on the extraordinary season (páțiháriya pakkha) he would strictly conform himself to the eight precepts, and tarry there, behaving himself holily." 566 666 "This king, whose mind shrunk with horror at the sight of a culprit brought." 7" spent one moment in vain." 966 was intimate with his younger brother Mahánáma, caused him to be slain by plunging a weapon into him." 10" hospitals for the sick and supported the Mahápáli alms-hall. He built the three viháras, Lohadvára, Ralaggáma, and Koțipassavana." "He built a vihára at the Dhúmarakka mountain and gave it to the Théravádí (Mahávihára) brotherhood by means of his queen." 12 Insert "(In those days)." 14.66 13 Insert "and' kála.'" 14" a perfect knowledge of philosophy and religion, and was well versed in all the controversies of the day, wandered over Jambudípa as a disputant anxious for controversy. Having arrived at a certain vihára (and taken lodgings) he was rehearsing at night the aphorisms of Patañjali in all their perfection and completeness." 5 attaining acquirements; indefatigable as a schismatic disputant, and himself a schismatic wanderer over Jambudipa, established himself, in the character of a disputant, in a certain vihára, and was in the habit of rehearsing, by night and by day, with clapsed hands, a discourse which he had learned, perfect in all its component parts, and sustained throughout in the same lofty strain. A certain mahá théra, Révata, becoming acquainted with him there, and (saying to himself), "This individual is a person of profound knowledge; it will be worthy (of me) to convert him;" inquired, "Who is this who is braying like an ass?" (The brahman) replied to him, " Thou canst define, then, the meaning conveyed in the bray of asses." On (the théra) rejoining, ""I can define it;" he (the brahman) 3exhibited the extent of the knowledge he possessed. (The théra) criticised each of his propositions, and pointed out in what respect they were fallacious. He who had been thus refuted said, "Well then, descend to thy own creed;" and he propounded to him a passage from the "Abhidhamma" (of the Pitakattaya). He (the brahman) could not divine the signification of that (passage); and inquired, "Whose 'manta is this?" "It is Buddha's manta." On his exclaiming, "Impart it to me; (the théra) replied, "Enter the sacerdotal order." He who was desirous of acquiring the knowledge of the Pitakattaya, subsequently coming to this conviction: "This is the sole road (to salvation);" became a convert to that faith. As he was as profound in his (ghósa) eloquence as Buddha himself, they conferred on him the appellation of Buddhaghósa (the voice of Buddha); and throughout the world he became as renowned as Buddha. Having there (in Jambudípá) composed an original work called "Ñánódaya ;" he, at the same time, wrote the chapter called "Atthasálini" on Dhammasanganí (one of the commentaries on the Abhidhamma). Révata théra then observing that he was desirous of undertaking the compilation of a "Parittaṭṭhakathá” (a general commentary on the Piţakattaya), thus addressed him: "The text alone (of the Pitakattaya) has been preserved in this land: the Aṭṭhakatha are not extant here; nor is there any version to be found of the 'vádá (schisms) complete. The Sinhalese Aṭṭhakatha are genuine. They are composed in the Sinhalese language by the inspired and profoundly wise Mahinda, who had previously consulted the discourses of Buddha, authenticated at the three convocations, and the dissertations and arguments of Sáriputta and others; and they are extant among the Sinhalese. Repairing thither, and studying the same, translate (them) according to the rules of the grammar of the Mágadhas. It will be an act conducive to the welfare of the whole world." the Having been thus advised, this eminently wise personage rejoicing therein, departed from thence, and visited this island in the reign of this monarch (Mahánáma). On reaching the Mahávihára (at Anuradhapura) he entered the Mahapadhána hall, the most splendid of the apartments in the vihara, and listened to the Sinhalese Aṭṭhakatha, and the Théraváda, from the beginning to the end, expounded by the théra Sanghapála; and 10became thoroughly convinced that they conveyed the true meaning of the doctrines of the lord of dhamma. Thereupon, paying reverential respect to the priesthood, he thus petitioned: "I am desirous of translating the Aṭṭhakatha; give me access to "What, knowest thou." 3" laid down his propositions." 'Manta Mantra, a division of the vedas. = Insert "entered the order, and." *" various expositions of the teachers." 2" I do know." 5" concise." Insert "the home of all good men." D Dele. to "having decided on the true meaning of the doctrines of the lord of Dhamma, he caused the priesthood to assemble there, and." 91-87 Y* all your books." The priesthood, for the purpose of testing his qualifications, gave only two gáthá, saying: "Hence prove thy qualification; having satisfied ourselves on this point, we will then let thee have all our books." From these (taking two gáthá for his text), and consulting the Piṭakattaya together with the Aṭṭhakatha, and condensing them into an abridged form, he composed the 'commentary called the "Visuddhimagga." Thereupon, having assembled the priesthood who had accquired a thorough knowledge of the doctrines of Buddha at the bo-tree, he commenced to read out (the work he had composed). The dévatás, in order that they might make his (Buddhaghosa's) gifts of wisdom celebrated among men, rendered that book invisible. He, however, for a second and third time recomposed it. When. he was in the act of producing his book for the third time, for the purpose of propounding it, the dévatás restored the other two copies also. The (assembled) priests then read out the three books simultaneously. In those three versions, neither in a signification nor in a single misplacement by transposition-nay, even in the théra controversies and in the text (of the Pitakattaya)-was there in the measure of a verse, or in the letter of a word, the slighest variation. Thereupon the priesthood rejoicing, again and again fervently shouted forth, saying, "Most assuredly this is Metteyya (Buddha) himself;" and made over to him the books in which the Pitakattaya were recorded, together with the Aṭṭhakatha. Taking up his residence in the secluded Ganthakara vihára at Anuradhapura, he translated, according to the grammatical rules of the Mágadhas, which is the root of all languages, the whole of the Sinhalese Aṭṭhakatha (into Páli). This proved an achievement of the utmost consequence to all languages spoken by the human race. All the theras and acaryas held this compilation in the same estimation as the text (of the Piṭakattaya). Thereafter, the objects of his mission having been fulfilled, he returned to Jambudípa, to worship at the bo-tree (at Uruvela in Magadha). Mahánáma having performed various acts of piety, and enjoyed (his royal state) for twenty-two years, departed according to his deserts. All these rulers, though all-powerful and endowed with the utmost prosperity, failed in ultimately overcoming the power of death. Let wise men therefore, bearing in mind that all mankind are subject to death, overcome their desire for riches and life. The thirty-seventh chapter in the Mahávansa, entitled "The Seven Kings," composed equally for the delight and affliction of righteous men. CHAPTER XXXVIII. MAHANAMA had a son named Sotthiséna, born of a damila consort; by the same queen he had also a daughter called Sangha. This Sotthiséna, who then succeeded to the monarchy, was put to death on the very day (of his accession) by the said princess Sanghá; who immediately, by beat of drums, conferred it on her own husband, Jantu, who held the office of chattagáhaka. He formed the Chattagáhaka tank, and died within that year. His confidential minister then privately burning his corpse within the precincts of the palace, and deciding that a certain powerful individual, who This is the Páli version of the Aṭṭhakatha now used by the Buddhists of Ceylon.-[Note by Mr. Turnour.] 266 rehearsing." 3 "expositions.” 1" work." "Thériyá teachers." The teachers or doctors of the Mahávihára fraternity. Insert "Reigns of." 666 woman; and also a daughter named Sanghá born of his queen." * Insert “a man of great cunning." had been a plunderer of crops, was worthy of being raised to the monarchy, placed him on the throne; but kept him also confined within the palace, and giving it out that the rájá was suffering from sickness, himself administered the government. At a certain festival the populace clamorously called out, "If we have a king, let him 'show himself." On hearing this call, the monarch arrayed himself in regal attire ; but finding that no state elephant was forthcoming for him (to carry him in procession ), mentioning, “Such an elephant will suit me,” sent for the white elephant kept at the tooth-relic temple. On the messenger delivering the king's order, the elephant obeyed. (The rájá) mounting him moved in procession through the capital, and passing out of the eastern gate, ordered an encampment to be formed at the first cétiya; and he built a triumphal arch within the square of the Mahá cétiya, formed by the wall ornamented with figures of elephants. Mittaséna having performed may acts of piety died within the year. A certain damila, named Paṇḍu, landing from the opposite coast, put Mittaséna to death in the field of battle, and usurped the kingdom of Lapká. All the principal natives fled to Róhaņa; and the damiļas established their power on this (the Anuradhapura) side of the river (Maháváluká). Certain members of the Móriyan dynasty dreading the power of the (usurper) Subha, the balattha, had settled in various parts of the country, concealing themselves. Among them, there was a certain landed proprietor named Dhátuséna, who had established himself at Naudivápi. His son named Dátha, who lived at the village Ambiliyága, had two sons, Dhátuséna and Sílátissa bódhi, of unexceptionable descent. Their mother's brother (Mahánáma), devoted to the cause of religion, continued to reside (at Anurádhapura) in his sacerdotal character, at the edifice built by the minister Díghasandana. The youth Dhátuséna became a priest in his fraternity, and on a certain day while he was chaunting at the foot of a tree a shower of rain fell, and a nága seeing him there encircled him in his folds and covered him and his book with his hood. His uncle observed this; and a certain priest, jealous thereof, contemptuously heaped some rubbish on his head, but he was not disconcerted thereby. His uncle noticing this circumstance also, Acame to this conclusion: "This is an illustrious (youth) destined to be a king ;" and saying to himself, “I must watch over him," "conducted him to the vihára; and thus addressing him : Beloved, do not omit, night or day, to improve thyself in what thou shouldest acquire," rendered him accomplished. 66 * Minister of Dévánampiya Tissa: vide p. 65.—[Note by Mr. Turnour.] "come forth and show himself to us." "and when the elephant was brought to him (to ride on, he would not have him, but) said 'This elephant befits me not,' and sent for the white elephant kept at the tooth-relic temple. On being told that it was the king's command the elephant came (was brought up?). And he (the king) mounted him and rode through the city in procession, and commanded that he should (in future) be stationed at the Pathama Cétiya outside the eastern gate. He built triumphal arches in the elephant ramparts of the three great cétiyas."-The Pújávali, a later Sinhalese history, gives a different version of this incident. It states that the king went to the tooth-relic temple to worship, and ordered that the state elephant should be brought up for him to return. Seeing that there was some delay in doing so he was angry, and in his wrath called on the effigy of an elephant, made of brick and mortar, that was kept in the court of the temple, to carry him. It obeyed, and took the king on its back to his palace ! "On another occasion a certain priest who was angry with him flung." 4 "said to himself." 7.66 5 Dele. "saying, I must render this youth accomplished at the Gonisáda vihára;' and so instructed him." |