Pandu having heard of this, sent his messengers in the night, commanding, "Seize him." The théra, foreseeing in a dream (what was to happen), sent him away. While they were in the act of departing, the messenger surrounded the parivéņa, but could not find them. These two escaping, reached the great river Góņa in the southward, which was flooded; and, although anxious to cross,' they were stopped (by the rapidity of the stream). *(Mahánáma) thus apostrophising the river : “O river, as thou hast arrested our progress, do thou, spreading out into a lake, equally delay him here;" thereupon, together with the prince, descended into the stream. A nága rájá, observing these two persons, presented them his back to cross upon. Having got across, and conducted the prince to a secluded residence, and having made his repast on some milk-rice which had been offered to him, he presented the residue, with the refection dish, to the prince. Out of respect for the théra he turned the rice out on the ground (in order that he might not eat out of the same dish with him) and ate it. The théra then foresaw that this individual would possess himself of the land.

The rájá Pandu died after a reign of five years. His son Párinda, 3and thirdly his younger brother Khudda Párinda, administered the government; *but a constant warfare was kept up by Dhátuséna, harassing the whole population which had not attached itself (to him).

Dhátuséna protected (his own) people, and waged war against (the usurper) rájá. That impious character dying in the sixteenth year of his reign, the other third individual became king. Dhátuséna, carrying on an active warfare against him also, succeeded in putting him to death, likewise, within two months.

After the demise of this king, the damila Dáṭhiya was rájá for three years, when he also was put to death by Dhátuséna. The damila Pithiya then (succeeded), and in the course of his warfare with Dhátuséna was killed in seven months. The damila dynasty then became extinct.

Thereupon the monarch Dhátuséna became the rájá of Lapká. With the co-operation of his brother, he' entirely extirpated the damiļas, who had been the devastators of the island by their various stratagems-by having erected twenty-one forts, and incessantly waged war in the land; and re-established peace in the country, and happiness among its inhabitants. He restored the religion also, which had been set aside by the foreigners, to its former ascendency.

"Some of the natives of rank, male as well as female, had formed connections with the damilas. Indignant at this defection, and saying, "These persons neither protected me nor our religion, (the rájá) confiscating their estates, bestowed them on those who adhered to him. All the nobility who had fled to Róhaņa rallied round him; on whom he conferred, with due discrimination, every protection and honour; but more especially gratified those devoted officers who had personally shared his own adversities.

1 Insert "quickly."

2 "The théra observing (to the prince)' As this river has arrested our progress do thou likewise arrest its course by forming a tank here.""

3 "died in the third year of his reign, and."

4" and oppressed all the people who were on the side of Dhátuséna."

5 "king, having done both good and evil, died."

"then Tirítara."

"Insert "after having erected twenty-one forts and carried on a warfare by various stratagems."

Dele.

"And the king was wroth with those nobles and landlords who joined the damilas, saying, 'They neither cared for me nor for their religion;' and he took their lands from them and made them keepers thereof." That is, made them serfs of the land over which they were lords before.

11

Damming up the great river (Maháváluká), 'and thereby forming fields possessed of unfailing irrigation, he bestowed them on the priests entitled to the great alms, for the purpose of supplying them with "sali" rice. This wise ruler founded also hospitals for cripples and for the sick. He formed3 an embankment across the Góņa river 'including the Kálavápi tank. Employing his army therein, he restored the Mahavihára, as well as the edifice of the botree, frendering it most beautiful to behold. Like unto Dhammâsóka, having thoroughly gratified the priests by fully providing them with the four sacerdotal requisites, he held a convocation on the Piṭakkattaya. He built eighteen viháras for the 'fraternities who had composed the "théravádá; and to ensure full crops in the island, he formed also eighteen tanks at (those places): viz., at the Kálavápi tank, a vihara of that name, also the Kóțipassa, the Dakkhinágiri, the Vadḍhamána, Pannávallaka, the Bhallátaka Pasanasinna; in the mountain division, the Dhátuséna, the 10 Manganéthúpavíti; to the northward, the Dhátusena; to the eastward, the Kambavitti; in the same direction the Antaramégiri at Attálhi the Dhátuséna; the Kassapitthikó, at the mountain of that name; in Róhaṇa, the Dáyagáma, the Sálaváṇa, and Vibhísana viháras, as well as the Bhillívána viháras. These, be it known, are the eighteen. In the same manner, this ruler of men having constructed also eighteen small tanks and viháras, viz., the Pádulaka, Hambalaṭṭhi, the Mahádatta, &c., bestowed on the same parties. Pulling down the Mayúraparivéņa which was twenty-five cubits high, he reconstructed an edifice twenty cubits high. 13 Assigning the task to prince Séna he caused the fourth of the fields at Kálarápi, two hundred in number, which were formerly productive, to be restored to cultivation. He made improvements at the Lóhapásáda, which was in a dilapidated state. At the three principal thúpas he erected chattas. He celebrated a festival for the purpose of watering the supreme bo-tree, like unto the 15sinána festival of the bo-tree held by Dévánampitiya Tissa. He there made an offering of sixteen 16brazen statues of virgins having the power of locomotion;* 17he held also a festival of inauguration in honour of the divine sage. From the period that the bo-tree had been planted, the rulers in Lanká have held such a bo-festival every twelfth year.†

* The word is literally rendered. It is possibly a clerical error. †This festival is no longer celebrated, and has probably been discontinued from the period that Anuradhapura ceased to be the seat of government.—[Notes by Mr. Turnour.] 1" he formed."

2" and bestowed on the priesthood alms of 'sâli' rice at the Mahápáli (almonry)."

"the Kálavápi (Kaláveva) tank by putting up." "He improved the Mahávihára by adding regular rendered."

A Dele. walks thereto, and

6 Dele.

"Theriya priests, and endowed them with lands, and also formed eighteen tanks in the island. These are the viháras, namely."

8" vihara."

9"Dhátuséna-pabbata in the Pásánasinna division." 10" Mayhangana; the Thúpaviṭṭhi; the northern Dhátuséna; the eastern Kambaviṭṭhi."

"the Attalhi; the Kassapiṭṭhi Dhátuséna."

12" twenty-one."

13" He made over to Kumárasena a portion of the half (of his own interest) in the Kálavápi (tank) and two hundred fields, and restored the former productiveness (of the lands situate there)."

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15 Dele.

14" and repaired the decayed chattas of the three great thúpas." 16" metal troughs (for holding water, to water the bodhi tree)." Turnour's Páli text has kaññáyo instead of náváyo, which accounts for his wrong translation. The words in the original are dhávaná-loha-náváyo. Nává here means a cistern,

in the shape of the hull of a ship, I presume.

17 "He also caused the image of the great sage (there) to be adorned and inaugurated."

Causing an image of Mahá Mahinda to be made, and conveying it to the edifice (Ambamálaka), in which the théra's body had been burnt, in order that he might celebrate a great festival there; and that he might also promulgate the contents of the Dípavansa, distributing a thousand pieces, he caused it to be read aloud thoroughly. He ordered also sugar to be distributed among the priests assembled there. (On this occasion) calling to his recollect tion the priest '(formerly) resident in the same vihára with himself, who had heaped dirt on his head, he did not per mit him to participate in these benefits, He made many repairs at the Abhayagiri vihára, and for the stone statue of Buddha an edifice with an apartment (for the image). On the gem set in the eye of the image of the divine teacher by Buddhadása being lost, this (rájá), 'in a similar manner, formed the eye with the "chúlamani" jewel (a part of his regal head dress). The supreme curly locks (of that image he represented) by a profusion of sapphires; in the same manner the “ unnan lock of hair (in the forehead between the eyes) by (a thread of) gold; and he made offerings (thereto) of golden robes; and also, composed of gold, a foot cloth, a flower and a splendid lamp, as well as innumerable cloths of various colours. In the image apartment he constructed many splendid cétiyas, where there also were (images of Boddhisattas).

For the granite statue of Buddha, as well as for the statue of the saviour of the world, called the "Upasambhava," he converted his “chálámani” head ornament (into the ornament placed on the head of Buddha's statue, representing the rays of glory); and in the manner before described (at the festival of inauguration) in regard to the image named the Abhiséka, he invested these (images also) with their equipments. To the Bodhisatta† Metteyya, he built an edifice to the southward of the bo-tree, and invested (his image) with every regal ornament; and directed that guards should be stationed at the distance of one yójana all round it. He caused the viháras to be painted with ornamental borders of the paint called the "dhátu,” as well as the superb edifice of the great bo, expending a lac thereon. At the Thúpâráma he repaired the thúpa and held a festival; he also repaired the dilapidations of the temple of the tooth-relic. He made an offering to the " Dáṭhádhátu (tooth-relic) of a casket thickly studded with radient gems and flowers of gold; and held a festival of offerings in honour of the tooth-relic. He bestowed also innume. rable robes and other offerings on all the priests resident in the island. He made improvements at the several viháras. At each of those places he caused

* The Mahavasansa; whether brought down to this period, or only to the end of the reign of Maháséna, to which alone the Tiká extends, there is no means of ascertaining.

†The Buddha who is to appear next, to complete the five Buddhas of the present "Mahábhaddakappa.”—[Notes by Mr. Turnour.]

1 Dele.

366

Add "although he was a resident of his (the king's) vihára."

open hall." "caused the eyes to be set with two excellent jewels; also the halo, the crest, and the curled hair to be thickly studded with blue sapphires. He made offerings also of an excellent band of gold, an unpaloma' ornament (representing the curled hair on the forehead of Buddha), a golden robe, a net-work for the feet, a lotus, an excellent lamp, and cloths of divers colours without number. At the Bahumangala cétiya he built image-houses, and added images of the Bodhisattas to the Kálasela (· Black stone') statue of the Master. To the statue of the Lord of the world, called Upasumbha, he made a halo and crest, and also to the statue of Buddha called Abhiseka the ornaments aforementioned." "surrounded with walks called the Dháturáji, and built.” "of a tooth-relic casket and a halo (circlet)."

"golden lotuses set with a profusion of precious stones."

the enclosing wall of the edifice to be beautifully plastered. At the three principal cétiyas, having had the white plastering renewed, he made a golden "chatta" for each, as well as a cumbata" of glass.

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On the Mahavihára being destroyed by the impious Maháséna, the priests of the Dhammaruci sect1 had settled at the cétiya monntain. Being desirous of rebuilding, and conferring on the theravada priests (the opponents of the schismatics), the Ambatthala vihára (at the Cétiya mountain), and being also solicited by them to that effect, the monarch bestowed it on them.

Having celebrated a festival in honour of the " Dúthádatu relic at the dedidication of a metal dish, he kept up offerings (of rice), prepared from ten amunams of grain; and, like unto the unsurpassed Dhammasóka's, constructing image houses both within and without the capital, he made offerings to those images of Buddha also. Who is there, who is able, by a verbal description alone, to set forth in due order all his pious deeds!

NOTE. For the remainder of this Chapter see Part II., pages xxix—xxxii.

1 Abhayagiri fraternity.

2" Having repaired the Ambatthala vihára (at the Cétiya mountain) the king was desirous of conferring it on the Théraváda brethren (the Mahavihára fraternity), but being entreated by them (the Dhammarucis) he gave it to them (allowed them to retain it.)"

3" He caused an oval cistern of bronze to be made for the service of the relics; and made provision for the giving of alms out of twenty amunams of fields. This king, with whom none but Dhammâsoka could compare, built and dedicated temples and images both inside and outside the city. Who can describe in detail all the good deeds that he had done? It is only a mere outline that has been set forth here."

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