the indefatigable struggler having vouchsafed to supplicate, by them also his admission into buddhahood was foretold.

The supreme Gotama Buddha (thus in due order) fulfilled all the probationary courses, and attained the supreme omniscient buddhahood, that he might redeem mankind from the miseries (of sin).

At the foot of the bo tree, at Uruvéla, in the kingdom of Magadha, on the day of the full moon of the month of visákha, this great divine sage achieved the supreme all-perfect buddhahood. This (divine) sojourner, displaying the supreme beatitude derived by the final emancipation (from the afflictions inherent in the state of transmigration), tarried in that neighbourhood for seven times seven days.

Proceeding from thence to Báráņasi, he proclaimed the sovereign supremacy of his faith; and while yet sojourning there during the " vassa," he procured for sixty (converts) the sanctification of "arhat." Dispersing abroad these disciples for the purpose of promulgating his doctrines, and thereafter having himself converted thirty (princes) of the 'inseparably-allied tribe of Bhadda, the saviour, with the view to converting Kassapa and the thousand Jațilians, took up his abode at Uruvéla during the "hemanta," devoting himself to their instruction. When the period had arrived for celebrating a religious festival (in honour) of the said Kassapa, of Uruvéla, perceiving that his absence from it was wished for, the vanquisher, victorious over death, taking with him his repast from Uttarakuru, and having partaken thereof at the lake of Anotatta (before mid-day) on that very afternoon, being the ninth month of his buddhahood, at the full moon of the constellation phussa, unattended, visited Lapká for the purpose of sanctifying Lapká.

It was known (by inspiration) by the vanquisher that in Lanka, filled by yakkhas, and therefore the settlement of the yakkhas, that in the said Lanká would (nevertheless) be the place where his religion would be glorified. In like manner, knowing that in the centre of Lanká, on the delightful bank of a river, on a spot three yojanas in length and one in breadth, in the agreeable Mahánága garden, in the 3assembling place of the yakkhas, there was a great assemblage of the principal yakkhas in Lapká; the deity of happy advent, approaching that great congregation of yakkhas, there, in the midst of the assembly, immediately above their heads, hovering in the air, over the very site of the (future) Mahiyangana dágoba, struck terror into them, by rains, tempests, and darkness. The yakkhas, overwhelmed with awe, supplicated of the vanquisher to be released from their terror. To the terrified yakkhas the consoling vanquisher thus replied: "I will release ye yakkhas from this your terror and afflication; give ye unto me, here, by unanimous consent, a place for me to alight on." All these yakkhas replied to the deity of happy advent: "Lord, we confer on thee the whole of Lapká, grant thou comfort (in our affliction) to us." The vanquisher thereupon, dispelling their terror and cold shivering, and spreading his carpet of skin on the spot bestowed on him, he there seated himself. He then caused the aforesaid carpet, refulgent with a fringe of flames, to extend itself on all sides; they, scorched by the flames (receding), stood around on the shores (of the island) terrified.

The saviour then caused the delightful isle of Giri to approach for them.

'There is nothing to indicate that they were "inseparably allied."

2" For it was known by the vanquisher that Lanká would be the place where his religion would be most glorified, and that it was needful that the yakkhas by whom Lanká was inhabited should be removed the refrom."

' Yakkha-sangáma-bhúmiyá. “In the battle-field of the yakkhas." Sangáma is war, battle, &c., quite distinct from samagama, which means an assembly, &c. "and darkness," or "confusion."

As soon as they transferred themselves thereto (to escape the conflagration) he restored it to its former position. Immediately the redeemer folded up his carpet and the devas assembled. In that congregation the divine teacher propounded his doctrines to them. Innumerable koțis of living creatures received the blessings of his doctrines: asankhyas of them attained the salvation of that faith and the state of piety.

The chief of the devas, Sumana, of the Sumanakúța mountain, having acquired the sanctification of "sótápatti," supplicated of the deity worthy of offerings, 1for an offering. The vanquisher, out of compassion to living beings, passing his hand over his head, bestowed on him a handful of his pure blue locks from the growing hair of his head. Receiving and depositing it in a superb golden casket on the spot where the divine teacher had stood, adorned (as if) with the splendour of innumerable gems, comprehending (all) the seven treasures, he enshrined the lock in an emerald dágoba, and bowed down in worship. The théra Sarabhú, disciple of the théra Sáriputta, at the demise of the supreme Buddha, receiving at his funeral pile the "gívaṭṭhi" (thorax bone relic) of the vanquisher, attended by his retinue of priests, by his miraculous powers, brought and deposited it in that identical dágoba. This inspired personage, causing a dágoba to be erected of cloud-coloured stones, twelve cubits high, and enshrining it therein, departed.

The prince Uddhachúlábhaya, the younger brother of king Dévánampiya Tissa, discovering this marvellous dágoba, constructed (another), encasing it, thirty cubits in height.

The king Duṭṭha Gámani, while residing there during his subjugation of the Malabars, constructed a dágoba encasing that one, eighty cubits in height. This Mahiyangana dágoba was thus completed.

In this manner, the supreme ruler, indefatigable as well as invincible, having rendered this land habitable for human beings, departed for Uruvéla. The visit to Mahiyangana concluded.

The vanquisher (of the five deadly sins), the great compassionating divine teacher, the benefactor of the whole world, the supreme Buddha, in the fifth year of his buddhahood, while residing at the garden of (the prince) Jeta, observing that on account of a disputed claim for a gem-set throne between the nága Mahódara and ‘a similar Cúlódara, a maternal uncle and nephew, a conflict was at hand between their respective armies; on the last day of the last quarter of the moon of the month citta, at daylight, taking with him his sacred dish and robes, out of compassion to the nágas, visited Nágadípa.

At that time, this Mahódara aforesaid was a nága king in a nága kingdom half a thousand (five hundred) yojanas in extent, bounded by the ocean; and he was gifted with supernatural powers. His younger sister (Kidabbiká) had been given in marriage to a nága king of the Kanṇavaḍdhamána mountain. Cúlódara was his son. His grandmother having bestowed this invaluable gem-throne on his mother, that nága queen thereafter died. From that circumstance this conflict of the nephew with the uncle was on the eve of being waged. These mountain nágas were moreover gifted with supernatural powers.

144 for something worthy of worship,"

2 "Receiving it in a superb golden casket he placed it on a heap of divers gems, seven cubits in circumference, where the Teacher had stood, and raised a stúpa of emerald over it, and bowed down unto it in worship."

* "Cloud-coloured stones." The original is Meda-vaņṇa-pásána, ' stones of the colour of fat': white marble?

♦ “the nága."

s Dele.

The deva Samiddhisumana instantly, at the command of Buddha, taking up the rájáyatana tree which stood in the garden of Jéta, and which constituted his delightful residence, and holding it over the vanquisher's head like an umbrella, accompanied him to the above-named place.

This deva (in a former existence) had been born a human being in Nágadípa. On the spot where the rájáyatana tree then stood he had seen Pacceka Buddhas taking refection. Having seen them he had rejoiced, and presented them with leaves to cleanse their sacred dishes with. From that circumstance he (in his present existence) was born in that tree, which stood at the gate of the delightfully agreeable garden of Jéta. Subsequently (when the Jeta vihara was built) it stood without (it was not built into the terrace on which the temple was constructed). The deva of devas (Buddha), foreseeing that this place (Nágadípa) would be of increasing advantage to this deva (Samiddhisumana), brought this tree to it.

The saviour and dispeller of the darkness of sin, poising himself in the air over the centre of the assembly, caused a terrifying darkness to those nágas. Attending to the prayer of the dismayed nágas, he again called forth the light of day. They, overjoyed at having seen the deity of felicitous advent, bowed down at the feet of the divine teacher. To them the vanquisher preached a sermon on reconciliation. Both parties rejoicing thereat, made an offering of the gem-throne to the divine sage. The divine teacher, alighting on earth, seated himself on that throne, and was served by the nága kings with celestial food and beverage. The lord of the universe procured for eighty kóțis of nágas dwelling on land and in waters, the salvation of the faith, and the state of piety.

The maternal uncle of Mahódara, Maniakkhika, the nága king of Kalyáņi, proceeded thither to engage in that war. Having, at the first visit of Buddha heard the sermon on his doctrines preached, he had obtained the state of salvation and piety. There he thus supplicated the successor of preceding Buddhas: "Oh! divine teacher, such an act of mercy performed unto us is indeed great. Hadst thou not vouchsafed to come, we should all have been consumed to ashes. All compassionating deity! let thy protecting mercy be individually extended towards myself in thy future advent to this land visit thou the place of my residence." The sanctified deity, having by his silence consented to grant this prayer in his future visit, on that very spot he caused the rájáyatana tree to be planted. The lord of the universe bestowed the aforesaid inestimable rájáyatana tree, and the gem-throne, on the nága kings, to be worshipped by them. "Oh! nága kings, worship this my sanctified tree; unto you, my beloved, it will be a comfort and consolation." The deity of felicitous advent, the comforter of the world, having administered, especially this, together with all other religious comforts to the nágas, departed to the garden of Jéta.

The visit to Nágadipa concluded.

In the third year from that period, the said nága king, Maniakkhika, repairing to the supreme Buddha, supplicated his attendance (at Kalyáni) together with his disciples. In (this) eighth year of his buddhahood, the vanquisher and saviour was sojourning in the garden of Jéta with five hundred of his disciples. On the second day, being the full moon of the delightful month of vesákha, on its being announced to him that it was the hour of refection, the vanquisher, lord of munis, at that instant, adjusting his robes and taking up his sacred dish, departed for the kingdom of Kalyáņi, to the residence of Maniakkhika. On the spot where the Kalyáņi dagoba (was subsequently built) on a throne of inestimable value, erected in a golden palace, he stationed himself together with his attendant disciples. The overjoyed nága king and his retinue provided the vanquisher, the doctrinal lord and his disciples, with celestial food and beverage. The comforter of the world, the divine teacher,

the supreme lord, having there propounded the doctrines of his faith, rising aloft (into the air) displayed the impression of his foot on the mountain Sumanakúța (by imprinting it there). On the side of that mountain he, with his disciples, having enjoyed the rest of noon-day, departed for Dighavápi; and on the site of the dagoba (subsequently erected) the saviour, attended by his disciples, seated himself; and for the purpose of rendering that spot celebrated, he there enjoyed the bliss of "samádhi." Rising aloft from that spot, the great divine sage, cognizant of the places (sanctified by former Buddhas), departed for the station where the Méghavana establishment was subsequently formed (at Anuradhapura). The saviour, together with his disciples, alighting on the spot where the sacred bo-tree was (subsequently) planted, enjoyed the bliss of the "samádhi" meditation; thence, in like manner, on the spot where the great dagoba (was subsequently built). Similarly, at the site of the dagoba Thúpâráma, indulging in the same meditation; from thence he repaired to the site of Silá dagoba. The lord of multitudinous disciples preached to the congregated devas, and thereafter the Buddha, omniscient of the present, the past, and the future, departed for the garden of Jeta.

Thus the lord of Lanká, knowing by divine inspiration the inestimable blessings vouchsafed to Lanká, and foreseeing even at that time the future prosperity of the devas, nágas, and others in Lagká, the all-bountiful luminary visited this most favoured land of the world thrice. From this circumstance this island became venerated by righteous men. Hence it shone forth the light itself of religion.

The visit to Kalyani concluded.

The first chapter of the Mahávansa, entitled "The visits of the successor of former Buddhas," composed equally for the delight and affliction of righteous men.

CHAPTER II.

The great divine sage, the descendant of the king Mahásummata, at the commencement of this "kappa," was himself the said king named Mahásammata. Roja, Vararoja, in like manner two Kalyáņas (Kalyana and Varakalyápa), Uposatha, two Mandhátus, Caraka, and Upacaraka, Cetiya, also Mucala, Mahámucala, Mucalinda, also Sagara, and Ságaradéva, Bharata, Bhágírasa, Ruci, Suruci, Patápa, Mahápatápa, and in like manner two Panádas, Sudassana and Néru, likewise two of each name,-these abovenamed kings were (in their several generations) his (Mahásammata's) sons and lineal descendants.

These twenty-eight lords of the land, whose existence extended to an asankhya of years, reigned (in the capitals) Kusávati, Rájagaha, Mithila.

Thereafter (in different capitals reigned) one hundred, fifty-six, sixty, eighty-four thousand, then thirty-six kings; subsequently thereto, thirtytwo, twenty-eight, twenty-two; subsequently thereto, eighteen, seventeen, fifteen, and fourteen; nine, seven, twelve, twenty-five; again in the same number (twenty-five), two twelves and nine. Makhádéva, the first of eightyfour thousand; Kalárajanaka, the first of eigty-four thousand kings; and

'The error of construction here, though slight, is seriously misleading. It is not said here that Buddha was born as Mahásammata, but that he was descended from that mythical personage. The passage ought to be construed thus:"Now this great sage was born of the race of king Mahásammata. In the beginning of this kalpa there was a king named Mahasam mata. And these were his sons and grandsons." Then follows the genealogy.

the sixteen sons and lineal descendants terminating with Okkáka: these were those (princes) who separately, in distinct successions, reigned each in their respective capital.

Okkákamukha, the eldest son of Okkáha, became sovereign. Nipura, Chandima, Chandamukha, Sirisañjaya, the great king Vessantara, Cámí, Síhaváhana, and Síhassara, in like manner,―these were his (Okkákamukha's) sons and lineal descendants.

There were eight-two thousand sovereigns, the sons and lineal descendants of king Síhassara. The last of these was Jayaséna. These were celebrated in the capital of Kapilavatthu as Sakya kings.

The great king Síhahanu was the son of Jayaséna. The daughter of Jayaséna was named Yasodhara. In the city of Devadaha there was a Sakya ruler named Devadaha. Unto him two children, Añjana, then Kaccháná. were born. This Kaccháná became the queen of king Síhahanu.

To the Sakya Añjana the aforesaid Yasodhará became queen. To Añjana two daughters were born, Máyá and Pajápati, and two sons of the Sakya race, Dandapáni and Suppabuddha.

To Síhahanu five sons and two daughters were born, Suddhódana, Dhotódana, Sukkódana (Ghaṭṭitódana), and Amitódana; Amitá and Pamitá ;—those five, these two. To the Sakya Suppabuddha, Amitá became queen. Subhaddakaccháná and Dévadatta were her two offsprings.

Máyá and Pajápatí both equally became the consorts of Suddhódana. Our vanquisher was the son of the Mahárájá Suddhódana and Máyá. Thus the great divine sage was, in a direct line, descended from the Mahásammata race, the pinnacle of all royal dynasties. To this prince Siddhattha, a bodhisatta, the aforesaid Subhaddakaccháná became queen. Ráhula was his son.

The princes Bimbisára and Siddhattha were attached friends. The father of both those (princes) were also equally devoted friends. The bodhisatta was five years the senior of Bimbisára. In the twenty-ninth year of his age the bodhisatta departed (on his divine mission).

Having for six years gone through the probationary courses, and having in due order of succession attained Buddhahood, he repaired in the thirty-fifth of his age to Bimbisára.

The eminently wise Bimbisára had been installed himself in the fifteenth year of his age, by his father (Bhátiya), in the sovereignty of his realm. In the sixteenth year of his reign the divine teacher propounded his doctrines (to him). He ruled the kingdom for fifty-two years-fifteen years of his reign had elapsed before he united himself with the congregation of the vanquisher; after his conversion, thirty-seven years-during which period this successor of former Buddhas still lived.

The weak and perfidious son of Bimbisára, Ajátasattu, having put him to death, reigned for thirty-two years. In the eighth year of king Ajátasattu's reign the divine sage died. Thereafter he reigned twenty-four years.

The successor of former Buddhas, who had attained the perfection of every virtue, arrived at the final death (from which there is no regeneration by transmigration). Thus, from this example, whosoever steadfastly contemplates 'terror-inspiring death, and leads a righteous life, he will be transported (after death) beyond the realms of transmigratory misery.

The second chapter in the Mahávaysa entitled, "The Mahúsammatta genealogy," composed equally for the delight and affliction of righteous men.

346 Having striven for six years and duly attained Buddhahood." 2" and he reigned thirty-seven years while yet the Buddha lived. *" and succumbed not to evil passions, did submit to the law of mutability "the transitory nature of things. " 3 Dele.