the Marumba ferry, and proceeding up the stream of the river ran to the south-east of the first dágoba 1( Thupâráma) to the two kadamba trees.

In the reign of Senindagutta, the damilas (to ensure) the cleanliness which attends bathing, considering the river to be too remote for that purpose, forming an embankment across it, brought its stream near the town.

'Having brought the line of demarkation so as to include the living kadamba tree and exclude the dead kadamba tree on the bank, it proceeded up the river, reaching the Sihasána ferry; passing along the bank of the river and arriving again at the Pásána ferry, the “isi" united the two ends of the line of demarkation. At the instant of the junction of these two ends, dévas and men shouted their "sídhus" at the establishment of the religion (of Buddha). The eminent saint, the Maháthéra, distinctly fixed the points defining the boundary prescribed by the king. Having fixed the position for the erection of the thirty-two (future) sacred edifices, as well as of the Thupâráma dágoba, and having, according to the forms already observed, defined "the outer boundary line also (of the consecrated ground), this (sanctified) sojourner on that same day completed the definition of all the boundary lines. At the completion of the junction of the sacred boundary line the earth quaked.

3

On the fifth day, the théra having been entertained at the king's palace, taking his seat in the Nandana pleasure garden, expounded the "khajjaníyaka" discourse (of Buddha) to the people; and having poured forth the delicious draught to thousands of persons, tarried in the Mahámégha garden. On the sixth day, the théra, the profound expounder of the doctrine having been entertained at the king's palace, taking his seat in the Nandana garden, and expounding the "gomayapindika" discourse (of Buddha), and procuring for a thousand persons who attended to the discourse the sanctification of the faith, tarried in the Mahámégha garden.

On the seventh day, the théra having been entertained at the king's palace, taking his seat in the Nandana garden, and having expounded the "dhammacakka-p-pavattana" discourse (of Buddha), and procuring for a thousand persons the sanctification of the faith, tarried in the Mahámégha pleasure garden.

The supreme saint having thus, in the course of seven days, procured for nine thousand 1omunis, and five hundred persons, the sanctification of the faith, sojourned in the Mahámégha garden; and from the circumstance of its having been the place where religion had first "(jóti) shone forth, the Nandana pleasure garden also obtained the name of "Jótivana."

The king caused in the first instance an edifice to be expeditiously constructed for the théra's accommodation, on the site of the (future) Thuparáma dagoba, 13without using (wood), and by drying the mud (walls) with fire.

"The minister-protected sovereign." In Sinhalese "Mitta-sena" deposed in A.D. 433 by the Malabars, by whom this alteration was made in the course of the river, between that year and A.D. 459, when Dásenkeliya succeeded in expelling the invaders. It was during his reign, which terminated in A.D. 477, that the first portion of the Mahavansa was compiled.-[Note by Mr. Turnour.] 1 66 "Pathama cetiya."

2 "The living kadamba tree was included within the boundary which passed above the bank on which the dead kadamba tree stood. The théra then crossed the Síhasinána ferry, and passing along the bank thereof arrived again at the Pásána ferry, and thus connected the two ends of the boundary line.” 3" as marked by the furrows made by the king's plough."

The edifice erected there, from the circumstance (of fire having been used to dry it expeditiously), was stained black (kála). That incident procured for it the appellation " Kálapásáda parivéņa."

Thereafter, 'in due order, he erected the edifice attached to the great bo-tree, the Lóhapásáda, the Salákagga, and Bhattasálá halls. He constructed also many parivéņas, excellent reservoirs, and appropriate buildings both for the night and for the day (for the priesthood). The parivéņa, which was built for this sanctified (théra) in the bathing reservoir (by raising a bank of earth in the centre of it), obtained the name of "Sunháta” (earth embanked) parivéņa. The place at which the perambulatory meditations of this most excellent luminary of the land were performed obtained the name of Díghacańkamana parivéņa. Wherever he may have indulged the inestimable bliss (“phalagga") of "samápatti" meditation, from that circumstance that place obtained the name "Phalagga parivéņa." "Wherever the thera may have (apassiya) appeared unto those who flocked to see him, that spot obtained the name of Thérápassiya parivéņa. Wherever many (maru) dévas may have approached him for the purpose of beholding him, that place from that circumstance obtained the name Maruganá parivéņa."

66

4

7

Díghasandaka, the (sénápati) minister of this king, erected for the théra the Cúlapásáda on eight lofty pillars. Of all the parivéņas, both in order of time and in excellence of workmanship, this parivéņa called the "Dighasandasénápati" was the first.

Thus this king of superior wisdom, bearing the profoundly significant appellation of Dévánampiya Tissa, patronising the thera Mahá-Mahinda of profound wisdom, built for him here Mahavihára in the (Mahámégha pleasure garden), this first vihára (constructed) in Laņká.

The fifteenth chapter in the Mahávansa, entitled "The Acceptance of the Mahavihára," composed equally for the delight and affliction of righteous

men.

CHAPTER XVI.

HAVING made his alms-pilgrimage through the city, conferring the blessings of the faith on the inhabitants; and having been entertained at the palace, and bestowed benedictions on the king also; the théra, who had tarried twenty-six days in the Mahámégha pleasure garden, on the thirteenth day of the increasing moon of "ásálhi," having (again) taken his repast at the palace and expounded to the monarch the "mahâppamáda" discourse (of Buddha) ; 1othereupon being intent on the construction of the vihára at the Cétiya mountain-departing out of the eastern gate repaired to the said Cétiya mountain.

*At which this history was compiled, by its incumbent Mahánama théra, between A.D. 459 and 477.-[Note by Mr. Turnour.]

1

1 Dele.

5 Dele.

2" well purified." 366 parivéņa built at the place where." "The parivéņa built at the palace where he." "Where the théra appeared." This passage is omitted in the SumangalaBaṭuvantuḍáve Recension: no reason is given for the omission.

"Where multitudes of dévas approached and ministered unto him, by reason thereof was that place called,"

"There (at the establishment of the Mahavihára) it was called DíghasandaSenapati-parivéņa (the college of the chief captain Díghasanda'). It became a great seat of learning and the home of great men."

• “Dévánampiya ('beloved of the dévas'), patronised the great théra Mahinda of excellent wisdom and spotless mind, and built for him this first great vihára in Lanká (the 'Mahávihára")." 10 and afterwards."

91-87

K*

Hearing that the théra had departed thither, the sovereign, mounting his chariot, and taking the two princesses (Anulá and Síhalí) with him, followed the track of the théra. The théras, after having bathed in the 1Nagacatukka tank, were standing in the order of their seniority on the bank of the pond preparatory to ascending the mountain. The king instantly alighted from his carriage and bowed down to the eight théras. They addressed him : "Rájá! what has brought thee in this exhausting heat? On replying, "I came afflicted at your departure," they rejoined, "We came here to hold the

"The théra, perfect master of the "khandhas," expounded to the king the "vassúpanáyika" discourse (of Buddha). Having listened 3to this discourse (on the observance of "vassa") the great statesman Maháriṭṭha, the maternal nephew of the sovereign, who was then standing near the king, together with his fifty-five elder and younger brothers, (the said brothers only) having obtained his sanction, on that very day were ordained priests by the théra. All these persons who were endowed with wisdom attained, in the apartment where they were shaved ( ordained), the sanctification of "arhat."

On that same day, the king, enclosing the space which was to contain (the future) sacred edifices (at Mihintalé), and commenced the execution of his undertaking for the construction of sixty-eight rock cells, returned to the capital.

These benevolent théras continued to reside there, visiting the city at the hours of alms-pilgrimage (instructing the populace).

9

On the completion of these cells, on the full moon day of the month "ásáļhi" repairing thither, in due form, the king conferred the vihára on the priests. The théra, versed in the consecration of boundaries, having defined the limits of the thirty-two sacred edifices, as well as of the vihára aforesaid, on that very day conferred the upasampadá ordination on all those (sámanéra priests) who were candidates for the same, at the edifice (called) Baddhetumbaru, which was the first occasion on which (it was so used). All these sixty-two 10holy persons, holding their vassa " at the Cétiya mountain, "invoked blessings on

the king.

12 The host of devas and men, having with all the fervour of devotion flocked to this chief of saints, the joyful tidings of whose piety had spread far and wide, as well as to his fraternity, acquired for themselves pre-eminent rewards of piety.

The sixteenth chapter in the Mahávansa, entitled "The Acceptance of the Dedication of the Cétiya Mountain Vihára," composed equally for the delight and affliction of righteous men.

"tank at the Nágacatukka."

2 "The théra, who was a perfect master of the Khandhakas ('sections of the Vinaya'), expounded to the king the section relating to the observance of the 'vassa.'"

3" thereto."

5 "admitted to the priesthood."

1 Dele.

A Dele.
Dele.

Insert "around the site of the (future) Kanṭaka-cétiya and."

9"The théra, who had crossed the boundary (of sinful desire), set up the boundary of that vihára and of the thirty-two Malakas, and on the selfsame day conferred the rite of ordination on all of them who were looking forward thereto, first of all at the Tumbaru Málaka which had been set up by himself,” 11" conferred."

10"arhats."

12" And hosts of dévas and men came unto this chief of théras and to his disciples, whose fame for piety had spread abroad, and ministered unto them; and thus laid up for themselves heaps of merit."

CHAPTER XVII.

'The "vassa" which had been held, having terminated on the full moon day of the month of "kattika," this great théra of profound wisdom thus spoke : Mahárájá, our divine teacher, the supreme Buddha, has long been out of our sight we are sojourning here 'unblessed by his presence. In this land, O ruler of men! we have no object to which offerings can be made." (The king) replied, "Lord, 3most assuredly it has been stated to me, that our supreme Buddha had attained ' nibbuti,' (and that a lock of his hair and the 'givaṭṭhi' relic have been enshrined at Mahiyangana ).” 5 Wherever his sacred relics are seen our vanquisher himself is seen," (rejoined Mahinda). "I understand your meaning" (said the monarch), "a thúpa is to be constructed by me. will erect the thúpa : do ye procure the relics." The théra replied to the king, "Consult with Sumana." The sovereign then addressed that sámanéra: "From whence can we procure relics?" "Ruler of men (said he), having decorated the city and the highway, attended by a retinue of devotees, mounted on thy state elephant, bearing the canopy of dominion, and 'cheered by the music of the tálávacara' band, repair in the evening to the Mahánága pleasure garden. There, O king! wilt thou find 10relics." Thus "to the piously devoted monarch spoke Sumaņa, who fully knew how the relics of Buddha had been distributed.

I

12 The delighted thera proceeding from the palace to the Cétiya mountain, 13consulted with the equally delighted Sumaņa sámaṇéra, 1to whom this important mission was to be confided. 16 Hither, thou piously virtuous Sumana proceeding to the celebrated city Pupphapura, "deliver unto the sovereign (Dhammâsóka), 18the head of thy family, this my injunction. 'Mahárájá, thy ally the Mahárájá surnamed Maruppiya (1Tissa-the-delight-of the dévas), converted to the faith of Buddha, is anxious to build a dágoba. Thou possessest many corporeal relics of the 'muni'; bestow some of those relics, and the dish used at his meals by the divine teacher.' 'Taking (continued Mahinda addressing himself to Sumaņa)' that dish filled with relics, and repairing to the celebrated capital of the dévas, thus deliver my message to Sakka, the déva of dévas: 'King of dévas, thou possessest the✨ right canine-tooth relic, as well as the right collar-bone relic, of the deity worthily worshipped by the three worlds: continue to worship that tooth-relic, but bestow the collar-bone of the divine teacher. Lord of dévas! demur not in matters (involving the salvation) of the land of Lapká." "

Replying, "Lord, most willingly," this supernaturally gifted sámanéra instantly departed to the court of Dhammâsóka. There he had his audience of (the king), who was in the midst of the celebration of the festival of

Transferred from Dantapura to Ceylon in A.D. 310; and now enshrined in the Dalada-máligáva temple in Kandy.-[Note by Mr. Turnour.] "Having observed the 'vassa,' and terminated it by holding the pavárana." 2" without our master." 3" didst not thou tell." A Dele.

"Insert "and taken the vows of abstinence ('uposathi)."

the relics ('dhátu ') of him ('Buddha') who knew how to distinguish the elements of things (dhátu ')."

""spake the samaņéra Sumaņa to the king, who was well pleased." 12 "Then the théra proceeded." 13 Insert" and."

14 Dele.

15" whose mind was well disposed (to the work that was to be confided to him)." 16"Come hither, thou good Sumaņa; proceed."

Insert "and."

"kattika," after having effected the transfer of (the right branch of) the supreme bo-tree to the foot of the sal-tree. Delivering the message of the théra, and taking with him the relics and the sacred dish obtained from the king, (Sumaya) departed for (the mountain in the confines of Himavanta. Depositing the sacred dish together with the relics at the Himavanta (mountains), and repairing to the court of the déva of dévas, he delivered the message of the théra. Sakka, the ruler of dévas, taking the right collarbone from the Cúlámani dágoba, presented it to the sámaṇéra. The disciple Sumaņa thereupon bringing that relic, as well as the sacred dish and (other) relics, and reaching the Cétiya mountain, presented them to the théra (Mahinda).

According to the injunction given (by Sumaņa) before his departure, in the afternoon, the king, attended by his state retinue, repaired to the Mahánága pleasure garden. The théra deposited all these '(cétiya) relics there, on that mountain: from that circumstance the "Missaka" mountain obtained the name of the "Cétiya." Leaving the sacred dish and the relics (it contained) at the sacred mountain, the théra attended by his disciples repaired to the appointed place, taking the collar-bone relic with them.

"If this be a relic of the divine sage, may my canopy of state of itself bow down-may my state elephant of his own accord (go down) on his own knees-may the relic casket, together with the relic, alight on my head." Thus inwardly the king wished: those wishes were accordingly fulfilled.

The monarch, as if he had been overpowered by the delicious draught (of nibbuti), exulting with joy and taking it from his head, placed it on the back of the state elephant. The delighted elephant roared, and the earth quaked. The elephant, as well as the thera, together with the state pageant, having halted awhile, the thera, entering the magnificent city by the eastern gate, and passing through it (in procession) by the southern gate; thereafter repairing in the direction of the Thupáráma Cétiya to an edifice of many apartments (built for the yakkha named Pamojjó), halted at the spot where the branch of the bo-tree (was afterwards planted).

The multitude stationed themselves near the spot where the Thupáráma (was subsequently constructed); which at that period was overrun with the thorny creeper called kadamba.

The déva of men (Dévánampiya Tissa) causing that spot, which was guarded by dévas, to be instantly cleared and decorated in the utmost perfection, prepared to take the relic down himself from the back of the elephant. The elephant (however) not consenting thereto, the monarch inquired the reason thereof from the théra. (Mahinda) replied, "(The elephant) is delighted in having it exalted on the summit of his back on that account he is unwilling that the relic should be taken down (and placed in a lower position)." The king causing to be brought instantly, from the dried up Abhaya tank, dried lumps of mud, had them heaped up to the elephant's own height; and having

1 "('dhátus')." It is by reason of this collection of relics having been deposited in it that the mount obtained the name of “Cétiya." Cetiya from ci, to collect or heap up.

2"After that the elephant turned back with the théra and the military array, and entered the splendid city by the eastern gate; passing out again from the city by its southern gate he proceeded to the temple Pamoja-vatthu, which was built behind the site of the (future) Cétiya at the Thupâráma, and halted," &c. "Now at that time the site of that thúpa was overrun with the creepers of the kadamba-pupphí and ádári; but the déva of men," &c.

"desirous that it should be placed on a summit as high as his own back; he desires not," &e.