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Mahódarópi só nágó tadá rájá mahiddhikó, samuddé nágabhawané, dasaddha sata yójané,
At that time, this Mahódaró aforesaid was a nága king in a nága kingdom, half a thousand (five hundred) yojanos in extent, bounded by the ocean; and he was gitted with supernatural powers. His younger sister (Kidabbiká) had been given in marriage to a nága king of the Kanawaddhamáno mountain. Chulódaró was his son. His maternal grandmother having bestowed this invaluable gem-throne on him,-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.
The devo Samiddhisumano, instantly, at the command of Buddho, taking up the rajayatana tree, which stood in the garden of Jéto, 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 devo, (in a former existence) had been born a human being in Nagadipo. On the spot where the rajayatana tree then stood, he had seen Paché Buddhos 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 Jeto. Subsequently (when the Jeta wihare was built) it stood without (it was not built into the terrace on which the temple was constructed). The devo of devos (Buddho) foreseeing that this place (Nagadipo) would be of increasing advantage to this devo (Samiddbisumano) 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 nagas. 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
Assasentó bhayaṭṭhé té, álókań wayidańsiya. Té diswa Sugatan tuṭṭhá; pádé wandínsú Satthunó.
Tató só, tatiyé wassé, nágindö Maniakkhikó upasańkamitwá Sambuddhań, sahasańghań nima ntayí.
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 kótis of nágas, dwelling on land and in the waters, the salvation of the faith, and the state of piety.
The maternal uncle of Mahódaró, Maniakkhikó, the naga king of Kalyani, proceeded thither to engage in that war. Having, at the first visit of Buddho, heard the sermon on his doctrines preached, he had obtained the state of salvation and piety. There he thus supplicated the successor of preceding Buddhos: "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 fature visit, on that very spot he caused the rajayatana tree to be planted. The lord of the universe bestowed the aforesaid inestimable rajayatana 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 Jeto.
The visit to Nagadípo concluded.
In the third year from that period, the said nága king, Mauiakkhikó, repairing to the supreme Buddho, supplicated his attendance (at Kalyani) together with his disciples. In (this) eighth year of his buddhohood, the vanquisher and saviour was sojourning in the garden of Jéto, with five hundred of his disciples. On the second day, being the full moon
Bodhitó atthame wassé, wasań Jétawané, Jínó, Náthó, panchahi bhikkhúnań satéhi pariwáritó ;
of the delightful month of wesákho, 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 Kalyani, to the residence of Maniakkhikó. On the spot where the Kalyani 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 Sumanakuto (by imprinting it there.) On the side of that mountain, he, with his disciples, having enjoyed the rest of noon-day, departed for Dighawapi; 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" samadhi." Rising aloft from that spot, the great divine sage, cognizant of the places (sanctified by former Buddhos) departed for the station where the Meghawana 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 "samadhi" meditation; thence, in like manner, on the spot where the great dagoba (was subsequently built.) Similarly, at the site of the dagoba Thuparamo, indulging in the same meditation; from thence he repaired to the site of Sila dagoba. The lord of multitudinous disciples preached to the congregated devos, and thereafter the Buddho omniscient of the present, the past, and the future, departed for the garden of Jeto.
Thus the lord of Lanká, knowing by divine inspiration the inestimable blessings vouchsafed to Lanka, and foreseeing even at that time the future prosperity of the devos, nágas, and others in Lanka, the all-bountiful luminary visited this most favoured
Ewań Lańkúyanáthó hitamitamatímá áyatiń pekkhamánó, tasmiń kálamhí Lanká surabhujangagaṇadi namat thancha passanág á tikkhattumétań atiwipuladayó lókádipó súdipan; dípó ténáyamási sujanabahumato : dhammadipawa bhásíti. Kalyanigamnań.
Sujanappasádasańwegatthaya katé mahawansé “ Tathagatamhi gamaṇań nama," paṭṭhamó parichchhédo.
Mahasammutarájassa wansajćhi Mahámuni, kappassádimhi rájási Mahásammata námakó:
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 Mahawanso, entitled, "the visits of the successor of former Buddhos," composed equally for the delight and affliction of righteous men.
THE great divine sage, the descendant of the king MAHASAMMATO, at the commencement of this "kappo," was himself the said king named MAHASAMMATO.
Rojo, Wararojo, in like manner two Kalyános, (Kalyáno and Warakalyáno.) Uposatho, two Mandhátós, Charako, and Upacharáko, Chetiyo, also Muchalo, Mahamuchalo, Muchalindo, also Ságaro, and Sagaradévo, Bharato, Bhágíraso, Ruchi, Suruchi, Patapo, Mahapatápo; and in like manner two Panádos, Sudassano and Néru, likewise two of each name. These above-named kings were (in their several generations) his (Mahasammato's) sons and lineal descendants.
These twenty eight lords of the land, whose existence extended to an asankheya of years, reigned (in the capitals) Kusáwatti, Rájagaha, Mithila.
Thereafter (in different capitals reigned) one hundred, fifty six, sixty, eighty four thousand, then thirty six kings: subsequently thereto, thirty two, twenty eight, twenty two: subsequently thereto, eighteen, seventeen, fifteen, and fourteen; nine, seven, twelve, twenty five, again the same number (twenty five), two twelves, and nine. Makhádévo, the first
Chaturásíti sahassáni Makhadéwádikánicha; chaturásítí sahássaní Kalárajanakádayó,
of eighty four thousand; Kalárajanako, the first of eighty four thousand kings; and the sixteen sons and lineal descendants terminating with Okkáko: these were those (princes) who separately, in distinct successions, reigned each in their respective capital. Okkákamukho, the eldest son of Okkáko, became sovereign: Nipuro, Chandamo, Chandamukho, Sirisanchhayo, the great king Wessantaro, Jáli, Sibawahano, and Sihassaro, in like manner these were his (Okkákamukho's) sons and lineal descendants.
There were eighty two thousand sovereigns, the sons and lineal descendants of king Sihassaro, the last of these was Jayaséno. These were celebrated in the capital of Kapillawatthu, as Sakya kings.
The great king Sihahanu was the son of Jayaséno. The daughter of Jayaséno was named Yasódará. In the city of Dewadaho there was a Sakya ruler named Dewadaho. Unto him two children, Anjano, then Kachchána, were born. This Kachchána became the queen of king Sihahanu.
To the Sakya Anjano the aforesaid Yasódará became queen. To Anjano, two daughters were born-Máyá and Pajápati; and two sons of the Sakya race-Dandapáni and Suppabuddho.
To Sehahanu five sons and two daughters were born-Suddhódano, Dhotódano, Sukkódana, (Ghattitódano) and Amitódano; Amita and Pamita ;-those five, these two. To the Sakya Suppabuddho, Amita became queen. Subhaddakachchána and Dewadatta were her two offspring.
Máya and Pajapati both equally became the consorts of Suddhódano. OUR VANQUISHER was the son of the Maharaja Suddhódano and Maya. Thus the great divine sage was, in a direct line, descended from the Mahasammato race, the pinnacle of all royal dynasties. To this prince Siddhatto, a bodhisatthó, the aforesaid Subhaddakachchana became queen. Ráhulo was his son.