CHADASSAMO PARICHCHHEDO.

Déwananpiyatissó só rájá salilakilitań datwá nagarawásinań migawan kilituń agá.
Chattálisa sahasséhi naréhi pariwáritó dháwanto padasáyéwa agamá Missakań nagań.

Théré dassétu michchhantó déwó tasmiń mahídaré gumbań bhakkhayamánówa aṭṭhá gókaṇṇarúpawá.
Raja diswá" pamattań tań nayuttań wijjhituń" iti; jiyásaddamaká; dhawi gókanno pabbatantaran.
Rájánudháwi só dháwań théránań santikań gató, théré ditthé narindéna: sayań antaradháyi só.
Thero bahusu ditthésu atibháyissati iti, attánaméwa dassési; passitwa nań mahipati,
Bhitó atthasi. Tań théró: " éhi Tissáti,” abruwi. “ Tissáti” wachanénéwa rájá yakkóti chintayi?
Samana mayan, mahárája, Dhammarájassa sáwaká; taméwa anukampáya Jambúdípá idhágatá :"
Ichchaha théró; Tań sutwá, rájá wítabháyó ahu, saritwá sakhisandésań samaṇa iti nichchhitó.
Dhanusarancha nikkhippa upasańkamma tań ísin, sammódamánó théréna só nisídi tadantikė,
Tada tassa manussá té ágamma pariwárayuń; tadá sésécha dassési mahá théró sahágaté.

Té diswá abruwí rájá “kadá mé ágatá ?” iti: “mayá saddinti” théréna wutté; puchchhi idań puna.

CHAP. XIV.

The king Déwánanpiyatisso celebrating a "salila" festival for the amusement of the inhabitants of the capital, he himself departed for an elk hunt, taking with him a retinuc of forty thousand men; and in the course of the pursuit of his game on foot, he came to the Missa mountain.

A certain dévo of that mountain being desirous of exhibiting the théros, having assumed the form of an elk, stationed himself there (in that neighbourhood) grazing. The sovereign descrying him, and saying, "It is not fair to shoot him standing," sounded his bowstring: the elk fled to the mountain. The king gave chase to the fleeing animal. On reaching the spot where the priests were, the théro came in sight of the monarch; but he (the metamorphosed dévo) vanished.

The théro conceiving that he (the king) might be alarmed if many persons (of the mission) presented themselves, rendered himself alone visible. The sovereign on seeing him, was surprised. The théro said to him, "Come hither, Tisso." From his calling him simply "Tisso," the monarch thought he must be a yakkho. "We are the ministers and disciples of the lord of the true faith in compassion towards thee, Maharaja, we have repaired hither from Jambudipo." The thero having thus addressed him, and the king hearing the declaration, was relieved of his terrors; and recollecting the communication he had received from his ally (Dhammásóko), was convinced that they were the ministers of the faith. Laying aside his bow and arrow, and approaching this "irsi," and conversing graciously with the said théro, he (the king) seated himself near him. At that moment his retinue arriving, stood around them: at the same time the théro produced the other members of the mission. Seeing them, "When came these?" demanded the king. Being answered by the théro, "With me;" he made

“Santi disaká rańnė Jambúdípé yatí? iti; áha “kás áwapajjótó Jambudípó tahiń panu,"

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Té wijjá iddhip pattácha chétópariydyakówidá dibbasótácha arahantó bahu Buddhassa sáwaká." Pachchhi, “kénágatattháti ?“ “ Natháléna jalénapi naágamamháti ;” wuttó só wijáni nabhaságamuń. Wimansanto mahápańṇó paṛhan paṛhamapuchchi tań; putthó putthó wiyákási tań tań paṛhań mahipati. “Rukkhoyań, rájá kiń námo?” “Ambo náma uyań táru."” “Imań munchiya atthambo?" "Santi ambatarú bahú.” “Imancha ambań, téchambé munchiyatthi mahiruhá ?" Santi, bhanté, bahú rukkhá, anambá pana té tarú,” “Anné ambé anambécha munchiyatthi mahíruhá ?" Ayam bhadantambarukkhó ? “ Panditósi, narissara!" “Santi té nátayó, rájá?” “Santi, bhanté, bahujjaná.” “Santi ańṛátaká, rája ?“ “ Santi ańṇátiká bahu.” “Nátitócha aṛátécha munchiyańṛopi atthinu ?"" Ahaméwa, bhanté.” “Sádhu! twań panḍitósi, narissara ! Panditóti widitwána “ chúlahatthipadópamań" suttantań désayi théró mahipassa mahámati.

this inquiry: "In Jambudipo are there other priests like unto these?" The théro replied, "Jambudipo itself glitters with yellow robes, there the disciples of Buddho, who have fully acquired the three sacerdotal sanctifications, who are perfect masters of the knowledge which procures the "arabat " bliss, the saints who have the gift of prophecy and divination, are numerous. (The king) inquired by what means he had come. (Mahindo) replied, "I came not either by land or water." The inquirer learnt (thereby) that (the théro) had come through the air. This gifted personage, for the purpose of ascertaining the capacity of the gifted (sovereign), interrogated him. query after query, the monarch replied to him question after question.

O king! what is this tree called?

It is called the ambo tree.

Besides this one, is there any other ambo tree?

There are many ambo trees.

As he asked

Besides this ambo and those other ambos, are there any other trees on earth?

Lord! there are many trees, but they are not ambo trees.

Besides the other ambo trees and the trees that are not ambo, is there any other?

Gracious Lord! this ambo tree.

Ruler of men! thou art wise.

King! have you relations?

Lord! I have many.

King! are there any persons not thy relations?

There are many who are not my relations.

Besides thy relations and those who are not thy relations, is there, or is there not, any other (human being in existence ?)

Lord! there is myself.

Ruler of men "Sádhu!" thou art wise

The eminently wise théro, thus satisfied that he was capable of comprehending the same, propounded to the ruler of the land the " chúlahatthipadópaman" discourse

Désaná pariyósáné saddhíń téhi naréhi só chattálisa sahasséhi saraṇésu patiṭṭhahi.
Bhattabhihárań sayanéha ranno abhiharuń tadá; "nabhunjissantidánimé ;" iti jánampi bhúpati.
Puchchhitun yéwa yuttanti bhatténápuchchhi té. Isi “nabhunjáma idáníti," wutté kálancha puchchhi só.
Kálań wuttébruwi: “Ewan gachchháma nagarań” iti. “Tuwań gachchha, mahúrája; wasissáma mayań i'lha.”
"Ewań sató kumáróyań amhéhi sahagachchhatu?" "Ayańhi ágataphaló, rája, wińṇáta sáyanó,"

· Apekkhamánó pabbajjań, wasatambhákasantíké : idáni pabbájayissáma imań. Twań gachchha bhúmipa.”
“Pátó rathań pésayissań, tumhé tattha thitá, purań yatháti:" théré wanditwá: Bhańḍuń nétwékamantikań,
Puchchhi thér ádhikárań. Só rańṇo sabbumabhási. Só thérań ṇatwáti, tutṭhó; só “lábhá mé!” iti chíntayi.
Bhandussa grkibháwéna gató sańkó nar issaró aṇṇási narabháwań, “ só pabbájéma imań;" iti.
Théró tań gámasimáyań tasmińyéwa khané, aká Bhandukassa kumárassa pabbajjamupasampadań.
Tasminy éwa khané sócha arahuttań apúpuņi. Sumanań sámanérań tań théró ámantayi tató,

(of Buddho). At the conclusion of that discourse, together with his forty thousand followers he obtained the salvation of that faith.

At that instant, it being in the afternoon, they brought the king his repast. The monarch knowing that these personages did not take refreshment at that hour, considered that it was proper to inquire (before refreshments were offered): he (accordingly) inquired of these sanctified personages regarding their taking refection. On being answered, “We do not partake of refreshments at this hour;" the king inquired when that hour was. On being informed of it, he thus replied: "Let us, then, repair to the capital." "Do thou go, maharaja; we (said the théro) will tarry here." "In that case, allow this young prince (Bhandu) to accompany us." " Rája, this (prince) having attained the 'ágata' sanctification, and acquired a knowledge of the religion (of Buddho), is living in my fraternity, devoutly looking forward to the appointed time for his ordination: we are now about to ordain him. Lord of the land, do thou return (to the capital)." "In the morning (rejoined the king) I will send my carriage: repair ye (then) to the capital, seated in it.” Having, thereupon, reverentially taken his leave of the théros, and called aside Bhandu, he made inquiries regarding the théros principally (as well as other matters). He explained all things to the monarch. Having ascertained that the théro (was the son of his ally Dhammásókó) he became exceedingly rejoiced, and thus thought: "This is indeed a benefit (conferred) on me."

The monarch (when) he ascertained the lay condition of Bhandu, entertaining apprehensions that as long as he continued a layman he might be seduced from his purpose, said, "Let us initiate him into the priesthood (at once)."

At that very instant in that "gámasímáya" (ground duly consecrated with land limits) the théro performed the ceremony of ordination, and of elevation to the order of upasampadá, of prince Bhandu; and instantaneously he (Bhandu) attained the sanctification of "arahat."

Thereupon the théro addressed himself to the sámanéro Sumano: "It is the hour

“Dhammassawanakálań tań ghóséhíti” apuchchhi. Só sáwentó “kittakań thánań, bhanté, ghósémahań ? " iti. "Sakalan Tambapanṇiti ;" wutté théréna: iddhiyá sáwentó sahalań Lankań dhammakalamaghósayi, Rájá nágachatukkéso Sondipassé nisidiya, bhadantánań rawań sutwá, thirasantikapésayi. "Upaddawónu atthiti?" áha "natthi upaddawo; sótuń Sambuddhawachanań káló ghosúpito;" iti. Sámanéra rawań sutwá, bhummá, dewá aghósayuń : anukkaména só saddó Brahmalókań samáruhi. Téna ghoséna déwánań sannipáto mahá ahu : samachittasuttań désési théró tasmiń samágamé, Asankhiyanań diwánań dhammábhisamayó ahú; bahú nágasupaṇnácha saranésu patiṭṭhahuń. Yathédań Sáriputtassa suttań thérassa bhásató, tathá Mahindathérassa ahú déwasamágamó. Rájá pabháté páhési rathań: sárathi só gató“ áróhatha rathań, yáma nangarań?” iti tébrawi. “Nárógáma rathań,” “Gachchha.” “Gachchháma tawapachchkato;” iti watwána pésetwá sárathiń; sumanórathá Wehasamabbhuggantwá té nagarassa purattható pathamań thupaṭṭhánamhi otarińsu mahiddhiká. Théréhi pathamotinṇatháṇamhi katachétiyań ajjápi wuchchaté tina ewań “ pathamach étiyan."

of prayer: sound the call." He inquired, "Lord, in sounding the call, over what portion of the world should my voice be heard?" On being told by the théro "over the whole of Tambapanni (only);" calling out, by his supernatural power his shout (resounded) all over Lanká.

The king hearing the call of these pious persons while mounted on his state-clephant near Sondipassé (in the eastern quarter of the town), dispatched (a person) to the residence of the théro, inquiring, "whether some calamity had or had not befallen them?" He brought back word, "It is not any calamity, but the call announcing that it is the hour to attend to the words of the supreme Buddho." Hearing the call of the sámanéro, the terrestrial devos shouted in response, and the said (united) shouts ascended to the Brahma world. In consequence of that call, a great congregation of devos assembled. In that assembly the théro propounded the "samáchitta suttan," (or the discourse of Buddho "on concord in faith.") To an asankiya of devos, superior grades of blessings of the religion were obtained. Innumerable nágas and supannas attained the salvation of the faith. As on the occasion of the preaching of the théro Sáriputto, so on that of the thero Mahindo, there was a great congregation of devos.

In the morning the king sent his chariot. The charioteer, who repaired (to Mihintalle), said unto them (the théros), "Ascend the carriage that we may proceed to the town." "We will not," (replied the priests) "use the chariot; do thou return, we shall go hereafter." Having sent away the charioteer with this message, these truly pious personages, who were endowed with the power of working miracles, rising aloft into the air, alighted in the eastern quarter of the city, on the site where the first dágoba (Thúparámo) was built. From this event, to this day the spot on which the théros alighted is called the first chetiyo (dágoba).

Y

Ranna theragunań sutwá ranno antépuritthiyó théradassanamichchhińsu yasmá tasmá mahipati.
Antówa rajawatthussa rammań kárési maddhapań, sétéhi watthapupphéhi chháditań samalańkatań.
Uchcháséyya wiramanań sutattá thérasantiké kańkhí uchchhásané théró nisédéyya nukhóticha ;
Tadantaré sárathi só théré diswá tahiń thité chíwarań párupanté té atiwimhitamánasó,
Gantwá ranno niwédési: sutwá sabbań mahípati “nisajjańań nakarissanti píṭhakésúti,” nichchhito,
"Susádhubhummattharaṇań pańṇápétháti" bhásiya: gantwá patipathań théré sakkachchań abhiwádiya.
Mahámahindathérassa hattható pattamádiya, sakkárapújáwidhiná purań thérań pawésayi.
Diswá ásanapaṇṇatti némittá wiyákaruń iti; “gahitá pathawí méhi ; dípé hessanti issará,"
Narindó pújayantó té théré anté purannayi tattha té dussapíțhésú nisídińsu yatharahań.
Té yagu khajjabhojjéhi sayań rájá atappayi, niṭṭhité bhattakichchamhi, sayań upanisídiya,
Kanitthassó parajassa Mahánágassa jáyikań wasanti rájagehéwa pakkosápésich ánulań.
Agamma Anulá déwi, pancha itthisatéhi sá, théré wandiya pújétwá ékamantamupáwisi.

From whatever cause it might have been that the ladies of the king's palace, on having learnt from the monarch the piety of the théro, became desirous of being presented to the said théro; from the same motive the sovereign caused a splendid hall to be constructed within the precincts of the palace, canopied with white cloths, and decorated with flowers. Having learnt from the théro (at the sermon of the preceding day) that an exalted seat was forbidden, he entertained doubts as to whether the thero would or would not place himself on an elevated throne. In this interval of doubt, the charioteer (who was passing the spot where the first dágoba was subsequently built) observing the théros (whom he left at Mihintalle already) there, in the act of robing themselves, overwhelmed with astonishment (at this miracle), repairing to the king informed him thereof. The monarch having listened to all he had to say, came to the conclusion (as they would not ride in a chariot), " they will not seat themselves on chairs." And having given directions, "spread sumptuous carpets;" proceeding to meet the théros (in their progress), he bowed down to them with profound reverence. Receiving from the hands of the théro Maha-Mahindo his sacerdotal alms-dish, and (observing) the due forms of reverence and offerings, he introduced the théro into the city.

Fortune-tellers seeing the preparations of the seats, thus predicted: "The land will be usurped by these persons. They will become the lords of this island."

The sovereign making offerings to the théros, conducted them within the palace. There they seated themselves in due order, on chairs covered with cloths. The monarch himself served them with rice-broth, cakes, and dressed rice. At the conclusion of the repast, seating himself near them, he sent for Anulá the consort of his younger brother Mahanago, the sub-king, who was an inmate of the palace.

The said princess Anúlá proceeding thither, together with five hundred women, and having bowed down and made offerings to the théros, placed herself (respectfully) by the side of them.