Alańkaténa maggéna bahudhálańkatań purań ánayitwána nagaré cháretwá rájawithiyé ;
Maháwihárań ánetwá éttha paṛhambamálaké, kutágárań thapapetwá sattáhań só mahipati,
Tórandddhajapupphéhi gandhapupphaghatéhicha wihárancha samantácha maṇḍitań yojanattayań,
Ahú rájánubháwéna dípantu sakalańpana ánubháwéna déwánań tathéwálańkatań ahu,
Nánápujan kárayitwá sattáhań só mahipati puratthima disábhágé théránambattha málaké,
Káretwá gandhachitakań maháthúpapadakkhiṇań karontó tattha nétwána kuṭágárań manóramań,
Chitakamhi thapápetwá sakkárań antimań aká, Chétiyań chétthakárési gáhapetwána dhátuyó.
Upaddhadhátuń gáhetwá Chétiyé pabbatépicha sabbésucha wihárésu thúpé kárési khattiyó,
Isinó déhanikkhépań katatṭhánamhi tassa tań, wuchchaté bahumánéna “Isibhúmangaṇań" iti.
Tatóppabhuti ariyánań samantá yójanantayé, sarírań áharitwána tamhi désamhi dayihati.
Sanghamitt á maháthéré, mahábhińṛá, mahámati, katwána sásanakichcháni tathá lókahitań bahuń,
Ekúna satthi wassá sá, Uttiyasséwa rájinó wassamhi nawumé, khémé Hatthálhaka upassayé,

directions, he celebrated a festival of offerings, which was (in due form) kept up by that great assemblage of the nation. Having brought (the corpse) through the decorated high way to the highly ornamented capital; and marching in procession through the principal streets of the city, having conveyed the coffin to the Maháwiháro, this sovereign deposited it on the spot, which received the name of " Ambamálakó."

By the commands of the king, the wiháro and the space for three yójanas round it were ornamented with triumphal arches, banners, and flowers, (and perfumed) with vases of fragrant flowers. By the interposition of the dévos, the whole island was similarly decorated. For seven days this monarch kept up a festival of offerings. On the eastern side, at the Ambamálakó of the théros, having formed a funeral pile of odoriferous drugs, and marched in procession round the great Thúpo; and the splendid coffin having been brought there, and placed on the funeral pile, he completed the performance of the last ceremony (by applying the torch to that pile). Collecting the relics of the théro on that spot, the king built a dágoba there.

The monarch, taking the half of those relics, at the Chétiyo mountain, and at all the wiháros, built dágobas. The spot at which the corpse of this sanctified personage was consumed, being held in great veneration, obtained the name of "Isibhúmanganan."From that time, the corpse of every" rahat " priest (who died) within a distance of three yójanas, being brought to that spot, is there consumed.

The chief théri Sanghamittá, who had attained the perfection of doctrinal knowledge, and was gifted with infinite wisdom, having fulfilled every object of her sacred mission, and performed manifold acts for the spiritual welfare of the land, while sojourning in the Hatthalhaka establishment; in the sixty ninth year of her ordination, and in the ninth year of the reign of king Uttiyó, achieved "parinibbanan.”

K k

Wasunti, parinibbayi. Rájá tassápi kárayi thérassawiya sattáhań pújásakkáramuttamań.
Sabbá alankatá Lanká thérassawiya ásicha. Kútágáragatań théridéhań sattadinachchayé,
Nikkhamitwána nagará, Thúpárámapurattható, Chittasálasamipamhi mahábódhi padassayé,
Thériya wuttaṭhánamhi, aggikichchamakárayi: thúpancha tattha kárési Uttiyó só mahipatí,
Panchápi té maháthérá thérájtthádayópicha, tathánéka sáhassáni bhikkhu khiņásawápicha;
Sanghamittappab hútayó táwanchádasathériyó khíṇasawá bhikkhuniyó sahassáni bahúnicha,
Bahussutá, mahápańṇá, winayádiṭṭhitágamań, jótayitwána káléna páyátá nichchatáwasań.
Dasawassáni só rájá rajjańkárési Uttiyó. Ewań anichchatá ésá sabbalókawinásiní.

Tań, tań atisáhasań atibalań nãwáriyań, yó naró jánantópi, anichchatań; bhawagaté nibbindaténéwacha nibbinṇó wiratiń ratiń, nakurutépápéhi, puńṇéhicha. Tassétań sá atimóhajálabalatá jánampi, sammuyhatiti. Sujanappasádasańwégattháya katé Maháwańsé “ Théraparinibb ánań” nama wísatimó parichchhédo.

For her, in the same manner as for the théro, the monarch caused offerings and funeral obsequies to be kept up with the utmost pomp, for seven days. As in the case of the théro, the whole of Lanká was decorated (in veneration of this event).

At the termination of the seventh day, removing the corpse of the théri, which had been previously deposited in the funeral hall, out of the city, to the westward of the Thúparámó dágoba, to the vicinity of the bo-tree near the Chétiyo hall; on the spot designated by the théri herself, (the king) performed the funeral obsequies of consuming the body with fire. This monarch Uttiyó erected a thúpo there also.

The five principal théros (who had accompanied Mahindo from Jambúdípo), as well as those, of whom Arittho was the principal; and in like manner the thousands of sanctified priests (also natives of Lanká); and inclusive of Sanghamittá, the twelve théris (who came from Jambúdípo); and the many thousands of pious priestesses (natives of Lanka); all these profoundly learned, and infinitely wise personages, having spread abroad the light of the "winaya" and other branches of the faith, in due course of nature, (at subsequent periods) submitted to the lot of mortality.

This monarch Uttiyó reigned ten years. Thus this mortality subjects all mankind to death,

If mortal man would but comprehend the relentless, the all powerful, irresistible principle of mortality; relinquishing (the hopeless pursuit of) "sansára " (eternity), he would, thus severed therefrom, neither adhere to a sinful course of life, nor abstain from leading a pious one. This (principle of mortality aforesaid) on finding his (man's) having attained this (state of sanctity) self paralyzed, its power (over him) will become utterly extinguished.

The twentieth chapter in the Mahawansó entitled "the attainment of parinibbánan by the théros" composed equally for the delight and affliction of righteous men.

EKAWISATIMO PARICHCHHEdo.

Uttiyassa kaniṭṭhótu Mahásíwó tadachchayé, dasawassáni kárési rajjań sujanaséwakó.
Bhaddasálamhi só théré pasíditwá manóramań kárési purimáyańtu wihárań nagarańgaṇań.
Mahasiwakaniṭṭhótu Súratisso tadachchayé, dasawassání kárési rajjań púnnésu sádaró.
Anappakan punṇarásiń sanchayantó manóramé wiháré bahúké tháné kárapési mahipati.
Purimáya Hatthikkhandhancha, Gónnagirikaméwacha,

Wanguttaré pabbatamhi, Páchínapabbatawhayań, Rahérakasmiń pabbatamhi tathá Kólambakálakań.
Ariṭṭhapádé Lańkań; purimáya Achchhagallakań, Girinélapatákaṇḍań nagarań uttaráyatu.
Panchasatánéwamádi wiháré puthawípati gańgáya órapárańhi Lańkáípé tahiń tahiń.
Puré rajjancha rajjécha saṭṭhiwassánusádhukań kárési rammé dhamména ratanattaya gárawó.
Suwannapinḍatissóti námań rájá puré ahu, Súratissótu námantu tassáhu rajjapattiyá,
Assanáwikaputtá dwé damilá Séna-Guttiká Súratissamahípálań tań gahetwá mahabbalá ;
Duwé wisati wassáni rajjań dhamména kárayuń. Té gahetwá Asélótu Muṭasiwassa attrajó,

CHAP. XXI.

On his demise, Mahásíwo, the patron of righteous men, the younger brother of Uttiyó, reigned ten years. This monarch, complying with (the directions of) the thero Bhaddasálho, constructed a wiháro in the eastern quarter of the city, which was itself beauteous as Anganá (the goddess of beauty).

On his demise, Súratisso, the delighter in acts of piety, the younger brother of Mahásíwo, reigned ten years. This monarch, laying up for himself an inestimable store of rewards, built superb wiháros at many places, (viz.) to the eastward of the capital (near Dwáramandalo), the Hatthikkhandho; and in the same direction, the Gonnagiri wiháro: (also wiháros) at the Wanguttaro mountain; at the mountain called Páchíno; and at the Rahérako mountain ---in like manner at Kólambo, the Kálokó wiháro, and at the foot of the Arittho mountain, the Lanká wiharo. (Still further) to the eastward of Anuradhapura, near Rahagallako (different however from the wiharo of the same name built by Déwánanpíyatisso) the Achaggalako wiháro; to the north of the city, the Girinélapatákando wiháro. This ruler of the land, a sincere worshipper of the "ratanattaya" during a period of sixty years, both before and after his accession, built in great perfection, and without committing any oppression, these, together with others, five hundred delightful wiháros, in various parts of the island, both on this and on the other side of the river (Mahawilliganga).

This king was formerly called Suwannapindatisso.

From the time of his accession

to the sovereignty, he acquired the appellation of Súratisso.

Two damilo (malabár) youths, powerful in their cavalry and navy, named Séno and Guttiko, putting to death this protector of the land, righteously reigned for twenty two years. At the termination of that period, Asélo son of Mutasiwo, and the ninth of the (ten)

*The names of nine of these brothers are given in the commentary: Abhayo, Dewananpiyatisso, Uttiyo, Mahaseno, Mahanago, Mattabhayo, Suratisso, Kiranamako and Aselo; omitting Uddhanchulabhayo, who is mentioned in the first chapter.

Sódariyanań bhátúnań nawamó bhátukó tato Anuradhapuré rájjań dasawassáni kárayi.
Chólarattha idhágamma rajjatthań Ujujátikó Eláro náma damilá gahetwásélabhúpatin,
Wassání chattárísancha chattáríńcha akárayi rajjawóhárasamayé majjhatto mittasattusu.
Sayanassa sirópassé ghantań sudighayóttaká lambápési wir áwétuń ichchhantõhi winichchhayań.
Ekó puttócha dhitácha ahésuń tassarájinó: rathéna Tissawapiń só gachchhantó bhúmípálajo,
Tarunań wachchhakań maggé nipannań sahadhénukań hiwań akkammachakkéna asańchichcha aghátayi.
Gantwána dhénu ghaṇṭań tań ghaṭṭeti, ghaṭitaya, sá. Rájá ténéwa chakkéna sísań puttassa chhédayi.
Dijapótań talarukkhé ékó sappo abhakkhayi: tań pótamátá sakuni gantwa ghanțamaghaṭṭayi.
Anápetwána tań rájá kuchchhiń tassa widátiya, pótań tań níharápetwá tálé sappań samappayi.
Ratanaggassa ratanattań tassacha guṇasaratań ajánantópi só rájá chárittamanupalayań.
Chétiyapabbatan gantwá bhikkhusańghań pawáriyá ágachchhantó rathagató rathassa yugakóṭiyd,
Akási jinathúpassa ékadésassa bhanjanań. Amachchá “déwa thúpó nó tayá bhinnóti ?” áhu tań.
Asanchichchakatépésó rájá oruyiha sandaná “chakkéna mama sisampi chhindatháti,” pathé sayi,

brothers (born of the same mother) putting them (the usurpers) to death, reigned at Anuradhapura for ten years.

A damilo named Eláro, of the illustrious "Uju" tribe, invading this island from the Chóla country, for the purpose of usurping the sovereignty, and putting to death the reigning king Asélo, ruled the kingdom for forty four years,-administering justice with impartiality to friends and to foes.

At the head of his bed, a bell, with a long rope, was suspended, in order that it might be rung by those who sought redress. The said monarch had a son and a daughter. This royal prince, on an excursion to the Tisso tank in his chariot, unintentionally killed a full grown calf, which was on the road with its dam, by the wheel of the carriage passing over its neck. The cow repairing to the said bell (rope), threw herself against it. The consequence of that peal of the bell was, that the king struck off the head of his son with that very wheel. A serpent devoured a young crow on a palmyra tree. The mother of the young bird, repairing to the bell (rope) flew against it. The king causing the said (serpent) to be brought, had its entrails opened; and extracting the young bird therefrom, hung the serpent up on the palmyra tree.

Although this king was ignorant of the "ratanattaya" as well as of its inestimable importance and immutable virtues, protecting the institutions (of the land), he repaired to the Chétiyo mountain; and offered his protection to the priesthood. On his way back in his chariot, a corner of a buddhistical edifice was fractured by the yoke bar of his carriage. The ministers (in attendance) thus reproached him :-"Lord! is our thúpo to be demolished by thee?" Although the act was unintentional, this monarch, descending from his carriage, and prostrating himself in the street, replied, "do ye strike off my head with the wheel of my carriage." "Maharája," (responded the suite) "our divine teacher delights not in torture: seek forgiveness by repairing the thúpo." For the purpose of replacing the fifteen stones which had been displaced, he bestowed fifteen thousand kahapanas.

“Parahińsań, mahárája, Satthá nó néwa ichchhati; thúpań pákatikań katwá khamápéhíti ;“ ahú tań. Té thapétun panchadasa pásáné patité tahiń káhápanasahassáni adá pancha daséwa só. Eká mahalliká wihi sósétuń átapekhipi, Déwo akálé wassitwá, tassá wihiń atémayi. Wihin gahetwá gantwá sá ghanṭań tań sámaghaṭṭayi. Akálawassań sutwá, tań wissajjétwá tamitthikań; "Rájá dhammańhi wattentó kálé wassań labhé," iti; tassá winichchasattháya upaw ásan nipajji só. Baliggáhi déwaputtó rannó téjéna ótthato, gantwá chátummahárájásantikań tań niwédayi. Té tamaddya, gantwána Sakkassa pațiwedayuń. Sak? ó pajjunṇamáhuya káléwassań upddisi. Baliggahi déwaputtó rájinó tań niwédayi. Tadappabhúti tańrajjé diwádéwó nawassatha. Rattindiwónu sattáhań wassi yámamhimajjhimé punṇaná hésuń sabbattha khuddaká wáṭakánipi. Agatigamanadósá muttamatt na ésó ananuhatakudiṭṭhipidisi pápuniddhi agatigamanadosań suddhadiṭṭhisamánokathamidabhimanussó buddhímánó jahéyyati.

Sujanappasádasańwégatthaya katé Mahdwańsé "pancharájakó” náma ékawisatimó parichchhédó.

A certain old woman had laid out some paddy to dry. The déwo (who presides over elements) causing an unseasonable shower to fall, wetted her paddy. Taking the paddy with her, she went and rang the bell. Satisfying himself that the shower was unseasonable, sending the old woman away and saying to himself: "While a king rules righteously the rain ought to fall at seasonable periods;" in order that he might be inspired with the means of giving judgment in the case, he consigned himself to the penance of abstinence. By the supernatural merits of the king, the tutelar déwo who accepted of his báli offerings, moved with compassion, repairing to the four kings of déwos (of the Chatumahárája world) imparted this circumstance to them. They, taking him along with them, submitted the case to Sakko. Sakko (the supreme déwo) sending for the spirit who presides over the elements, enjoined the fall of showers at seasonable hours only.

The tutelar déwo of the king imparted this (behest) to the monarch. From that period, during his reign, no shower fell in the day time; it only rained, at the termination of every week, in the middle of the night, and the ponds and wells were every where filled.

Thus, even he who was a heretic, doomed by his creed to perdition, solely from having thoroughly eschewed the sins of an "agati" course of life (of impiety and injustice), attained this exalted extent of supernatural power. Under these circumstances, how much more should the true believer and wise man (exert himself to) eschew the vices of an impious and iniquitous life.

The twenty first chapter in the Mahawanso entitled "the five kings" composed equally for the delight and affliction of righteous men.