Désaná pariyósáné saddhíń téhi naréhi só chattálisa sahasséhi saranésu patiṭṭhahi. Bhattabhihárań sayanéha ranno abhiharuń tadá; “nabhunjissantidánimé ;” iti jánampi bhúpati. Puchchhitun yéwa yuttanti bhatténápuchchhi té. Isi “nabhunjámu idáníti,“ wutté kálancha puchchhi só. Kálań wuttébruwi: “Ewan gachchháma nagarań” iti. “Tuwań gachchha, mahárája; wasissáma mayań idha,” "Ewań sató kumáróyań amhéhi sahagachchhatu ?" "Ayańhi ágataphaló, rája, wińṇáta sáýanó," “Apekkhamánó pabbajjań, wasatamáhákasantíké: idáni pabbájayissáma imań. Twań gachchha bhúmipa." "Pátó rathań pésayissań, tumhé tattha thitá, purań yatháti:" théré wanditwá: Bhańḍuń nétwékamantikań, Puchchhi thér ádhikárań. Só rańno sabbumabhási, Só thérań ṇutwáti, tutṭhó; só “lábhá mé!” iti chíntayi. Bhandussa gikibháwéna gató sańkó narissaró aṇnási narabháwań, “ só pabbájéma imań ;" iti. Théró tań gámasimáyań tasmińyéwa khané, aká Bhaṇḍukassa kumárassa pabbajjamupasampadań. Tasminy éwa khané sócha arahuttań apúpuni. 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 ghósékíti” apuchchhi. Só sáwentó “kittakań thánań, bhańté, ghósémahań ? “iti. "Sakalan Tambapaṇníti ;" wutté théréna: iddhiyá sáwentó sakalań Lańkań dhammakálamaghósayi. Rájá nágachatukkéso Sondipassé nisidiya, bhadantánań rawań sutwa, therasantikapésayi. "Upaddawónu atthiti?" dha "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 tasmin samágamé. Asańkhiyanań déwánań dhammábhisamayó ahú ; bahú nágasupaṇnácha saranésu patiṭṭhahuń. Yathédań Sáriputtassa suttań thérassa bhásató, tathá Mahindathérassa akú déwasamágamó. Rájá pabháté páhési rathań: sárathi sá gató “ áróhatha rathań, yáma nangarań? ̈ iti tébrawi. ‘Nárógáma rathań," "Gachchha.” “Gachchháma tawapachchhato;" iti watwána pésetwá sárathiń; sumanórathá Wehásamabbhuggantwá té nagarassa purattható pathaman thupaṭṭhanamhi otarińsu mahiddhiká. Théréhi pathamotinnathanamhi katachétiyań ajjápi wuchchaté tina ewań "paṭhamachitiyań.” 46 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-elephant 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 Brahmá 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 Rańṇa theragunań sutwá raṇņo antépuritthiyó théradassanamichchhińsu yasmá tasmá mahípati. 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 théro 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 Mahanágo, 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. “Pétawatthuń” “wimánancha” “sachchasaḥṛattaméwacha" désési théró tá itthí paṭhamań phalamajjhaguń. Bhiyo ditṭhamanusséhi sutwá théraguṇań bahuń, théradassanmichchhanná samá gantwána nágard, Rájaddwáré mahásaddań akaruń: tań mahipati sutwa puchchhiya, jánitwá áha tésań hitathiko: “Sabbésań idha sambádho: sálań mańgalahatthitó sádhétuń, tatha dakkhinti thérémé nágará" iti. Sódhétwá hatthisálan tań witánádíhi sajjukań alańkaritwá sayanấti pańṇápésuń yathárahań, Sathéro tattha gántwána maháthéró nisidiya, só "déwadútasuttań" tań kathési kathiko mahá. Tań sutwána pasídińsu nagará té samágatá, tésu pánasahassantu paṭhamań palamajjhagá. Lańkádipé só sattakappówa kappó Lańkádiṭṭháné dwésú thánésú théró dhammań bhásitwa dipabhásáya éwań saddhammótáran kárayi dípadípóti. Sujanappasádasańwégatthaya katé Mahdwańsé "Nagarappawésanó" nama, Chuddasamó parichchhédó. The théro preached to them the "pétawattha," the "wimána," and the "sachcha sannuta" discourses. These females attained the first stage of sanctification. The inhabitants of the town hearing of the pre-eminent piety of the théro from those who had seen him the day previous, and becoming impatient to see him, assembled and clamoured at the palace gate. Their sovereign hearing this commotion, inquired respecting it; and learning the cause thereof, desirous of gratifying them, thus addressed them: "For all of you (to assemble in) this place is insufficient; prepare the great stables of the stateelephants: there the inhabitants of the capital may see these théros." Having purified the elephant stables, and quickly ornamented the same with cloths and other decorations, they prepared seats in due order. Repairing thither with the other théros, this all eloquent chief théro seating himself there, propounded the "dévadúta" discourse (of Buddho). Hearing that discourse, the people of the capital, who had thus assembled, were overjoyed. Among them a thousand attained the first stage of sanctification. This théro, by having propounded the doctrines (of Buddhism) in the language of the land, at two of the places (rendered sacred by the presence of Buddho), insured for the inhabitants of Lanká (the attainment of the termination of transmigration) within a period of seven kappos (by their having arrived then at the first stage of salvation). Thus he became the luminary which shed the light of religion on this land. The fourteenth chapter in the Mahawanso, entitled, "the introduction into the capital," composed both to delight and to afflict righteous men. PANNARASAMO PARICHCHHEDO. "Hatthisdlápi sambádhá” iti tattha samágatá té Nandanawané rammé dakkinádwárató bahi, CHAP. XV. The people who had assembled there, impelled by the fervor of their devotion, declaring "the elephant stables also are too confined," erected pulpits for the théros in the royal pleasure garden Nandana, situated without the southern gate in a delightful forest, cool from its deep shade and soft green turf. The théro departing through one of the southern gates, took his seat there. Innumerable females of the first rank resorted thither, crowding the royal garden, and ranged themselves near the théro. The théro propounded to them the "bálapanditta" discourse (of Buddho). From among them a thousand women attained the first stage of sanctification. In this occupation in that pleasure garden the evening was closing; and the théros saying, "Let us return to the mountain" (Missa) departed. (The people) made this (departure) known to the king, and the monarch quickly overtook them. Approaching the théro, * he thus spoke: "It is late; the mountain also is distant; it will be expedient to tarry here, in this very Nandana pleasure garden." On his replying, "On account of its immediate proximity to the city it is not convenient;" (the king) rejoined, "The pleasure garden Mahámégo (formed by my father) is neither very distant nor very near; it is a delightful spot, well provided with shade and water; it is worthy, lord! of being the place of thy residence, vouchsafe to tarry there." There the théro tarried. On the spot ("niwatti ") where he tarried on the bank of the Kadambo river a dágoba was built, which (consequently) obtained the name of " Niwatti." The royal owner of the chariot himself conducted the thero out of the southern gate of the Nandana pleasure garden into the Mahámégo pleasure garden by its south western gate. There (on the western side of the spot where the bo tree was subsequently planted), furnishing a delightful royal palace with splendid beds, chairs, and other conveniences in the most complete manner, he said, "Do thou sojourn here in comfort." |