The rájá having had two brazen images or statues cast, placed them 'in the hall of the great bo-tree; and though remonstrated against, in his infatuated partiality for the théra Tissa of the Dakkhinâráma fraternity,—who systematically violated the sacerdotal rules, protected immoral characters, and was himself an impious person,-constructed the Jetavana vihára for him, within the consecrated limits of the garden called Jóti, belonging to the Mahávihára. He then applied to the priests (of the Mahávihára) to abandon their consecrated boundaries (in order that ground might be consecrated for the new temple). The priests rejecting the application, abandoned their (the Mahá) vihára. In order, however, to prevent the consecration attempted by the interlopers being rendered valid, some of the priests (of the Mahávihára establishment) still concealed themselves in different parts of the premises. Under these circumstances, the Mahávihára was again deserted by the priesthood for a period of nine months, during which the interloping priests, not unmindful of their object, perseveringly said, "Let us violate the consecration." Thereafter, when their endeavour to invalidate the consecration was discontinued, the priests of the Mahavihára, returning, re-established themselves there.

An accusation was brought against a certain théra named Tissa, of having illegally seized possession of this vihára; which is (one of the four) extreme sacerdotal crimes. The (charge) being well founded, he presented himself at an assemblage of priests (for the purpose of undergoing his trial). Accordingly, the chief ministers of justice, in comformity to the prescribed laws, although the rájá was averse thereto, righteously adjudged that he should be expelled from the priesthood.

This monarch built the Manihira vihára; and demolishing a déválaya (at each of those places) built three viháras: viz., the Gókaņņa, the Ekakávilla, and the Kalanda, at the brahmin village (of that name); as well as the Migagáma vihára and Gaúgásénapabbata. The rájá also constructed in the westward the Dhatusénapabbata, as well as a great vihára in the Kókaváta division; the Rúpáramma and the Cúlavițți. He constructed also two nunneries, called the southern and western nipassayas. At the temple of the yakkha Kálavéla he built a thúpa. Throughout the island he repaired numerous dilapidated edifices. He made offerings to a thousand priests of a thousand pieces; and to all theras, the recorders of disputation, robes annually. There is no defining the extent of his charity in food and beverage.

To extend cultivation, he formed sixteen tanks: the Manihira at Mahágáma, Jallúra, Khánú, Mahámani, Kókaváta, Móraka, Paraka, Kumbalaka, Váhata, Rattamálakaṇḍaka, Tissava, Velańgaviṭṭhi, Mahágallaka, Círavápi, Mahadáragalla, and Kálapásánavápi: these were the sixteen tanks. He formed also the great canal called Pabbata, which was fed from the river. He thus performed acts both of piety and impiety.

The conclusion of the Mahavansa.

1" on the eastern side."

2" a hypocrite, a dissembler, a companion of sinners, and a vulgar man," would be literal.

"A charge, involving excommunication, was brought against the priest who accepted the vihára (built by the king within the limits of the Mahavihára). The charge being well founded, it was duly investigated by a certain minister surnamed the Just, who caused him to be expelled and disrobed albeit against the wishes of the king."

*"in the Uttarâbhaya-sobbha division."

"To a thousand chief priests he made offerings suited to elders at a cost of a thousand pieces; and unto all of them he distributed robes annually.”

* many works."

Kojha

vanna 9.122

ADORATION to him, who is the deified, the sanctified, the omniscient, supreme BUDDHA !

Thus this monarch Maháséna, by his connection with ill-disposed persons, having performed, during the whole course of his existence, acts both of piety and impiety, his destiny (after his death) was according to his merits. From this example, a wise man should avoid intercourse with impious persons, as if he were guarding his life from the deadly venom of a serpent.

His son Siriméghavanna, who was like unto the rájá Mandháta, 'endowed with all prosperity, then became king. Assembling all the priests of the Mahávihára, who had been scattered abroad by the measures of Maháséna, under the persuasion of his impious advisers, and reverentially approaching, and bowing down to them, he thus benevolently inquired: "What are these disastrous acts committed by my father, misguided by Sanghamitta?" The priests thus replied to the monarch: "Thy sire endeavoured to violate the consecration (of the Mahávihára), which he failed in accomplishing, by priests remaining within the consecrated limits; here a hundred priests established themselves, subterraneously, in the womb of the earth. Those impious characters, the minister named Sóṇa, and Sanghamitta, misguiding the king, caused this profanation to be done by him. Pulling down the superb Lóhapásáda, consisting of seven stories, and having apartments of various descriptions, he removed (the materials) thence to the Abhayagiri. These sacrilegious characters sowed the site of these sacred edifices, on which the four Buddhas had vouchsafed to tarry, with the másaka seed. Ponder" (continued the priests addressing themselves to the rájá) "on the consequences of unworthy associations." On hearing this account of his parent's misconduct, appalled at the results of evil communications, he restored all that had been destroyed by his father there (in that capital).

In the first place, he rebuilt the Lóhapásáda, exhibiting in Síhala, the model of the superb palace of the rájá Mahápanáda. He rebuilt also the parivéņas which had been demolished, and restored to the servants of those religious establishments the lands they had held for their services. The residence (of the priests) which had been destroyed by his father and the illjudging minister, because they were separately built, he reconstructed in a row in restoring the vihára.

This ruler of men completed all that remained imperfect of the Jotivana vihára which had been founded by his father. Subsequently, this monarch having made himself fully acquainted with the particulars connected with the théra Mahinda, the son of the Muni of saints (Buddha) ; and the rájá glorying in the merits of him who had been the means of converting this island, thus meditated: "Most assuredly the thera has been a supreme (benefactor) of the land;" and causing a golden image of him to be made, and rendering it every honour, on the seventh day of the first quarter of the month of kattika, he removed it to the edifice called the Théramba at Ambatthala; and leaving (there the image of) the théra during the eighth day, then on the ninth day assembling a great concourse of people, like unto the heavenly host, composed of the royal retinue and of the inhabitants of the capital, leaving at home those alone requisite for guarding their own houses; and having, by despatching messengers throuhout Lanká, called together all the

1" in conferring."

Lit. "The viháras which had

2 "seven."

3" other houses." been but sparsely inhabited by reason of his misguided father having stopped the supplies, he caused to be densely occupied."

5 the work in."

7" lord."

6"left imperfect."

8"his stature."

9 Dele,

priests, 'and keeping up during the period of their detention there the mahádánan, he celebrated a festival by the collective aid of all these people, never surpassed before. He himself led the procession of this (inspired) teacher of the island, the illustrious son of the divine teacher (Buddha), in the same manner that the king of dévas (Sakka) 'preceded the divine teacher in his progress to the Dévalóka. He had the city and the road to the cétiya at Ambatthala decorated, in the same manner that the road from Vésáli to Sávatthi was ornamented (in the above-mentioned progress of Buddha); and in order that he might exhibit to the people the procession of this théra,-in the same manner that Asóka, the théra's futher, sending a mission to the Ahoganga mountain, had conducted the thera Moggaliputtatissa to (Pupphapura) distributing alms in the way to the afflicted, to vagrants, and mendicants, and celebrated for the accommodation of the priests the four sacerdotal requisites, this gifted (monarch) also, in the presence of this immense congregation of people, lifting up the golden image of the théra, descended from the rocky peak (of Ambatthala); he himself leading the procession surrounded by a number of priests, and dazzling like the golden mountain Méru, enveloped in the brilliant fleecy clouds of a bright season, in the midst of the Khiraságara ocean. Such as was the entrance of the supreme of the universe (Buddha) into Vésálinagara, to expound the ('Ruvan) sutta; this rájá made a similar exhibition to the people in the present instance.

This monarch, thus rendering every mark of reverence to the festival, approached in the evening the Sotthiyakara vihára, which had been built by himself near the eastern gate. He there detained for three days the image of the son of the vanquisher. Having then ordered the city to be decorated, on the twelfth day, in the same manner that in aforetime the divine teacher entered the city of Rajagaha, bringing this image out of the Sotthiyakara vihára, he conveyed it in a solemn procession through the city, which was like unto a great ocean, to the Mahávihára; and kept it for three months in the precincts of the bo-tree. With the same ceremonials (the multitude) conducted it to the city, and there, near the royal residence, in the south-east direction, he built an edifice for that image. This fearless and profoundly wise monarch, having caused images to be made of Iṭṭhiya and the other (théras who had accompanied Mahinda), placed them also there. He1 made provision for the maintenance of this establishment, and commanded that a splendid festival should be celebrated annually in a manner similar to the present one. 13 The rájá, as he had

throughout Lanká, and relieved the prisoners from the jails of the city, he gave a great almsgiving to all the people, and celebrated a festival with a pomp of power that was never surpassed before."

Insert" to meet (the image)."

4.64 visit."

3" proceeded to meet."
s Dele.

* "like unto the thera's father, Asóka, in welcoming there the théra Moggaliputta, the king distributed."

* "provided."

8" milky."

9"Ratana."

19 "like unto the city of Rájagaha on the occasion of the Master's first entry thereto."

12 Insert "placed guards over it, and."

11 .. "he." 13" And the kings of his house do up to this day maintain that festival in obedience to his command, without omitting aught of the ceremonial. He ordained that the image (of Mahinda) should be taken from the city into the Mahavihára on the Pavárana day (the conclusion of the Vassa), and offerings made thereto on the 13th day of the moon every year. And he built stone cornices and beautiful walls also at the Abhaya and Tissa-Vasabha viháras as well as at the bodhi tree."

91-87

X*

66

made this provision for the perpetuation of the festival, even unto this day it is kept up without omission. He instituted a festival to be held at the pavárana" (conclusion) of “vassa” annually, on which occasion (these images) were carried from the city to the Mahávihára. He built a protecting wall round the vihára called Abhayatissa, and added a stone cornice to the flight of steps at the bo-tree.

In the ninth year of his reign, a certain brahman princess brought the Dáṭhádhátu, or tooth-relic† of Buddha, hither from Kálinga, under the circumstances set forth in the Dáṭhádhátuvapsa.‡ The monarch receiving charge of it himself, and rendering thereto, in the most reverential manner, the highest honours, deposited it in a casket of great purity made of “phalika” stone, and lodged it in the edifice called the Dhammacakka, built by Dévánampiya Tissa.'

In the first place, the rájá, expending a lac, in the height of his felicity, celebrated a Dáṭhádhátu festival, and then he ordained that 3a similar festival should be annually celebrated, transferring the relic in procession to the Abhayagiri vihára.

This monarch constructed eighteen viháras; and formed, out of compassion for living creatures, tanks also, which should perpetually contain water; and having celebrated a festival at the bo-tree, and performed other equally eminent acts of piety, in the twenty-eighth year of his reign fulfilled the destiny prescribed by his deserts.

His younger brother, prince Jeṭṭhatissa, then raised the chatta in Lapká. He was a skilful carver. This monarch having executed several arduous undertakings in painting and carving, himself taught the art to many of his subjects. Pursuant to the direction of his father, he sculptured a statue of Buddha, in a manner so exquisite that it might be inferred that he was inspired for the task. For that statue, having also made a beautiful altar and a gilt edifice, he surmounted it with a chutta, and inlaid it with ivory in various ways; and having administered the government of Lanká for nine years, and performed many acts of piety, he also fulfilled the destiny due to him.

His son Buddhadása then became king: he was a mine of virtue and an ocean of riches. By the perfection of his policy he rendered this (capital) to the inhabitants of this land, like unto the heavenly A'lakamandá, the city of Vessavana. Endowed with wisdom, piety, and virtue, and imbued with boundless benevolence; and thereby attaining the ten virtues of royalty, and escaping from the four "agati," he administered justice, and protected the people by the four means that that protection ought to be extended. This

*The period Mahánáma flourished. This festival is not observed now. †The relic now deposited in the Máligáva temple at Kandy; and at present in my official custody.

This work is extant, to which two sections have been subsequently added, bringing the history of the tooth-relic down to the middle of the last century.— [Notes by Mr. Turnour.]

Add "in the royal park.

Dáthádhátu-ghara."

Thenceforward that house received the name of 2"nine lacs."

3" it should be taken every year to the Abhayagiri vihára and a similar festival celebrated in honour thereof."

4 Add "who, under his directions, did likewise."

566

He sculptured a beautiful likeness of the Bodhisatta, so perfect that it seemed as if it had been executed by supernatural power; and also a throne, a parasol, and a state-room with some beautiful works in ivory made therefor."

"By every means in his power he ensured the happiness of the inhabitants of the island, and took as great care of the city as Vessavana, the god of wealth, took of his city, A'lakamandá."

monarch exemplified to the people, in his own person, the conduct of the Bodhisattas; and he entertained for mankind at large the compassion that a parent feels for his children. The indigent he rendered happy by distribution of riches among them'; and he protected the rich in their property and life. This wise (ruler) patronised the virtuous, discountenanced the wicked, and comforted the diseased by providing medical relief.

On a certain day, the râjá, while proceeding along the high road, mounted on his elephant to bathe at the Tissa tank, saw in the neighbourhood of the Puttabhága vihára a 'mahánága, on a white ant's hill, stretched out straight as a pole, and extended on his back, suffering from some internal complaint. Thereupon, on perceiving this, the monarch thought, "Surely this nága is suffering from some disease;" and descending from his state elephant, and approaching the distressed mahánága, thus addressed him: "Mahánága, it is only on the road that I became aware of thy case. Thou art unquestionably highly gifted; but as thou art also addicted to fits of rage, on sudden impulses, on that account it is impossible for me to approach thee and treat thy complaint. Yet without approaching thee, I can effect nothing. What is to be done ?" On being thus addressed, the hooded monarch (cobra de capello) thoroughly pacified, inserting his head alone into a hole in the anthill, extended himself. Then approaching him, and drawing his instrument from its case, he opened the naga's stomach; and extracting the diseased part, and applying an efficacious remedy, he instantly cured the snake. (The rájá) then thus meditated: "My administration must be most excellent; even the animal creation recognises that I am a most compassionating person." The snake finding himself cured, presented a superlatively valuable gem of his, as an offering to the king, and the rájá set that gem in the eye of the stone image (of Buddha) in the Abhayagiri vihára.

A certain priest, who had constantly subsisted as a mendicant, in the course of his alms pilgrimage through the village Thusavaṭṭika, received some boiled rice which had become dry. Procuring also milk which had already engendered worms, he ate his meal. Innumerable worms being produced thereby, they gnawed his entrails. Thereupon repairing to the rájá he stated his complaint to him. The king inquired of him, "What are thy symptoms; and where didst thou take food?" He replied, "I took my meal at the village Thusavaṭṭika, mixed with milk." The rájá observed, "There must have been worms in the milk." On the same day a horse was brought, afflicted with a complaint, which required his blood vessels to be opened. The rájá performed that operation, and taking blood from him administered it to the priest. After waiting awhile he observed, "That was horse's blood." On hearing this, the priest threw it up. The worms were got rid of with the blood, and he recovered. The rájá then thus addressed the delighted priest :9 "By one puncture of my own surgical instrument, both the priest afflicted with worms and the horse have been cured; surely this medical science is a wonderful one!"

A certain person, while drinking some water, swallowed the spawn of a

2" lying on his back (as if) to expose his ailment, which was a tum our on the belly. The great and good king concluded that the nága was suffering from some disease," &c. This verse (65) contains a play on the word mahánága, which is applied to the elephant, the king, and the cobra. Anágará mahánága, here means a harmless and excellent person, and are epithets applied to the king,

"I know the reason of thy coming."

"touch."

• Dele.

* Dele.

3.6 touching."

7 "then knew that."

"Add" in the impulse of his joy."