true faith in compassion towards thee, Mahárájá, we have repaired hither from Jambudípa." The théra 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 (Dhammâsóka), was convinced that they were the ministers of the faith. Laying aside his bow and arrow, and approaching this "lisi," and conversing graciously with the said théra, he (the king) seated himself near him. At that moment, his retinue arriving stood around them at the same time the théra produced the other members of the mission. Seeing them, "When came these?" demanded the king. Being answered by the théra, "With me"; he made this inquiry: "In Jambudípa are there other priests like unto these?" The théra replied, “Jambudípa itself glitters with yellow robes: there the disciples of Buddha, who have fully acquired the three sacerdotal sanctifications, who are perfect masters of the knowledge which procures the "arhat " bliss, the saints who have the gift of prophecy and divination, are numerous. (The king) inquired by what means he had come. (Mahinda) replied, 3" I came not either by land or water.” The inquirer learnt (thereby) that *(the théra) had come through the air. This gifted personage, for the purpose of ascertaining the capacity of the gifted (sovereign), interrogated him. As he asked query after query, the monarch replied to him question after question.

O king! what is this tree called?

It is called the amba tree.

Besides this one, is there any other amba tree?

There are many amba trees.

Besides this amba and those other ambas, are there any other trees on earth? Lord! there are many trees, but they are not amba trees.

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

Gracious Lord! this amba 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 not are 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 théra, thus satisfied that he was capable of comprehending the same, propounded to the ruler of the land the "cúlahatthipadópama" discourse (of Buddha). 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.

1 a saint or sage, Rishi.

2 These renderings of the terms used in Buddhist terminology do not exactly convey their meaning and application. For an explanation of these terms the Buddhist student had better refer to Childers' Dictionary under the words Terijji, Iddhi, Cetopariya-ñána, Abhiññá.

"Do

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." thou go, mahárájá; we (said the théra) will tarry here." "In that case, allow this young prince (Bhandu) to accompany us." "Rájá, this (prince) having attained the sanctification, and acquired a knowledge of the religion (of Buddha), 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 théras, and called aside Bhandu, he made inquiries regarding the théras principally (as well as other matters). He explained all things to the monarch. Having ascertained that the théra (was the son of his ally Dhammâsóka) he became exceedingly rejoiced, and thus thought: "This is indeed a benefit (conferred) on me."

'The monarch (when) he ascertained the lay condition of Bhaṇḍu, 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 " gámasímá" (ground duly consecrated with land limits) the théra performed the ceremony of 3 ordination, and of elevation to the order of upasampadá, of prince Bhaṇḍu; and instantaneously he (Bhandu) attained the sanctification of "arhat."

Thereupon the théra addressed himself to the sámanéra Sumaņa: 4" It is the hour 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 théra "over the whole of Tambapanņi (only)"; calling out, by his supernatural power, his shout (resounded) all over Layká. The king 'hearing the call of these pious persons while mounted on his stateelephant near Sondipasse( in the eastern quarter of the town ), dispatched a (person) to the residence of the théra, 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 Buddha." Hearing the call of the sámanéra, the terrestrial devas shouted in response, and the said (united) shouts ascended to the Brahms world. In consequence of that call, a great congregation of dévas assembled. In that assembly the théra propounded the "samacítta sutta," (or the discourse of Buddha "on concord in faith"). 10To an asankhya of devas,

1 "The monarch knew the lay condition of Bhandu, his doubts having been removed by reason of the householder's garb that Bhandu wore. The théra, therefore, proposed to robe him at once (lest he be dissuaded from his purpose by the king)."

2" (village boundary)."

3" initiation."

"Sound the call for hearing the preaching of the Law."

5 Insert" I make."

"Dele.

7" who was taking his repast seated in the Nága-catukka (Hall) hard by the stone spout (Sonḍi), hearing the call, sent an officer to inquire whether any evil had befallen them."

10. An asankhya of dévas obtained a perfect knowledge of the Law."

superior grades of blessing of the religion were obtained. Innumerable nágas and supanņas 'attained the salvation of the faith. As on the occasion of the preaching of the théra Sáriputta, so on that of the théra Mahinda, there was a great congregation of dévas.

In the morning the king sent his chariot. The charioteer, who repaired (to Mihintalé), said unto them (the théras), "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 (Thúpâráina) was built. From this event, to this day the spot on which the théras alighted is called the first cetiya (dágoba).

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 théra, became desirous of being presented to the said théra; 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 théra (at the sermon of the preceding day) that an exalted seat was forbidden, he entertained doubts as to whether the théra 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 théras (whom he left at Mihintalé 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 théras (in their progress), he bowed down to them with profound reverence. Receiving from the hands of the théra Mahá-Mahinda his sacerdotal alms-dish, and (observing) the due forms of reverence and offerings, he introduced the théra into the city.

5

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 théras, 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 Mahánága, the sub-king, who was an inmate of the palace.

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

The théra preached to them the "pétavatthu," the "vimána," and the "saccasaññutta" discourses. These females attained the first stage of sanctification.

The inhabitants of the town hearing of the pre-eminent piety of the théra from those who had seen him the day previous, and becoming impatient to

"were grounded in the faith." So should the term saranesu patiṭṭhahi be rendered everywhere, although I have not thought it necessary to notice this before." 2(Pathama cétiya.') 4 "80"

"Inasmuch as."

"They have taken possession of the land. 8 Insert "(from)."

5" Foretellers."
7" seats."

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 théras." 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 théras, this all-eloquent chief théra seating himself there, 'propounded the "dévadúta" discourse (of Buddha). 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 thera, by having propounded the doctrines (of Buddhism) in the language of the land, at two of the places (rendered sacred by the presence of Buddha), insured for the inhabitants of Lanká (the attainment of the termination of transmigration) within a period of seven kappas (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 Mahávansa, entitled "The Introduction into the Capital," composed both to delight and to afflict righteous men.

CHAPTER XV.

THE people who had assembled there, impelled by the fervour of their devotion, declaring "the elephant stables also are too confined," erected pulpits for the théras 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 théra, 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 théra. The théra 3propounded to them the "bálapaṇḍita" discourse (of Buddha). 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 théras saying, "Let us return to the mountain" (Missaka) departed. (The people) made this departure) known to the king, and the monarch quickly overtook them. Approaching the théra, 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 Mahámégha (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 théra tarried. On the spot (nivatti) where he tarried on the bank of the Kadamba river a dágoba was built, which (consequently) obtained the name of "Nivatti." The royal owner of the chariot himself conducted the théra

166
"expounded."

"Thus this incomparable théra, who was like unto the Teacher himself in the advancement of Lapká, having preached the Law at two places in the language of the island, diffused the good law (among its inhabitants) like unto a light of the land."

3" expounded."

Dele (nivatti).

Add," cétiya ('the cétiya of sojourn ')."

out of the southern gate of the Nandana pleasure garden into the Mahámégha 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."

The monarch having respectfully taken his leave of the théras, attended by his officers of state, returned to the town. These théras remained that night there.

At the first dawn of day, this reigning monarch, taking flowers with him, visited the théras : bowing down reverentially to them, and making offerings of those flowers, he inquired after their welfare. On asking, " Is the pleasure garden a convenient place of residence?" this sanctified théra thus replied to the inquirer of his welfare: Mahárája, the pleasure garden is convenient."3 He then asked, "Lord! is a garden an offering meet for acceptance unto the priesthood?" He who was perfect master in the knowledge of acceptable and unacceptable things, having thus replied, "It is acceptable,"-proceeded to explain how the Véluvana pleasure garden had been accepted (by Buddha himself from king Bimbisára). Hearing this, the king became exceedingly delighted, and the populace also were equally rejoiced.

The princess Anulá, who had come attended by five hundred females for the purpose of doing reverence to the théra, attained the second stage of sanctification.

The said princess Anulá, with her five hundred females, thus addressed the monarch: "Liege, permit us to enter the order of priesthood." The sovereign said to the théra, "Vouchsafe to ordain these females." The théra replied to the monarch, "Mahárájá, it is not allowable to us to ordain females. In the city of Páțaliputta there is a priestess. She is my younger sister, renowned under the name of Sanghamittá, and profoundly learned. Despatch, ruler, (a letter) to our royal father, begging that he may send her, bringing also the right branch of the bo-tree of the Lord of saints,-itself the monarch of the forests; as also eminent priestesses. When that théri (Sanghamittá) arrives, she will ordain these females."

The king, having expressed his assent (to this advice), taking up an exquisitely beautiful jug, and vowing, "I dedicate this Mahámég ha pleasure garden to the priesthood," poured the water of donation on the hand of the théra Mahinda. On that water falling on the ground there, the earth quaked. The ruler of the land inquired, "From what cause does the earth quake?" He replied, on account of the establishment of (Buddha's) religion in the land. He, (the monarch) of illustrious descent, then presented jessamine flowers to the théra. The théra (thereafter) proceeded towards the king's palace, and stood on the south side of it under a "picha" tree and sprinkled eight handsful of flowers. On that occasion also the earth quaked. Being asked the cause thereof, he replied, "Ruler of men, even in the time of the three (preceding) Buddhas, on this spot the 'Málaka' had stood : now also it will become to the priesthood the place where their rites and ceremonies will be performed."

2

The théra, proceeding to a delightful pond on the north side of the king's

Insert, we have fared well."

3 Add, "for recluses."

4" and standing on the southern side thereof sprinkled eight handsful of those flowers under a 'picula' tree." Picula is a species of the cotton tree.

A space consecrated for worship, or for performing the functions of the Buddhist priesthood. It is generally a terraced area.