out of season, was accepted of, the earth quaked. Here the said divine ruler taking his seat, expounded his doctrines; and twenty thousand inhabitants attained the 'sanctification of the maggaphalan.'

"The vanquisher, having enjoyed his forenoon rest in the Maháságara garden, in the afternoon repaired to this spot, where the preceding bo-trees had been planted, and indulged the 'samádhi' meditation. Rising therefrom, the supreme Buddha thus resolved: 'For the spiritual welfare of the inhabitants of this land let the chief théri Sudhammá, together with her retinue of priestesses, repair hither; bringing with her the right branch of the nigródha bo-tree (obtaining it from king Kisa at Báránasinagara in Jambudípa).'

“The théri becoming (by inspiration) acquainted with this resolve, thereupon accompanied by the monarch (Kisa), approached that tree. That supernaturally gifted king, with a vermilion pencil having made a streak on the right branch, she (the théri) taking possession of that bo branch, which had separated itself (from the main tree) and planted itself in a golden vase, brought it hither by miraculous means, attended by her retinue of3 priestesses and surrounded by dévatás; and placed the golden vessel on the extended right hand of the supreme Buddha. This successor of former Buddhas, receiving the same, bestowed it on king Jayanta, for the purpose of being planted there in the pleasure garden Maháságara. The monarch planted it there (accordingly).

The supreme Buddha repairing thither, to the northward of the Nágamálaka, and stationing himself at Asóka (where Asóka, one of the younger brothers of Dévánampiya Tissa, subsequently built a dágoba) expounded the doctrines of his faith to the people. Having heard that discourse," (continued Mahinda, addressing himself to Dévánampiya Tissa), "O king, to four thousand living beings the blessings of religion were insured. Repairing to the northward thereof, to the place (Thupáráma dágoba) where the preceding Buddhas had stationed themselves, there seating himself, and having indulged in the 'samádhi' meditation, rising therefrom, the supreme Buddha expounded his doctrines. From the assembled congregation ten thousand human beings attained the bliss of maggaphalan.' Bestowing his 'ablution robe' as a relic to be worshipped by the people, and leaving there the priestess with her retinue, and also leaving there his disciple Sabbanandi together with his thousand priests, the supreme Buddha, at the Sómanamáļaka (where Uttiya subsequently built a dágoba), previously called the Sudassanamáļaka, having preached to the people, departed through the air for Jambudípa.

'The fourth divine sage, the comforter of the world, the ominiscient doctrinal lord, the vanquisher of the five deadly sins, in this 'kappa' was GOTAMA.

"In his first advent to this land he reduced the yakkhas to subjection; and then, in his second advent, he established his power over the nágas. Again, upon the third occasion, at the entreaty of the nága king Maniakkhi, repairing to Kalyani, he there, together with his attendant disciples, partook of refreshment. Having tarried, and indulged in (the 'samápatti' meditation) at the spot where the former bo-trees had been placed; as well as on this very site of the (Ruvanveli) dágoba" (where Mahinda was making these revelations to Dévánampiya Tissa), "and having repaired to the spot where the relics used (by the Buddhas themselves, viz., the drinking vessel, the belt, and the ablution robe had been enshrined); as well as to the several places where preceding Buddhas had tarried, the vanquisher of the five deadly sins, the great muni, the luminary of Lapká, as at that period there were no

"stages of sanctification."

2 Insert "five hundred."

*" stages of sanctification."

human beings in the land, having expounded his doctrines to the congregated dévas and the nágas, departed through the air to Jambudípa.

"Thus, O king, this is a spot consecrated by the four preceding Buddhas. On this spot, mahárájá, there will hereafter stand a dágoba to serve as the shrine for a "doņa " of sacred relics (obtained) from Buddha's body, in height one hundred and twenty cubits, renowned under the name of 'Hémamálí' (Ruvanveli)."

The ruler of the land thus replied: "I myself must erect it." "O king, unto thee there are many other acts to be performed, do thou execute them. A descendant of thine will accomplish this work. Yaṭálatissa, the son of thy younger brother, the sub-king Mahánága, will hereafter become a ruling sovereign; his son named Gothábháya will also be a king. His son will be called Kákavanņa. Mahárajá! the son of that sovereign, named Abhaya, will be a great monarch, gifted with supernatural powers and wisdom,-a conqueror renowned under the title of Duṭṭha Gámaní.' He will construct the dágoba here."

The théra thus prophesied ; and the monarch having caused that prophecy to be engraven (on stone) in the very words of the théra, raised a stone monument (in commemoration thereof).

The sanctified and supernaturally gifted chief théra Mahá Mahinda accepted the dedication made to him of the delightful Mahámégha pleasure garden and Tissâráma (where the vihára of that name was subsequently built). This personage, who had thoroughly subdued his passions, after having caused the earth to quake at the eight sacred spots, entered, for the purpose of making his alms-pilgrimage, the city (in expanse) like unto the great ocean. Taking his repast at the king's palace, and departing from the royal residence, and seating himself in the Nandana garden, he expounded the "aggikkhandha” discourse (of Buddha) to the people; and procuring the sanctification of 'maggaphalan' for a thousand persons he tarried in the Mahámégha garden. On the third day, the théra, after taking his repast at the king's palace, stationing himself in the Nandana pleasure garden, and having expounded the "ásívisó pama" discourse (of Buddha), and established a thousand persons in the superior grades of blessings of the faith; and thereafter the théra having at the Tissâráma expounded a discourse to the king, he (the monarch) approaching the théra, and seating himself near him, inquired: "Lord! is the religion of the vanquisher established or not?" "Ruler of men, no, not yet. O king! when, for the purpose of performing the upósatha and other rites, ground has been duly consecrated here, according to the rules prescribed by the vanquisher, (then) religion will have been established."

Thus spoke the Maháthéra, and thus replied the monarch 3to the chief of the victors over sin: "I will steadfastly continue within the pale of the religion of Buddha: include therefore within it the capital itself quickly define the boundaries of the consecrated ground." The mahárájá having thus spoken, the théra replied to him: "Ruler of the land, such being thy pleasure, do thou personally point out the direction the boundary line should take we will consecrate (the ground)." The king replying "Most willingly," departing from his garden Mahámégha, like unto the king of the dévas sallying forth from his own garden Nandana, entered his royal residence.

On the fourth day, the théra having been entertained at the king's palace, and having taken his seat in the Nandana pleasure garden, expounded the

"by the direction."

2 "a tainment of the stages of sanctification."
3" Dele,

'anamatagga discourse (of Buddha); and having poured out the sweet draught (of his discourse) to thousands of persons, this Maháthéra departed for the Mahámégha pleasure garden.

In the morning, notice having been (previously) given by beat of drums, the celebrated capital, the road to the théra's residence, and the residence itself on all sides, having been decorated, the lord of chariots, decked in all the insignia of royalty, seated in his chariot, attended by his ministers 'mounted, and escorted by the martial array of his realm, repaired to the temple constructed by himself, accompanied by this great procession.

There having approached the théras worthy of veneration, and bowed down to them, proceeding together with the théras to the upper ferry of the river, he made his progress, ploughing the ground with a golden plough (to mark the limits for the consecration). The superb state elephants Mahápaduma and Kuñjara having been harnessed to the golden plough, 3commencing from the Kuntamálaka, this monarch, sole ruler of the people, accompanied by the théras, and attended by the four constituent hosts of his military array, himself holding the plough shaft, defined the line of boundary.

Surrounded by exquisitely painted vases (carried in procession), and gorgeous flags tinkling with the bells attached to them; 7(sprinkled) with red sandal dust; (guarded) by gold and silver staves; (the procession decorated with) mirrors of glittering glass and festoons, and baskets borne down by the weight of flowers; triumphal arches made of plantain trees, and females holding up umbrellas and other (decorations); excited by the symphony of every description of music; encompassed by the martial might of his empire; overwhelmed by the shouts of gratitude and festivity, which welcomed him from the four quarters of the earth ;—this lord of the land made his progress, ploughing 10 amidst enthusiastic acclamations, hundreds of waving handkerchiefs, and the exultations produced by the presentation of superb offerings. Having perambulated the vihára (precincts) as well as the city, and (again) reached the river, he completed the demarkation of the consecrated ground. If ye be desirous of ascertaining by what particular marks the demarkation is traced, thus learn the boundary of the consecrated ground.

It went from the Pásána ferry of the river to the Pásánakuḍḍaváṭaka (lesser stone well); from thence to the Kumbalaváța; and from thence to the Mahádípa; from thence proceeding to the Kakudhapáli; from thence to the Mahaangana; from thence to the Khujjamadhula; from thence to the Marutta reservoir, and skirting the northern gate of the Vijayâráma pleasure garden, to the Gajakumbhakapásána; then proceeding from the centre of Thusavaṭṭhi to the Abhayabalákapásána; hence through the centre of the Mahásusána (great cemetery) to the Díghapásána, and turning to the left of the "artificers' quarters, and proceeding to the square of the nigródha tree 19 near the Hiyagulla, turning to the south-east at the temple of the brahman Diyavása, 13 ran from thence to Telumapáli; from thence to the Tálacatukka and to the left of Assamandala to Sasavána; from thence to

the Marumba ferry, and proceeding up the stream of the river ran to the south-east of the first dágoba 1( Thupâráma) to the two kadamba trees.

In the reign of Senindagutta, the damilas (to ensure) the cleanliness which attends bathing, considering the river to be too remote for that purpose, forming an embankment across it, brought its stream near the town.

'Having brought the line of demarkation so as to include the living kadamba tree and exclude the dead kadamba tree on the bank, it proceeded up the river, reaching the Sihasana ferry; passing along the bank of the river and arriving again at the Pásána ferry, the “isi" united the two ends of the line of demarkation. At the instant of the junction of these two ends, dévas and men shouted their "sádhus at the establishment of the religion (of Buddha). The eminent saint, the Maháthéra, distinctly fixed the points defining the boundary prescribed by the king. Having fixed the position for the erection. of the thirty-two (future) sacred edifices, as well as of the Thupâráma dágoba, and having, according to the forms already observed, defined the outer boundary line also (of the consecrated ground), this (sanctified) sojourner on that same day completed the definition of all the boundary lines. At the completion of the junction of the sacred boundary line the earth quaked.

3

On the fifth day, the théra having been entertained at the king's palace, taking his seat in the Nandana pleasure garden, expounded the "khajjaníyaka" discourse (of Buddha) to the people; and having poured forth the delicious draught to thousands of persons, tarried in the Mahámégha garden. On the sixth day, the théra, the profound expounder of the doctrine having been entertained at the king's palace, taking his seat in the Nandana garden, and expounding the "gomayapindika" discourse (of Buddha), and procuring for a thousand persons who attended to the discourse the sanctification of the faith, tarried in the Mahámégha garden.

On the seventh day, the théra having been entertained at the king's palace, taking his seat in the Nandana garden, and having expounded the "dhammacakka-p-pavattana" discourse (of Buddha), and procuring for a thousand persons the sanctification of the faith, tarried in the Mahámégha pleasure garden.

The supreme saint having thus, in the course of seven days, procured for "nine thousand 10munis, and five hundred persons, the sanctification of the faith, sojourned in the Mahámégha garden; and from the circumstance of its having been the place where religion had first "(jóti) shone forth, the Nandana pleasure garden also obtained the name of "Jótivana."

The king caused in the first instance an edifice to be expeditiously constructed for the théra's accommodation, 12on the site of the (future) Thupȧráma dágoba, 13without using (wood), and by drying the mud (walls) with fire.

"The minister-protected sovereign." In Sinhalese "Mitta-sena" deposed in A.D. 433 by the Malabars, by whom this alteration was made in the course of the river, between that year and A.D. 459, when Dásenkeliya succeeded in expelling the invaders. It was during his reign, which terminated in A.D. 477, that the first portion of the Mahavansa was compiled.-[Note by Mr. Turnour.] 1.66 'Pathama cetiya."

2"The living kadamba tree was included within the boundary which passed above the bank on which the dead kadamba tree stood. The théra then crossed the Síhasinána ferry, and passing along the bank thereof arrived again at the Pásána ferry, and thus connected the two ends of the boundary line.” as marked by the furrows made by the king's plough." "Málakas."

Dele.
eight."
12" at Tissâráma.”

"person."

10 Dele.

13 Dele.

The edifice erected there, from the circumstance (of fire having been used to dry it expeditiously), was stained black (kála). That incident procured for it the appellation " Kálapásáda parivéņa."

Thereafter, 'in due order, he erected the edifice attached to the great bo-tree, the Lóhapásáda, the Salákagga, and Bhattasálá halls. He constructed also many parivéņas, excellent reservoirs, and appropriate buildings both for the night and for the day (for the priesthood). The parivéņa, which was built for this sanctified (théra) in the bathing reservoir (by raising a bank of earth in the centre of it), obtained the name of "Sunháta" (earth embanked) parivéņa. The place at which the perambulatory meditations of this most excellent luminary of the land were performed obtained the name of Díghacaúkamana parivéņa. Wherever he may have indulged the inestimable bliss (“phalagga") of "samápatti" meditation, from that circumstance that place obtained the name "Phalagga parivéņa." "Wherever the théra may have (apassiya) appeared unto those who flocked to see him, that spot obtained the name of Thérápassiya parivéņa. Wherever many (maru) devas may have approached him for the purpose of beholding him, that place from that circumstance obtained the name Maruganá parivéņa."

66

4

Dighasandaka, the (sénápati) minister of this king, erected for the théra the Cúlapásáda on eight lofty pillars. Of all the parivéņas, both in order of time and in excellence of workmanship, this parivena called the "Dighasandasénápati" was the first.

Thus this king of superior wisdom, bearing the profoundly significant appellation of Dévȧnampiya Tissa, patronising the thera Maha-Mahinda of profound wisdom, built for him here Mahavihára in the (Mahámégha pleasure garden), this first vihára (constructed) in Lanká.

The fifteenth chapter in the Mahávansa, entitled "The Acceptance of the Mahavihára," composed equally for the delight and affliction of righteous

men.

CHAPTER XVI.

HAVING made his alms-pilgrimage through the city, conferring the blessings of the faith on the inhabitants; and having been entertained at the palace, and bestowed benedictions on the king also; the théra, who had tarried twenty-six days in the Mahámégha pleasure garden, on the thirteenth day of the increasing moon of "ásálhi," having (again) taken his repast at the palace and expounded to the monarch the "mahâppamáda" discourse (of Buddha) ; 10thereupon being intent on the construction of the vihára at the Cétiya mountain-departing out of the eastern gate repaired to the said Cétiya mountain.

*At which this history was compiled, by its incumbent Mahánama théra, between A.D. 459 and 477,-[Note by Mr. Turnour.]

5 Dele.

1 Dele. 2" well purified." 3" parivéņa built at the place where." "The parivéņa built at the palace where he." "Where the théra appeared." This passage is omitted in the SumangalaBatuvantuḍáve Recension: no reason is given for the omission.

* "Where multitudes of dévas approached and ministered unto him, by reason thereof was that place called,"

"There (at the establishment of the Mahavihára) it was called DíghasandaSenapati-parivéņa (the college of the chief captain Díghasanda'). It became a great seat of learning and the home of great men."

* “ Dévánampiya (' beloved of the dévas'), patronised the great théra Mahinda of excellent wisdom and spotless mind, and built for him this first great vihára in Lanká (the Mahávihára").”

10" and afterwards."

91-87

K*