CHAPTER XXIX. Ceremony of the laying of the foundation stone of the Ruvanveli Dágoba. CHAPTER XXX. Erection of the Ruvanveli Dágoba-Incidents connected therewith-The great stone coffer for the Relics-Description of the precious things deposited therein. CHAPTER XXXI. The procuring of the relics by Sonuttara-History of the Relics--The enshrinement thereof with great ceremonies. CHAPTER XXXII. Serious illness of Duṭṭha Gámaní-Deathbed scene-His visible departure to heaven-Cremation of his body. CHAPTER XXXIII. Reigns of Sáddhá Tissa; Thullatthanaka; Lajji Tissa; Khalláṭanága; Vatta Gámaní-Defeat of Vaṭṭa Gámaní by the Tamils, and his flight-Rule of five Tamil usurpers-Incidents during Vaṭṭa Gámani's flight and exile-His resumption of the sovereignty, and subsequent acts-Schisms in the Buddhist Church-The Buddhist Canon reduced to writing. CHAPTER XXXIV. Reigns of Mahácúli Mahátissa; Coranága; and Tissa-Reign of Queen Anula and her paramours-Reigns of Kálakanņi Tissa; Bhátiya I.; and Mahá Dáṭhika. CHAPTER XXXV. Reigns of Amanda Gámaní; Kanijánu Tissa; Cúlâbhaya; Sívalí; Ilanága; Candamukha Síva; Yasalálaka Tissa; Subha; Vasabha; Vańkanásika Tissa; Gaja Báhu; and Mahallaka Nága. CHAPTER XXXVI. Reigns of Bhátika Tissa; Tissa II.; Cúlanága; Kuḍḍa Nága; Siri Nága; Vóhára Tissa; Abhaya Tissa; Siri Nága II.; Vijaya II.; Sanghatissa; Siri Sanghabodhi; Gothâbhaya, surnamed Meghavanna Abhaya; and Jeṭṭha Tissa. CHAPTER XXXVII. Reigns of Mahá Sena; Siri Meghavanņa; The Tooth-relic: Jettha Tissa; Buddhadása; Upatissa II.; and Mahánáma-Account of Buddhaghosa. CHAPTER XXXVIII. Reigns of Sotthisena; Chattagáhaka; Mittasena Paṇḍu, the Tamil usurper Five other Tamil usurpers; and Dhátu Sena. THE MAHÁVAṆSA. [The italics are intended to denote the faulty words and passages which I have substituted by others in the foot-notes. In compliance with the wishes of Government I have added these mostly to such passages as contain grave or glaring errors. The only alterations made in the text are in the transliteration of Pali words and the substitution of the crude form a for the case termination o, as adopted by modern Páli scholars. The text still admits of great improvement throughout.-L.C.W.] ADORATION to him, who is the deified, the sanctified, the omniscient, supreme Buddha ! Having bowed down to the supreme Buddha, immaculate in purity, illustrious in descent; without suppression or exaggeration, I celebrate the MAHAVANSA. That which was composed by the ancient (historians) is in some respects too concise, in others too diffuse, abounding also in the defects of tautology. Attend ye to this (Mahavansa) which, avoiding these imperfections, addresses itself to the hearer (in a strain) readily comprehended, easily remembered," and inspiring sentiments both of pleasure and of pain; giving rise to either pleasing or painful emotion, according as each incident may be agreeable or afflicting. Our vanquisher (of the five deadly sins) having, in a former existence, seen the supreme Buddha Dípańkara, formed the resolution to attain buddhahood, in order that he might redeem the world from the miseries (of sin). Subsequently, as in the case of that supreme Buddha, so unto Kondañña, the sage Mangala, Sumana, the Buddha Réwata, and the eminent sage Sobhita, the supreme Buddha Anomodassí, Paduma, Nárada the vanquisher, the supreme Buddha Padumuttara, and Sumedha the deity of similar mission,3 Sujáta and Piyadassí, the supreme Atthadassí, Dhammadassí, Siddhattha, Tissa, and, in like manner, the vanquisher Phussa, Vipassí, the supreme Buddha Sikhí, the supreme Buddha Vessabhú, the supreme Buddha Kakusandha, in like manner Konágama, and Kassapa of felicitous advent,-unto all these twenty-four supreme Buddhas likewise (in their respective existences), I This is not the sense of the compound term nánânúnâdhikárakan, qualifying Mahávapsan. It ought to be rendered thus: "I celebrate the Mahávansa, replete with divers comprehensive chapters." Such is the explanation given in the Tíká : anekehi adhikárehi paripuṇṇâdhikáran' ti attho, 66 2 The words sutitoca upagatan, come down by tradition," contained in the text, have been omitted in this enumeration of the characteristics of the Mahávansa. * Original, Tathagata. Here, as elsewhere throughout the work, I have not thought it necessary to notice the English rendering of the Páli epithets and of words appertaining to Buddhist terminology. the indefatigable struggler having vouchsafed to supplicate, by them also his admission into buddhahood was foretold. The supreme Gotama Buddha (thus in due order) fulfilled all the probationary courses, and attained the supreme omniscient buddhahood, that he might redeem mankind from the miseries (of sin). At the foot of the bo tree, at Uruvéla, in the kingdom of Magadha, on the day of the full moon of the month of visákha, this great divine sage achieved the supreme all-perfect buddhahood. This (divine) sojourner, displaying the supreme beatitude derived by the final emancipation (from the afflictions inherent in the state of transmigration), tarried in that neighbourhood for seven times seven days. Proceeding from thence to Báráṇasi, he proclaimed the sovereign supremacy of his faith; and while yet sojourning there during the "vassa," he procured for sixty (converts) the sanctification of "arhat." Dispersing abroad these disciples for the purpose of promulgating his doctrines, and thereafter having himself converted thirty (princes) of the inseparably-allied tribe of Bhadda, the saviour, with the view to converting Kassapa and the thousand Jațilians, took up his abode at Uruvéla during the "hemanta," devoting himself to their instruction. When the period had arrived for celebrating a religious festival (in honour) of the said Kassapa, of Uruvéla, perceiving that his absence from it was wished for, the vanquisher, victorious over death, taking with him his repast from Uttarakuru, and having partaken thereof at the lake of Anotatta (before mid-day) on that very afternoon, being the ninth month of his buddhahood, at the full moon of the constellation phussa, unattended, visited Lapká for the purpose of sanctifying Lapká. It was known (by inspiration) by the vanquisher that in Lanká, filled by yakkhas, and therefore the settlement of the yakkhas, that in the said Lanká would (nevertheless) be the place where his religion would be glorified. In like manner, knowing that in the centre of Lanká, on the delightful bank of a river, on a spot three yojanas in length and one in breadth, in the agreeable Mahánága garden, in the 3assembling place of the yakkhas, there was a great assemblage of the principal yakkhas in Lapká; the deity of happy advent, approaching that great congregation of yakkhas,-there, in the midst of the assembly, immediately above their heads, hovering in the air, over the very site of the (future) Mahiyangana dágoba, struck terror into them, by rains, tempests, and darkness. The yakkhas, overwhelmed with awe, supplicated of the vanquisher to be released from their terror. To the terrified yakkhas the consoling vanquisher thus replied: "I will release ye yakkhas from this your terror and afflication; give ye unto me, here, by unanimous consent, a place for me to alight on." All these yakkhas replied to the deity of happy advent: "Lord, we confer on thee the whole of Lapká, grant thou comfort (in our affliction) to us." The vanquisher thereupon, dispelling their terror and cold shivering, and spreading his carpet of skin on the spot bestowed on him, he there seated himself. He then caused the aforesaid carpet, refulgent with a fringe of flames, to extend itself on all sides; they, scorched by the flames (receding), stood around on the shores (of the island) terrified. The saviour then caused the delightful isle of Giri to approach for them. 'There is nothing to indicate that they were "inseparably allied." 2 "For it was known by the vanquisher that Lanká would be the place where his religion would be most glorified, and that it was needful that the yakkhas by whom Lanká was inhabited should be removed the refrom." • Yakkha-sangáma-bhúmiyá. "In the battle-field of the yakkhas." Sangáma is war, battle, &c., quite distinct from samágama, which means an assembly, &c. *" and darkness," or "confusion." 66 As soon as they transferred themselves thereto (to escape the conflagration) he restored it to its former position. Immediately the redeemer folded up his carpet and the devas assembled. In that congregation the divine teacher propounded his doctrines to them. Innumerable koțis of living creatures received the blessings of his doctrines: asankhyas of them attained the salvation of that faith and the state of piety. The chief of the devas, Sumana, of the Sumanakúța mountain, having acquired the sanctification of "sótápatti," supplicated of the deity worthy of offerings, for an offering. The vanquisher, out of compassion to living beings, passing his hand over his head, bestowed on him a handful of his pure blue locks from the growing hair of his head. Receiving and depositing it in a superb golden casket on the spot where the divine teacher had stood, adorned (as if) with the splendour of innumerable gems, comprehending (all) the seven treasures, he enshrined the lock in an emerald dágoba, and bowed down in worship. The théra Sarabhú, disciple of the théra Sáriputta, at the demise of the supreme Buddha, receiving at his funeral pile the "gívaṭṭhi" (thorax bone relic) of the vanquisher, attended by his retinue of priests, by his miraculous powers, brought and deposited it in that identical dágoba. This inspired personage, causing a dágoba to be erected of cloud-coloured stones, 3 twelve cubits high, and enshrining it therein, departed. The prince Uddhachúlábhaya, the younger brother of king Dévánampiya Tissa, discovering this marvellous dágoba, constructed (another), encasing it, thirty cubits in height. The king Duṭṭha Gámani, while residing there during his subjugation of the Malabars, constructed a dágoba encasing that one, eighty cubits in height. This Mahiyangana dágoba was thus completed. In this manner, the supreme ruler, indefatigable as well as invincible, having rendered this land habitable for human beings, departed for Uruvéla. The visit to Mahiyangana concluded. The vanquisher (of the five deadly sins), the great compassionating divine teacher, the benefactor of the whole world, the supreme Buddha, in the fifth year of his buddhahood, while residing at the garden of (the prince) Jeta, observing that on account of a disputed claim for a gem-set throne between the nága Mahódara and ‘a similar Cúlódara, a maternal uncle and nephew, a conflict was at hand between their respective armies; on the last day of the last quarter of the moon of the month citta, at daylight, taking with him his sacred dish and robes, out of compassion to the nágas, visited Nágadípa. At that time, this Mahódara aforesaid was a nága king in a nága kingdom half a thousand (five hundred) yojanas in extent, bounded by the ocean; and he was gifted with supernatural powers. His younger sister (Kidabbiká) had been given in marriage to a nága king of the Kaņṇavaḍdhamána mountain. Cúlódara was his son. His grandmother having bestowed this invaluable gem-throne on his mother, that nága queen thereafter died. From that circumstance this conflict of the nephew with the uncle was on the eve of being waged. These mountain nágas were moreover gifted with supernatural powers. "for something worthy of worship," 2 "Receiving it in a superb golden casket he placed it on a heap of divers gems, seven cubits in circumference, where the Teacher had stood, and raised a stúpa of emerald over it, and bowed down unto it in worship." • Cloud-coloured stones." The original is Meda-vanna-pásána, ‘stones of the colour of fat': white marble? |