“Dhammassawanakálań tań ghóséhíti” apuchchhi. Só sáwentó “kittakań thánań, bhańté, ghósémahań ? "iti. “Sakalań Tambapaṇníti ;" wutté théréna: iddhiyá sáwentó sakalań Lańkań dhammakálamaghósayi, Rájá nágachatukkéso Sondipassé nisídiya, bhadantánań rawań sutwá, thérasantikapésayi. “Upaddawónu atthíti?” áha “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 tasmiń samágamé, Asankhiyanań déwánań dhammábhisamayó ahú ; bahú nágasupaṇnácha saranésu patiṭṭhahuń. Yathédań Sáriputtassa suttań thérassa bhásató, tathá Mahindathérassa ahú déwasamágamó. Rájá pabháté páhési rathań: sárathi só gató “ áróhatha rathań, yáma nangarań?" iti tébrawi. “Nárógáma rathań,” “Gachchha.” “Gachchháma tawapachchkato;” iti watwána pésetwá sárathiń; sumanórathá Wehdsamabbhuggantwá té nagarassa purattható paṭhamań thupaṭṭhánamhi otarińsu muhiddhiká. Théréhi pathamotiņṇatháṇamhi katachétiyań ajjápi wuchchaté téna ewań “paṭhamachétiyań.”

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 Brahma 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).

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Ranna theragunań sutwá ranno antépuritthiyó théradassanamichchhińsu yasmá tasmá mahipati.
Antówa rajawatthussa rammań kárési maḍḍhapań, sétéhi watthapupphéhi chháditań samalańkatań.
Uchcháséyya wiramanań sutattá thérasantiké kańkhí uchchhásané théró nisídéyya nukhóticha ;
Tadantaré sárathi só théré diswá tahiń țhité chíwarań párupanté té atiwimhitamánasó,

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Gantwá rańņo niwédési: sutwá sabbań mahípati “nisajjańań nakarissanti píṭhakésúti," nichchhito,
Susádhubhummattharaṇań pańṇápétháti" bhásiya: gantwá patipathań théré sakkachchań abhiwádiya.
Mahámahindathérassa hatthaťó pattamádiya, sakkárapújáwidhiná purań thérań pawésayi.

Diswd asanapanṇatti némitta wiyakaruń iti; “gahitá pathawí méhi ; dípé hessanti issará‚”
Narindó pújayantó té théré anté purannayi tattha té dussapíṭhésú nisídińsu yatharahań.
Té yágu khajjabhojjéhi sayań rájá atappayi, niṭṭhité bhattakichchamhi, sayań upanisídiya,
Kanitthassó parajassa Mahánágassa jáyikań wasanti rájagehéwa pakkosápésich ánulań.
Agamma Anulá déwi, pancha itthísatéhi sá, théré wandiya pújétwá ékamantamupáwisi.

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” “sachchasaṛṇattaméwacha" désési théró tá itthí paṛhamań phalamajjhaguń. Bhiyó ditthamanusséhi sutwá théraguṇań bahuń, théradassanmichchhanná samá gantwána nágará,

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Rájaddwáré mahásaddań akaruń: tań mahípati sutwá puchchhiya, jánitwá áha tésań hitathiko:
Sabbésań idha sambádho: sálań mańgalahatthitó sádhétuń, tatha dakkhinti thérémé nágurá" iti,
Sódhétwá hatthisálan tan witánádihi sajjukań alańkaritwá sayanáti pańṇápésuń yatharahań,
Sathéro tattha gántwána maháthéró nisidiya, só "déwadútasuttań" tań kathési kathiko mahá.
Tań sutwána pasídińsu nagará té samágatá, tésu pánasahassantu paṭhamań palamajjhag á.
Lańkádipé só sattakappówa kappó Lańkádiṭṭháné dwésú thánésú théró dhammań bhásitwa
dipabhásáya éwań saddhammótáran kárayi dípadípóti.

Sujanappasádasańwégatthaya katé Maháwańsé “Nagarappawésanó" nama, Chuddasamó parichchhédó.

The théro preached to them the "pétawatthu," 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.

“Hatthisálápi sambádhá” iti tattha samágatá té Nandanawané rammé dakkinádwárató bahi,
Rájúyyáné ghanachchháyé sítalé nílasaddalé, pańṛápésuń ásanání théránań sádará nará.
Nikkhamma dikkhinadwárá théré thattha nisídicha, mahákulénachágamma itthiyo, bahuká tahin,
Thérań upanisídińsu uyyánań purayantiyo; “bálapaṇḍitasuttań" tań tásań théro adésayi.
Sahassa ítthiyó tásu paṭhamań phalamajjhaguń; ewań tatthéwa uyydné sayaṇahasamayó ahu,
Tató thérá nikkhamińsu “yáma pabbatań," iti: rańņo paținiwédésun, síghań rájá upágami.
Upágammábrawi thérań “sáyań dúrócha pabbató, idhéwa Nandanuyydné, niwdso phásuko,” iti,
“Purassa achchásannattá asárupanti," bhásité; “ Maháméghawanuyyánań náti dúráti santiké,“
"Rammań chhayudakúpétań niwásó tattha rôchitu niwattitubbań bhantéti." Théro tattha niwattayi.
Tasmin niwattaṭṭhánamhi Kadambanadiyantiké “Niwattachétiyan" náma katań wuchchati chétiyań.
Tań Nandanań dakkhinéna sasań thérań rathésabhó Maháméghawanuyyánań páchinaddwarakantayi.
Tattha rájagharé rammé manchapíțháni sádhukań sádhuni attharápetwá“wasatettha sukhań" iti.

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 thero 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, ho said, "Do thou sojourn here in comfort."

Rájá thérébhiwadetwá amachchapariwáritó purań páwisi. Thérátu tań rattiń tattha té wasuń. Pabhátéyéwa puppháni gahetwá dharanipati théré upechcha wanditwa, pújetwa kusuméhicha, ["phásukań," Puchchhi, "kachchi sukhań: wutté uyyánań phásukań ?” iti : “sukhań wuttań, maháráju, uyyánań” yati "Arámó kappaté, bhante, sanghassáti ?" apuchchhi: só "kappaté," iti watwána kappákappésukówidó, Théró Wiluwanárámań pațiggahanamabrawi. Tań sutwá atihaṭṭhó só tuṭṭhahaṭṭhó mahájano, Théránań wandanatthaya, déwitu Anulá gatá saddhin panchasatitthihi dutiyań phalamajjhagá. Sása pancha satá déwi Anúlácha mahipatiń “ pabbujissáma déwáti ?" Rájá théramawócha só. Pabbájétha imáyóti? théró áha mahipatiń "nakappati, mahárája, pabbájétuńthíyóhi nó." "Atthi Pataliputtasmiń bhikkhuni mé kaniṭṭhiká Sanghamittáti náména wissutá sá bahussutá; “Narinda, Samanidassa mahábódhi dumindató dakkhiņá sákhamádáya tatha bhikkhuniyó wará, "Agachchhatuti péséhi rańnó nó pitusantikań: pabbájissanti sá thérí ágatá itthiyó imá." “Sádhúti“ watwá, gaṇhitwá rájá bhińkáramuttamań, “Maháméghawanuyyánań dammi sańghassimań” iti,

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

At the first dawn of day, this reigning monarch, taking flowers with him, visited the théros: 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 théro thus replied to the inquirer of his welfare: "Mahárája, the pleasure garden is convenient." 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 Wélúwana pleasure garden had been accepted (by Buddho himself from king Bimbisáro). Hearing this, the king became exceedingly delighted, and the populace also were equally rejoiced.

The princess Anula, who had come attended by five hundred females for the purpose of doing reverence to the théro, 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 théro, "Vouchsafe to ordain these females." The théro replied to the monarch, “maharája, it is not allowable to us to ordain females. In the city of Pataliputta, there is a priestess. She is my younger sister, renowned under the name of Sanghamittá, and profoundly learned. Dispatch, 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 Mahámégo pleasure garden to the priesthood,' poured the water of donation on the hand of the théro Mahindo. On that water falling on

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