10 15 Sujatam-Piyadassincha, Attyhadassincha náyakań, Dhammadassincha, Siddhatthań, Tissań, Phussajinan tathá, tous advent, unto all these twenty four supreme Buddhos likewise, (in their respective existences), the indefatigable struggler having vouchsafed to supplicate, by them also his admission into buddhohood was foretold. The supreme GoтAMO BUDDHO (thus in due order) fulfilled all the probationary courses, and attained the supreme omniscient buddhohood; that he might redeem mankind from the miseries (of sin.) At the foot of the bo tree, at Uruwéláya, in the kingdom of Magadha, on the day of the full moon of the month of wisákho, this great divine sage achieved the supreme all-perfect buddhohood. 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 Báránesi, he proclaimed the sovereign supremacy of his faith; and while yet sojourning there during the "wasso" he procured for sixty (converts) the sanctification of "arahat." 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 Kassapo and the thousand Jatilians, took up his abode at Uruwéláya, during the "hemanto,❞ devoting himself to their instruction. When the period had arrived for celebrating a religious festival (in honor) of the said Kassapo of Uruwéláya, 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 Anotattho (before mid-day) on that very afternoon, being the ninth month of his buddhohood, at the full moon of the constellation pusso, unattended, visited Lanká, for the purpose of sanctifying Lanká. It was known (by inspiration) by the vanquisher, that in Lanká filled by yakkhos, and therefore the settlement of the yakkhos,-that in the said Lanká would (nevertheless) he the place where his religion would be glorified. In like manner knowing that in the centre 20 Sásanujjótanan thanań Lańká ṇatá Jinénahi, yakkhapuṇnaya Lańkaya, yakkhá tibbásiyáticha; of Lanká, on the delightful bank of a river, on a spot three yojanos in length, and one in breadth, in the agreeable Mahanaga garden, in the assembling place of the yakkhos, there was a great assemblage of the principal yakkhos in Lanká; the deity of happy advent, approaching that great congregation of yakkhos,-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 yakkhos overwhelmed with awe, supplicated of the vanquisher to be released from their terror. To the terrified yakkhos the consoling vanquisher thus replied: "I will release ye yakkhos from this your terror and affliction: give ye unto me, here, by unanimous consent, a place for me to alight on." All these yakkhos replied to the deity of happy advent, “Lord, we confer on thee the whole of Lanká, 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. 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 devos assembled. In that congregation, the divine teacher propounded his doctrines to them. Innumerable kotis 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 devos, Sumano, of the Sélésumano 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 I Sótápattiphalań patwá Sélésumanakúṭaké Mahásumanadéwindó pújiyáń yachi pújiyań. Mahákáruniko Satthá, sabbalókahitérató, bódhito panchamé wassé, wasań Jétawané, Jinó teacher had stood, adorned (as if) with the splendor of innumerable gems, comprehending (all) the seven treasures, he enshrined the lock in an emerald dágoba, and bowed down in worship. The théro Sarabhú, disciple of the théro Sáriputto, at the demise of the supreme Buddho, receiving at his funeral pile the "giwatthi" (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 colored stones, twelve cubits high, and enshrining it therein, departed. The prince Uddhnachulabhayo, the younger brother of king Déwananpiatisso, discovering this marvellous dágoba, constructed (another) encasing it, thirty cubits in height. The king Dutthagámani, 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 Uruwéláya. 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 Buddho, in the fifth year of his buddhohood, while residing at the garden of (the prince) Jeto, observing that on account of a disputed claim for a gem-set throne, between the naga Mahódaró and a similar Chulódaró, 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 chitta, at day light, taking with him his sacred dish and robes, out of compassion to the nagas, visited Nágadipo. Mahódarópi só nágó tadá rájá mahiddhikó, samuddé nágabhawané, dasaddha sata yojané, At that time, this Mahódaró aforesaid was a nága king in a nága kingdom, half a thousand (five hundred) yojanos 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 Kanawaddhamáno mountain. Chulódaró was his son. His maternal grandmother having bestowed this invaluable gem-throne on him,-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. The devo Samiddhisumano, instantly, at the command of Buddho, taking up the rajayatana tree, which stood in the garden of Jéto, and which constituted his delightful residence, and holding it over the vanquisher's head, like an umbrella, accompanied him to the above named place. This devo, (in a former existence) had been born a human being in Nágadípo. On the spot where the rajayatana tree then stood, he had seen Paché Buddhos taking refection. Having seen them he had rejoiced, and presented them with leaves to cleanse their sacred dishes with. From that circumstance, he (in his present existence) was born in that tree, which stood at the gate of the delightfully agreeable garden of Jéto. Subsequently (when the Jeta wihare was built) it stood without (it was not built into the terrace on which the temple was constructed). The devo of devos (Buddho) foreseeing that this place (Nágadípo) would be of increasing advantage to this devo (Samiddhisumano) brought this tree to it. The saviour and dispeller of the darkness of sin, poising himself in the air, over the centre of the assembly, caused a terrifying darkness to those nagas. Attending to the prayer of the dismayed nágas, he again called forth the light of day. They, overjoyed at having seen the deity of felicitous advent, bowed down at the feet of the divine teacher. To them the vanquisher preached a sermon on reconciliation.-Both parties rejoicing thereat, made an offering of the gem-throne to the divine sage. The divine teacher, alighting on C pat-dassagi Assásentó bhayaṭṭhé té, álókań wayidańsiya. Té diswá Sugatan tuṭṭhá; pádé wandínsú Satthunó. 6o Tésań dhammamudésési sámaggikaranań Jino. Ubhópi té patítátan pallankań Muninó aduń. 66 Sattha bhumin gato, tattha nisíditwána ásané, téhi dibbannapanéhi nágarájéhi tappitó, Tató só, tatiyé wassé, nágindo Maniakkhikó upasańkamitwá Sambuddhań, sahasańghań nima ntayi.. earth, seated himself on that throne, and was served by the naga kings with celestial food and beverage. The lord of the universe procured for eighty kótis of nágas, dwelling on land and in the waters, the salvation of the faith, and the state of piety. The maternal uncle of Mahódaró, Maniakkhikó, the naga king of Kalyani, proceeded thither to engage in that war. Having, at the first visit of Buddho, heard the sermon on his doctrines preached, he had obtained the state of salvation and piety. There he thus supplicated the successor of preceding Buddhos: "Oh! divine teacher, such an act of mercy performed unto us, is indeed great. Hadst thou not vouchsafed to come, we should all have been consumed to ashes." "All compassionating deity! let thy protecting mercy be individually extended towards myself: in thy future advent to this land, visit thou the place of my residence." The sanctified deity, having by his silence consented to grant this prayer in his future visit, on that very spot he caused the rajayatana tree to be planted. The lord of the universe bestowed the aforesaid inestimable rajayatana tree, and the gem-throne, on the nága kings, to be worshipped by them. "Oh! nága kings, worship this my sanctified tree; unto you, my beloved, it will be a comfort and consolation." The deity of felicitous advent, the comforter of the world, having administered, especially this, together with all other religious comforts to the nagas, departed to the garden of Jeto. The visit to Nágadipo concluded. In the third year from that period, the said nága king, Maniakkhikó, repairing to the supreme Buddho, supplicated his attendance (at Kalyáni) together with his disciples. In (this) eighth year of his buddhohood, the vanquisher and saviour was sojourning in the garden of Jéto, with five hundred of his disciples. On the second day, being the full moon |