Rańnd theragunań sutwá ranno antépuritthiyó théradassanamichchhińsu yasmá tasmá mahípati.
Antówa rajawatthussa rammań kárési maḍḍhapań, sétéhi watthapupphéhi chháditań samalańkatań.
Uchcháséyya wiramanań sutattá thérasantiké kańkhí uchchhásané théró nisédéyya nukhóticha ;
Tadantaré sárathi só théré diswá tahiń thité chíwarań párupanté té atiwimhitamánasó,
Gantwá rańņo niwédési: sutwá sabbań mahípati “nisajjańań nakarissanti píṭhakésúti,” nichchhito,
"Susádhubhummattharaṇań pańṇapétháti" bhásiya: gantwá patipathań théré sakkachchań abhiwadiya.
Mahámahindathérassa hatthaťó pattamádiya, sakkárapújáwidhiná purań thérań pawésayi.
Diswá ásanapaṛṇatti némitta wiyakaruń iti; "gahitá pathawi méhi; dípé hessanti issard,"
Narindó pújayantó té théré anté purannayi tattha té dussapíthésú nisídińsu yatharahań.
Té yágu khajjabhojjéhi sayań rájá atappayi, niṭṭhité bhattakichchamhi, sayań upanisídiya,
Kanitthassoparajassa Mahánágassa jáyikań wasanti rájagehéwa pakkosápésich ánulań.
Agamma Anulá déwi, pancha itthísatéhi sá, théré wandiya pújétwá ékamantamupáwist.

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 thero 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 thérỏ tá itthí paṭhamań phalamajjhaguń. Bhiyó diṭṭhamanusséhi sutwá théraguṇań bahuń, théradassanmichchhanná samá gantwána nágard, Rájaddwaré mahásaddań akaruń: tań mahípati sutwá puchchhiya, jánitwá áha tésań hitathiko: “Sabbésań idha sambádho: sálań mańgalahatthitó sádhétuń, tatha dakkhinti thérémé nágará” iti. Sódhétwá hatthisálan tań witánádíhi sajjukań alańkaritwá sayanáti pańṇápésuń yathárahań, Sathéro tattha gántwána maháthéró nisidiya, só "déwadútasuttań" tań kathési kathiko mahá, Tań sutwána pasídińsu nagará té samágatá, tésu pánasahassantu paṭhamań palamajjhagá. Lańkádépé só sattakappówa kappó Lańkádiṭṭháné dwésú thánésú théró dhammań bhásitwá 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.

"Hatthisdlápi sambádhá” iti tattha samágatá té Nandanawané rammé dakkinádwárató bahi,
Rájúyyáné ghanachchháyé sítalé nilasaddalé, pańṛápésuń ásanání théránań sádará nará.
Nikkhamma dikkhinadwárá théré thattha nisídicha, mahákulénachágamma itthiyo, bahuká tahin,
Thérań upanisídińsu uyyánań purayantiyo; “bálapaṇḍitasuttań” tań tásań théro adésayi.
Sahassa itthiyó tásu pathamań phalamajjhaguń; ewań tatthéwa uyyáné sayaṇahasamayó ahu,
Tató thérá nikkhamińsu "yáma pabbatań," iti: rańņo paținiwédésun, síghań rájá upágami.
Upágammábrawi thérań “sáyań dúrócha pabbató, idhéwa Nandanuyyáné, niwáso phásuko,” iti,
“Purassa achchásannattá as árupanti," bhásité; “ Maháméghawanuyyánań náti dúráti santiké,“
“Rammań chháyudakúpétań niwásó tattha rôchitu niwattitubbań bhantéti," Théro tattha niwattayi.
Tasmin niwattaṭṭhánamhi Kadambanadiyantiké “Niwattachétiyan” náma katań wuchchati chétiyań.
Tań Nandanań dakkhinéna sasań thérań rathésabhó Mahámégħawanuyyánań páchinaddwarakantayi.
Tattha rájagharé rammé manchapíṭháni 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 théro 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, he said, "Do thou sojourn here in comfort."

Rájá thérébhiwadetwá amachchapariwáritó purań páwisi. Thérátu tań rattiń tattha té wasuń. Pabhátéyéwa puppháni gahetwa dharanipati théré upechcha wanditwa, pújetwa kusuméhicha, ["phásukań." Puchchhi, "kachchi sukhań: wutté uyyánań phásukań ?" iti: “sukhań wuttań, mahárája, uyyánań” yati "Arámó kappaté, bhante, sanghassáti?" apuchchhi: só "kappaté," iti watwana kappákappésukówidó, Théró Wiluwanárámań paṭiggahanamabrawi. Tań sutwa atihaṭthỏ só tutthahaṭṭhó mahájano, Théránań wandanatthaya, déwitu Anulá gatá saddhin panchasatitthihi dutiyań phalamajjhaga. Sása pancha satá déwi Anúlácha mahipatiń “pabbajissáma déwáti ?” Rájá théramawócha só. Pabbájétha imáyóti? théró áha mahipatiń “nakappati, mahárája, pabbájétuńthíyóhi nó.” “Atthi Páțaliputtasmiń bhikkhuni mé kaniṭṭhiká Sańghamittáti náména wissutá sá bahussutá ; "Narinda, Samanidassa mahábódhi dumindató dakkhiná sákhamádáya tathá bhikkhuniyó wará, "Agachchhatuti péséhi rańnó nó pitusantikan: pabbájissanti sá théri ágatá itthiyó imá." “Sálhúti" watwa, ganhitwá 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.

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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

Z

Mahindathérassa karé dukkhinódakamákari, mahiyá patité toyé, akampittha mahámahi.
“Kasmá kampiti bhúmíti” bhúmípáló apuchchhi tań “patiṭṭhitattá dipamhi sásanassáti” sóbrawi,
Thérassa upanámési játipupphúni játimá théró rájaghará gantwá tassa dakkhinato thito,
Rukkhampicha té aṭṭha pupphachuṭṭhi samókiri-tatthápi puthawi kampi : puṭṭho tassáha káraṇań,
“Ahósi tiņṇań buddhánań kálépi idha málakó, narinda, sańghakammatthań bhawissati iddnipi.
Rájagéhó uttarató chárupokkharani agá tattakánéwa puppháni théro tatthápi okiri.
Tatthápi puthawi kampi ; puṭṭho tassáha káranań: “jantághárapokkharani ayań hessati, bhúmipa."
Tasséwa rájagéhassa gantwána dwarakoṭṭhakań tattak éhéwa pupphéhi tań thánań pújayí isi.
Tatthapi puthawi kampi haṭṭhalómówatíwasó rájá tań káraṇań puchchhi théro tassáha káraṇań.

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Imamhi kappé buddhánań tinnań bodhirukkható ánetwá dakkhiná sákhá rópitá idha bhúmipa."
"Tathagatassa amhákań bodhisákhápi dakkhíná imasminy éwa thanamhi patiṭṭhissati bhúmipa."
“Tatógamá maháthéro Mahámuchalunámakań tattakánéwa pup pháni tasmiń tháné samókiri.”
Tatthápi puthawi kampi: puṭṭho tassáha káraṇań: “Sanghassupósathágárań idha hessati bhúmipa."

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 (Buddho's) religion in the land. He (the monarch) of illustrious descent, then presented jessamine flowers to the thero. The théro (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) Buddhos, on this spot the "Málako" had stood: now also it will become to the priesthood the place where their rites and ceremonies will be performed."

The théro, proceeding to a delightful pond on the north side of the king's palace, sprinkled there also the same number of handsful of flowers. On this occasion also the earth quaked. On being asked the cause thereof: "Liege," he replied "this pond will become attached to the perambulation hall (of the priesthood)."

Proceeding close to the portal of the king's palace, the "irsi" on that spot also made an offering of the same quantity of flowers. There likewise the earth quaked. The king, his hair standing on end with the delight of his astonishment, inquired the cause thereof. To him the théro (thus) explained the cause: "Monarch, on this spot have the right branches procured from the bo-tree of (all) the three Buddhos in this kappo been planted. On this very spot, O ruler, will the right branch of the bo-tree of our (deity) the successor of former Buddhos be planted."

Thereafter the great théro repairing to the spot called "Mahámuchalo," on that spot also he sprinkled the same quantity of flowers. There also the earth quaked. Being asked the cause thereof, he replied, "Ruler of men, this spot will become the upósathó hall of sacerdotal rites to the priesthood.