1atasil order, in his cell of solitary devotion. The monarch vowed: "I will not rise till I have beheld that (demon)."2 By the influence of his pious merits, the said monster repaired to him. Then rising, he inquired of him, "Who art thou? (The demon) replied: "I am (the yakkha)." The (rájá) thus addressed him: "Why dost thou devour my subjects? Cease to destroy them." The demon then said, "Let me have the people of one district at least." On being told, “It is impossible"; lowering his demand by degrees, he asked, Give me then one (village)." The rájá replied, “I can give thee nothing but myself, devour me." That is not possible" (said the demon); and entreated that "bali" offerings should be made to him in every village. The ruler of the land replying, "sádhu," and throughout the island having provided accommodation for him, at the entrance of every village caused "bali " to be offered to him. By this means the panic created by this epidemic was suppressed by the supreme of men, who was endowed with compassion in the utmost perfection, and was like unto the light which illuminated the land.

66

The minister of this rájá, named Góṭhábhaya, who held the office of treasurer, turning traitor, fled from the capital to the northward. The king abhorring the idea of being the cause of the death of others, also forsook the city, wholly unattended, taking with him only his parissávana" (water strainer used by devotees to prevent the destruction, which might otherwise take place of animalculæ in the water they drank). A man who was travelling along the road carrying his meal of dressed rice with him, over and over again entreated of the rájá to partake of the rice. This benevolent character having strained the water he was to drink, and made his meal; in order that he might confer a reward on him (who had presented the repast), thus addressed him: "I am the rájá Sanghabódhi." Beloved! taking my head, present it to Góthábhaya; he will bestow great wealth on thee." peasant declined accepting the present. The monarch, for the purpose of benefiting that individual, bequeathing his head to him (by detaching it from his shoulder) expired without rising (from the spot on which he had taken his meal). He presented the head to Góthábhaya. Astonished (at the statement made by the peasant) he conferred great wealth on him; and rendered him all the kind offices a monarch could bestow.

This Góthábhaya, known by the title of Méghavannábhaya, reigned in Lanká thirteen years.

He built a great palace, and at the gate of that 10 palace a hall; and having decorated that hall, from among the 11priests there assembled, he entertained12 daily one thousand plus eight priests with rice broth, confectionery, and 13every other sacerdotal requisite. Causing robes to be made, he kept up the mahádánan offering. He uninterruptedly maintained this 14observance on every twenty-first day. In the Mahávihára he constructed a superb hall of stone, and the pillars of the

Lóhapásáda he re-arranged in a different order. At the great bó tree he added a stone ledge or cornice (to its parapet wall), a porch at its 'southern entrance, and at the four corners he placed hexagonal stone pillars. Having had three stone images of Buddha made, he placed them at the three entrances, as well as stone altars at the southern entrance. On the western side of the Mahávihára he formed a padhána square (for peripatetic meditation); and throughout the island he repaired dilapidated edifices. In this manner he repaired the edifice built over the Thúpáráma, as well as the one over Ambatthala, 2in which the thera (Mahinda had dwelt), and made improvements at the Manisóma edifice. He repaired also the "upósatha" halls at the Thúpáráma, Manisóma, Maricavatți, and Dakkhina viháras. He constructed nine viháras, which he called after himself, Méghavannábhaya. Assembling the population of the country, she celebrated a great festival of offerings. To thirty thousand priests 'he presented the three sacerdotal garments; at the same time he celebrated the great "Vésákha" festival. He bestowed also two sets of sacerdotal garments annually on the priesthood.

4

This purifier of the true religion degraded its impious (impugners); and seizing sixty of the fraternity of Abhayagiri, who had adopted the Vétulya tenets, and were like thorns unto the religion of the vanquisher, and having excommunicated them, banished them to the opposite coast. There was a certain priest, the disciple of the chief théra of the banished (sect), a native of Cóla, by name Sanghamitta, who was profoundly versed in the rites of the "bhúta" (demon faith). For the gratification of his enmity against the priests of the Mahávihára (by whose advice the Abhayagiri priests were banished) he came over to this land.

This impious person, entering the hall in which the priests were assembled at the Thúpáráma, addressed himself to the théra of the Sanghapála parivéņa, who was the maternal uncle of the rájá Góṭhábhaya, and invoking him in the terms in which the king himself would use, succeeded in overcoming his tenets. (Sanghamitta) completely 8gained the confidence of the rájá. The monarch becoming greatly attached to him, placed under that priest's tuition his eldest son Jeṭṭhatissa, as well as his younger son Maháséna. He evinced a preference for the second son, and prince Jeṭṭhatissa from that circumstance entertained a hatred against that priest.

On the demise of his father, Jeṭṭhatissa succeeded to the monarchy. For the purpose of punishing the ministers who showed a reluctance to attend the funeral obsequies of his father, repairing himself (to the place where the corpse was deposited), and making his brother lead the procession, he sent the corpse immediately behind him; and then placing these (disaffected ministers) next in the procession, he himself stayed to the last. The instant that his younger brother and the corpse had passed out, closing the city gates he seized these disloyal nobles, and transfixed them on impaling poles around his father's funeral pile. On account of this deed, he acquired an appellation significant of the ferocity of his nature (Duttha)-and the priest

Sanghamitta, from the terror he entertained of the said monarch, immediately after his inauguration fled from hence to the opposite coast; and in communication with Séna, was anxiously looking forward for his accession to the throne.

This (monarch) completed the construction of the Lóhapásáda, which had been left unfinished by his father, building it seven stories high, by expending a "kóti" of treasure on it. Having made there (to that edifice) an offering of a (" maņi") gem, worth sixty lakhs, the said Jeṭṭhatissa built the superb Mani hall. He made offerings likewise of two very valuable jewels to the Maháthúpa, and built three portal arches at the great bó. Constructing a vihára at the Pácínatissa mountain, this ruler of the land dedicated it to the priesthood resident at the five establishments.

This monarch Jeṭṭhatissa, removing from the Thúpáráma the collossal and beautiful stone statue (of Buddha), which Dévánampiya Tissa had set up at the Thúpáráma, 2enshrined it in the vihára of the Pácínatissa mountain. This rájá having celebrated the festival of dedication, as well as the "Vésákha" festival at the Cétiya mountain, made an offering thereto of the Kálamantika tank; he bestowed also alms and sacerdotal garments on a thousand priests. The said Jeṭṭhatissa formed likewise the Alambagámi tank.

Thus this rájá reigned twelve years performing various acts of piety conducive to his own popularity.

Thus the regal state, like unto a vessel which is filled with the most delicious sweets mixed with the deadliest poison, is destined to be productive of acts of the purest charity, as well as deeds of the greatest atrocity. On no account should a righteous man be covetous of attaining that state.

The thirty-sixth chapter in the Mahávansa, entitled "The Thirteen Kings," composed equally for the delight and affliction of righteous

men.

CHAPTER XXXVII.

On the death of Jeṭṭhatissa, his younger brother, the rájá Maháséna, reigned twenty-seven years.

The impious théra Sanghamitta aforesaid, having ascertained the time appointed for the inauguration of the king, repaired hithers from the opposite coast. Having celebrated the installation, and in every respect attended to the other prescribed observances, bent on the destruction of the Mahávihára, he thus misled (the king): "Rájá, these priests of the Mahávihára uphold an heterodox vinaya: we observe the (orthodox) vinaya." The monarch thereupon ordained, that whoever should give any alms to a priest of the Mahávihára would incur a fine of a hundred (pieces). The Mahavihára fraternity, plunged into the greatest distress by these proceedings, abandoning the Mahávihára, repaired to Malaya in the Róhana division. From this circumstance, the Mahávihára having been left unoccupied by the priests of the Mahávihára fraternity, it remained deserted for a period of nine years.

24 placed."

3"He gave the Káļamattika tank to the Cétiya mountain vihára. Having celebrated the festival of Vésákha and the dedication of the vihára, this king gave six robes each to a thousand priests."

4" such as the building of temples," &c. 5 Insert for that purpose."

This impiously ignorant théra (Sanghamitta) having persuaded the weak king that "unclaimed property became the droits of the ruler of the land;" and obtained the sanction of the rájá to destroy the Mahávihára, carried into effect the demolition of the Mahávihára. A certain minister named Sóna, the partisan of the théra Sanghamitta, and the confidant of the rájá, and certain shameless and wicked priests, pulling down the pre-eminent Lóhapásáda, which was seven stories high, as well as various other edifices, removed (the materials) from those places to Abhayagiri. The king having thus caused all the materials of the Mahavihára to be transported, used them at the Abhayagiri, and built a hall for the reception of an image of Buddha; another at the bó tree, and a delightful edifice for relics, as well as a quadrangular hall; and repaired the Kukkuṭaparivéņa (erected in the reign of Kaniṭṭhatissa). By this impious proceeding, adopted by the théra Sanghamitta, at this period the Abhayagiri vihára attained great splendour.

The minister named Méghavannábhaya, profoundly versed in all affairs of state, and who had enjoyed the confidence of the king, incensed at the destruction of the Mahávihára, throwing of his allegiance, fled to Malaya; and raising a large force there, fortified himself at the Dúratissa tank. The king having ascertained this circumstance from a confidential person who had come from thence, repairing to the seat of war, also fortified himself.

(Méghavannábhaya) having received a present of some delicious beverage and meat, brought from the Malaya division, he thus resolved: "Let me not partake of these, excepting with the king, who (once) confided in me." He himself taking this present, and proceeding quite alone, in the night, to the king's encampment, on reaching it made known the object of his errand. The rájá having partaken in his company, of what he had brought with him, thus inquired of him: "What made thee turn traitor against me? He replied, "On account of the destruction of the Mahávihára." The rájá thus rejoined: "I will re-establish the Mahávihára: forgive me my offence. He thereupon forgave the king. The monarch, acting on his advice, returned to the capital. The said Méghavannábhaya, explaining to the rájá that he ought to remain in the province, to collect the materials (requisite for the reconstruction of the Mahávihára), did not accompany him to the capital.

There was a certain female, the daughter of a secretary, who was tenderly attached to the rájá. Afflicted at the destruction of the Mahávihára, and, in her anger, resolved on the assassination of the théra who had occasioned that demolition, she formed a plot with a certain artificer; and having caused the said reckless, impious, and savage théra, Sanghamitta, to be put to death, when he was on his way to the Thúpáráma for the purpose of pulling it down; they also murdered the wicked minister Sóna.

"By means of the materials of the many buildings thus removed from the Mahavihára, the Abhayagiri vihára soon flourished, and abounded with numerous edifices. The ruler of the land having joined this evil companion, Sanghamitta théra, and his fellow-helper Sóna, committed many evil deeds. He removed the great stone statue of Buddha from the Pácína Tissapabbata and set it up at Abhayagiri. He built there an image-house, a bódhi-house," &c.

2" that his (former) friend was come there."

3" thy having destroyed."

4"the author of all this horrible mischief, Sanghamitta théra, to be put to death when, with evil intent, he was at the point to destroy the Thúpáráma: they slew the horrible and savage minister Sóna also.”

The aforesaid Méghavannábhaya collecting the requisite timber, constructed numerous parivéņas at the Mahávihára. When this panic had subsided, the priests who had returned from the various parts (to which they had fled) were re-established at the Mahávihára by (Méghavanna) Abhaya.

The rájá having had two brazen images or statues cast, placed them 1in the hall of the great bó tree; and though remonstrated against, in his infatuated partiality for the théra Tissa of the Dakkhináráma fraternity-who systematically violated the sacerdotal rules, protected immoral characters, and was himself an impious person-constructed the Jétavana vihára for him, within the consecrated limits of the garden called Jóti, belonging to the Mahávihára. He then applied to the priests (of the Mahávihára) to abandon their consecrated boundaries (in order that ground might be consecrated for the new temple). The priests rejecting the application, abandoned their (the Mahá) vihára. In order, however, to prevent the consecration attempted by the interlopers being rendered valid, some of the priests (of the Mahávihára establishment) still concealed themselves in different parts of the premises. Under these circumstances, the Mahávihára was again deserted by the priesthood for a period of nine months, during which the interloping priests, not unmindful of their object, perseveringly said, "Let us violate the consecration." Thereafter, when their endeavour to invalidate the consecration was discontinued, the priests of the Mahávihára, returning, re-established themselves there.

3 An accusation was brought against a certain théra named Tissa, of having illegally seized possession of this vihára; which is (one of the four) extreme sacerdotal crimes. The (charge) being well founded, he presented himself at an assemblage of priests (for the purpose of undergoing his trial). Accordingly, the chief ministers of justice, in conformity to the prescribed laws, although the rájá was averse thereto, righteously adjudged that he should be expelled from the priesthood.

1

This monarch built the Manihíra vihára; and demolishing a déválaya (at each of those places) built three viháras: viz., the Gókanna, the Ekakavilla, and the Kalanda, at the brahmin village (of that name); as well as the Migagáma vihára and Gangásénapabbata. The rájá also constructed in the westward the Dhátusénapabbata, as well as a great vihára in the Kókaváta division; the Rúpáramma and the Cúlavitți. He constructed also two nunneries, called the southern and western nipassayas. At the temple of the yakkha Kálavéla he built a thúpa. Throughout the island he repaired numerous dilapidated edifices. He made offerings to a thousand priests of a thousand pieces; and to all theras, the recorders of disputation, robes annually. There is no defining the extent of his charity in food and beverage.

To extend cultivation, he formed sixteen tanks: the Manihira at Mahágáma, Jallúra, Khánú, Mahámani, Kókaváta, Móraka, Paraka,

166 on the eastern side."

2“ a hypocrite, a dissembler, a companion of sinners, and a vulgar man,” would be literal.

3" A charge involving excommunication was brought against the priest who accepted the vihára (built by the king within the limits of the Mahávihára). The charge being well founded, it was duly investigated by a certain minister surnamed the Just, who caused him to be expelled and disrobed albeit against the wishes of the king."

4" in the Uttarábhaya-sobbha division.”

5" To a thousand chief priests he made offerings suited to elders at a cost of a thousand pieces; and unto all of them he distributed robes annually."