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In the morning the king sent his chariot. The charioteer, who repaired (to Mihintalé), said unto them (the théras), "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 (Thúpáráma) was built. From this event, to this day the spot on which the théras alighted is called the first cétiya (dágoba).
2From whatever cause it might have been that the ladies of the king's palace, on having learnt from the monarch the piety of the théra, became desirous of being presented to the said théra; 3from 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 théra (at the sermon of the preceding day) that an exalted seat was forbidden, he entertained doubts as to whether the théra 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 théras (whom he left at Mihintalé 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 théras (in their progress), he bowed down to them with profound reverence. Receiving from the hands of the théra Mahá-Mahinda his sacerdotal alms-dish, and (observing) the due forms of reverence and offerings, he introduced the théra into the city.
"Fortune-tellers seeing the preparations of the seats, thus predicted: 5" The land will be usurped by these persons. They will become the lords of this island."
The sovereign making offerings to the théras, conducted them within the palace. There they seated themselves in due order on chairs covered with cloths. The monarch himself served them with ricebroth, cakes, and dressed rice. At the conclusion of the repast, seating himself near them, he sent for Anulá, the consort of his younger brother Mahánága, the sub-king, who was an inmate of the palace.
The said princess Anulá proceeding thither, together with five hundred women, and having bowed down and made offerings to the théras, placed herself respectfully by the side of them.
The théra preached to them? the "pétavatthu," the "vimána," and the "saccasaññutta" discourses. These females attained the first stage of sanctification.
The inhabitants of the town hearing of the pre-eminent piety of the théra 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 state elephants: there the inhabitants of the capital may see these théras." 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 théras, this all-eloquent chief théra seating himself there, propounded the "dévadúta" discourse (of Buddha). 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 théra, by having propounded the doctrines (of Buddhism) in the language of the land, at two of the places (rendered sacred by the presence of Buddha), insured for the inhabitants of Lanká (the attainment of the termination of transmigration) within a period of seven kappas (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 Mahávansa, entitled "The Introduction into the Capital," composed both to delight and to afflict righteous
THE people who had assembled there, impelled by the fervour of their devotion, declaring "the elephant stables also are too confined," erected pulpits for the théras 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 théra, 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 théra. The théra propounded to them the "bálapandita" discourse (of Buddha). 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 théras saying, "Let us return to the mountain (Missaka), departed. (The people) made this (departure) known to the king, and the monarch quickly overtook them. Approaching the théra, 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 Mahámégha (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 théra tarried. On the spot 3(nivatti) where he tarried on the bank of the Kadamba river a dágoba was built, which (consequently) obtained the name of "Nivatti.”4 The royal owner of the chariot himself conducted the théra out of the southern gate of the
"Thus this incomparable théra, who was like unto the Teacher himself in the advancement of Lanká, having preached the Law at two places in the language of the island, diffused the good law (among its inhabitants) like unto a light of the land." ♦ Add “ cétiya (' the cétiya of sojourn ').” 47-08
3 Dele (nivatti).
Nandana pleasure garden into the Mahámégha pleasure garden by its south-western gate. There (on the western side of the spot where the bó 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."
The monarch having respectfully taken his leave of the théras, attended by his officers of state, returned to the town. These théras remained that night there.
At the first dawn of day, this reigning monarch, taking flowers with him, visited the théras bowing down reverentially to them, and making offerings of those flowers, he inquired after their welfare. On asking, 1" Is the pleasure garden a convenient place of residence?" this sanctified théra thus replied to the inquirer of his welfare: "Mahárájá, 2the 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 Véluvana pleasure garden had been accepted (by Buddha himself from king Bimbisára). Hearing this, the king became exceedingly delighted, and the populace also were equally rejoiced.
The princess Anulá, who had come attended by five hundred females for the purpose of doing reverence to the théra, 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 théra, "Vouchsafe to ordain these females." The théra replied to the monarch, "Mahárájá, it is not allowable to us to ordain females. In the city of Páṭaliputta there is a priestess. She is my younger sister, renowned under the name of Sanghamittá, and profoundly learned. Despatch, ruler, (a letter) to our royal father, begging that he may send her, bringing also the right branch of the bó tree of the Lord of saints,-itself the monarch of the forests; as also eminent priestesses. When that thérí (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 Mahámégha pleasure garden to the priesthood," poured the water of donation on the hand of the théra Mahinda. On that, water falling on 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 (Buddha's) religion in the land. He (the monarch), of illustrious descent, then presented jessamine flowers to the théra. The théra (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) Buddhas, on this spot the Málaka' had stood: now also it will become to the priesthood the place where their rites and ceremonies will be performed."
1" How now, have you fared well?"
3 Add" for recluses."
2 Insert " we have fared well."
4" and standing on the southern side thereof sprinkled eight handsful of those flowers under a picula' tree." Picula is a species of the cotton tree.
A space consecrated for worship, or for performing the functions of the Buddhist priesthood. It is generally a terraced area.
The théra, 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 "isi " 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 théra (thus) explained the cause: "Monarch, on this spot have the right branches procured from the bó tree of (all) the three Buddhas in this kappa been planted. On this very spot, O ruler, will the right branch of the bó tree of our (deity) the successor of former Buddhas be planted."
Thereafter the great théra repairing to the spot called "Mahámucala," 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 upósatha hall of sacerdotal rites to the priesthood."
The monarch thence proceeded to the Pañhambamála. The keeper of the royal garden produced to the king a superb full ripe mango of superlative excellence in colour, fragrance, and flavour. The king presented this delicious fruit to the théra. (As no priest can partake of food without being seated) the théra, who (at all times) was desirous of gratifying the wishes of the people, pointed out the necessity of his being seated, and the rájá on that spot had a splendid carpet spread out. To the théra there seated the monarch presented the mango. The théra, having vouchsafed to eat the same, gave the stone to the king that it might be sown. The sovereign himself planted the stone on that spot. In order that it might sprout (instantly) the théra washed his hands, pouring water (on them) over it. In the order of nature, (but) in that very instant, from that mango stone sprout shooting forth became a stately tree, laden with leaves and fruit. Witnessing this miracle, the multitude, including the king, with their hair standing on end (with astonishment and delight), continued repeatedly bowing down to the théra.
At that moment the théra sprinkled on that spot eight handsful of flowers. On that occasion also the earth quaked. Being asked the cause thereof, he replied, "Ruler of men, this will become the spot at which the various offerings made to the priesthood collectively will be divided by the assembled priests."
Proceeding thereafter to the site where the Catussálá (quadrangular hall was subsequently built), he there sprinkled the same quantity of flowers. In like manner the earth quaked. The sovereign inquiring the cause of this earthquake, the théra thus explained himself to the king: "(This is) the pleasure garden, which, by its having been accepted by the three preceding Buddhas (became consecrated). On this spot the treasures of offerings brought from all quarters by the inhabitants having been collected, the three preceding deities of
1" bath." Jansághara or aggisálá is a house or hall intended for priests wherein they might take a hot bath, or warm their bodies near a fire.
4"At that very instant a sprout sprang from the stone; and in due course it."
felicitous advent vouchsafed to partake thereof. In this instance, also, O ruler of men, on the very same site the Catussálá will be erected, which will be the refectory of the priesthood."
From thence, the chief théra Mahinda, the luminary of the land, who by inspiration could distinguish the places consecrated (by the presence of former Buddhas) from those which were not consecrated, repaired to the spot where the great dágoba (Ruvanvęli was subsequently built). At that time the smaller Kakudha tank stood within the boundary of the royal pleasure garden. At the upper end of it, near the edge of the water, there was a spot of elevated ground adapted for the site of a dágoba. On the 1high priest reaching that spot (the keepers of the garden) presented to the king eight baskets of champaka flowers. The king2 sprinkled those champaka flowers on the said elevated spot. In this instance also the earth quaked. The king inquired the cause of that earthquake, and the théra explained the cause in due order. Mahárájá, this place has been consecrated by the presence of four Buddhas; it is befitting for (the site of) a dágoba for the prosperity and comfort of living beings. At the commencement of this kappa, the first in order was the vanquisher Kakusandha, a divine sage, perfect master of all the doctrines of the faith and a comforter of the whole world. This Mahámégha pleasure garden was then called Mahátittha. The city, situated to the eastward on the farther side of the Kadamba river, was called Abhayapura.' The ruling sovereign there was 'Abhaya,' and at that time this island was called' Ojadípa.' In this land, by the instrumentality of the Rakkhasas (especially Punnakha) a febrile epidemic afflicted its inhabitants. Kakusandha,3 impelled by motives of beneficence1 for the purpose of effecting the conversion of its inhabitants and the establishment of his faith, (after) having subdued this calamity, accompanied by forty thousand of his sanctified disciples, repairing to this land through the air, stationed himself on the summit of Dévakúţa (Adam's Peak). Instantly, by the supernatural power of that supreme Buddha, the febrile epidemic over the whole of this land was subdued. O ruler, the muni, lord of divine sages, remaining there (on Dévakúţa) thus resolved within himself: 'Let all the inhabitants in this land Ojadípa, this very day see me manifested. Let also all persons who are desirous of repairing to me, repair instantly (hither) without any exertion on their part.' The king and inhabitants of the capital, observing this divine sage, effulgent by the rays of his halo, as well as the mountain illuminated by his presence, instantly repaired thither. The people, having hastened thither for the purpose of making bali' offerings to the dévatás, conceived that the ruler of the world and his sacerdotal retinue were dévatás. This king (Abhaya) exceedingly overjoyed, bowing down to this lord of munis, and inviting him to take refection, conducted him to the capital. The monarch, considering this celebrated and delightful spot both befitting and convenient for the muni and his fraternity, caused on this very site to be constructed, in a hall erected by him, splendid pulpits for the supreme Buddha and the (attendant) priests. The inhabitants of the island, seeing this lord of the universe seated here (where Ruvanvęli dágoba was subsequently built), together with this sacerdotal retinue, brought offerings from all quarters. The king from his own provisions and