NRLF

GIFT

OF

THE MAHAVAMSA
OR

THE GREAT CHRONICLE

OF CEYLON

3Te.tt

THE MAHAVAMSA
OR

THE GREAT CHRONICLE OF CEYLON

TRANSLATED INTO ENGLISH
BY

WILHELM
ASSISTED BY

GEIGER, PH

D.,

PROFESSOR OF INDOGERMANIC PHILOLOGY

AT ERLANGEN UNIVERSITY

MABEL HAYNES BODE,

LECTURER ON PALI AT
UNIVERSITY COLLEGE, LONDON

Pn.D.

UNDER THE PATRONAGE OF THE GOVERNMENT OF CEYLON

OLonfcon

PUBLISHED FOR THE PALI TEXT SOCIETY

BY

HENRY FROWDE OXFORD UNIVERSITY PRESS, AMEN CORNER,

1912

E.C.

M3

.. :

I'*:

OXFORD BY HORACE HART '..'PRINTED A* THE UNIVERSITY PRESS

EDITOR'S PREFACE
A
came

PEW words

to be written

are necessary to explain how the present and one or two points should be
;

work men-

tioned regarding- the aims it is hoped to achieve. Early in 1908 the Government of Ceylon were contemplating a new

Tumour's translation of the Maha1837 and reprinted in L. C. Wijesinha's vamsa, Mahavamsa published in 1889, and were in correspondence on the subject with the Ceylon Branch of the Royal Asiatic The Society appointed a numerous and influential Society.
and revised
edition of

published in

1 Committee, and recommended myself as Editor for Europe.

By

their

letter

of

Ceylon requested me opportunity at the Congress of Orientalists held at Copenhagen in August, and again at the Congress on the History
of Religions held in September at Oxford, to consult colleagues on the best plan for carrying out the proposed
revision. They agreed that the method most likely to lead to a satisfactory result within a reasonable time was to entrust the work to one competent critical scholar who could, if necessary, consult members of the Ceylon Committee,

July 18, 1908, the Government of I took the to undertake that post.

my

but who should be himself responsible for

work.
I

all

the details of the

Government accordingly, and recomwho had just completed his edition of the text, should be asked to undertake the task. The Government approved the plan, and asked me to make the
reported to

mended that

Prof. Geiger,

Those arrangements have resulted necessary arrangements. in the publication of the present volume. Professor Geiger has made a translation into German of his

own
1

revised critical edition published by the Pali Text Society

vol. xxi, no. 61,

See the Journal of the Ceylon Branch of the Royal Asiatic Society, pp. 40-42, 70, 86.

4631^,;

vi

Editors Preface
;

and added the necessary introduction, appendices, in 1908 Mrs. Bode has translated the German into and notes. and Professor Geiger has then revised the English English
;

translation.

The plan has been

to produce a literal translation, as nearly

It

as possible an absolutely correct reproduction of the statements

recorded in the Chronicle.

is

true there
it

is

considerable

literary merit in "hereafter to attempt a reproduction also, in

the original poem, and that

may be possible

English unrhymed

But a literal ververse, of the literary spirit of the poem. For sion would still be indispensable for historical purposes.
similar reasons
it

has been decided to retain in the translation

certain technical terms used in the Buddhist Order.

In a

translation aiming at literary merit some English word more or less analogous in meaning might be used, regardless of the

the original. or ' monk*.

word would involve implications not found in Thus bhikkhu has often been rendered ' priest But a bhikkhu claims no such priestly powers as are implied by the former term, and would yield no such obedience as is implied in the other and to discuss all the similarities and differences between these three ideas would
fact that such a
'

the same kind.

There are other technical terms of require a small treatise. It is sufficient here to explain that when
such terms are
left, in the present translation, untranslated, because an accurate translation is not considered possible.

it is

of them are, like bhikkhit, already intelligible to those are likely to use this version. But they are shortly in foot-notes and a list of them, with further explained

Most

who

interpretation, will be found at the

end of the volume.

of this,

The Ceylon Government has defrayed the expense

as
it

did of the previously published translations of the

Maha-

vamsa.
T.

W. RHYS DAVIDS.

TABLE OF CONTENTS
CHAPTER
INTRODUCTION
Abbreviations
I.

PAGE
ix

II.

The Visit The Race The

of the Tathagata
of

Mahasammata

.....10
1
.
.

Ixiv

III.

First Council

14
19

IV. The Second Council

V. The Third Council

VI. The Coming of Vijaya VII. The Consecrating- of Vijaya
. .
.

26

.51 .55
.

VIII. The Consecrating of Panduvasudeva IX. The Consecrating of Abhaya

...
. .

62
65

X. The Consecrating

of

Pandukabhaya

68
77

XI. The Consecrating of Devanampiyatissa XII. The Converting of Different Countries

XIII. The Coming of Mahinda

91 XIV. The Entry into the Capital 97 XV. The Acceptance of the Mahavihara XVI. The Acceptance of the Cetiyapabbata-vihara. 114 .116 XVII. The Arrival of the Relics
.
. .

.... ....
.

82

88

XVIII. The Receiving of the Great Bodhi-tree XIX. The Coming of the Bodhi-tree
.

122 136

XX. The Nibbana

of the

XXI. The Five Kings XXII. The Birth of Prince Gamani XXIII. The Levying of the Warriors XXIV. The War of the Two Brothers XXV. The Victory of Dutthagamani XXVI. The Consecrating of the Maricavatti-vihara XXVII. The Consecrating of the Lohapasada
.
.

.... ....
.

.128

Thera

.142 .146 .155 .164 .170

179

182

viii

Table of Contents

CHAPTER

PAGB
to build

XXVIII. The Obtaining of the Wherewithal the Great Thupa

187
. .

XXIX. The Beginning

of the Great

Thupa
.

191

XXX. The Making

of the Relic-Chamber

198

XXXI. The Enshrining of the Relics XXXII. The Entrance into the Tusita-Heaven
XXXIII. The Ten Kings XXXIV. The Eleven Kings

.209
.

220 228

238 246
256
267

XXXV.

The Twelve Kings

XXXVI. The Thirteen Kings XXXVII. King Mahasena

APPENDICES
A. The Dynasty of Mahasaramata
B. The
.

.273
276
.

Buddhist Sects

C. Campaigns of Pandukabhaya and Dutthagamani D. List of Pali Terms occurring in the Translation

288

292

INDEXES
A. List of Geographical and Topographical Names B. List of Terms explained in the Notes
.
.

298
299

ADDENDA

300

Ancient Ceylon

.....

MAPS

To face page

Anuradhapura

137

INTRODUCTION
1.

Literary questions concerning Dipavamsa and

Mahavamsa.

THE LITERARY QUESTIONS connected with the Mahavamsa and the development of the historical tradition in Ceylon have been thoroughly discussed in my book Dipavamsa and I believe that I have there demonstrated Mahdvamsa. 1 that the two Ceylonese Chronicles are based upon older materials and for this reason should claim our attention as
sources of history.

Now, however, R. O. FRANKE has taken

against

a decided stand

my

inferences.

He

disputes the existence of an

older historical

The
of

as foundation of Dip. and Mah. former appears to him to be only a botched compilation

work

Pali quotations

from the Jatakas and other canonical

works.

But the author of the Mah. has merely copied the and the same applies to Buddhaghosa and his historical Dip.
to

introduction

the

Samanta-Pasadika.

have however,

I hope, succeeded in combating the doubts and objections

raised
3 by FRANKE.

The defects of the Dip., which naturally neither can nor should be disputed, concern the outer form, not the contents.
1

Dip.

und Mah. und

die geschichtliche

Vberlieferung

in Ceylon,

Translated into English by E. M. COOMARASWAMY, Dip. and Mah., Colombo, 1908. Quotations in the following pages follow the English edition. I may also refer here expressly to OLDENBERG'S remarks, Dtp., ed. Introd., p. 1 foil. (1879), as the startingLeipzig, 1905.

point for
2

my

own.
in the Wiener Zeitschr. f. d.
foil.
;

Dip.

und Mah.
;

Kunde

des Morgenl.

21, pp. 203 foil.

3

317

Noch einmal Dip. und Mah.

foil.

Zeitschr. d. D. morgenl. Gesettsch. 63,

p.

540

note that

OLDENBERG

13. p. 614,

agrees with

my

in the Archivf. Religionswissensch. inferences against FRANKE.

Introduction
of the Dip. simply invented the contents a thing impossible to believe. our task to trace the sources from which he
is

But that the author

of his chronicle

Thus it is drew his material.

vamsa-Tika, which, under the
i.

This

is

made

possible for us

by the Maha-

e.

the native commentary on our chronicle

title

Vamsatthappakasini, was composed by

an unknown author.
labours, referring, for

I will then here briefly sum up the principal results of my confirmation in detail, to my earlier
1.

works.

In Ceylon there existed at the close of the fourth century A.D., that is, at the time in which the Dipavamsa was composed, an older work, a sort of chronicle, of the history of the island from its legendary beginnings onwards.

The work constituted part

commentary-literature on Buddhists which Buddhaghosa took as a basis for his

of the Atthakatha, i. e. the old the canonical writings of the

illu-

It was, like the Atthakatha, composed in Old-Sinhalese prose, probably mingled with verse in the Pali

minating works.

language. 2. This Atthakathd-Mahdvamsa existed, as did the Atthakatha generally, in different monasteries of the island, in
another.

various recensions which diverged only slightly from one Of particular importance for the further develop-

ment of the tradition was the recension of the monks of the Mahavihara in Anuradhapura, upon which the author of the Mah. Tika drew for his material. 3. The chronicle must originally have come down only But it was continued to the arrival of Mahinda in Ceylon. later and indeed, to all appearance, down to the reign of Mahasena (beginning of the fourth century A. D.), with which
Dipavamsa as well as the Mahavamsa comes to an end. work the DIPAVAMSA presents the first clumsy The MAHAVAMSA is then a new redaction in Pali verses. 1 treatment of the same thing, distinguished from the Dip.
reign the
4.

Of

this

So far as language

is

indicated, for

numerous

verses,
I

concerned, the author's sources have been by FRANKE and herein lies the
;

merit of his work, although

cannot consent to his conclusions.

Introduction

*i

by greater skill in the employment of the Pali language, by more artistic composition and by a more liberal use of the While the authormaterial contained in the original work.
ship of the Dip.
is

not

known

the author of the

Mahavamsa

is

known

as

Mahanama. 1
also

5. It

is

historical

introduction

on the Dip. that BUDDHAGHOSA bases his 2 but he to the Samantapasadika ;

completes and adds to its information with statements which could only have been drawn directly from the Atthakatha.

The MAHAVAMSA-TiKA brings to the contents of the Dip. and Mah. further additions, taken from the original
6.

work.

It
A. D.

1250

was certainly not composed till between 1000 and But there can be no doubt that the Atthakathaauthor, as he also supposes
accessible to
all.
3

Mahavamsa lay before the known to his readers and

his statements

it

to be

For

this reason
its

as to

the original work,

its

form and

contents, naturally acquire particular importance. These conclusions are not in any way altered if I
inclined to consider the relation between

am now
as of

a closer one than in

the former
disputed.
to

my

first

work.
it

Mah. and Dip. That the author

knew
But

the latter and used

I have naturally never

go much

wish, in agreement with FLEET, further and regard the Mah. as a conscious and
I should

now

intentional rearrangement of the Dip., as a sort of commentary to this latter. I also think now that the quotation ' ' of the Mahavamsa of the ancients in the prooemium of

I have besides already our Mah. refers precisely to the Dip. indicated the possibility of this view in my Dip. and Mah., FLEET 4 then translates the well-known passage of the p. 17.
later

Culavamsa

(38. 59)

datva sahassam dlpetum Dipaf

in very illuminating fashion: bestowed a thousand (pieces of gold) Dhatusena) orders to write a dipika on the Dipavamsa/
1

vamsamsamadisi

he (king

and gave

See RHYS DAVIDS, Journ. Roy. As. Soc. 1905, p. 391. Edited by H. OLDENBERG, The Vinaya Pitakam, iii, p. 283 foil. 3 I have indicated in Z.D.M.G. 63, p. 549 foil., passages in the Mah. T. which undoubtedly bear this out.
a 4

J.R.A.S. 1909, p.

5, n. 1.

xii

Introduction
:

The interpretation hitherto given that this is an allusion to a public recitation of the Dip. must then be abandoned.

But

this

is identified

dipika, which was composed by order of Dhatusena, by FLEET with our Mahavamsa. Thus, at the
fixed.

same time, the date of its origin is more precisely Dhatusena reigned, according to calculations which are

to be

confirmed further on, at the beginning of the sixth century after Christ. About this time the Mahavamsa was composed.
2.

The Trustworthiness of the Ceylon Chronicles.

should

After these preliminary observations the Ceylonese Chronicles now be judged particularly with respect to their value

as HISTORICAL SOURCES,

and the
together.

historical data

drawn from
and Mah.

them should be brought

In their character of

historical sources the Dip.

have been very differently appreciated.

furthest in scepticism. If he did in the at least admit the POSSIBILITY 1 that the author of beginning the Dip. had some document or other before him, he has lately
said

FRANKE goes the

most positively
e. (i.

*
:

in the absence of

named work

the Dipavamsa)

any sources, the lastmust be considered as

its own tottering feet/ 2 And thereto him no historical value can be conceded to fore according the Dip. nor to the Mah. nor finally to the Smp. FRANKE'S

standing unsupported on

which I shall return in discussing the history of the councils, ceases to be well founded as soon as we accept the thesis that the Ceylonese Chronicles are based on the
scepticism, to

Atthakatha.

With

this the tradition recedes several centuries,

it

and the probability that

contains historical recollections

is

correspondingly reinforced, explained above, be considered as confirmed. KERN S too expresses himself with great caution on the He indeed says in historical value of Dip. and Mah. Indian Buddhism, p. 9, ... the chronicles his Manual of
'

and that

thesis must, as I

have

Literarisches Centralblatt, 1906, No. 37,

column 1275,
ii,

1.

2.

Journal of the Pali Text Soc. 1908, p. 1. Buddhismus, German translation by Jacobi,

p. 283.

Introduction

xiii

Dipavamsa, Mahavamsa, and Sasanavamsa deserve a

special

notice on account of their being so highly important for the ecclesiastical history of Ceylon.' But here, however, it is only

admitted that the chronicles can be utilized as of value for the

period from Devanampiyatissa onwards or perhaps only for a For the most ancient times, when the history yet later time.
of continental India
is

also to be

taken into consideration,

KERN

A
his

hardly inclined to accept them as authentic sources. very trenchant verdict is pronounced by V. A. SMITH in
is
'
:

Asoka on the Ceylonese Chronicles.

in this

fashion

work

e. (i.

in

He says in the plainest the Asoka) the Ceylonese

chronology prior to B.C. 160 is absolutely and completely rejected, as being not merely of doubtful authority but
positively false in its principal propositions/
l

Perhaps V. A. SMITH has since modified his judgement. For he says now: 2 f These Sinhalese stories the value of which
has been sometimes overestimated, demand cautious criticism at least as much as do other records of popular and ecclesiastical tradition.'

This sounds

to handle critically,

less cutting. The warning which the excellent historian considers

necessary with regard to the Ceylonese Chronicles, is certainly It applies to all historical documents, and I have justified.

no intention at

all

of disputing the justice of

it.

The judgement pronounced by RHYS DAVIDS 3 on Dip. and Mah. sounds much more favourable. He says ' The Ceylon
:

Chronicles would not suffer in comparison with the best of the Chronicles, even though so considerably later in date, written
in

England or in
is

France.'

He

also lays stress

on the fact

that, as

no pure history. But they represent the traditions of their time and permit us
self-evident, those Chronicles contain

to

Lately

draw retrospective conclusions as to earlier H. C. NORMAN* has defended

it

periods.

Chronicles, with complete justice as

1

the Ceylonese seems to me, against

2
3 4

Asoka, the Buddhist Emperor of India, p. 57. Early History of India (2nd ed., 1908), p. 9.

Buddhist India, 1903,

p. 274.

Defense of the Chronicles of the Southern Buddhists, J.R.A.S.

1908, p. 1 foil.

xiv

Introduction
distrust

undeserved
attention

and exaggerated

scepticism.
it

draw

next consider the two chronicles as a whole, without any prepossessions, it is not easy to understand whence this The presentation widespread doubt of their trustworthiness.
of the subject, taken as a whole, may be called modest and True, there is no lack of fables and simple, indeed dry. marvellous tales. But they appear as outward decoration

many If we

expressly to this points of contact with

essay because

naturally has

my own

researches.

which can be easily omitted. Besides, we always meet with such stories of miracles in connexion with events of a quite clearly defined category, namely, when it is a question of
celebrating the splendour and majesty of the Buddhist Order. Mahinda arrives in Ceylon in marvellous fashion, flying

through the air; miraculous phenomena accompany the 'Establishment of the Doctrine', the arrival of the relics,

None of this the planting of the Bodhi-tree, and so forth. can appear strange to us. The ornament with which tradition
here decks out the victory of the Order and the true faith The facts in themselves are extraenfolds a deeper meaning.
ordinarily simple ; but to the pious sentiment of the believer

they seemed great;

many-coloured lights I do not conceal from myself that this judgement of the
is

and fantasy glorifies them with the of miracle and legend.

lays itself open to the reproach that our method to eliminate from the tradition all the miraculous simply 1 stories and consider what is left over as authentic history.
situation

But

I think

WINDISCH 2 has shown admirably how,

in fact, in

the Buddhist tradition, around a relative small nucleus all kinds of additions have collected in time, by which events, originally simple, are withdrawn gradually into the region
Most writers have been content V. A. SMITH, Asoka, pp. 45-46 to lop off the miracles and to accept the residuum of the story as Such a method of interpreting a legend does not authentic history.
1
'

seem
d.

be consistent with sound principles of historical criticism. 2 Mara und Buddha (Abhandl.d. phil.-hist. Cl. der K. Sachs. Gesellsch. Wiss., xv, 4, 1895), Buddha's Geburt (ib., xxvi, 2, 1907), Die Komto

position des

Mahavastu

(ib.,

xxvii, 14, 1909).

Introduction
of the marvellous.

*v

'But we must not therefore pour away

Here, too, the task of Science
is

the child with the bath.

to lay bare the grain of truth; not only this, but she must seek the meaning and significance of the mythical crown of

rays that has gathered round the nucleus. l is often the covering of deep thoughts/

For the mythical

We

shall, of course,

be obliged to begin by removing the

mythical additions.
residue as current
far the tradition
is

But we need by no means take the coin. Here we are concerned to examine how
and how
established as trustworthy, by internal or far shaken as being untrustworthy.

external evidence,
If

we pause

first

at internal evidence then the Ceylonese

Chronicles will assuredly at once win approval in that they at least WISHED to write the truth. Certainly the writers could not go beyond the ideas determined by their age and
their social position, and beheld the events of a past time in the mirror of a one-sided tradition. But they certainly did

not intend to deceive hearers or readers.

This

is

clear

from

the remarkably objective standpoint from which they judge That certainly even the mortal foes of the Aryan race.
It is true not only of dominating deserves to be emphasized. as, to all appearance, Elara was) but also personalities (such

two usurpers Sena and Guttika it is said, Dip. and Mah. 21. 11: raj jam dhammena karayum.
of the
Besides, the obvious endeavour to
is

18.

47

make out a systematic such as to inspire confidence at the outset. chronology Indeed, whole sections of the Dip. consist entirely of synchronistic connexions of the ecclesiastical tradition with
profane history and
Ceylon.
3.

of the history of India with that

of

External support of the Chronicles.

The above certainly are, in the first place, only general considerations, the value of which I myself would by no
means estimate too highly.

Meanwhile

it is

more important

that the Ceylonese tradition has after all found support to a considerable extent from external testimony.
1

WINDISCH, Buddha

s Geburt, p. 4.

xvi
1.

Introduction
First as to the LIST OF

INDIAN KINGS BEFORE ASOKA/ the statements concerning Bimbisara and Ajatasattu as contemporaries of the Buddha agree with the canonical writings and, in respect of the names, with those of the Brahmanic
tradition.

The Jaina-tradition has other names ; this, however, does not affect the actual agreement. There can be no doubt that the nine Nandas as well as the two forerunners of
Asoka
Candagutta and Bindusara, were altogether historical personages. Here also, in the number of years of Candagutta's
:

reign the Ceylonese tradition agrees completely with the Indian. V. A. SMITH/ too, does not hesitate to accept the

number 24
Besides

as historical.

the

renowned
(Skt.

counsellor
is

brahman Canakka
Chronicles.

Canakya)

Candagutta, the known to the Ceylonese

of

In respect of the length of Bindusara's reign their statements differ from those of the Puranas by three years,
in respect of that of

Asoka by only one

tradition concerning

The Ceylonese year. Indian history since the Buddha is,

is,

therefore, not unsupported.

2.

The CONVERSION OF CEYLON

finally, according to the
itself,

Mah., and
country
sister

unanimous

according to Dip. and tradition of the

the

work

Samghamitta.
in

of Mahinda, a son of Asoka, and his V. A. SMITH calls the stories relating to

this

the

Chronicles

'a tissue
as

of

absurdities

3
'.

Asoka
in

himself

mentions
:

Inscriptions
to

his explains, Ceylon, the countries in the Rock-Edict XIII, among

II,

he

twice

which he despatched missionaries, and in Rock-Edict among those in which he provides for distribution
medicines. 4

of

Since these Edicts belong to the thirteenth year

Cf.

the tables to

9.

Early History of India, pp. 115-118. Cf. also Asoka, p. 95. 3 Asoka, p. 45. OLDENBERG also (ibid., p. 46) considers the tradition a pure invention. 4 Cf. the translations in V. A. SMITH'S Asoka, pp. 129-133 and
pp. 115-116.

The expression cikisaka( = Skt. cikitsa, p.tikiccha)

is

which SENART translates remedes, Z.D.M.G. 48, 1894, p. 50) 'hospitals'.

rendered by

BUHLER

(see

Introduction
of Asoka's reign there appears to be an error in the Ceylonese which puts the conversion of Ceylon as far on as

tradition

the eighteenth year. On the other hand Asoka, in the opinion of SMITH, would, if he had really handed over his son Mahinda

and his daughter Samghamitta to the Church, and had brought about the conversion of the king of Ceylon, certainly not have The name ' Samghamitta neglected to bring it into notice. is, he thinks, from its very meaning, suspicious. I discuss the arguments in the reverse order. The name Samghamitta is of course that which she herself assumed on entering the Order. That, beside this name, under which she became a renowned saint of the Buddhist Church, the
'

lay-name

fell into

complete oblivion can certainly not cause

any surprise. That Asoka makes no mention of Mahinda and Samghamitta in his Edicts is an argumentum e silentio. That there is any cogency in such an argument V. A. SMITH will surely not maintain. It is indeed very difficult to say in what connexion the king would be obliged to speak of the matter. It can be perhaps expected chiefly in the so-called Minor Rock-Edict I, the Edict of Rupnath, Sahasram and BrahmaBut here the reason would again disappear if with giri. FLEET 1 we date this edict in the year 256 A.D. In this case, the sending of Mahinda would be about twenty years earlier than the edict, and would belong to past times.
I

certainly do

FLEET'S theory.
tion

But

not wish to decide here for or against it is clear that we are standing on too

uncertain ground to allow ourselves to proceed without hesita-

from an argumentum e silentio. Now, finally, what as to the mention of Missions to Ceylon in the Asoka Inscriptions earlier than the thirteenth year of

the king's reign ? I may observe that, at the outset, it is not absolutely certain whether by the Tambapanni of the Inscriptions

Ceylon
1
<

is

really meant.

Possibly the

name may

designate the
' ;

The Conversion of Asoka,' J.R.A.S.

16.,

Edict of Asoka,' p. 1301 foil.

p. 811

foil.

The Last 1908, p. 486 foil. 'The Last Words of Asoka,' /&., 1910,

Introduction
Tinnevelli district at the southern extremity of India, where the river Tamraparm flows into the sea. 1 But, at the same
time,
if

Tambapanni

should be understood to

the authenticity of Dip.

and Mah.

is

mean Ceylon not affected in the

ESSENTIAL points. Let us look at the positive contents of the tradition.

are certain of:
(1)

We
of

the

name Mahinda

as the apostle

that disputed by V. A. SMITH. Here the Ceylon. ese narrative finds gratifying support from HiuenCeylon 2 thsang who mentions Mahendra by name expressly as the man
is

Nor

by

whom

of Simhala.
relative of

the true doctrine was spread abroad in the kingdom It is certain (2) that this Mahendra was a near
:

king Asoka.

The Chinese

pilgrims call him the

3 younger brother of this latter, the Ceylon Chronicles call him his son. Here we have two conflicting reports, and it would

be simply arbitrary to prefer the statement of the Chinese

pilgrims to the Ceylonese tradition.

But

at

what

result do

we

arrive if

we put

together these

established facts and the mention of Ceylon in the earlier

Asoka Inscriptions?

Simply and

solely that

which

is

self-

evident, namely, that before Mahinda relations existed between continental India and Ceylon and efforts were made to trans-

plant the Buddhist doctrine to Ceylon.

But with Mahinda

this process

comes
all

to

a successful end.

We can

understand therefore that

the interest became con-

centrated in his person, and that tradition wrought together in dramatic fashion that which was a thing of slow con-

tinuous development. I consider that this would always and in all circumstances have been the critical judgment on the
1

Imp. Gazetteer of India,

4.

s.v.

Cf.

on

this

subject

HULTSZCH,
par Hiouen;

J.R.A.S. 1910, p. 1310, n.

8

ST.

JULIEN, Memoires sur

ii,

les

contrees occidentales,

BEAL, Si-yu-ki, Buddhist Records of the Western ihsang, p. World, transl. from the Chinese of Hiuen-thsang, ii, pp. 246-247
140
;

T.

WATTERS, On Yuan Chwang, ii. 93, 230, 234. a Besides Hiuen-thsang we have mention by Fa-hian

(see

LEGGE,

Record of Buddhistic Kingdoms by Fd-hitn, p. 77) of a younger brother of Asoka, who became a monk, without, however, mention of liis name or allusion to the mission to Ceylon.

Introduction
reports

*ix

of

our

The

fact, in essential respects, holds good,

Chronicles as to the conversion of Ceylon. but it is a question

it in the right light. Besides, a hint that Mahinda's mission was preceded by similar missions to Ceylon is to be found even in Dip. and Mah., when they relate that Asoka, sending to Devanampiyatissa,

of putting

him

with presents for his second consecration as king, exhorted 1 to adhere to the doctrine of the Buddha.

Certainly on chronological grounds this cannot be immediately connected with the notices of the conversion of Ceylon

But it shows us that, even to be found in the inscriptions. from the point of view of the Chronicles of Ceylon, Buddhism
was not quite unknown
time.
3. The HISTORY OF THE MISSIONS as related in Dip. and Mah. 2 receives most striking confirmation in the inscriptions discovered. On the inner lid of the relic-urn which was found

in that country already before

Mahinda's

in

Tope no. 2 of the Sanchi group there is this inscription ' Sapurisa(sa) Majhimasa (relics) of the pious man Maj:

jhima'.

On

the outer lid

is

Sapurisa(sa) Kasapagotasa

Hemavatacariyasa' (relics)
(i.

e.

Now

of the pious man Kassapagotta of the Kassapa clan), the teacher of the Himalaya '. 3 Majjhima is, in fact, named in the Mah. as the teacher

who converted the Himalaya region and Kassapagotto thero appears as his companion in the Dip. 4 Again in the superscription of a relic-casket from Tope no. 2 of the Sonari group the same Majjhima is mentioned. On another urn from the same Tope we again find the name of Kassapagotta, this time with the epithet Kotiputta and
' again with the designation Teacher of the whole Himalaya '. In a third urn-inscription Gotiputta (i. e. Kotiputta Kassapa-

1 2

Dip. 12. 5-6 Dip. 8. 1-13

Mah. Mah.

11.

34-35

12. 1-54.

5 -8 Smp. 323 Cf. also Smp. 314 17-318 25

.

Bhilsa Topes, p. 287. Cf. RHYS DAVIDS, Buddhist India, pp. 299-301. 4 Mah. 12. 6, 41 Dip. 8. 10. Cf. Smp. 317 19 Mahabodhivamsa (ed.

See

CUNNINGHAM, The
;

5 STRONG) 115 where also Kassapagotta Majjhima. Cf. also Mah. Tika, 222
,

is

mentioned together with

b2

xx
gotta)

Introduction

This is appears in connexion with Dadabhisara. the Dundubhissara of the Dip. and the Mahabodhievidently vamsa who was also among those theras who won the Himalaya
countries to the Buddha's doctrine. 1

Finally the name of the thera who, according to tradition, presided over the third council under Asoka's rule, is also shown to be authentic by an inscription in a relic-casket from
2 Tope no. 2 of the Sanchi group.

There
is

the Sapurisasa Mogaliputasa Tissa of the Ceylonese Chronicles.

is no doubt that by meant the Moggaliputta

4. Moreover, the narrative of the transplanting of a branch of the sacred Bodhi-tree from Uruvela to Ceylon finds interest-

ing confirmation in the monuments.

in an ingenious and, to me, conout that the sculptures of the lower and vincing way, points middle architraves of the East Gate of the Sanchi Tope are
least

At

GRUNWEDEL,
3

representations of that event. belong to the second century B.

c.

Since the Sanchi-sculptures the representation is distant

from the event by roughly speaking, only 100 or at most 150 years.

4.

Errors in the Chronology of the Earliest

Historical Period.

I consider that such objective confirmation of the Chronicles proves at the very least this much that their statements are
:

not absolutely untenable and are at least worthy of being tested. Naturally they are not infallible and the longer the interval

between the time of the events and the time when they are related, the greater the possibility of an objective error, and
so

much the more will the influence of legend be noticeable. As regards the oldest period from Vijaya to Devanampiyatissa we feel a certain distrust of the tradition and traditional
1

8
3

CUNNINGHAM, 1. 1., pp. 316-317. CUNNINGHAM, I. Z., p. 289. GRUNWEDEL, Buddhist. Kunst in
p. 302.

Indien, pp. 72-73.

Cf. also

RHYS

DAVIDS, Buddhist India,

Introduction

xxi

chronology from the very fact that Vijaya' s arrival in Ceylon 1 is dated on the This seems to be day of the Buddha's death.
a biassed account.
Besides, there are the round

numbers for

the length of the single reigns which have in themselves the appearance of a set scheme and involve, moreover, a positive
impossibility in respect of the last

two kings of that

period,

PANDUKABHAYA and MUTASIVA.

2 According to our Chronicles Pandukabhaya was born before the death of Panduvasudeva. Then followed shortly

the reign of Abhaya, twenty years, and an interregnum of Then Pandukabhaya ascends the throne at seventeen years.

the age of thirty-seven years.

He
!

reigns

seventy years.

That would bring

This, however,
is

his
is

107 years age not enough. Pandukabhaya's successor

to

his

son Mutasiva.

He

is

born of Suvannapali

whom

Pandukabhaya had already married before the beginning of Mutasiva must then have been past the prime his reign. of manhood when he succeeded to the throne. In spite of
this a reign of sixty years is attributed to

him.

It seems
tradition

to

me

that certain names and events in the

may

indeed be maintained, but that the last reigns

were lengthened in order to make Vijaya and the Buddha

contemporaries.

That in respect of certain facts, the tradition is by no means without value for that first period of Ceylonese history,
is

campaigns,
worthiness.

shown, for instance, by the account of Pandukabhaya's 3 which decidedly gives an impression of trust-

Also after Devanampiyatissa's reign

doubt. 4

we

find

matter for

reign of forty years

is

attributed to the king

Mali. 6. 47. In the Dip. 9. 21-22 it is stated, in a somewhat more general way, that at the time of the death of the Buddha (parinibbanasamaye, not precisely on the day of the death) Vijaya landed in
1

Ceylon.
2

The same
11. 1,

Dip.

in Smp. 320 20 Mah. 9. 28; 10. 4;

.

106.

See previously

TURNOUK,

Mdhciwanso, Introd., p. li. 3 Mah. 10. 26 foil. See below, Appendix C, p. 288 foil. 4 Cf. also on this subject FLEET, J.R.A.S. 1909, p. 340.

xxii

Introduction

mentioned, who is said to have been Mutasiva's second son, although he was no longer young when he ascended the throne. But to him succeeded three younger brothers, Uttiya, 1 Mahasiva and Suratissa, each of whom reigned ten (= thirty) years.

Nay, after the intervening rule of the two Damilas, Sena and Guttika, which lasted twelve years, a fourth brother, Asela, ascends the throne and also reigns ten years. The reigns of the sons of Mutasiva, who himself occupied the throne for sixty years, would then cover a period of
ninety-two years
tissa
!

in the period between Devanampiyaand Dutthagamani there were still gaps in the tradition which were filled in with fictitious construction. For the line

We see clearly that also

of Devanampiyatissa

we have again

the remarkable round

numbers 40 + 10 + 10 + 10 + 10. In the later periods we encounter no such

impossibilities.
less artificial

The chronology

is

credible, the

difficulties and numbers appear

and more trustworthy.

in that first historical period one fact stands out

But even
clearly

and

distinctly

from the wavering

traditions concerning

the times immediately before and after. of Devanampiyatissa and the arrival of

That

is

the reign
in Ceylon.

Mahinda

And with

this

we approach

the general standpoint from which

we have to judge the historical tradition as to the earliest earlier times in our Chronicles.
5.

and

The Year of the Buddha's Death.

tradition.
is

fWe of point
iior

have to do with a monkish

its

The

starting-

the year of the chronological Buddha's death. For this tradition naturally not every event every historical personage is important to an equal degree, but chiefly in so far as they were of importance for the development of the Buddhist community. There are isolated
occurrences and personalities connected, even in early times,
1

statements

The name of Uttiya and

his consort is confirmed

by an inscription

in Periya-Puliyankulam (Northern Province).

rey of Ceylon,

See Archaeological

Annual Report, 1905

(xx. 1909), p. 45.

Introduction
with a certain date which announced the time that had passed

Buddha's death. As for the intervening period the traditions concerning it were far less well established and precise, especially from the chronological point of view. Here fictions were made, building up and completing the
since the
1

tradition

from which subsequently, with those

fixed points as

framework, the chronological system was developed that we find in the Dip. and Mah., as also in the Introduction to the Snip., and again in the later historical literature of Ceylon.

In the Dip., the oldest source

It
is

accessible to us, this system,

most certainly not a creation appears already complete. of the author of the Chronicle but only taken over, in all probability, from the Atthakatha.

which was established at a specially and which evidently forms the corner-stone of early period, the whole system, is the number 218 for the consecration
of the fixed dates,

One

(abhiseka) of Asoka.

The Dip.

6. 1, says:
I

dve satani ca vassani attharasa vassani ca

sambuddhe parinibbute abhisitto Piyadassano

*

II

218 years
the

after the

Sambuddha had passed

into

Nirvana

Piyadassano (Asoka) was consecrated/

And

Mah.

5.

21:

Jinanibbanato paccha pura tassabhisekato Sattharasam vassasatadvayam evam vijaniyam.

'After the Nirvana of
(

Asoka' s)

Conqueror and before his consecration there were 218 years; this should be
the

known/
In the same way, to date the Mahavira in the Jaina tradition the is evidently decisive as being the sum total of the years between his death and the beginning of Candragupta's reign. See
1

number 155

Hemacandra's Parisistaparvan, ed. JACOBI, viii. 339 Pref., p. 6. If the year 321 B.C. for this last event we have as result 476 B. c. as the year of Mahavira's death. Certainly this is in contradiction with the Buddhist reckoning in so far as, according to Majjh. Nik. II. 243 18 foil., the Nigantha Nataputta (i.e. the Mahavira) must have died BEFORE the Buddha. OLDENBERG, Z.D.M.G. 34, p. 749.
;

we accept

'

'

Introduction
TO SAY, THAT AFTER A LAPSE OF 218 YEARS, i. e. SOMETIME IN THE YEAR 219 AFTER THE BUDDHA^S DEATH, THE CONSECRATION OF ASOKA TOOK PLACE. 1
is

THAT

Since Asoka had already reigned four years before he per-

formed the abhiseka ceremony

after the Nirvana.

his accession falls

214 years

According to the Ceylonese tradition the

Asoka was preceded by that of Bindusara, lasting twenty-eight, and that of Candagutta lasting twenty-four Thus Candagutta would years (Mah. 5. 18; Dip. 5. 100). have ascended the throne 214 + 24 years), i. e. 162 years (28 after the Nirvana. 3 Now this event is one of the few in the earlier Indian history which we can date with some approach to certainty. It falls in the year 321 B.C. or within two
reign of
4 years of this date, allowing for error. THUS THERE RESULTS AS THE PROBABLE

YEAS,

OF

THE

BUDDHA'S DEATH (321

162)

= 483

B.C.

As he

died at the

age of eighty years the year of 563 B.C.

his birth should

be put at

But we must emphatically

state that this calculation too is

hypothetical, that we are only able to give an approximate and not a perfectly exact result. Moreover, we shall see

below that, in the Ceylon Chronicles themselves, there is a contradiction which we can hardly pass by. First of all the whole calculation, as OLDENBERG 5 has
quite justly insisted, rests on the supposition that the date
20 1 Slightly different in the Smp., p. 299 , which puts the abhiseka in the year 218 (dvinnam vassasatanam upari attharasarae

vasse).
see
2

On

the tradition on Asoka's age of the Northern Buddhists

11.

Dip. 6. 21-22; cf. Smp. 1. 1. Moreover, Mah. 5. 22 contains the same statement. NORMAN, J.R.A.S. 1908, p. 10, is mistaken when he says that, according to the Mah., accession should be put at the year 218 A.B. and the abhiseka at 222. 3 With this calculation cf. FLEET, J.R.A.S. 1906, pp. 984-986 and 1909, p. 1 foil., and particularly p. 28 foil. See also WICKREMA-

SINGHE, Epigraphia Zeylanica, i, p. 142, n. 7. 4 V. A. SMITH, J.R.A.S. 1901, pp. 831-834 Early History of India,
;

pp. 38-39. 6 Archiv fftr Religionswissenschaft, 1910, p. 611.

Introduction

218

for Asoka's

abhiseka

is

authentic.

It really seems to

me

that

it is

just on

this very point that scepticism is least

The date is supported by the best testimony and has nothing in it to call for suspicion. The interval of time is certainly not so great that the preserving, within the ecclenecessary.
siastical world, of

a definite tradition as to an event of such

great importance should be improbable or indeed impossible. On the other hand we must not forget that the date 321
for Candragupta's accession, which forms a point of support for the hypothesis, is only approximately correct. little back or forward is therefore quite possible. shifting

the supposition that the length of Candagutta's reign (twenty-four years) and Bindusara's (twentyNow it seems indeed eight) is established with certainty.
Finally, there
is

with regard to the former, scepticism is quite out of Here the northern tradition is in agreement with the place. 1 southern, which is certainly an important point. On the other
that,

hand there

is

sara's reign.

a difference of three years in respect of BinduHere again there is a possibility that the date
it

may

be shifted.
does seem that on the much-disputed quesBuddha's death there is a tendency

Nevertheless

tion of the year of the

toward unison.

Marked differences of view are disappearing, the accepted dates are less far removed one from another. 2 The chronology current in Ceylon, Burma, Siam starts
out from the middle of the year 544 B.C. 3 as the date of the Nirvana. That this date is wrong and contains an error of,
is now, we may say, generally Moreover, FLEET* has pointed out that this reckoning is by no means based on a continuous tradition

roughly speaking, sixty years,

admitted.

below the tables to 9. For earlier views see FLEET, J.E.A.S. 1909, pp. 4-5; MABEL DUFF, Chronology of India, p. 7 KERN, Manual of Indian Buddhism,
Cf.
2
;

p. 107, n. 6.

Zeylanica, i, 2444, began on May 13, 1900. * The Origin of the Buddhavarsha, the Ceylonese Reckoning from the Death of Buddha,' J.E.A.S. 1909, p. 323 foil., esp. 332.
!

Not 543

See

WICKREMASINGHE, Epigraphia

p. 122, n. 7.

The year of Buddha,

xxvi

Introduction

from early times. It is rather a relatively late fabrication, which probably does not go back further than the twelfth 1 How the error of sixty years came into the century A.D.
era certainly
still needs explanation. the date 477 B.C. as the year of the Buddha's death, Again,

which was accepted by

be given up.

MAX MULLER and CUNNINGHAM,

must

It rests on the erroneous premise that the year of Candragupta's accession was 315 B.C. 2

V. A. SMITH 3 accepts 487 or 486 B.C. as the year of the Nirvana, GOPALA AIYER,* who starts from 269 as the year of Asoka's coronation, the year 486 B.C. Both attach some im5 it would seem, to the so-called 'dotted Record', portance,

which was continued in Canton up to the year 489 A. D. and marks each year, from the date of the Buddha onwards, with a dot. In the year 489 A. D. the number of dots amounted to 975, which would bring us to the year 486 B.C. as the startingpoint. I would not for
this
'

my
'.

part attach too

It
is

much

importance to

dotted Record

singularly improbable that in the

!

course of time

it is

a question of nearly a thousand years

not a single error or oversight should have occurred. The essential, to my thinking, is that the difference between the
is already reduced by now to three or four V. A. SMITH, from his own standpoint, arrives years. at a result so closely approaching that to which the corrected Ceylon-Tradition brings us, he might well have been led to a somewhat milder judgment as to their trustworthiness and

various reckonings

But

if

their value.

agreeing with the Puranas,

down to this whether, allow Bindusara a reign of twenty-five years, or, in agreement with the Mahavamsa, allow him twenty-eight years. In the former case we come to the
Finally, the whole difference comes
:

we

1 2 3

As

it

now appears
2nd

(see

below) in the eleventh century.

pp. 43-47.

S.B.E., x,

ed., 1908,

4 3

Early History of India, pp. 41-43. 'The Date of Buddha,' Ind. Ant. xxxvii, 1908, p. 341 foil. See TAKAKUSU, J.R.A.S. 1896, p. 436 foil. 1897, p. 113; FLEET,
;

ib.,

1909, p.

9.

Introduction
year 486 as the year of the Nirvana, in the latter case to 483 B.C. If we then take the 219th year after the Nirvana
as the year of Asoka's abhiseka, there results in the former case 268/67 B.C., in the latter 265/64 B.C.
It would be of great importance to us if we might refer the date 256 at the end of the so-called Minor Rock-Edict I l to
'

'

the years elapsed from the Nirvana to the publication of the Edict. This opinion was formerly held, represented particu2 by BUHLEII and FLEET. But recently the interpretation of that Edict was cleared up The merit belongs to F. W. THOMAS. 3 to a certain extent. He was the first to point out that the expressions vivuthena and vivas a (vivutha), which appear in connexion with the number 256, should be derived from vi-vas in the sense ' to be Then in his second absent from home, to dwell far away '. article he has ingeniously demonstrated that the number 256 does not denote years but nights, i. e. nights and days. In the Sahasram. text he first discovered the word lati = ratri in duve

larly

sapamnalatisata

Skt.

dve satpancasaratrisate.

These discoveries were acknowledged both by FLEET and HuLTZSCH. 4 But now opinions diverge. F. W. THOMAS takes
it

to

mean

journey.

that Asoka published the Edict when on a religious The number would refer to the 256 changes of

camp in the course of this tour of inspection. But FLEET interprets vivutha and vivasa in another way. According to him the allusion is to the renunciation of the
household
takes
it

life,

to the

life

far from house

and family.

He

to

mean

that

Asoka

after a reign of thirty-seven years

had renounced the throne and the world to spend the rest of His dwelling was the mountain his life in religious retreat.
1

The Edict
Cf.

is

to

be found in Rupnath, Sahasram, in Brahmagiri

3.
iii.

and elsewhere.
2

V. A. SMITH, Asoka, p. 138, n.

BiiHLER, Epigraphia Indica,

138; FLEET, 'The last Edict

of Asoka,' J.R.A.S. 1908, p. 811 foil. 3 Ind. Ant. xxxvii, 1908, pp. 22-23,

and
1

especially 'Les vivasah

foil.

d'Asoka
4

Journal Asiatique, May-June, 1910, p. 507 foil. FLEET, 'The Last Words of Asoka, J.R.A.S. 1910, p. 1302
',

HULTZSCH, 'A Third Note on the Rupnath

Edict,'

16.,

p.

1308

foil.

Introduction
Suvarnagiri near
passage which
is

Girivraja

in

Magadha.

Hence

in

the

preamble to the Edict in the Mysore versions Suvarnagiri is named, and not the capital Pataliputra, as the place where the Edict, the 'last word of Asoka', was
published.

Moreover, the number 256 has, according to FLEET, a It was not by chance that Asoka pubspecial significance.
lished the Edict
this very

on the 256th day of

his life in retreat.

At

end.

time the 256th year since the Nirvana came to an Asoka would thus have spent, for each year elapsed

since the

Buddha's death, one day in religious contemplation

a very ingenious idea.

as a

brahmacarl.
is

This

But

it

would be hazardous

for the present time to base further conclusions on this bold

and seductive combination.

6.

Traces of an era in Ceylon reckoned from 483 B.C.

Recently, however, the date 483 seems to have found further Here we must take into consideration an important support.

WiCKREMASiNGHE, which completes the proof adduced by FLEET and discussed above, of the late origin of the Ceylonese era, that starts from the year 544. Indications are to be found that in earlier times, and indeed down to the
observation of

beginning of the eleventh century, an era persisted even in Ceylon which was reckoned from 483 B.C., as the year of the Buddha's death. From the middle of the eleventh century
the

new

era took its rise, being reckoned from the year 544,
still

and

this is

in use.

In dealing with the question we have to date the immediate predecessors of king Parakramabahu I, beginning with

Udaya III (1507 A.B.). As to Parakramabahu

1

I,

we have information from

'

inscrip-

Cf. also

on

this,

FLEET,

The Conversion of

Asoka,' J.R.A.S.

1908, p. 486/otf.
2
3

See Epigraphia Zeylanica, i, p. 155 foil. The names are given in WIJESINHA, The Mahavansa, Part

II,

translated, pp. xxii-xxiii.

Introduction
confirmed and completed by literary data, according to which he was crowned when 1696 years had elapsed since the
tions,

Buddha's death, that is, in the year 1697 A.B. Eight years later, 1705 A.B., a second coronation apparently took place. In the fourth year afterwards, when 1708 years had gone by
since the Nirvana, that
1

is,

in

1709

A. B.,

he held a Buddhist

According Synod. But this date for Parakramabahu is 1153, 1161, 1165 A. D. supported by an entirely independent source, namely a SouthIndian inscription at the Temple of Tiruvalisvara in Arpak-

to the Ceylonese era those are the years

kama.

Thus

for the second half of the twelfth century the

existence of the Ceylon era, reckoned

from 544,
2

is

established

with certainty.

Now

according to the Culavamsa

of

(56.

16

foil.)

the six

Pandu Parakramabahu, 107 years. Thus the accession of the lastonwards, reigned named prince falls at 1590 A. B. or, according to the Ceylonese
predecessors

from Parakrama

1046 A.D. Moreover, this date is confirmed by the South-Indian Manimahgalam inscription, which is dated in the same year. 3
era,

According to the latter, Parakrama Pandu was conquered and killed in this year by the Cola king Kajadhiraja I. It is true the Culavamsa gives Parakrama Pandu a reign of two years, but we must rather take the accession and death
of the king as falling in one

1046

A. D.

Thus

it

is

and the same year, 1590 A. B. proved, at the same time, that the

Ceylon-era also existed in the middle of the eleventh century. But from a South-Indian inscription we can also fix a date
for

Udaya III among

eras.

a date which throws a completely

the predecessors of Parakrama Pandu, new light on the whole

reckoning of
1

See the Galvihara-Insc. of Polonnaruwa, 11. 1-4 (ED. MULLER, Ancient Inscr. of Ceylon, pp. 87, 120) Nikaya-sangraha, ed. WICKREMASINGHE, pp. 20 26 22 6 Cf. Epigr. Zeyl. i, p. 123. 2 I designate thus the later continuation of the Mahavamsa from 37. 51 onwards.
;
,

HULTZSCH, South Indian

Inscriptions,

iii,

no. 28, p. 53

Epigr.

Zeyl. pp. 80, 155.

Introduction
1 Since, according to the Culavamsa, the time between the III and that of Parakrama Pandu amounts Udaya

accession of

to ninety-three years eight days, and, as we saw above, the latter ascended the throne in 1590 A. B., we have consequently
for the accession of this former

king the date 1497

A. B.

But

this year, according to the Tanjore inscription of

king Rajendra

Coladeva, must be about the year 1015 A. D. The inscription 2 gives an account of a military expedition to Ceylon. This invasion by Cola corresponds as to its details

with one which, according to the Culavamsa 53. 40 foil., occurred under Udaya III at the beginning of his reign. KIELHORN has calculated the time of Coladeva's accession as

between the end of 1011 and the middle of 1012 A. D. ; the expedition falls between the fourth and sixth year of the
reign, that is, between coincide with the years

1015 and 1018.

fall

These years must 1497 and 1498 A. B. Of the 1497

within pre-Christian
B.C.

years times.

1015) remain 482, which

In other words

THE BUDDHA DIED 483

So, with WICKREMASINGHE (1. 1., p. 157) we must state the matter thus. The author of that part of the Culavamsa which deals with the kings from Udaya III to Parakrama-

bahu I lived at a time when the present era, reckoned from 544 B. c., was in use. He was acquainted with three wellestablished dates, 1497, 1590, and 1692 A. B., for the accession of Udaya III, Parakrama Pandu, and Parakramabahu I. But he did not know that the first of the three dates was based on quite a different era, reckoned from 483 B.C. The interval between Udaya III and Parakrama Pandu amounted, in his view, to ninety-three years, but was in reality only
thirty-one years (1015-1046 A. D.). Certainly, considering the detail in which the events of the
period from Udaya III to Parakrama Pandu are described by the Culavamsa, it is difficult to say at what point we should undertake to strike out the surplus of sixty-two years. The

See WIJESINHA, 1. 1., p. xxii. HULTZSCH, South Indian Inscr.

vii, p.

ii,

no. 9, pp. 90-93;

i,

KlELHORN,

Epigraphia Indica,

Epigr. Zeyl.

p. 79.

Introduction
of Mahinda V principal part must perhaps fall within the reign and the interregnum that followed, for which thirty-six years and twelve years are set down. But that the tradition regard-

ing the period in question

plained time.

is

not well established

is

easily ex-

by the unrest and confusion which prevailed

at that

7.

The dates of Devanampiyatissa and Dutthagamani.

The tradition according to which Asoka was consecrated king 218 years after the Nirvana certainly arose in India. The first envoys of Buddhism brought it to Ceylon with them, and here A CHRONOLOGICAL CONNEXION WAS ESTABLISHED BETWEEN THE REIGN OF ASOKA AND THAT OF DEVANAMPIYATISSA, under whom Buddhism made its entry into Ceylon. That Devanampiyatissa and Asoka were really contempoOn the one hand the raries we have no reason to doubt.
Ceylonese tradition concerning the missions is supported by On the other hand we the discoveries in the Bhilsa-topes.

know from Asoka's

inscriptions that as a matter of fact

an

eager missionary-activity prevailed in his time. According to the Dlpavamsa DEVANAMPIYATISSA was consecrated king

236 years

after the Buddha's death, 1

i.

e.

in the

237th year. According to the Mah. 11. 40 the consecrating of Devanampiyatissa took place on the first day of the bright half of the ninth month, Maggasira (October-November).

Now since, according to Dip. 11. 14, the consecration of Tissa was later by a certain number of years I shall discuss the passage further on AND six MONTHS later than the
abhisekaof Asoka,
1

this latter event

must have taken place

Dip. 17. 78

dve satani ca vassani chattimsa ca samvacchare

sambuddhe parinibbute abhisitto Devanampiyo.

Observe that the formula used
is

abhiseka. See above,

p.xxiii.

the same as The date 236

in
is

6. 1

for dating Asoka's

also to be found in the

,

3 Nikaya-samgraha, ed. WICKREMASINGHE, p. 10 and it results in Dip. and Mah. as the sum total of the reigns of all the kings from Vijaya to Devanampiyatissa.

Introduction
1 (April May), and in fact, as we know, in the 219th year after the Nirvana. 2 the According to the tradition prevailing in Ceylon

in the third

month Jettha

month of Vesakha (March- April), according to our reckoning the year of the year 483 B. c. Thus on the same day 265 B. c. the year 218 A.B. would have come to an end. A month later, roughly speaking, Asoka would be consecrated. In the month Vesakha, 247 B.C. the year 236 A.B. came to an end. In the autumn of the same year the first coronation of Devanampiyatissa took place. A second coronation 3 of this king was celebrated in the following Vesakha (March- April), 246 B.C. But there are certain statements which are not in agreement with this reckoning. In a passage in the Dip. 4 it is said that Mahinda came to Ceylon 236 years after the

Buddha

died on the full-moon day of the second

Nirvana.

said expressly that this arrival took place on the full-moon day of the third month Jettha (April-May). 5
it is

And

But a new Buddha-year had begun in the preceding month. Thus if Tissa's first consecration falls in the 237th year A.B., then Mahinda's arrival falls in the 238th, that is, not 236
but 237 years had elapsed since the Nirvana. This contradiction was discovered by FLEET
ingenious attempt to explain it. The full-moon day of Vesakha as the
6

who made an

day of the Buddha's

death

is

open to doubt.
life.

in the Buddha's

This day recurs only too frequently On the other hand FLEET points out
in the Indian calendar see our transl.,

On the names of the months

1. 12.

note to
8

Mah.

3.

Buddhaghosa

in

Sum.

I.

6 10

and Smp. 2833,

*.

Cf. Dip.

5. 1 foil, for
3 4

the same results.

Dip. 11. 39; Mah. 11.42. Dip. 15. 71

:

dve vassasata honti chattimsa ca vassa tafcha Mahindo nama namena jotayissati sasanam.
6

Mah.

Dip. 12. 44; 17. 88 (thirty days after the second consecration !) At Dip. 11. 40 read tato masam atikkamma. See 13. 18.
;

OLDENBERG, note on this passage. 'The Day on which Buddha

particularly
6, 11, 31.

died.

J.E.A.S. 1909,

p.

foil.;

Introduction
that according to a notice in Hiuen-thsang the sect of the Sarvastivadins puts the date of the Nirvana, contrary to the usual statement, at the eighth day of the second half of

the eighth

month of the year, Kattika (Sept. -Oct.). 1 Following this FLEET reckons the day of the Buddha's death as falling on October 13, 483 B.C. If we take this day as our point of departure the abovementioned contradiction disappears. The year 218 A.B. came then to an end on October 13, 265, and Asoka was not crowned in this year, but in the year 264 B.C. in the third month. 2 The year 236 A.B. ends on October 13, 247 B.C., a month later in the year 237 A.B. Tissa was consecrated 3 in the same year, five months later, there followed king the second 4 coronation, and yet one month later the arrival of Mahinda in Ceylon.
;

We
1.

have then the following dates

2.
3.
4.
5.
6.

October 13, 265, end of the year 218 A.B. April 25, 264, Asoka's abhiseka.

October 13, 247, end of the year 236 A.B.

6, 247, Tissa's first coronation. April 16, 246, Tissa's second coronation.

November

May

16, 246,

to say the least, that our sources are not always exact in their calculation of time supposing we do not accept a variation by

But here

Mahinda comes to Ceylon. must point out a difficulty which shows,

even one year.

first

The death

of Mutasiva,

and therefore

also the

crowning of Devanampiyatissa, we find transferred to the seventeenth year of Asoka, in Snip. 321 l , and, as it appears,
also in Dip. 11. 14. 6

See BEAL, Buddhist Records of the Western World, ii, p. 33 STANISLAS JULIEN, Memoires, i, pp. 334-335. 2 The day, according to FLEET, is April 25. J.R.A.S. 1909, pp. 26 and 31. s According to FLEET, L Z., p. 32, on November 6. 4 According to FLEET, 1. L, on April 16. 8 The phrasing in the Smp. Asokadhammarajassa sattarasame vasse idha Mutasivaraja kalam akasi Devanampiyatisso raj jam papuni is not at all ambiguous. The Dip. expresses
c

Introduction

from April 25, 264 (not 265) abhiseka, the seventeenth year is already ended on the same day of 247. Then Tissa's 218 and 236 have already shown, coronation, as the dates
if

But now even

we

set out

c.

as the date of Asoka's

falls,

without any doubt, in the eighteenth (not seventeenth) year of Asoka. But that notice in the Smp. is not an isolated example.

At Mah.
dhapura
is

20.

1 the planting- of the Bodhi-tree in Anuratransferred to the eighteenth year of Asoka. This,

There too, does not agree with the reckoning elsewhere. can be no doubt that that event falls in the nineteenth
1 year of Asoka. Naturally, together with that chronological other dates based upon it and given by the Mahastatement,

vamsa
to

20. 2 foil, are shifted also.

It suffices to point out these discrepancies. They are merely show that caution is after all not out of place.
2.

Further, there

is

an interesting date connected with the

time of VATTAGA.MANI,

We

have, namely, according to

Mah.

33. 80-81, an interval of 217 years 10 months and 10 days between the founding of the Mahavihara by Devanampiyatissa

and that of the Abhayagiri-vihara by Vattagamani. 2 The date of the consecration of the Mahavihara can be

On the fullexactly ascertained by the Ceylon chronology. of the month Jettha Mahinda came to Ceylon. This moon day

was, according to FLEET'S calculation/ May 16 (246 B.C.); day later, on May 17, Mahinda came to the capital and
however, by the words tamhi sattarase vasse I can only understand that there were six

itself less clearly;

chamase ca anagate
months
1

to come to complete the seventeenth year. can hardly use the passage Dip. 12. 42-43 for chronology. But it seems to give the correct reckoning, the nineteenth year of Asoka, for Mahinda's arrival in Ceylon. 2 The same date, possibly taken from the Mah., is to be found in The Mah. Tika, p. 115 (on Mah. 5. 11-13), the Nik. Samgr., p. II 16
still

We

gives as the date of the schism of the Dhammarucika of the Abhayagiri the round number of 217 years after the founding of the faith in

Ceylon. s J.R.A.S. 1909, p. 28.

11, 24.

For the following

cf.

Mah.

14.

42

15.

Introduction
This the king spent the night in the Mahameghavana. presented to Mahinda and his companions as an arilma on the This then is the day of following day, May 18, 246 B.C.
the founding of the Mahavihara. are brought then to the end of March 28 B. c. for the founding of the Abhayagirivihara.

We

now

believe that

we ought

to attach special importance

precisely to those dates

which state generally the interval between two important events. The date number 218 in connexion with Vattagamani was also known in later times.
It
is

implied in the

number 454

of

Vattagamani

in the

1 Galvihara-Inscription of Polonnaruwa. For this has evidently addition of 236 (the date of Devanampiyaarisen from the

tissa) to

218.

Moreover, there can be no doubt as to the statement in

Mah. 33. 78 foil, that the founding of the Abhayagiri-vihara took place in the second half of the reign of Vattagamani. Therefore I do not hesitate to place the beginning of this
half of Vattaga manias reign at the end 29 or the beginning of the year 28 B.C. year

second

of

the

Of

course this leads us into certain difficulties

when we add

up the figures of the individual reigns between Devanampiyatissa and Vattagamani according to the readings accepted in

my

edition.

From

these figures

it

results that

Vattagamani

We

ascended the throne for the second time in the year 39 B.C. have then a difference, in round numbers, of about

ten years. This difficulty disappears if we read 2 Mah. 21. 11, with the Singhalese MSS. (duve) dvavisavassani, not with the Burmese duve dvadasa vassani, to give thus to the Damilas

Sena and Guttika twenty -two and not twelve years'

reign.

To be

sure the Dip. (18. 47) has dvadasa vassani, which On the other hand certainly must be taken into account.

the later Ceylonese literature (Thupavamsa, Pujavaliya, RajaED. MULLER, Ancient Inscriptions of Ceylon, p. 87 (Sara siya supaenaes hawuruddak). See FLEET, J.R.A.S. 1909, p. 330. 2 In my edition I originally accepted the former reading, however
in the
'

Corrections

'

(p.

368)

have given the preference to dvadasa.

c 2

XXXVI

Introduction

1 In any case at the valiya ) only gives the number 22. was composed, according to it, the date stood time the Thup.

so in the

Mah.

Naturally, to be consequent, we must also read Mah. 27. 6 in the prophecy concerning Dutthagamani, with the Sinhalese

MSS. cha
'

cattalisa satam '146' or cattalisa satam 140 '. From the point of view of textual criticism the latter

reading seems to

me to

be the safer

also I should be inclined

to believe that in this connexion a round

number would be

more appropriate.
I confess that I only brought myself unwillingly to depart

from the reading of the Burmese MSS.

They contain

else-

where, without doubt, the better text. Perhaps we must in regard to Sena and Guttika, the Burmese conclude that,
recension adopted

the

accordance with
altered
to

this,'

reading of the Dip. and that, in in Mah. 27. 6, also the number was
to do

chattimsasatavassani

away with

the

mistake thus caused in the addition

total.

Taking as a basis the date 483 B. c. we can provisionally draw up a list of the kings according to Dip. and Mah. 2
8.

List of the Ancient Kings of Ceylon.

No.

Introduction

XXXVll

No.

XXXV11L

Introduction

Introduction

From Devanampiyatissa

to

Mahasena's death 609 years

But this only proves that the accession of the former should be dated 236 A.B.
1 elapsed, according to the later sources.

(609

+ 236 = 845),

but naturally nothing can be deduced from

this statement to aid us in dating the Nirvana itself. I will now supplement list with the names and dates

my

of the immediate successors of

62.
63.

Mahasena
27 years
9

2
:

Siri-Meghavanna
Jetthatissa

64.
65.

Buddhadasa
Upatissa

28

42
22
)

66.
(

Mahanama
jPithiya

,,

67- Sotthisena to
75. 76. 77.

oq W
18 17

352-379 A. D. 379-388 388-416 416-458 458-480 , n ^ AQ

r,

Dhatusena Kassapa

509-527 527-544

,,

we now have an interesting Indianwhich appears to confirm the reckonCeylonese synchronism ing having as point of departure 483 B.C. SYLVAIN LEVI S has communicated the following passage from the account of the Chinese Wang Hiuen ts'e. The
For
this later period
e. (i. Ceylon), by name Chi-mi-kia-po-mo Sri-Meghavarman *), sent two bhiksus to India to the monastery erected by Asoka near the sacred tree of the Buddha in Bodh Gay a. They found no lodging here and subsequently told their king. He sent an embassy to the king then ruling over India, San-meou-to-lo-kiu-to (i. e. Samudragupta), and sought permission to build on the sacred spot a monastery for Ceylonese pilgrims. Thus the synchronism

king of Cheu-tzeu
(i.

e.

of king Siri-Meghavanna, the successor of Mahasena, with The latter, according to Samudragupta is confirmed.
1

See Epigr. Zeyl.

i,

p. 143.

247 (according to the numbering of the Colombo edition of 1877: Mah. 37. 49, 54, 128, 158, 197); 38. 1, 112 39. 58. As to numbers 62, 64, 77, it is said that they died in the
Cf. Culav. 37. 99, 104, 178, 208,
;

twenty-eighth (or twenty-ninth or eighteenth) year. So that the dates have again been made later by one year.
3
4

it is

possible

Journ. As. 1900, pp. 316 foil., 401 foil. The form of this name, as given by the Chinese narrator, results from a confusion between varna and varman.

xl

Introduction
SMITH,
1

V.

according

to

reigned from 326 to (about) 375, the former, our reckoning from 483 as the year of the
1

Nirvana 352-379 A.D.

2 According to Chinese sources another embassy came from to China, sent by king Kia-che, i. e. Kasyapa, in the Ceylon

year 527

A. D.

Evidently this

reign, according to
9.

my

list,

a reference to Kassapa I whose did in fact begin about 527.

is

The Indian Kings from Bimbisara

to Asoka.

In the table on the next page I have brought together the names of the kings from Bimbisara, the contemporary of the Buddha, to Asoka, according to the Ceylonese, the
Burmese, the Nepalese, and the Jaina tradition.
first

On

this I will

make the following observations. The BURMESE TRADITION 3 is undoubtedly dependent on the 4 CEYLONESE, as represented by Dip. and Mah. Buddhaghosa

is also in complete agreement with the Mah. He certainly ascribes a reign of eighteen instead of eight years to Anuruddha and Munda, but the sum total of the reigns of all the kings

reckoned up by him at the conclusion

alter that eighteen to eight.

is

only correct

if

we

Asoka vadana 5 comes perhaps midway between the Ceylonese and the Jaina tradition. It

The NEPALESE

list

of the

is

specially remarkable that in this too appears the

name

of

1 Early History of India, p. 266 foil. (of. Ind. Ant. 1902, p. 257). See also FLEET, J.R.A.S. 1909, p, 343. 2 SYLVAIN LE.VI, I I., p. 42:3 foil. Cf. now also E. R. AYRTON,

J.R.A.S. 1911, p. 1142, on a

new fact which speaks in favour of the reckoning from 483 B.C. On the other hand a difficulty presents itself with respect to the embassy of Mo4io-nan (i. e. Mahanama) to China in the year 428 A.D. (SYLV. LEVI, pp. 412, 421). At the time there reigned in Ceylon not Mahanama but his elder brother
Upatissa II. The former did not ascend the throne till 458 A.D. 3 See on this BIGAFDET, The Life or Legend of Gaudama the Buddha (1866), pp. 347, 361-363, 371-372, 374-375.
22 3 Smp. 32 1 foil. Cf. also Sum. 153 Bimbisara to Nagadasa are enumerated.
4

foil.,

where the kings from

Indien,
is

Cf.

BURNOUF,
It is

Introduction a Vhistoire

du Bouddhisme
of

pp. 358-359,
missing.

noteworthy that the

name

Candragupta

xlii

Introduction
the Jainas do not
1

Munda whom
in the

Ahguttara-Nikaya.
list
is

know but who is mentioned Thus the Ceylonese tradition is

tradition.

in this point confirmed

by the Northern

The JAINA
candra. 2
It

is,

based on the Parisistaparvan of HemaI think, generally admitted 3 that in this list

Srenika and Kunika correspond to the Bimbisara and Ajatasattu of the Pali sources.

On

the other hand the names from

Anuruddha-Munda downwards to the Nandas are missing-. But among these names those of both Munda and Kalasoka are well established by other testimony, as we shall see presently. The PURANIC list has the series Bimbisara-AjatasatruUdayin ( = Udayabhadda) in common with the Ceylonese. But the Puranas insert yet another king before the lastat the

named, and the Ceylonese Chronicles place those three kings head of the whole list; the Puranas range the corresponding four kings in the second half of the list. Moreover, I cannot say that the Purana list inspires me The tradition as to individual names with much confidence.
is

very unstable in the different Puranas.

The same

is

the

case with the dates of the individual reigns, although the

totals agree fairly well. 4

The question then

arises

which

list

merits the

most

confidence, the Ceylonese, the Jaina, or that of the Puranas ? JACOBI 5 is disposed to give the preference to the Jaina list.

He adheres to the view that Kalasoka, 'the black Asoka/ and Kakavarnin (Kakavarna), 'the crow-coloured/ are one and the same person. That is certainly correct and is confirmed by the fact that Kalasoka in the Pali sources
1

is

named

A. III. 57 23

foil.

OLDENBERG
I.

has already, Z.D.M.G. 34 (1880),

VI. 22
foil.,

p. 752, stated this fact.

2

foil.,
8

Ed. JACOBI (Bibl Ind.}, 297 foil. IX. 14 foil.

;

22

foil.

231

foil.

VIII.

des Morgenl.

JACOBI, The Kalpasutra of Bhadrabdhu (Abhandl. fur die Kunde vii. 1), Introduction, p. 2. The combination Srenika Bimbisara occurs ROCKHILL, Life of Buddha (1907), p. 67.
See

MABEL DUFF, The Chronology of India, Table to p. 322. Cf. The Kalpasutra, Introd. also Z. D. M. G. 34, pp. 185-186. OLDENBERG, Z. D. M. G. 34, p. 750 foil. and further, JACOBI, Z. D. M. G.
4

35, p. 667 foil.

Introduction
as the successor of

xliii

as the successor of Sisunaga. 1

Susunaga and Kakavarna in the Puranas Here at least the Southern

and the Northern tradition are in agreement. JACOBI moreover believes Kakavarnin = Kalasoka to be
identical with the Udayin of the Jaina tradition, the Udayabhadda 2 of the Southern Buddhist sources. The ground for his belief is that it is said of both Udayin and Kalasoka that

they removed the royal residence from Rajagrha to PataliHe believes that the Ceylonese tradition has made putra.

two kings out of one person, has inserted various new kings between them and has thus artificially filled up the gap
of

elapsed between the Nirvana of kings as finally drawn up

100 years which, according to the Ceylonese view, had and the Second Council. The list by JACOBI is this
:

Bimbisara (orenika).
Ajatasatru (Kunika).

Munda
Nanda
I confess that, in

= Darsaka,

Harsaka, &c.).

Udayin (Kalasoka, Kakavarnin).

dynasty.
3 agreement with OLDENBERG, I do not feel convinced by JACOBI'S grounds for identifying Kalasoka with Udayin. The removal of the residence from Rajagrha to Pataliputra is attributed to Udayin by the Jainas, 4 and by

the

Brahmans
5

(in the Puranas), to

Kalasoka in the Burmese

which, beyond a doubt, comes from Ceylon. Hiuenattributes it to king Asoka whose lifetime he places thsang a hundred years after the Nirvana. He does in fact know
tradition

only ONE Asoka

whom

he names Wu-yau,
6

or,

as rendered once

phonetically, 'O-shu-kia.
1

But

to all

appearance he combined

The

identification of Kalasoka with

into account
2

Kakavarna has not been taken by V. A. SMITH (J.R.A.S. 1901, p. 839 foil.), who comis

pletely denies the existence of Kalasoka.

Sinhalese
3

The name MSS.

written

Udayibhadda, Mah.
in D.
I.

4.

1,

2 in

the

The same

50 25

foil.

Z.D.M.

4
5 6

.34, p. 751 foil. Parisistaparvan, VI. 33 foil., 175 foil. See RHYS DAVIDS, Buddhist Suttas (S. B. E.
ii,

xi),

Introd., p.

xiii.
i,

BEAL, Buddhist Records,

foil.

p.

85

foil.

ST. JULIEN, Memoires,

p.

414

Introduction

two

different kings in one person. For if he attributes the of Pataliputra to an Asoka, this cannot possibly fit founding

Dharmasoka of the third century B.C. For we know that Pataliputra was already, under Candragupta, the capital of the country. Thus when Hiuen-thsang
in with the historical
l says that 'O-shu-kia or Wu-yau founded the city of Pataliputra he repeated a tradition which originally referred not to

the Asoka of the third century but to an earlier king,

who

must have

Here I will only observe that Hiuen-thsang, in any case with respect to the removal of the royal residence, is against the tradition of the Jainas and nearer to the Burmese. can say then that the removal is attributed by the Jainas and Brahmans to

lived before Candragupta. I shall return once more to this subject.

We

Udayin, by the Buddhists to Kalasoka.

Is really the only solution to conclude that the

two names

were one and the same person ? May it not be conjectured with equal or yet more probability that we have here simply a difference in the tradition among the Jainas and Brahmans

on the one hand and the Buddhists on the other? Besides even in the Brahmanic tradition Kakavarna = Kalasoka and

Udayin are again two different personages. Here then the same duplication must have occurred as in the Southern Buddhist tradition. It becomes therefore the more difficult
to accept JACOBI'S hypothesis.

It seems greatly preferable to

defective.

conclude that the Jaina

too
is

list is

In

this list

Munda

by the Asokavadana and the mention in the Ariguttara-Nikaya. If finally the choice lies between the list of the Puranas and that of the Ceylonese Chronicles, which seems to be more probable and trustworthy, I do not hesitate to give the preference wholly and unreservedly to the latter. In the Puranas, Nandivardhana and Mahanandin 2 must
missing,
to be sufficiently established
1 The former in BEAL, p. 90, the latter p. 85. Both names are thus used indifferently in connexion with the same event. This proves that we ought not to conclude, with OLDENBERG (Vin. Pit. i, Introd., p. xxxiii, n. 1), that the two names represent a remembrance

who seems

of two different Asokas.

2

It

seems that Nandivardhana

is

to represent the ten sons of Kala-

Introduction
fill

xlv

these

up some gap or other in the chronology. The reigns of But two together are put down at eighty-five years
!

no deeds whatever are recorded. 1

Again, in the Puranas yet another king, called Darsaka, &c.,
is

inserted between Ajatasatru and Udayin. That is certainly an error. The Pali canon indubitably asserts, 2 that Udayi-

bhadda was the son of Ajatasattu and probably also his successor. Otherwise the reign of the father and son would
extend over eighty-three years.

Moreover that the two generations of the Nanda, namely Mahapadma and his eight sons, together reigned for a century
is

a statement that does not bear the stamp of probability. The chief difference between the Puranas and the Ceylonese sources lies in the place taken by Kalasoka (Kakavarna) and

In the former they are placed at the head of the whole dynasty, in the latter they are ranged after Bimbisara and Ajatasattu and their immediate successors. Thus, before
his father.
all,

the question is which of the two traditions we decide to accept and whether any reasons can be adduced for our
decision.

Now we
always
detail,

see that the

finds support

from without.

tradition of Ceylon in its details Its greater fullness of

generally speaking, as

against the Jaina

list

finds

a parallel in the Puranas. 3 In this respect the Southern Buddhist and Brahmanic traditions support each other.

In

all

forms the tradition as to the

series is well estab-

lished:

nineNandas

Candragupta

Bindusara

Asoka. The

succession Bimbisara

by the Jaina list absent from the Jaina

At
least the

Ajatasattu Udayabhadda is confirmed and the Asokavadana. Munda, entirely

list

and the Puranas,

is

named

in the

soka.

Mahdbodhivamsa

prince of this name of Nandivardhana.

1
'

among

them.

(ed. STRONG, p. 98) includes a Mahanandin looks like a duplicate

Even V. A. SMITH, Early Histot-y of India, they are mere nominis umbrae
'.

p. 36,

has to admit that

In the Sdmannaphala-suUanta, D. I. 50 25 foil. The same according to the Tibetan tradition. ROCKHILL, Life of Buddha (1907), p. 91. 3 Also in Tibetan sources. See note to the Table.
2

xlvi

Introduction

Buddhistic canon and in the Asokavadana.

And

in the

same

way the Asokavadana puts Kakavarnin AFTER Udayin and Munda as the Ceylon Chronicles place their Kalasoka, not BEFORE them as the Puranas place their Kakavarna.
Thus the greater probability seems to be in favour of placing Kakavarna and with him naturally his father Sisunaga in
the second half of the series of kings, not in the first. I believe then that with respect also to the series of Indian

kings before Asoka, the Ceylonese tradition is more valuable than that of the Brahmans and Jainas. The last-named is

But as to the Puranas I am compelled certainly defective. think that when the dynasty before Candragupta had once to received the name 6aisunaga, then in order to exalt its greateponymos and his immediate successors, including Bimbisara and his successors, were placed at the This would end in a head of the whole series of kings. reversal in the order of the first and second half. At the present time greater stress is laid, and with justice, on the importance of research in Northern Buddhism. 1 It is
ness and antiquity, the

most important for the understanding of the development of Buddhism. Still I believe that if we wish to learn the origins of Buddhism, and especially the history of those origins, we shall have to draw chiefly upon the Pali sources.
dates of the Indian kings according to the Southern Buddhist tradition are the following

The

(1)
2. 3.

Bimbisara
Ajatasattu

B.B

4.
5.
tf.

Udayabhadda Anuruddha)

Munda
Kalasoka

7. 8. 9.

Nagadasaka Susunaga

11.
12.

Ten sons of Kalasoka Nine Nandas

Candagutta Bindusara Asoka (a) before and
(b) after

13. 14.

the

abhiseka
G. 1910, p. 238, in a discussion of

Cf. e. g.

WALLESER, Z.D.M.

DE LA VALLEE POUSSIN'S
*

Bouddhisme.

As to the chronological relation between Bimbisara and the

Introduction
10.

The Acariyaparampara and Indian-Ceylonese

synchronisms.

In the chronological system on which the Dip. and Mah. are based the succession of the great teachers from Upali

down

ta

Mahinda plays an important

is

part.

parampara

of interest because in

it

there

is

This acariyaa continuous

synchronological connexion between the history of Ceylon and that of India. Here the system appears carried out in
detail

and completed. 1
course the dates must not
Besides, for the

Of

authentic.

most part they

be considered altogether fall within the

history, before the
in

most uncertain period of Indian-Ceylonese

accession
of

Devanampiyatissa.

They only show how

Ceylon the several names and events of tradition were

into the

fitted

framework of the few well-established leading

of

dates.

It seems doubtful too that the theras mentioned, with the

exception

pamokkha

if

Upali and Moggaliputtatissa, were Vinayaindeed this should be taken to mean one

having recognized authority in the Church. Sonaka did not even take part in the Second Council which

The leading personages in this were Sambhuta Sanavasi and Yasa. Evidently Revata, Sabbakami, it was only a question of proving that the Succession of Teachers' of Mahinda could be traced back to Upali, the
took place in his time.
'

great authority in the Vinaya at the time of the Buddha.

The
Mah.
the

list is

as follows

Buddha more
2.

28

foil.

precise statements are furnished by Dip. 3. 56 foil, and According to these the two met for the first time when
thirty-five

Buddha was

and Bimbisara thirty years of age,

i.e.

This was the year 15 of Bimbisara's reign. After that Bimbisara reigned yet another thirty-seven years (till 491 B. c.). He was suc528 B.C.

ceeded by Ajatasattu. Eight years after his accession the Buddha died. 1 See NORMAN, J.E.A.S. 1908, pp. 5-6. The list of the patriarchs according to the Northern tradition is quite different. In this the
succession
(2)
is
; :

(1) (3)
;

Ananda

Kasyapa, Sanakavasa

who
;

(4)

presided over the First Council Upagupta, the president of the

;

Second Council (5) Daitika or Dhitika (6) Kala, who was principally concerned in the conversion of Ceylon. See BEAL, 'Succession of Buddhist Patriarchs (Ind. Ant. ix, 1880, p. 148 foil..).
1

xlviii

Introduction

(a) At the time of the Buddha's death (483 B. c.) he had completed forty-four years from his upasampada. So we should have for this last the date 527 B.C. Buddha's
1.

UPALi. 1

death, according to tradition, coincides in time with the coming of Vijaya to Ceylon and with the 8th year of Ajatasattu. Vijaya dies in the 14th year of Udayabhadda, i.e. 446 B.C., in

the 16th year of the same king,

is

i.e.

444

B.C.,

Panduvasudeva

crowned king in Ceylon. 2 (b) Upali after the Buddha's death becomes Chief of the
so for thirty years.

Vinaya and remains

his

The sum

total of

years, reckoned from the upasampada, amounts to He dies therefore 453 B.C. after, as Dip. 4. 38 seventy-four. says, Udaya had reigned six years. 3 latter 2. DASAKA. (a) He is ordained by Upali, when the

has completed sixty years of his priesthood, or sixteen years after the Buddha's death, i.e. 467 B.C. This agrees with the

statement that it happened in the year 24 of Ajatasattu and in the year 16 of Vijaya. According to Mah. 5. 106 he was then twelve years old, thus the year of his birth was 479 B. c.
(3)

Dasaka
i.

is

Vinaya, year 8 of Susunaga.

e.

he dies 403

the (after Upali) for fifty years Chief of or according to the Dip., in the B. c.,

In Ceylon meanwhile (Dip. 11. 10) Panduvasudeva has died in the year 21 of Nagadasaka, i.e. 414 B. c., and Abhaya has been crowned king. 4 Dasaka when 3. SoNAKA. (a) He is ordained a priest by the latter has completed forty-five years from his upasam-

pada, therefore 422 B.C. Thus according to Dip. 4. 41. But according to Dip. 5. 78 Dasaka had only been forty years a priest when Sonaka was ordained by him. This brings us to 427 B. c. Here therefore the tradition is uncertain. It also points to the year 10 of Nagadasa or the year 20 of Panduvasudeva as the year of Sonaka's ordination, i. e. 425 or 424 B.C.
1

Dip.
2

4. 34,

38

5. 76,

95, 103.

Dip. 11. 8. The number of years of Vijaya's reign (38) brings us The length of the interregnum is to 445 as the year of his death.

given Dip.
3

11. 9,

Mah.

8. 5,

as

one year.

Dip.
4

4. 4.

Dip.

27-28, 43; 5. 91, 95, 96, 98, 104. 41 5. 78, 79, 92, 95, 96, 99, 105.
;

Introduction
is Chief of the Vinaya for forty-four years and a for sixty-six years. Since Dasaka died 403 B. c. Sonaka's priest death would fall in 359 B. c. This would bring us again to 425

(b)

Sonaka

as the year of ordination. The statement that Sonaka died in the year 6 of the reign of Asoka's sons points also to

359
see

The most probable date of B.C. as the year of his death. Sonaka's ordination is, however, 423 or 422 B.C., as we shall

from Siggava's chronology. According to Mah. 5. 115 Sonaka was fifteen years old when he met Dasaka. He was In Ceylon 1 the year 11 of therefore born in 438 or 437 B.C.
the interregnum between Abhaya and Pandukabhaya corresponds to the year 10 of Kalasoka (=383 B.C.) and the year

58 of Pandukabhaya to the year 2 of Candagutta (=319 B.C.). 4. SIGGAVA 2 (a) Sonaka confers ordination on Siggava At that time after his own upasampada. forty years
.

Kalasoka had reigned ten years and half a month. In Ceylon eleven and a half years of the interregnum after Abhaya had

Thus we come to the year 383 (or 382) B. c. and to the year 423 (or 422) as the year of Sonaka's upasampada. in the (b) Siggava is a priest for seventy-six years and dies year 14 of Candagutta. This coincides with the year 307 B. c.
elapsed.

There must be an error in the statement that he was head of

the Church for fifty-five years. Since Sonaka's death may be reckoned with all probability as occurring in the year 359, Siggava, if he died in 307, can only have held this office fifty-

two

years.

of Siggava's birth, since he was eighteen years old at the time of his meeting with Sonaka (Mah. 5. 120),
falls in
5.

The year

the year 401 B.C.

(a)

MoGGALiPUTTATissA. 3

He

is

sixty-four years after the latter's

upasampada,

ordained by Siggava in the year 2

Dip.
Dip.

5. 69,

81

5. 80.

4.

44-46
106.

(cf.

with this the note in OLDENBERG'S edition)

5. 73, 95, 96,

3

Dip. 5. 69, 81, 95, 96, 101, 107. Relics of (Moggaliputta)tissa, attested by an inscription, have been found in the Sanchi-tope no. 2,

See

CUNNINGHAM,

Bliilsa Topes, p. 289.

Introduction
of Candagutta

and 58 of Pakundaka

(i.

e.

Pandukabhaya),

therefore
(b)

319

B.C.

is Chief of the Vinaya for sixty-eight years after and dies eighty years after ordination, twenty-six years Siggava after Asoka's abhiseka ( = 264 B.C.). The first two statements accord with 239 B.C., the last with 238 B.C. However, if we

He

place the consecration of

Asoka

as early as the year 265,

from dating the Buddha's death on the full-moon day of Vesakha, then even according
results (see above, p. xxxii) to this reckoning Moggaliputta's death should be placed at

which

239
6.

B.C.

MAHINDA. 1

(a)

Mo^galiputta ordains Mahinda in the

year 6 of Asoka, (reckoned from the abhiseka) or the year 48 of Mutasiva. This brings us, in both cases, if we take the spring

abhiseka, to the time between the 259 and 258. Mahinda was born 2 204 A.B. i.e. 279 B. c., thus he was ordained at the age of twenty. Mahinda comes to Ceylon twelve and a half years after his ordination and eighteen years after Asoka' s abhiseka, 3 as we have already seen, in the spring 246 B.C.
of 265 as that of Asoka' s

spring of

(I)

He

dies in the year 8 of Uttiya's reign

and on the 8th

4 day of the bright half of the month Assayuja. his death is therefore 199 B.C.

The year

of

I.

ACAEIYAPARAMPARA.

Introduction

\\

II.

CEYLONESE AND INDIAN SYNCHRONISMS

Year of Ceylon King

lii

Introduction
I

can only incidentally, where it appears to me to be absolutely necessary, take up a position with regard to views
of other inquirers,
to me.
First, with regard to the SOUTHERN BUDDHIST SOURCES for the history of the Councils, the principal, both in age and importance, are Khandhaka XI and XII of the Cullavagga in

and must avoid many explanations which

suggest themselves, in order not to overstep the space allotted

the Vinaya-Pilaka Council.

2

which deal with the First and Second

of the three

Then follow the Dip. and Mah. with accounts

Councils

and

also the historical

Introduction to Buddha-

3 ghosa's Samantapasadika. Moreover, Buddhaghosa treats of the First Council, frequently with the same wording, in the

Introduction to his Sumahgalavilasinl. 4 we may mention the Mahabodhivamsa

As secondary
fi

sources

and Sasanavamsa, 6

and

also in the Sinhalese

7

language principally the Nikayawill be

Samgraha.

The NORTHERN BUDDHIST ACCOUNTS

treating of the several Councils.

mentioned in

The
The account
in C.V.
is

First Council.
this
:

Mahakassapa, travelling with his disciples from Pava to Kusinara, hears of the death of the Buddha. The monks are
profoundly grieved, but Subhadda comforts them with the frivolous utterance that they can now do what they will, and
that they are freed from an irksome control.
of the

Thereupon Mahakassapa proposes to undertake a samglti Dhamma and the Vinaya, that the doctrine may thus

OLDENBERG,

Vin. Pit.

ii,

p.

284

foil.

GEIGEB, Dtp. and Mah.

p.

108

foil.

In the Dip. there

Cf.S.B.E. xx, p. 370 foil. is a double

account of each Council. See OLDENBERG, Vin. Pit. in, p. 283 foil. Ed. RHYS DAVIDS and CARPENTER, i. (P.T.S. 1886), Ed. STRONG (P.T.S. 1891), p. 85 foil.
Ed. M.
7

p. 2 foil.

Ed.

BODE (P.T.S. 1897s p. 3 foil. WICKREMASINGHE, 1890, pp. 3, 4,

8.

Introduction

l"i

be kept pure. To this end 500 monks are chosen, among whom, by the wish of the assembly, is Ananda, though he is

not yet an Arahant. The Council takes place in Rajagaha and passes

off in

the

manner described

in the

Mah.
namely
:

Some points (1) Ananda

declared the
to do

are to be added from the C.V.

relates that

community

of

Buddha had, in his monks empowered after

the
1

presence,
his death

away with the

less

important precepts,

if

they wished.

Since they are not able to agree in deciding what is to be understood by this expression, they resolve not to do away with

any precept.
(2)

he

is

Certain reproaches are cast upon Ananda, Although not conscious of any fault he acknowledges himself guilty

from respect for the Assembly. (3) The thera Purana enters Rajagaha. to take part in the work of the Assembly.

He is called upon He renders due

acknowledgment to this work but prefers to hold by that which he himself has heard from the Master's lips.
(4)

Ananda
also

further relates

death, had

pronounced the
penance.

how the Buddha, before monk Channa liable to

his

the

brahmadanda

trusted to Ananda.

The fulfilling of this duty is enChanna is deeply troubled. With zealous

endeavour he attains to arahantship, upon which the penance

is

remitted. 2

As regards
Dip.
fifth
1.

24

5.

the time at which the First Council was held, the 4 mentions the fourth month after the Master's
i.e.

death.

This was the second Vassa-month, month of the year. 3

Savana, the

This reckoning is based on the tradition according to which the Buddha died on the full-moon day of the month Vesakha.

Buddhaghosa and the Mah. agree with

this statement.

The
1

latter certainly

mentions the bright half of Asalha the

Khuddanukhuddakani sikkhapadani. SeeMahaparinibII.

banasutta, D.
2

154.

3 4

omit the episode of Udena, C.V. XL 13-14. See M.V. III. 2. 2 (OLDENBERG, Vin. Pit. i, p. 32 35 286 34 Sum. 6 10 20 8 14 15 ;'Mah. Smp. 285
I
,

137).
3.

14-16.

liv

Introduction

fourth

month

of the year
first

as the beginning of the Council,

but adds that the

month was spent in preparations, thus the proceeding did not begin till the month Savana. It is an obviously later addition which we find in the Sum.,

that not only the Vinaya and the Dhamma, in all their details, but also the Abhidhamma are established at the First
Council.

The same

is

found

in the later tradition.

dealing with Council I mention the Mahavastu. 2 Here, in with the Southern tradition Kasyapa is given as agreement the originator of the Council, the number of the bhiksus

Among

the

NORTHERN BUDDHIST SOURCES

the

First

taking part in it is stated to be 500 and the place the Saptaparna grotto near Rajagrha.

There

is,

besides,

an account in the second volume of the

3 The Dulva, the Tibetan Vinaya of the Sarvastivadin sect. of the Canon took place, according to this source, in fixing

Dharma, by Ananda (2) Vinaya, by (i.e. Abhidharma) by Mahakasyapa himself. Upali; (3) It is worthy of remark that the Dulva puts the accusations brought against Ananda in the time before the beginning of
the following order
:

(1)

Matrka

the proceedings, thus before his attainment of arahantship. Fa-hian and Hiuen-thsang 4 also mention the First Council.
as 1,000;

of the bhiksus as 500, the latter the former speaks in a general way of a collection of sacred books', the latter expressly mentions also the redaction of the Abhidharma by Mahakasyapa.
'

The former gives the number

The Second Council.

According to C.V. XII. the Second Council takes place 100 years after the Buddha's death, and is brought about
5 by the das a vatthuni of the Vajji monks of Vesull, which

The full moon of Asalha of the year 483 fell, according to JACOBI'S reckoning (see FLEET, J.R.A.S. 1909, p. 20) on June 24. 2 Ed. SEN ART, i, p. 69 foil. 3 See ROCKHILL, Life of the Buddha (1907), p. 148 foil. 4 BEAL, Buddhist Records, i, pp. Ix-lxi ii, pp. 162-164 LEGGE,
1
;
;

Records of Buddhistic Kingdoms, p. 85. 5 On these ten points, according to the Pali-tradition, see below in

Introduction
signified a relaxing of monastic discipline.

lv

In the further

course of

narrative, too, the C.V. agrees with the Mah. and the rest of the SOUTHERN BUDDHIST SOURCES. The contrast
its

comes out distinctly between the city-dwelling monks of Vesalland the Arahants living in solitary retreat (arannaka,
Vin. II. 299 5 ) and of
strict tendencies.

Yasa's speech in presence of the Yesalian upasakas is given in full extent. The disciple of Revata, whom the Vajji monks
It bring over to their side (Mah. 4. 30) is called Uttara. is also characteristic that the orthodox monks before they undertake the refutation of the heresies first assure themselves of the consent of

Sabbakami, the

Samghathera

at

that time. 1
of those taking part in the Council is given as 700. 2 The Dip. and the Mah. set the time of the unanimously Council in the eleventh year of the reign of Kalasoka ( 383382 B.C.), later documents put it in the tenth year. 3 The locality

The number

is

4 generally considered to be the Valikarama. Only the Dip, (5. 29) mentions the Kutagarasala of the Mahavana monastery,

I do not think

we need

attach any importance to this disits

crepancy, which probably takes

standing.
Still it is of

rise

in

some misunder-

importance that the Dip.

5.

30

foil,

states,

to complete the narrative, that the heretical

monks held a
that they here

separate Council, called

Mahasamglti, and

the Translation, note to

37 (1908), p. 88 foil. 1 C.V. XII. 2. 4-6
2

4. 9.

See for further observations L.

N.S. vi (1905), p. 276
foil.
;

DE LA

VALLEE POUSSIN, Le Museon,

hid. Ant.

Vin.

II,

p.

303 19
;

foil.
; ;

Mah. 4. 62 Smp. Dip. 4. 52 2947 But when the Dip. 5. 20 speaks of 1,200,000 who took part in the Council it does not contradict itself in this. By this naturally
C.V. XII.
.

2.

(=

Vin.

II.

307 s5 )

exaggerated number the Dip. means those who took part in the General Assembly. Mah. 4. 60 and Smp. 294 9 give for this the same number. 3 6 Sasanav. 7 1 3 Nik. Dip. 4. 44, 47 Mah. 4. 8. Cf. Mahabodhiv. 96
;

Samgr. 4". 4 Mah. 4.

Samgr. 6
4
.

50,

63

15 Smp. 94

Mahabodhiv. 96 20

Sasanav. 6 13

Nik.

Ivi

Introduction

made out a different redaction of the Canonical Scriptures. With this may be compared the brief notice in Mah. 5. 3-4, according to which the heretical monks of the Second Council, under the name Mahasamghika, formed a separate sect, as the
first

branching-off from the orthodox doctrine.

In the NORTHERN TRADITION we have accounts of the

second Council in the Dulva, 1 from the Tibetan historian Taranatha 2 , from Fa-hian and Hiuen-thsang. 3

As according to the Southern sources so according to these accounts the ten points of the Vajji monks form the startingpoint of the movement.
As to the date there is great uncertainty. In the same way, with respect to the place, the tradition wavers between Vaisali Of the famous theras of the Second and Pataliputra. 4
Council

mentioned

in

the

Southern
:

scriptures

we meet

the following Northern Sarvakama = Sabbakami, = Salha, Sambhuta = Sambhuta SanaYasa = Yasa, Salha Revata= Revata, Kuyyasobhita (?) = Khujjasobhita vasi, and Ajita = Ajita.
in the

The Third Council.

With
respect to the Third Council

we must,

in the first

place, depend on SOUTHERN BUDDHIST SOURCES since it has up to this time been accepted that the Northern Buddhist took no

the Dip.

account of this Assembly of the Church. Our oldest source is 7. 34-43, 44-59 ; then comes Smp. 306 27 foil., then

Mah.

5.

228 folk

refer to the translation

Respecting the course of events we may following below, since no essential

differences exist.

president of the Council was Tissa Moggaliputta, the place Pataliputta^also called Kusumapura the city of flowers '.
*

The

As
1

date,

the year 236

A. B.

247

B. c.

is

given, Dip. 7.

37, 44/>
See ROCKHILL, Life of the Buddha, pp. 171-180. Tdran'tthas Geschichte des Buddhismus in Indien, iibersetzt von SCHIEFNER, p. 41 foil. Cf. WASSILJEW, Der Buddhismus, p. 61 foil.
2
3 4

BEAL,

On

I. I., i, ii, pp. 74-75 LEGGE, I. /., p. 75. p. liv these wavering traditions see below. 3 Cf. Sasanav. i, p. 8 1 Nik. Samgr. 9<. When Dip. 1. 24, 25 says ;
;
;
.

Introduction

Ivii

The Mah. 5. 280 says that the Council was concluded in the It lasted, accordseventeenth year of the reign of Asoka. to both chronicles, nine months. Thus, according to ing FLEET'S l reckoning, the Council began in the middle of January
247
B.C.

and came

to

an end at the end of October in the same

year.

Now with respect to the trustworthiness of the Southern Buddhist accounts of the Councils I have arrived at the
following conclusion. Here, as elsewhere, a genuine historical This holds good of all reminiscence underlies the tradition.
three Councils.

general framework of facts

in

some few data deeply engraved memory. framework, even in the oldest form of the tradition, all kinds of details were introduced which correspond to the opinions and circumstances of later times. We must keep to the most general statements if we would come near the historical truth. Everything special and particular should be looked upon with
a certain scepticism. For the FIRST COUNCIL

given with But within this

is

we need not

hesitate to extract as

the historical kernel of the tradition, the fact that, after the Buddha's death, his nearest disciples assembled in the capital
of the country to establish the most important rules of the Order as, according to their recollection, the Master himself

had

laid

them down.

This

may

then have formed the ground-

work

That the Buddhist canon was of the later Vinaya. established then and there in the form in which we now have
it,

a form that can only be the fruit of centuries of develop2 ment, is naturally out of the question. We see indeed how

that the First Council took place four months after the Nirvana and the Third Council 118 years later there is here a manifest error, for which
the clumsiness of the author of the Dip. is responsible. The date 118 is evidently reckoned from the Second Council, mention of which has

dropped out, and

it

refers, as in

Mah.

5. 100,

the Third Council, but to the birth of Moggaliputta Tissa.

Dip. 5. 55. 1 J.R.A.S. 1910, p. 426. 2 See RHYS DAVIDS, Dialogues,
foil.
;

not to the beginning of See

i,

x-xx

Buddhist India, p. 161

OLDENBEEG,

Vin. Pit.

i,

p.

foil.

Iviii

Introduction
itself

the tradition
of

adds new details.

it

Vinaya and
In

Dhamma

then, in

Speaking at first only a later form, makes the

Abhidhamma

also take its rise in the First Council.

interpretation I attach special importance to the It gives the impression of a episode of Purana (see p. liii). genuine historical reminiscence, the more so since it is just of

my

such a nature as to diminish the authority of the theras of the First Council. There was therefore certainly no reason to invent
this story.

As a statement

of fact, however,

it

has no mean-

ing unless there had really been beforehand some proposal to establish the teachings of the Buddha.
Certainly not very

much more than

this can be proved to be

historical in the account of the First Council.

The narrator

in

the C.V. adheres in his narrative to the Mahaparinibbana-sutta D. II, p. 72 foil.). This has been convinc(D. Sutta XVI

l ingly demonstrated by OLDENBERG and in greater detail by 2 FRANKE. I should not therefore like to attach most importance,

as does L.

DE LA VALLEE PoussiN, 3

precisely to the episode of

Ananda's failings and the punishment of Channa. They may very well have been incorporated in the account only
because they exist in the Sutta D. XVI. 4 It is not even certain whether it was just the frivolous words of Subhadda that

brought about the holding of the Council, here too

that the narrator has only followed the Sutta in fact a motive for the Council.

it

may

be

making

this

In that case OLDENBERG's 5 object ion to the historical character

1

Vin. Pit. i,p. xxvi

foil.

J.P.T.S. 1908, p. 8

foil.

3 4

Lid. Ant. 1908, pp. 15-16, 18. FRANKS, I.I., p. 18, foil., observes very aptly that in C.V.
6.

XI and XII

the precept of D. XVI.

(=

D.

II,

p. 154)

concerning the use of

bhante and avuso,has been

Here, again, the strictly retained. narrator's dependence, as to form, on the Mahaparinibbana-sutta is evident. Because he found the precept in the sutta, he retains it in

But when FRANKE then goes so far as to argue that the accounts of the Council in C.V. were only invented to illustrate that question of etiquette, that they were therefore more or less readings in " " good form for bhikkhus in all events and circumstances ', there are
his account.
*

assuredly few who will follow him. I am quite unable to do so. 6 L. 1. Cf. also RHYS DAVIDS, Buddhist Suttas (S.B.E. xi), General

Introduction

lix

of the First Council disappears. He is of opinion that, since Subhadda's words are mentioned, in the Mahaparinibbanasutta, there
if
it

really

must also have been some allusion was brought about by those words.

to the Council

According to

my

view the Council

Kajagaha may

or whatever this assembly of monks in be called is the established fact (see above).

If the introduction of the narrative in the C.Y. really should

not be in agreement with the Sutta D. XVI, which I will only assume but without yielding the point, then the fact of the Council itself is not put aside. In that case the narrator,

looking for a motive or means of introducing the Council, found it in that passage of the Sutta, a connexion which did
not correspond to the reality. 1

The SECOND and THIRD COUNCIL must be

It
in
is

discussed together. confirmed, I think, that the first schism historically the Church proceeded from Vesall and that the dasa

doubtful

vatthuniof the Vajji-monks brought it about. But it is when this separation resulted, where it took place,
this

and whether after and at what time.

Second Council yet a third took place

the Second Council was

According to the Southern Buddhist tradition, as we saw, held in Vesall itself under king Kalasoka in the year 383/2 B. c., the third under Dhammasoka

The first led to the Pataliputta in the year 247 B.C. The of the Mahasamghikas from the Theravada. separation
in

second led to the expulsion from the community of certain elements wrongfully intruded there.
opinion now separate Councils is

My

is

that

this

distinction

between two

dhists have mistakenly fused the

founded the
another.

kings

The Northern Budtwo into one as they conKalasoka and Dhammasoka one with
in

fact correct.

But

traces of the right tradition are

still

preserved

Introduction, p. xi foil. JACOBI, Z.D.M.G. 34, p. 185, is, however, not inclined to give such great weight to the argumentum e silentio. 1 RHYS DAVIDS, Dialogues, ii. 76,77, has discussed the value of the

evidence as to the First Council, and arrived at a somewhat similar

conclusion.

Ix

Introduction

in the

wavering uncertain statements as to the time and place of

the Council.
1 According to the Tibetan tradition in the Dulva the schism occurred 160 years after the death of the Buddha,

first

when king Dharmas'oka reigned

in

same source (ROCKHILL, p. 186) which took place in Pataliputra 137 years after the Nirvana, under Mahapadma and Nanda. The In Chinese sources 2 we find the same uncertainty.
also

But the Kusumapura. records an assembly

Council that led to the

100,

first

schism

is

in these placed

now

now

116,

now 160 years

after the Buddha's death.

the place of the Council Fa-hian and Hiuen-thsang 3 But according to the Dulva (1L, p. 182) mention Vaisali. the schism arose in Kusumapura (i.e. Pataliputra). Taranatha

As

(p.

of Vaisali

41) speaks of the ten points taught by the heretical monks and which gave occasion for a Council that took

place in

Kusumapura.

The Chinese

sources too (see St. J.,

to

1.

1.)

mention Pataliputra.
Evidently, as

has been said, the failure

distinguish

between the two Asokas was the cause of the whole confusion. This is plain from the fact that with respect to this king's
date

we find the same contradictions in the Northern sources. Hiuen-thsang knows only one Asoka, Dharmasoka, the historical king of the third century B.C. But he puts him 100

years after the Nirvana, that is, he gives him the period of For hardly any scholar will admit now, I the earlier Asoka. that Buddha died in the fourth century B.C.; moreover, believe,

Hiuen-thsang, as we saw (see above, p. xliv), names also Dharmasoka as the founder of Pataliputra, although we know beyond dispute that Pataliputra was the capital of the country
before his time.

He has

thus transferred to Dharmasoka, the

son of Candragupta, a tradition which related to an earlier

king.

According to Bhavya, in ROCKHILL, Life of the Buddha, p. 182. ST. JULIEN, Journ. As., V. Serie, xiv, pp. 343, 333, 336. Cf. below, Appendix B.
2
fc.

See above,

p. Ivi, n. 3.

Fa-hian, however, does not express himself

so definitely as Hiuen-thsang.

Introduction

l*i

In the Tibetan sources Asoka

years after the Nirvana.
sion which, in

is

But there

generally dated 100-160 is beside this an allu-

him 234 years

agreement with the Southern tradition, places after the Buddha. 1

Taranatha says 2 that in the Tibetan Vinaya the date 110 A.B. is given for Asoka, but that in the other sources
the dates are 210 and 220.
Lastly, in the Chinese Tripitaka there are, according to TAKAKUSU, four dates for Asoka 116 A.B., 118 A.B., 130 A.B., and 218 A.B. The last-mentioned date, however, is found
:

apparently only in the Chinese Sudarsana-vibhasa Vinaya, which is a translation of Buddhaghosa's Samantapasadika. 3

But there is something more. The Northern writings are very familiar with the ten points raised by the monks But they of Vaisali and the schism produced by them.
also

know

of another division

associated with

the

names
up

of the
five

monks Mahadeva and Bhadra.

led to a schism.

These

latter set

dogmas which were

also expressed in brief

which
fusion

aphorisms and In Vasumitra's account 5 the con-

is complete when he relates that somewhat more than 100 years after the Nirvana, under king Asoka in Pataliputra the schism of the Mahasamghikas resulted from

the five dogmas, which are then described. Here then, finally, the five dogmas of Mahadeva are confounded with the ten
points of the Vajji-monks. It is perhaps not too daring to conjecture that in this division associated with the name of Mahadeva there is a

reminiscence of the proceedings that brought about the Third But this conjecture is now also confirmed by Council.

an acute observation of L. DE LA VALLEE POUSSIN.

He

See ROCKHILL,

/.

L, p. 233.

2 3

Transl. by Schiefner, p. 42.

Record of the Buddhist Religion by I-TSING, transl. by

p. 14, n. 1, p. 217.

TAKA186
;

KUSU,
4

See

esp.

Taranatha, p. 51

Bhavya in ROCKHILL, L
62-63.

L, p.

WASSILJEW, Der Buddhismus, i, pp. 5 See ROCKHILL, L ?., p. 187, n. 1.

Ixii

Introduction
l

establishes the fact

that the five

dogmas

of

to those which are combated in the Kathavatthu.

Mahadeva belong But the

Kathavatthu was composed (see Mah. 5. 278) by Moggaliputta Tissa on the occasion of the Council of Pataliputta. Thus a new link has been found between the Northern and Southern tradition of the Third Council. 2 I adhere, therefore, to the assumption that a second Council took place under
Kalasoka and a third under Dhammasoka. The course of events at the Second Council may, taken as a whole, be as the Southern and Northern sources relate.

The '10

historical the

points' are historical, and we must also regard as names of the theras concerned in refuting them. 3

into

Moreover, the division of the community, till then united, two schools is, as I believe, a fact. But we must not
exaggerate our notion of the harshness of this separation. With the toleration peculiar to the Indians the different

have always mutually recognized each other and kept up I may refer to the beautiful utterrelations with each other.
sects

ance attributed by Vasumitra to the Buddha concerning the

1

Buddhist notes.

The

five

Points of

Mahadeva and the Kathaand particularly

p.

vatthu, J.R.A.S. 1910, p. 413 foil. 2 V. A. SMITH, J.R.A.S. 1901, p. 827

:

foil,

839

foil.,

argues thus As there are two different traditions concerning the time of the Second Council the Southern tradition has invented a second Asoka in addition to the historical one, and out of one Council has

be seen that my argument follows the exactly were two Asokas the Northern tradition has confounded the two Councils which took place in their time. SMITH'S argument has the defect of not explaining how the different
two.
It will

made

opposite course:

as there

tradition regarding the Second Council arose. 3 That an extraordinarily great age is attributed of certain theras

need hardly be brought forward as testimony against the general trustworthiness of the account (KERN, Manual, p. 105). These are the embellishments by which it was intended to exalt the authority of the In like manner an age of 150 years is attributed to the first theras. Patriarch of the Dhyana Sect in China, Bodhidharma. (SUZUKI, J.P.T.S. 1906-7, pp. 11, 13.) Besides, the Yasa of the Second Council was certainly not the Yasa who in M.V. I. 7 foil, appears as a contemporary of the Buddha. He is distinguished from this latter by the
epithet Kakandakattajo.

Introduction
twelve future schools
'
:

of the diversified fruits of

inferiority

These schools will be the repositories my scriptures without priority or

same

just as the taste of sea-water is everywhere the or as the twelve sons of one man all honest and true,

so will be the exposition of

my

doctrine advocated

by these

schools/

may conjecture that the Second Council contributed to the completion of the Vinaya and the Dhamma, though C.V. XII does not expressly speak of it. That may have been
taken as a matter of course.
Besides, in the concluding
first,

We

words (C.V. XII.

2. 9)

the second Council, like the

is

designated Vinayasamgiti. At the time of the Third Council the canonical literature
of the

Dhamma

recension,

and Vinaya, as we now have it in the Pali was evidently completed in essentials. This is

proved by mention of portions of the canon in the inscription of Bairat. Here Asoka recommends seven scriptures for particular study.

more or

these scriptures six can be pointed out with 2 less certainty in the Pali canon.

Of

And now, besides, the literary movement is proceeding which see this leads to the compilation of the Abhidhamma. from the allusion, already mentioned above, in Mah. 5. 278,

We

according to which Moggaliputta Tissa in order to refute the errors which brought about the Third Council, composed his But this work belongs to the AbhiKathavatthuppakarana.
of the Councils, from the standpoint of the in the elimination of tendencies which could no orthodox, lay But of longer be regarded as consistent with the faith.

dhamma. The importance

higher importance was the resolve formed in Pataliputra to bear Buddhism beyond the borders of its narrower home.

With this Buddhism

the Eastern World.
1

entered on

its

victorious progress through

See DEAL, Ind. Ant.

ix,

1880, p. 300.
p. xl
;

OLDENBERG, Vin. Pit. i, MINAYEFP, Recherches surle

Dialogues,
i,

Z.D.M.G.

52, p.

634
;

foil.,

against

JBouddhisme, pp. 83-92

RHYS DAVIDS,

p. xiii.

LIST OF ABBEEVIATIONS
MORRIS and HARDY, 5 vols., Pali Text Indexes by Miss HUNT, 1910. Asl. = Atthasalim (ed. E. MULLER, P.T.S., 1897). B.R. = Sanskrit-Worterbuch von BOHTLINGK und ROTH, 7 vols., St.
A.

Anguttara-Nikaya

(ed.

Soc. 1885-1900).

Vol.

vi,

Petersburg, 1855-1875.

C.V.
D.

Cullavagga (the Vinaya Pitaka, ed. OLDENBERG,

(ed.

vol.

ii,

1880).
vols.,

DTgha-Nikaya

RHYS DAVIDS and CARPENTER,

P.T.S. 1890-191.1).

= Dipavamsa (ed. andtransl. OLDENBERG, 1879). = Indian Antiquary. J.As. = Journal Asiatique. Jat. = Jataka (ed. FAUSBOLL, 7 vols., 1877-1897). J. P.T.S. = Journal of the Pali Text Society. J.R.A.S. = Journal of the Royal Asiatic Society. Kamb. Mah. = Kambodja Mahavamsa HARDY, J.P.T.S.
Dip.

LA.

(s.

1902-3,

p. 61 foil.).

M. - Majjhima-Nikaya
1888-1899).

(ed.

TRENCKNER and CHALMERS, 3 vols., P.T.S.

Mah.

ed.

Mahavamsa

(ed.

W. GEIGER,

P.T.S. 1908).
vol.

M.Bv. = Mahabodhivamsa (ed. STRONG, P.T.S. 1901). M.V. = Mahavagga (The Vinaya Pitaka, ed. OLDENBERG,
P.D.

i,

1879).

Dictionary of the Pali Language, by CHILDERS, 1875. Vin. Pit. = The Vinaya Pitaka, ed. OLDENBERG, 5 vols., 1879-1883.
S.

Samyutta Nikaya

(ed.

FEER, 5

vols., P.T.S.

1884-1898

vol. 6

Indexes by Mrs. RHYS DAVIDS, 1904). S.B.B. = Sacred Books of the Buddhists.
S.B.E.

Smp. Sum.

= Sacred Books of the East. = Samanta-Pasadika (Introd. to S. in Vin. Pit. ii, p. 283 foil.). = Sumangala-Vilasim (ed. RHYS DAVIDS and CARPENTER, vol.
i,

P.T.S. 1886). Z.D.M.G. Zeitschrift der Deutschen Morgenlandischen Gesellschaft.

Map

of

ANCIENT CEYLON
SCALE
10

OF

ENGLISH MlftS
30

20

40

SO

Ancient

Names

thus -

fc>

Modern Names thus.(gama)

Village

PanjaK Jaffna

pHpabbata)- Mountain
v?'(vapi)-Tank

THE MAHAVAMSA
CHAPTER
I

THE VISIT OF THE TATHAGATA

HAVING made
obeisance to the

Sambuddha the

of a pure race, I will recite the

Mahavamsa,

pure, sprung of varied content

and lacking nothing. That (Mahavamsa) which was compiled by the ancient (sages) was here too long drawn out and there too closely knit ; and contained many repetitions. Attend ye

(Mahavamsa) that is free from such faults, easy to understand and remember, arousing serene joy and emotion and handed down (to us) by tradition, (attend ye to 4 l it) while that ye call up serene joy and emotion (in you) at passages that awaken serene joy and emotion.
to this

now

seeing the Sambuddha Dipamkara, in olden times, our 5 Conqueror resolved to become a Buddha, that he might release the world from
evil.

On

When
to the

he had offered homage to that 6

Kondanna and to the sage Buddha Kevata and likewise to Sumana, Mangala, the great sage Sobhita, to the Sambuddha Anomadassi, to Paduma and to the Conqueror Narada, to the Sambuddha
likewise
to
to

Sambuddha and

Padumuttara and to the Tathagata Sumedha, and to Sujata, 8 Piyadassi and to the Master Atthadassi, to Dhammadassi and Siddhattha, to Tissa and the Conqueror Phussa, 9 to Vipassi and the Sambuddha Sikhi, and the Sambuddha Vessabhu, the mighty one, to the Sambuddha
to
1

in

Read janayanta, referring the participle to the subject implied sunotha. The terms pasada serene joy' and samvega
*

'emotion' occur also in the postscripts of the single chapters of the Mah. Pasada signifies the feeling of blissfulness, joy and satisfaction in the doctrine of the Buddha,

sam vega the

feeling of horror

and recoil from the world and

its

misery.

See also 23. 62 with note.

2
10

Mahdvamsa
to

1.

10

Kakusandha, and likewise

blessed Kassapa,

Konagamana,

as also to the

1 1

having offered homage to these twenty-four Sambuddhas and having received from them the prophecy of his (future) buddhahood he, the great hero, when he had ful1 and reached the highest enlightenment, filled all perfections
the

sublime

Buddha Gotama,
the

delivered

the

world

from

suffering.
1

At Uruvela, 2 in

Magadha country,
of the

the great sage, sitting

at the foot of the Bodhi-tree, reached the

13

ment on the full-moon day

weeks he tarried
himself

month Vesakha. 3

supreme enlightenSeven

knew

14 behold its

there, mastering his senses/ while that he the high bliss of deliverance and let (others) 5 Then he went to BaranasI and set rolling felicity.
;

the wheel of the law

rain-months,
15

and while he dwelt there through the

6

When

brought sixty (hearers) to arahantship. he had sent forth these bhikkhus to preach the doctrine,

he

and when he had converted the thirty companions of the

1

The ten parami.

;

Cf. Jat.

i,

p.

20

foil.

The idea

is

late

and not

found in the four Nikayas. See RHYS DAVIDS, KERN, Manual of Indian Buddhism, p. 66. p. 177
2

Buddhist India,

Buddh Gaya or Bodh Gaya in Gaya district, Bengal. 3 The second month in the ordinary Indian lunar year, answering in the time of Buddha to part of March and part of April. The names of the Indian lunar months are as follows = February March or March April. (1) Citta
:
:

(2)

(3)

(4) (5) (6)

(7)

(8) (9)

(10)
(11)

(12)

= March: April or April: May. = April: May or May: June. Jettha = May: June or June: July. A sa] ha = June July or July August. S a van a Potthapada = July August or August September. = August: September or September: October. Assayuja = September: October or October: November. Kattika Maggasira = October: November or November: December. = November: December or December: January. Phussa = December: January or January February. Magha Phagguna = January: February or February March.
Vesakha
:

See FLEET, J.R.A.S. 1909, p. 6. 4 Vasi. A play on this word and vasi 'he tarried 5 With the whole passage cf. Mah. ed., p. iii. 6 Satthim arahatam aka. Arahatam as a gen. plural Literally he made sixty arahants. dependent on the numeral.
'.
:

is

I.

24
of

The

Visit

of the Tathdgata

3
at Uruvela 16

company

Bhadda 1 then did the Master dwell

of

the winter through, for the sake converting the thou2 led by Kassapa, making them ripe (for sand jatilas
deliverance) since a great sacrifice by Kassapa of Uruvela was near 17 at hand, and since he saw that this latter would fain have him
.

Now
3

away,

he,

among

the Northern Kurus

the victorious over enemies, went to seek alms 18 4 and when he had eaten his
;

meal at evening time near the lake Anotatta, 5 the Conqueror, 19 in the ninth month of his buddhahood, at the full moon of 6 Phussa, himself set forth for the isle of Lanka, to win Lanka For Lanka was known to the Conqueror as 20 for the faith. 7
a place where his doctrine should (thereafter) shine in glory ; and (he knew that) from Lanka, filled with the yakkhas, the

yakkhas must

(first)

be driven forth. 8

And he knew

also that in the

midst of Lanka, on the

fair 21

river bank, in the delightful

Mahanaga

garden, three yojanas

long and a yojana wide, the (customary) meeting-place for 22 the yakkhas, there was a great gathering of (all) the yakkhas dwelling in the island. To this great gathering of 23
that yakkhas went the Blessed One, and there, in the midst of that assembly, hovering in the air over their heads, at the 24
place of the (future)
1

Mahiyangana-thupa,

he struck terror
see

For the conversion of the

J a til a,
ff.

Timsa Bhaddavaggiya

M.V.

1.14.
2

ascetics

wearing the hair long and matted.

latter's

See M.V.

I.

15
3
4

Lit. after

he had known this

wish that he should not come.

people, dwelling in

The Uttara Kuru are a half-mythological

the north of India.

5 6 7
8

One of the seven great lakes, situated in the Himalaya mountains. The tenth month of the lunar year. See note on 1. 12. Lit. to purify, to cleanse (visodhetum). Lanka = Ceylon.

(N.

From the nata (N. Si. F.) in the first line another nata PL M.) must be understood with yakkha nibbasiya (Part.

Fut. Pass., Skr. nir-vas, Caus.) in the second line of the verse, to complete the sentence.
9

ii,

According to tradition the Bintenne-dagaba (TENNENT, Ceylon, pp. 420-421), on the right bank of the Mahawseliganga,which is

called

m ah a gang a

or simply

gang a

in the

Mah.

B2

4
25 to their hearts

Mahavamsa
by
rain, storm,

1.

25

darkness and so forth. 1

The

yakkhas, overwhelmed by fear, besought the fearless Vanquisher to release them from terrors, and the Vanquisher,
I will 26 destroyer of fear, 2 spoke thus to the terrified yakkhas banish this your fear and your distress, yakkhas, give ye here The to me with one accord a place where I may sit down/ 27
'
:

We all, O Lord, yakkhas thus answered the Blessed One Give us release from give you even the whole of our island. 28 our fear/ Then, when he had destroyed their terror, cold and darkness, and had spread his rug of skin 3 on the ground 29 that they bestowed on him, the Conqueror, sitting there, made
'
:

the rug to spread wide, while burning flame surrounded it. Daunted by the burning heat thereof and terrified, they stood
30 around on the border.
4

Then did the Saviour cause the pleasant come here near to them, and when they had settled Giridipa 31 there, he made it return to its former place. Then did the Saviour fold his rug of skin; the devas assembled, and in 32 their assembly the Master preached them the doctrine. The conversion of many kotis of living beings took place, 5 and countless were those who came unto the (three) refuges and
to

the precepts of duty. 6

1

Lit.

he made for them a means of terror, consisting of rain, storm,

darkness and so forth.

2

Lit.

who

confers fearlessness (or freedom from peril), a play on the

words a b hay a and bhaya.

3 4

See 37. 30.

Lit. piece of hide.

It

would be a mistake

to look for a clear geographical stateis

ment.

The underlying notion here expressed

simply that the

yakkhas were driven back to the highlands (giri) in the interior of the island. They are still to be found in Ceylon in later times. The meaning of dip a was formerly a wider one a later tradition has
;

brought

it to

mean

'island' in our sense.

Cf.

also

Nagadipa
P.
Z>.,

as

name of a part of Ceylon itself (1. 47 with note). 8 The term dhammabhisamaya (see CHILDEKS,
means
'

s. v.)

'

the attainment by an unconverted

man

of one of the four

paths

(of sanctification).

Koti

is

an indefinite great number, accord-

ing to the Indian system equal to ten millions.

6 Saranesu ca silesu thita is .the expression for the adherence of the laity. They take their refuge (sarana) in the Buddha, his doctrine and his community, and undertake to keep certain binding

commandments.

See notes to

1. 62.

I.

44

The

Visit

of the Tathagata

prince of devas, Mahasumana of the Sumanakuta- 33 1 who had attained to the fruit of entering into the path of salvation, 2 craved of him who should be worshipped,

The

mountain,

something

to worship.

The Conqueror, the

(giver of)

good

to 34

living beings, he

who had pure and blue-black

locks, passing his

his (own) head, bestowed on him a handful of hairs. he, receiving this in a splendid golden urn, when he had 35 laid the hairs upon a heap of many-coloured gems, seven cubits

hand over

And

round, piled up at the place where the Master had sat, covered 36 them over with a thupa of sapphire and worshipped them. When the Sambuddha had died, the thera named Sarabhu, 37
disciple of the thera Sariputta,

by

his miraculous

power received,

even from the funeral pyre, the collar-bone of the Conqueror and 38 brought it hither (to Lanka), and, with the bhikkhus all around
him, he there laid
it

in that
3

same

cetiya, covered it over

with 39

golden-coloured stones, 4 having made the thupa twelve cubits high, departed again from The son of king Devanampiyatissa's brother, named 40 thence.

and (then

he), the worker of miracles,

Uddhaculabhaya, saw the wondrous cetiya and (again) covered 41 The king Dutthagait over and made it thirty cubits high. mani, dwelling there while he made war upon the Damilas, Thus was 42 built a mantle cetiya over it eighty cubits high. When he had thus made 43 the Mahiyangana-thupa completed.
our island a
fit dwelling-place for men, the mighty ruler, valiant as are great heroes, departed for Uruvela.

Here ends the Visit to Mahiyahgana.

Now

the

most compassionate

Teacher,

the

Conqueror, 44

rejoicing in the salvation of the whole world,

when dwelling

Sumanakuta

is
is

the

Adam's Peak.
'

Sotapatti
',

stream

who

verted man.

the stage of a sotapanna who has entered the has attained to the first grade of sanctification, a conAs to the second and third grade see the notes to 15. 18
stones of the (golden, or cream) colour

and
3

13. 17.

On medavannapasana,
Mah.
See note to
15. 167.

of

fat, fat-coloured, see

*

ed., p. 355.

6
45 at Jetavana

Mahavamsa

1.

45

l in the fifth year of his buddhahood, saw that a caused by a gem-set throne, was like to come to pass war, 46 between the nagas Mahodara and Culodara, uncle and nephew,

47

and he, the Sambuddha, on the uposathatheir followers day of the dark half of the month Citta, in the early morning, took his sacred alms-bowl and his robes, and, from compassion

and

2 for the nagas, sought the Nagadlpa.

That same naga Mahodara was then a king, gifted with miraculous power, in a naga-kingdom in the ocean, that 49 covered half a thousand yojanas. His younger sister had been
48

given

(in

50 mountain

marriage) to the naga-king on the Karma vaddhamanaHis mothers father had her son was Culodara. ;

51

given to his mother a splendid throne of jewels, then the naga had died and therefore this war of nephew with uncle was
threatening ; and also the nagas of the mountains were armed with miraculous power.

52

The deva named Samiddhisumana took a rajayatana-tree

53 standing in Jetavana, his

own

fair habitation, and,

like a parasol over the Conqueror, he,

holding it with the Teacher's leave,

54 attended

him to that spot where he had formerly dwelt. 3 That very deva had been, in his latest birth, a man in Nagadlpa.

On
55

the spot where thereafter the rajayatana-tree stood, he

56

57

saw paccekabuddhas taking their meal. And at the sight his heart was glad and he offered branches to cleanse the almsbowl. Therefore he was reborn in that tree in the pleasant Jetavana-garden, and it (the tree) stood afterwards outside at the side of the gate-rampart. 4 The God of all gods saw (in this) an advantage for that deva, and, for the sake of the good which should spring (therefrom) for our land, he brought him hither (to Lanka) together with his tree.
Hovering there
1

58

in mid-air

above the

battlefield the

Master,

A park

and monastery near Savatthi

p.

VOGEL, J.R.A.S. 1908,

pindika.
2

971

foil.),

in the Kosala country (see presented to the Master by Anatha-

Jdt.

i.

92

foil.

Apparently the north-western part of Ceylon.

I. e.

See 20. 25, with

the note.
3
4

to Nagadlpa.
'

Kotthaka battlemented dwelling

;

or gateway
1
;

'.

See M.V. VIII.

1.

15. 5

C.V. IV.

4.

S.B.E. xvii, p. 219, n.

xx, p. 11, n.

I.

69

The

Visit

of the Tathagata

who drives away (spiritual) darkness, called forth dread darkness Then comforting those who were distressed 59 over the nagas. When they terror he once again spread light abroad. by
saw the Blessed One they joyfully did reverence to the Master's feet. Then preached the Vanquisher to them the 60 doctrine that begets concord, and both [nagas] gladly gave
1 When the Master, having up the throne to the Sage. on the earth, had taken his place on a seat there, alighted and had been refreshed with celestial food and drink by the

61

2 naga-kings, he, the Lord, established in the (three) refuges 62 3 and in the moral precepts eighty kotis of snake- spirits, dwellers in the ocean and on the mainland.

The naga-king Maniakkhika of KalyanI, 4 mother's brother 63 naga Mahodara, who had come thither to take part in the battle, and who, aforetime, at the Buddha's first coming, 64 having heard the true doctrine preached, had become established in the refuges and in the moral duties, prayed now to
to the

the

'

Tathagata:

Great

is
!

the compassion that thou hast 65

shown us here, O Master all been consumed to ashes.

Hadst thou not appeared we had

May thy compassion yet light also 66 on me, O thou who art rich in loving-kindness, in especially that thou shalt come yet again hither to my dwelling-country
,

the Lord had consented by his 67 silence to come thither, he planted the rajayatana-tree on that very spot as a sacred memorial, and the Lord of the Worlds 68 gave over the rajayatana-tree and the precious throne-seat to

thou peerless

one.'

When

the naga-kiugs to do homage thereto. In remembrance that 69 1 have used these do homage to them, 5 ye naga-kings
' !

I. e.
I. e.

the Buddha.

buddha, dhamma, samgha'the Buddha, his doctrine and community'. The Buddhist confession of faith consists in the words buddham saranam gacchami, dhammam s. g., samhis

gham
8

s.g. 'I

take

my

refuge in the B. &c.'

all

The pa iic a silani, which are binding on

life, theft,

Buddhists, are

abstention from destruction of

adultery, lying,

and from

the use of intoxicating liquors. Cf. note to 18. 10. 4 Now Kselani, name of a river which falls into the sea near

Colombo.
5

Lit.

'

Do homage

to

them

as to a

memorial consisting in objects

used by me.'

Mahavamsa
When
One had

i.

70

This, well beloved, will bring to pass blessing70 for you.'

the Blessed

and happiness uttered this and other

all

exhortation to the nagas, he, the compassionate saviour of the world, returned to Jetavana.

Here ends the Visit to Nagadipa.

71

In the third year after

this,

the naga-king Maniakkhika

sought out the Sambuddha and invited him, together with the 72 brotherhood. In the eighth year after he had attained to
73 the Master, set forth surrounded

buddhahood, when the Vanquisher was dwelling in Jetavana, by five hundred bhikkhus, on
the second day of the beautiful month of Vesakha, at the fullmoon, and when the hour of the meal was announced the

74 Vanquisher, prince of the wise, forthwith putting on his robe and taking his alms-bowl went to the Kalyanl country, the
75 habitation of
raised

Maniakkhika.

Under a canopy decked with

upon the spot where (afterwards) the Kalyamgems, was built, he took his place, together with the brothercetiya 76 hood of bhikkhus, upon a precious throne-seat. And, greatly
rejoicing, the

food, both hard

naga-king with his following served celestial and soft, to the king of truth, the Con-

queror, with his followers.

77

the Teacher, compassionate to the whole world, had the doctrine there, he rose, the Master, and left the preached

When

78 traces of his footsteps plain to sight

on Sumanakuta.

And after

he had spent the day as it pleased him at the foot of this 1 mountain, with the brotherhood, he set forth for Dlghavapi. 79 And there the Master seated himself with the brotherhood at
the place where the cetiya (thereafter) stood, and gave himself 80 up to meditation, to consecrate the spot. Then arose the Great

81

Sage from that place, and knowing well which places were fit and which unfit he went to the place of the (later) Mahameghavanarama. 2 After he had seated himself with his disciples at
1

The Dlghavapi

is

probably the Kandiya-kattu tank in the Eastern

Province, about 30 miles SSW. from Batticaloa. Baid to be in the neighbourhood of the tank.
Ceylon, pp. 318, 396.
2

large dagaba

is

PARKER, Ancient

The Mahameghavana was

a park south of the capital Anuradha-

I.

84

The

Visit

of the Tathdgata

the place, where the sacred Bodhi-tree came afterwards to be,

the Master gave himself up to meditation ; and likewise there where the Great Thupa 1 stood (in later days) and there also 82

where (afterwards) the thupa in the Thuparama 2 stood. Then when he rose up from meditation he went to the place of the

and after the Leader of the assembly (of 83 had uttered exhortation to the assembly of devas, bhikkhus)
(later)

Silacetiya,

he, the Enlightened,

who has trodden all the paths of enreturned thence to Jetavana. lightenment, Thus the Master of boundless wisdom, looking to the 84 salvation of Lanka in time to come, and knowing in that time

the highest good for the hosts of asuras and nagas and so forth in Lanka, visited this fair island three times, he, the
therefore this isle, compassionate Enlightener of the world; radiant with the light of truth, came to high honour among
faithful believers.

Here ends the Visit to Kalyani.

Here ends the

first

chapter,

called

'

The

Visit

of

the

Tathagata \ in the Mabavamsa, compiled for the serene joy and emotion of the pious.
pura and was presented to the priesthood as an arama or monastery by the king Devanampiyatissa. See 15. 8 foil, and note to 11. 2. 1 The Ruwanwseli-dagaba of Anuradhapura. SMITHER, Architectural Remains,
p.
2

Anurddhapura,

p.

23

foil.;

PARKER, Ancient
1. c.,

Ceylon,

279

foil.

A monastery in Anuradhapura.
p.

SMITHER,

p. 1 foil.

PARKER,
I.

1.

c.,
3

263
'

foil.

Cf.

note to 17. 30.

1. e.
;

p.

55

PARKER,

Stone-cetiya,' now Selacaitya in Anuradhapura. I c., p. 297 foil.

SMITHER,

c.,

CHAPTER

II

THE RACE OF MAHASAMMATA

1

of the race of king Mahilsammata was the Great For in the beginning of this age of the world there Sage. was a king named Mahasammata, and (the kings) Roja and 1 Vararoja, and the two Kalyanakas, Uposatha and Mandhatar and the two, Caraka and Upacara, and Cetiya and Mucala and

SPRUNG

he
4

who

bore the

and he

who

bore

name Mahamucala, Mucalinda and Sagara the name Sagaradeva; Bharata and

5
6

Anglrasa and Ruci and also Suruci, Patapa and Mahapatapa and the two Panadas likewise, Sudassana and Neru, two and two 2 also Accima. His sons and grandsons, these
;

twenty-eight princes whose lifetime was immeasurably (long), dwelt in Kusavatl, Rajagaha, and Mithila. 3 Then followed
a hundred kings, 4 and (then)
1 2

fifty-six,

and

(then)

sixty,

Kalyana and Varakalyana. Dip. 3. 6. Panada and Mahapanada, Sudassana and Mahasudassana, Neru
I. e.

and Mahaneru.
8

Kusavatl

is

the later Kusinara.

See note on

3. 2.

Rajagaha,

now
4

Rajgir, was the capital of Magadha, and the Bengal district Tirhut, that of Videha.

Mithila, situated in

The dynasties from Accima

Besides

to
(i)

Kalarajanaka are dealt with in

the

number of the princes sprung of each dynasty, the (ii) capital cities of each period, and (iii) the last king of each line are mentioned. The numbers and names are
detail in Dip. 3. 14-37.

these

100 at Pakula

(?)

the last being Arimdana.

,

56 60
84,COO

Ayujjha Baranasi
Kapilanagara Hatthipura

Duppasaha.
Ajitajana.

36 32 28
22

Ekacakkhu
Vajira

Brahmadatta. Kambalavasabha. Purindadadeva.

Sadhina.
,,

Madhura

Dhammagutta.

II.

15

TJie

Eace of Mahasammata

11

eighty-four thousand, and then further thirty-six, thirty-two, 8 twenty-eight, then further twenty-eight, eighteen, seventeen,
fifteen, fourteen
five
;

nine, seven, twelve, then further twenty- 9

and (again) twenty-five, twelve and (again) twelve, and ; yet again nine and eighty-four thousand with Makhadeva 10 coming at the head, and (once more) eighty-four thousand with Kalarajanaka at the head ; and sixteen even unto 1 1

Okkaka;

these descendants (of

Mahasammata) reigned
capital.

in

groups in their due order, each one in his

The prince Okkamukha was Okkaka's eldest son; Nipuna, 12 Candima, Candamukha and Sivisamjaya, the great king 13 Vessantara, Jali, and Sihavahana and Sihassara: these were his sons and grandsons. Eighty-two thousand in number were 1 4
the royal sons and grandsons of king Sihassara; Jayasena was the last of them. They are known as the Sakya kings 15
of Kapilavatthu. 1

The great king Slhahanu was Jayasena's

the last being Sitthi.

18 at Aritthapura

12
16 son, and
1

Mahavamsa

11.

16

In Jayasena's daughter was named Yasodhara. Devadaha there was a prince named Devadahasakka, Anjana and Kaccana were his two children. Kaccana was the first 18 consort of Slhahanu, but the Sakka Anjana's queen was Yasodhara. Anjana had two daughters, Maya and Pajapatl, 19 and also two sons, Dandapani and the Sakiya Suppa20 buddha. But Slhahanu had five sons and two daughters: 1 Suddhodana, Dhotodana, Sakka-, Sukka-, and Amitodana, and Amita and Pamita ; these were the five sons and two
7

daughters.

21

The

royal consort of the

:

22 she had two children

Sakka Suppabuddha was Amita; Bhaddakaccana and Devadatta. Maya

and Pajapatl were Suddhodana's queens, and the son of the great king Suddhodana and of Maya was our Conqueror. Of this race of Mahasammata, thus succeeding, was born, 23 in unbroken line, the Great Sage, he who stands at the head
24 of
all

men

of

lordly

birth.

The

consort

of
;

Siddhattha, the Bodhisatta, was Bhaddakaccana Rahula.

the prince her son was

25

26 friends likewise were the fathers of both.

Bimbisara and the prince Siddhattha were friends, and The Bodhisatta

was five years older than Bimbisara; twenty-nine years old When he had 27 was he when he left (his father's) house. had attained to wisdom, he, striven six years and thereafter 28 being thirty-five years old, visited Bimbisara. The virtuous Bimbisara was fifteen years old when he was anointed king 29 by his own father, and when sixteen years had gone by since his coming to the throne, the Master preached his doctrine. 30 Two and fifty years he reigned; fifteen years of his reign passed before the meeting with the Conqueror, and yet thirtyseven years (of his reign) followed in the lifetime of the

31

Tathagata. Bimbisara's son, the foolish Ajatasattu, reigned thirty-two 32 years after he, the traitor, had slain (his father). In the
eighth year of Ajatasattu the Sage entered into nibbana and
thereafter did he, Ajatasattu, reign yet twenty-four years.

I. e.

Sakkodana and Sukkodana.

II.

33

TJie

Eace of Mahasammata

13
of all virtue, 33

The Tathagata, who has reached the summit

yielded himself up, albeit free, into the power of impermanence. He who shall contemplate this (same) dread-begetting impermanence shall attain unto the end of suffering.

Here ends the second chapter, called The Race of Mahasammata in the Mahavamsa, compiled for the serene joy and
e

',

emotion of the pious.

CHAPTER

III

THE FIRST COUNCIL

1

WHEN
five

the Conqueror the incomparable, he

who

has the

eyes/ had lived eighty-four years and had fulfilled all his 2 duties in the world, in all ways, then at Kusinara 2 in the
3 holy place between the two sala-trees, on the full-moon day of the month Vesakha, was the light of the world ex-

tinguished.
3 there
4

Beyond all reckoning in numbers, did bhikkhus assemble and khattiyas and brahmans, vessas and suddas, and

gods likewise. Seven hundred thousand leading bhikkhus were among them, the thera Mahakassapa was at that time
the samghatthera.

When

he had performed

all rites

due to the (dead) body of

the Master and the bodily relics, the great thera, desiring that 6 the doctrine of the Master might long endure, did, seven days after the Lord of the World, gifted with the ten powers, 4 had
7

passed into nibbana, bethinking him of the evil words of the 5 aged Subhadda and also bethinking him that he (the Master)
1

The

five

(mamsacakkhu),

eyes possessed by the Buddha ara the bodily eyes the heavenly eye (dibba ) by which he sees every-

thing that comes to pass in the universe, the eye of understanding (knowledge), the eye of omniscience, and finally the Buddha-eye by

means of which he beholds the saving 2 A town of the clan of the Mallas,
Nepal. 3 Shorea Robusta.

truth.

in the territory of the present

4 On the dasa balani, ten kinds of knowledge, peculiar to a Buddha, see KERN, Manual of Indian Buddhism, p. 62 CHILDERS,
;

P./)., s.v.

balam.
'who had not become a monk
the speech of Subhadda, see C.V. KERN, I I, pp. 101-102.
'.

Vuddha = vuddhapabbajita
till

he was old
ii.

On

XL

1. 1

= Vin.

PH.

284.

in. 15

The First Council

his

15

had given him

garment/ and had (thereby) made him equal

with himself, and (bethinking him) that the Sage had commanded the establishing of the holy truth, and (lastly) that 8
the Sambuddha's consent existed to

make a
five

compilation of the

holy

dhamma 2

appointed to this

end

hundred eminent 9

the asavas, 3 repeaters of the ninefold doctrine and versed in all its separate parts ; but there was

bhikkhus, who had overcome

4 (than five hundred) because of the thera Ananda. the thera Ananda also, again and again entreated by 10 the bhikkhus, resolved to (join with them in) that compilation

one

less

And

of the

dhamma,

for

it

was not

possible without him.

these theras, pitiful toward the whole world, had 11 passed half a month seven days in the funeral ceremonies and seven in homage of the relics and had resolved thus 1 2
:

When

Spending the rainy season in Rajagaha, we will make a compilation of the dhamma, no other (monks) must be permitted
'

to dwell there

and when they had made their pilgrimage 1 3 ; over Jambudlpa, 5 consoling here and there the sorrowing people, they, moved with desire that the good might long 14
6

'

endure,

betook them in the bright half of the month Asalha

to Rajagaha, (the city) richly provided with the four things needful. 7

in

After the theras, with Mahakassapa at the head, unwavering virtue, familiar with the thought of the Sambuddha,

garment to Kassapa. On the second saram 'the giving of the robe', and samatte thapanam 'putting on a footing of equality ', and then further anuggaham katam and anumatim satim (Ace. Si. F. of Part. Pres. of atthi). Cf. Mah. ed., pp. xxx and li. 2 Katum saddhammasamgitim. Cf. the note on 3. 17.
1

The Buddha gave

his

depend

civaradanam

Khinasava
i.

'one in
28.

whom

the four asavas are extinct'

is

the

epithet of an arahant.

On asava, see RHYS DAVIDS, Dialogues

of the

Buddha,
4

92

ii.

place must be kept for Ananda. The continent of India.

'

6 A play upon the word sukkapakkha, used in the sense, 'bright half of the month,' and also pure, holy side or party '. 7 The four pace ay a of a bhikkhu are clothing, food given as alms,

a dwelling-place, and medicines.

16
1

Mahavamsa

I IT.

16

had arrived at that place to spend the rainy season there, they busied themselves during the first of the rain-months with repairing all the dwellings, when they had announced this to

Ajatasattu. When the repair of the vihara was finished they said to the f 1 8 Now we will hold the council/ l To the question, king
1

place (should be profor the meetings/ When the king had asked ' Where vided) (these were to be) ? and the place had been pointed out by them, 19 he with all speed had a splendid hall built by the side of the
:
:

'

What should be done ?

'

'

they answered

'

Vebhara Rock by the entrance

20
21
it

of the Sattapanni grotto, (and was) like to the assembly-hall of the gods. When it was adorned in every way he caused precious mats to be spread according to the number of the bhikkhus. Placed on the south

side and facing the north a lofty and noble seat was prepared 22 for the thera, and in the middle of the hall a high seat was 2 prepared for the preacher, facing the east and worthy of the

blessed (Buddha) himself.

23

So the king bade them tell the theras c My work is finished,' and the theras addressed the thera Ananda, the joy-bringer
:
:

24

To-morrow, Ananda, the assembly (comes together) ; hoves thee not to take part in it since thou art still preparing thee (for the highest state), 3 therefore strive thou, unwearied
it

be-

25 in good/
1

Thus spurred
is

on, the thera

put forth due

effort

Dhammasamgiti
The
original

council.

meaning
:

the term for assembly of the church, is general recitation of the canonical

texts which, indeed,

takes place in an assembly of the church and in the following manner an eminent thera recites the texts sentence by sentence and the assembly repeats them after him in

way dhammasamgiti is connected with dhammasamgaha, by which we understand a settling or redaction of the
chorus. In this
stated.
2

canonical texts, which also can only be carried out in the Comp. J.P.T.S. 1909, pp. 31, 32.

manner

Thera sana
is

is

the

assembly;
3

dhammasana

seat for the president, the same for the monk

who who

directs the
recites,

the

word uttama
Still

to be taken literally.

degree.
still

a sekha, i.e. not an arahant, who has reached the highest This is preceded by seven grades of preparation he who is See J.P.T.S. 1909, p. 217. at one of these is sekha 'a learner'.
;

in. 36

The First Council

17

and reached the state of an arahant without being confined

to
1 any one of the four postures.

the bhikkhus

the second day of the second month of the rainy season 26 met together in that splendid hall. Leaving a 27 vacant for Ananda, the arahants seated themselves fitting place

On

on chairs, according to their rank. The thera Ananda, to make 28 known to them that he had reached the state of an arahant,

went not with them

is

thither.

But when some asked

Where

the thera Ananda ? he took the seat prepared for him, 29 2 rising out of the ground or passing through the air. 3 Together the theras chose the thera Upali to speak for the 30
4 vinaya, for the rest of the dhamma they chose Ananda. The great thera (Mahakassapa) laid on himself (the task) of 3 1

asking questions touching the vinaya and the thera Upali

(was ready) to explain it. Sitting in the thera's chair, the former asked the latter the 32
questions

touching the vinaya

and Upali, seated

in the

preacher's chair, expounded (the matter).

And

as this best 33
all

master of the vinaya expounded each (clause) in turn

(the

bhikkhus) knowing the custom, repeated the vinaya after him.

Then the thera (Mahakassapa) taking (the task) upon himself 34 5 the chief of those questioned concerning the dhamma, him who had most often heard (the word), him the treasurekeeper
6

of

the Great Seer (the

Buddha); and the thera 35

Ananda, taking (the task) upon himself, taking his seat in And 36 the preacher's chair, expounded the whole dhamma.
1

Lit. fiee

from the iriyapatha; the four postures of an ascetic

are

They are described as: standing, sitting, walking, lying down. Ananda became an arahant at the moment when he was on the point of lying down.
2

understood here.

Lit.

'

the path of the

light.'

Ananda shows

that he can use

the miraculous powers particular to an arahant. 3 Lit. 'as burden bearer for.' Cf. B.R., Skt. Wib., s.v.

dhuramthe

dhara
4

(4).

The vinaya
I. e.

contains the rules of

monastic

discipline,

dhamma the
5
6

dogmatic teaching. Ananda.

according
to

Kosarakkha,
i.e.

the

Tika

= dhammabhanda-

garika,

treasurer of the truth or the true doctrine.

18
all

Mahavam sa
the (theras)

I II.

37

knowing

all

that was contained in the docin 'turn after the sage of the

trine

repeated the

dhamma

37

Videha country. Thus in seven months was that compiling of the dhamma to save the whole world completed by those (theras) bent on

38 the whole world's salvation.

'The thera Mahakassapa has

blessed Buddha's message to endure five hundred 39 years/ rejoicing in this thought, at the end of the council, 40 the earth encircled by the ocean trembled six times and many

made the

wondrous signs were shown in the world in many ways. since the canon was compiled by the theras it was called the Thera tradition. 1 The theras who had held the First Council

Now

and had (thereby) brought great blessing to the world, having

lived their allotted span of
42
life,

entered,

all,

into nibbana.

Also the theras who have overcome darkness with the light of
insight, those great shining lights in the conquest of the world's darkness, have been extinguished by the dread tempest of death. Therefore will the wise man renounce the joy of life.

Here ends the third chapter, called The First Council the Mahavamsa, compiled for the serene joy and emotion
the pious.
1

',

in

of

The

oldest account of the First Council

the Vin. Pit.
ii,

is
;

contained in the C.V. XI

Texts,
iii

(OLDENBERG,
xx), p.

p.

284

foil.)

Vinaya

(S.B.E.

370

foil.

CHAPTEE IV
THE SECOND COUNCIL
WHEN Ajatasattu's
the
traitor,

son Udayabhaddaka

had

slain

him

he,

reigned sixteen years. Udayabhaddaka's son 2 Anuruddhaka slew (his father) and Anuruddha's son named

Munda did likewise. Traitors and fools, these (sons) reigned 3 over the kingdom; in the reign of these two (kings) eight
years elapsed. Hun-la's son

Nagadasaka slew

his father

and then did the 4

evildoer reign twenty-four years. Then were the citizens wroth, saying This is a dynasty 5 of parricides/ and when they had banished the king Nagada'
:

saka they met together and (since) the minister known by the 6 name Susunaga was proved to be worthy, they anointed him king, mindful of the good of all. He reigned as king eighteen 7
years.

His son Kalasoka reigned twenty-eight years. At the 8

end of the tenth year of Kalasoka's reign a century had gone

by
did

since the parinibbana of the

Sambuddha.
2

many bhikkhus of the Vajji-clan teach that the Ten Points 3 were lawful, shamelessly ' ' namely Salt in the horn', Two fingers' breadth', 'Visiting 10
1

At

that time in Vesall

bhaddaka
2

In the Sinhalese MSS. this name appears in the form Udayi25 Cf. D. 1. 50 Udayibh or Udayabh (E. MULLER,
c 1
.

p. 14). The Dip. 4. 38, 5. 97, 11. 8 has Uda-ya(bhadda). the confederacy of the Vajjis see RHYS DAVIDS, Buddhist On Vesali, ibid., p. 40. According to V. SMITH India, pp. 25-26. (Early History of India, p. 27, n. 1 J.R.A.S. 1902, p. 267 foil.) its

J.P.T.S. 1888,

On

the modern Basar (N. lat. 25 58' 20", E. long. 85 the District Muzaffarpur, north of Patna.
site is

11' 30") in

5 The history of the Second Council is also given in the C.V. XII. Cf. Vinaya Texts, iii (S.B.E. xx\ pp. 386 foil. Here C.V. XII. 1. 9
;

2. 8)

the single points are explained: (i) Sihgilonakappa, the custom of putting salt in a horn vessel, in order to season unsalted foods, when received.
(ii)

Dvangulakappa,

the custom of taking the midday meal,

c 2

20
the village
'

Malidvamsa
'
' ' '

IV. 11

1 1

Dwelling ', Consent ', milk ', Unfermented palm-wine ', < Gold and so forth '.
',

'

Example', Unchurned Seat without fringe ',

When
12 the

this

came

to the ears of the thera Yasa, the son of

brahman Kakandaka, gifted with the six supernormal 1 powers, who was wandering about in the Vajji country, he betook himself to the Mahavana (vihara) 2 with the resolve to

13 settle the matter.

In the upo?atha-hall those (monks) had a vessel made of metal and filled with water and had placed ' said to the lay-folk Bestow on the brotherhood kahapanas 3
:

14 and so

on.'
;

The

thera forbade
'
!

unlawful

give nothing

them with the words 'This is Then did they threaten the thera

even after the prescribed time, as long as the sun's shadow had not passed the meridian by more than two-fingers' breadth. (iii) Gamantarakappa, the custom of going into the village,
after the meal,
(iv)

and there eating again,

if invited.

the custom of holding the nposatha-feast separately by bhikkhus dwelling in the same district. (v) Anumatikappa, the carrying out of official acts by an in-

Avasakappa,

complete chapter, on the supposition that the consent of absent bhikkhus was obtained afterwards. (vi) Acinnakappa, the custom of doing something because of the
preceptor's practice.
(vii)

Amathitakappa,

taking unchurned milk, even after the

mealtime.
(viii)

(ix)

Jalogikappa, drinking unfermented palm-wine. Adas.akam nisidanam, the use of mats to sit on which
size, if

were not of the prescribed

(x)
1

they were without fringe.

of iddhi,

Jataruparajatam, accepting gold and silver. Chalabhinna. The six abhinna are (i) the power

the i. e. supranormal power of hearing, (iii) (ii) the heavenly ear, power to read the thoughts of others, (iv) the knowledge of former
existences, (v) the heavenly eye. i. e. supranormal power of seeing, asavas. The last of these abhinna (vi) the abandonment of the

one of the signs of an arahant. See RHYS DAVIDS, Dialogues of Buddha, i. 62; AUNG, Compendium of Philosophy, pp. 60-63; 224 foil. 2 The Mahavana-monastery is mentioned by Fa-Hian. See BEAL,
is

the

Buddhist Records of the Western World, i, p. 52. 3 Kahapana(Skr. karsapana) is a square copper coin, weighing 1464 grains = 948 grams. See RAPSON, Indian Coins, p. 2 RHYS
;

DAVIDS, Buddhist

India, p. 100.

iv. 25

The Second Council

called the

21

Yasa with the penance

folk.
1

He

Craving of pardon from layasked for one to bear him company and went 15
1

with him into the city proclaiming to the citizens, that his
teaching was according to the dhamma. When the bhikkhus heard what (Yasa's) companion had to 16 tell, they came to thrust him out and surrounded the thera's

The thera left it, rising up and passing through the 17 and halting at Kosambl, he forthwith sent messengers to air, the bhikkhus of Pava and Avanti; 2 he himself went to the 18 Ahogahga-mountain and related all to the thera Sambhuta
house.

Sanavasi. 3

Sixty great theras from Pava and eighty from Avanti, all 19 The free from the asavas, 4 came together on the Ahogahga. bhikkhus who met together here from this and that region 20

were in all ninety thousand. When they had all conferred together they, knowing that the deeply learned thera Revata 21 of Soreyya 5 who was free from the asavas, was the chief

among them

When
Vesall.

at that time, went thence to seek him out. the thera heard this resolution (by his divine ear) he 22

set out at once,

wishing to travel

easily,

upon the way to

Arriving day by day in the evening at the spot 23 whence the sage had departed in the morning (the theras) met him (at last) at Sahajati.
Yasa, as the thera Sambhuta had 24 charged him to do, at the end of the recital of the sacred word, addressing himself to the great thera Revata, ques-

There the

thera

tioned
1 2

him on the Ten

Points.

The thera

rejected them,
p. 87,

and 25

Patisaraniyakamina,

see

KERN, Manual,
;

note

8.

the capital of the Vatsas or Vamsas. Pava that of the Mallas Avanti was the region of Ujjeni RHYS DAVIDS, Buddhist India, pp. 36, 26, 28. Instead of Paveyyaka
the
;

Kosambi on

Yamuna was

some of the Sinhalese MSS. read Patheyyaka. But also at M.V. VII. 5 1. 1 ( = Ftn. Pit. i. 253 ) the Burmese MSS. have Paveyyaka.
3

See Fin. Texts,

Anasava,
Not
p. 11)
;

iii (S.B.E. xx), p. 394, note 2. see p. 15, n. 3. far from Takkasila in W. India, see Parajika,

1.

4 (Fm.

Pit.

iii,
6

KERN, Manual,

p. 36.

Cf. for the detailed description, C.V. XII. 1. 9

Fm.

Texts,

iii

(S.B.E. xx), p. 396.

22
when he had heard
26

MaMvamsa
the matter, he said
'
:

IV. 26

Let us make an end

win support, sought the thera Revata. abundance the things needful 27 for ascetics/ they took ship with all speed and went to Saha2 jati, bestowing food sumptuously when the mealtime came. 28 The thera Salha, free from the asavas, who lived at Sahajati, ' Those of Pavii having thought on the matter, perceived
Preparing in
:

(of this dispute)/ The heretical bhikkhus, too, in order to

29 hold the true doctrine/

near to

him and

said

(
:

the great god Brahma drew Stand thou firm in the doctrine/ and

And

30

he replied that he would ever stand firm in the doctrine. 3 They took those needful things (that they had brought as
gifts)

their part

and sought the thera Revata, but the thera did not take and dismissed (the pupil) who took their part. 4
:

31

They went thence to Vesali, shameless they went from there ( 32 to Pupphapura, 5 and told king Kalasoka Guarding our Master's perfumed chamber we dwell in the Mahavana-vihara
33 in the Vajji territory; but bhikkhus dwelling in the country are coming, great king, with the thought We will take
:

the vihara for ourselves.

Forbid them

'
!

34

they had thus misled the king they went (back) to Here in Sahajati eleven hundred and ninety thou35 sand bhikkhus were come together under the thera Revata, 36 to bring the dispute to a peaceful end. And the thera would
Vesali.

When

not end the dispute save in the presence of those with

1

whom

Samanaka parikkhara
is

monk
2

allowed to

call his

(as a gift to Revata) is that which own, such as robes, the alms-bowl, &c.

Cf.

CHILDERS, s.v. parikkharo. The underlying meaning is that they indulged

in riotous living

on their journey. Vissagga has the implied sense of something rich and luxuriant. The Tika paraphrases bhattavissaggam with

bhattaparivesanam, bhattaparibhogam.
3
4

I. e.

the Vajjian monks.

this passage see

Mah. ed., pp. xxv-xxvi. However, I now prefer the reading pakkhagahim, since the passage evidently refers to Revata's disciple Uttara (C.V. XII. 2. 3), who allowed himself to be

On

won
5

name of Pataliputta (now Patna), capital at that time of the kingdom of Magadha.

Pupphapura,

over by the Vajjian monks. the City of Flowers, a

iv. 48
it

The Second Council

l
;

23
went thence
to

had begun

therefore all the bhikkhus

Vesall.

The misguided king

led astray

likewise sent his ministers thither, but 37

And
in

by the design of the devas they went elsewhere. the monarch, when he had sent them, saw himself 38
dream, that night, hurled into the hell called Loha-

kumbhi.
his sister,

The king was

Nanda,

sorely terrified and, to calm his fears, 39 the theii free from the asavas, came to

him, passing through the air. ' An ill deed is this that thou hast done!

Reconcile thee 40

with these venerable bhikkhus, the true believers. Placing If thou dost 41 thyself on their side, protect thou their faith.
so, blessed art

thou

'
!

she said, and thereon vanished.

And

forthwith in the morning the king set out to go to Vesali. He went to the Mahavana (monastery), assembled the con- 42

bhikkhus there, and when he had heard what was said by both of the (opposing) sides, and had decided, himself, for the true faith, when moreover this prince was 43 reconciled with all the rightly believing bhikkhus and had ' Do what 44 declared that he was for the right belief, he said ye think well to further the doctrine/ and when he had proaTeo-ation of the O
">

mised to be their protector, he returned to his capital. Thereafter the brotherhood came together to decide upon 45
those points
then, in the congregation (of monks), aimless words were spent. Then the thera Revata, who went into the 46
;

midst of the brotherhood, resolved to settle the matter by

an ubbahika. 3 He appointed four bhikkhus from 47 the East, and four from Pava, for the ubbahika to set the Sabbakami and Salha, one named Khujjaso- 48 dispute to rest. bhita, and Vasabhagamika, these were the theras from the

means

of

Mulatthehi vina, lit. without those who were at the root.' Anaggani bhassani 'aimless' or 'inexact' speeches. The reading anaggani bhassani (Ed. Col. nantani bh) is confirmed
1
'

by C.V. IV.
5

14. 19

Ubbahikaya
on
ff.

pute being laid

rule
p. this,

and XII. 2. 7. 'by means of a Eeferat\ the settlement of a disFor the in the hands of certain chosen brethren.
C.V. IV. 14. 19
ff.
;

see

Vin.

Texts,

iii

(S.B.E. xx),

49

24

Mahavamsa

IV. 49

49 East; Revata, Sanasambhuta, Yasa, the son of Kakandaka, and Sumana, these were the four theras from Pava. 50

on those points the eight theras who were free from the asavas betook them to the quiet and solitary
to decide

Now

5 1 Valikarama.

There, in the beautiful spot prepared for them by 1 the young Ajita, the great theras took up their abode, they who 52 knew the thoughts of the Greatest of Sages. And the great
thera Revata, skilled in questioning, questioned the thera 53 Sabbakami successively on each one of those points. Questioned ' All by him the great thera Sabbakami thus gave judgment
:

54 these points are unlawful, according to tradition/ And when, in due order, they had ended (their task) in this place, they did all again, in like manner, with question and answer, in the

55 presence of the brotherhood. And thus did the great theras refute the teaching of those ten thousand heretical bhikkhus 56
the Ten Points. Sabbakami was then the samghatthera on the earth, one hundred and twenty years did he number since his upasam-

who maintained

pada.

57

Sabbakami and Salha, Revata, Khujjasobhita, Yasa, the son of Kakandaka, and Sambhuta Sanavasika, the six theras, 58 were pupils of the thera Ananda; but Vasabhagamika and
59 Sumana, the two theras, were pupils of the thera Anuruddha. These eight fortunate theras had beheld the Tathagata in 60 time past. One hundred and twelve thousand bhikkhus had

come together, and then was the chief.

61

of all these

bhikkhus the thera Revata

At that time the thera Revata, in order to hold a council, that the true faith might long endure, chose seven hundred 62 out of all that troop of bhikkhus ; (those chosen were)
arahants

standing of
1

endowed with the four special sciences, under2 meanings and so forth, knowing the tipitaka.
is

The reading daharenajitenettha

7:

confirmed by C.V. XII.

2.

atha kho samgho ayasinantam pi Ajitam sammanni

theranam bhikkhunam asanapannapakam (Vin. Pit. ii. 305 34 ). 8 Pabhinnatthadinananam is explained in the Tika as atthapatisambhidadipabhedagatanananam; atthadippabhedagatehi patisambhidananehi samannagatanam ti

TV. 66

TJie

Second Council

25

All these (theras met) in the Valikarama protected by 63 Kalasoka, under the leadership of the thera Revata, (and)
1 Since they accepted the dhamma 64 compiled the dhamma. in time past and proclaimed afterward, already established they completed their work in eight months.

When

Council, they, since in them course of time unto nibbana.

these theras of high renown had held the Second 65 all evil had perished, attained in

When we

bethink us of the death of the sons of the 66

Universal Teacher, who were gifted with perfect insight, who had attained all that is to attain, who had conferred blessings

on (the beings

we

the three forms of existence, 2 then may 3 lay to heart the entire vanity of all that comes into being
of)

and vigilantly

strive (after deliverance).

'

in

Here ends the fourth chapter, called The Second Council the Mahavamsa, compiled for the serene joy and emotion
',

of the pious.

attho; adiggahanenettha dhammapatisambhidadini nanani gahitani. The compound means therefore literally, 'who possess the specialized knowledge of the attha and so forth, that is,
1

the four

patisambhida.

By this term is understood

'a transcendent
;

in faculty in grasping the meaning of a text or subject (attha) grasping the Law of all things as taught by the Buddha (dhamma) ; in exegesis (nirutti); readiness in expounding and discussion

(patibhana)
1
2

'.

Akarum dhammasamgaham.
1

See Patisambhida-magga 1. 88. See note to

3. 17.

The three forms of existence are kamabhava, rupabhava,

'sensual existence, corporeal existence, formless exists. vv.), that is, existences in the three worlds

arupabhava
so

ence (CHILDERS, P.D.

named, which together form that part of the universe called the sattaloka, 'world of beings.' In this the kamaloka includes the eleven lowest worlds, the rupaloka the sixteen higher, and the

arupaloka
3

the four highest, celestial worlds.

:

samkhata is a synonym of samkhara, and means in the widest sense the material and transitory world. See CHILDERS, s. v. samkharo.

Samkhatasarakattam

CHAPTER V
THE THIRD COUNCIL
1

THAT

redaction of the true

dhamma, which was arranged

at

the beginning by the great theras Mahakassapa and others, 2 is called that of the theras. One and united was the school
of

the theras in the

first

hundred
1

years.

But afterwards

The heretical bhikkhus, schools of doctrine. subdued by the theras who had held the Second Council, 2 in 4 all ten thousand, founded the school which bears the name
3 arose other

Mahasamghika.
5

From this arose the Gokulika and Ekavyoharika (schools). From the Gokulika arose the Pannatti sect and the Bahulika,
from these the Cetiya sect. (Thus) there are six, with Mahasamghika, and yet two more (groups) parted from the followers of the Thera-doctrine the Mahimsasaka and
:

G the

And there parted from them and the Bhadrayanika bhikkhus, the Chandagarika, the SammitI and the Vaj jiputtiya bhikkhus. 8 From the Mahimsasaka bhikkhus two (groups) parted, the bhikkhus who held by the Sabbattha-school and the Dhamma7 the Vajjiputtaka bhikkhus. likewise the Dhammuttariya

9 guttika bhikkhus. From the Sabbattha sect arose the Kassafrom these arose the Samkantika bhikkhus, from these piya,

10 last the Sutta sect.

of) the Thera-doctrine;

These are twelve together with (those thereto are added the six schools

11

12

named and these together are eighteen. Thus in the second century arose seventeen schools, and The Hemavata and the other schools arose afterwards.
1

Aoariyavada

stands in contrast to theravada.

This latter

is

the true and orthodox church community, the other expresses collectively the various sects which arose in the course of time.
2

Tehi samgitikarehi therehi dutiyehi,

'

lit.

'by those the

second council-holding theras '. 8 I. e. the Great Community '.

v. 21

Hie Third Council

27

Rajagiriya and likewise the Siddhatthaka, the first Seliya these six 13 bhikkhus, the other Seliya, and the Vajiriya the rest) in Jambudipa, the DhammarucI and separated (from
:

the Sagaliya separated (from the rest) in the island of Lanka. 1

Here ends the Story of the Acariya-schools.

The

did they reign.

succession
;

sons of Kalasoka were ten brothers, twenty-two years 14 2 Afterwards, the nine Nandas were kings in 15

they too reigned twenty-two years.

1 1

Then did the brahman Canakka 3 anoint a glorious youth, known by the name Candagutta, as king over all Jambudipa,
born of a noble clan, the Moriyas, when, filled with bitter hate, he had slain the ninth (Nanda) Dhanananda.
twenty- eight.
sara;
4

G 7

Twenty-four years he reigned, and his son Bindusara reigned 18 A hundred glorious sons and one had Bindu-

Asoka 5 stood high above them all in valour, splendour, 19 He, when he had slain his 20 might, and wondrous powers.

ninety-nine brothers born of different mothers, won the undivided sovereignty over all Jambudlpa. Be it known, 21 that two hundred and eighteen years had passed from the

nibbana of the Master unto Asoka's consecration.

1

13

The Nikaya-samgraha (ed. WICKREMASINGHE, pp. II 32 and the Theraj informs us that the DhammarucI branched off from
454 years A.
B.,

vTiclins

and the Sagaliya from the former 795 years

The former event took place under Vala-gam-ba (Vattagamani Abhaya, see Mah. 33. 95 ff.), and the latter under Gothabhaya (see Mah. 36. 110 if.). 2 The Mah. Tika, pp. 117-119, gives a detailed account of the Nanda dynasty; also Kamb. Mah. V. 953-994. 3 On the Moriya dynasty and on Canakka and Candagutta see Mah. Tfka, pp. 119-123; Kamb. Mah. V. 995-1090. Candragupta's minister, Canakya, is also known to play an important part in the Mudraraksasa. See SYLVAIN LEVI, Le Theatre Indien, pp. 226 ff. A work on politics, ascribed to him, the Kautiliyasastra, still exists. HILLEBRANDT, Uber das Kautiliyasastra und Verwandtes. Cp. also LA. 38, 1909, pp. 257 ff. 4 On Bindusara and on Candagutta's death see Mah. Tika, pp. 124, 125; Kamb. Mah. V. 1092-1128. 5 On Asoka's birth and early youth, see Mah. Tika, pp. 125-128 Kamb. Mah. V. 1129-1198.
A. B.
;

28
22

MaJiavamsa

V. 22

Four years after the famous (Asoka) had won for himself the undivided sovereignty he consecrated himself as king in 23 the city Pataliputta. Straightway after his consecration his

command
downward
24

spread so far as a yojana (upward) into the air and into the (depths of the) earth. 1
did the devas bring eight men's loads of water the king dealt it out to his people. ;

Day by day

of (the lake) Anotatta

25 From the Himalaya did the devas bring for cleansing the
teeth twigs of naga-creeper, enough for many thousands, 26 healthful fruits, myrobalan and terminalia and mangofruits

from the same

place,

perfect
2

in colour,

smell,

and
five

27

taste.

The

spirits

of

the

air

colours,

and yellow

stuff for napkins,

brought and also

of the

garments of
celestial

drink

28 from the Chaddanta-lake. 3

naga-kingdom the nagas (brought) stuff, coloured like the jasmine-blossom and without a seam, and celestial lotus-flowers and colly rium and 29 unguents; parrots brought daily from the Chaddanta-lake 30 ninety thousand waggon-loads of rice. 4 Mice converted this without husk or powder, and rice, unbroken, into grains 3 1 therewith was meal provided for the royal family. Perpetually
32
did honey-bees prepare honey for him, and in the forges bears Karavika-birds, graceful and sweet swung the hammers. 33 of voice, came and made delightful music for the king. And

Out

being consecrated king, Asoka raised his youngest brother Tissa, son of his own mother, to the office of vice-regent.
Here ends the Consecration of the pious Asoka.

34
1

Asoka' s) father had shown hospitality to sixty thousand

The
is

time,
2 3

sense of this passage, not rightly understood up to the present not only men upon the earth but also the evidently this
:

spirits of the air

and the earth heard and obeyed Asoka's command.

The marii

(Skt.

marut)

in contrast to the
verses,

deva

in 24.

'To die(?) in this city there came gazelles, boars, birds into the kitchens and willingly perished. Leopards were used to take the herds to pasture and lead them to their stalls, gazelles and boars were used to watch over fields, plots, and ponds and so forth.'
Hera follow two spurious
parrots furnishing hill paddy, see Jdt. MORRIS, J.P.T.S. 1884, p. 107.
4

On

i,

1 pp. 325

-3

327 6

foil.

V. 46

Hie

Tliird Council

29

brahmans, versed in the Brahma-doctrine, and in like manner But when he 35 he himself nourished them for three years.

saw

their

want of
to

self-control at the distribution of food

'
:

he

commanded
according-

his ministers saying

(Hereafter) I will give

36 (king) bade (them) bring the followers of the different schools into his presence, tested them in an assembly, and gave them to eat, and sent

my

choice.'

The shrewd

them thence when he had entertained them. As he once, standing at the window, saw a peaceful

ascetic,

37

the samanera Nigrodha, passing along the street, he felt The youth was the son of prince 38 kindly toward him.

Sumana, the

eldest brother of all the sons of Bindusara.

left

When
ment
to

Bindusara had fallen sick Asoka

the govern- 39

of Ujjeni conferred on him by his father, and came 1 Pupphapura, and when he had made himself master of 40

the city, after his father's death, he caused his eldest brother to be slain and took on himself the sovereignty in the
splendid city. The consort of prince

Sumana, who bore the same name 41

(Sumanfi), being with child, fled straightway by the east 42 gate and went to a candala village, and there the guardian of a nigrodha-tree 2 called her by her name, built a hut god

that very day, she bore a 43 beautiful boy, she gave to her son the name Nigrodha, 44 enjoying the protection of the guardian god. When the headman of the candalas saw (the mother), he looked on her

and gave

it

to her.

And

as,

as his

own

wife,

and kept her seven years with honour.

Then, 45

Mahavaruna saw that the boy bore the signs of his destiny, 3 the arahant questioned his mother and ordained 46 4 he him, and even in the room where they shaved him
as the thcra
1 See note to 4. 31. UJJENI, Skr. Ujjayini, now Ujjain in the Gwalior State, Central India, was the old capital of Avanti. RHYS DAVIDS, Buddhist India, p. 3 foil.

Nigrodha = Ficus Indica, Upanissaya includes all

banyan-tree.
those qualities, aptitudes
is

and marks
attain ara-

of

an individual, which show that he

4

qualified

to

hantship.

The shaving of the hair

is

one of the ceremonies at the reception

of a novice into the order.

30

Mahavamsa
Going thence

v. 47
to visit his

attained to the state of arahant.

47 royal mother, he entered the splendid city by the south gate, and following the road that led to that village, he passed

Well pleased was the king by 48 (on his way) the king's court. his grave bearing, but kindly feeling arose in him also by reason of a former life lived together. 49 Now once, in time there were three brothers, traders
past,
sell the honey, two to get the 50 honey. certain paccekabuddha was sick of a wound; and another paccekabuddha, who, for his sake, wished for honey, 51 came even then to the city on his usual way for seeking alms.

in

honey

one was used to

maiden, who was going for water to the river-bank, saw 52 him. When she knew, from questioning him, that he wished for honey, she pointed with hand outstretched and said
:

A
'

Yonder

53

a honey-store, sir, go thither. The trader, with believing heart, gave to the buddha
is

who

came there a bowlful of honey, so that it ran over the edge. 54 As he saw the honey filling (the bowl) and flowing over the edge, and streaming down to the ground, he, full of faith, 55 wished: 'May I, for this gift, come by the undivided sovereignty of Jambudipa, and may my command reach forth a yojana (upward) into the air and (downward) under the earth.

56 To his brothers as they came, he said: ' To a man of such and such a kind have I given honey ; agree thereto since the 57 honey is yours also/ The eldest brother said grudgingly ( It was surely a candala, for the candalas ever clothe them:

58 selves in yellow garments.' The second said: 'Away with But when they heard his thy paccekabuddha over the sea to let them participate of the reward, they gave their promise
'
!

59 sanction.

Then the (maid who) had pointed out the store wished that she might become the royal spouse of the (first), and (desired) a lovely form with limbs of perfect outline. 1
Asoka was he who gave the honey, the queen Asamdhimitta was the maid, Nigrodha he who uttered the word 2 candala', Tissa he who had wished him away over the sea.
'

60

61

He who had
1

uttered the word

'

candfila' lived (in expiation

'

Adissamanasamdhi means
Paravadi,
'

literally

with invisible joints '.

lit.

who had spoken

of the further shore.'

v. 69
in

The Third Council

31

a candala village, but because he had desired unto deliverance, he also, even in the seventh year, attained
thereof)
deliverance. 1

The king,

in

whom

same (Nigrodha), summoned him but he came staidly and calmly

to
'
:

kindly feelings had arisen towards that 62 in all haste into his presence;
thither.

And

the king said 63

Since he saw no him Sit, my dear, upon a fitting seat.' other bhikkhu there he approached the royal throne. Then, 64
:

toward the throne, the king thought ' To-day, ' this sfimanera will be lord in my house Leaning on the 65
as he stepped
!

king's hand he (the monk) mounted the throne and took his And seeing 66 seat on the royal throne under the white canopy.

him seated there king Asoka rejoiced greatly that he had honoured him according to his rank. 2 "When he had refreshed 67 him with hard and soft foods prepared for himself he questioned
the samanera concerning the doctrine taught by the Sambuddha. Then the samanera preached to him the 'Appamadavagga'. 3 68

And when
'

the lord of the earth had heard

him he was won

:

to the doctrine of the Conqueror,

and he said to (Nigrodha)

69

My
1

And

dear, I bestow on thee eight perpetual supplies of food/ he answered These will I bestow on my master.' 4
' :

The stop should be put

ij

after a si.

Pa tthesi refers to the

existence
i

as

madh u van

a.

When the eldest b rother had transferred the p a 1 1

('reward') to his younger brothers each one of them uttered a patthana, that of the third was mokkha, i.e. the attainment of
arahantship.
2

Sambhavetvana gunato

is

an allusion to

63.

The king

leaves

it

to Nigrodha to choose his own place since he does not know his rank. From the fact of Nigrodha's seating himself on the throne

Asoka perceives that a monk of the highest rank is before him, and he rejoices that he did not assign a lower place to him. 3 I. e. the section entitled There are eleven unwearying zeal minor vaggas in the Samyutta-Nikaya, bearing this title, and nine
'

'.

Appamadasuttas.
4

chooses an

Upajjhayassa. Every novice on his entrance into the order upajjhaya a master', and an acariya 'teacher'. It
'

appears from M.V. 1. 25. 6 ff., 32. between the functions of the two.
to M.V.
I.

1 if.,

that there

is

no difference

32. 1,

to

The acariya seems, according be only the deputy or substitute of the upaj-

jhaya.

32
70

Mahdvamsa

v. 70

When

again eight (supplies) were bestowed on him he allotted these to his teacher ; and when yet eight more were bestowed

71 he gave

them

to the

community

of bhikkhus.

And when

yet again eight were bestowed, he, full of understanding, consented to accept them. Together with thirty-two bhik72 khus, he went on the following day, and when he had been
served by the king with his own hands, and had preached the doctrine to the ruler, he confirmed him with many of his
train in the refuges

and precepts of duty. 1

Here ends the Visit of the samanera Nigrodha.

73

Thereon the king, with glad faith, doubled day by day (the number) of bhikkhus (receiving bounty), till they were
false doctrine,
2

74 sixty thousand.

Putting aside the sixty thousand teachers of he bestowed alms perpetually on sixty thousand
costly
foods,

bhikkhus in his house.

75

Having commanded

hard and

soft,

to

be

prepared speedily, in order to feast the sixty thousand bhik76 khus, and having caused the town to be gaily decked, he went to the brotherhood and bade them to his house ; and

had brought them thither, had bestowed hospitality on them and largely provided them with the things needful ' How great is (the 77 for ascetics, 3 he questioned them thus: ' And the content of) the dhamma taught by the Master ?
after he

thera Moggaliputta-Tissa answered him upon this matter. There are eighty-four (thousand) sections of 78 When he heard
*
:

the

dhamma/

the king said

'
:

Each one

of

them

will I

honour

with a vihara.'

Then bestowing ninety-six kotis (of money) in eighty-four 79 80 thousand towns, the ruler bade the kings all over the earth
1

See note to

1.

32.

Titthiyanam.

Those

already supported and

whom his father (according to v. 34) had whom Asoka did in fact entertain, with certain

changes. He now gradually substituted Buddhist monks. Verses 73 and 74 are suspicious, since the Tlka does not comment on them. 3 Sam a naka, see note to 4. 26.

v. 92

The
(to build) viharas

Tliird Council

33

begin

and he himself began to build the

Asokarama. 1

With the grant for the three gems, 2 for Nigrodha and for 81 the sick, he bestowed in (support of) the faith for each of them a hundred thousand (pieces of money) each day. With the 82
treasure spent for the Buddha the (priests) held thupa-offerings 3 of many kinds continually in many viharas. With the treasure 83

spent for the dhamma the people continually prepared the four things needful for the use of bhikkhus who were learned
in

the doctrine.

Of

the loads

of

water borne from the 84

Anotatta-lake he bestowed four on the brotherhood, one every day to sixty theras who knew the tipitaka but one he had 85
;

commanded
the king

to be given to the queen Asamdhimitta, while himself had but two for his own use. To the sixty 86

thousand bhikkhus and to sixteen thousand

palace),
lata. 4

women

(of the

he gave day by day those tooth-sticks called naga-

day, the monarch heard of the naga-king 87 wondrous might, who had beheld four Buddhas, who had lived through one age of the world, he sent for him 88

When, one
of

Mahakala
to be

gold ; the throne under the white canopy, when he had done homage 89 to him with (gifts of) various flowers, and had bidden the

brought (into his presence) fettered with a chain of and when he had brought him and made him sit upon

surround him, he Let us behold the (bodily) form of the 90 omniscient Great Sage, of Him who hath boundless knowledge, who hath set rolling the wheel of the true doctrine.'
(of the palace) to

sixteen thousand

women
*
:

(the king) spoke thus

The naga-king

created a beauteous figure of the Buddha, 91

endowed with the

with the eighty lesser signs

1

thirty-two greater signs and brilliant (of a Buddha), surrounded by the 92

The Asoka monastery in the capital Pataliputta. Ratanattayam. The three gems are Buddha, dhamma, samgha: Buddha, his doctrine and community, see note on 1. 32. 5 Thupapuja. The tope (thupa) is never missing from a Buddhist monastery. Festivals of which a tope is the centre are frequently mentioned in the Mahavamsa. * The naga-creeper. See 5. 25. D
2

34

Mahavamsa

v. 93

fathom-long rays of glory and adorned with the crown of

flames. 1

At

93 ment and thought

the sight thereof the king was filled with joy and amazef Even such is the image created by this
:

(Mahakala), nay Tathagata have been

then,
'
!

what (must) the (real) form of the And he was more and more uplifted

94 with joy, and for seven days without ceasing did he, the great king of wondrous power, keep the great festival called the
'

Feast of the eyes

2
'.

Here ends the Entrance

(of

Asoka) into the doctrine.

Now the mighty and believing king and thera Moggaliputta had already in former times been seen by the holy ones. 3 At the time of the Second Council, the theras, looking into 96 the future, saw the downfall of the faith in the time of that
95

97 king. Looking around in the whole world for one who should be able to stay that downfall, they saw the Brahma Tissa 4 98 who had not long to
live (in

the

Brahma

heaven).

To him

they went and prayed him, the mighty in wisdom, to bring this downfall to nought by being reborn himself among men. 99 And he granted their prayer, desiring that the doctrine should
shine forth in brightness. But to the youthful Siggava and 100 Candavajji the sages spoke thus: 'When a hundred and eighteen years are passed the downfall of the religion will

101 begin.
1

We

shall not live to see that (time).

You, bhikkhus,

On

p.

142
2

foil.,

the signs of a Buddha, see the Lakkhana Suttanta in D. Ill, and GRUNWEDEL, Buddhistische Kunst in Indien, p. 138 foil.
It

Akkhipuja.
300.
'

corresponds to our 'consecration'.

See Vin.

iii.

3 In the Vaslhi = by those who have the senses under control Kamb. Mahav. follows here (vv. 1276-1338) an episode relating to
'.

Asamdhiinitta. Asoka puts his consort to the test, she having boasted of merit acquired. He requires of her that she shall provide, between

monks. With the help of the kindness shown by her to the paccekabuddha (see above, vv. 51 foil.), she accomplishes what the king demands of her.

one day and another, robes

for the 60,000

the god Kubera,

who remembers

Tissa, a dweller in the

Brahma

heaven.

V. 112

The

TJiird Council

35

have had no part in this matter x therefore you merit punishment, and your punishment shall be this: that the doctrine 102

may

shine forth in brightness, the

Brahma

Tissa,

mighty in

wisdom, will be reborn in the house of the brahman Moggali. As time passes on one of you shall receive the boy into the 103
order, another shall carefully instruct

him in the word of the Sambuddha. There was a thera Dasaka disciple of the thera Upali. 104 Sonaka was his (Dasaka's) disciple, and both those theras were disciples of Sonaka. In former times there lived in Vesall a learned brahman 105 named Dasaka. As the eldest of three hundred disciples he 106 dwelt with his teacher, and at the end of twelve years having come to the end of (studying) the vedas, he, going about
with the (other) disciples, met the thera Upali, dwelling at the Valika-monastery, after he had established the sacred 107

word

(in council), and sitting down near him he questioned him concerning hard passages in the vedas, and the other A doctrine is come after all the 108 expounded them to him.
'

doctrines,

doctrine; which

brahman, yet all doctrines is that one?'

end in the one

Thus spoke the thera concerning the name (of the true 109 He asked doctrine), but the young brahman knew it not. What manta is this ? and when the answer was given ' The manta of the Buddha,' he said: ' Impart it to me,' and the 110
:

'

other answered

' :

We

impart

it

(only) unto one

who wears

our robe.'

And he (Dasaka) asked his teacher and also his father and mother on behalf of that manta. 2 When he with three 111 hundred young brahmans had received from the thera the
pabbajja the brahman in time received the upasampada. Then to a thousand (disciples) who had overcome the asavas, 3 112
1

Imam adhikaranam,
That
is,

that

is,

in the

work of the Second

it

Council.
2

he asked

if

he might be permitted to learn

v. v.

under the

condition mentioned.
3

By khinasava

in

arahants; by ariya in

112 (see note on 3. 9) are understood the 113, all the Buddha's hearers (Vibhanga

D 2

36

Mahdvamsa

v.

1 1

among whom was

113 the whole tipitaka.

the thera Dasaka, did the thera Upali teach Past reckoning is the number of the

other Ariyas, and of those who yet stood outside (the religion), by whom the pitakas were learned from the thera.

114

In the land of the Kasi

lived the son of a caravan-guide,

named Sonaka.

With
2

his father

and mother he had come

115 trading, to Giribbaja.

He

went, youth as he was, fifteen

3

years old, into the Veluvana

(monastery)

fifty-five

young

brahmans, his companions, came with him. When he saw the thera Dasaka there with his disciples 116 around him, faith came to him and he asked him for the

Ask thy teacher.' pabbajja- ordination. (The thera) said: 117 Afterwards, the young Sonaka, having fasted three meal-times
f

and won

his parents' leave to enter the order,

came again,

118 and then, when he had received from the thera Dasaka the pabbajja and the upasanipada, together with those other
119 youths, he learned the three pitakas. the thousand disciples of the thera,
asavas,

Amid the company of who had overcome the

who were

versed in the pitakas, the ascetic Sonaka

patali flower
4

was the foremost. In the city that bears the name of the 120

there

lived the wise Siggava, son of a minister. He, when eighteen 121 years old and dwelling in three palaces fitted for the three

seasons of the year, went, in company with his friend 122 Candavajji, a minister's son, and surrounded by five hundred 5 followers, to the Kukkutarama, and visited the thera Sonaka.

123

And when
372),

he perceived that (the thera) sat sunk in a trance

still

by puthujjana the remaining multitude who

stand

outside the

to perfection. 1 The Kasis (Skr. kasi) are one of the sixteen tribes of northern Kasi is also the old India, settled in the district round Benares.

way leading

name
2

of Benares.

The
'.

hold
8
4

RHYS DAVIDS, Buddhist India, p. 24. old capital of Magadha, Skr. girivraja 'Mountain StrongIt was situated on the top of a hill, at the foot of which

afterwards Rajagaha was built.

I. e.

RHYS DAVIDS,
4.

c.,

p. 37.

Bamboo-grove.
See note to
31.

I.e. Pataliputta.

Patali Bignonia

suave-

olens.
6

A monastery in Pataliputta.

V. A. SMITH, Asoka, pp. 183, 193, 194.

v. 135

The Third Council

*

37
his greeting,

with senses restrained

and did not answer

he

asked the brotherhood about this matter.

They

said

'
:

Those 124
f

are deep in a trance give no reply.' (So he asked) How And the bhikkhus said : come they forth from (the trance) ?

who

'

At a call from the master, or a call from the brotherhood, or 125 when the allotted time is ended, or at the approach of death
126

they come forth (from the trance).'

speaking thus, that these (youths) were destined for holiness, 2 they caused the call from the brothersaw,

As they

hood to be given ; and (the thera) awoke from the trance and went to them. The youth asked 'Wherefore didst thou not 127 The (thera) answered ' We speak to me, venerable one ?
: ' :

were enjoying that which is for us to enjoy.' The (young man) said: Let us also enjoy this.' He answered: 'Those 128 only can we cause to enjoy it who are like unto us.'
'

Then, with their parents' leave, the young Siggava and 129 Candavajji and their five hundred followers likewise received
the pabbajja and (afterwards) the upasampada-ordination from the thera Sonaka. With him as their master the two eagerly 130
studied the three pitakas and attained to the six supernormal
3

powers. Thereafter

when Siggava knew that

Tissa had been born 131

into this world, the thera, from that time, frequented his house for seven years. And not for seven years did it befall 132

But in (said to him). the eighth year did he hear those words t Go further on ', in that house. As he went forth the brahman Moggali, who was 133
him
to hear the

words

'

Go

further on

'

saw him and asked him ' Hast thou And he answered ' Yes.' received aught in our house ? When (Moggali) went into his house he heard (what had 134 befallen) and when the thera came to the house again, on the second day afterwards, he reproached him with the lie. And 135
even then coming
in,
: '
:

Samapattisamapannam.

'There are eight samapattis,

attainments or endowments, which are eight successive states induced by the ecstatic meditation,' CHILDERS, P.D. s.v. See SPENCE HARDY,

Manual of Buddhism,
a 3

p. 170,

and

J.P.T.S., 1909, p. 61.

See note to

5. 45.
4. 12.

On

the six abhinna, see note to

38
when he had heard

Mahdvamsa

v. 136

the thera's words the brahman, full of

136 faith, gave him continual alms of his own food, and little by little did all of his household become believers, and the

brahman continually offered him a seat in his house.

137

hospitality (to the thera), giving

So as time passed the young- Tissa gradually came to the age of sixteen years and reached the further shore of the

The thera, thinking that he might have speech with him in this way, made all the seats in his 139 house to vanish, save the seat of the young brahman. Being come from the Brahma-world (this latter) loved cleanliness,
138 ocean of the three vedas.

and therefore were they used to keep

better care thereof. 1

his chair

hung up

for

Then the people in the house, finding no other seat, full of confusion, since the thera had to stand, prepared the seat 141 of the young Tissa for him. When the young brahman re140
turned from his teacher's house and saw (the thera) sitting there he fell into anger and spoke to him in unfriendly wise.

142 The thera said to him: 'Young man, dost thou know the manta ? And the young brahman (for answer) asked him the
'

I know it/ he 143 same question again. Since the thera replied asked him concerning hard passages in the vedas. The thera 144 expounded them to him; for, when leading the lay life, he had already studied the vedas even to the end. How should
'

he not be able to expound them since he had mastered the

four special sciences ?
2

145

shall perish
3

For him whose thought arises and does not perish, thought and not arise (again) but for him whose thought shall perish and not arise, thought shall arise (again) and not
;

'

perish/
1

This verse

is

suspicious

the Tika makes no

see note to

comment on

it.

Pabhinnapatisambhida,

4. 62.

A play on the double meaning of cittam and nirujjhati. Whosoever thinks aright and whose thought does not go astray, i. e. whosoever knows the truth, his intellect comes unto nibbana never to return again. But on the other hand, he who does not think aright and does not follow the true doctrine will enter into a new existence and will not reach deliverance.
3

v. 155

The Third Council

39

this question from the (chapter called) 146 was as the (darkness of) night to the Cittayamaka. other, and he said to him: 'What kind of manta is that, 147 O bhikkhu ? ' The manta of the Buddha/ answered (the and when the other said ' Impart it to me/ he said thera)

The wise thera asked

1

And

it

<

'

2 impart (only) to one who wears our robe.' So with the leave of his father and mother (the

it

young man) 148

received the pabbajja-ordination, for the sake of the manta, and the thera, when he had ordained him, imparted to him
3 By practice of 149 duly the (method of the) kammatthanas. meditation this highly gifted man soon won the fruit of sota4

patti,

and when the thera was aware

of this

he sent him to 150

the thera Candavajji that he might learn the suttapitaka and abhidhammapitaka of him. And this he learned (from
Candavajji). And thereafter the

monk

Siggava, having conferred on him 151

the upasampada, taught him the vinaya and again instructed him in the two other (pitakas). When, afterwards, the young 152
Tissa had gained the true insight, 5 he attained in time to the mastery of the six supernormal powers and reached the rank
of a thera.

Far and wide shone

his

moon.
of the

The world paid heed Sambuddha.

to his

renown like the sun and 153 word even as to the word

Here ends the Story of the thera

Tissa, the son of Moggali.

the prince 6 (Tissa) when hunting saw gazelles 154 sporting joyously in the wild. And at this sight he thought Even the gazelles sport thus joyously, who feed on grass in 155

One day

'

I. e.

kappakarana
2
s

The double thought/ The reference of the abhidhamma.

is

to the

Yama-

Cf. 5. 109, 110.

Kammatthana 'The foundations of (right) acting'. By this meant the right method for the practice of meditation. See CHILDERS, P.D. s. v.
is
4
5

I. e.

the

first

The vipassana

stage of sanctification. See note to 1. 33. is one of the signs of the arahant. It

is

tenfold.
180.

See the details in

6

AUNG, Compendium of Philosophy,

pp. 65

foil.,

U p a r a j a,

viceregent.

40
the wild.

MaMvamsa
'
1

V. 156

Wherefore are not the bhikkhus joyous and gay, who have their food and dwelling in comfort ? Returned home he told the king his thought. To teach 156 him the king handed over to him the government of the
157 kingdom for one week, saying 'Enjoy, prince, for one week, my royal state then will I put thee to death.' Thus said the
:

ruler.

158

And when

the week was gone by he asked

'

'
:

Wherefore
'
:

art

thou thus wasted away

And when

(Tissa) answered

By

reason of the fear of death/ the king spoke again to him 159 and said: 'Thinking that thou must die when the week was

gone by, thou wast no longer joyous and gay; how then can ascetics be joyous and gay, my dear, who think ever

upon death
160

'

And (Tissa) when his brother spoke thus, was turned toward And afterwards when faith in the doctrine (of the Buddha).

161 he once went forth hunting, he saw the thera Mahadhammarakkhita, the self-controlled, sitting at the foot of a tree,

162 and fanned by a cobra with a branch of a

sala-tree.

And

that

wise (prince) thought: 'When shall I, like this thera, be ordained in the religion of the Conqueror, and live in the
forest-wilderness ?
'

163

When the thera, to convert him, had come thither flying through the air, standing on the water of the pond in the 164 Asokarama, he, leaving his goodly garments behind him in the 165 air, plunged into the water and bathed his limbs. And when the prince saw this marvel he was filled with joyful faith, and
the wise

man made

this wise resolve:

'This very day will

to the

166 I receive the pabbajja-ordination.'

respectfully

He went
him

king and
he took

besought him

to let

receive the pabbajja.

(his resolve)

Since the king could not turn

him from

167 him with him and went with a great retinue to the vihara. There (the prince) received the pabbajja from the thera

168 Mahadhammarakkhita and with him four hundred thousand persons, but the number of those who afterwards were ordained

169

is

not known. A nephew name Aggibrahma was the

of the

monarch known by the

170 Samghamitta

and

the

consort of the king's daughter son of these two (was) named

V. 182

The Third Council

41

Sumana. 1 He (Aggibrahma) also craved the king's leave and was ordained together with the prince.

The prince's ordination, whence flowed blessing to many 171 folk, was in the fourth year of (the reign of) king Asoka. In 172
the same year he received the upasampada-ordination, and since his destiny was holiness 2 the prince, zealously striving,

became an arahant, gifted with the

six

supernormal

powers. All those beautiful viharas (then) begun they duly finished 173 in all the cities within three years; but. by the miraculous 174

power of the thera Indagutta, who watched over the work, the arama named after Asoka was likewise quickly brought

On those spots which the Conqueror himself monarch built beautiful cetiyas here and there. On every side from the eighty-four thousand cities came letters on one day with the news The viharas are completed.' When the great king, great in majesty, in wondrous power and valour, received the letters, he, desiring to hold high festival in all the aramas at once, proclaimed in the town
to completion.

175
176

had

visited the

177
178

with beat of drum

a festival of
provinces.
all

the seventh day from this day shall the aramas be kept, in every way, in all the
:

'

On

Yojana by yojana on the earth shall great largess 179 be given ; the aramas in the villages and the streets shall be adorned. In all the viharas let lavish gifts of every kind be 180 bestowed upon the brotherhood, according to the time and the

means (of givers), and adornments, such as garlands of lamps 181 and garlands of flowers, here and there, and all that is meet for festivals, 3 with music of every kind, in manifold ways.

And
1

take upon themselves the duties of the 182 uposatha-day and hear religious discourse, and offerings of
all

are

to

In

my

samiko and put

edition of the text the stop should be deleted after after namato. So pi in v. 170 refers to Aggi-

brahma. 2 He was sampannaupanissayo. Cf. note to 5. 45. 3 Upahara. The Tika explains this word thus: sabbe gan-

dhabba sakasakaturiy abhandam gahetva tattha tattha viharesu gandhabbam va karontu ti attho 'Let all the
minstrels

taking each his

own

instrument of music play in the

viharas everywhere'.

42
183

Mahavamsa

V. 183

kinds must they make on the same day.' And all the everywhere held religious festivals of every kind, 1 glorious as the world of gods, even as had been commanded

many

people

and
184

(did) yet

more.

that day the great king wearing all his adornments with the women of his household, with his ministers and sur-

On

185 rounded by the multitude of his troops, went to his own arama, as if cleaving the earth. In the midst of the brotherhood he 186 stood, bowing down to the venerable brotherhood. In the assembly were eighty kotis of bhikkhus, and among these 187 were a hundred thousand ascetics who had overcome the
asavas. Moreover there were ninety times one hundred thou188 sand bhikkhums, and among these a thousand had overcome the asavas. These (monks and nuns) wrought the miracle ' ' called the unveiling of the world to the end that the king

189

be converted. Candasoka (the wicked was he called in earlier times, by reason of his evil Asoka) deeds ; he was known as Dhammasoka (the pious Asoka) after190 wards because of his pious deeds. He looked around over the (whole) Jambudipa bounded by the ocean and over all the

Dhammasoka might

191 viharas adorned with the manifold (beauties of) the festival and with exceeding joy, as he saw them, he asked the brethren,
while taking his seat f Whose generosity toward the doctrine of the Blessed One was ever (so) great (as mine), venerable
:

sirs?'

192
'

The Even

in the lifetime of the Blessed

thera Moggaliputta answered the king's question One there was no generous
:

giver like to thee.' When the king heard this he rejoiced yet more and asked 193 2 'Nay then, is there a kinsman of Buddha's religion like
:

unto

me ?

'

194

But the thera perceived the

1

destiny of

the

king's

son

The Tika understands the word devalokamanorama thus, and adds: nakkhattaghutthe devanagare devagana viya

manussa manorama mahapuja patiyadesum

the multitudes of gods in the celestial
proclaimed, so did
2

ti

attho 'As
has been

city,

where

festival

men arrange splendid offerings'. Sasanadayada: evidently the term is a title of honour.

V. 206

The Third Council

of his daughter Samghamitta,

43
and foresaw the 195 from (them), and

Mahinda 1 and
he,

progress of the doctrine that

was

to arise

on whom lay the charge of the doctrine, replied thus to the king ' Even a lavish giver of gifts like to thee is not 1 96 a kinsman of the religion; giver of wealth 2 is he called, 197
:

ruler of

men.
is

But he who

lets

son or daughter enter the

religious order

a kinsman of the religion and withal a giver

of gifts/

Since the monarch would fain become a kinsman of the 198

religion he asked Mahinda and Samghamita, who stood near: ' Do you wish to receive the pabbajja, dear ones? The 199

pabbajja is held to be a great (good).' Then, when they heard ' their father's words, they said to him This very day we would fain enter the order, if thou, king, dost wish it ; for
:

200

us,

even as for thee, will blessing come of our pabbajja/

For already since the time of the prince's (Tissa's) pabbajja 201 had he resolved to enter the order, and she since (the ordina3 tion) of Aggibrahma. Although the monarch wished to confer 202 on Mahinda the dignity of prince-regent, yet did he consent
to his ordination

dignity/

with the thought This (last) is the greater So he permitted his dear son Mahinda, distin- 203
'
:

guished (above

and

his

by intelligence, beauty and strength, daughter Samghamitta, to be ordained with all

all

others)

was twenty years 204 was then eighteen years old. On the very same day did he receive the pabbajja- 205 and also the upasampada-ordination, and for her the pabbajjaordination and the placing under a teacher 5 took place on the same day. The prince's master 6 was the thera named after Moggali; 7 206
1

solemnity. At that time Mahinda, the king's son, old, and the king's daughter Samghamitta

See note to

5. 45.

2 3 4 5
6 7

Paccayadayaka.
Cf. 5. 167, 170.

On paccaya

see note to 3. 14.

The Tlka explains

samaham

by sapujasakkaram.

This was necessary as Samghamitta was not of the prescribed age. Upajjhaya, see note to 5. 69.

That

'

is,

Moggaliputtatissa,

Tissa, the son of Moggali.

44

Mahavamsa

V. 207

the pabbajja-ordination was conferred on him by the thera 207 Mahadeva, but Majjhantika pronounced the ceremonial words, 1 and even in the very place where he (received) the upasampada-ordination this great man reached the state of an arahant
2 together with the special kinds of knowledge. The directress of Samghamitta was the renowned 208

Dhamma-

pala, and her teacher was Ayu,pala ; in time she became free 209 from the asavas. Those two lights of the doctrine, who

brought great blessing to the island of Lanka, received the

pabbajja in the sixth year of king Dhammasoka. The great 210 Mahinda, the converter of the island (of Lanka), learned the three pitakas with his master in three years. This bhikkhum, 211 even like the new moon, and the bhikkhu Mahinda, like the

212

sun, illumined always the slcy, the doctrine of the Sambuddha. Once in time past, a dweller in the forest, who went forth
into the forest

213 Kunti.

from Pataliputta, loved a wood-nymph named Owing to the union with him she bore two sons, the Afterelder was Tissa and the younger was named Sumitta. 214 wards both received the pabbajja-ordination from the thera Mahavaruna and attained to arahantship and the possession
215
of the six supernormal powers. (Once) the elder suffered pains in the foot from the poison of a venomous insect, and when his younger brother asked

(what he needed) he told him that a handful of ghee was the

216 remedy. But the thera set himself against pointing out to the king what things needful in sickness, 3 and against going ' If on thy 217 in search of the ghee after the midday meal. 4 thou receivest ghee, bring it to me/ said the begging-round, 218 thera Tissa to the excellent thera Sumitta. When he went
,

1 Kammavacam aka: i.e. he was president of the chapter when Mahinda was ordained. Kammavaca 'is the name of the proceedings at a ka mm a or ecclesiastical act, by which some question

is

decided by vote'. CHILDERS, P.D. 2 See note to 5. 144.

3

s.

v.

is a locative of aim ', which concurs with the (SPEYER, Ved. and Skr. Syntax, para. 81 b), and refers tonivedanam 'informing, announcement'. 4 The begging-round of the mendicants must be carried out in the

Gilanapaccaye
'

'

'

final dative

forenoon, according to the rules of the order.

v.

228

TJie

Third Council

45

forth on his begging-round he received not one handful of ghee, and (in the meanwhile) the pain had come to such a pass that even a hundred vessels of ghee could not have cured it.

And because of that malady the thera was near to death, 219 and when he had exhorted (the other) to strive unceasingly he formed the resolve to pass into nibbana. Lifted up in the air as he sat, and winning mastery of his 220 own body by the fire-meditation, 1 according to his own free
resolve,

he passed into nibbana.

Flantes that broke forth 221

from

his
2

body consumed the

flesh

and skin of the

thera's

whole

body, the bones they did not consume. When the monarch heard that the thera had died in this 222

own arama surrounded by the multitude of his troops. Mounted on an elephant the king brought 223 down the bones, 3 and when he had caused due honour to be
wise he went to his
paid to the
thera's)
relics,

illness.

he questioned the brotherhood as to (the Hearing about it he was greatly moved, 224

and had tanks made at the city gates and filled them with remedies for the sick, and day by day he had remedies be- 225 stowed on the congregation of the bhikkhus, thinking might
:

the bhikkhus never find remedies hard to obtain.

The thera Sumitta passed

also

into nibbana even

4

when he was 226

walking (in meditation) in the cahkama-hall, and by this was a great multitude of people converted to the doctrine

Both these theras, the sons of Kunti, who 227 (of the Buddha). had wrought a great good in the world, passed into nibbana
in the eighth year of

Asoka.

From
1

that time onwards the revenues of the brotherhood 228

Tejojhanavasena.
or divisions

The meditating
'fire' (tejo)

ascetic

concentrates
is

all

his thoughts

on the concept
of
;

which

one of the ten

kasinani

kammatthana
the effect
is

(see

CHILDERS,

s.v.

kasino, and note to 5. 148) body which consumes him.

2
'

that a

fire arises

within his

Nimmamsaccharikam dahi sakalam kayam,

literally,

burned the whole body into a fleshless and skinless one.' 3 Which were still floating in the air. 4 A cankama belongs to each vihara. It is 'a straight piece of ground cleared and levelled for the purpose of walking up and down upon for exercise and meditation '. See S.B.E. xx, p. 103, n. 1.

46

Mahavartisa

V. 229

229

later caused the revenues to increase, heretics

were exceeding great, and since those who were converted who had (thereby)

lost revenue and honour took likewise the yellow robe, for the 230 sake of revenue, and dwelt together with thebhikkhus. They

proclaimed their

own

doctrines as the doctrine of the

Buddha

and carried out their own practices even as they wished. And when the thera Moggaliputta, great in firmness of 231 soul, saw the coming-out of this exceedingly evil plague-boil 232 on the doctrine, he, far-seeing, deliberated upon the right time to do away with it. And when he had committed his great

company

of

bhikkhus to (the direction

233 he took up

his abode, all alone, further

Ahogahga-mountain, and for

to solitary retreat.

the thera Mahinda, up the Ganges on the seven years he gave himself up
of)

234

reason of the great number of the heretics and their unruliness, the bhikkhus could not restrain them by the law ;

By

23,5

and therefore the bhikkhus in Jambudlpa for seven years held no uposatha-ceremony nor the ceremony of pavarana in all
the aramas.

When the great king, the famed Dhammasoka, was aware of this, he sent a minister to the splendid Asokarama, laying 237 on him this command: ' Go, settle this matter and let the
236
uposatha-festival be carried out

by the community of bhikkhus

238 in

This fool went thither, and when he had my called the community of bhikkhus together he announced the
arama.'
king's

command

'
:

Carry out the uposatha-festival/

239

hold not the uposatha-festival with heretics,'' the community of bhikkhus replied to that misguided minister.

'We

240 The minister struck off the head of several theras, one by one, with his sword, saying, ' I will force you to hold the uposathathe king's brother, Tissa, saw that crime he and sat on the seat nearest to the minister. speedily 242 When the minister saw the thera he went to the king and told him (the whole matter). 243 When the monarch heard it he was troubled and went with

241 festival/

When

came

all speed and asked the community of bhikkhus, greatly disturbed in mind ' Who, in truth, is guilty of this deed that has been done ?
: '

V. 256

The Third Council

of

47
'
:

And certain
is

them answered
* :
'
:

in their ignorance

The guilt 244

but those

thine/ and others said who were wise answered

Both of you are guilty

'

Thou

art not guilty/

:

is
'

the king heard this he said ' Is there a bhikkhu who 245 my doubts to rest and to befriend religion?' is the thera Tissa, the son of Moggali, O king/ 24G There
able to set

When

answered the brethren to the king. with zeal.

Then was the king

filled

He sent four theras, each attended by a thousand bhikkhus 247 and four ministers, each with a thousand followers, that same 248
day, with the charge laid on them by (the king) himself to bring the thera thither; but though they prayed him he

came

not.

the king heard this he sent again eight theras and 249 ministers each with a thousand followers, but even as eight before he came not.

When

The king asked Nay then, how shall the thera come? 250 The bhikkhus told him how the thera could be moved to come: f O great king, if they shall say to him, "be our helper, 251
'
:

'

venerable

sir,

to

befriend

religion/'

then will the thera

come/
sent (messengers) sixteen theras and sixteen 252 each with a thousand followers, laying that (same) ministers, c charge upon them, and he said to them Aged as he is, the 253

Again the king

thera will not enter any wheeled vehicle ship on the Ganges.'

bring the thera by

So they went

to

him and

told him,

(their message) but he rose up. in a ship and the king went to

and hardly had he heard 254 they brought the thera meet him. Going down even 255

And

knee-deep into the water the king respectfully gave his right hand to the thera, as he came down from the ship. 1 The 256
1

According to Smp. 310, 12

foil,

the king had dreamed a dream,

the night before, which the soothsayers interpreted thus, that a samananaga, a great ascetic, would touch his right hand. As the
thera
kill

now

him.

laid hold of the king's hand the attendants were about to For to touch the king's hand was a crime punishable by

death.

of the king's

However, the king restrained them. But the thera laid hold hand as a sign that he accepted him as his pupil.

48

Mahavamsa

v. 257

venerable thera took the king's right hand l from compassion toward him, and came down from the ship.

The king led the thera to the pleasure-garden called Rativaddhana, and when he had washed and anointed his feet and 258 had seated himself the monarch spoke thus, to test the thera's
257
' 259 faculty Sir, I would fain see a miracle/ tion which (miracle he desired) he answered
:

And
*
:

to the ques-

An

earthquake/

And

again the other said to him:

260 of the whole (earth shaken) or when he had asked ' Which is the more
:

'Which wouldst thou see, of a single region ?' Then only

difficult ?'

The shaking of a single region is the (the reply) cult/ he declared that he desired to see this last.
'
:

and heard more diffi-

Then within the boundary of a yojana (in extent) did the thera place a waggon, a horse and a man, and a vessel full of 262 water at the four cardinal points, and over this yojana by
261
his miraculous

with the half of (each of) these (things) and 2 seated there behold this.

power he caused the earth to tremble, together let the king

Then the monarch asked the thera whether or not he himself shared the guilt of the murder of the bhikkhus by the There is no resulting 264 minister. The thera taught the king
263
'
:

guilt

without

evil intent/

and he

recited the Tittira-jataka.

Abiding a week there in the pleasant royal park he in266 structed the ruler in the lovely religion of the Sambuddha. In
265
1

Here there

neyya
2

is a play on the words d a k k h i n a 'venerable*.

'

'

right

and d a k k h i-

The expressions are difficult to render but the sense is clear. On the boundaries of a space measuring a mile in diameter, there were placed at N., S., E., and W. a waggon, a horse, a man, and a vessel full
of water.

The earthquake was

so strictly limited in its action that

these objects were affected by the quaking only as to the half on the inner side, the other half remained unmoved.
3

In

paticcakamma

the term

kamma

is

employed

in

the

technical sense as the

lowing

of all good and evil deeds that bring of if not balanced necessity reward or punishment as their result, and lead inevitably to a new existence after death. Paticca means folon something, conditioned by something '. The formation of the

sum

compound is the same as in paticcasamuppada, paccayakara. 4 FAUSBOLL, Jdtaka III. 64 foil. The Kamboclian Mah. inserts
here a metrical version of the story.

V. 278
this

Tlie

Third Council

49

same week the monarch sent out two yakkhas and

assembled together all the bhikkhus on the earth. On the 267 seventh day he went to his own splendid arama and arranged an assembly of the community of bhikkhus in its full numbers.

Then seated with the thera on one side behind a curtain the 268 him in turn the bhikkhus of the several confessions and asked them Sir, what did the Blessed One 269
ruler called to
* :

teach

'

And

Sassata-doctrine and so forth. 1

false doctrine did the

they each expounded their wrong doctrine, the And all these adherents of 270

those

king cause to be expelled from the order ; expelled were in all sixty thousand. And now 271 ' he asked the rightly-believing bhikkhus What does the

who were
One

Blessed

teach

'

?
2

And

they answered
'

(
:

He teaches
the

the

Vibhajja-doctrine/ And the monarch asked the thera:

Sir, does
'

Sam- 272

buddha

The thera (really) teach the Vibhajja-doctrine ? ' answered Yes/ And when the king knew this he was glad
:

at heart
fied, sir,

Since the community is (henceforth) puri- 273 therefore should the brotherhood hold the uposathasaid
:

and

festival/ and he made the thera guardian of the order and 274 returned to his fair capital ; the brotherhood held thenceforth the uposatha-festival in concord.

Out of the great number of the brotherhood of bhikkhus 275 the thera chose a thousand learned bhikkhus, endowed with the six supernormal powers, knowing the three pitakas and
versed in the special sciences, 3 to make a compilation of the 276 true doctrine. Together with them did he, in the Asokarama,

a compilation of the true dhamma. 4 Even as the thera 277 Mahakassapa and the thera Yasa had held a council so did the

make

thera Tissa.

In the midst of

this council the thera Tissa set

278

ditthiyo or heretical doctrines, reckoned as sixtyare frequently mentioned in the canonical books, thus in the Brahmajalasuttanta of the Dighanikaya (D. 1, 13 foil.). 2 CHILDERS (P. D. s. v. vibhajati) renders the sense appropriately
different

The

two in

all,

with 'religion of Logic or Reason'. Vibhajjavada with theravada. KERN, Manual, p. 110. 3 See the notes to 4. 62 and 4. 12.
4

is

identical

Katum saddhammasamgaham.
E

See note to

3. 17.

50
forth

MaMvamsa

v. 279

the Kathavatthuppakarana, 1 refuting the other doc279 trines. Thus was this council under the protection of king

280

Asoka ended by the thousand bhikkhus in nine months. In the seventeenth year of the king's reign the wise (thera) who was seventy-two years old, closed the council with a great

281 pavarana-ceremony. 2 And, as if to shout applause to the reestablishment of doctrine, the great earth shook at the close of the council.

282

Nay, abandoning the high, the glorious Brahma-heaven and coming down for the sake of the doctrine to the loathsome world of men, he, who had fulfilled his own duty, fulfilled the
duties toward the doctrine.

Who

else

verily

may

neglect

duties toward the doctrine?

Here ends the

the

fifth chapter, called

'

The Third Council ',

in

Mahavamsa,

compiled for the serene

joy and emotion

of the pious.
1

A work
i, ii,

of the

Abhidhamma. Kathavatthu,
2.

ed.

by A.

C.

TAYLOR,

vol.
8

P.T.S. 1894, 1897.

See note to 12.

CHAPTEE VI
THE COMING OF VIJAYA
IN the country of the Vangas l in the Vanga capital there The daughter of the king lived once a king of the Vangas. of the Kalingas was that king's consort. By his spouse the
king had a daughter, the soothsayers prophesied her union with the king of beasts. Very fair was she and very amorous and for shame the king and queen could not suffer her.
l

Alone she went forth from the house, desiring the joy of 4 independent life ; unrecognized she joined a caravan travelling

Magadha country. In the Lala country a lion attacked 5 the caravan in the forest, the other folk fled this way and that,
to the

but she

fled

along the

way by which

the lion had come.

the lion had taken his prey and was leaving the spot 6 he beheld her from afar, love (for her) laid hold on him, and

When

he came towards her with waving

tail

and

ears laid back.

7

Seeing him she bethought her of that prophecy of the soothsayers which she had heard, and without fear she caressed him

stroking his limbs. The lion, roused to fiercest passion by her touch, took her 8 upon his back and bore her with all speed to his cave, and there he was united with her, and from this union with 9

him the
daughter.

princess in time bore twin-children, a son

and a
1

The

son's

hands and feet were formed

like a lion's

and there-

fore she

named him Sihabahu, but

Slhaslvali.

When

the daughter (she named) he was sixteen years old the son questioned
:

mother on the doubt (that had arisen in him) ' Where' fore are you and our father so different, dear mother ? She
his

told

him
'

all.

Then he asked
she answered
:

'
:

here)

And

'

Why do we not go forth (from Thy father has closed the cave

up with a rock/

Then

he took that barrier before the great 13

1

I.e.

E 2

52

Mahavamsa
fifty

VI. 14

cave upon his shoulder and went (a distance of) going and coming in one day.
14

yojanas

Then
young

(once),

when the

lion

had gone forth in search of prey,

speed.

(Slhabahu) took his mother on his right shoulder and his

15
sister

on

his left,

and went away with

They

clothed themselves with branches of trees, and so came to a border- village and there, even at that time, was a son of the
1

6 princess's uncle, a

in the army of the Vaiiga king, the rule over the border-country ; and he given was just then sitting under a banyan-tree overseeing the work that was done. to

commander

whom was

17

When

they said:

he saw them he asked them (who they were) and 'We are forest-folk ' the commander bade (his
;

18 people) give

this turned into splendid to them on leaves and by (garments). reason of their merit these were turned into dishes of gold.

them clothing; and He had food offered

commander asked them, ' Who are you ? ' 20 The princess told him her family and clan. Then the commander took his uncle's daughter with him and went to the
1

9 Then, amazed, the

capital of the

Vangas and married

her.

the lion, returning in haste to his cave, missed those three (persons), he was sorrowful, and grieving after his 22 son he neither ate nor drank. Seeking for his children he

21

When

23 24

25 26

went to the border-village, and every village where he came was deserted by the dwellers therein. And the border-folk came to the king and told him this: f A lion ravages thy country ward off (this danger) O king ' Since he found none who could ward off (this danger) he had a thousand (pieces of money) led about the city on an elephant's back and this proclamation made: 'Let him who brings the lion receive these ' And in like manner the monarch (offered) two thousand and three thousand. Twice did Slhabahu's 1 mother restrain him. The third time without asking his mother's leave, Slhabahu took the three thousand
;
!

27

gold-pieces (as reward) for slaying his own father. They presented the youth to the king, and the king spoke

Sihabhuja in the text Slhabahu 'Lion-arm'.

(metri causa!)

which means the same as

VI. 43

TJie
'

Coming of Vijaya

53

thus to him

If

thou shalt take the lion I will give thee

And he went to the opening of the 28 at once the kingdom.' and as soon as he saw from afar the lion who came cave,
forward,
slay him.
for

love

toward his
lion's

son,

he shot an

arrow to

The arrow struck the

forehead but because of his 29

tenderness (toward his son) it rebounded and fell on the earth at the youth's feet. And so it fell out three times, then 30

him

did the king of beasts grow wrathful and the arrow sent at struck him and pierced his body.

(Slhabahu) took the head of the lion with the mane and 31 returned to his city. And just seven days had passed then
Since the king 32 since the death of the king of the Vangas. had no son the ministers, who rejoiced over his deed on hearing that he was the king's grandson and on recognizing 33 his mother, met all together and said of one accord to the
prince Slhabahu
'

Be thou

(our)

king '.

he accepted the kingship but handed it over then to 34 his mother's husband and he himself went with SlhasTvall to

And

There he built a city, and they called 35 and in the forest stretching a hundred yojanas Slhapura, around he founded villages. In the kingdom of Lala, in that 36 city did Slhabahu, ruler of men, hold sway when he had made
the land of his birth.
it

As time passed on his consort bore twin 3 7 the eldest was named Vijaya, the second 38 sons sixteen times, Sumitta ; together there were thirty-two sons. In time the
Slhaslvall his queen.

king consecrated Vijaya as prince-regent. Vijaya was of evil conduct and his followers were even (like 39 himself), and many intolerable deeds of violence were done by
them.

Angered by
the king,

this the people told the matter to the 40

king; blamed his son.

'
:

But

speaking persuasively to them, severely all fell out again as before, the second 41

and yet the third time ; and the angered people said to the
king
Kill thy son.'
his followers, seven 42
1
!

Then did the king cause Vijaya and

1 The shaving of the hair signifies loss midi (= Skr. mundita shaven ') means
'

hundred men, to be shaven over half the head

'

and put them 43

In Sinhalese

of freedom.
slave
'.

54

Mahavamsa
sea,

VI. 44

44 and children

on a ship and sent them forth upon the The men, women, also.
forth separately landed separately,

and their wives and children sent each (company) upon an

45 island, and they dwelt even there. The island where the landed was called Naggadipa l and the island where children 46 the
landed Mahiladlpaka. 2 But Vijaya landed at the haven called Supparaka, 3 but being there in danger by reason

women

of the violence of his followers he

embarked again.

47

named VIJAYA, the valiant, landed in Lanka, in the region called Tambapanni on the day that the Tathagata lay down between the two twinlike sala-trees to pass into
prince

The

nibbana.

in the

Here ends the sixth chapter, called The Coming of Vijaya \ Mahavamsa, compiled for the serene joy and emotion
*

of the pious.
1

That That

'

is,
'

is,

Island of children, from Island of women.'

nagga naked

'

'.

Skt. $urparaka, situated

in the

Thana District, north

on the west coast of India, now Sopara of Bombay. See Imp. Gazetteer of India, s.v.

CHAPTER

VII

THE CONSECRATING OF VIJAYA

WHEN
the Guide of the World, having accomplished the
1

salvation of the whole world and having reached the utmost stage of blissful rest, was lying on the bed of his nibbana,
in the midst of the great assembly of gods, he, the great sage, 2 the greatest of those who have speech, spoke to Sakka x who

stood there near

to

him

'
:

Vijaya, son of king Sihabahu,

is

come

Lanka from the country

followers.

hundred

In

of Lala, together with seven lord of gods, will 4 Lanka,

my

religion be established, therefore carefully protect his followers and Lanka/

him with

When the lord of gods heard the words of the Tathagata 5 he from respect handed over the guardianship of Lanka to
the god

who

is

in colour like the lotus. 2

And no sooner had the god received the charge from Sakka than he came speedily to Lanka and sat down at the
foot of a tree in the guise of a wandering ascetic. the followers of Vijaya came to him and asked him
:

And all What

'

island is this, sir?'

1

'The island of Lanka/ he answered. There are no men here, and here no dangers will arise.' 8 And when he had spoken so and sprinkled water on them from his water- vessel, and had wound a thread about their hands 3 9 he vanished through the air. And there appeared, in the form of a bitch, a yakkhim who was an attendant (of Kuvanna). 4
1 2

A name

of Indra, king of the gods.

is

Devass' uppalavannassa, that

Visnu.

The

allusion

is

to

the colour of the

3

BLUE

As a paritta,

lotus (uppala). that is as a protecting

charm against the

influence

of demons.
4

kayakkhini.
Sisapatika.

The Tika says: Kuvannaya Slsapati-namika paricariThe Kambodian Mah. also gives the same name

56
10

Mahavamsa

vii. 10

1 1

One (of Vijaya's men) went after her, although he was f forbidden by the prince (for he thought), Only where there Her mistress, a yakkhim is a village are dogs to be found.'
named Kuvanna,
sat there
l

at the foot of a tree spinning, as

a woman-hermit might. When the man saw the pond and the woman-hermit sitting 2 there, he bathed there and drank and taking young shoots of
3 lotuses

and water

in lotus-leaves

he came forth again.

And

she said to
1

him

f
:

Stay

thou art

4 stood there as if fast bound.

Then the man prey But because of the power of

my

'

the magic thread she could not devour him, and though he was entreated by the yakkhim, the man would not yield up 15 the thread. Then the yakkhim seized him, and hurled him

who

cried aloud into a chasm.

And

there in like

manner she

the seven hundred one by one after him. (all) And when they all did not return fear came on Vijaya ; 1 6 armed with the five weapons 2 he set out, and when he beheld hurled
17 the beautiful pond, where he saw no footstep of any man coming forth, but saw that woman-hermit there, he thought f 1 8 Surely my men have been seized by this woman/ And he
:

' ' What Lady, hast thou not seen my men ? dost thou want with thy people, prince ?' she answered. ' Drink thou and bathe/

said to her,

'

This is Then was it clear to him knows my rank/ and swiftly, uttering
:

'

surely a
his

yakkhim, she name, he came at

20 her drawing his bow. He caught the yakkhim in the noose about the neck, and seizing her hair with his left hand he f Slave 2 1 lifted his sword in the right and cried give me
:

back
22 the

my

men, or I slay thee

'
!

Then, tormented with fear

'

Spare my life, sir, yakkhim prayed him for her life. I will give thee a kingdom and do thee a woman's service and
other service as thou wilt.'

23

And that he might not be betrayed he made the yakkhim swear an oath, and so soon as the charge was laid on her, ' Bring hither my men with all speed,' she brought them to
where Vijaya's man followed the bitch. The five weapons are, according to CLOUGH, sword, bow, battle-axe, spear, and shield.
1

There, that

is

Naddhapancayudho.

VII. 35

The Consecrating of Vijaya

57
hungry,' she 24

that place.

When

he

said,

'These

men

are

showed them rice and other (foods) and goods of every kind that had been in the ships of those traders whom she had
devoured.
(Vijaya's)
of them.
1

men

prepared the rice and the condiments, and 25

set

when they had

first

them before the prince they

first

all

ate

When

the

yakkhim had taken the

portions (of the 26

meal) that Vijaya handed to her, she was well pleased, and assuming the lovely form of a sixteen-year-old maiden she 27

approached the prince adorned with all the ornaments. At the foot of a tree she made a splendid bed, well-covered 28 around with a tent, and adorned with a canopy. And seeing
the king's son, looking forward to the time to come, took her to him as his spouse and lay (with her) blissfully on 29 that bed ; and all his men encamped around the tent.
this,

the night went on he heard the sounds of music and 30 singing, and asked the yakkhim, who was lying near him 1 What means this noise?' And the yakkhim thought: 'I 31
:

As

will bestow kingship on lord and all the yakkhas for (else) the yakkhas will slay me, for it was slain,

my

must be
through
32 33

me that men have taken up their dwelling (in Lanka).' 2 And she said to the prince Here there is a yakkha-city
'
:

called Sirisavatthu

the daughter of the chief of the yakkhas

dwells in the city of Lanka has been brought hither, and her mother too is come. 4 And for the wedding there is 34

who

high

lasting seven days ; therefore there is this for a great multitude is gathered together. Even to-day 35 noise,
festival,

Instead of verses 26-84 the later (Sinhalese) recension has a some-

what divergent reading, the text of which is printed in my edition, p. 326 foil. Appendix A. Cf. ibid., Introd., p. xxxiv. 2 To manussavasakarana 'because of (my) bringing about a settlement of men', the Tika adds the words imasmim dipe 'in
this island
3
'.

Lit.

'

The

of the eldest yakkha.' Tika calls the bride's father Mahakalasena, the bride Pola-

mitta, the mother Gonda. also in the Kamb. Mah.

The names Kalasena and Polamitta occur

58

Mahavamsa
it will

vil. 36

do thou destroy the yakkhas, for afterwards be possible.'

no longer

He
cries,

36 visible

How can I slay the yakkhas who are inWheresoever they may be/ she said, I will utter and where thou shalt hear that sound, strike and by
'

replied
?
'
'

'

my
37
all

magic power

shall

thy weapon

fall

upon
(as

their bodies/

Since he listened to her and did even

she said) he slew

the yakkhas, and when he had fought victoriously he 38 himself put on the garments of the yakkha-king and bestowed the other raiment on one and another of his followers.

When he had spent some days at that spot he went to 39 Tambapanni. There Vijaya founded the city of Tambapanni and dwelt there, together with the yakkhim, surrounded by
his ministers.

40

When

those

their ship, they sat

who were commanded by Vijaya landed from down wearied, resting their hands upon the

41 ground and since their hands were reddened by touching the dust of the red earth l that region and also the island were

42 (named) Tambapanni. 2 But the king Sihabahu, since he had slain the lion (was called) Sihala and, by reason of the ties

between him and them,

also (called) Sihala.

all

those (followers of Vijaya) were

Here and there did Vijaya's ministers found villages. Anuradhagama was built by a man of that name near the 44 Kadamba river 3 the chaplain Upatissa built Upatissagama 4 on the bank of the Gambhira river, to the north of Anu43
;

45 radhagama.

Three other ministers

built,
5

each for himself,

Ujjem, Uruvela, and the city

1

of Vijita.

The

soil of

Ceylon

is

composed of latent which crumbles into

a red dust.

on the word tambapani, red hand. Malwatte-oya which flows by the ruins of Anuradhapura. 4 This is probably to be sought on one of the right-bank tributaries of the lower Malwatte-oya. According to Mah. 28. 7 the Gambhira-nadi flows 1 yojana (i. e. 7-8 miles) north of Anuradhapura. B According to tradition the remains of the city of Vijita exist as those ruins which lie not far from the Kalu-waewa (Kalavapi) about 24 miles south of Anuradhapura in the jungle. TENNENT, Ceylon, I think the tradition is right, although PARKER, ii, p. 602 foil.
8

A play
Now

vii. 58

The Consecrating of Vijaya

59
46 47

they had founded settlements in the land the ministers came together and spoke thus to the prince ( Sire, consent to be consecrated as king/ But, in spite of their demand, the prince refused the consecration, unless a maiden of a noble house were consecrated as queen (at the same time). But the ministers, whose minds were eagerly bent upon the consecrating of their lord, and who, although the means were difficult, had overcome all anxious fears about the matter,
all
:

When

48 49

sent people, entrusted with and so forth, to the city of

many

precious gifts, jewels, pearls,

in southern (India), to 50 for their lord, devoted

woo the daughter

of the

Madhura l Pandu king

(as they were) to their ruler ; and they also (sent to woo) the daughters of others for the ministers and retainers. When the messengers were quickly come by ship to the 51

city of

Madhura they laid the gifts and letter before the king. The king took counsel with his ministers, and since he was 52
to send his daughter first (to Lanka) he, having received also daughters of others for the ministers (of Vijaya), 53 nigh upon a hundred maidens, proclaimed with beat of drum
:

minded

a daughter depart for Lanka shall provide their daughters with a double store of 54 clothing and place them at the doors of their houses. By this shall we (know that we take them to ourselves/ sign may)
let

'

Those men here who are willing to

When

he had thus obtained

to their families,

many maidens and had given

55

he sent his daughter, bedecked compensation with all her ornaments, and all that was needful for the 2 journey, and all the maidens whom he had fitted out, accord- 56
ing to their rank, elephants withal and horses and waggons, worthy of a king, and craftsmen and a thousand families of 57 the eighteen guilds, entrusted with a letter to the conqueror Vijaya.

All this multitude of

men disembarked

at 58

Ancient Ceylon,

p. 237 foil., identifies Vijitapura with a suburb of Polannaruwa mentioned in the twelfth century A. D. As to the site of Uruvela see 28. 36 and note. 1 Now Madura, in the south of the Madras Presidency. 2 The Tika explains saparicchadam by paribhogabhandikam

samakutappasadhanikam

va.

Cf. Skt.

paricchada.

60
Mahatittha
59
;

Mahavamsa
for that very reason is that landing-place

VII. 59

known

as Mahatittha. 1

Vijaya had one son and one daughter by the yakkhim; when he now heard that the princess had arrived he said to ' Go thou now, dear one, leaving the two 60 the yakkhim
:

children behind
61

men

are ever in fear of

this

superhuman beings/
with fear of
:

But when she heard

!

she was

seized

the yakkhas ; then he said (again) to the yakkhim ' Delay I will bestow on thee an offering 2 not by (spending)

62 a thousand (pieces of money)/ When she had again and again besought him (in vain) she took her two children and
departed for Lankapura, though fearing that evil should come
of
it.

63

down outside and went, herself, into the yakkhas in the city recognized the 64 yakkhim, in their terror they took her for a spy and there was great stir among them ; but one who was violent killed the yakkhim with a single blow of his fist.
She
set the children

that city.

When

But her uncle, on the mother's side, a yakkha, went forth from the city and when he saw the children he asked them 66 ( Whose children are you?' and hearing that they were Kuvanna/s he said ' Here has your mother been slain, and
65
: :

they
67

will
'
!

slay

you

also

if

they see you:

(therefore)

flee

swiftly

Fleeing with speed they went from thence to the SumanaThe brother, the elder of the two, when he grew up 68 took his sister, the younger, for his wife, and multiplying
kuta. 3

with sons and daughters, they dwelt, with the king's leave,
there in Malaya. 4
1
'

From

these are sprung the Pulinda. 5

' ;

I. c.

the great landing-place

now Mantota

opposite the island

Manaar.
2 Since Kuvanna is a yakkhim, she must receive like the devatas a bali or religious offering, oblation. 3 I. e. Adam's Peak.

The central mountain-region in the interior of Ceylon. Pulinda, a designation of barbarous tribes, is here evidently a name of the Wseddas. The tract of countiy inland between Colombo, Kalutara, Galle and the mountains is now called Sabaragamuwa from
6

Skt. s*abara; p. savara, a

synonym

of

pulinda.

vii. 74

The Consecrating of Vijaya

of the

61
up to the prince 69

The envoys

Pandu king

delivered

Vijaya the gifts and the (maidens) with the king's daughter at their head. When Vijaya had offered hospitality and bestowed 70
honours on the envoys he bestowed the maidens, according to

upon his ministers and retainers. According to 71 custom the ministers in full assembly consecrated Vijaya king and appointed a great festival.
their rank,

Then king Vijaya consecrated the daughter

of the

Pandu 72

king with solemn ceremony as his queen; he bestowed wealth 73 on his ministers, and every year he sent to his wife's father a
shell-pearl

worth twice a hundred thousand

evil
all

(pieces of

money).
Vijaya, 74

When

he had forsaken his former

way

of

life,

Lanka the lord of men, ruling over eousness reigned, as is known, in the city
thirty-eight years.

in peace

and rightof Tambapanni,

Here ends the seventh chapter, called ' The Consecrating of Vijaya', in the Mahavamsa, compiled for the serene joy and emotion of the pious.

CHAPTEE

VIII

THE CONSECRATING OF PANDUVASUDEVA

1

great king Vijaya, being in the last year (of his life), ' I am old and there lives no son of mine. bethought him
:

THE

(such great) difficulty may come naught after my death therefore would I fain have my brother Sumitta brought here (that I may give) the govern3 ment (into his hands).' When he had taken counsel with his ministers he sent a letter to him, and within a short time after Vijaya had sent the letter he passed away to the
2
to
;

The kingdom peopled with

celestial world.

dwelling in Upatissawhile they awaited the coming of the prince. After 5 gama the death of king Vijaya and before the coming of the prince
4

When he was dead the ministers ruled,

was oar
6

island of

Lanka

kingless for a year.

In Slhapura, after the death of king Slhabahu, his son 7 Sumitta was king ; he had three sons by the daughter of the Madda 1 king. The messengers coming to Slhapura handed

When he had heard the letter the king 8 the letter to the king. ' thus to his three sons I am old, dear ones ; one spoke
:

you must depart for the greatly favoured and beauteous Lanka belonging to my brother, and there, after his death, assume (the sovereignty of) that fair kingdom.' 10 The king's youngest son, the prince Panduvasudeva, ' I will go thither/ And when he had assured himself thought 2 1 1 of the success of his journey and empowered by his father, he took with him thirty-two sons of ministers and embarked
9 of
:

2 (with
1

them) in the disguise of mendicant monks. They landed

Madda = Skt. Madra, now Madras. Natva sotthim gatimhi ca (by asking the soothsayers). nemittikavacaneneva janitva 'knowing from the word
2

Tika:
of the

soothsayers

'.

viii. 22

The Consecrating of Panduvasudeva

of the

63

Mahakandara l river ; when the people saw these mendicant monks they received them with due respect.
at the

mouth

When

they had inquired about the capital, they arrived 13

gradually approaching (the city), at Upatissagama, protected by the devatas. Now a minister there, charged by the 14
(other) ministers,

coming

of the prince,

had questioned a soothsayer concerning the and he had furthermore 2 foretold him
:

'Just on the seventh day will the prince come and one who 15 shall spring of his house shall establish (here) the religion of the

Buddha/

Now when the

ministers

saw the mendicant monks 16

1

on the seventh day, and inquiring into the matter recognized them, they entrusted Panduvasudeva with the sovereignty of Lanka ; but since he lacked a consort he
arrive there, just

did not yet receive the solemn consecration. son of the Sakka Amitodana was the

Sakka Pandu. 18
1

Since he heard that the Sakyas would (shortly) be destroyed 3 he took his followers with him and went to another tract of

land on the further side of the Ganges and founded a city there and ruled there as king. He had seven sons.

His youngest daughter was called Bhaddakaccana. She 20 was (even as) a woman made of gold, 4 fair of form and eagerly
wooed.
to the

kings send precious gifts 2 1 but for fear of the kings, and since he king (Pandu), was told (by soothsayers) that an auspicious journey would 22
(love of) her did seven
1

For

Not

identified.

Probably one of the rivers falling into the sea

north of Manaar.
2

That

is,

besides the fact of Panduvasudeva's

coming he had

fore-

told the details that follow.

3

The Sakyas were annihilated

in

war by the Kosala king Vidu;

dabha, shortly before the death of the Buddha see RHYS DAVIDS, Buddhist India, p. 11. This catastrophe is foretold to Pandu by
soothsayers.

Tika: Vidudhabhayuddhato puretaram eva nemittikavacaneneva Sakyanam bhavitabbam vinasam

janitva

ti attho 'Since he knew, even before the war with Vidudabha, by the word of the soothsayers the future destruction of the Sakyas '.
4

for a

The golden colour of the skin always, in Sinhalese poems, counts mark of particular beauty. Kusajat. 172: ran-ruwak karaAs a designation of beautiful women ran-liya 'golden is employed at Sselalihinisandesa 55 Kusajat. 557.
;

gena.
creeper'

64
come
to pass, nay, one

Maliavamsa

VIII. 23

with the result of royal consecration,

he placed his daughter speedily upon a ship, together with 23 thirty-two women-friends, and launched the ship upon the Ganges, saying:

And
24

Whosoever can, let him take my daughter/ they could not overtake her, but the ship fared swiftly

'

thence.

Already on the second day they reached the haven called 25 Gonagamaka J and there they landed robed like nuns. When had inquired about the capital, they arrived gradually they approaching (the city), at Upatissagama, protected by the
devatas. 2

26

ministers who had heard the saying of a saw the women come, and inquiring into the 27 matter recognized them and brought them to the So king.
of

One

the

soothsayer,

his ministers, full of pious understanding, consecrated as their

28

king PANDUVASUDEVA, whose every wish was fulfilled. When he had consecrated Subhaddakaccana, of noble stature, as his own queen, and had given those (maidens) who had
arrived with her to the followers

who had come with him,

the

monarch

lived happily.

Here ends the eighth chapter, called ' The Consecrating of Panduvasudeva', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
At the mouth of the Mahakandara-nadi. Cf. 8. 12. The wording is exactly like v. 13, in order to lay stress on the In the same way v. 26 is based on parallel in the proceedings. vv. 14 and 16.
2 1

CHAPTER IX
THE CONSECRATING OF ABHAYA
THE queen
all

the eldest of bore ten sons and one daughter was named Abhaya, the youngest (child, the) daughter was
:

named

Citta.

When
'
:

the brahmans skilled in sacred texts saw 2

will her son
(
:

her they foretold slay his uncles/

For the sake of sovereignty

brothers resolved
restrained them.

When the

let

us

kill

our 3

young

sister/

Abhaya

In due time they lodged her in a chamber having but one pillar, and the entry thereto they made through the 4 king's sleeping-chamber ; and within they placed a serving-

But since she woman, and a hundred soldiers without. drove men mad by the mere sight of her beauty, the (Citta) name given to her was lengthened by an epithet f Ummadacitta \ l When they heard of the coming of the princess Bhaddakaccana to Lanka her brothers also, 2 except one, urged by
their mother, departed thither.

When on arriving they had visited the ruler of Lanka, 7 Panduvasudeva and their youngest sister too and had lamented with her, 3 they, hospitably received by the king and having 8 the king's leave, went about the island of Lanka and took up
their

abode wheresoever

it

4 pleased them.

place where Rama settled is called Ramagona, the 9 settlements of Uruvela and Anuradha (are called) by their names, and the settlements of Vijita, Dighayu, and Rohana 10

The

are
1

named Vrjitagama, Dighayu, and Rohana. 5

'

Anuradha 11

5
*

The allusion is to ummadeti makes mad '. Putt a, literally the sons,' that is, of the Sakya Pandu. Probably over the fate of Ummadacitta. Carimsu belongs to carikam and nivasam both. Of. 7. 43 foil, where the names Anuradha, Uruvela, and Vijita
' :

also

appear. Evidently we have to do with a different tradition as to the foundation of the same cities.

66
built a tank
1

Mahavamsa
and when he had

IX. 12

built a palace to the south of

2 this,

he took up his abode there. Afterwards the great king Panduvasudeva consecrated his eldest son Abhaya as vice-

regent.
1 1

When the son of prince Dlghayu, Dighagamani, heard of Ummadacitta he went, driven by longing for her. to Upatissagama, and there sought out the ruler of the land. And this him together with the vice-regent, to (latter) appointed
service at the royal court.

15

Now (once) Citta saw Gamani in the place where he stood opposite her window, and, her heart on fire with love, she 6 asked her serving-woman ' is that ?' When she heard
:

Who

the son of thy uncle/ she trusted the matter to her 7 attendant and he, being in league with her, fastened a hookis

'

He

ladder to the

window and
18

so

window in the came in.

night,

climbed up, broke the

So he had intercourse with her and did not go forth till break of day. And he returned there constantly, nor was he discovered, for there was no entry (to the chamber).
her

And she became with child by him, and when the fruit of womb was ripe the serving-woman told her mother, and
:

20 the mother, having questioned her daughter, told the king. The king took counsel with his sons and said ' He too 2 must
2
1

among us; let us give her (in marriage) to him/ And saying ( If it is a son we will slay him ' ; they gave her to him.
be received
:

But

she,

when the time

of her delivery

was come

near,

22 went to the lying-in-chamber. And thinking: ' These were accomplices in the matter/ the princes, from fear, did to death

23 the herdsman Citta and the slave Kalavela, attendants on 3 They were Gamani, since they would make no promise.
1 Gavakkhamhi dasapetva rattim kakkatayantakam, lit. For explanation making a crab-machine to bite on to the window of this passage see Mah. ed., Iiitrod., p. xxvi. 2 So pi, namely, Dighagamani.
'

'.

Patinnamadente, that is, they would not fall in with the design of the brothers to kill the boy who might perhaps come i the world. Cf. Mah. ed., Introd., p. xvi.

ix. 29

The Consecrating of Abhaya

67

reborn as yakkhas and both kept guard over the child in the mother's womb. And Citta made her attendant find another 24

this

woman who was near her delivery. And Citta bore a son but woman bore a daughter. Citta caused a thousand (pieces
of

25

money) to be handed over to (the other) together with her own son, and the latter's daughter to be then brought to her and laid beside her. When the king's sons heard a daughter 26 is born ', they were well pleased ; but the two, mother and grandmother, joining the names of the grandfather and the 27
f

eldest uncle

The

the ruler was dead, the king's sons all assembled 29 and held the great festival of consecration of their together 1 brother, the safety-giving ABHAYA.

When When

gave the boy the name Pandukabhaya. Lanka, Panduvasudeva, reigned thirty years. 28 Pandukabhaya was born, he died.
ruler of

Here ends the ninth chapter, called ' The Consecrating of Abhaya ', in the Mahavamsa, compiled for the serene joy and emotion of the pious.

'

A play on the word abhaya 'the fearless', and bestowing fearlessness, freedom from danger, or security
1

abhayada
'.

F 2

CHAPTER X
THE CONSECRATING OF PANDUKABHAYA
1

(As) commanded by Ummadacitta the serving-woman took the boy, laid him in a basket and went with him to Dvara-

mandalaka.1
2

the princes, who had gone a-hunting in the Tumbara saw the serving- woman they asked her ' Where art 3 thou She answered ' I am going going ? What is that ? to Dvaramandaiaka ; that is a sweet cake for my daughter.' 4 The princes said to her Take it out.' Then Citta and Kalavela who had come forth to protect (the boy) caused a 5 great boar to appear at that moment. The princes pursued him but she took (the boy) and went thither and gave the boy and a thousand (pieces of money) secretly to a certain 6 man who was entrusted (with the matter). On that very day ' his wife bore a son, and he, declaring My wife has borne
forest
: ' :

When

'

twin sons/ reared that boy (with his own).

7

The (boy) was already seven years old when his uncles found out (where he was) arid charged followers of theirs to kill (with 8 him) the boys playing in a certain pond. Now the boy was
used to hide, by diving, in a certain hollow tree standing in the water and having the mouth of the hollow hidden under
9 water, entering

by the hollow, and when he had stayed long within he would come forth in the same way, and being again

the other boys, however much they questioned him, he would mislead them with evasive words. 10 On the day the (princes') people came 2 the boy with his clothes on dived into the water and stayed hidden in 1 1 the hollow tree. When those men had counted the clothes and

among

1 According to Mah. 23. 23 the village is situated near the Cetiyamountain (Mihintale), east of Anuradhapura. 8 See Mah. ed., Introd., p. liii.

x. 25

The Consecrating of Pandukalhaya

'
: '

69

killed the other

have

The boys boys they went away and declared been killed When they were gone that (boy) went 12 to his foster-father's l house, and comforted by him he lived
all
!

on there to the age of twelve years.

When his uncles again heard that the boy was alive they 1 3 charged (their followers) to kill all the herdsmen. Just on 14 that day the herdsmen had taken a deer and sent the boy into
the village to bring fire. father's son out saying
:

'

He went home, but sent his fosteram footsore, take thou fire for the

herdsmen

then thou too wilt have some of the roast to eat/

Hearing those words he took fire to the herdsmen: and at 17 that moment those (men) despatched to do it surrounded the
herdsmen and
killed

them

all,

and when they had

killed

them

they (went and) told (the boy's) uncles. Then, when he was sixteen years old, his uncles discovered 18

him
a

his

mother sent him a thousand

to bring

(pieces of

command

him

to (a place of) safety. 2

money) and His foster- 19

father told
slave
dula.

him

all his

mother's message, and giving

(pieces of

him a

and the thousand

money) he sent him to PanThe brahman named Pandula, a rich man and learned 20

in the vedas, dwelt in the southern district in (the village)

Pandulagamaka.

The prince went

thither and sought out the 2 1

:

brahman Pandula.
thou
paid

When this Pandukabhaya, my dear?'

(as

him honour

had asked him ( Art and was answered ' Yes', he 22 a guest) and said { Thou wilt be king,
latter
:

and

full seventy years wilt

thou rule ; learn the

art,
4

my dear

'
!

23

and he instructed him, and by his son Canda also that art was mastered in a short time. He gave him a hundred thousand (pieces of money) to enrol 24 soldiers and when five hundred men had been enrolled by him
'

(he said)
1

The (woman)

at

whose touch leaves turn to gold 25

'.

Ayuttaorayuttaka* the man entrusted (with the bringing-up) Tassa rakkham cadis lit. 'and disposed (or commanded) his
i,
'.

protection
3

Sippam ugganha,

in this case 'the art'

is

the knowledge

needed by a reigning prince.

Candena cassa puttena sippam samapitam.

4

belongs, according to the Tika, to

70
26

Mahavamsa
queen, and
soldiers.

x. 26

make thou thy

thence

my son Canda

thy chaplain/
sent

When

he had thus said

and given him money he

him

forth from

Proclaiming his name he, the 27 virtuous prince, fared forth and when in the city of Pana near the Rasa-mountain l he had gathered together seven hundred

with his

28 followers and provision for all, he went thence, followed by one thousand two hundred men to the mountain called Girikanda.

29

An uncle of Pandukabhaya, named Girikandasiva, drew his revenues from this district that Panduvasudeva had handed

This prince was even then on the point of reaping (a field) measuring a hundred karlsas ; his daughter was And she, with a great 31 the beautiful princess named Pall. 30 over to him.
retinue, had mounted her splendid waggon, and came bring32 ing food for her father and for the reapers. The prince's men, who saw the princess there, told the prince (about 33 her) ; the prince coming thither in haste and dividing her

followers into

by
34

his

And
fired

two bands, drove his own waggon, followed ' near her and asked ' Where art thou going ? men, when she had told him all the prince, whose heart was
:

with love, asked for a share of the food.

35

She stepped down from the waggon and, at the foot of a

banyan-tree, she offered the prince food in a golden bowl. 36 Then she took banyan-leaves to entertain the rest of the people (with food) and in an instant the leaves were changed into

37 golden vessels. When the prince saw this and remembered the I have found the brahman's words he was glad (thinking)
*

38 maiden

who

is

worthy to be made queen/

So she entertained

all, but yet the food became not less ; it seemed that but one man's portion had been taken away. Thus from that 39 time onward that youthful princess who was so rich in virtues

them

and merit was called by the name Suvannapall. And the prince took the maiden and mounted his waggon 40 and fared onward, fearless and surrounded by a mighty army.
Probably near the modern Kahagalagama 'village of the about 18 miles SE. from Anuradhapura, and ', 10 miles WNW. from the mountain Ritigala. See also 25. 50, and the Appendix C on Pandukabhaya's campaigns.
1

Kaha mountain

x. 53

The Consecrating of Pandukalhaya

her father heard this he despatched
battle
all his soldiers,

71
and 41

When
others

they came and gave

;

and returned, defeated by the 42 at that place (afterwards) a village was built called
1

Kalahanagara.
departed to

make
;

When her five brothers heard this they (also) And all those did Canda the son of war.
2

43

Pandula slay

was their battle-field. With a great host Pandukabhaya marched from thence
Lohitavahakhanda

to 44

the further shore of the

Gahga

3
T

toward the Dola-mountain.

hen his uncles heard that he 45 Here he sojourned four years. was there they marched thither, leaving the king behind, to do battle with him. When they had made a fortified camp 46
their nephew.

near the Dhumarakkha-mountain they fought a battle with But the nephew pursued the uncles to this side 47

of the river,
fortified

And
king.

and having defeated them in flight he held their camp for two years. they went to Upatissagama and told all this to the 48
' :

the king sent the prince a letter together with a thousand (pieces of money) saying Keep thou possession of 49
the land on the further shore, but come not over to this shore/ the nine brothers heard of this they were wroth with the king and said Long hast thou been, in truth, a helper 50
'
:

And

When

to

him

Now dost

thou give him the kingdom.

For that we

yielded up the government to 51 and with one accord they appointed their brother named them, Tissa to be regent.
will put thee to death/

He

This safety-giving Abhaya 4 had reigned as king in Upatis- 52

sagama twenty

years.

Now
1

a yakkhinl named Cetiya,

who dwelt on

the

Dhuma-

53

I. e.

Battle-town.

Kalahagala

lies to

the south of Mineri-Tank

(Manihira), not far from the left bank of the Ambanganga, Which Hows into the Mahawseliganga lower down. Census of Ceylon, 1901,
iv,
2

pp. 468-469.
Lit.
I. e.
'

perhaps

Field of the stream of blood

'.

Mahagangl, now Mahawaeliganga. Paraganga means, from

of
the
',

the

standpoint

narrator

(at

Anuradhapura),

the

right,

of the Mahawseliganga. the Dolapabbata (now Dolagal-wela), see Appendix C. 4 See note to 9. 29.

oraganga

'this side

the

left

bank

As to

72
rakkha-mountain
54
T

MaMvanisa

X. 54

near the pond (called) Tumbariyangana,

used to wander about in the form of a mare.

And

once a certain

man saw

this beautiful (mare)

'
:

with her
is

white body and red feet and told the prince ' whose appearance is thus and so
55

Here

a mare

The prince took a noose and came to capture her. When she saw him coming up behind her she fled for fear of his majestic She fled without rendering herself invisible and he 56 aspect. her swiftly as she fled. Seven times in her flight she pursued and plunging into the Mahaganga and 57 circled round the pond,
climbing forth again to the shore she fled seven times around 58 the Dhumarakkha-mountain ; and yet three times more she
circled round the pond and plunged yet again in the Ganga, 2 59 near the Kacchaka-ford, but there he seized her by the mane and (grasped) a palm-leaf that was floating down the stream ;

60 by the

effect of his

merit this turned into a great sword.

'
:

thrust at her with the sword, crying ' I will conquer the she said to him
:

I will slay thee.'

He And

61 thee, lord

Slay

me

not

'
!

Then he

kingdom and give it to seized her by the neck

and boring her

nostrils

with the point of his sword he secured

her thus with a rope; but she followed wheresoever he would. 62 When the mighty (hero) had gone to the Dhumarakkha-

mountain, bestriding the mare, he dwelt there on the Dhuma63 rakkha-mountain four years. And having marched thence

with his force and come to the Arittha-mountain

he sojourned

there seven years awaiting a fit time to make war. 4 64 Eight of his uncles, leaving two behind, drew near to the

65 Arittha-mountain in battle array, and when they had laid out a fortified camp near a small city and had placed a commander
at the head they surrounded the Arittha-mountain on every
side.

to v. 58),

According to v. 62 foil, not far from the Kacchakatittha (see note The Dhumaon the left bank of the Mahawaeliganga. rakkhapabbata is also mentioned, Mah. 37.203 (= 163 of the Colombo
1

edition
2

ii).

and 25. 12. Now Mahagantota, a ford below the place where Ambanganga and Mahawseliganga join. See note to 35. 58. 3 Now Ritigala, North-Central Province, north of Habarana. 4 Namely, Abhaya and Girikandasiva.
Cf. 23. 17

x. 79

The Consecrating of Pandukabhaya

73

After speech with the yakkhim, the prince, according to 66 her cunning counsel, sent in advance a company of his soldiers taking with them kingly apparel and weapons as presents and
the message: 'Take
all this
;

I will

make peace with you/

'

(>7

But him

as they were lulled to security thinking:

We

will take 68

prisoner

if

went forth to
l

he comes/ he mounted the yakkha-mare and The 69 battle at the head of a great host.
full loudly

yakkhinl neighed
(the camp)
killed all

and

his

army, inside and outside

raised a

mighty

battle-cry.

The

prince's

men 70

the soldiers of the enemy's

army and the eight

uncles with them, and they raised a pyramid of skulls. The 71 commander escaped and fled (for safety) to a thicket ; that

(same thicket)

is

therefore called Senapatigumbaka.

When

72

the prince saw the pyramid of skulls, where the skulls of his ' ( uncles lay uppermost, he said 'Tis like a heap of gourds ;
:

and therefore they named (the place) Labugamaka. 2 When he was thus left victor in battle, Pandukabhaya 73 went thence to the dwelling-place of his great-uncle Anuradha.

The great-uncle handed over his palace to him and built 74 himself a dwelling elsewhere; but he dwelt in his house. When he had inquired of a soothsayer who was versed in the 7o
knowledge of
that village.
(fitting) sites,

he founded the capital, even near

had served as dwelling to two Anuradhas, 76 it was called Anuradhapura, and also because it was founded under the constellation Anuradha. When he had caused the 77 (state) parasol of his uncles to be brought and purified in
Since
it

a natural pond that is here, 3 PANDUKABHAYA kept it for himself and with the water of that same pond he solemnized 78
his

own

consecration

secrated queen.

On

the

and Suvannapali, his spouse, he conyoung Canda, even as he had agreed, 79

camp and

I. e.

the soldiers he had sent in advance into the enemy's

the army approaching now with him. 2 I. e. 'Village of Gourds/ Even now

we find on the map, to the north-west of the Ritigala, a place called Labunoruwa = p. labunagaraka. Cf. Return of Architectural and Archaeological Remains
. .

existing in

Ceylon, 1890, p. 76

Census of Ceylon, 1901,

vol. iv,

p. 464.
3

dh a,

i.e. in

Anuradhapura, the residence of the chronicler.

74
he conferred the

Mahdvamsa

x. 80

office of his chaplain and other appointments on his other followers according to their merits. Because his mother and he himself had been befriended by 80 him, he did not slay the king Abhaya, his eldest uncle, but

81 handed over the government to him for the night-time: he became the 'Nagaraguttika' (Guardian of the City). From that

82 time onward there were nagaraguttikas in the capital. His father-in-law also, Girikandasiva, he did not slay but handed

83 over to this uncle the district of Girikanda.

He had

the

l pond deepened and abundantly filled with water, and since he had taken water therefrom, when victorious (for his

2 consecration), they called it Jayavapi. 84 He settled the yakkha Kalavela on the east side of the

city,

85 tank. 3

the yakkha Cittaraja at the lower end of the AbhayaThe slave- woman who had helped him in time past
settled at

and was re-born of a yakkhim, the thankful (king)

86 the south gate of the City. Within the royal precincts he housed the yakkhinl in the form of a mare. Year by year he
87 had
sacrificial offerings

made

to

them and

to other (yakkhas);

but on festival-days he sat with Cittaraja beside him on a seat of equal height, and having gods and men to dance before
88 him, the king took his pleasure, in joyous and merry wise. He laid out also four suburbs as well as the Abhaya-tank,
cemetery, the place of execution, and the chapel Queens of the West, the banyan-tree of Vessavana 4 and 90 the Palmyra-palm of the Demon of Maladies, 6 the ground set apart for the Yonas and the house of the Great Sacrifice all

89 the

common

of the

these he laid out near the west gate. 6

1

I. e.

the pond in Anuradhapura, mentioned in

it is

v. 77.

Since the

old
2

name has been changed,

I. e.

impossible to identify the JayavSpi.

the tank of victory.

v. 88. The Abhaya-vapi which was laid out by the king Pandukabhaya himself, is the tank now called Basawak-kulam. PARKER, Ancient Ceylon, p. 360 foil. 4 I. e. of Kubera, god of wealth (Skt. Vaisravana), who perhaps

See

is

here considered as a chthonian god. Or the God of the Huntsmen, according to the reading
6

vyadha-

devassa.

On

the various buildings and foundations mentioned in 89 and 90,

x. 104

The Consecrating of Pandukabhaya

set five
1

75

hundred candalas to the work of cleaning the 91 (streets of the) town, two hundred candalas to the work of cleaning the sewers, one hundred and fifty candalas he em- 92
ployed to bear the dead and as many candalas to be watchers in the cemetery. For these he built a village north-west 93 of the cemetery and they continually carried out their duty
as it

He

was appointed.
north-east of the candala-village he made the 94 Lower Cemetery, for the candala folk.

Toward the

cemetery, called the

North of this cemetery, between (it and) the Pasana-mountain, 95 the line of huts for the huntsmen were built thenceforth.

Northward from thence, as mitage was made for many

far as the Gamani-tank, 1 a her- 96

ascetics; eastward of that

same 97

2 cemetery the ruler built a house for the nigantha Jotiya. In that same region dwelt the nigantha named Giri and 98

many
it

ascetics of various heretical sects.

And

there the lord 99

of the land built also a chapel for the nigantha

Kumbhanda

was named after him.

eastward of the street of

Toward the west from thence and 100 the huntsmen lived five hundred

families of heretical beliefs.

On

the further side of Jotiya's 101

house and on this side of the Gamani-tank he likewise built

a monastery for wandering mendicant monks, and a dwelling 102 for the ajivakas and a residence for the brahmans, and in

and that he built a lying-in those recovering from sickness.

this place

shelter

and a

hall

for

years after his consecration did Pandukabhaya the 103 ruler of Lanka establish the village-boundaries over the whole of the island of Lanka. With Kalavela and Cittaraja, 104
Since the Tika leaves us in the lurch add anything further. 1 The Gamanivapi is perhaps the Karambawa-tank which lies somewhat more than a mile north from the Bulan-kulam. PARKER,
see
it

Ten

Mah.

ed., Introd., p. liv.

will be difficult to

however, identifies
p. 364.
2

it

with the Peramiyan-kulam.

Ancient Ceylon,

Name of a sect of ascetics (the Jaina) who went about naked. According to the Tika we have to take sivikasotthisalam as sivikasalam ca sotthisalam ca. The former word is explained
3

by vijayanaghara 'house of delivery', the

'hall for the sick'.

latter

by gilanasala

76

Mahdvamsa

x. 105

who were visible (in bodily form) the prince enjoyed his good 105 fortune, he who had yakkhas and bhutas J for friends. Between the king Pandukabhaya and Abhaya were seventeen
106
years without a king. When the ruler of the earth, Pandukabhaya, the intelligent, being thirty-seven years oLd, had assumed the rule over the

kingdom, he reigned
Anuradhapura.

full

2 seventy years in fair and wealthy

Here ends the tenth chapter, called ' The Consecrating of Pandukabhaya' in the Mahavamsa, compiled for the serene joy and emotion of the pious.
1

That
*

is,

ghosts

mean he who had

and
2

but the expression is ambiguous. It could also those that had become yakkhas (namely Kalavela
'.

Citta) for friends

Tika:

samiddhe

ti,

sampattiya purite addhe va

'.

'filled

with prosperity or wealthy

CHAPTEE XI
THE CONSECRATING OF DEVANAMPIYATISSA
AFTEE
his death his son,

the son of

known by the name of MUTASIVA, Suvannapali, succeeded him in the government,

which was (then) in a peaceful state. The king laid out the 2 Mahameghavana-garden, rich in all the good that its name promises l and provided with fruitqualities
beautiful
trees

and

flowering-trees.

At the time

that the place

was

chosen for the garden, a great cloud, gathering at an unwonted season, poured forth rain ; therefore they called the garden

Mahameghavana.
Sixty years king Mutasiva reigned in splendid Anuradha- 4 He had ten sons, 5 pura, the fair face of the land of Lanka.

each thoughtful of the other's welfare, and two daughters 2 The second son, 6 equal (in beauty), worthy of their family.

known by
all his

the

name Devanampiyatissa, was foremost among

brothers in virtue and intelligence.

death.

This DEVANAMPIYATISSA became king after his father's 7 Even at the time of his consecration many wonders
to pass.

came
1

In the whole

isle

of

Lanka

treasures

and 8

nugagunodito 'eminent
name'.
qualities

Following the reading of the Burmese MSS. and the Tika namain the qualities corresponding to the

means 'grove of the great cloud'. The possesses are such as accompany abundant rainfall: streams, trees with thick foliage, shade, coolness and so forth. Cf.

Mahameghavana
which
it

the explanation of the Tika, Mah. ed., note on this passage. The Mahameghavana was situated south of the city of Anuradhapura,

where now the Mahavihara stands. Between it and the southern wall of the city was another park, called Nandana or Jotivana.
See 15. 1, 8; PARKER, Ancient Ceylon, pp. 272-274. 2 Tika: anukula ti, samanavanna; ayam

surupa ayam
;

vacanapacchinditum anaraha samanarupa annamanna-anukularupasampattiya samannagata ti avirupa

ti

dhippayo.

The sense

is

they were of equal beauty.

78

Mahavamsa

XI. 9

9 earth.

jewels that had been buried deep rose up to the surface of the Jewels which had been in ships wrecked near Lanka and

those which were naturally formed there (in the ocean) issued 10 forth upon the land. At the foot of the Chata-mountain there grew up three bamboo-stems, in girth even as a waggon11 pole. 1 One of them, ' the creeper-stem/ shone like silver; on
this

12 colour.

might be seen delightful creepers gleaming with a golden But one was the flower-stem ', on this again might
'

be seen flowers of
1

many

kinds, of manifold colours, in full

'

3 bloom.

And

last,

one was the

bird-stem

seen numbers of birds and beasts of

1

whereon might be many (kinds) and of

'

many

colours, as if living.

horse-pearl,

elephant -pearl,

Pearls of the eight kinds, namely waggon-pearl, my robalan -pearl,

fruit-pearl,

bracelet-pearl, ring-pearl,
1

kakudha

5 (pearls)

came forth out

of the ocean

and common and lay upon the shore

in heaps.

16

All this was the effect of Devanampiyatissa's merit. Sapphire, beryl, ruby, these gems and many jewels and those
all in

17 pearls and those bamboo-stems they brought, week, to the king.

the same

When the king

1

'

My friend

Dhammasoka and nobody

;

saw them he was glad at heart and thought: else is worthy to have
I will send

these priceless treasures

them

to

him

as a gift/

19 For the two monarchs, Devanampiyatissa and

Dhammasoka

already had been friends a long time, though they had never seen each other.

20

The king sent four persons appointed as his envoys his nephew Maharittha, who was the chief of his ministers, then
:

21 his chaplain, a minister and his treasurer, 2 attended by a body of retainers, and he bade them take with them those priceless

22 jewels, the three kinds of precious stones, and the three stems (like) waggon-poles, and a spiral shell winding to the right, and
1

This must be the meaning of rathapatoda, although

'

patoda

properly means
2

The names of Arittha's three companions, namely Talipabbata (in Kamb. Mah. Hali), Tela and Tissa. These names are, we may conjecture, taken from the original source of the
Mah., the old Atthakatha.

goad, whip '. Tika also tells us the

XT. 30

The Consecrating of Devanampiyatissa

79

the eight kinds of pearls. When they had embarked at Jambu- 23 kola 1 and in seven days had reached the haven 2 in safety,

and from thence

in seven days

more had come

to Pataliputta, 24

they gave those gifts into the hands of king

Dhammasoka.

When

he saw them he rejoiced greatly. Thinking: ' Here 25 I have no such precious things/ the monarch, in his joy,

bestowed on Arittha the rank of a commander in his army, on the brahman the dignity of chaplain, to the minister he 26

gave the rank of staff-bearer, and to the treasurer that of a guild-lord. 3

When

he had allotted to the (envoys) abundance of

(all)

27

things for their entertainment and dwelling-houses, he took counsel with his ministers considering (what should be sent

a fan, 5 a diadem, a sword, 28 a parasol, shoes, a turban, ear-ornaments, 6 chains, 7 a pitcher, yellow sandal wood, a set of garments that had no need of 29
as)

a return-gift

and he took

cleansing, a costly napkin, red-coloured earth, water

also

unguent brought by the nagas, from the lake Anotatta and 30

(spiral)

water from the Ganges, a

shell

winding in

landing-place in northern Ceylon.

See chiefly

19. 25.

The haven of Tamalitti. See note to 11. 38. 8 Very characteristic, and throwing light on court-life in India, The complimentary bestowing of chiefly in the fifth century A. D. titles and dignities was then the custom, just as at the present day. 4 The accusatives in the text are all dependent on v. 33. From
enumerated are merely either the insignia of a royal prince or such as are used for the ceremony of consecrating a king.
this point the things
6

Valavijani
tail.

is

a fly-whisk (Skt.

camara) made

of the hair of

a yak's
6

The Tika explains vatamsa

See Vinaya Texts,
17 23
ii,

(Skt.

avatamsa) by kannapinote on C.V.

I.

landhana.
Thupav.,
7

p. 347,
is

13. 1.

In

p.

pupphavatamsaka

rendered
is

in

Sinhalese

malkada.
That
in Thupav. 3 17 19 . The Buddha Dlpamkara winds the girdle round his red garment as one might wind a golden pamanga about a bunch
cf.

pamanga ~

must be a band or chain

clear from the simile

of flowers. The same simile occurs Mahabodhiv., ed. STRONG, p. 62 10 Sum. Vil. I. 80 12 on D. 1. 1. 10. (To be read thus, also C.V. 5. 2. 1
;
;

Mah.

ed., p. 355, line 29.)

80
3
1

Mahavamsa

XI. 31

1 auspicious wise, a maiden in the flower of her youth, utensils as golden platters, a costly litter, yellow and emblic myro1

32 balans and precious ambrosial healing herbs, sixty times one hundred waggon loads of mountain-rice brought thither by
parrots, nay, all that was needful for consecrating a king, 33 marvellous in splendour; and sending these (things) in due time as a gift to his friend the lord of men sent envoys also 34 with the gift of the true doctrine, saying ' I have taken
:

refuge in the Buddha, his Doctrine and his Order, I have declared myself a lay-disciple in the religion of the Sakya son; 2

35 seek then even thou, O best of men converting thy mind with and saying 36 believing heart refuge in these best of gems
'
!

Consecrate my friend yet again as king,' he dismissed his friend's ministers, with many marks of honour. When the ministers had stayed five months, highly honoured 37 they set forth with the envoys, on the first day of the bright
:

moreover

38 half of the

month Vesakha. 3

Having embarked

at Tamalitti 4

and landed at Jambukola they sought out the king, when 39 they arrived here on the twelfth day. The envoys handed the gifts to the ruler of Lanka ; the ruler of Lanka made them
40

welcome with great hospitality. But the envoys most faithful to their king consecrated the ruler of Lanka, whose (first) consecration had been held in the

41

month Maggasira 5 on the day when the moon first shows itself, fulfilling the charge of Dhammasoka, yet again as king, they rejoicing in the salvation of their king (consecrated) him

who
1

rejoiced in the

good fortune of Lanka.

right,

Winding towards the

I.e.
foil.
1.

dakkhinavatto

cf. v.

22.

of Buddha, sprung from the tribe of the

12.

Sakyas.

See

2.

15
3
4

See note to
Skt.

Tamralipti, a harbour in the region at the mouth of the now Tamluk. At Tamralipti the Chinese pilgrim Fa-hien embarked for Ceylon in the beginning of the fifth century A. D. See
Ganges,

LEGGE, Record of Buddhistic Kingdoms, p. 100. 8 According to the Dip. 11. 14 and 38, the first coronation of D. was held in the second winter month under the Nakkhatta Asalha, iind the second coronation on the twelfth day of the bright half of the Vesakha month. Cf. Introduction, para. 7.

xi. 42

TJie Consecrating

of Devanampiyatissa

81
42

of men, in whose

Thus on the full-moon day of the month Vesakha the ruler name was contained the words ' friend of
1

the gods', 1 bestowing good upon his people, held his consecration (as king) in Lanka, where in every place they held

high

festival.

Here ends the eleventh chapter, called f The Consecrating of Devanampiyatissa' in the Mahavamsa, compiled for the serene joy and emotion of the pious.
1

Devanampiyatissa means

'Tissa, friend of the gods'.

CHAPTER

XII

THE CONVERTING OF DIFFERENT COUNTRIES

1

WHEN

ligion of the Conqueror,

the thera Moggaliputta, the illuminator of the rehad brought the (third) council to an
future, he

2 end

and when, looking into the

had beheld the

founding of the religion in adjacent countries, (then) in the 3 month Kattika l he sent forth theras, one here and one there.
4 thera

The thera Majjhantika he sent to Kasmira and Gandhara, the Mahadeva he sent to Mahisamandala. To Vanavasa he sent the thera named Rakkhita, and to A.parantaka the Yona named Dharnmarakkhita to Maharattha (he sent) the thera named Mahadhammarakkhita, but the thera Maharakkhita he
;

6 sent into the country of the Yona.

to the
7

He sent the thera Maj jhima and to Suvannabhumi he sent the Himalaya country, The great thera Mahinda, two theras Sona and Uttara. the theras Itthiya, Uttiya, Sambala and Bhaddasala his dis:

f 8 ciples, these five theras he sent forth with the charge Ye shall found in the lovely island of Lanka the lovely religion

of the Conqueror/ At that time in of

Kasmira and Gandhara 2 did the naga-king

1 1

wondrous power, Aravala, cause the rain called ' Hail ' to pour down upon the ripe crops, and cruelly did he overwhelm everything with a flood. The thera Majjhantika went thither with all speed, passing through the air, and wrought (miracles
such as) walking on the surface of the water in Aravala's lake and so forth. When the nagas beheld it they told their king

12

with fury about this thing. Then full of fury the naga-king brought divers terrors to
1

See note to

1.

12.

As to the time of the third council,

cf.

the

Introduction.
8

Gandhara

in the northern Punjab.

comprises the districts of Peshawar and Rawal Pingli Kasmira is the modern Kashmir.

xii. 25

Tlie Converting

of Different Countries

83

pass; fierce winds blew, a cloud gave forth thunder and rain, thunder strokes crashed, and lightning- flashed here and there, 1 3 trees and mountain-tops were hurled down. Nagas in grisly 14 forms terrified (beholders) on every side, he himself spat forth
fire threatening in different ways. the thera by his wondrous power had brought all 15 these terrors to naught, he said to the naga-king, showing his

smoke and

When

the world together with the gods 16 came seeking to terrify me, they would not be equal to me (in strength) whatever fears and dread (they may arouse) in this

eminent might: 'Even

if

place.

Nay,

if

thou shouldst

raise the

whole earth with the 17

ocean and the mountains, thou mighty naga, and shouldst hurl them upon me, thou couldst in no wise arouse fear and 18
dread in me.
It were surely but thy

own

destruction, thou

lord of serpents.'

Then to him, humbled by these words the thera preached 19 the doctrine, and thereupon the naga-king came unto the 2 (three) refuges and the precepts of duty, and this likewise 20
did eighty-four thousand serpents and many gandhabbas, 3 yakkhas and kumbhandakas in the Himalaya. But a yakkha named Pandaka with (his wife) the yakkhim Harita and his 4 five hundred sons obtained the first fruit (of sanctification).
2
1

'Henceforth

let

no anger

arise as of old;

work no more 22
;

harm

to the harvest, for living beings love their happiness cherish love for beings, let men live in happiness.' Thus 23

were they taught by him and they did according to

teaching).

(this

the lord of serpents made the thera sit upon 24 a jewel-throne and he stood near, fanning him. But the 25 dwellers in Kasmira and Gandhara who had come to worship

Then

The right reading appears to be yam ettha bhayabheravam. The construction of the sentence is, however, very difficult. For the explanation of the Tlka see Mah. ed., note on the passage. 2 See note to 1. 32 and 62. 3 Skt. kumbhanda, name of a class of supernatural beings under the rule of Virulhaka. The gandhabbas (= Skr. gandharva) are
a class of demigods who are the attendants of Dhatarattha. Virulhaka, and Dhatarattha are two of the four great kings of the world

(lokapala), the regents of the south and north.

4

I. e.

the sotapattiphala.

Cf.

note to

1.

33.

G 2

84

Mahavamsa

XII. 26

the naga-king acknowledged the thera as the mightier in 26 working wonders, 1 and when they had paid the thera reverence they seated themselves on one side near him. The thera
27

the Asivisupama. 2 The conversion of eighty thousand persons took place 3 and a hundred thousand persons received the pabbajja from the

expounded

to

them the dhamma, (namely)

28 thera.

Since then Kasmira and Gandhara shine with yellow robes and prize above all the three things. 4

29

The thera Mahadeva who had gone

country preached in 30 suttanta. 6 Forty thousand (persons) made pure (in themselves) the eye of the truth and yet forty thousand received from
3
1

Mahisamandala 5 the midst of the people the Devadutato the

him the pabbajja-ordination. The thera Rakkhita, who had gone

to Vanavasa, 7 preached,

32 samyutta. 8

floating in the air in the midst of the people, the AnamataggaThe conversion of sixty thousand persons took

place, thirty-seven

33 from him.
1

Five hundred viharas

ed.,

thousand in number received the pabbajja were founded in the

positive
2

note on this passage, also 14. 20 with note. The stands for the comparative. The asivisa-sutta of S. IV, pp. 172-175, or the aslvisopama
Cf.

Mah.

mahiddhika

'simile of the serpent' of A. II, pp. 110-111. 3 See note to 1. 32.

4

Namely buddha, dhamma, samgha, the Buddha,

order.

his doctrine

and his
5

See note to

1. 62.

Mahisamandala is generally taken as the modern

p.

FLEET, J.R.A.S. 1910,

is
'

429

foil.,

Mysore. But has shown that this identification

'

hardly correct. He himself takes Mahisamandala as territory of the Mahisha of which the capital was Mahishmati. Agreeing with PAROITER he places this capital on the island of the Narbada river,

now
6

called
is,
'

Mandhata.

See Imperial Gazetteer of India,

s.

v.

Mahisa-

mandala
I. e.

therefore, a district south of the Vindhyan mountains. Discourse on the Messengers of God.' See M. Ill, pp. 178-187

A.
7

I,

pp. 138-142.

The suttanta

as messengers of

Yama

a people dwelling in There is also a modern town Banavasi in North Kanara which seems to have preserved the old name. Imp. Gaz. of India, s.v.
as

The Vanavasaka bharata, 6. 366, and Harivamsa, 5232,

southern India.

deals with old age, disease, and death the god of death. or Vanavasin are mentioned in the Maha-

See B.R.,

Skt.

Wtb.

s.vv.

S. II,

pp. 178-193.

xii. 41

The Converting of Different Countries

85

Thus did the thera establish there the religion of country. the Conqueror.
gone to and having preached in the midst of the people the Aggikkhandhopama-sutta, 2 gave to drink of the nectar of truth to thirty-seven thousand living beings who had come together there, he who perfectly understood truth and untruth. A thousand men and yet more women went forth from noble families and received the pabbajja. The wise Mahadhammarakkhita, who had gone to Maha-

The thera Dhammarakkhita the Yona, being

l

34
35

Aparantaka

36

37

Mahanaradakassapa. Eighty-four thousand persons attained to the reward of the 38 path (of salvation), thirteen thousand received from him the
pabbajja. The wise Maharakkhita

rattha/ related there the jataka called

who went

to the

country of the 39

Yona 5

delivered in the midst of the people the Kalakaramasuttanta. 6 hundred and seventy thousand living beings 40 attained to the reward of the path (of salvation) ; ten thousand

received the pabbajja. The wise Majjhima 7 preached in the

Himalaya region whither

1 Skr. Aparanta'the western ends', comprising the territory of northern Gujarat, Kathiawar, Kachchh, and Sind. FLEET, J.R.A.S.

1910, p. 427.

The discourse on the parable of the flames of pp. 128-135. 3 Skr. Maharastra, the country of the Marathi.
'

I. e.

fire.'

A. IV,

FAUSBOLL, Jat. vi, pp. 219-255. The Yonas (Skt. Yavana) are also mentioned, together with the Kambojas, in the Rock Edicts V and XIII of Asoka. They must
5
'

mean

the clans of foreign race (not necessarily Greek) on the northwestern frontier, included in the empire (of Asoka) '. V. A. SMITH,

Asoka, p. 132, n. 2. It is remarkable that just at that time (246 B.C.) the Greco-Bactrian kingdom was founded by Diodotos. See SPIEGEL, Eran. Alterthumsk., Ill, p. 49 foil.

Probably by this title is meant the suttanta 24 of the Catukkanipata in A. II, pp. 24-26. The Kalakaraina is supposed to be the place

where Buddha delivered this discourse. 7 The companions of Majjhima, according to Dip. 8. 10, Snip. 317", MBv. 115 s and Tlka 222 5 were the theras Kassapagotta, Muladeva (Alakadeva), Sahadeva, and Dundubhissara. See the Introduction.
, ,

86

MaMvamsa

xn. 42

42 suttanta. 1

he had gone with four theras, the DhammacakkappavattanaEighty kotis of living beings attained to the reward
of the path (of salvation).

The

five theras separately

con-

43 verted

five

kingdoms

from each of them a hundred thousand

persons received the pabbajja, believing in the doctrine of the Sammasarpbuddha.

Together with the thera Uttara the thera Sona of wondrous 45 might went to Suvannabhumi. 2 Now at this time, whenever a boy was born in the king's palace, a fearsome female
44

demon who came

forth out of the sea, was wont to devour (the

46 child) and vanish again. And at that very moment a prince was born in the king's palace. When the people saw the ' theras they thought These are companions of the demons/ 47 and they came armed to kill them. And the theras
:

asked

*
:

What

does this

mean ?

'

and said

to

them

'
:

We

no wise companions of the demon/ Then the demon came forth from the ocean with her follow49 ing, and when the people saw them they raised a great outcry. 50 But the thera created twice as many terrifying demons and
48 are pious
ascetics, in

therewith surrounded the

side.

demon and her following on every

is come into possession of these (people)/ and, panic-stricken, she took to flight. 51 When the thera had made a bulwark round the country he
:

She thought

'

This (country)

3 pronounced in the assembly the Brahmajala(suttanta). 52 Many were the people who came unto the (three) refuges and the precepts of duty ; sixty thousand were converted to

'

I. e.

The discourse of the

See M.V.
;

doctrine.'
a

I.

6.

17

foil.

setting in motion the wheel of the (= Vin. Pit. i, p. 10 foil.); S.V,

pp. 420-431

S.B.E.

xi, p.

146

foil.

The general opinion was,

is

until recently, that

Suvannabhumi
But
this

'the gold-land'
is

lower

Burma with adjacent

districts.

very doubtful, since it is a fact that Buddhism reached Burma from China in the Mahayana-form and not before the fourth century A. D. FLEET, J.R.A.S. 1910, p. 428, suggests that Suvannabhumi might be

the country in Bengal called by Hiuen-tsang Ka-lo-na-su-fa-la-na = Karnasuvarna, or else the country along the river Son, a river in Central India, and tributary of the Ganges on its right bank, which
is

'

'

also called
3
I. e.
'

'

Hiranyavaha

the gold-bearer
I,

'.

The Net of the Religious/ D.

p. 1 foil.

xii. 55

The Converting of Different Countries

Three thousand
five

87

the true faith.

hundred sons of noble 53

families received the pabbajja and one thousand five hundred daughters of noble families received it likewise. Thenceforth 54

when a

prince

was born

in the royal palace the kings

gave to

such the

name Sonuttara.

Since they did even forbear to enter into the bliss already 55 won (such was) also the renunciation of the all-compassionate

Conqueror

and

there.

1 they bestowed blessing on the world, (going) here Who should grow weary in (striving for) the

salvation of the world ?

Here ends the twelfth chapter, called The Converting of in the Mahavamsa, compiled for the Different Countries serene joy and emotion of the pious.
'

',

The sense

is

this

The

theras

had already attained

to arahant-

ship and were in possession of nibbana. Nevertheless they forebore to pass into nibbana, in order that they might first show the way
salvation to the world.

Buddha who had

See M.V.
I. 5.

practised the same renunciation 2 foil. (= Yin. Pit, i, p. 4 foil.).

They thus followed the example of the (kaddhana).

CHAPTEE

XIII

THE COMING OF MAHINDA

THE great thera Mahinda, of lofty wisdom, who at that time had been twelve years (a monk), charged by his teacher 2 and by the brotherhood to convert the island of Lanka, pon1

dered on the fitting time (for this) and thought king Mutasiva ; his son must become king/
3

(
:

Old

is

the

When

he had resolved to

visit in

the meantime his kinsfolk,

he bade farewell to his teacher and the brotherhood and

4

having asked the leave of the king he took with him the four theras 1 and also Samghamitta/s son, the miraculously gifted 5 samanera Sumana, 2 mighty in the six supernormal powers; and he went to Dakkhinagiri 3 to confer on his kinsfolk (the) grace
(of his preaching).

While he was

so doing six
4

months passed

away.
6

When
she

he came in time to Vedisagiri

his

the city of his mother

7 Devi,

he visited his mother and when Devi saw her dear son

made him welcome, and

companions likewise, with

foods prepared by herself, and she led the thera up to the lovely vihara Vedisagiri.
8

the prince Asoka, while ruling over the realm of Avanti, that his father had bestowed on him, halted in the 9 town of Vedisa, before he came to UjjenI, and met there a
lovely maiden

When

1 1

named Devi, the daughter of a merchant, he made her his wife and she was (afterwards) with child by him and bore in UjjenI a beautiful boy, Mahinda, and when
;

two years had passed (she bore) a daughter, Samghamitta. At

1

See

12. 7.

See

5. 170.

3
4

vihara in UjjenI, Skr. Uj jay in I. See note to 5. 39. Vedisa is the modern Bhilsa in Gwalior State, situated 26 miles
;

north-east of Bhopal. See Imp. Gazetteer of India, s. v. E. MULLER, J.P.T.S. 1888, p. 87 ; RHYS DAVIDS, Buddhist India, p. 288.

XIIL 20
that time
1

The Coming of Mahinda

89
1

she lived in the city of Vedisa. The thera who then sojourned there, perceiving (that) the time (was come), thought thus ' In that great festival of consecration commanded by
:

my father shall the great king Devanampiyatissa take part, and he shall know the splendour of the three things 2 when he has heard it from the envoys. He shall climb the Missaka- 14
mountain
3

on the uposatha-day of the month Jettha. 4

On

go to the beauteous isle of Lanka.' The great Indra 5 sought out the excellent thera Mahinda 15 and said to him ' Set forth to convert Lanka ; by the Sambuddha also hast thou been foretold (for this) and we will be 16
will
:

that same day

we

those

who

aid thee there.'

of a daughter of Devi's sister, (a youth) named who had heard the doctrine preached by the thera Bhanduka, to Devi, and who had obtained the reward of one who shall

The son

return no more unto

life

remained with the thera.

When he had stayed there a month the thera, on the upo- 18 satha-day of the month Jettha, with the four theras and 7 Sumana, and the lay-disciple Bhanduka also, to the end that 19
8 they might be known for human beings, rose up in the air (and departed) from that vihara ; and he, the (thera) of wondrous powers, coming hither with his following alighted on 20

Namely,
Cf.

at the time of
12. 28.

Mahinda's

visit.

2 3

note to

Now the mountain

GUNASEKARA),
See note to
1.

A.
4 6

Mihintale (= 'plain of Mahinda', according to 8 miles to the east of Anuradhapura.

12.

A play

upon the name Mahinda.

6 The stage of anagaml is the third and last stage but one, on the path of salvation leading to nibbana. Such an one will not be re-born, either in the world of gods or of men, but only in a Brahma-

world, where he will attain nibbana. See CHILDERS, s. v. 7 If we It seems almost as if v. 18 were an interpolated verse. remained with the omit it 19 follows perfectly well on 17 ' . .
: .

with this lay-disciple ... he rose up, &c.' That, besides, the four theras and Sumana were Mahinda's fellow-travellers is
thera
;

already
8

known from 12. 7 and 13. 4. With this cf. 14. 31, also Mah. ed., note

to 13. 19 b

and Album

Kern 205-206.

90

Mahavamsa
Ambatthala. 1
foretold

xiii. 21

the pleasant Missaka-mountain, on the Sila-peak on the open

and
21

fair

He who was
bringing

salvation to Lafika, 2

Lanka,
Master,

he,
3

who

for

by the Sage, in the hour of death, as by his merit in converting Lanka's salvation had become like to the

alighted there, extolled by the gods of Lanka.

'

Here ends the thirteenth chapter, called The Coming of Mahinda', in the Mahavamsa, compile;! for the serene joy and emotion of the pious.
Cf. TENNENT, Ceylon, ii, p. 605 foil. The Silakuta is the northern peak of the Mihintale-mountain. Immediately below it lies the little tableland on which the Ambatthala-dagaba stands. 2 Lit. For the blessing of L.' 3 The allusion probably is to the Buddha's legendary visit to the
1
'

island.

CHAPTER XIV
THE ENTRY INTO THE CAPITAL
THE king Devanampiyatissa who had
arranged a water1

festival for the dwellers in the capital, set forth to enjoy the Attended by forty thousand of his 2 pleasures of the chase.

men he went on foot to the Missaka-mountain. the mountain who desired to show the theras to
there in the
:

The deva

of 3

him, appeared
4

form of an elk-stag browsing in the thicket. When the king saw him, he thought ' It is unseemly to kill an unheeding (creature) ' and he struck out a sound from his The king bowstring; the stag fled towards the mountain.
pursued, but the stag in his flight drew near to the thera. When the thera came into the prince's view the (deva) himself
vanished.
'
:

Thinking

If he sees too

many

(people)

he will be too 6

When afraid/ the thera let (the king) see him alone. the king beheld him he stood still terrified. The thera said to 7
much
him
his
:

Then, from the calling him by ' name, Tissa, the king thought forthwith (That is) a
'

Come
(

hither, Tissa/

yakkha/

Samanas

are we,

King

of Truth.

From
left

great king, disciples of the 8 compassion toward thee are we come

said the thera.

hither from

Jambudlpa/ thus
him.

When

the king 9

heard this fear

his friend,

And remembering

the message of
1

and persuaded that these were samanas, he laid bow and arrow aside and approaching the sage he exchanged greeting with the thera and sat down near him. Then came his people and surrounded him and the great thera caused the others who had come with him to become visible.

1 1

When the king beheld' these too he said

hither
'

(
:

When did

these

come 12

The thera answered

'
:

(They came) with me/

And

92
1

MaMvamsa
'
:

XI V.

Are there in Jambudipa other ascetics The other said ' Jambudipa is gleaming with 14 yellow robes; and great is the number there of arahants
3

he asked moreover
'

like to these

skilled

learned in the three vedas, gifted with miraculous powers, in reading the thoughts of others, possessing the

heavenly ear:
1

Buddha/ what way are you come ? By Neither by land nor by waterAnd since the answer was are we come,' he understood that they had come through
the disciples of the
'
:

(The king) then asked

'

'

the
1

air.

To
tion,

test him that most wise (thera) now asked a subtle quesand even as he was questioned the monarch answered the

questions severally. ' What name does this tree bear,

'

'

king ?
'

This tree

is

called a

mango/

'

'

Is there yet another mango beside this ? There are many mango-trees/
'

And are there yet other trees besides this mango and the other mangoes ? ' There are many trees, sir ; but those are trees that are not
'

mangoes.'
19

'And are there, beside the other mangoes and those ' which are not mangoes, yet other trees ? ' There is this mango-tree, sir/ Thou hast a shrewd wit, O ruler of men
'

trees

'

20

<

Hast thou

kinsfolk,
sir/

'

king ?

They

are

many,

'

And
'

are there also some,

king,

who

are not kinsfolk of

thine
'

21

There are yet more 2 of those than of my kin/ 'Is there yet any one besides the kinsfolk and the others
'

'

There

'

Good

22

When
1

yet myself, sir/ thou hast a shrewd wit, O ruler of men ' he had known that he was a keen-witted man, the
is
!

six
2

Iddhi, cetopariyanana and dibbasota are three of the abhinna. See note on 4. 12 (No. I, III, II). The positive bahu, with the abl. natito, stands instead of the
See
12.

comparative.

25 (with note) also Mah.

ed., Introd., p. liv.

xiv. 32

Tlie

Entry

into the Capital

93

suttanta. 1

wise thera preached to the monarch the CulahatthipadupamaAt the end of the discourse he, with the forty 23
1

thousand men, came unto the (three) refuges. 2 In the evening they brought the king's meal to him. 24 Although the king knew that these (bhikkhus) would not eat
then he invited the sages to the meal, with the thought ' It 25 were seemly at least to ask them/ When they told him:
:

'

We

when he was
city/
1

do not eat now/ he asked concerning the time. And 26 ' told the time, he said We will go into the
:

Go

'

thou, great king, we will stay here/ If that be so, then must this young man
is

come with us/

27

one who has attained the goal, 4 has grasped the doctrine and waits for the pabbajja, (therefore) must he 28
'

This (youth)

abide near us.

depart then, theras with the words

wish to bestow on him the pabbajja now; king/ Then, when he had taken leave of the 29
(
:

We

To-morrow I

will send a

waggon,

do you enter it and come into the city,' he took Bhandu aside and asked him what the theras intended (to do). And he 30
told the

king

all.

When

(the king) heard the thera's

:

name

and thought ' This is blessing for me/ And now the king, whose fear had left him because Bhandu 31 was a layman, knew that these were human beings. 5 Saying 'Let us bestow on him the pabbajja/ the thera bestowed on 32 young Bhanduka, within the boundaries of that village and
he was
full of joy
:

within that group (of bhikkhus), 6 both the pabbajja and the

'The lesser discourse on the simile of the elephant's footM. I, pp. 175-184. 2 8 See notes to 1. 32 and 62. Namely Bhandu. 4 is a synonym of anagamiphala. See 13. 17. Agataphala 8 See the note to 13. 19. The king's remaining fears that he was in the presence of supernatural beings, were only overcome by the details communicated by Bhandu. 6 Every monastery has its parish, the bounds of which (sima) are strictly fixed according to M.V. II. 11 foil., and within these the ecclesiastical proceedings take place. Since there were as yet no monasteries in Ceylon the boundaries of the village situated on Missaka served as a parish. But the chapter (gana) which carried out the ordination was formed by Mahinda and his companions.
I.e.

print.'

94

Mahavamsa

xiv. 33

33 upasampada-ordination, and even in the same attained to the state of arahant.

34

moment he

Then the thera ordered the samanera Sumana: 'Announce ye

:

the time of preaching the dhamma/ He asked f How far, sir, 35 shall I make the time to be heard when I announce it?' When

Over all Tambapanni,' he announced the time of (preaching- the) dhamma, making it to be heard, by his miraculous power, over the whole of Lanka.
the thera answered
:

'

who was seated by the rock-basin at the and was taking his repast, heard the loud Nagacatukka 37 summons, he sent a message to the thera asking: 'Has any misfortune come to pass ? He answered ' No misfortune has come to pass ; the time was proclaimed for hearing the word
36
the king,
1
'
:

When

of the

Sambuddha.'
the earth-gods heard the

38

When

summons

of the samanera

they echoed it and so the call rose up gradually to Brahma's 39 heaven. Because of the summons there came together a great

assembly of devas
40

and the thera preached before

this gather-

2 ing the Samaeitta-sutta.

and

Devas without number were converted to the doctrine 3 many nagas and supannas came unto the (three)

41 refuges. Even as when the thera Sariputta uttered this discourse so did the devas gather together to hear it from

Mahinda.
42

On
'We

the
:

morrow the king

'

sent a waggon.

and said
43

Mount

into the
into

will not

mount
Saying

The driver came we will drive to the city/ waggon, the waggon; go thou, we will

follow thee.'

this they, full of holy desires, 4 sent the

44 driver away; and they rose into the air and by their miraculous power they descended to the east of the city in the place
1

By

this

is

below the Ambatthala.

2

probably meant the Nagapokuna situated some distance See GEIGER, Ceylon, p. 204.

By Samacitta-sutta we have to understand Sutta 5-6 of the Samacitta-vagga in the Dukanipata of A. I, pp. 63-65. The subject is spiritual calm.
8 4

See note to 19. 20.

In

sumanoratha
'driver'
'.

sarathi
4

is

a play on the words ratha 'waggon' and intended. The ratha of the theras is sum anas

pious feeling

xiv. 58

The Entry
first

into the Capital

95

thupa (afterwards stood). And thenceforward 45 the cetiya that was built on the spot where the day theras first alighted * is called the Pathamacetiya. 2

where the
to this

of the royal household, hearing from the 4(i king of the virtues of the theras, desired to see them, the monarch had a lovely pavilion built for them within the royal 4 7

Since the

women

precincts, covered with

white stuffs and with flowers and

beautifully adorned.

And
sit

since he

had heard from the thera that they would not 48

' : '

Will the thera upon raised seats, he pondered doubtfully In the meantime the driver 49 indeed sit upon a raised seat ?

saw the theras standing there 3 putting on their robes and in wonderment he came and told the king. Hearing all (this) it 50 became clear to the king that they would not sit on chairs. And commanding ' Let the finest carpets be spread upon the 5 1 ground/ he went to meet the theras, greeted them reverently, took the almsbowl from the great thera Mahinda's hand and 52
:

led the thera into

the city, as

is

the custom in hospitable

welcome and homage.

foretold

the soothsayers, when they saw the seats prepared, 53 f The earth is occupied by these (bhikkhus) ; they will be lords upon the island.' Showing them honour the king 54 led the theras into the palace. There, according to their rank,
:

And

they took their seat on chairs covered with stuffs. The king 55 himself served them with rice-soup and with foods hard and
soft.

And when

the meal was finished, he himself sat

down

at their feet and sent for Anula, the consort of his younger 56 brother, the sub-king Mahanaga, who dwelt in the royal
palace.

When

women and had bowed down and made

she stepped to one side.
1

the queen Anula had come with five hundred 57 offerings to the theras,

The thera preached the Petavatthu, 58

See also Mah.
ed., Introd.,

Cf.

the same construction in 10. 10.

'

p.

liii.

2 The Pathamacetiya the First cetiya' has not been found in the ruins of Anuradhapura. It stood, no doubt, outside the eastern gate of the city. PARKER, Ancient Ceylon, p. 275. 3 Namely at the spot where they had alighted from the where the driver only arrived after them.

air,

and

96
the Vimanavatthu
attained to the
first
l

Mahuvamsa
and the Sacca-samyutta. 2
3 stage of sanctification.

xiv. 59

The women

And many people from the city, hearing- from persons who had seen them the day before, of the virtues of the theras, 60 came together desirous to see the theras and made a great stir
59
at the palace-gates.
told,

When
it

the king heard that and had been

61 welfare
let

so,) he said, thoughtful for their not enough space for all these men them cleanse the hall of the state-elephant, there shall
'
:

on asking, (why

was

Here there

is

62 the townspeople be able to look upon the theras. When they had cleansed the elephant's hall, and had adorned
it speedily with canopies and so forth, they prepared seats 63 there (for the theras), according to their rank. The great thera went thither with the (other) theras and when he had

taken his

seat, he,

64 duta-suttanta. 4
together, heard
it,

When

the eminent preacher, preached the Devathe townspeople, who were come
filled

they were
isle

with faith and a thousand

first

persons

among them

attained to the
of

stage of salvation.
peerless thera, like

65

When

thus in the

Lanka the

unto the Master in the protection of Lanka, had preached the true doctrine in two places, in the speech of the island, he, the light of the island, thus brought to pass the descent of the
true faith.

Here ends the fourteenth chapter, called ' The Entry into the Capital ', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
The Petavatthu and the Vimanavatthu are books of the Khuddaka-nikaya in the Sutta-pitaka. The former contains stories of ghosts that dwell in the ghost-world, as a punishment for sins
committed, the latter contains descriptions of the marvellous palaces that serve as dwellings for happy ghosts. Both texts have been edited
1

by EDM. HARDY, P.T.S. 1889, 1886.

2

See

3
4

I. e.

V, pp. 414-478. the sotapatti. Cf. note to See note to 12. 29.
S.

1.

33.

CHAPTER XV
THE ACCEPTANCE OF THE MAHAVIHABA
they saw that the elephant's hall was also too small, the people who had assembled there, full of pious zeal, prepared

WHEN

seats for the theras outside the southern gate, in the pleasant 2

Nandana-garden
and seated

in the royal park, thickly shaded, cool

and
3

covered with verdure.

The thera went forth by the south gate himself there. Numbers of women of noble families

who came thither sat at the thera' s feet filling the garden. And to them the thera preached the Balapandita-suttanta. 2 A thousand of the women attained to the first stage of salvation.
So, there in the grove, evening fell. Then the theras set forth saying
'
:

4
5

go hence to 6 the mountain.' And they told the king, and the king came with all speed. Approaching the thera he said to him ' It is 7 evening-time, and the mountain is far away but here in the
will
: ;

We

Nandana-garden
answered
'
: :

(he said) too near ; pleasant

is a pleasant place to rest/ When they 8 It is not fitting (for us) being too near the city/ ' The Mahamegha-park is neither too far nor
(is
it),

may

it

please

you

to rest there

and water and shade abound there Thou must turn back, lord
!

'

Then the thera turned back. The cetiya (afterwards) built on the
back, near the Kadamba-river,
3

is

spot where he turned called therefore Nivatta-

cetiya.

Southwards from Nandana the lord of chariots himself led

the thera to the Mahamegha-park, at the east gate.
1 2

1 1

When

12

See note to 11.2.

'

I. e.

the discourse of the fool and the wise man.'

II,

Probably the

suttanta S.
3

pp. 23-25, or perhaps A.

I,

101-105.

I.e.

from the Pathamacetiya.

the turning-back cetiya. The thupa was probably not far See note to 14. 45.

98

Mahavamsa

XV. 13

the king had bidden them prepare fine beds and chairs in fitting wise, in the pleasant royal dwelling, and had taken
' Dwell here in comfort/ he 13 leave of the theras, saying: returned to the city, surrounded by his ministers ; but the

14

theras sojourned there that night. As soon as the morning came, the ruler of the land took
flowers

and
?

visited the theras,

greeting them and offering

'
:

5 flowers in

homage, and he asked them

Was

(your)

rest

pleasant ' Pleasant was our rest, fitting for ascetics.'

1

Is the garden fitting (for you)

'

?
is

O
:

great king, and the garden

{

And

he asked (moreover)
'

Is

an arama allowed to the

It is allowed/ replied the thera, who had brotherhood, sir ? of that which is allowed and that which is not knowledge
'

17 allowed.

And he

related the accepting of the

it,

Veluvanarama. 1
(all)

When

the other heard

he rejoiced greatly and

five

the

people were pleased and joyful. 1 8 But the queen Anula, who had come with

hundred women

to greet the theras, attained to the second stage of salvation. 2

19

And

the king

the queen Anula with her five hundred women said to ' would fain receive the pabbajja-ordination,
:

We

20 your Majesty/

The king said to the thera, Bestow ye on them the pabbajja ' But the thera made answer to the
!

'

king

(
:

It is not allowed (to us),

great king, to bestow the

21 pabbajja on women.

my
22

younger
is

sister,

But in Pataliputta there lives a nun, known by the name Samghamitta. She,

come hither bringing with her the southern branch of the great Bodhi-tree of the king of samanas, O king of men, and (bringing) also bhikkhums 23 renowned (for holiness) ; to this end send a message to the
ripe in experience, shall

who

king

my

father.

When

this

then

is

here she will confer the

pabbajja upon these

1

women/

The Veluvana 'Bamboo-grove' near Rajagaha was a present

I.

of the Magadha-king Bimbisara to the Buddha. M.V. (= Vin. Pit. i, p. 39, S.B.E. xiii, p. 143) Jat. i, p. 85, 1
;

22.

17-18

foil.
is

I.e.

the

sakadagamiphala.

A sakadagami
men

one who

will only once be reborn in the world of

before attaining to

nibbana.

xv. 34
1

TJie

Acceptance of the MaJiavihdra

1

99

well/ said the king , and taking a splendid vase he 24 water (in token) of giving over the hand of the thera poured Mahinda with the words This Mahamegha-park do I give 25 to the brotherhood.'
It
is
1

'

the water fell on the ground, the great earth quaked. the protector of the earth asked the (thera) ' Wherefore 26 ' does the earth quake ? And he replied ' Because the

As

And

(from henceforth) founded in the island/ 1 offered jasmine-blossoms to the thera, 27 (king) and the thera went to the royal dwelling and scattered eight
doctrine
is

The noble

handfuls of blossoms about the picula-tree 2 standing 3 on the 28 south side of it. And then again the earth "quaked and when

he was questioned he gave this reason l Already in the life- 29 time of three Buddhas there has been here a malaka 4 for
:

carrying out the duties of the brotherhood, will it be so once more/

king, and

now

Northward he went from the royal dwelling to the beautiful 30 bathing-tank, and there also the thera scattered as many blossoms. And then again did the earth quake, and being 31 asked (the thera) gave this reason f This, O ruler of the earth,
:

will be the

tank with the room for

warm

baths.'

(thera) went to the gateway of the same 32 and did homage to the spot with (the offering king's dwelling And here again the earth quaked; and 33 of) as many flowers. with joy the king asked the reason, and the thera quivering

Then the wise

told

him the reason:

'

Here the south branch of the Bodhi- 34

1 A play on the words jatimant 'of high birth' (jati), and jati the great flowered jasmine '.

Tamarix Indica. would prefer the reading thite agreeing with picule instead of thito. Certainly B2 is the only one in the collated MSS. that
9

has this reading, but it is supported by the Tlka. 4 Malaka is a space marked off and usually terraced, within which sacred functions were carried out. In the Mahavihara (Tissarama)
at Anuradhapura there were 32 malakas. Dip. 14. 78; Mah. 15. 192. The sacred Bodhi-tree for instance was surrounded by a malaka.
6

On

the
xiii,

jantaghara

('a bathing-place for hot sitting-baths',

S.B.E.
VIII.

p. 157, n. 2) see

M.V.

I.

25.

12-13; C.V. V.

14. 3 foil.;

8. 1 foil.

100
tree of the three

Mahdvamsa
Buddhas
1

xv

35

of our age was planted, when 35 they had brought it hither, O king, and the south branch of the Bodhi-tree of our Tathagata will likewise have its place on
this

36

same spot, lord of the earth.' Then the great thera went to the Mahamucalamalaka and

37 scattered on that spot as

many

flowers.

And

then again the

earth quaked, and being questioned he told (the king) the reason: 'The uposatha-hall of the brotherhood will be here, lord of the earth/

O
38

Afterwards the wise thera went to the place of the Panhambamalaka.

A ripe mango- tree, excellent in colour, fragrance and taste and of large size, did the gardener offer to the king, and the 39 40 king offered the splendid (fruit) to the thera. The thera, bringer of good to mankind, let the king know that he would fain rest seated and forthwith the king had a fine carpet 41 spread. When the thera was seated the king gave him the mango-fruit. When the thera had eaten it he gave the kernel
42 to the king to plant. 43 over
it,

The king himself planted

it

there and

might grow, the thera washed his hands. In that same moment a shoot sprouted forth from the kernel and
that
it

grew

little

by

little

to a tall tree bearing leaves

and

fruit.

44 present with the king beheld this stood there doing homage to the thera, their hair miracle, they
those
raising on end (with amazement). 45 the thera scattered there eight handfuls of flowers

When

who were

Now

and

then again the earth quaked. And being asked he gave the 46 reason ' This place will be the place where many gifts shall
:

be distributed, which shall be given to the brotherhood, (the bhikkhus) being assembled together, O ruler of men/

47

And
sala
1

he went up to the place where (afterwards) the Catuswas, and there he scattered as many flowers, and then

The three Buddhas who preceded the historical Buddha in the present age of the world (kappa, lasting many millions of years), are named Kakusandha, Konagamana and Kassapa. According to the legend they all, like Gotama, visited Ceylon and the events always followed the same course. GEIGER, Dlpavamsa and Mahavamsa, p. 8 foil., and Hah. 15. 57 foil. 2 I. e. a quadrangular hall which served as a refectory for the monks.

xv. 60

The Acceptance of the MahaviJifiva

l 0'i

again did the earth quake. And when the king asked the 48 ' On the reason of the earthquake the thera made answer occasion of the receipt of a royal park by the three former 49
:

this spot the gifts brought from all parts by the dwellers in the island being laid down, the three Blessed

1 Buddhas, on

Ones and their communities accepted them. And now again 50 the Catussala will stand here and here will be the refectory of the brotherhood, O lord of men/
the great thera Mahinda, the friend 2 of the 5 1 island, knowing what was a fitting place, and what unfitting, went to the spot where the Great thupa 3 (afterwards) stood.

From thence

At

that time there was within the enclosure of the royal 52

park a little pond called the Kakudha-pond ; at its upper end, on the brink of the water, was a level spot fitting for the 53
thupa.

When

baskets of

the thera went thither they brought the king eight cam paka- flowers. 4 The king offered the campaka- 54

and the thera did homage to the spot with the campaka-flowers. And then again the earth quaked, the 55 king asked the reason of the earthquake and the thera gave
flowers to the thera
in due order the reasons for the earthquake.
(

This place,
is

Buddhas
'

great king, which has been visited by four 56 worthy of a thupa, to be a blessing and happiness

to beings.

In our age of the world there lived first 5 the Conqueror 57 Kakusandha, a teacher versed in all truth, compassionate toward all the world. At that time this Mahamegha-grove 58 was known as Mahatittha ; the capital called Abhaya lay east-

ward on the other side of the Kadamba-river, 6 there Abhaya 59 was king. This island then bore the name Ojadlpa. By (the power of) the demons pestilence arose here among 60
'

See note to 15. 34.

2 3 4

Dlpavaddhana,
I. e.

lit.

furtherer, increaser of the island.

the Ruwanwseli-dagaba = pali Hemamali, see 15. 167. Michelia Champaka, Lin., belonging to the Magnoliaceae.
Cf. 15. 91 foil.,
I

6 6

and 125

foil.

prefer to refer Kadambanadiya pare to the preceding phrase, therefore Mah. ed. the comma after ahu (58 d.) should be deleted and placed after pare (59 a).

now

Maliavamsa

xv. 61

the people. When Kakusandha, who was gifted with the ten 1 G 1 powers, knew of this misery, then, to bring- it to an end and to achieve the converting of beings and progress of the doctrine in this island, he,

urged on by the might of his compas-

62 sion, came through the air surrounded by forty thousand 2 63 (disciples) like to him, and stood on the Devakuta-mountain.

By the power of the Satnbuddha, O great king, the pestilence ceased then here over the whole island.
64

Standing there, O king of men, the King of the Wise, the Great Sage, proclaimed his will " All men in Ojadlpa shall 65 see me this day, and if they only desire to come (to me) all
'
:

men
66
f

shall

draw near

to

me

without trouble and

speedily/''

the king and the townsfolk saw the Prince of the Wise, shining and making the mountain to shine, they came
swiftly thither.
'

When

07

The

people,

who were going

Guide

devatas, believed the

of the

thither to bring offerings to the World with the brotherhood

68 to be (such) devatas.

And when

the king, greatly rejoicing

had greeted the King of the Wise, had invited him to a repast 09 and had brought him into the city, the monarch then thinking " This stately and pleasant place is fitting for the resting-place
:

of the Prince of the Wise, with the brotherhood, and not too

70 small/'

made

the

Sambuddha and

the brotherhood

sit

here on

beautiful seats in a fine pavilion raised (by him). 71 'When the people in the island saw the Guide of the world

with the brotherhood sitting here they brought gifts hither 72 from every side. And the king served the Guide of the World together with the brotherhood with his own food, both hard

and
73
<

soft,

and with such

(foods) as

were brought by sundry

other folk.

While the Conqueror was seated, after the meal, on this very 3 the king offered him the Mahatitthaka-garden as a spot, 74 precious gift. When the Mahatitthaka-grove, gay with
1

See note to

3. 6.

him, blessed like (the Buddha) himself; by exa synonym of araha. Cf. Therag. 62, 205, 206; Suttanip. tension, 86, 957, &c.

Tadi,

i.e. like

Idheva, that

'

is,

here, just

where we now

are.'

XV. 87

The Acceptance of tine Maliavihara

103

blossoms at an unwonted season, was accepted by the Buddha the great earth quaked. And sitting even here, the Master 75 the doctrine ; forty thousand persons attained to the preached fruit of the path (of salvation).
the Conqueror had stayed the day through in the 76 Mahatittha-grove he went in the evening to that plot of ground
'

When

which was fitting f o r the place of the Bodhi-tree, and after he, sit- 7 7 ting there, had sunk in deep meditation the Sambuddha, rising from thence again, thought, mindful of the salvation of the " Bringing the south branch of my Bodhi-tree, 78 island-people 1 the sirlsa, with her, the bhikkhunl Rucananda shall come
:

hither with (other) bhikkhunls."

'

When

the then

knew
3

his

thought

she forthwith took the 79

king

when

Then 80 of that country with her and went to the tree. the then of wondrous power had drawn a line with a

pencil of red arsenic around the south branch she took the Bodhi-tree thus separated and set it in a golden vase, and this, 8 1

by her miraculous power she brought

with (company of her)
live

hither,

great king,

hundred bhikkhunis, surrounded by the devatas, and she placed it, with its golden vase, in the out- 82 The Tathagata stretched right hand of the Sambuddha.

received the Bodhi-branch and gave it to the king Abhaya to 83 plant; the lord of the earth planted it in the Mahatittha-

garden.
'

Then the Sambuddha went northwards from

this place,

and 84

sitting in the beautiful Sirlsamalaka the

Tathagata preached 85

the true doctrine to the people.

Then, O prince, the conversion

of twenty thousand living beings took place. 4 Thereupon the 86 that plot of ground where Conqueror went yet further north to 5 (afterwards) the Thuparama stood, and after he, sitting there,

had sunk into meditation, the Sambuddha rising from thence 87

again preached the doctrine to those around him, and even at that place did ten thousand living beings attain to the fruit of
the path (of salvation).
1 3

Acacia

Sirissa.

According

to the

Tika king

By means of her Khema of Khemavati

omniscience.
(in

Jambudipa).

See Buddhavamsa (ed. MORRIS, P.T.S. 1882) XXIII. 8. 4 5 See note to 1. 32. See below, note to 17. 30.

104
88
(

Mahavamsa

XV. 88

Giving his own holy drinking- vessel for the homage of the people and leaving the bhikkhuni here with her following and 89 also his disciple Mahadeva with a thousand bhikkhus, the

90 Sambuddha went eastward from thence, and standing on the place of the Ratanamala, he delivered exhortations to the people
;

91

then rising in the air with the brotherhood the Conqueror returned to Jambudlpa. t Second l in our age of the world was the Lord Konagamana,
the all-knowing Teacher, compassionate toward all the world. < At that time this Mahamegha-grove was known as Maha-

92

noma, the capital called Vaddhamana, lay to the south. 93 Samiddha was the name of the king of that region then. This island then bore the name Varadipa.
94
f

At

that time the misery of drought prevailed here in Vara-

dipa.

When the Conqueror Konagamana knew of

it

this misery,

95 then, to bring

to an end,

and afterwards

to achieve the con-

verting of beings and progress of the doctrine in this island,

96 he, urged on by the might of his compassion, came through the air, surrounded by thirty thousand (disciples) like to him97

and stood upon the Sumanakutaka-mountain. By the power of the Sambuddha the drought came to an end, and from the time that the decline of the doctrine ceased rainfall
self,

in

due season now began.

'
:

98

And standing there, O king of men, the King of the Wise, " All men in the Great Sage, proclaimed his will Varadipa
me
this day,

they only desire to come (to me) draw near to me without trouble and speedily/' ( 100 When the king and the townsfolk saw the Prince of the Wise, shining and making the mountain to shine, they came
if

99 shall see
all

and

men

shall

swiftly thither.

101

the

'The people who were going thither to bring offerings to devatas believed the Guide of the World with the

102 brotherhood to be (such) devatas.

And when the king, greatly rejoicing, had greeted the King of the Wise, had 103 invited him to a repast, and had brought him to the city, the
monarch then thinking
1
:

" This stately and pleasant place

and
15.

is

Cf. 15.

57

foil.,

125

foil.

xv. 117

Tlie

Acceptance of the Mahavihara

105

fitting for the resting-place of the Prince of the

Wise with

the brotherhood and not too small," made the Sambuddha and 104 the brotherhood sit here on beautiful seats in a fine pavilion
raised (by him).

'When

the people of the island saw the Guide of the

side.

World 105

with the brotherhood sitting here, they brought gifts hither

the king served the Guide of the 106 World together with the brotherhood with his own food, both hard and soft, and with such (foods) as were brought by

from every

And

sundry other

folk.

'While the Conqueror was sitting, after the meal on this 107 very spot, the king offered him the Mahanoma-garden as a precious gift. And when the Mahanoma-grove, gay with 108 blossoms at an unwonted season, was accepted by the Buddha the great earth quaked. And sitting even here, the Master 109
preached the doctrine ;
to the fruit of the

then thirty thousand persons attained

path (of salvation).

the Conqueror had stayed the day through in the 110 Mahanoma-grove, he went in the evening to that plot of

'When

ground where the former Bodhi-tree had stood, and after 111 he, sitting there, had sunk in deep meditation, the Sambuddha,
rising

from thence again, thought, mindful of the salvation of the island-people " Bringing the south branch of my Bodhi- 112 1 with her, the bhikkhuni Kantakananda tree, the udumbara
:

come hither with (other) bhikkhums." the then knew his thought she forthwith took the 113 of that region 2 with her and went to the tree. Then 114 king when the then of wondrous power had drawn a line with
shall
(

When

a pencil of red arsenic around the south branch, she took the Bodhi-tree thus separated, and set it in a golden vase, and 115
this,

by her miraculous power, she brought hither, O great with (her company of) five hundred bhikkhums, surrounded by the devatas, and she placed it, with its golden 116 The vase, in the outstretched right hand of the Sambuddha. received it and gave it to the king Samiddha to 1 1 7 Tathagata
king,
Ficus glomerata. to the Tika king Sobhana (Buddhavamsa Sobha) in the city Sobhavatl.
2
1

According

XXIV. 16

106
plant
;

Mahavamsa
the lord of the earth planted
it

xv. 118
there in the

Mahanoma

garden.

118

'

Then the Sambuddha went northward from the Sirisamala

to the people, sitting in the

and preached the doctrine

Naga-

119 malaka. they heard the preaching of the doctrine, O king, the conversion of twenty thousand living beings took

When

When he had gone yet further northward to the place where the former Buddha had sat, and after he, sitting there, 121 had sunk into meditation, the Sambuddha, rising from thence again, preached the doctrine to those around him, and even at
120 place.
that place did ten thousand living beings attain to the fruit of the path (of salvation).

122

'

Giving

his girdle as a relic for the

homage

of the people,

123 and leaving the bhikkhum here with her following and also his disciple Mahasumba with a thousand bhikkhus, the Sam-

124 buddha, standing on this side of the Ratanamala in the Sudassanamala, delivered exhortations to the people; then rising with the brotherhood into the air, the Conqueror
125
returned to Jambudipa. * Third l in our age of the world was the Conqueror of the Kassapa clan, the all-knowing Teacher, compassionate toward
the whole world.

126

'The Mahamegha-grove was was the name

called (at that time)

MahasaJayanta
this isle

127 gara; the capital, named Visala, lay toward the West.
of the king of that region then, bore then the name of Mandadipa.
'

and

128

At

that time a hideous and life-destroying war had broken

129 out between king Jayanta and his younger royal brother. When 2 Kassapa, gifted with the ten powers, the Sage, full of com-

was the wretchedness caused to it to an end and afterwards to achieve the converting of beings and progress of the doctrine 131 in this island, he, urged on by the might of his compassion, came through the air surrounded by twenty thousand (disciples) like to himself, and he stood on the Subhakuta-mountain.
passion,

knew how

great

130 beings by this war, then, to bring

132

Standing there, O king of men, the King of the Wise, the Great Sage, proclaimed his will: "All men in MandadTpa
'

Cf. 15. 57 foil.,

and 91

foil.

See note to

3. 6.

xv. 147
shall see
all

The Acceptance of the MaMvihara

107

me this day; and if they only desire to come (to me) 133 men shall draw near to me without trouble and speedily." 'When the king- and the townsfolk saw the Prince of the 134

Wise, shining and making the mountain to shine, they came The many people who were coming to the 135 swiftly thither.

mountain bringing offerings to the devatas, that their own might win the victory, believed the Guide of the World 136 with the brotherhood to be (such) devatas ; and the king and
side

the prince amazed, halted in their battle. When the king, 137 had greeted the King of the Wise, had greatly rejoicing,

him to a repast and had brought him to the city, the monarch then thinking: l( This stately and pleasant place is 138 fitting for the resting-place of the King of the Wise with the brotherhood and not too small," made the Sambuddha and 139
invited

the brotherhood
raised (by him).
'

sit

here on beautiful seats in a fine pavilion

When

the people of the island saw the Guide of the

World 140

with the brotherhood sitting here, they brought gifts hither from every side. And the king served the Guide of the 141 World together with the brotherhood with his own food, both
hard and
'

soft,

and with such

(foods) as

were brought by sundry

other folk.

While the Conqueror was sitting, after the meal, on this 142 very spot, the king offered him the Mahasagara-garden as a precious gift. And when the Mahasagara-grove, gay with 143 blossoms at an unwonted season, was accepted by the Buddha, the great earth quaked. And sitting even here, the Master 144
preached the doctrine ; then twenty thousand persons attained to the fruit of the path (of salvation).

One had stayed the day through in the 145 he went in the evening to that plot of Mahasagara-grove, ground where the former Bodhi-trees had stood, and after he, 146
'

When

the Blessed

had sunk into deep meditation, the Sambuddha, rising from thence again, thought, mindful of the salvation of the island-people " Bringing the south branch of my Bodhi- 147
sitting there,
;

tree, the

nigrodha,

with her, the bhikkhum

Sudhamma

shall

come now with

(other) bhikkhums."
1

Ficus Indica, the banyan-tree.

108
148

MaMvamsa
the then

XV. 148

'When
1

knew

his

thought she forthwith took the

149 king

when

of that region with her and went to the tree. Then the therl of wondrous power had drawn a line with

a pencil of red arsenic around the south branch, she took the 150 Bodhi-branch thus separated and set it in a golden vase, and

by her miraculous power, she brought hither, O great king, five hundred bhikkhums, surrounded by 151 the devatas ; and she placed it with its golden vase, in the out-stretched right hand of the Sambuddha the Tathagata 152 received it and gave it to the king Jayanta to plant; the
this,

with (her company of)

lord of the earth planted

it

there in the Mahasagara-garden.

153

'

Then the Buddha went northward from the Nagamalaka

to the people seated in the Asoka-

and preached the doctrine

154 malaka.

they heard the preaching of the doctrine, O ruler of men, even there the conversion of four thousand 155 living beings took place. When he had then gone yet further

When

northward to the place where the former Buddhas had sat, and after he, sitting there, had sunk into meditation, the 156 Sambuddha, rising from thence again, preached the doctrine to those around him ; and even in that place did ten thousand
157
living beings attain to the fruit of the path (of salvation). Giving his rain-cloak as a relic for the homage of the people,
'

158 and leaving the bhikkhuni here with her following, and also his disciple Sabbananda with a thousand bhikkhus, he, stand159 ing on this side of the river (and) of the Sudassanamala in the Somanassamalaka, delivered exhortations to the people; then rising with the brotherhood into the air, the Conqueror 160
returned to Jambudlpa. ' Fourth in our age of the world lived the Conqueror Gotama, the teacher, knowing the whole truth, compassionate

161 toward the whole world.

When

he came hither the

first

time

he drove forth the yakkhas, when he came hither again the 162 second time he subdued the nagas. When, besought by the

naga Maniakkhi in Kalyam, he returned the third time, he took 163 his meal there with the brotherhood and when he had taken
;

According to the Tlka king Kiki in the city of Baranasi (Benares).

;

SeeBuddhavamsaXXV.33 Therigatha,Comm.(Paramatthadipani V),

p. 17
27
,

&c.

xv. 173
his ease
l

Hie Acceptance of the Mahavihara

in the place

109

and

in

where the former Bodhi-trees had stood the place here appointed for the thupa and (also) in
left as) relics,
2

the place (appointed for the guarding) of those (things) used

by him (and

and when he had gone to this 164 where the former Buddhas had stood, the great Sage, the Light of the World, since there were then no
side of the place

human

beings in Lahkadipa, uttered exhortations to the host 165

of devatas, dwelling in the island, and to the nagas ; then rising into the air with the brotherhood the Conqueror returned to

Jambudlpa.
'

Thus was

this place,

O king,

visited

by four Buddhas

on 166

great king, will the thupa stand hereafter, with 167 the relic-chamber for a dona 3 of the relics of the Buddha's
this spot,

body;
(will

hundred and twenty cubits be) known by the name Hemamall.'

(it

will be) a

high and
it.'

Then

said the ruler of the earth:

'

I myself will build

fulfil here.

168

Tor

thee,

king, are

many

other tasks to

Do

169

thou carry them out; but one descended from thee shall
build this (thupa).

Mahanama, one named

son of thy brother 6 the vice-regent Yatthalayakatissa, will hereafter be 170

king, his son will be the king

named Gothabhaya;

his son 171

will be (the king) named Kakavannatissa ; this king's son, king, will be the great king named Abhaya, renowned under 172

the

title Dutthagamani he, great in glory, wondrous power and prowess, will build the thupa here.' Thus spoke the thera, and because of the thera's words the 173
:

Lit.

'

when he had enjoyed by

157.

sitting

down
is

(in meditation) the

place, &c.'
2

Cf. 15, 88. 122,

Paribhogadhatu

relic consisting of

something used by the dead Saint, in opposition to sariradhatu body-relic ', i. e. remains of his body. 3 A certain measure of capacity. See CHILDEKS, P.D., s. v.
'

According to the Abhidhanappadipika a ratana or hattha

is

equal to 2 vidatthi (=8|-9 inches). See RHYS DAVIDS, Ancient Coins and Measures of Ceylon, p. 15. The total height of the thupa would accordingly be nearly 180 feet. This is exactly the height of

the main body of the Ruwanwseli-dagaba without the tee '. SMITHER, Architectural Remains, Anuradhapura, p. 27 and Plate XXIV.
'

Cf. 22. 1 foil.

110
monarch
set

MaMvamsa
up here a
pillar of stone,

XV. 174

whereon he inscribed
of

these saying's. 174 And as the great

and most wise thera, Mahinda

wondrous

power, accepted the pleasant Mahamegha-grove, the Tissarama, 175 he, the unshakeable caused the earth to quake in eight places; 1

and when going his round for alms he had entered the city 176 like unto the ocean and had taken his meal in the king's
palace, and when, sitting there in the he had preached to the people the sutta Nandana-grove, 177 Aggikkhandhopama 2 and had made a thousand persons par-

house, he left the

takers in the fruit of the path (of sanctification) he rested (again) in the Mahamegha-grove.

178

When

house, and

the thera had eaten on the third day in the king's sitting in the Nandana-grove had preached the

179 Aslvisupama, 3 and had thereby led a thousand persons to

went thence to the Tissarama. 180 But the king, who had heard the preaching, seated himself at the thera' s feet and asked: 'Does the doctrine of the
conversion, the thera

Conqueror stand, sir?'

181

"Not

yet,

ruler of

men, only,
4

lord of nations,

when

the boundaries are established

here

for the uposatha-ceremony

and the other

of

acts (of religion),

according

to

the

command
thera,

the

Conqueror, shall

the

doctrine stand.'

182

Thus spoke the great

'I will

and the king answered thus: abide under the Buddha's command, thou Giver of
Therefore establish the boundaries with
'

183 light!

all

speed,

taking in the city/ Thus spoke the great king and the thera 184 answered thus If it be so, then do thou thyself, lord of the
:

earth,

mark

out the course of the boundary

we

will establish like the

185 it/

'

It is well/ said the lord of the earth,

and even

king
186

of the gods leaving the

Nandana 5

(garden) he went

forth from the

Mahameghavanarama

into his palace.

the thera on the fourth day had eaten in the king's he preached, sitting in the Nandana-grove, the Anahouse,
1

When

Cf. 15. 25, 28, 31, 33, 37, 45, 47, 55.

2 *

Of. note to 12. 34.

Cf.

3
B

See the note to

12. 26.

note to 14. 32.

Nandana

or

Nanda

(see 31. 44) is the

name

of a pleasure-garden

in Indra's heaven.

xv. 196

The Acceptance of the Mahavihara

111

1 187 matagga-discourse, and when he had given there a thousand to drink of the draught of immortality, the great persons But having com- 188 thera went to the Mahameghavanarama.

morning to beat the drum and to adorn the and the road leading to the vihara and all around splendid city the vihara, the lord of chariots came upon his car to his arama, 189

manded

in the

adorned with

all his

and the women

for riders, 2 in a

ornaments, together with his ministers of the harem, with chariots, troops and beasts 190

mighty

train.

he had here sought out the theras and paid his to these to whom respect was due, he ploughed a 191 respects furrow in a circle, making it to begin near the ford on the

When

Kadamba-river, and ended

river.

it

when he

(again)

reached the

he had assigned boundary-marks on the furrow that 192 the king had ploughed and had assigned the boundaries for thirty-two malakas and for the Thuparama, the great thera 193
of lofty wisdom, then fixed the inner boundary-marks likewise according to custom; and thus the ruler (of his senses) 194

When

did on one and the same day establish all the boundaries. The great earth quaked when the fixing of the boundaries

was completed. When on the

fifth

day the thera had eaten in the king's 195

house he preached, sitting in the Nandana-grove, the Khajja4 nlya-suttanta, to a great multitude of people, and when he 196

ti
Cf.
3

Note to 12. 31. The Tika explains sayoggabalavahano so: ettha yoggam rathasakatadi, balam ti sena, vahane ti hatthiassadi.
2.->.

1.

Mah. ed., p. xxxvi. The ford of the Kadambawhich the boundary line starts and to which it returns is called in the Tika Gangalatittha. Instead of the one verse 191 the Sinhalese MSS. have, in all, twenty verses which describe how the king himself guides the plough and in which the different areas
this verse cf.

On

river from

marked off are designated. The passage is a later interpolation, drawn chiefly from a Slmakatha of the Mahavihara. 4 The Khajjaniyavagga from S. Ill, pp. 81-104. Specially, perhaps,
the Sihasuttanta (XXII. 79) on pp. 86-91.

112
had given

MaMvamsa
to drink of the ambrosial

x v.

97

draught to a thousand he rested (again) in the Mahamegha-grove. persons there, 197 When also on the sixth day the thera had eaten in the
king's house he preached, sitting in the Nandana -grove, the 198 Gomayapindl-sutta, 1 and after the wise preacher had thus brought a thousand persons to conversion he rested (again)

Mahamegha-grove. on the seventh day the thera had eaten in the king's house he preached, sitting in the Nandana-garden, the 200 Dhammacakkappavattana-suttanta, 2 and having brought a
199

in the

When

thousand persons to
201

conversion he rested

(again)

in

the

he, the light-giver, had in this wise brought eight thousand five hundred persons to conversion in the space of only seven days.

Mahamegha-grove, when

202

The Nandana-grove being the place where the holy one had made the true doctrine to shine forth, is called the Jotivana. 3 203 And in the very first days the king commanded that a pasada

be built for the thera in the Tissarama, and he had the bricks 204 of clay dried speedily with fire. The dwelling-house was dark-coloured and therefore they named it the Kalapasadaparivena. 205 Then did he set
4

up a building

for the great Bodhi-tree, the

206 Lohapasada, 5 a salaka-house, 6 and a seemly refectory. He built many parivenas in an excellent manner, and bathingtanks and buildings for repose, by night and by day, and so

1 2
8 4

I.e.

'

the discourse on the clod of cow-dung.'

S. Ill, p.

143

foil.

Cf.

note to 12. 41.

'

I. e.

Grove of

light.'

I.e. 'Cell of

the black house.'

On pasada

see note to 27. 14.

have here apparently a tradition according to which the Lohapasada was built by Devanampiyatissa and not first erected by Dutthagamani. The Tika explains the passage in this way that Dutthagamani built his House of Bronze when the old one had been removed. 6 Food, given as a present to the monastery collectively, is dis' *

We

tributed to the

wood, bark, &c.).

is

monks by tickets or orders called salaka ('slip' of The building where the distribution takes place, the salakagga salaka-house.' GUILDERS, P.D., s. v. salaka.
*

XV. 214
forth.

The Acceptance of the Mahdviham

The parivena on the brink

113
207

of the bathing-tank (which

is

was

allotted) to the blameless (thera)

called the

Sunhata-

1 The parivena on the spot where the excellent 208 parivena. Light of the Island used to walk up and down is called Dlgha-

cahkamana. 2 But the parivena which was built where he had 209 sat sunk in the meditation 3 that brings the highest bliss is called from this the Phalagga-parivena. 4 The (parivena built there) 210
is

where the thera had seated himself leaning against a support 5 The (parivena called from this the Therapassaya-parivena. where many hosts of gods had sought him out and sat built)
is

1 1

at his feet

commander
little

The 212 therefore called the Marugana-parivena. 6 of the king's troops, Dlghasandana, built a
pillars.
is

pasada for the thera with eight great

of

This 213

famed parivena, the home

renowned men, 7

called the

Dlghasandasenapati-parivena. The wise king, whose name contains the words 'beloved of 214
the gods
',

patronizing the great thera Mahinda, of spotless

built here in

mind,

first

Lanka

this

Mahavihara. 8
'

Here ends the

fifteenth chapter, called

The Acceptance

of

the Mahavihara ', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
I. e. the cell of him who is well-bathed or purified. The nahatapapo who has washed away the evil is Mahinda, as also is the dipadipo in 208.
1
'

'

2 3

I. e.

On the eight samapatti, i.e. the states of samadhi meditation', see KERN, Manual, p. 57.
'

the long walk or the long hall for walking. See note to 5. 226. trance reached by
cell of the highest reward.

I. e.
I. e.

5
6

I. e.

On

the thera's support. of the hosts of gods. this allusion to the author of the Mahavamsa,
cell of cell
ed.), p. 41.
is

Mahanama,

see

GEIGER, Dip. and Mah. (English

8

Mahavihara, 'the great monastery,'

henceforth the

name

for

the

Mahameghavanarama.

CHAPTER XVI
THE ACCEPTANCE OF THE CETIYAPABB AT A- VIHARA
1

GOING

into the city for

;

people (by preaching)

2 favour to the

alms and showing favour to the eating in the king's house and showing

days in
3 (thera) 4 (to

king (by preaching) the thera dwelt twenty-six the Mahamegha-grove. But when, on the thirteenth

1 day of the bright half of the month Asalha, the lofty-souled had eaten in the great king's house and had preached

2 him) the Mahappamada-suttanta, he went thence, for he would fain have a vihara founded on the Cetiya-mountain, 3

departing by the east gate (he went) to the Cetiya-mountain. When the king heard that the thera had gone thither he

mounted

his car,

6 followed hard after the thera.

and taking the two queens with him he When the theras had bathed in
4

the Nagacatukka-tank 7 up to the mountain-top.

they stood in their due order to go

Then the king stepped down from the car and stood there respectfully greeting the theras. ' Wherefore, O king, art thou come wearied by the heat ? they said and on the reply ' Troubled by your departure am I come/ the theras answered We are come to spend the rain -season even here,' and he who was versed in the rules 5 (of the
'

'

See note to 1. 12. There are several suttas in I.e. 'Great discourse on vigilance.' See note to 5. 68. S., bearing the title appamadasutta. 3 The later name of the Missaka-mountain, given on account of the many shrines built there. See note to 13. 14. 4 See note to 14. 36
2

Lit.

who was versed

s.v.

in the khandhas,

i.

e.

the sections of the vinaya

(CHILDERS,

vinayo).

The vassupanayika
Vin. Pit.
i,

khandhaka
foil.
;

is

Mahavagga
p.

III

(OLDENBERG, the

p.

137

S.B.E.

xiii,

298
to

foil.).

den

travel, but
,

Manual

p.

During the rainy season the bhikkhus were forbidused to live together in a vihara. See KERN, 80 foil., on the vassavasa.

XVI. 1 8
order), vassa.

The Acceptance of the Cetiyapabbata-vihara 115

expounded
to

the king the chapter concerning the

the king's nephew, the chief minister Maharittha, 10 stood near the king with his fifty-five elder and younger brothers, heard this, after seeking the king's leave, they ll

When

who

these wise
hall. 1

received the pabbajja that very day from the thera, and all men attained to arahantship even in the shaving-

When the king, on that same day, had made a beginning 12 with the work of building sixty-eight rock-cells about (the place where) the Kantaka-cetiya (afterwards stood), he 13
returned to the city ; but the theras remained in that spot, going at the appointed time, full of compassion (for the people)
to the city to

beg alms

there.

When
moon

the work on the rock-cells was finished, on the full- 14 day of the month Asalha, the king came and gave the

vihara to the theras as a consecrated offering. When the thera, who had passed beyond the boundaries (of 15 the boundaries for the thirty-two evil) had established

malakas

and the vihara, then did he on the very same day

in

the Tumbaru-malaka, which was marked out as the first of all, 16 confer the upasampada on all those who were weary of the
these sixty-two arahants, taking up their 17 abode during the rain-season all together on the Cetiyamountain, showed favour to the king (by their teaching). And, in that the hosts of gods and men drew near with 18
3

pabbajja.

And

reverence to him, the leader of the host (of his disciples), and to his company that had attained to wide renown for virtue,

they heaped up great merit.

ends the sixteenth chapter, called ' The Acceptance of the Cetiyapabbata- vihara ', in the Mahavamsa, compiled for
the serene joy and emotion of the pious.
1

Her

Where,
off.

as

is

shaved
3

the rule at the admission of bhikkhus, their hair was 2 See note to 15. 29.
stands for

Pabbajjapekkhanam

pabbajja-upekkhanam.

Maharittha and his brothers have only received the pabbajja or first ordination a few days before (see 11), but they already long for the higher ordination, the upasampada.
'

CHAPTER XVII
THE ARRIVAL OF THE RELICS
1

the great thera of lofty wisdom, after spending- the rain-season (thus), had held the pavarana-ceremony, 1 on the full-moon day of the month Kattika, 2 he spoke thus to the
' king Long is the time, O lord of men, since we have seen the Sambuddha. We lived a life without a master. There is ' Yet nothing here for us to worship.' And to the question
: :

WHEN

hast thou not told rne,

sir,
'
:

that the

Sambuddha
relics

is

passed into

nibbana ?

'

he answered
'

If

we

behold the

we behold the

4 Conqueror.'

5 I will build the thupa,

a thupa is known to you. and do you discover the relics.' The thera replied to the king ' Take counsel with Sumana '; and the king said to the samanera ' Whence shall we have the

My intention to build
:

'

6 relics ?

'

lord of

men, when thou

hast

commanded

the

adorning of the city

7

and the road and hast taken the uposathavows upon thyself 3 together with thy company, go thou, in the evening, mounted on thy state-elephant, bearing the white 4 parasol and attended by musicians, to the Mahanaga-park.

8 There,

king, wilt thou receive relics of

him who knew how

samanera

to destroy the elements of existence/ 5 so said the Sumana to the (king), glad of heart.
1

Pavaretva.
xiii, p.

On
foil.

vassa see

Mahavagga
325
1.

IV.

the pavarana-ceremony at the conclusion of Vin. Pit., ed. OLDENBERG, i, p. 157 foil.
;

S.B.E.
2

See note to

12.

Uposathi
*

is

as

kept by laymen consist in

(see

a synonym of uposathika. The uposatha-vows fasting and abstinence from sensual

'

pleasures

CHILDERS,

s.v.

uposatho).

4 The Tika explains talavacarasamhito by sabbehi talavacarehi sahito bherimudingadituriyahatthapurisehi pa-

rivarito.
6

play on the word dhatu, meaning 'element' (see KERN,

p. 51, n. 2),

Manual,

and dhatu

'

relic

'.

xvii. 21

The Arrival of the Eelics

117

the tliera went forth from the king's house to the 9 Cetiya-mountain and summoned the samanera Sumana, bent

And now

on holy thoughts. 1 Go, friend Sumana, and when thou art come to the fair Pupphapura, 2 deliver to the mighty king,, thy " grandfather, this charge from us Thy friend, O great king,
(
:

1 1

the great king, the friend of the gods/ desires, being converted to the doctrine of the Buddha, to build a thupa; do thou give 12 him the relics of the Sage and the alms-bowl that the Master

many relics of the (Buddha's) body are with thee." thou hast received the alms-bowl full (of relics) go to 13 the fair city of the gods and declare to Sakka, king of the " The relic, the right eye-tooth of 1 4 gods, this charge from us
used, for

When

the (Buddha), worthy of the adoration of the three worlds, is with thee, O king of the gods, and the relic of the right Honour thou the tooth the collar-bone of the collar-bone.
;

Master do thou give away. Grow not weary of thy duty " toward the isle of Lanka, O lord of the gods And the samanera of wondrous power, replying: ' So be it, 16 sir,' went, that very moment, to the king Dhammasoka and 17 found him even as he stood at the foot of a sala-tree and honoured the beautiful and sacred Bodhi-tree with the offerings
!

of the Kattika-festival.

When he had delivered the thera's charge and had accepted the alms-bowl full of relics received from the king he went to the Himalaya. When, on the Himalaya, he had set down that
most sacred bowl with the relics, he went to the king the gods and delivered the thera's charge.
of

4 Sakka^ the lord of the gods, took from the Culamani-cetiya 20

the right collar-bone (of the Buddha) and gave it to the samanera. Thereupon the ascetic Sumana took the relic and 21 the bowl with the
relics likewise

and returning to the Cetiya-

mountain he handed them to the thera.

1

Play on the

translates the

that was to

name Sumana and su-manogati. Wijesinha whose mind was well-disposed to the work be confided to him For the rendering in the Tlka see
surname
'

'.

Mah.
2
3

note on this passage. See note to 4. 31.

ed.,

Maruppiya, a synonym of Devanampiya. A sacred shrine supposed to be erected in the heaven

of gods.

118
22

Mahavamsa

XVII. 22

In the evening the king, at the head of the royal troops,

went

to the

Mahanaga-park, in the manner (already)

all

told.

23 The thera put therefore the

there on the mountain, and Missaka-mountain was called the Cetiya-

the

relics

down

mountain.

24

When the thera had put the vessel with the relics on the Cetiy a- mountain, he took the collar-bone relic and went with his company of disciples to the appointed place.
'If this
is

25

relic of

down, of itself,

my

the Sage then shall my parasol bow elephant shall sink upon its knees, this
relic shall

26 relic-urn, coming (toward me) with the

descend
so

upon
27
it

my

head.'

So thought the king, and as he thought

came to pass. monarch was full

he
set it

sprinkled with ambrosia the of joy, and taking (the urn) from his head on the back of the elephant.
as
if

And

28

Then did the elephant trumpet

joyfully and the earth

quaked. And the elephant turned about and having entered 29 the fair city by the east gate, together with the theras and the troops and vehicles, and having left it again by the south

30 gate he went to the building of the Great Sacrifice set up 1 to the west of the spot where (afterwards) the cetiya of the

Thuparama was ; and when he had turned around on the place 31 of the Bodhi-tree he remained standing, his head turned toward the east.
2

But

at that time the place of the thiipa

was covered with

3

flowering kadamba-plants and adari-creepers. When the god among men had caused this holy place, pro32 tected by the gods, to be cleared and adorned, he began forth-

33 with, in seemly wise, to take the

1

relic

down from the

in 10. 90.

Evidently the

mahejjaghara mentioned

There, as

here, the Sinhalese MSS. have pabheda instead of mahejja. 2 The thupa of the Thuparama, the erection of which is described
in our passage, is situated

near the southern wall of the city in the

in
five

Nandana-garden.
3

Cf. note to 1. 82.

is

This creeper

mentioned in the Mahavamsa

places,

besides the above passage: 19. 73, 33. 85, 35. 104:
25. 48: kadambapupphavalli bapupphathana. For adari I would refer to plants, adara and adaribinibi.
;

phagumba;

kadambapup35. 116: kadam-

the Skt. names of

XVTI. 44

The Arrival of the Relics

119

But this the elephant would not suffer, and elephant's back. And the other 34 the king asked the thera what he wished.
answered
equal (in
:

would fain have (them) put in a place that is suffer height) to his back; therefore will he not
'

He

them to be taken down.' Then with lumps of dry clay that he had commanded to be 35 2 brought straightway from the dried Abhaya-tank he raised a pile even as (high as the elephant), and when the king had 36
T

caused this high-standing place to be adorned in manifold ways and had caused the relic to be taken down from the

back of the elephant, he placed

it

there.

(Then) having entrusted the elephant with the guarding of 37 the relic and having left him there, the king, whose heart was
set

on building a thupa for the

to

manded many people

relic.

relic, and who speedily com- 38 make bricks, went back with his minis-

ters to the city meditating (to hold) a

solemn festival for the

his

But the great thera Mahinda went with

company

of 39

disciples

to the beautiful Mahamegha-grove and rested

there.

During the night the elephant paced around the place with 40 the relic; through the day he stood with the relic in the When the 41 hall on the spot (destined) for the Bodhi-tree.
3 monarch, obedient to the thera's wish, had built up the thupa knee-high above that (brick-)work and had caused the (festival 42

down of the relic to be proclaimed in that same he went thither and from this region and that, from place, every side a multitude assembled there.
of the) laying
this assembly the relic rose up in the air from the 43 at the elephant's back, and floating in the air plain to view, of seven talas, throwing the people into amazement, 44

Amid

height
1

Read anapetva,
See note to

as in good MSS., instead of

anapetva.

2 3

10. 84.

According to the MSS. ci nape tva should be read, not khanapetva (TURNOUR). The sense is as follows The original brickwork,
:

remains standing. Its surface forms the base Round about and from this the building of for the relic-chamber. the thupa is continued knee-high (janghamatta) so as to be
as described in
v.

35,

finished in the shape of a hemisphere, after the placing of the relic in

the chamber thus formed.

120
it

Mahavamsa

xvii. 45

1 wrought that miracle of the double appearances, that

caused the hair (of the beholders) to stand on end, even as (did)

45 the Buddha under the Gandamba-tree. By the rays of light and streams of water pouring down therefrom was the whole land of Lanka illumined and flooded again and again.

46

the Conqueror lay stretched upon the couch of the nibbana the five great resolutions were formed by him, great who was endowed with the five eyes. 2

When

47

of the great Bodhi-tree, grasped by detached of itself, shall place itself in a vase. Asoka, being 48 When it is so placed the branch, illumining all the regions of the world, shall put forth lovely rays of six colours from its

'The south branch

49 fruits and leaves.

Then, rising up with the golden vase, this delightful (tree) shall abide invisible for seven days in the 50 region of snow. right collar-bone, if it be laid in the shall rise in the air and perform the miracle of Thuparama,

My

If my pure relics, filling a dona51 the double appearances. are laid in the Hemamalika-cetiya, that ornament of measure,

52 Lanka, they shall take the form of the Buddha, and rising and floating in the air, they shall take their place after having wrought the miracle of the double appearances.'

Thus did the Tathagata form five resolutions and therefore 54 was the miracle then wrought by the relic. Coming down from the air it rested on the head of the monarch, and full of
53

So soon as the relic was 55 joy the king laid it in the cetiya. laid in the cetiya a wondrous great earthquake came to pass, Thus are the Buddhas incompre56 causing a thrill (of awe). and incomprehensible is the nature of the Buddhas, and incomprehensible is the reward of those who have faith in
hensible,

the incomprehensible.
1 This yamakam patihariyam is mentioned again (ambamule patihiram) and 31. 99. The reference is

30.

82

to the

miracle performed by the Buddha in Savatthi, to refute the heretical teachers (cf. Samanta-pasadika, OLDENBERG, Vin. Pit. iii, p. 332 16 ). It consisted in the appearance of phenomena of opposite character
in
pairs, as for example, streaming forth of fire and water. This same miracle was performed by the Buddha repeatedly.

(FAUSBOLL, Jataka,
2

i,

p. 77

22
,

88 20 .)

Cf.

note to

3. 1.

xvii. 65

The Arrival of the Eelics

121

the people saw the miracle they had faith in the 57 Conqueror. But the prince Mattabhaya, the king's younger

When

who had faith in the King of Sages, begged leave of 58 the king of men and received the pabbajja of the doctrine with a thousand of his followers.
brother,

And from Cetavigama and also from Dvaramandala 1 and also

59

from Viharablja, even as from Gallakapltha and from Upatis- 60 2 sagama, from each of these there received gladly the pabbajja
five

hundred young men in

whom

faith in the Tathagata

had

been awakened.

So all these who, (coming) from within the city and with- 61 out (the city), had received the pabbajja of the Conqueror's doctrine now numbered thirty thousand bhikkhus.

When
thupa

in the

the ruler of the earth had completed the beautiful 62 Thuparama he caused it to be worshipped per-

The women 63 petually with gifts of many jewels and so forth. of the royal household, the nobles, ministers, townspeople, and
also all the country-folk

brought each their offerings.

here the king founded a vihara, the thupa of which 64 had been built before ; for that reason this vihara was known

And

by the name Thuparama. Thus by these relics of

body the Master of the World, 65 being already passed into nibbana, truly bestowed salvation and bliss in abundance on mankind. How can there be dishis

course (of this, as

it

was) when the Conqueror yet lived ?

Here ends the seventeenth chapter, called c The Arrival of the Relics ', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
1

See note to 10.

1.

See note to

7.

44.

CHAPTER

XVIII

THE RECEIVING OF THE GREAT BODHI-TREE

the word spoken by the thera, that he should send for the great Bodhi-tree and the then, 2 and when, on a certain day during the rain-season, he was
1

THE monarch remembered

sitting- in his

own

city with the thera

and had taken counsel

his minister

with his ministers he entrusted his

own nephew,

Arittha, with this business. When he had pondered (on the matter) and had sum4 moned him he spoke to him in these words Canst thou per' :

named

chance,

my dear, go

to

Dhammasoka
if

to bring hither the great

'

5 Bodhi-tree and the therl

hither,

Samghamitta
I be allowed,

'

your majesty,

when
'

I can bring them I am come back,

most exalted ' 6 So be it,' answered the king and sent him thence. When he had received the command of the thera and the king and
to receive the pabbajja,
!

had taken

his leave

he set forth on the second day of the

bright half of the

month Assayuja, 1 and having embarked,

haven Jambukola and

8 filled with zeal (for his mission) at the

having passed over the great ocean he came, by the power of the thera's will, to the pleasant Pupphapura 2 even on the day
of his departure. 9

The queen Anula, who, with

five

hundred maidens and

five

10 hundred
3

women

precepts,
1

of the royal harem had accepted the ten did (meanwhile) pious as she was, (wearing) the
1.

See note to

12.

2 3

See note to

4. 31.

Dasasilam. These are the precepts: (1) not to kill any living being, (2) to refrain from taking the property of others, (3) not to commit adultery, (4) to avoid lying, (5) to drink no intoxicating drink,
(6)

only to take food at certain prescribed hours,

(7)

to avoid worldly

amusements, (8) to use neither unguents nor ornaments, (9) not to sleep on a high or decorated bed, (10) not to accept any gold or silver. There are also frequent references to the five or eight pledges which

XVIIL 22

The Eeceiving of tine Great Bodhi-tree

123
1

yellow robe, waiting for the pabbajja, in discipline, looking for the coming of the theii, take up her abode, leading a holy life,

1 1

in the pleasant nunnery built by the king in a certain part of the city. Since the nunnery was inhabited by these lay- 12 sisters it became known in Lanka by the name Upasika-

vihara. 1

When
message message
:

to the
{

the nephew Maharittha had delivered the king's 13 king Dhammasoka he gave him (also) the thera's

The spouse

of the brother of

thy friend, of the

among kings, lives, king (Devanampiya), longing for the pabbajja, constantly in stern discipline. To be- 15 stow on her the pabbajja do thou send the bhikkhum Samghamitta and with her the south branch of the great Bodhi-tree.' And the same matter, even as the thera had charged him, 16

thou elephant

he told the then

told

the then went to her father (Asoka) and

'

I, when I no longer behold thee, dear one, master the grief aroused by the parting with son and
: '

him the thera's purpose. The king said How shall

2

grandson ? She answered: 'Weighty

great king
therefore
;

is

the word of

my

brother,

18

must receive the pabbajja ; 'The great Bodhi-trees 19 must not be injured with a knife, how then can I have a branch mused the king. Then when he, following the 20 counsel of his minister Mahadeva, had invited the community of bhikkhus and had shown them hospitality the monarch

many

are they that

must I depart

thither.'

'

Shall the great Bodhi-tree be sent to Lanka, sirs ? 21 The thera Moggaliptttta answered: ' It shall be sent thither,' and he related to the king the five great resolutions that the 22
:

asked

'

'

(Buddha) gifted with the

one

five eyes

had formed. 3

of the above series.

These are the first five or eight respectively For members of the order the third precept is more rigorous, since sexual intercourse must be avoided altogether. See note on 1. 62. I. e. Vihara of the lay -sisters.' 2 That is, from Mahinda and Sumana, the son of Samghamitta and

may

take on oneself.

'

Aggibrahma
3

(5.

170

13. 4, &c.).

See

17.

46

foil.

124
23

MaJiavamsa

xvill. 23

When

when he had caused

the ruler of the earth heard this he was glad, and the road, seven yojanas long-, leading to

the great Bodhi-tree to be carefully cleaned he adorned it in 24 manifold ways, and gold he caused to be brought to make ready a vase. Vissakamma, 1 who appeared in the semblance of

25 a goldsmith, asked: ' Then being answered

26

How
'

large shall I

make

the vase?'

Thyself deciding the size do thou

make

it/

hand he made a vase

thence.

he took the gold, and having moulded it with his in that very moment and departed

27

When

nine cubits

the king had received the beautiful vase measuring 2 around and five cubits in depth and three cubits

28 across, being eight finger-breadths thick, having the upper edge of the size of a young elephant's trunk, being in radiancy 29 equal to the young (morning) sun; when, with his army of four divisions 3 stretching to a length of seven yojanas and a width of three yojanas, and with a great company of
30 bhikkhus, he had gone to the great Bodhi-tree, decked with manifold ornaments, gleaming with various jewels and gar31 landed with many coloured flags; 4 when he, moreover, had
flowers

ranged his troops about (the and resounding with

it

tree),

bestrewn with manifold

kinds of music and had

many

32 covered

round with a tent; when in seemly wise he had surrounded himself and the great Bodhi-tree with a thousand

great theras at the head of a great company (of bhikkhus) and with more than a thousand princes who had been

33 anointed as king, he gazed up with folded hands at the great

Bodhi-tree.

34

Then from

its

south bough the branches vanished, leaving

a stump four cubits long.

1

The God of skill;

See note to

Skt.

VUvakarman.

15. 16.

8 Caturangini sena, consisting of foot-soldiers, cavalry, combatants in chariots, and elephants. 4 On the world-wide custom of decking out sacred trees with gay strips of stuff see ANDREE, Ethnogr. Paralhlen und Vergleiche, p. 58

Concerning such a Lappenbaum on the Terrace of the Ruwanwaeli-dagaba in Anuradhapura, see GEIUER, Ceylon, p. 181.
foil.
' '

xviii. 46

The Eeceiving of the Great Bodhi-tree

'

125

When
rejoicing
:

the ruler of the earth saw the miracle he cried out, 35

I worship the

great Bodhi-tree by bestowing and the monarch consecrated the great 36 kingship (thereon),' When he had worBodhi-tree as king of his great realm. the great Bodhi-tree with gifts of flowers and so shipped
forth,
left
1

and had passed round it three times turning to the and had done reverence to it at eight points 2 with 37 folded hands, he had the golden vase placed upon a seat inlaid with gold, adorned with various gems and easy to 38 mount, reaching to the height of the bough and when, in order to receive the sacred branch, he had mounted upon it, grasping a pencil of red arsenic with a golden handle he drew 39 (with this) a line about the bough and uttered the solemn
;

declaration

3
:

'So truly as the great Bodhi-tree shall go hence to the 40 of Lanka, and so truly as I shall stand unalterably firm in the doctrine of the Buddha, shall this fair south branch of 41
isle

the great Bodhi-tree, severed of this golden vase/

itself,

take

its

place here in

Then the great Bodhi-tree

where the
earth.
line was, floating

severed, of itself, at the place 42

filled

above the vase

with fragrant

Above the

line first

(drawn) the ruler of

men

drew, 43

at

finger-breadths, round about ten And ten strong roots springing from 44 (further) pencil-strokes. the first and ten slender from each of the other (lines) dropped
(a distance of)

three

down, forming a

net.

the king saw this miracle he uttered even there, 45 greatly gladdened, a cry of joy, and with him his followers all around and the community of bhikkhus raised, with glad 46
1

When

Tipadakkhinam katva,

i.e.

had walked round

is

manner that the thing

hand.
2

or person worshipped

it in such a kept on the right

I.e. at

the four cardinal points, E., N., &c., as well as the inter'

mediate points, NE., NW., &c.

effect of the truth,' is hardly to be rendered in a translation. Beside the declaration it includes a wish. The saccakiriya is always given in this form if or so truly as such and such is the case shall such and such a thing come to pass. See CHILDEKS, P. D., s.v.
lit.
:

The conception of the saccakiriya,

126

Mahavamsa

xvill. 47

hearts, cries of salutation

and round about was a thousandfold

roots the great Bodhi-tree set itself

47

waving Thus with a hundred

there

of stuffs.

in the fragrant earth, converting the people to the Ten cubits long was the stem five lovely branches 48 faith.
;

(were thereon), each four cubits long and (each) adorned with five fruits, and on these branches were a thousand twigs. 49

Such was the ravishing and auspicious great Bodhi-tree.

At the moment that the great Bodhi-tree set itself in the vase the earth quaked and wonders of many kinds came to 51 pass. By the resounding of the instruments of music (which
50

gave out sound) of .themselves among gods and men, by the ringing-out of the shout of salutation from the hosts of devas
52 and brahmas, 1 by the crash of the clouds, (the voices) of beasts and birds, of the yakkhas and so forth and by the crash

53 of the quaking of the earth

all

was

in one tumult.

Beautiful

rays of six colours going forth from the fruits and leaves of 54 the Bodhi-tree made the whole universe to shine. Then
rising in the air with the vase the great Bodhi-tree stayed for seven days invisible in the region of the snow.

55

The king came down from

his seat

and sojourning there

for seven days he continually brought offerings in many ways 56 to the great Bodhi-tree. When the week was gone by all

the snow-clouds and

all

the rays likewise entered into the

57 great Bodhi-tree, and in the clear atmosphere the glorious great Bodhi-tree was displayed to the whole people, planted 58 in the golden vase. Whilst wonders of many kinds came to pass the great Bodhi-tree, plunging mankind into amazement, descended on the earth.
59
Rejoiced by the many wonders the great king worshipped again the great Bodhi-tree by (bestowing on it) his great

60 kingdom, and, when he had consecrated the great Bodhi-tree unto great kingship he abode, worshipping it with divers
offerings, yet another

week

in that

same

place.

61

In the bright half of the month Assayuja on the fifteenth uposatha-day he received the great Bodhi-tree; two weeks
1

I. e.

Cf.

gods of lower and higher rank. on 53-54 the prophecy in 17. 48,

49.

xvin. 68

The Receiving

oftlie Great JBodhi-tree

127
four- 62

after in the dark half of the

month Assayuja on the

teenth-uposatha day the lord of chariots brought the great Bodhi-tree, having placed it on a beautiful car on the same 63
day, amid offerings, to his capital ; and when he had built a beautiful hall (for it) adorned in manifold ways, and there 64

on the

first day of the bright half of the month Kattika had caused the great Bodhi-tree to be placed on the east side of the foot of a beautiful and great sala-tree, he allotted to it 65

day by day many

offerings.

But on the seventeenth day

after the receiving (of the tree) new shoots appeared on it all 66 at once ; therefore, rejoicing, the lord of men once more wor-

shipped the great Bodhi-tree by bestowing kingship upon it. the great ruler had consecrated the great Bodhi- 67 tree unto kingship he appointed a festival of offerings in divers forms for the great Bodhi-tree.

When

So

it

came

to pass that the festival of adoration of the

68

great Bodhi-tree, vivid with gay and lovely flags, great, brilliant and splendid, in the city of flowers, opened the hearts of gods and men (to the faith) (even as) in the lake the sun
1 (opens the lotuses).

Here ends the eighteenth chapter, called The Receiving of the Great Bodhi-tree', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
'

The

festival of

the Bodhi-tree

is

compared to the sun (saramsa),

the city of flowers, i.e. Pataliputta, to the lake (saras), and the hearts of gods and men to the lotus-flowers, growing in the lake.

CHAPTER XIX
THE COMING OF THE BODHI-TREE
WHEN the lord of chariots had appointed to watch over the Bodhi-tree eighteen persons 1 from royal families and eight 2 from families of ministers, and moreover eight persons from
1

brahman
3

families

and eight from families of traders and

persons from the cowherds likewise, and from the hyena and sparrowhawk-clans, 2 (from each one man), and also from

4 the nagas
3

the weavers and potters and from all the handicrafts, from and the yakkhas; when then the most exalted
prince had given
silver,

them eight

vessels of gold

and eight of

and had brought the great Bodhi-tree to a ship on the 5 Ganges, and likewise the theri Samghamitta with eleven bhikkhums, and when he had caused those among whom 6 Arittha was first to embark on that same ship, he fared forth from the city, and passing over the Vinjha- mountains the
4 prince arrived, in just one week, at Tamalittl. The gods also and the nagas and men who were worshipping 7 the great Bodhi-tree with the most splendid offerings, arrived

8 in just

one week.

The

ruler of the earth,

who had

caused

the great Bodhi-tree to be placed on the shore of the great

1 In devakula the word deva is evidently to be taken in the sense of 'king', and merely as a synonym of khattiya. Kula means here, as below in 30 and 31, the individual belonging to a

class or craft.

Taraccha (= Skt. taraksa) 'hyena', and kulinga (=Skt. kulinga), the name of a bird of prey, the 'fork-tailed shrike', seem here to designate certain clans or crafts. Perhaps the names have a totemistic origin. FRAZER, Totemism, p. 3 foil. 3 To water the tree during the journey.
2
4

The king

travels by land over the

the Ganges.

Vindhya range to the mouth of Here he again meets the ship carrying the Bodhi-tree

and

its escort.

On

Tamalittl, see note to 11. 38.

xix. 20

The Coming of the Bodhi-tree

more by (bestowing upon
it)

129
the

ocean, worshipped it once

great kingship. When the wish-fulfiller had consecrated the great Bodhi- 9 tree as a great monarch, he then, on the first day of the
1 bright half of the month Maggasira, commanded that the same noble persons, eight of each (of the families) appointed 10 at the foot of the great sala-tree to escort 2 the great Bodhi-

tree,

there into the water

should raise up the great Bodhi-tree and, descending till it reached his neck, he caused it to
;

1 1

be set

down

in seemly wise on the

ship.

When

he had 12

brought the great then with the (other) theris on to the ship he spoke these words to the chief minister Maharittha
:
'

Three times have I worshipped the great Bodhi-tree by

it).

(bestowing) kingship (upon

friend also worship
it

Even

so shall the

king

my

by (bestowing) kingship (upon it)/ When the great king had spoken thus he stood with folded 14 hands on the shore, and as he gazed after the vanishing great
Bodhi-tree he shed tears.
'

Sending forth a net like rays of 15 sunshine the great Bodhi-tree of the (Buddha) gifted with the ' ten powers 3 departs, alas from hence
!

from the great Bodhi-tree 16 Dhammasoka returned weeping and lamenting to his capital.
Filled with sorrow at parting

The
stilled.

ship, laden

the sea.

A yojana around the

devatas

with the great Bodhi-tree, fared forth into 17 waves of the great ocean were
all

Lotus-flowers of the five colours blossomed

around

and manifold instruments of music resounded

in the air.

By many
The great
1

many

offerings were provided,

and the 19

nagas practised their magic to win the great Bodhi-tree.

theri

of supernormal powers, taking the

Samghamitta, who had reached the last goal 20 form of a griffin 4 terrified
is
1,

See note to
is

1. 12.

Uccaretum mahabodhim
related directly to 19.
3. 6.

dependent on dinnehi.

Tho

passage
3

Mahabodhirakkhanattham

datvana.
Of.

note to

The supanna

(Skt.

suparna) or garula

(Skt.

garuda) are

mythical creatures who are imagined as winged and are always considered as the sworn foes of the nagas. See GRUNWEDEL, Buddhist. Kunst in Indien, p. 47 foil,

130

Mahavamsa

XIX. 2 1

21 the great snakes. Terrified, the great snakes betook them to the great theii with entreaties, and when they had escorted

the great Bodhi-tree from thence to the realm of the serpents

22 and had worshipped it for a week by (bestowing on it) the kingship of the nagas and by manifold offerings they brought 23 it again and set it upon the ship. And on that same day
the great Bodhi-tree arrived here
l

at Jambukola.
for the welfare of the

King Devanampiyatissa, thoughtful

24 world, having heard before from the samanera Sumana of its arrival, did, from the first day of the month Maggasira on25 wards, being always full of zeal, cause the whole of the highroad from the north gate even to Jambukola to be made

26 ready, awaiting the arrival of the great Bodhi-tree, and abiding on the sea-shore, in the place where the Samudda2 pannasala (afterwards) was, he, by the wondrous power of the then, saw the great Bodhi-tree coming.

built upon that spot to make known this here by the name Samuddapannasala. 28 By the power of the great thera and together with the (other) theras the king came, with his retinue, on that same

27

The

hall that

was

miracle was

known

day to Jambukola. 4 29 Then, uttering an exulting cry moved by joyous agitation at the coming of the great Bodhi-tree, he, the splendid (king), 30 descended even neck-deep into the water; and when together
with sixteen persons 5 (of noble families) he had taken the great Bodhi-tree upon his head, had lifted it down upon the
1 2

I.e. in

I.e.

Ceylon. the sea-hut.

tadahe va maharaja,
correct construction.

In the reading of the text accepted by the Colombo Editors the verb is missing from the sentence. Only the text of the Burmese MSS. tadahe vagama raja yields a
4

Udanayam. By udana is understood an utterance, mostly in metrical form, inspired by a particularly intense emotion, whether it be joyous or sorrowful. The udana of Devanampiyatissa in the
circumstances described was according to the Tlka: agato vata re dasabalassa saramsijalavisajjanako bodhirukkho, an exact
parallel to
8

v. 15.

Kulehi.

Cf.

on

this note to 19.

1.

xix. 43

The Coming of the Bodhi-tree

it

131

shore and caused

of

to be set in a beautiful pavilion, the king 31

of Lanka.

it by (bestowing on it) the kingship he had then entrusted his own government to the sixteen persons and he himself had taken the 32

Lanka worshipped

When

duties

of

a doorkeeper, the lord

of

of

men

forthwith com-

manded solemn ceremonies

for three days.

many

kinds to be carried out

On the tenth day he placed the great Bodhi-tree upon 33 a beautiful car and he, the king of men, accompanying this, the king of trees, he who had knowledge of the (right) places 34
where the Eastern Monastery (afterwards) was and commanded a morning meal for the Here the great thera 35 people together with the brotherhood.
caused
it

to be placed on the spot

Mahinda

related fully to the

1 king the subduing of the nagas

which had been achieved by the (Buddha) gifted with the

ten powers. When the monarch heard this from the thera he caused 36

monuments

to be raised here

and there

in such places as

had

been frequented by the Master by resting there or in other And, moreover, when he had caused the great Bodhi- 37 ways.

down at the entrance to the village of the brahman Tivakka and in this and that place besides, he,
tree to be set

(escorting

it)

on the road, sprinkled with white eand, bestrewn 38

with various flowers, and adorned with planted pennons and

festoons of blossoms, bringing thereto offerings unweariedly, 39

day and night, brought the great Bodhi-tree on the fourteenth day to the neighbourhood of the city of Anuradhapura, and 40 after, at the time when the shadows increase, he had entered the city worthily adorned by the north gate amid offerings, and (when he then), leaving the city again by the south gate, 41 had entered the Mahameghavanarama consecrated by four
2 Buddhas, and here had brought (the tree) to the spot worthily 42 prepared by Sumana's command, to the lovely place where

the former Bodhi-trees had stood, he, with those sixteen noble 43
1

The reference
The comma

is

to the second visit of the

I.

Buddha

to Ceylon,

and

the events related in Mah.

2

44-70.
struck

after

out and placed after

pavesiya in Mah. ed. v. 41 b should be catubuddhanisevitam.

132
persons,

Maliavamsa
who were

xix. 44

wearing- royal ornaments, lifted down the great Bodhi-tree and loosed his hold to set it down. 44 Hardly had he let it leave his hands but it rose up eighty cubits into the air, and floating thus it sent forth glorious

45 rays of six colours. Spreading over the island, reaching to 46 the Brahma- world, these lovely rays lasted till sunset. Ten thousand persons, who were filled with faith by reason of
this miracle, gaining the spiritual insight

and attaining

to

arahantship, received here the pabbajja. When the great Bodhi-tree at sunset was 47
in the air) (its place 48 constellation Rohim.
it

come down from

stood firm on the earth under the

Then did the earth quake.

The

roots

growing over the brim of the vase struck down into the earth, 49 closing in the vase. When the great Bodhi-tree had taken its place all the people who had come together from (the
country) round, worshipped it with offerings of perfumes, tremendous cloud poured forth rain, 50 flowers and so forth.

and cool and dense mists from the snow-region surrounded Seven days did the 51 the great Bodhi-tree on every side.
great Bodhi-tree abide there, awaking faith among the people 52 invisible in the region of the snow. At the end of the week
all

the clouds vanished and

the great Bodhi-tree became

visible

and the rays of

six colours.

53

The great thera Mahinda and the bhikkhun! Samghamitta

went thither with

54 following. 55

The

their following and the king also with his nobles of Kajaragama 1 and the nobles of

Candanagama and the Brahman Tivakka and the people who dwelt in the island came thither also by the power of

too

the

gods, (with minds) eagerly set upon a festival of the great Amid this great assembly, plunged into amazeBodhi-tree. 56 ment by this miracle, there grew out of the east branch, even
as they gazed, a faultless fruit. This having fallen off the thera took
it

up and gave
filled

it

57 to the king to plant. In a golden vase mingled with perfumes, placed on the
1

with earth

spot

where

the

Now Kataragama on
foil.

of Tissamaharama in the province of Rohana.

Ceylon, p. 114

the Menik-ganga, about ten miles north See PARKER, Ancient

xix. 68

The Coming of the Bodhi-tree

133

Mahaasana
they
shoots
all
;

(afterwards) was, the ruler planted it. And while 58 yet gazed, there grew, springing from it, eight and they stood there, young Bodhi-trees four cubits

high.
all

the king saw the young Bodhi-trees he, with senses 59 l amazed, worshipped them by the gift of a white parasol and bestowed royal consecration on them.

When

the eight Bodhi-saplings one was planted at the landing- 60 place Jambukola on the spot where the great Bodhi-tree had stood, after leaving the ship, one in the village of the 61

Of

Brahman Tivakka, one moreover

in the

Thuparama, one

in

the Issarasamanarama, 2 one in the Court of the First thupa, 3 one in the arama of the Cetiya-mountain, one in Kajara- 62

Candanagama. But the other thirty-two 63 4 Bodhi-saplings which sprang from four (later) fruits (were planted) in a circle, at a distance of a yojana, here and there

gama and one

in

in the viharas.

thus, for the salvation of the people dwelling in the 64 island, by the majesty of the Sammasambuddha, the king of
trees,

When

the great Bodhi-tree was planted, Anula with her 65 following having received the pabbajja from the then Sam-

ghamitta, attained to arahantship. The prince Arittha also, 66 with a retinue of five hundred men, having received the pabbajja from the thera, attained to arahantship. The eight 67
(persons from the) merchant-guilds who had brought the ' great Bodhi-tree hither were named therefrom the Guild of the Bodhi-bearers '.

In the nunnery, which

1
2

is

known

as the Upasikavihara

68

Setacchatta, as symbol of royal rank. According to the Rasavahim (ed. Saranatissatthera, Colombo, 1901, 32 situated on the dam of the Tissavapi, now Issurumu1899), ii. 88 about a mile south of the Mahavihara in Anuradhapura. nagala,
,

3
4

Pathamacetiya.
This
is

See note to

14. 45.

meaning that on four other branches of the tree the same miracle was accomplished as already described. Thus the Tika also says: pacinasakhato avasesasu ca catusu sakhasu gahitehi itarehi pakkaphalehi jata, sambhuta

to be taken as

uppanna
6

ti

attho.

Cf. 18. 12.

134

Mahavamsa

XIX

69

the great then Samghamitta dwelt with her company (of 69 nuns). She caused twelve buildings to be erected there, of

which three buildings were important before others ; in one 70 of these great buildings she caused the mast of the ship that had come with the great Bodhi-tree to be set up, in one the 1 rudder, and in one the helm, from these they were named.
71 Also

when

other sects

arose these twelve

buildings were

always used by the Hatthalhaka-bhikkhums. The king's state- elephant that was used to wander about at 72
73 will
liked to stay on one side of the city in a cool grotto, on the border of a Kadamba-flower-thicket, when he went to feed. Since they knew that this place was pleasing to the elephant
3

One day the elephant 74 they put up a post 4 in the same spot. fodder (offered to him) and the king would not take the questioned the thera who had converted the island as to the
75 reason.

The elephant would fain have a thupa built in the 76 Kadamba-flower-thicket/ the great thera told the great king. Swiftly did the king, who was ever intent on the welfare of
'

his people, build a thupa, a house for the thupa. 5

with a

relic, in

that very place and

77

for a quiet because of the too great crowding of the dwelling-place, 78 vihara where she dwelt, she who was mindful for the progress of the doctrine and the good of the bhikkhums, the wise one

The great then Samghamitta, who longed

79

who

desired another abode for the

the fair cetiya-house, pleasant by

1

its

bhikkhums went (once) to remoteness, and there she

Kupayatthi, piya, aritta. According to the Tika the three agarani bore the names Culaganagara, Mahaganagara and Sirivaddhagara. They were afterwards designated Kupayatthithapitaghara (Piyathapitaghara, Arittathapitaghara), House where the mast and
'

so forth is set up.'

2

The Tika names

as

an example the

sect of the

Dhammarucikas.

Cf. 5. 13.'

The episode is to explain how the dwellers in the Upasikavihara came by the name Hatthalhaka (i.e. 'elephant-post-nuns ), mentioned by the poet in v. 71. 4 Alhaka, to tether the elephant during the night.
8
1

Thupassa gharam, thupagharam,

See Appendix,
s.v.

or

cetiyagharam,

as in

v.

79, 82.

thupa.

xix. 85

The Coming of'the Bodhi-tree

135

the skilled (in choice) of dwelling-places, the blameless, stayed the day through. When the king

came

to the convent for bhikkhunls to 80

salute the then, he, hearing that she had gone thither, went also and when he had greeted her there and talked with her gl

and had heard the wish that was the cause of her going thither, then did he, who was skilled in (perceiving) the desires (of others), the wise, the great monarch Devanampiya- 82
order to be erected a pleasing convent for the bhikkhunls round about the thupa-house. Since the convent for 83
tissa,

the bhikkhunls was built near to the elephant-post therefore was it known by the name Hatthalhaka-vihara.

The well-beloved, the great wisdom now took up her abode

bhikkhunls.

therl

Samghamitta of lofty 34 in this pleasing convent for

Bringing about in such wise the good of the dwellers in 85 Lanka, the progress of the doctrine, the king of trees, the great Bodhi-tree, lasted long time on the island of Lanka,
in

the

pleasant

Mahamegha-grove,

endowed with many

wondrous powers.

Here ends the nineteenth chapter, called e The Coming of the Bodhi-tree', in the Mahavamsa, compiled for the serene joy and emotion of the pious.

CHAPTEE XX
THE NIBBANA OF THE THERA
IN the eighteenth year (of the reign) of king Dhammasoka, the great Bodhi-tree was planted in the Mahameghavanarama. 2 In the twelfth year afterwards died the dear consort of the
1

king, Asamdhimitta, the faithful (believer) in the Sambuddha. In the fourth year after this the ruler of the earth Dhamma-

soka raised the treacherous Tissarakkha to the rank of queen. 4 In the third year thereafter this fool, in the pride of her
c Forsooth, the king worships beauty, with the thought 5 the great Bodhi-tree to my cost drawn into the power of
:
' !

hate and working her

own harm, caused

the great Bodhi-tree

6 to perish by means of a mandu- thorn. 1 In the fourth year after did Dhammasoka of high renown fall into the power of

mortality.
7

These make up thirty-seven years. But when king Devanampiyatissa, whose delight was

in

the blessing of the true doctrine, had brought to completion 8 in seemly wise his undertakings in the Mahavihara, on the Cetiya-mountain and also in the Thuparama, he asked this
question of the thera who had converted the island, who was 9 skilled in (answering) questions 'Sir, I would fain found
:

many
1
'

viharas here; whence shall I get

'

me

the relics to place

in the thupas ?

There are the

filled

relics

he
1 1

the bowl of the

brought hither by Sumana, with which Sambuddha and which were placed

here on the Cetiya-mountain, king. Have these relics placed on the back of an elephant and brought hither/ Thus addressed 12 by the thera he brought thus the relics hither. Founding
viharas a yojana distant from one another he caused the relics
1

related

In the Dadhivahana-jataka (FAUSBOLL, Jcitaka, ii, p. 105 1 ) is how the kernel of a mango-fruit is deprived of its germinating

power by being pierced with a mandu-thorn.

MAP

OF

ANURADHAPURA
Kolambahalaka

Manisomarama

Abhayagiri-vihara
Jetavana-Dag.

iern
nSilasqbbhakandaka
Lafikarama-Ddg.

IV a //

^uthern W*
OThuparama
or

vana
Mahathu r .
Rutvanwceli-Dag

^aMaricavattivihara
Mirisw&ti-Dag.

dLohapasada hMahavihara

vana

^ Sacred Bodhi
TbmA

ODakkhina-vih
f/jro

Ancient Names=

Mahathupa

Issarasamana
vihara

Modern Names =

Ruwan woeli

XX. 22

The Nibbana of the Them

137
But the bowl 13
in his beautiful

to be placed there in the thupas, in due order.

that the
palace

Sambuddha had used the king kept

and worshipped continually with manifold offerings. (vihara that was built) in the place where the five 14 hundred nobles dwelt when they had received the pabbajja from the great thera, 1 was (named) Issarasamanaka. 2 That 15 3 dwelt, (vihara that was built) where five hundred vessas when they had received the pabbajja from the great thera, was (called) in like manner Vessagiri. But as for the grotto 16

The

inhabited

by the great thera Mahinda, in the vihara built the mountain, 4 it was called the ' Mahinda-grotto '. upon First the Mahavihara, 5 then the (monastery) named Cetiya- 17
beautiful

vihara, third the

Thuparama,

which the thupa

18 (itself) preceded, fourth the planting of the great Bodhi-tree, then fifth the (setting up) in seemly wise (of the) beautiful
stone pillar which was intended to point to the place of the thupa, on the place where the Great cetiya (afterwards) was, 19

and
relic,

also
7

sixth

the enshrining of the Sambuddha's collar-bone the Issarasamana (vihara), seventh the Tissa- 20
8

tank, eighth the Pathamathupa, ninth the (vihara) called 21 Vessa(giri), then that pleasant (nunnery) which was known as the Upasika(vihara) and the (vihara) called the Hatthal-

haka, those two convents as goodly dwellings for the bhikkhums; and (furthermore) for the accepting of food by the 22
1
3

Cf. for this, 19. 66.

I.e.

See note to 19. 61.

is

people of the third caste (Skt. vaisya). The Vessagiri-vihara situated near Anuradhapura, south of Issarasamanaka- vihara, Arch.

Surv. of Ceylon, Annual Rep. 1906 (xx. 1910), pp. 8-10; E. MULLER, Ancient Inscriptions of Ceylon, pp. 32, 33 WICKREMASINGHE, EpigrapTiia Zeylanica, i, p. 10 foil.
;

I. e. in Cetiyapabbata-vihara on Mihintale. I would now prefer to take the words sapabbate vihare ('in the monastery, which, or the name of which was connected with the mountain ') as belonging

to the relative clause

y a ya

&c.,

and

to place the

comma

here instead

of after
5
6

guha.
note to 15. 214.
17.

Cf.

See

62-64.

On
1.

see
8

cf. Mah. ed., pp. xxix, xxx. on the silayupa 15. 173. See note on 14. 45.

this passage
foil.,

On

the

givadhatu

37

138

Maliavamsa
when they were
(called)
visiting-

XX. 23
the dwell1

brotherhood of bhikkhus
23 ing of the bhikkhums

Hatthalhaka(vihara),
service

the

refectory called Mahapali, easy of approach, beautiful, stored

24 with
gifts,

all

provisions consisting of

and provided with

the

then lavish

needful utensils for a

thousand

bhikkhus, (which things he gave) on the pavarana-day, every 25 year; in Nagadipa the Jambukolavihara at this landing these 26 place, 2 the Tissamahavihara 3 and the Pacmarama 4
:

works, caring for the

salvation

of

the people of Lanka,

Devanampiyatissa, king of Lafika, rich in merit and insight, 27 caused to be carried out, even in his first year, as a friend to virtue, and his whole life through he heaped up works of
28 merit.

Our

forty years did he hold

island flourished under the lordship of this king; sway as king.

29

After his death, his younger brother since there was no son, the prince known by the name UTTIYA, held sway piously

30 as king.

But the great

thera,

Mahinda, who had taught the

peerless doctrine of the Master, the sacred writings, the 6 31 precepts of righteousness and the higher perfection, full

1 The instrumental bhikkhusamghena belongs to the verbal noun gahanam. Subordinate to this noun are the parallel gerunds osaritva and gantvana, the last being almost a pleonasm. On this subject the Tika remarks that at that time the monks in order to receive food went in order of seniority to the Hatthalhaka-convent. The new hall was built by Devanampiyatissa for this purpose, i. e. as

refectory for the bhikkhus, separate from the nunnery. 2 On Nagadipa (note to 1. 47) as the name of a district of Ceylon On Jambukola, 11. 23, 38; 18. 7, &c. see 35. 124; 36. 9.
3 *

In south Ceylon, situated NE. of Hambantota. I.e. East Monastery in Anuradhapura.' Cf. 19. 34.
'

Pariyattim patipattim pativedham

ca.

According to

the Tika pariyatti is a synonym of tipitaka, while patipatti represents the contents of the doctrines of the sacred scripture,

namely, the way leading to deliverance as pointed out by the precepts of morality (Tika: pariyattisasanassa atthabhuto sila-

dikhandhattayasahito nibbanagamirnaggo). By pa^ivedha

'

(literally

attainment

')

are

meant the nine transcendental conditions

result

(the

lokuttaradhamma) which

from the observance of the

patipatti (Tika: patipattisasanassa phalabhuto navavidhalokuttaradhammo). Those nine conditions of perfection are the

XX. 42

The Nilbdna of the

Them

39

excellently in the island of Lanka, (Mahinda) the light of Lanka, the teacher of many disciples, he who, like unto the

Master, had wrought great blessing for the people, did, in 32 the eighth year of king Uttiya, while he, being sixty years 1 old, was spending the rain season on the Cetiya- mountain, pass, victorious over his senses, into nibbana, on the eighth 33

day of the bright half of the month Assayuja. Therefore this day received his name. When king Uttiya heard this he went thither, stricken by 34 the dart of sorrow, and when he had paid homage to the
thera and oft and greatly had lamented (over him) he caused the 35 dead body of the thera to be laid forthwith in a golden chest
sprinkled with fragrant oil, and the well closed laid upon a golden, adorned bier ; and when he
2

chest to be 36
it

had caused

then to be

upon the bier, commanding solemn cerehe caused it to be escorted by a great multitude of 37 monies, 3 people, that had come together from this place and that, and
lifted

by a great levy
caused
it

commanding due offerings (he 38 to be escorted) on the adorned street to the variously adorned capital and brought through the city in procession by
of troops;

39 the royal highway to the Mahavihara. When the monarch had caused the bier to be placed here with triumphal arches, 40 for a week in the Panhambamalaka
pennons, and flowers, and with vases filled with perfumes the vihara was adorned and a circle of three yojanas around, by 41 the king's decree, but the whole island was adorned in like manner the decree of the devas and when the monarch 42

by had commanded divers offerings throughout the week he

four

built

magga

four

phalani

'paths' or stages of holiness, with the corresponding It is, results, effects ', besides nibbana as the ninth.
'

therefore, said that Mahinda had proclaimed the Buddha's doctrine and the holiness resulting therefrom. 1 Reckoned from upasampada-ordination onwards. Notice the play on words in vassam satthivasso vasam vasl. 2 Sadhu phussitam. Cf. Jat. vi. 51 10 nivase phussi:

taggale
3

'in a safe-bolted dwelling

'.

not to

janoghena and baloghena to anayitvana in 38 c, karento pujanavidhim. This should rather stand quite independently, as does karento sadhukllanam in 36 d.
I refer

140

Mahavamsa

XX. 43

up, turned toward the east in the Theranambandhamalaka,

43 a funeral pyre of sweet smelling wood, leaving the (place of the later) Great thupa on the right, and when he had brought

44 the beautiful bier thither and caused

it

to be set

upon the

1 pyre he carried out the rites of the dead. And here did he build a cetiya when he had caused the

45

relics to be gathered together. Taking the half of the relics the monarch caused thupas to be built on the Cetiya-mountain 46 and in all the viharas. The place where the burial of this

body had taken place is called, to do him honour, 2 Isibhumahgana. 47 From that time onwards they used to bring the dead bodies of holy men from three yojanas around to this spot and there to burn them. 48 When the great then Samghamitta, gifted with the great supernormal powers and with great wisdom had fulfilled the duties of the doctrine and had brought much blessing to the
sage's

49 people, she, being fifty-nine years old, in the ninth year of this same king Uttiya, while she dwelt in the peaceful 50 Hatthalhaka-convent, passed into nibbana. And for her also,
as for the thera, the 5 1 burial a

king commanded supreme honours of week through, and the whole of Lanka was adorned
of the

as for the thera.

The body

then

laid

upon a

bier did

he cause to be

52 brought when the week was gone by, out of the city; and to the east of the Thuparama, near the Cittasala 3 (of later 53 times) in sight of the great Bodhi-tree, on the spot pointed out by the then (herself), he caused the burning to take And the most wise Uttiya also had a thupa built place.
there.

54

The

five great theras also, 4

and those theras too of

whom

Arittha was the leader, and many thousand bhikkhus who 55 were freed from the asavas, and also the twelve theris among

whom Samghamitta
1

stood highest, and

many thousand
'

bhik-

Sakkaram antimam
I.e.

'the last honours'.

8

cf.

Many-coloured hall.' Those who had come to Ceylon with Mahinda. For the following 19. 66 and 19. 5.
I.e.

'Courtyard of the sage.'

xx. 58

The Nibbana of the

Them

141

freed from the asavas, who, endowed with 56 and deep insight had expounded the holy great learningscripture of the Conqueror, the vinaya and the rest, fell, in

khums who were

time, into the power of mortality. Ten years did king Uttiya reign; destroyer of the whole world.

thus

is

mortality the 57

who, although he knows this overmastering, over- 58 whelming, irresistible mortality, yet is not discontented with
the world of existence and does not
feel, in this discontent,

A man

resentment at wrong nor joy in virtue that is the strength of the fetters of his evil delusion such an one is knowingly
!

fooled. 1

Here ends the twentieth chapter, called The Nibbana of ', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
(

the Thera

1 Wijesinha gives a wrong sense to the clause in taking it as a question. The verbs nibbindate and kurute belong to the relative sentence. The governing clause is janam pi (so) sammuyhati.

The words t asses a atimohajalabalata are only

parenthesis.

intelligible as a

CHAPTER XXI
THE FIVE KINGS
1

2 death ten years, protecting the pious.

UTTIYA'S younger brother, MAHASIVA, reigned after his Being devoted to the

thera Bhaddasala, he huilt the noble vihara, Nagarahgana, in the eastern quarter (of the city).
3

Mahasiva's younger brother, SURATISSA, reigned after his 4 death ten years, zealously mindful of meritorious works. In
the southern quarter (of the city) he founded 1 the Nagarahgana-vihara, in the eastern quarter the vihara (called) Hat5 thikkhandha and the Gonnagirika(vihara) ; on the Vanguttara -mountain 6

the (vihara)
(vihara)

named Pacinapabbata and near

2

Raheraka the

Kolambahalaka ;

at the

foot

of

the Arittha(mountain) the Makulaka(vihara), to the east 3 the Acchagallaka(vihara), but the Girinelavahanaka(vihara)
7 to

these and other pleasing did the lord of the earth hundred, build on this and the further bank of the river, 4 here and

the north of Kandanagara;

viharas, in

number

five

8 there in the island of

Lanka, before and while he reigned,

5 during the period of sixty years, piously and justly, devoted 6 name before 9 to the three gems. Suvannapindatissa was his his reign, but he was named Suratissa after the beginning

of the reign.

10

Two
1

Damilas,

SENA and GUTTAKA,

accusatives in
v.

sons of a freighter

who
in
8.

The verb on which the

See note to 25. 80.

foil,

depend is kare si

2
3

According to

the

Tika

to

the east

of Anuradhapura

near

Dahegallaka. 4 I. e. the Mahawseliganga.

6

Sadhukam,

i.e.

according to pious aims,

dhammena

without

oppressing the people. See notes to 1. 62; 12.28.

xxi. 20

The Five Kings

143

brought horses hither/ conquered the king Suratissa, at the 11 head of a great army and reigned both (together) twenty-two 2

But when ASELA had overpowered them, the years justly. son of Mutasiva, the ninth among his brothers, born of the 12
same mother, 3 he ruled
in
for ten years

onward from that time

Anuradhapura. Damila of noble descent, named ELARA, who came hither 1 3 from the Cola-country 4 to seize on the kingdom, ruled when he had overpowered king Asela, forty-four years, with even 14

justice

toward

friend

and

foe,

on occasions of

disputes

at law.

At

the head of his bed he had a bell

hung up with a long 15

16

judgement at law mig-ht The king had only one son and one daughter. ring it. When once the son of the ruler was going in a car to the Tissa-tank, he killed unintentionally a young calf lying on the road with the mother cow, by driving the wheel over its The cow came and dragged at the bell in bitterness neck. of heart 5 and the king caused his son's head to be severed (from his body) with that same wheel. A snake had devoured the young of a bird upon a palmtree. The hen-bird, mother of the young one, came and rang the bell. The king caused the snake to be brought to him, and when its body had been cut open and the young
rope so that those
desired a
;

who

17

18

19

20

bird taken out of

tree.

it

he caused

it

to be

hung up upon the

This is perhaps the meaning of assanavika (lit. 'horse-seafarer*). The Sinh. Thupavamsa has as-nceviyakuge putvu; the Pujavaliya Lak-diva-ta asun gena asvacari-de-bae-kenek; the Rajavaliya: Lak-diva-ta asun gena asuru-de-bie-kenek. 2 Following the reading duve dvavisavassani. See the Intro:

8. duction, 3 Asela's eight brothers are enumerated in the Tika.

named Abhaya, Devanampiyatissa,

Mattabhaya, Suratissa, and Kira. 4 Southern India. 5 Lit. 'With embittered heart.'

Uttiya, Mahasiva,

They are Mahanaga,

Note

the play on words

last

in

ghattesi ghattitasaya. The Tika paraphrases the puttasokena kupitacitta.

word:

144
21

Mahavamsa
the king,

xxi. 2 1

When

who was

a protector of tradition, albeit

he knew not the peerless virtues of the most precious of the 22 three gems, 1 was going (once) to the Cetiya-mountain to invite the brotherhood of bhikkhus, he caused, as he arrived 23 upon a car, with the point of the yoke on the waggon, an The injury to the thupa of the Conqueror at a (certain) spot.

King, the thupa has been injured by had come to pass without his intending it, yet the king leaped from his car and flung himself down ' Sever my head also (from upon the road with the words 25 the trunk) with the wheel/ They answered him ' Injury to another does our Master in no wise allow ; make thy peace 26 (with the bhikkhus) by restoring the thupa ' and in order to place (anew) the fifteen stones that had been broken off he
ministers said to
:

him

'

24 thee/

Though

this

2 spent just fifteen thousand kahapanas. 27 An old woman had spread out some rice to dry it in the sun. The heavens, pouring down rain at an unwonted season,

28 made her rice damp. She took the rice and went and dragged at the bell. When he heard about the rain at an unwonted

29 season he dismissed the woman, and in order to decide her ' A king who observes cause he underwent a fast, thinking 30 justice surely obtains rain in due season.' The guardian
:

genius who received offerings from him, overpowered by the fiery heat of (the penances of) the king, went and told the 31 four great kings 3 of this (matter). They took him with

them and went and told Sakka. Sakka summoned Paj junna 4 The guardian 32 and charged him (to send) rain in due season.
genius who received his offerings told the king. From thenceforth the heavens rained no more during the day throughout

33 his realm

only by night did the heavens give rain once every

Cf. the

note to 21.
4. 13.

8.

By ratanaggassa
ratanattaya

is

meant the Buddha,

with
2 3

whom

the doctrine of the

originates.

Cf.

note to

These are the four guardians of the world, the lokapala who usually appear near Indra in the brahmanic pantheon Dhatarattha, Virulhaka, Virupakkha, and Vessavana, rulers, in the above order, of the east, south, west, and north.
:

Skt.

Parjanya, the god of

rain.

xxi. 34

Tlie,

Five Kings

145

week, in the middle watch of the night ; and even the little cisterns everywhere were full (of water). Only because he freed himself from the guilt of walking 34 in the path of evil did this (monarch), though he had not

put aside false beliefs, gain such miraculous power; how should not then an understanding man, established in pure belief, renounce here the guilt of walking in the path of
evil ?

in

Here ends the twenty-first chapter, called The Five Kings', the Mahavamsa, compiled for the serene joy and emotion
'

of the pious.

CHAPTEE XXII
THE BIRTH OF PRINCE GAMANI
1

WHEN
To show

he had slain Elara, DUTTHAGAMANI became king. clearly how this came to pass the story in due order
l
:

(of events) is this

2
3

King Devanampiyatissa's second brother, the vice-regent named Mahanaga, was dear to his brother. The king's consort, that foolish woman, coveted the kingship for her own son and
ever nursed the wish to slay the vice-regent, and while he was making the tank called Taraccha she sent him a mangofruit

which she had poisoned and

5 (other) mango-fruits.

Her

little

son

vice-regent,
6 covered,

ate

the mango-fruit,

uppermost among who had gone with the when the dish was un-

laid

and died therefrom. Upon this the vice-regent, with his wives, men and horses, went, to save his life, to Rohana. 2 In the Yatthalaya-vihara 3 his wife, who was with child,
4 Afterwards gave him his brother's name. Rohana and as ruler over the whole of Rohana the

8 bore a son.

He

he came to
9 wealthy
1

prince

reigned in

Mahagama.

He

founded the

On the insertion of the Dutthagamani epic see Dip. and Mah., 20 (English ed.). In the Nidanakatha (Jat. i. 50 3 ) the story of the dream of Maya before the birth of the Buddha is inserted with almost the same introducing words. See WINDISCH, Buddha's Geburt
p.

und
2
3

die Lehre von der Seelemcanderung, p. 156.

The south and

There
is

south-east part of the island.

Y at thai ay a. an appropriate meaning to the name: 'dwelling or temple of the sacrificer'. (Skt. yastar, p. yatthar and Skt. P. alaya.) Tradition seems to identify the monastery with the Yatagala-vihara to the NE. of Point de Galle. The Ceylon National
certainly better authority for the form

However

Y at thai ay a gives

Review,
4

iii,

p. 110.

He was named (after his birthplace and Devanampiyatissa) YatthaNE. of Hambantota near the place where the ruins of the

layakatissa.
6

xxir. 22

The Birth of Prince Gamani

l

147

Nagamahavihara

that bore his

name

he founded also
(vihara)

many

(other) vih&raSj as the

Uddhakandaraka

and so forth.

same

His son Yatthalayakatissa reigned after his death in that 10 place, and in like manner also Abhaya, son of this

(last).

Gothabhaya's son, known by the name Kakavannatissa, 11

the prince, reigned there after his death. Viharadevi was 12 the consort of this believing king, firm in the faith (was she), the daughter of the king of Kalyam. 2

Now in Kalyam the ruler was the king named Tissa. His 13 younger brother named Ayya-Uttika, who had roused the wrath (of Tissa) in that he was the guilty lover of the queen,
fled

district

thence from fear and took up his abode elsewhere. The 14 was named after him. He sent a man wearing the 15

disguise of a bhikkhu, with a secret letter to the queen. This man went thither, took his stand at the king's door and 16 entered the king's house with an arahant who always used to

take his meal at the palace, unnoticed by that thera.

When

17

he had eaten in company with the thera, as the king was 3 going forth, he let the letter fall to the ground when the

queen was looking. The king turned at the (rustling) sound, and when he 18 looked down and discovered the written message he raged,
unthinking, against the thera, and in his fury he caused the thera and the man to be slain and thrown into the sea.
1

Wroth

at this the sea-gods

all

but the king with

daughter named was written 'a king's daughter', and to be launched upon that same sea. When she had landed near to (the) Lanka 22
Tissamaharama lie on the left bank of the Magama-river. The village ut the mouth of the river still bears the name Magama. 1 The Mahanaga-dagaba still exists in the ruins of Mahagama.
See PARKER, Ancient Ceylon, * See note to i. 63.
p. 324.

sea overflow the land; 20 caused his pious and beautiful speed Devi to be placed in a golden vessel, whereon 2 1

made the

'as she (i.e. the queen) was going forth with the king\ .* Or accoiding to the reading ranna saha viniggame of the Burmese MSS. the Tika seems also to agree with this.
;

L2

148
(vihara)

Maliavamsa
the

XXII. 23
her
l

king Kakavanna consecrated

as

queen.

Therefore she received the epithet Vihara. When he had founded the Tissamaha vihara 23
lapabbata (vihara)
2

and the Citta-

and

also the

Gamitthavali and Kutali

24 (vihara) and so forth, devoutly believing in the three gems, he provided the brotherhood continually with the four needful
3

things.

25

In the monastery named Kotapabbata there lived at that time a samanera, pious in his way of life, who was ever busied with various works of merit.

To mount the more easily to the courtyard of the Akasa27 cetiya 4 he fixed three slabs of stone as steps. He gave (the bhikkhus) to drink and did services to the brotherhood. Since
26
his body was continually wearied a grievous sickness came The grateful bhikkhus, who brought him in 28 upon him. a litter, tended him at the Tissarama, in the Silapassaya-

parivena.
self-controlled Viharadevi had given brotherhood in the beautifully prepared 30 royal palace, before the mid-day meal, she was used to take, after the meal, sweet perfumes, flowers, medicines and clothing

29

Always when the

lavish gifts to the

and go
31

to the

arama and

offer these (to

the bhikkhus) according

to their dignity.

Now

doing thus, at that time, she took her seat near the

chief thera of the

community

(in the vihara)

and when ex'

:

32 pounding the true doctrine the thera spoke thus to her

Thy

Cf.

above the note to

v. 8.

The ruins of the Cittalapabbata, or, in the later form, Situlpawvihara lie 15 miles NE. of the Tissamaharama near Katagamuwa.
See A.

JAYAWARDANA

MULLER, Ancient
mentioned

in The Ceylon National Review, ii, p. 23 ; ED. Inscriptions in Ceylon, p. 29. The monastery is once again in 35. 81, and in the Culavamsa 45. 59 under
II,

king Dathopatissa 8 See note to 3.

4

the

first

half of the seventh century A.D.

is

14.
',

I.e.

the

'

Air-cetiya

which

still

shown, not far from the

Cittalapabbata-monasteiy. It is so named because it is situated on the summit of a rock. Cf. Ceylon National Review, ii p. 24. See also note to 33. 68.
;

XXIT. 44

The Birth of Prince Gdmani

;

149
even
of

great happiness thou hast attained by works of merit

now must thou not grow weary

merit.'

of performing works
:

But

she, being thus exhorted, replied

?

'What

is

our 33

happiness here, since we have no children ' is therefore barren

!

Lo, our happiness

who, being gifted with the six (supernormal) 34 ' Seek powers, foresaw that she would have children, said She went thence and said 35 out the sick samanera, O queen.'
thera,
:

The

' Utter the wish samanera, who was near unto death to become my son ; for that would be great happiness for us.' And when she perceived that he would not the keen-witted 36

to the

to this end, great and beautiful offerings and renewed her pleading. When he was yet unwilling, she, knowing the right means, gave to the brotherhood for his sake all manner of medicines and garments and again pleaded with him. Then did he desire (rebirth for himself in) the king's family, and she caused the place to be richly adorned and taking her leave she mounted the car and went her way. Hereupon the samanera passed away, and he returned to a new life in the womb of the queen while she was yet upon her journey; when she perceived this she halted. She sent that message When they two to the king and returned with the king. had both fulfilled the funeral rites for the samanera they, dwelling with collected minds in that very parivena, ap-

woman commanded,

of flowers,

37

38

39

40

41

pointed continually bhikkhus.

lavish

gifts

for

the

brotherhood

of

And there came on the virtuous queen woman with child. (This) did she crave
:

these longings of 42 that while making

a pillow for her head of a honeycomb one usabha long l and 43 resting on her left side in her beautiful bed, she should eat

the honey that remained

she had given twelve thousand and then she longed to drink (the 44 it; water) that had served to cleanse the sword with which the

when

bhikkhus to eat of

A certain measure.

According to Abhidhanappadipika =20 yatt hi

('cubits').

('staves') each 7

ratana

RHYS DAVIDS,

Ancient Coins

and Measures of Ceylon,

p. 15.

150
head of the
45 been struck
first

Mahavamsa
warrior

XXII. 45
Elara's warriors had
it)

among king

off,

(and she longed to drink

standing on this

very head, and moreover (she longed) to adorn herself with 46 garlands of unfaded lotus-blossoms brought from the lotus-

marshes of Anuradhapura.

The queen told this to the king, and the king asked the 47 soothsayers. When the soothsayers heard it they said 'The queen's son, when he has vanquished the Damilas and built
:

up a united kingdom,
brightly.'

will

make

the doctrine to shine forth

'Whosoever shall point out such a honeycomb, on him the king will bestow a grace in accordance (with this service)/ 49 thus did the king proclaim. A countryman who found, 1 on
48
the shore of the Gotha-sea
2

a boat, which was turned upside

50 down,

with honey, showed this to the king. The king the queen thither and, in a beautifully prepared brought pavilion, caused her to eat the honey as she had wished.
filled

that her other longings might also be satisfied the king entrusted his warrior named Velusumana with the 52 matter. He went to Anuradhapura and became the friend
of the keeper of the king's state-horse and continually did 53 him services. When he saw that this man trusted him he,

51

And

the fearless one, laid lotus-flowers and his sword down on the 54 shore of the Kadamba-river early in the morning; 3 and when he had led the horse out and had mounted it and had

The Tlka here contains a

;

narrative, taken

from the Atthakatha.

of the finding of the boat

the Kamb.

Dip. and Mah., p. 37. The author of Mah. has versified and adopted it in his text.
cf.

2 Gothasamudda (cf. 22. 85) is a designation of the sea near Ceylon. In Sinhalese the corresponding word is golumuhudu 'the sea not far from the land, the shallow sea (CLOUQH, Sirih.-Engl. Diet., s. v.).
'

The Tika explains the passage thus Anuradhapurassa uppalakkhettato gahitam uppalamalam ca attano khaggaratanam ca gahetva pato va Kadambanadiya tiram netvil kassaci asankito tattha thapesi 'When he had taken lotusflowers gathered from the lotus-marshes of Anuradhapura, and his own precious sword, he brought it early in the morning to the shore
:

of the Kadamba-river and laid

it

there down, without being afraid of

anybody

'.

XXII. 63

The Birth of Prince Gamani

151

grasped the lotus-blossoms and the sword, he made himself known l and rode thence as swiftly as the horse could (go). 2

When
(to

to catch him.

the king- heard that he sent forth his This man mounted the horse that

first

warrior 55

came second
5(>

He (Velusuthe state-horse) and pursued the other. 3 on the horse's back, hid himself in the jungle, mana), sitting

drew the sword and stretched it toward his pursuer. 4 Thereby 57 was his head, as he came on, so swiftly as the horse could, severed (from the trunk). The other took both beasts and the
head
ing.
(of Elara's warrior)

and reached Mahagama

in the even-

But

the queen satisfied her longings even as she would. 58 the king conferred on his warrior such honours as were

And

in accordance (with this service).

In time the queen bore a noble son, endowed with all 59 5 auspicious signs, and great was the rejoicing in the house of
the great monarch. By the effect of his merit there arrived 60 that very day, from this place and that, seven ships laden with manifold gems. And in like manner, by the power of 6 1

an elephant of the six-tusked race 6 brought his young one thither and left him here and went his way.
his merit,

When

a fisherman named Kandula saw it standing in the 62 jungle on the shore opposite the watering-place, he straightway told the king. The king sent his (elephant)-trainers to 63

bring the young elephant and he reared him. Kandula as he had been found by Kandula.
1

He was named

Attanam nivedayitva
'

as elsewhere

namam

savayitvana

(10.26; 33.65;. 2 Lit. with the swiftness of the horse.'

3

rathi, his horse

is
'

According to the Tika Elara's man-at-arnis was named Nandasawas called Sirigutta, the horse stolen by Velusumana called Vaha. * Lit. To him who was coming at his back or after him.'
6

The Tika explains dhannam by paripake gabbhe mahapunnasampannam punnatejussadam ti va attho. The chaddanta are supposed to be a particularly noble breed of elephants. Chaddanta is also a sacred lake in the Himalaya named after these elephants. Mah. 5. 27, 29. SUBHUTI, Abhidhdnappadipikd6

Suci, p. 130:

Chaddanto, nagaraja, tassa nivasatthanasaml-

patta Chaddanto saro.

152
64
'

Mahavamsa
ship
filled

xxil. 64

This they announced to the (the precious things) to him.

with vessels of gold and so forth has arrived/ And he bade them bring king-.

As the king had invited the brotherhood of the bhikkhus, numbering twelve thousand, for the name-giving festival of his 66 son, he thought thus ' If my son, when he has won the kingship over the whole realm of Lanka, shall make the doctrine of
65
:

67 the Sambuddha to shine forth

(in clear brightness)

then shall

just one thousand and eight bhikkhus come hither and they shall wear the robe in such wise that the alms-bowl shall

68 be uppermost. 1
threshold
2

They shall put the right foot first inside the and they shall lay aside the prescribed waterpot
of)

69 together with the umbrella (made

one

(piece).

thera

named Gotama

son and impart to him the confession of faith and the precepts of morality/ 4 All fell
shall receive

my

out in this manner.

1

I.e.

garment.

the alms-bowl shall not be covered by the folds of the The twice repeated ca is striking. The author of the
;

Kamb. Mahavamsa also feels this he alters ca to sa. 2 The contrary would be an unlucky omen. This superstition still prevails among the modern Sinhalese. PARKER, Village Folk-tales of
Ceylon, p. 14.
3

Ekacchattayutam dhammakarakam niharantu

is

ca.

My
dated

translation

based on

SUBHUTI'S interpretation

(letter

Colombo 2. 1. 1911). The dhammakaraka is a pot into which the water is strained before drinking; the strainer being called parissavana. See C.V. V. 13. 1; VI. 21. 3). 'The waterpot and the umbrella (chatta) are two principal articles used by the monks when going out.' Ekacchatta or single umbrella' is 'an umbrella made of leaf, having its own handle According to SILANANDA received from H. T. de Silva, Colombo 21. I. 1911) ekac(letter chattayutam must be taken as 'provided with one handle' as an
'

'.

adjective belonging to dhammakarakam. The waterpots are made In this case the neck of the without or with a handle or neck.

waterpot would be compared toachattaon the top of a building. 4 WIJESINHA, Mah., p. 87, n. 1, refers the words not to the boy but to the assembly present. He says It must here be borne in mind
'

that

customary with the priesthood to administer the confession of faith (sarana) and the five precepts (pancasila)To THE ASSEMBLY But Mah. 24. 24 before the commencement of any ceremony.' Gotama (cf. v. 28) is expressly designated ran no (i.e. of Dutthait is

xxii. 84

TJie Birth

of Prince Gamani
omens the king, glad and to
;

153
at heart, 70
his

When

he saw

all

these

bestowed rice-milk on the brotherhood

son,

71 bringing together in one both the lordship over Mahagama and the name of his father, he gave the name Gamani-

Abhaya.

When, on

the ninth day after this, he had entered

Maha- 72

She became g-ama, he had intercourse with the queen. with child. The son born in due time did the king 73 thereby name Tissa. And both boys grew up in the midst of a great
body of
retainers.

When,

at the festival time of the presenting of the

(first)

74

rice-foods to both (children), the king, full of pious zeal, set rice-milk before five hundred bhikkhus, he, when the half 75

had been eaten by them,

a
little
:

in
(

words

did, together with the queen, take a golden spoon and give it to them with the 76 If you, my sons, abandon the doctrine of the Samshall this

buddha then
princes,
rice- milk

who understood
rejoicing as

not be digested in your belly/ Both 77 the meaning of these words, ate the

if it

were ambrosia.

When

they were ten and twelve years old the king, who 78

would fain put them to the test, offered hospitality in the same way to the bhikkhus, and when he had the rice that 79 was left by them taken and placed in a dish and set before the ' Never, 80 boys he divided it into three portions and spoke thus will we turn away from the bhikkhus, the guardiandear ones,
:

spirits of

our house

with such thoughts as these eat ye this

And furthermore: 'We two brothers will for 81 portion here/ ever be without enmity one toward the other; with such
thoughts as these eat ye this portion here/ And as if it 82 were ambrosia they both ate the two portions. But when
it

was

said to

them

(
:

Never

will

we

fight with the

Damilas ;

with such thoughts eat ye this portion here/ Tissa dashed 83 the food away with his hand, but Gamani who had (in like manner) flung away the morsel of rice, went to his bed, and 84
gamani) sikkhaya dayako, with distinct reference to 22. 69. We take it then to mean that Gotama, from the very fact that he
'receives' the

boy (patiganhati), expresses his willingness

to

become

his teacher in the future.

154
drawing
in his

Maliavamsa

XXII. 85

hands and feet he lay upon his bed.

The

85 queen came, and caiessing Gamani spoke thus: ' Why dost thou not lie easily upon thy bed with limbs stretched out, my son?' 'Over there beyond the Gariga l are the Damilas, 86 here on this side
stretched limbs
?
is
'

the Gotha-ocean, 2 how can I lie with outhe answered. When the king heard his
silent.

thoughts he remained
87 88

Growing duly Gamani came

and a hero

to
in

sixteen years, vigorous,

renowned, intelligent majesty and might. In this changing existence do beings indeed (only) by works of merit come to such rebirth as they desire ; pondering
thus the wise

man

will be ever filled

with zeal in the heaping

up of meritorious works.

Here ends the twenty-second chapter, called Prince Gamani', in the MahEvamsa, compiled joy and emotion of the pious.
1

The Birth

of

for the serene

See note to

10. 44.

See note to 22. 49.

CHAPTER

XXIII

THE LEVYING OF THE WARRIORS

FOREMOST courage and
elephant
in strength, beauty, shape and the qualities of swiftness and of mighty size of body was the
1

Kandula.

Nandhimitta,

Suranimila,

Mahasona,
:

Gothaimbara, Theraputtabhaya, Bharana, and also Vejusumana, Khanjadeva, Phussadeva and Labhiyavasabha these 3 1 ten were his mighty and great warriors. King Ejara had a general named Mitta ; and he had, in 4
the village that he governed, 2 in the eastern district 3 near 5 the Citta-mountain, a (nephew, his) sister's son, named after

In his uncle, whose secret parts were hidden (in his body). 4 the years of his childhood, since he loved to creep far, they were used to bind the boy fast with a rope slung about his

f>

body, to a great mill-stone. And since, creeping about on 7 the ground, he dragged the stone after him and in crossing over the threshold the rope broke asunder, they called him 8 Nandhimitta. He had the strength of ten elephants. When

he was grown up he went into the city and served his uncle. Damilas, who desecrated at that time thupas and other 9 (sacred memorials), this strong man used to tear asunder,
treading one leg down with his foot while he grasped the 10 other with his hand, and then (he would) cast them out (over
1

The

story of the ten paladins of

II, p.

Dutthagamani

is

treated also in

the Rasavahini

78

foil.

(Ed. by

SARANATISSATHERA, Colombo,

1901 and 1899.)

2

Kammantagama,
is

think the word

It is

i.e. 'Village of labour' or 'activity'. 'I equivalent to the nindagamaof the present day. a village the tenants of which are liable to render services to the

landlords.'
8

Possibly the

WIJESINHA, Mah., p. 88, name of the village

no. 4.
is

Khandaraji.

Rasav.

II.

80 28

seems to bear this out.

4

That

is

the boy's parents.

156
the walls).

Mahavamsa

xxm. n

But the devas caused those dead bodies that he

cast out to vanish.

1 1

they observed the diminution of the Damilas they ' l told the king ; but the command ' Take him with his prey
!

When

2 Nandhimitta thought ' And if they could not carry out. I do thus, it is but the destruction of men and brings not the
:

In Rohana 3 there are still princes 13 glory to the doctrine. who have faith in the three gems. There will I serve the 14 king, and when I have overcome all the Damilas and have
conferred the overlordship on the princes, I shall doctrine of the Buddha to shine forth brightly/
1

make the Then he

had

went and

told this to prince

Gamani.

When

this latter

taken counsel with his mother he received him with honour, and with high honours the warrior Nandhimitta continued to
dwell with him.
1

King Kakavannatissa caused a guard

to hold the

Damilas

in check to be kept continually at all the fords of the

Maha-

17 gahga.
8 ford
4

Now

Dighabhaya;
1

the king had, by another wife, a son named and he gave the guard near the Kacchaka-

into his charge.

And

to

form the guard

this (prince)

commanded each noble family within a

distance

of

two

19 yojanas round (to send) one son thither. Within the district of Kotthivala, in the village of Khandakavitthika, lived the

20 sons.
21

headman named Samgha who had seven a messenger demanding a son. His seventh son named Nimila 5 had the strength of His six brothers who were angered at his ten elephants.
chief of a clan the

To him,

too, the prince sent

The reading should be, without doubt, sahodham ganhathenam, cf. J.R.A.S. 1910, p. 860; J.P.T.S. 1910, p. 137. Skt, sahodha. The Tika has hit the meaning with the paraphrase sabhandakam. The Rasavah. II, p. 80 15 makes the characteristic alteration to sahasa ganhathenam, a proof that the phrase was no
1

longer understood in

its

original sense but

had

fallen into a stereo-

typed
2
3 5

use.

Cf. also Jdt. in. 59 10 .

Since they did not succeed in finding out the doer of the deed. 4 See note to 22. 6. See note to 10. 58.

latter

Rasavahim: Nimmala or Suranimmala. The first part of the name is derived from sura 'spirituous liquor', and must
II, p.

(according to

84 1 ' 2 ) refer to the drinking prowess of the hero.

xxiii. 33

The Levying of the Warriors

157

bent toward idleness, wished that he might go, but not so his mother and his father. Wroth with his other brothers he 22

went, in the early morning, a distance of three yojanas, and sought out the prince even at sunrise. And he, to put him 23
to the
test,

entrusted him with

a far errand

'
:

Near the

Cetiya-mountain in the village of Dvaramandala is a brahman 24 named Kundali, my friend. In his possession is merchandise

from over-seas. 1

Go thou

to

him and bring

hither

the 25

he had thus spoken to him and had offered him a meal he sent him forth with a
merchandise that he gives
thee.'
letter.

When

He

that place hither

brahman.

from 26 toward Anuradhapura and sought out the f When thou hast bathed in the tank, my dear, 27
travelled, yet in the forenoon, nine yojanas
2

come

to this place

As he had never yet come to me,' said the brahman. 3 he bathed in the Tissa-tank, and when he had 28

done reverence to the great Bodhi-tree and the cetiya in the Thuparama he went into the city; when he had (then) seen the whole city and had bought perfumes in the bazaar, 29 had gone forth again by the north gate and had brought
lotus-blossoms from the lotus-field he sought out the brahman, 30 and questioned by him he told him of his wayfaring. When

the brahman heard of his

5

march * and of his march hither he thought, full of amazement: "This is a man of 31 if Elara hears of him he will get him into his noble race power. Therefore must he not dwell near the Damilas, he must 32
first
;

rather take

up

his abode with the prince's father.'

When

33

he had written in the same sense he gave the written message

into his hands,

and giving him Punnavaddhana-garments 8

The reading samuddaparabhandani, in a Sinhalese MS., is only a conjecture, but is probably the correct reading. 2 Here, as frequently, taking the standpoint of the author, who
1

lives in
8

I.e. to

Anuradhapura. Anuradhapura.

4 I. e. the distance covered in the morning from Kacchakatittha to Dvaramandala. 6 That is, to Anuradhapura and from there back to Dvaramandala. 6 Tika anagghani evamnamikani vatthayuganiti 'pre:

cious pairs of garments bearing that

name

'.

158
34 and

Mahavamsa
many gifts
(to

xxin. 34

him

(back) to his friend.

take with him), and having- fed him he sent He came to the prince at the time

35 that the shadows grow longer and delivered up to the king's son the letter and the gifts. Then rejoicing (the prince)
36

Honour this man with a thousand (pieces of money).' The other servitors of the prince grew envious, then ordered
said
'
:

37 he to honour the youth with ten thousand (pieces). And when (according to his charge) they had cut his hair and bathed him in the river, and had put on him a pair of

Punnavaddhana-garments and a beautiful fragrant wreath,

wound a silken turban about his head, they brought to the prince, 1 and the latter commanded that food from 39 his own stores be given him. Moreover, the prince bade them
38 and had

him

give his own bed worth ten thousand (pieces of money) to the 40 warrior as a couch. He gathered all these together and took them to his mother and father and gave the ten thousand
(pieces of

money) to

his

mother and the bed

to his father.

41

The same night he came and appeared

at the place of the

guard. When the prince heard this in the morning he was 42 glad at heart. When he had given him provision for the journey and an escort and had bestowed on him (as a gift) ten

43 thousand (pieces of money) he sent him to his father. The warrior brought the ten thousand to his mother and father, 44 Kakavannatissa.

them and went into the presence of king The king gave him (into the service of) the prince Gamani, and with high honours the warrior Suranimila took up his abode with him.
gave
it

to

in the village Hundarivapi 46 lived Tissa's eighth son named Sona. At the time when he was seven years old he tore up young palms; at the time

45

In the Kulumbari-district

when he was ten

1

years old the strong (boy) tore up great

verb

Vethayitva, a

common
to

to

both

and governing the

accusative,

must be supplied
;

punnavaddhanayugam and

gandhamalam. 2 cf. Kulumbarikannikaya Nakulanagakannikayain, Mah. 23. 77; Kalayanakannikamhi, Mah. 34. 89; and Huvacakannike, Mah. kannikaya.
34.

90.

Rasav.

II.

86 19 reads

Kadalumbari-

xxin.

61

Tlie

Levying of the Warriors

1

159

In time Mahasona became as strong as ten 47 the king- heard that he was such a man he elephants. him from his father and gave him into the service o 48 took
palm-trees.

When

the prince

Gamani that he might maintain him. Receiving honourable guerdon from him, the warrior took up his abode with him.
In the region named Giri, in the village Nitthulavitthika, 49 there lived a son of Mahanaga strong as ten elephants. By 50
reason of his dwarfish stature he was
elder brothers

named Gothaka

his six

Once when they 51 jest of him. had gone forth and were clearing the forest to lay out a beanfield they left his share and came back and told him. Then 52
forthwith he started out, and
called

made a merry

when he had torn up the trees imbara and had levelled the ground he came and told His brothers went and when they had seen his 53 (them).
amazing work they returned

him praising his work. 1 Because of this he bore the name Gothaimbara, and him 54 too, in like manner, the king commanded to stay with
to

Gamani.

householder

named Rohana, who was headman

in the 55

village of Kitti near the Kota-mountain, gave to the son who was born to him the name of the king Gothabhaya. 2 At the 56

age of ten to twelve years the boy was so strong that in his 57 play he threw like balls for playing stones that could not be
lifted

he was sixteen years old 58 his father made him a club thirty-eight inches round and

by four or

five

men.

When

of

sixteen cubits long. When, with this, he smote the stems 59 palmyra or coco-palms, he felled them. Therefore was

he

too, did the king in like 60 Gamani. But his father was a supporter of the thera Mahasumma. Once when this house- 61 holder was hearing a discourse of Mahasumma in the Kota-

known

as a warrior.

And him,

manner command

to stay with

pabbata-vihara he attained to the fruition of (the

1

first

stage of

The Rasav.

II.

88

foil, tells

yet another story of Gothaimbara,

'

that he subdued a

monks.
2

yakkha named Jayasena and then went among the The 'dwellers in the Uttaravihara are mentioned as the
k are si,
lit.

source of this story.

Samananamam

'made

of

him

of like

name with

160

Mahavamsa

XXIIL 62

62 salvation called) sotapatti. With heart strongly moved l he told this to the king, and when he had given over (the headship of) his house to his son he received the pabbajja from the 63 thera. Given up to the practice of meditation he attained to the state of an arahant. Therefore his son was called

Theraputtabhaya. In the village of Kappakandara 3 a son of Kumara 4 lived 64 named Bharana. In time, when he was ten to twelve years 65 old, he went with the boys into the forest and chased

many

hares;

he struck at them with his foot and dashed them,

66 (smitten) in twain, to the ground. Then when he, at the age of sixteen years, went with the village-folk into the forest he killed antelopes, elks, and boars in like manner. Therefore 67

was Bharana known as a great

warrior.

And him

did the

king in like manner command to stay with Gamani. 68 In the district called Giri, in the village of Kutumbiyan69 holder named Vasabha.
70
71

72
*

73

74

gana there dwelt, held in honour (by the people) there, a houseHis fellow-countrymen Vela and of Giri, came when a son was born to their Sumana, governor friend, bringing gifts, and both gave their name to the boy. When he was grown up the governor of Giri had him to dwell in his house. He had a Sindhu-horse 5 that would let no man mount him. When he saw Velusumana he thought ' Here is a rider worthy of me/ and he neighed joyfully. When the ' Mount the horse/ governor perceived this he said to him Then he mounted the horse and made him gallop in a circle; and the animal appeared even as one single horse around the whole circle, and he sat on the back of the courser seeming
: :

Jatasamvego,

the conception of

samvega

is

the negative side

pasada. See note to 1. 4. 2 I.e. Abhaya, the son of the thera. The Rasav. II. 94 7 foil, states that the son was already a samanera, then relates a story from which it appears that in strength he was even superior to
to the positive

Gothaimbara.
3

river of this

name
96 28
:

in

Rohana

is
.

also mentioned,

Mah.

24. 22,

besides a monastery, Rasav.

4

II.

88 11 , 94 12

Thus Rasav.
Skt.

breed

Kumaro nameko kutumbiko. saindhava 'horse from the Indus countryman much prized in Indian literature.
II.

excellent

xxin. 87

The Levying of flie Warriors

men 1 and he

161
it

to be a chain of

loosed his mantle and girt

about him again and again fearlessly. When saw this they broke into applauding shouts. The governor of Giri gave him ten thousand (pieces of money) and thinking ' he is fit for the king/ he gave him joyfully into the king's 76
the bystanders 75
:

service.

The king made Velusumana dwell near him, giving 77 him honourable guerdon and favouring him greatly. In the district of Nakulanaga in the village of Mahisadonika there lived Abhaya's last son, named Deva, endowed 78 with great strength. Since he limped a little they called him Khanjadeva. When he went a-hunting with the village-folk, 79
he chased at those times great buffaloes, as many as rose up, and grasped them by the leg with his hand, and when he had 80
whirled them round his head the young man dashed them to When the king heard this 81 the ground breaking their bones.
matter, having sent for Khanjadeva, he

commanded him

to

stay with Gamani. Near the Cittalapabbata (vihara) 2 in the village Gavita there lived Uppala's son named Phussadeva.

named 82

When

83

he went once as a boy to the vihara with the (other) boys he took one of the shells offered to the bodhi-tree and blew it
mightily. Powerful even as the roar at the bursting asunder 84 of a thunderbolt was his tone, and all the other boys, terrified, were as if stunned. Therefore he was known by the name 85

His father made him learn the archer's down in the family, and he was one of those who 86 art handed hit their mark (guided) by sound, who hit by (the light of A waggon laden with the) lightning, and who hit a hair.

Ummadaphussadeva.

sand and a hundred skins bound one upon another, a slab of 87 asana or udumbara-wood 3 eight or sixteen inches thick, or
Mah. ed. note on this passage) explains vassaan unbroken row of men holding together Vassa presupposes a Skt. varsan related to Skt. vrsan. The neuter gender in bar a 'string of pearls ', is striking. Cf. the Greek legend
(see
1

The Tika

haram va by

'like

of Alexander's horse Bukephalos.

2 8

Skt.

See Mah. 22. 23 (with note) Rasav. II. 101 2 asana, Terminalia tomentosa and
;

udumbara,

Ficus

glomerata.

162

Mahavamsa

xxm.

88

88 one of iron or copper two or four inches thick he shot through with the arrow; an arrow shot forth by him flew
89 eight usabhas
water.
l

over the land but one usabha through the

"When the great king heard this thing he had him taken away from his father and commanded him to stay with Gamani. Near the Tuladhara-mountain in the village of Viharavapi 90
91 lived a son of the householder Matta,
his

named Vasabha.

Since

body was nobly formed they called him Labhiyavasabha. At the age of twenty years he was gifted with great bodily 92 strength. Taking some men with him he began, since he would fain have some fields, (to make) a tank. Making it he,
93 being endowed with great strength, flung away masses of earth such as only ten or twelve men had moved else, and thus in 94 a short time he finished the tank. And thereby he gained
renown, and him too did the king summon and, allotting him honourable guerdon, he appointed him to (the service of) 95 Gamani. That field was known as Vasabha's Dam. 2 So

Labhiyavasabha abode near Gamani.

On these ten great warriors did the king henceforth confer 97 honours like to the honours conferred on his own son. Then
summoning the ten great warriors the king charged them 98 'Each one find ten warriors/ They brought thither warriors
:

96

in this way and again the king commanded these hundred 99 warriors to levy (others) in like manner. They too brought thither warriors in this way and these thousand warriors did

100

to levy (others) in like manner. And they, reckoned warriors thither. They brought were then eleven thousand one hundred and ten altogether,
also

the king again

command

warriors.

!01

They

all

ruler of the land

continually received honourable guerdon from the and abode surrounding the prince Gamani.
of his salvation, hears of

102
1

Thus when a wise man, mindful

See note to 22. 42.

TheRasav. 11. 103 135 says: Kakavannatissamaharaja tarn anapetva mahantam sakkaratn katva udakavaragamaip tass' eva dapesi; tato patthaya so Vasabhodakavaro ti pakato ahosi.

xxill. 102

The Levying of

the

Warriors
life,

163

the marvels wrought by the pious

he should surely,

turning aside from the evil path, evermore find pleasure in the path of piety.

Here ends the twenty-third chapter, called ' The Levying of the Warriors', in the Mahavamsa, compiled for the serene joy and emotion of the pious.

CHAPTEE XXIV
THE WAR OF THE TWO BROTHERS
SKILLED in (guiding) elephants and horses, and in (bearing) the sword and versed in archery x did the prince Gamani dwell 2 thenceforth in Mahagama. The prince Tissa, equipped with
1

and chariots did the king cause to be stationed in 2 Dlghavapi in order to guard the open country. Afterwards prince Gamani, reviewing his host, sent to announce to his f 4 father the king I will make war upon the Damilas.' The to protect him, forbade him, saying: 'The region on king,
troops
3
:

this side of the river

is

enough/
e

Even
If

to three times

he

5 sent to

announce the same

(reply).
:

my

father were a

man

he would not speak thus

6

therefore shall he put this on/

And

therewith

Gamani

sent

him a woman's ornament.

:
!

And

' Make a golden chain with enraged at him the king said that will I bind him, for else he cannot be protected.' 7 Then the other fled and went, angered at his father, to

Malaya,
8

and because he was wroth with

build the

his father they

named him Dutthagamani. 5 Then the king began to

Mahanuggala-cetiya.

the cetiya was finished the monarch summoned the 9 brotherhood. Twelve thousand bhikkhus from the Cittalapab-

When

sense of 'archery', which

is

in katupasana must be taken in the borne out by Abhidh. 390. The Tika, it true, explains katupasano, in a general way, by katasikkho,
I believe that

upasana
is

dassitasippo.
2

See note to

1.

78.

Cf. the note to 10. 44.

The Mahaganga

is

considered the border

between the region occupied by the Damilas and the provinces ruled over by the Mahagama dynasty.
4

Cf. note to 7. 68.

I.e.

the angry Gamani.

Cf. Dip.

and Mah.

p. 21, n. 1.

xxiv. 22

The

War

of the Two Brothers

165

bata (vihara) gathered together here, and from divers (other) places twelve thousand also.
the king had celebrated the solemn festival of the 10 he brought all the (ten) warriors together and made cetiya them take an oath in the presence of the brotherhood. They 1 1
all

When

took the oath

(
:

We

will not

go

to (thy) sons' battlefield

'
;

therefore did they also not

(afterwards). When the king had built sixty-four viharas and had lived 12 1 The 13 just as many years he died then in that same place.
2 queen took the king's body, brought it to the Tissamaharama in a covered car and told this to the brotherhood. When the 14

come

to the

war

prince Tissa heard this he came from Dighavapi, and when he himself had carried out with (due) care the funeral rites for his father, the powerful (prince) toofc: his mother and the 15

elephant Kandula with him and for fear of his brother went thence with all speed back to Dighavapi. To acquaint him 16 with these matters the whole of the ministers, who had met
together, sent a letter to Dutthagamani.

He

repaired to 17

Guttahala 3 and when he had placed outposts there he came to Mahagama and caused himself to be consecrated king. He 18
sent a letter to his brother (asking) for his mother and the But when after the third time he did not receive elephant.

them he set forth to make war upon him. And between 19 those two there came to pass a great battle in Culahganiyaand there fell many thousands of the king's men. 4 pitthi The king and his minister Tissa and the mare Dighathunika, 20
:

those three, took flight; the prince (Tissa) pursued them. The bhikkhus created a mountain between the two (brothers). 21

When he (Tissa) saw it he turned about, thinking the work of the brotherhood of the bhikkhus/

'
:

This

is

When
1

he came to the Javamala ford

2

of the river
8.

Kappa- 22

In Mahagama.

Cf.

note to 22.

Now

Buttala, situated thirty to thirty-five miles to the north of

Mahagama, where the high-road crosses the Menik-ganga. The road from Mahagama to Mahiyangana led through Guttahalaka (cf. 25. 6). The outposts were stationed there by Dutthagamani as a security
against a surprise from Tissa, residing at Dighavapi. 4 I. e. of Dutthagamani.
5

think that the battle took place at some distance from Gutta-

166

Mahavamsa
:

XXIV. 23

kandara the king said to his minister Tissa ' I am spent 1 23 with hunger.' He offered him food that was placed in a golden vessel. When he had set aside of the food for the 24 brotherhood and had divided it into four portions he said
:

Proclaim the meal-time/ Tissa proclaimed the time. When, 2 by means of his heavenly ear, he who had taught the king
25 the holy precepts, 3 the thera (Gotama), dwelling in Piyan4 gudlpa, heard this he sent the thera Tissa the son of a house-

'

26 holder, thither, and he went there through the air. Tissa (the minister) took his almsbowl from his hand and offered it to the
king.

27 and his

The king commanded the own portion to be poured

portion for the brotherhood into the bowl. And Tissa

poured his portion in likewise, and the mare also would not have her portion. Therefore did Tissa pour her share too into
the bowl.

28

The king handed to the thera the bowl filled with food; and hastening away through the air he brought it to the thera 29 Gotama. When the thera had offered their share in mor5 to five hundred bhikkhus, who partook of the food, sels 30 and had (again) filled the bowl with the fragments that he received from them, he caused it to fly through the air to the king. (The minister) Tissa who saw it coming received it When he himself then had eaten he fed 31 and served the king. the mare also ; then the king sent the almsbowl away, making
'

of his

own

field-cloak a cushion to bear it upon. 6

halaka in the direction of Dighavapi. The site of Culanganiyapitthi may, therefore, be near Muppana, about ten miles to the north-east from Guttahalaka. On his flight the king had to cross the Kumbukkan-oya. This may be the Kappukandara-nadi. Then the Javamala ford was near the village Kurnbukkan. 29 1 Chatajjhatto, in this sense also Jdt. i. 345 2 See note to 4. 12. 3 See note to 22. 69 and below, v. 28.
.

'

I. e.

Panicum, or Saffron

Island.'

enjoyed a reputation for particular holiness.

8
;

The monks Cf. Mah.

living

there

25. 104 foil.

be

On alopa see CHILDERS, P.D., s. v. literally translated it would when he had given (of it) in morsel-portions.' By cum bat a is meant a cloth rolled into a circular shape
'

which serves

as the support for a vessel

when

carried

upon the head.

xxiv. 45
Arrived in

The

War

of the Two Brothers

67
32

thousand

Mahagama he assembled again a host of sixty men and marching into the field began the war with
The king

riding on his mare and Tissa on the 33 thus did the two brothers now come at elephant Kandula, once together, opposing each other in battle. Taking the 34
his brother.

elephant in the middle the king made the mare circle round him. When he, notwithstanding, found no unguarded place

he resolved to leap over him. 1 Leaping with the mare over 35 the elephant he shot his dart over his brother, so that he

wounded only the skin on the back

(of the elephant).

fell there,
'

Many
battle,

thousands of the prince's

his great host

men

and

was

scattered.

By

fighting in 36 reason of the 37

weakness of

my
3

rider one of the female sex has used

me

con-

thought the elephant, and in wrath he temptuously'; rushed upon a tree in order to throw him (Tissa). The prince 38
so

climbed upon the tree; the elephant went to his master (Dutthagamani). And he mounted him and pursued the
fleeing prince.
cell of

The prince came

to a vihara

and

fleeing to the 39

the chief thera, he lay down, The chief thera spread a cloak over the bed, 40 and the king, who followed immediately, asked ' Where is
in fear of his brother,

under the bed.

Tissa
thera.
'

answered the 4 1 not in the bed, great king Then the king perceived that he was under the bed,
is
;

'

He

'

and when he had gone forth he placed sentinels round about 42 but they laid the prince upon the bed and covered ; him over with a garment and four young ascetics, grasping 43 the bed-posts, bore him out as if (they were carrying) a dead bhikkhu. But the king, who perceived that he was being 44
the vihara
carried forth, said

upon the head of the guardian genii of our house art thou carried forth ; to tear away anything 45 with violence from the guardian genii of our house is not my
'
:

Tissa,

see whether he could perhaps attack him from above. This passage was corrupt at an early period. The Tika, too, mentions varying readings. The sense appears to me to be that Dutthagamani only wishes to show his superiority without wounding either
1

To

his brother or the elephant seriously.

3

Lit.

'Has leaped over me.'

Cf. Mah. ed., Introd., p. But the word 'langhayi'

xxii.
is evi-

dently to be taken also metaphorically here.

168
custom.

Mahdvamsa
Mayst thou evermore remember the

xxiv. 46
virtue of the

46 guardian genii of our house !'

Mahagama,

Hereupon the king went to and thither did he bring his mother, whom he

47 greatly reverenced. 48

Sixty-eight years did the king live, whose heart stood firm in the faith, and he built sixty-eight viharas.

But the

prince Tissa, carried forth

1

49 thence unrecognized
said to the thera

and came

to Dlghavapi.
2
:

by the bhikkhus, went The prince

I

Godhagatta Tissa

'

have done

ill,

sir

50 will make

my peace with my brother '. The thera took Tissa, in the habit of a servitor, and five hundred bhikkhus with him

51 and sought the king out. Leaving the prince above on the stairs the thera entered with the brotherhood. The monarch

52 invited them

all to

be seated and had rice-milk and other

(food) brought (to them). The thera covered his almsbowl, and on the question f Wherefore this '? he answered: ' We have
:

To the question: ( Where is 53 come bringing Tissa with us.' the traitor ? he pointed out the place where he stood. The
'

Viharadevi hurried thither and stood sheltering her young son.

54 The king said to the thera

now

also

your servants.
'

55 seven years our strife without loss of men/

56
'

known to you that we are had but sent a samanera of you had not taken place (and all had ended)
(
:

It

is

If

O king, this the brotherhood will do penance/

You
will
(first)

is

the brotherhood's guilt,

is

have

(to

do)

arriving.

Take the rice-milk

what and the

due to (guests)

rest.'

words he offered the

57 had called his
1

(food) to the brotherhood ; brother hither he took his seat

With these and when he

with his
Mah.
ed.,

According to the conjectural reading anatako.

Cf.

Introd., p. xlvii.

a surname given to the thera because of his spotted TURNOUR translates, conTika: evamnamikassa. complexion, Who cerning the explanation of the name given in the Tika, thus was afflicted with a cutaneous complaint which made his skin scaly
' :

We have here

like that of the

3

WIJESINHA of an iguana.) godha.' Nato vo dasabhavo idani no, i.e. even after I have become king; no is honorific plur. 4 Hessat' agatakiccam vo stands briefly for agatanam kic(
:

cam

the hospitality

hessati vo kiccam. With these words the king returns shown to the bhikkhus.

to

xxiv. 59

The

War

of the Two Brothers

;

160
and when

brother even there in the midst of the brotherhood

he had eaten tog-ether with him he gave the brotherhood leave to depart. And thither too 1 he sent his brother to direct the 58

work

of harvest

and he

too,

when he had made

it

known by

beat of drum, directed the work of harvest.

men wont to appease an enmity, though 59 from many causes, even if it be great; 2 what wise heaped up man, pondering this, shall not be of peace-loving mind toward
Thus
are pious

others

Here ends the twenty-fourth chapter, called ( The War of the two Brothers ', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
That is, there, where he had sent the bhikkhus, i.e. to Dighavapi. The sassakamraani are preparations for the campaign against the
1

Damilas.
2

The Tika explains anekavikappacitam by anekadha upa-

citam,

punappunanusaranavasena raslkatam

ti

attho.

CHAPTER XXV
THE VICTORY OF DUTTHAGAMANI
WHEN the king Dutthagamani had provided for his people and had had a relic put into his spear 1 he marched, with 2 chariots, troops and beasts for riders, 2 to Tissamaharama, and when he had shown favour to the brotherhood he said ' I will 3 go on to the land on the further side of the river to bring
1
:

3 glory to the doctrine.

Give

us, that

we may

treat

them with

4 bhikkhus

shall go on with us, since the sight of and protection for us/ As a penance 4 the brotherhood allowed him five hundred ascetics taking this 5 company of bhikkhus with him the king marched forth, and when he had caused the read in Malaya leading hither 5 to be made ready he mounted the elephant Kandula and, surrounded
is

honour, bhikkhus

who

blessing

by

his warriors, he took the field with a

mighty

host.

With
reached

the one end yet in to Guttahalaka.

7

Mahagama

the train of the

army

Chatta.

Arrived at Mahiyangana 7 he overpowered the Damila When he had slain the Damilas in that very place

he came then to Ambatitthaka, 8 which had a trench leading 8 from the river, and (conquered) the Damila Titthamba
;

fighting the crafty

1

and powerful foe for four months he

The spear serves as a royal standard, which is always carried before the prince. ' 2 See note to 24. 4. See note to 15. 189-190.
4

Cf. 24. 55.

That

is

to the north of the island, towards Anuradhapura.

Note

to 10. 77.
6 7 8 9

On Malaya see note to 7. 68. Mahagamena sambaddha, lit. 'connected

Mahiyangana

with Mahagama.'

Bintenne (Alut-nuwara). See Appendix C. A ford of the Mahawaeliganga, not far from Bintenne. Katahattha = Skt. krtahasta, and must be taken in the same

sense.

xxv. 22
(finally)

The Victory of Dutthagamani

171

overcame him by cunning, 1 since he placed his mother 9

in his view.

When the mighty man marching thence down (the river) had conquered seven mighty Damila princes in one day and 10 had established peace, he gave over the booty to his troops.
Therefore
is

(the place) called

Khemarama.
1 1

In Antarasobbha he subdued Mahakottha, in Dona Gavara, in Halakola Issariya, in Nalisobbha Nalika. In Dlghabhaya-

gallaka he subdued, in like manner, Dlghabhaya ; in KacchaIn Kotana- 13 tittha, within four months, he subdued Kapislsa.

gara he subdued Kota, then Halavahanaka, in Vahittha the Damila Vahittha and in Gamani (he subdued) Gamani, in Kum-

Nandigama Nandika, Khanu in Khanugama but in Tamba and Unnama the two, uncle and nephew, named Tamba and Unnama. Jambu also did he subdue, and each village was named after (its commander.) When the monarch heard (that it was said:) Not knowing he made this their own army they slay their own people solemn declaration 2 Not for the joy of sovereignty is this toil
bagama Kumba, in
'
',
'
:

15

16

my striving (has been) ever to establish the doctrine of the Sambuddha. And even as this is truth may the armour 18
of mine,

on the body of
it

my

soldiers take the colour of fire/

And now
escaped
1

came

to pass even thus.

All the Damilas on the bank of the river

who had

death threw themselves for protection into the city named 3 In a favourable open country he pitched a 20 Vijitanagara.

camp, and this became known by the name Khandhavarapitthi.

Since the king, in order to take Vijitanagara, would fain 21 put Nandhimitta to the test, he let loose Kandula upon him
(once)

when he saw him coming towards him.

When

the 22

The allusion is too terse for us to make any safe conjecture as to the cunning mentioned. According to the Tika (vivahakaranalesena) the reference is to Gamani's promising to his adversary marriage with his mother, and with it the expectation of government. 2 On saccakiriya see note to 18. 39.
1

Near the northern bank of the Kalavapi (Kaluwsewa), about 24

miles SSE. from Anuradhapura.

172

Mahavamsa

xxv. 23

elephant came to overpower him, Nandhimitta seized with his hands his two tusks and forced him on his haunches.

23 Since Nandhimitta fought with the elephant the village built on the spot where (it came to pass) is therefore named
Hatthipora. When the king had (thus) put them both to the test he marched to Vijitanagara. Near the south gate befell a 25 fearful battle between the warriors. But near the east gate

24

did Velusumana, sitting on his horse, slay Damilas in great

numbers.

The Damilas shut the gate and the king sent thither his Kandula and Nandhimitta and Suranimila, at the 27 south gate, and the three, Mahasona, Gotha and Theraputta, 28 at the three other gates did their (great) deeds. The city had three trenches, was guarded by a high wall, furnished
26

men.

with gates of wrought iron, difficult for enemies to destroy. 29 Placing himself upon his knees and battering stones, mortar and bricks with his tusks did the elephant attack the gate of 30 iron. But the Damilas who stood upon the gate- tower hurled

down weapons
31 pitch.

of every kind, balls of red-hot iron

and molten

back Kandula, tormented with pains, betook him to a pool of water and
his

When the

smoking pitch poured on

dived there.

32

no sura-draught 1 for thee, go forth to the destroy' thus said Gothaimbara ing of the iron gate, destroy the gate 33 to him. Then did the best of elephants again proudly take
is
!

'

Here

heart,

and trumpeting he reared himself out of the water and stood defiantly on firm land.

34

The

on balm;
35 his

elephants' physician washed the pitch away and put the king mounted the elephant and, stroking temples with his hand, he cheered him on with the

the whole island of Lanka/

words: 'To thee I give, dear Kandula, the lordship over And when he had had choice

36 fodder given to him, had covered him with a cloth and had put his armour on him and had bound upon his skin a seven

Sura

is

an intoxicating drink.

pleasure's sake that thou hast

The meaning come here.

is: it is

not for

xxv.

51

The Victory of Dutthagamani

it

173
a hide steeped 37

times folded buffalo-hide and above

in oil

had

laid

he

set

him

free.

Roaring

like

thunder he came, daring-

danger, and with his tusks pierced the panels of the gate and 38 trampled the threshold with his feet; and with uproar the gate crashed to the ground together with the arches of the
gate.

The crumbling mass from the gate- tower that fell 39 the elephant's back did Nandhimitta dash aside, striking upon it with his arms. When Kandula saw his deed, in contentment 40
of heart he ceased

from the former wrath he had nursed since

he (Nandhimitta) had seized him by the tusks. That he might enter the town close behind him Kandula 41
the best of elephants turned (to Nandhimitta) and looked at I will not enter 42 But Nandhimitta thought that warrior. ' by the way opened by the elephant and with his (the town)
'
:

arm

did he break down the wall. Eighteen cubits high 43 and eight usabhas long it crashed together. The (elephant) looked on Suranimila, but he too would not (follow in) the track but dashed forward, leaping the wall into the town. 44 Gotha also and Sona pressed forward, each one breaking down a gate. The elephant seized a cart-wheel, Mitta a waggon- 45

frame, Gotha a cocos-palm, Nimila his good sword, Mahasona 46 a palmyra-palm, Theraputta his great club, 1 and thus, rushing

each by himself into the streets, they shattered the Damilas

there.

When the king in four months had destroyed Vijitanagara 47 he went thence to Girilaka and slew the Damila Giriya. Thence he marched to Mahelanagara that had a triple trench 48
and was surrounded by an undergrowth of kadamba flowers, possessed but one gate and was hard to come at; and staying 49 there four months the king subdued the commander of Mahela

Then n earing Anuradhapura 50 south of the Kasa-mountain. 3 When the king camp he had made a tank there in the month Jetthamula he held 5 1
by a cunningly planned
pitched his
battle.

1 2

Cf. 23. 58.

Mantayuddhena.
On parato

TURNOUR
;

translates:

'By

diplomatic
10. 27.

stratagem.'
3

see note to 36. 56

on Kasapabbata, note to

174
a water-festival.

Mahavamsa
There
is

XXV. 52

to

be found the village

named

Pajjotanagara. When the king Elara heard that king Dutthagamani was 52 come to do battle he called together his ministers and said
:

53

'

This king

is

himself a warrior and in truth

many

warriors

54 do

What think the ministers, what should we (follow him). ' Elara's warriors, led by Dlghajantu, resolved f To? King
:

55 morrow will we give battle/ The king Dutthagamani also took counsel with his mother and by her counsel formed thirty-two

56 bodies of troops. In these the king placed parasol-bearers and figures of a king ; l the monarch himself took his place

57

in the innermost body of troops. When Elara in full armour had

mounted

his

elephant

Mahapabbata he came thither with chariots,

58 beasts for
terrible
riders.

soldiers

and

When

the battle began the mighty and

Dlghajantu seized his sword and shield for battle, 59 and leaping eighteen cubits up into the air and cleaving the effigy of the king with his sword, he scattered the first body 60 of troops. When the mighty (warrior) had in this manner
scattered also the other bodies of troops, he charged at the 61 body of troops with which king Gamani stood. But when he began to attack the king, the mighty warrior Suranimila 62 insulted him, proclaiming his own name. 2 Dlghajantu thought
:

'

him/ and leaped into the air full of rage. But Suranimila held the. shield toward him as he alighted (in
I will slay

63 leaping).

But Dlghajantu thought:

'

l will cleave

him

in

twain, together with the shield, and struck the shield with 64 the sword. Then Suranimila 3 let go the shield. And as he
clove (only) the shield thus released Dlghajantu fell there, and Suranimila, springing up, slew the fallen (man) with his

65 spear. Phussadeva blew his conch shell, the army of the Damilas was scattered nay, Elara turned to flee and they
;

Tika: ranno patirupakam katthamayarupakam wooden figures to represent the king. 2 The usual form of challenge to single combat.
8

ti,

i.e.

In the original text of vv. 62, 63 there are only the pronouns itaro, itaro, so, itaro, instead of the names Dlghajantu, Suranimila,
Dlghajantu, Siiraniraila.

xxv. 79
slew

The Victory of Dutthagamani

Damilas.

175

many

The water

in the

tank there was dyed 66

it

red with the blood of the slain, therefore

was known by the

of

name Kulantavapi. 1 King Dutthagamani proclaimed with beat

but myself shall slay Elara/

drum

'
:

None 67

he himself, armed, had 68 mounted the armed elephant Kandula he pursued Elara and

When

came to the south gate (of Anuradhapura). Near the south gate of the city the two kings fought; 69 Elara hurled his dart, Gamani evaded it ; he made his own 70 elephant pierce (Elara's) elephant with his tusks and he hurled his dart at Elara and this (latter) fell there, with his
;

elephant.

When

he had thus been victorious in battle and had united 71

rule
2

Lanka under one

beasts for riders, into the capital. drum to be beaten, and when he

he marched, with chariots, troops and In the city he caused the 72 had summoned the people

from a yojana around he celebrated the funeral rites for king On the spot where his body had fallen he burned it 73 Elara. with the catafalque, and there did he build a monument and
ordain worship.

And

even to this day the princes of Lanka, 74

to this place, are

when they draw near

wont

to silence their

music because of this worship. When he had thus overpowered thirty-two Damila kings 75

DUTTHAGAMANI

ruled over

Lanka

in single sovereignty.

Vijitanagara was destroyed the hero Dighajantuka 76 had told Elara of the valour of his nephew, and to this 77

When

nephew named Bhalluka he had sent a message to come hither. When Bhalluka had received (the message) 3 from him 78
he landed here, on the seventh day after the day of the burning of Elara, with sixty thousand men.

Although he heard

of the king's death after

he had landed 79

1 I would now like to adopt the form of this name as given in the Burmese MSS., as it gives good sense End of the tribe.' The Tika
'
:

Kulatthavapi. This, however, is no guarantee for the reading of the MSS. 2 Ekatapattaka, lit. 'Being under one parasol (atapatta).'
Cf.
3

ed. has

ekachattena
The Tika adds

in
to

v. 75.

tassa the

subst.

lekhasamdesam.

176
yet,

MaMvamsa
' :

xxv. 80
I

from shame, with the purpose 80 pressed on from Mahatittha hither. 1 near the village Kolambahalaka. 2

will

do battle/ he

He

pitched his

camp

81 battle

the king- heard of his coming he marched forth to full panoply of war, mounted on the elephant with warriors mounted on elephants, horses and Kandula,
in

When

chariots,

and with

foot-soldiers in great numbers.

82

Ummadaphussadeva, who was the

best archer

in all the

island (followed) armed with the five weapons, 3 and the rest of the heroes followed him (also). While the raging battle 83

went forward Bhalluka in

84 there
;

his armour came at the king but Kandula, the king of elephants, to weaken his onslaught, yielded his ground quite slowly and the army with
'
:

85 him drew also back quite slowly. The king said Aforetime in twenty-eight battles he has never retreated, what may this 86 be, Phussadeva?'
us,

And

he answered:

'

Victory

lies

behind

king ; looking to the field of victory the elephant draws 87 back, and at the place of victory he will halt/ And when
the elephant had retreated he stood firm beside (the shrine of) the guardian god of the city within the precincts of the

Mahavihara.
88
the king of elephants had halted here the Damila Bhalluka came toward the king in that place and mocked at

When

Covering his mouth with his sword the ' I will send (an arrow 4 ) into king returned insult for insult. 90 the king's mouth/ thought the other, and he let fly an arrow. The arrow struck on the sword-blade and fell to the ground.
89 the ruler of the land.
' He is struck in the mouth/ Bhalluka, who thought But the mighty Phussadeva sitting 91 uttered a shout for joy. behind the king, let fly an arrow into his mouth wherewith (as
:

And

92 the arrow passed) he lightly touched the king's ear-ring. And since he made him thus to fall with his feet toward the king, he let fly yet another arrow at the falling man and struck
1

To Anuradhapura.
It is called

Cf.

note to

7. 58.

Kolambalaka in 33. 42, and was situated (cf. note that passage) not far from the north gate of Anuradhapura.
8 4

to

See note to
After

7. 16.
'
1

pa te mi

I let fly

understand 'k an dam', as in the Tika.

xxv. 105

The Victory of Dutthagdmam

177

him in the knee; and making him (now) to turn with his 93 head toward the king, thus with swift hand he brought him down. 1 When Bhalluka had fallen a shout of victory went up. To make known
off the lobe of his

his fault Phussadeva himself forthwith cut 94

own

ear

and showed the king the blood

:

streaming down.
this

When the king saw this he asked 'What does

95

I have carried out the royal justice upon myAnd to the 9G self/ he said (in answer) to the ruler of the land.
?

mean
:

'

'

question

'What
'

is

ear-ring.'

Why

thy guilt ? he answered Striking thy hast thou done this, my brother, taking as
'
:

'

guilt that which was no guilt?' replied the great king, and 97 in gratitude he said moreover Great shall be thy honourable
'
:

guerdon, even as thy arrow.'

When the king, after winning the victory, had slain all 98 the Damilas he went up on the terrace of the palace, and
when, in the royal chamber there in the midst of the dancers 99 and ministers, he had sent for Phussadeva's arrow and had
set it in the ground with the feathered end uppermost, he 100 covered the dart over and over with kahapanas 2 poured forth upon it, and these he forthwith caused to be given to Phussadeva.

Sitting then on the terrace of the royal palace, adorned, 101 lighted with fragrant lamps and filled with many a perfume, 102

magnificent with
rested

nymphs

in the guise of dancing-girls, while he

on his soft and fair couch, covered with costly draperies, 103 he, looking back upon his glorious victory, great though it was, knew no joy, remembering that thereby was wrought
the destruction of millions (of beings). When the arahants in Piyahgudipa
3

knew

his

coming
1
'

they sent eight arahants to comfort the king. in the middle watch of the night, alighted at the

thought 104 And they, 105

Padato katva and sisato katva,

or
'

lit.

he made him

'

foot-

wise

headwise

'.

Rajanam
the
first

padato

(sisato).

On

(Dutthagamanim) is dependent on shot Bhalluka fell backwards, so that

he would have lain with his feet towards Duttbagamani. To prevent this Phussadeva then shot a second arrow at him, which struck
his face.

Bhalluka in the knee, even as he fell, so that he now fell forward on From that moment he lay in the posture of one conquered and overthrown, or of a slave before the king. 2 8 See note to 24 25. See note to 4. 13.

178
palace-gate.

MaJiavamsa
Making known

xxv. 106

that they were come thither mounted to the terrace of the palace. 106 The great king greeted them, and when he had invited them to be seated and had done them reverence in many ways he asked the reason of their coming. 'We are sent by the 107

through the air they

brotherhood at Piyafigudipa to comfort thee, O lord of men/ 108 And thereon the king said again to them: 'How shall there
be any comfort for me,

venerable

sirs,

since

by me was
'

caused the slaughter of a great host numbering millions ? 'From this deed arises no hindrance in thy way to heaven. 109

Only one and a

110 thee,

half

lord of men.

human beings have been slain here by The one had come unto the (three)
five precepts. 1

refuges, the other

had taken on himself the

Unbelievers and

111 esteemed than beasts. the doctrine of

more to be But as for thee, thou wilt bring glory to the Buddha in manifold ways therefore cast
of evil life were the rest, not
;

men

away
112

care from thy heart,

ruler of

men

'
!

Thus exhorted by them the great king took comfort. When he had bidden them farewell and had given them leave to 113 depart he lay down again and thought Without the brotherhood you shall never take a meal,' thus our mother and father
*
:

114 have caused to swear us in our boyhood at the meal. Have I ever eaten anything whatsoever without giving to the
brotherhood of bhikkhus
'

Then he saw that he had,

:

all

115 unthinkingly, eaten pepper in the pod, at the morning meal, ' For this leaving none for the brotherhood ; and he thought I must do penance.'
116

Should a man think on the hosts of human beings murdered for greed in countless myriads, and should he carefully keep
in mind the evil (arising from that), and should he also very carefully keep in mind the mortality as being the murderer of all, then will he, in this way, shortly win freedom from

suffering

and a happy

condition.

Here ends the twenty-fifth chapter, called ( The Victory of DutthagHmani \ in the Mahavamsa, compiled for the serene joy and emotion of the pious.
1

See notes to

1.

32 and 62.

CHAPTEE XXVI
THE CONSECRATING OF THE MARICAVATTIVIHARA
WHEN
kingdom
that king of high renown had united Lanka in one he distributed places of honour to his warriors
1

according to their rank. The warrior Theraputtabhaya would 2 not have that which was allotted to him, and being asked ' Wherefore?' he answered: 'It is war.' And questioned 3
:

a single realm is created what war is e I will do battle with those rebels, there ? he answered the passions, (battle) wherein victory is hard to win.' Thus 4
(yet again)
'
:
:

When

and again and again the king sought to restrain him. he had entreated again and again he took the pabbajja with the king's consent. After taking the pabbajja he attained 5 in time to arahantship, and he lived in the midst of five
said he,

When

hundred (bhikkhus) who had overcome the asavas.

When

the week

of

1 by the fearless king Abhaya,

the festival of kingship was gone 6 who had carried out the conseto the Tissa-tank, that

cration with great

pomp, went

was 7

adorned according to the festival custom, to hold festival plays there and to observe the tradition of crowned kings. All that had been made ready for the king and hundreds 8

on the spot where the MaricavattiThere in the very place where 9 (afterwards stood). the thupa (afterwards) stood the king's people who carried the spear planted the splendid spear with the relic. 3 When 10
of offerings did they place
2

vihara

the king had disported himself in the water the whole day
1

A play

upon the words abhayo and gatabhayo.

in the south-west part of Anuradhapura, north of Tissawaewa. SMITHER, Architectural Remains, Anurddhapura, p. 19
foil.
3
;

Now Miriswseti

PARKER, Ancient
with note.

Ceylon, p. 294 foil.

Cf. 25. 1,

180

Mahdvamsa

xxvi.

11

through, together with the women of the harem, he said, in will go hence ; carry the spear before us.' the evening And the people entrusted with (this duty) could not move 11
'

We

2 gether

its place ; and the king's soldiers came toand brought offerings of perfumes and flowers. When the king saw this great miracle, glad at heart he appointed sentinels there, and after he had returned forthwith into

the spear from

13 the city he built a cetiya in such wise that it enclosed the spear and founded a vihara that enclosed the thupa. 14 In three years the vihara was finished and the ruler of

men
1

called the brotherhood together to hold the festival (on

monastery. A hundred thousand bhikkhus and ninety thoiisand bhikkhtinls were gathered together 16 there. Then in this assembly the kittg spoke thus to the brotherhood ' Without a thought of the brotherhood, vener5 the consecration) of the
:

7 able sirs, I ate pepper in the pod-.

Thinking

This shall be

my act of expiation, I have built the pleasant Maricavatti18 vihara, together with the eetiya. May the brotherhood
With these words he poured forth the (ceremonial) water of a gift and piously gave the monastery to the brother1 9 hood. When he had set up a great and beautiful hall in the
accept
it
!

'

vihara and round about

it,

he commanded that lavish gifts

20 should be given there to the brotherhood. The hall was so planned that stakes were set even in the water of the Abhayatank,
1

what need
?

of further words to speak of the remaining

21

space (covered) When the ruler of

men had

for a week, he offered

22 necessaries for samanas. 2

given food, drink and so forth, as a gift the whole of the costly These necessaries began with a cost

of a hundred thousand (kahapanas) and ended with a cost of 23 a thousand. All this did the brotherhood receive. The

money
1

that was spent there in gratitude by the wise king,

See note to 10. 84. The most costly parikkhara (see note to 4. 26) was allotted to the most distinguished monks (TL samghattheranam) the value was then graduated according to the rank of the recipient. The
2
;

literal translation

runs thus: the

.

parikkhara had

at first (at the

.

beginning) the value of

.,

at the end the value of

..

xxvi. 26

Consecrating of the Maricavatti-vihara

181

who was
filled

a hero in battle as in largess, whose pure heart was with faith in the Three Gems, who desired to raise the (Buddha's) doctrine to glory, (that was spent) to honour the 24

Three Gems, beginning with the building of the thupa and ending with the festival of the vihara, (all this money), leaving 25
aside the rest of the priceless (gifts),
less
is

reckoned as but one

than twenty kotis. 1 Treasures which, in truth, bear on them the blot of the five 26 2 faults become, if they be acquired by people who are gifted
with special wisdom, possessed of the five advantages fore let the wise man strive to have them thus.
3
;

there-

Here ends the

secrating
of the

Maricavatti-vihara',

twenty-sixth chapter, called 'The Conin the Mahavamsa,

compiled for the serene joy and emotion of the pious.

1 The construction of the sentence in vv. 23-25 is thus: dhanani tena katanriuna ranna pariccattani, ratanattayam pujetum sesani anagghani (danani) vimuiiciya honti ekaya unavisatikotiyo. The instrumental cases yuddhe dane ca surena, surina, ratanattaye pasannamalacittena, sasanujjotanatthina are attributes of ranna, and the plural neuter thupakarapanadito viharamahanantani attribute of dha-

nani.
2

According

to the

Tlka the
fire,

five

dangers which threaten the wealth

living creatures,

are

meant

loss

by

water,

confiscation or

brigandage. 3 The construction is:

five

bhoga

honti
:

gahitasara.

The

popularity among men, high esteem among pious men, fame, fidelity in fulfilment of layThese advantages are duties, and attainment of heaven after death.
benefits are,

according to the Tika

possessed by a

kingdom when well governed.

CHAPTER XXVII
THE CONSECRATING OF THE LOHAPASADA
1

HEREUPON
all,

the king called and duly handed down

to
(

mind the The thera

tradition

known

to

rich in merit, ever

intent

on meritorious works, who formed his resolves in

2 wisdom,

who converted the island did, as is known, speak thus to the king, my ancestor " Thy descendant, the king 3 Dutthagamani, the wise, will hereafter found the Great
:

* Thupa, the splendid Sonnamali a hundred and twenty cubits 4 in height, and an uposat ha- house, moreover, adorned with

manifold gems, making

Lohapasada.""
5

it

nine stories high, namely the

Thus thought the ruler of the land, and finding, when he made search, a gold plate kept in a chest and laid by in the palace with such a written record thereon, he commanded that
the inscription

When one hundred and have run their course, in future time will thirty-six years Kakavanna's son, the ruler of men, Dutthagamani, build 8 this and that in such and such wise/ When the king had
be read aloud
'
:

heard this read he uttered a cry of joy and clapped his hands. 2 Then early in the morning he went to the beautiful Maha9 megha-park, and when he had arranged a gathering together of the brotherhood of the bhikkhus he said to them ' I will
:

10 build for you a pasada 3 like to a palace of the gods.

1
1

Send

'provided with golden garlands, now Ruwanwaeli. The usual designation in Mah. is Mahathupa. 2 For the sense of apphoteti ( = Skt. a-sphotayati) cf. Thupa9 - 10 vamahattham abhujitva dakkhinahatthena vamsa, 33
I.e.
:

apphotesi.
3

See note to

v.

14.

The building was destined

to contain the cells

of the bhikkhus.

xxvii. 20

The Consecrating of the Lohapasada

l

183
it/

to a celestial palace

and make me a drawing of

brotherhood of the bhikkhus sent thither eight (theras) had overcome the asavas.

The who
1 1

In the time of the sage Kassapa 2 a brahman named Asoka, who had set out eight ticket-meals 3 (to be apportioned) to

commanded his serving-woman named Biram Give of this continually/ When she had given these gifts faithfully her whole life long she left this (world) and was reborn as a lovely maiden in a gleaming palace, floating in
the brethren,
f
:

the

air,

(and she was)

continually served by a thousand

nymphs. measured forty-eight yojanas round about; it was adorned 15 with a thousand jutting window-chambers, nine-storied and
provided with a thousand chambers, gleaming with light, four-sided, with a thousand shell-garlands and with windows 16
as eyes and provided with a vedika (adorned) with a In the middle of the (building) of little bells.

Her gem-palace was twelve yojanas high 4 and 14

network was the 17

beautiful Ambalatthika-pasada, visible from every side, bright When the theras, going to the 18 with pennons hung out.

heaven of the thirty-three (gods), saw that (palace) they made a drawing of it with red arsenic upon a linen cloth,
to the

and they returned, and being arrived they showed the linen 19 The brotherhood took the linen and brotherhood. r sent it to the king. W hen the king full of joy saw it he went 20
1

By vimana

are

meant the palaces serving

Cf. the
;
;

as abodes for the

14. 58.

gods

and happy
2

spirits.

Vimanavatthu, note to

3
4

The last Buddha before Gotama see 1. 10 15. 125. Salakabhatta. See note to 15. 205. Here then we have a construction of several stories, diminishing

in size towards the top

(navabhumika!)

after the style of the

Assyro-Babylonian ziggarat (RHYS DAVIDS, Buddhist India, p. 70 PERROT et CHIPIEZ, Histoire de VArt dans Vantiquite, ii, p. 390 foil. Such a building is the Sat-mahal-prasada at Polannaruwa, foil.);

although belonging to a later time.

See TENNENT, Ceylon,

;

ii,

p.

588

BURROWS,

Archaeological Report, x, 1886, p. 8

i,

FERGUSSON, History

of Indian and Eastern Architecture, 1910,

p.

245; Arch. Survey of

Ceylon, Annual Report, 1903 (Ixv, 1908), p. 14 foil. The word pa sad a serves now to designate the graduated galleries which form the base

of

hup as.

See SMITHER, Anurddhapura, p. 20, &c.

184

MaMvamsa

xxvil. 21

to the splendid arama and caused the noble built after the drawing.

Lohapasada to be

21

At the time that the work was begun the generous (king) commanded that eight hundred thousand gold pieces should be

22 placed at each of the four gates ; moreover, at each gate he commanded them to lay a thousand bundles of garments and many 23 pitchers filled with ball-sugar, oil, sugar-dust, and honey, and
' proclaiming, No work is to be done here without reward/ he had the work done (by the people), appraised, and their wage

given to them.

24

The pasada was four-sided, (measuring) on each side a 25 hundred cubits, and even so much in height. In this most
26 a hundred window-chambers.
beautiful of palaces there were nine stories, and in each story All the chambers were overlaid

with

silver

and

their coral vedikas

were adorned with mani-

27 fold precious stones, gay with various gems were the lotusflowers 2 on the (vedikas) and they (the vedikas) were surrounded with rows of little silver bells. 28

thousand well-arranged chambers were in the pasada,

29 overlaid with various gems and adorned with windows. And since he heard of Vessavana's 3 chariot which served as a car
for the women, he had a gem-pavilion set up in the middle 30 (of the palace) fashioned in like manner. It was adorned with pillars consisting of precious stones, on which were
figures of lions, tigers, and so forth, and shapes of devatas; 31 a bordering of pearl network ran round the edge of the pavilion and thereon was a coral vedika of the kind that has

been described above.

32
pavilion, gaily adorned with the seven gems, a shining beauteous throne of ivory with a seat of 33 mountain-crystal, and in the ivory back (was fashioned) a sun

Within the

stood

On

the balustrades of the projecting windows,

cf.

the descrip;

tions in

FOUCHER, VArt Grfco-Bouddhique du Gandhdra, fig. 100 GRUNWEDEL, Buddhist. Kunst, fig. 27. See Appendix D, no. 30. 2 For lotus-blossoms as a frequent ornament: FOUCHER, in the
same work, fig. 97, 98 GRUNWEDEL, fig. 3 ornaments on cornices FOUCHER, fig. 99.
; :

balustrade with leaf-

See note to 10. 89.

xxvii. 45
in gold, a

The Consecrating of the Lohapasada

185

moon

in silver,

and

stars in pearls,

and lotus-blossoms 34

made

fitly placed here and there and Jataka-tales in the same place 1 within a festoon of gold.

of various

gems were

On

cushions

the exceedingly beautiful throne covered with costly 35 was placed a beautiful fan of ivory, gleaming

(magnificently), and a white parasol with a coral foot, resting 36 on mountain-crystal and having a silver staff, shone forth over the throne. On it, depicted in the seven gems, were 37

the eight auspicious figures

and rows of

figures of beasts

with jewels and pearls in between ; and rows of little silver 38 bells were hung upon the edge of the parasol. Palace,
parasol, throne,

and pavilion were beyond

price.

Costly beds and chairs, according to rank, and carpets and 39 coverlets of great price did he command them to spread about.
rinsing- vessel and the ladle (belonging thereto) were even 40 of gold ; 3 what need then to speak of the other utensils in the palace? Surrounded by a beautiful enclosure and provided 41
like the hall in the

The

with four gateways the pasada gleamed in its magnificence heaven of the thirty-three (gods). The 42

pasada was covered over with plates of copper, and thence came its name ' Brazen palace '.
the Lohapasada was ready the king assembled the 43 brotherhood, and the brotherhood came together as at the consecration-festival of the Maricavatti (vihara). Those 44

When

bhikkhus who were yet simple folk stood on the first story, those learned in the tipitaka on the second, but those who had entered on the path of salvation and the others (stood) 45

On

events in the former existences of the

Buddha

as a

motive for

decorative scenes see particularly FOUCHER, 1. L, p. 270 foil. For arrangements in the manner described here, see CUNNINGHAM,
Btiarhut, plate xl
2

foil.

WIJESINHA enumerates
,

the attha

mangalikani:

lion, bull,

elephant, water-pitcher, fan, standard, conch-shell, lamp. The Thu25 mentions sirivaccha as the first (cf. 30. 65). pavamsa, 64
8

Acamakumbhi
is

or

acamanakumbhi

thus the Thupavamsa

54 2

a vessel to hold water for washing the feet and hands, and is placed at the entrance of the temple (WIJESINHA). See M.V. I. 25. 19 C.V. V. 35. 4.
;

186

Mahavamsa

XXVII. 46

1 each on one of the third and higher stories, but the arahants stood on those four stories that were highest of all. When the king had bestowed the pasada on the brother46 hood, after pouring forth the (ceremonial) water of presenta-

tion,

he commanded, as before, a lavish gift of alms for

47 a week.

That which was spent by the generous king for the pasada, leaving aside all that which was beyond price, is reckoned at thirty kotis. 48 The wise who consider how marvellously precious is the giving of alms, while the gathering together of treasures (for
oneself) is worthless, give

from the

fetters (of lust),

alms lavishly, with a mind freed mindful of the good of beings.

' Here ends the twenty-seventh chapter, called the Consecrating of the Lohapasada ', in the Mahavamsa, compiled for the serene joy and emotion of the pious.

That

is,

on the 3rd, 4th, and 5th

first

stories stood those

who had

three stages of the path: the so tap anna, the and the anagamino. See notes to 1. 33, 15. 18 sakadagamino, and 13. 17. 'Simple folk' in verse 44 is puthujjana, the unattained to the
converted, those

who had

not even entered on the path.

CHAPTER XXVIII
THE OBTAINING OF THE WHEREWITHAL TO BUILD THE GREAT THUPA
SPENDING a hundred thousand (pieces of money) the king hereupon commanded a great and splendid ceremony of gifts
1

As he then, when entering the 2 for the great Bodhi-tree. saw the pillar of stone raised upon the place of the (future) city, thupa and remembered the old tradition, he became glad,
(

thinking

I will build the Great

the high terrace (of his palace), and

repast and had lain

Thupa/ Then he mounted when he had taken his down he thought thus ( At the conquer:

ing of the Damilas this people was oppressed by me. It is not possible to levy a tax yet if without a tax I build the 5
;

' Great Thupa how shall I be able to have bricks duly made ? As he thus reflected the devata of the parasol observed his 6

thought, and thereupon arose a tumult

'

among the gods when Sakka was aware of this he said to Vissakamma l King Gamani has been pondering over the bricks for the
:
:

Go thou a yojana from the city near the cetiya river and prepare the bricks there/ 2
Thus commanded by Sakka, Vissakamma came

Gambhlra8

hither

and

prepared the bricks in that very place. In the morning a huntsman there went into the forest with 9 his dogs ; the devata of the place appeared to the huntsman
in the

form of an iguana.

The hunter pursued

'

it,

and 10
1 1

(to the place) and saw the bricks, and when the iguana vanished there, he thought Our king intends to ' build the Great Thupa ; 4 here is an aid thereto Thereupon
: !

when he came

he went and told (this thing).

1

When
2

the king, to
7.

whom

his 12

See note to 18. 24.

See note to
4
'

44.
'.

To Lanka

or to Anuradhapura.

Or a great thupa

188
people's good

Mahavamsa

xxvill. 13

was dear, heard his welcome words he, glad at bestowed on him a rich guerdon. heart, In a north-easterly direction from the city, at a distance 13 of three yojanas and near Acaravitthigama, on a plain covering
14 sixteen kaiisas (of land) there appeared nuggets of gold of different sizes; the greatest measured a span, the least were of a finger's measure. When the dwellers in the village saw 15

the earth full of gold, they put some of it into a gold vessel and went and told the king of this matter.
16

On

on the further bank of the

the east side of the city, at a distance of seven yojanas, river and near Tambapittha, copper

And the dwellers in the village there put the 17 appeared. of copper into a vessel, and when they had sought nuggets the king they told him this matter.
18
city, four yojanas near the village of Sumanavapi many precious stones distant, 19 appeared. The dwellers in the village put them, mingled with sapphires and rubies, into a vessel and went and showed

In a south-easterly direction from the

them
20
21

to the king.
city, at

In a southerly direction from the

eight

a distance of
1

yojanas, silver appeared in the Ambatthakola-cave. merchant from the city, taking many waggons with him,

in order to bring ginger and so forth from 22 out for Malaya. Not far from the cave

Malaya, had set he brought the

waggons

to a halt

and since he had need of wood for whips

23 he went up that mountain. As he saw here a branch of a bread-fruit-tree, bearing one single fruit as large as a waterpitcher, and dragged down by the weight of the fruit, he cut 24 the (fruit) which was lying on a stone away from the
stalk with his knife,

and thinking
with faith

'
:

I will give the first

(produce And time.

1

as

he announced the (meal) alms)/ there came thither four (theras) who were free

Where the Rajatalena-vihara (Mah. 35. 4) was afterwards built, now the Ridi-vihara (Silver Monastery), to the north-east of Kurunsegala, cf. E. MULLER, Ancient Inscriptions in Ceylon, p. 39 TURNOUR, Mah.
;

Ambatthakola RHYS DAVIDS, Ancient Coins, &c., p. 17. The distance between Anuradhapura and Ridi-vihara is 55 miles = 95 km. as the crow flies.
Index, s.v.
;

xxvin

39

Wherewithal

to

build the Great

Thupa

189

from the asavas. When he had greeted them gladly and 25 had invited them with all reverence to be seated, he cut away the rind around the stalk with his knife and tore out the 26
bottom
filled

(of the fruit), and pouring the juice which filled the hollow forth into their bowls he offered them the four bowls

with

fruit- juice.
*

They accepted them and went their way.

Four other

27

Then he yet again

theras, free

announced the (meal) time.

from the asavas, appeared before him. He took their alms-bowls and when he had filled them with the kernels of

28

Three went their way, the bread-fruit he gave them back. but one did not depart. In order to show him the silver he 29
the kernels.

went further down and seating himself near the cave he ate When the merchant also had eaten as he wished 30 of the kernels that were left, and had put the rest in a bundle, he went on, following the track of the thera, and when he saw the 31 thera he showed him the (usual) attentions. The thera opened
a path for him to the mouth of the cavern f Go thou now 32 ' When he had done reverence also on this path, lay brother
: I

went that way and saw the cave. Standing 33 by the mouth of the cave and seeing the silver he struck upon it with his axe, and when he knew it to be silver he took 34 a lump of the silver and went to his freight-waggons. Then leaving the waggons behind and taking the lump of silver with him the excellent merchant went in haste to Anuradha- 35 pura and told the king of this matter, showing him the
to the thera he
silver.

city, at a distance o five 36 near the landing-place Uruvela, 2 pearls in size like yojanas, to great myrobalan fruits, mingled with coral, six waggon- 37 Fishermen who saw them loads, came forth to the dry land.

In a westerly direction from the

piled

them together in a heap, and taking the pearls together 38 with coral in a vessel they went to the king and told him of
In a northerly direction from the
1

this matter.
city, at

a distance of 39

Pan a should probably be altered to puna. According to our passage the site of Uruvela seems to be near the mouth of the Kala-oya, which is distant about 40 miles, as the crow flies, from Anuradhapura.
2

190

MaMvamsa

xxvm.

40

seven yojanas, in a cave opening on the Pelivapikagama- 1 40 tank, above on the sand, four splendid gems had formed in size like to a small mill-stone, in colour like flax-flowers,

When a hunter with his dogs saw 41 (radiantly) beautiful. the king and told him I have seen these he came to precious stones of such and such a kind/
*
:

42

The lord of the land, rich in merit, heard, on one and the same day, that the bricks and the other (treasures) had

Glad at heart he bestowed 43 appeared for the Great Thupa. due reward upon those people, and appointing them forthwith
as watchers he

had the treasures

all

brought to him.

44

has thus heaped up with believing heart, careless of insupportable ills of the body, brings to pass hundreds of results which are a mine of happiness ; therefore
Merit, that a

man

one must do works of merit with believing heart.

called the Obtaining wherewithal to build the Great Thupa ', in the Mahaof the vamsa, compiled for the serene joy and emotion of the
pious.
1 The Pelivapi is the present Vavunik-kulam, a little over 50 miles north of Anuradhapura. The river, of which the damming-up has formed the tank, is called Pali-am. PARKER, Ancient Ceylon, pp. 256, 365-366.

Here ends the twenty-eighth chapter,

'

CHAPTEE XXIX
THE BEGINNING OF THE GREAT THUPA
the wherewithal to build was thus brought together he began the work of the Great Thupa on the full-moon day of the month Vesakha, 1 when the Visakha-constellation had

WHEN

appeared. When he had ordered to take away the stone pillar 2 the lord of the land had the place for the thupa dug out to

a depth of seven cubits 2 to make it firm in every way. Round stones that he commanded his soldiers to bring hither 3 did he cause to be broken with hammers, and then did he,

having knowledge of the right and the wrong ways, command 4

that the crushed stone, to make the ground firmer, be stamped down by great elephants whose feet were bound with leather. The fine clay that is to be found on the spot, for ever 3 moist, where the heavenly Ganga falls down (upon the earth )
(on a space) thirty yojanas around,
(

is

called because of its fine- 6

butter-clay/ Samaneras who had overcome the asavas, brought the clay hither from that place. The king commanded 7
ness,

that the clay be spread over the layer of stones and that bricks then be laid over the clay, over these a rough cement and over 8 this cinnabar,4 and over this a network of iron, and over this
sweet-scented
1

marumba 5
1.

that was brought by the samaneras 9

See note to

12.

The reading sattahatthe is undoubtedly the correct ont. WIJESINHA. (note to this passage) says: the Tika has sata. That,
however,
3

is

not the case.

is

It also reads

satta.

The idea

that the
'

Ganga
'

flows through the atmosphere, the

earth and underworld.

4

Kuruvinda

is

Marumba

is

ruby or cinnabar '. used (C.V.V.14.5; 35.4; VI.

(living-cell).

'

3. 8)

for besprinkling

damp parivena

p. 33)

At Pacittiya X. 2 (Vin. Pit. iv, pasana, sakkhara, kathala, marumba, valika follow one

upon another.

192
from the Himalaya.
10

Mahdvamsa
Over

xxix. 10
com-

this did the lord of the land

mand them

to lay mountain-crystal.
;

Over the layer

of

moun-

tain-crystal he
1 1

had stones spread everywhere throughout the work did the clay called butter-clay serve (as cement). With

the kapittha-tree, 1 dissolved in sweetened water, 2 12 the lord of chariots laid over the stones a sheet of copper eight inches thick, and over this, with arsenic dissolved in
resin of

sesamum-oil, (he laid) a sheet of silver seven inches thick. When the king, glad at heart, had thus had preparation 13 made upon the spot where the Great Thupa was to be built,
14 he arranged, on the fourteenth day of the bright half of the month Asalha, an assembly of the brotherhood of the

15 bhikkhus, and spoke thus: To-morrow, venerable sirs, I shall Then let our lay the foundation-stone of the Great Cetiya.
*

16 whole brotherhood assemble here, to the end that a festival may be held for the Buddha, mindful of the weal of the people ; and let the people in festal array, with fragrant flowers and
1

7 so forth,

come to-morrow

to the place
3

where the Great Thupa

will be built/

He

entrusted ministers

18 the cetiya.

Commanded

with the adorning of the place of by the lord of men, they, filled

with deep reverence for the Sage (Buddha), adorned the The whole city also and the streets 1 9 place in manifold ways. thither did the king command to be adorned in leading
20 manifold ways. On the following morning he placed at the four gates of the city many barbers and servants for the
21 bath and for cutting the hair, clothes likewise and fragrant flowers and sweet foods (did) the king (place there) for his

22 people's good, he

ho rejoiced in the people's welfare. Taking, according to their wish, the things thus put before them, townsfolk and country-people went to the place of the thupa.
v\

23 The king supported, in order of their rank, by many 24 ministers, richly clothed as befitted their office, surrounded
1 2

Feronia Elephantum.

Rasodaka
'.

cocoanut
3

is translated by TURNOUR 'water of the small red The Tika gives no explanation.

The Tika, following the Atthakatha,

Sirideva.

gives their names, Visakha

and

xxix. 36

The Beginning of the Great Thitpa

193

by many dancers

(he forty thousand men, while around him crashed the music (he being) glorious as the king of the gods; in the evening 26

richly clothed like to celestial nymphs, himself) being- clad in his state-raiment, attended by 25

he who had knowledge of fit and unfit places went to the 1 place of the Great Thupa, delighting the people (with the
sight).

and eight waggon-loads of clothes rolled 27 in bundles did the king place in the midst, and on the four sides he had clothes heaped up in abundance; and moreover 28 he had honey, clarified butter, sugar and so forth set (there)
for the festival.

A thousand

From

come hither;

various (foreign) countries also did what need to speak of the

many bhikkhus 29
coming of the

brotherhood living here upon the island ? With eighty thou- 30 sand bhikkhus from the region of Rajagaha 2 came the thera
Indagutta, the head of a great school. came the great thera Dhammasena with bhikkhus to the place of the cetiya.

From

Isipatana 31 twelve thousand

With sixty thousand bhikkhus came hither the great thera 32 4 From the Mahavana 33 Piyadassi from the Jetarama-vihara. 5 in Vesall came the thera Urubuddharakkhita 6 (monastery)
with eighteen thousand bhikkhus.

From

the Ghositarama in 34
thirty
8

KosambI 7 came the thera Urudhammarakkhita with

thousand bhikkhus.

From

the Dakkhinagiri in UjjenI

came 35

the thera Urusamgharakkhita with forty thousand ascetics. With a hundred and sixty thousand bhikkhus came the 36
1

We

thanavicakkhano:

should rather expect Mahathupapatitthanatthanam 'he went to the place where the Great Thupa
(fitting) places.'

should be built, having knowledge of 2 Cf. note to 2. 6.

3 A park and afterwards a monastery near BarSnasi (Benares) where the Buddha had preached his first sermon. M.V. I. 6. 6 foil. *
5

I. e.

Jetavana.

See note to

1.

44.
;

See note to

4. 9.

Also M.V. VI. 30. 6

C.V. V. 13.

3,

and in many

other places.
6
7 8

I. e.

See note to

Mahabuddharakkhita. 4. 17 M.V. X.
;

1. 1

C.V.

I.

25. 1,

and

often.

See note to

5.

39

13.

5.

Notice that the names of the three

theras in 33, 34, 35, contain the words

buddha, dhamma, samgha.

194
thera

Mahdvamsa

xxix. 37

named Mittinna from the Asokarama in Pupphapura. 1 37 From the Kasmira country came the thera Uttinna brin^m"" O O 38 with him two hundred and eighty thousand bhikkhus. The wise Mahadeva came from Pallavabhogga 2 with four hundred
/

39 and sixty thousand bhikkhus, and from Alasanda 3 the city of the Yonas came the thera Yonamahadhammarakkhita with

40 thirty thousand bhikkhus.

From

his dwelling-

by the road

through the Viiijha forest mountains/ came the thera Uttara with sixty thousand bhikkhus.

The great thera Cittagutta came hither from the Bodhi42 manda-vihara 5 with thirty thousand bhikkhus. The great
41
thera Candagutta came hither from the Vanavasa 6 country 43 with eighty thousand ascetics. The great thera Suriyagutta came from the great Kelasa-vihara with ninety-six thousand

As for the number of the bhikkhus dwelling in who met together from every side, no strict account 45 has been handed down by the ancients. Among all these bhikkhus who were met in that assembly those alone who had
44 bhikkhus.
the island

46

overcome the asavas, as it is told, were ninety-six kotis. These bhikkhus stood according to their rank around the
place of the Great Thupa, leaving in the midst an open space As the king stepped into this (space) and saw 7
1

47 for the king.

I.e.

Pataliputta see note to 4. 31. For Asokarama, cf. 5. 80. Pallava is the name of the Persians = Skt. Pallava or Pahlava.
;

Bhoggam
3

is

perhaps 'fief;

cf.

rajabhoggam
i.

in D.I. 87 9

and

often elsewhere.

Alexandria in the land of the Yonas,

e.

the Greeks, probably the

town founded by the Macedonian king in the country of the Paropanisadae near Kabul. See ARRIAN, Anabasis iii. 28, iv. 22.
Vindhya. See 19. 6 with note. monastery built near the bodhimanda at Bodhgaya, the place where Gotama attained to Buddhaship. 6 See note to 12. 31. 7 The Tika gives here (from the Atthakatha) the following peculiar explanation: 'As the king steps into the middle of the circle he expresses the following wish if his work is to come to a happy issue then, as a sign thereof, may theras who bear the name of the Buddha, his doctrine and his order, take their places on the east, south, and
I. e.
5
4

west sides but on the north side a thera with the name of Ananda, thd Buddha's beloved disciple. Each bhikkhu shall be surrounded by
;

xxix. 58

Uie Beginning of the Great TJmpa

195

the brotherhood of bhikkhus standing thus he greeted them

joyfully, with believing heart; when he had then duly offered 48 them fragrant flowers and had passed round them three times, 1 turning to the left, he went into the midst, to the consecrated

place of the

'

filled pitcher'.

Then forthwith

uplifted

by the 49

power gladness he, devoted to the welfare of the commanded that the pure turning staff (for tracing beings, the circular boundary), made of silver and secured (by means 50
of pure

of a rope)

to a post of gold, be grasped by a minister of noble birth, well attired and in festival array, 2 and, being 51 resolved to allot a great space for the cetiya, he ordered him to

walk round (with the turning

staff in his

hands) along the

3 But the great thera of wondrous 52 ground already prepared. named Siddhattha, the far-seeing, prevented the king power

as he did this.
so great a

finished

If our king shall begin to build 53 death will come upon him, ere the thupa be thupa moreover, so great a thupa will be hard to repair/ 54

'

Reflecting

he, looking to the future,

great dimension. from reverence toward the thera, the king, though he would fain have made (the thupa) great, hearkened to the thera's

prevented (the measuring of) that In agreement with the brotherhood and 55

word and did, according to the thera's instruction, allot a 56 moderate space for the cetiya, that the (foundation) stones might be laid.
and eight (vases) of gold did he, with 57 the midst, and in a circle around these he 58 placed a thousand and eight new vases, and likewise (around
Eight vases of
silver
tireless zeal, place in

a troop of companions of the same name. The king's wish is fulfilled.' The theras in question and their companions are called (cf. Tika,
pp. 383-384
1

and above

v.

33

foil.)

Mahabuddharakkhita, Mahadhainma-

rakkhita, Mahasamgharakkhita, and

Mahananda.

Katvana tipadakkhinam. See note to 18. 36. 2 Tika: Abhimarigalabhutena ti, janehi pinitatta abhimangalasammatehi ahatavatthadihi alamkarehi patimanditatta ca samangaliko ti 'he was samangalika because he
was liked by the people and because he was adorned with ornaments that were believed to be festival, as new garments (not washed before) and so forth
'.

And

to draw, in this way, the circular outline of the thupa.

o 2

196

MaMvamsa

xxix. 59

59 each of these) a hundred and eight garments. 1 Eight splendid 2 When he then had bricks did he lay, each one apart by itself.

60 commanded an
61 prepared with

official

to take one of them,

he

chosen for this and adorned in every way laid on the east side, which had been

3 ceremonies, the first foundation stone, the sweet-smelling clay. solemnly, upon When jasmine-flowers 4 had been offered on that spot an

many

62 earthquake came to pass. And he caused the other seven (stones) to be laid by seven (other) ministers and ceremonies (of

63 consecration) to be carried out. Thus he caused the stones to be laid on the day appointed, the fifteenth uposatha day
in the bright half of the

month Asalha.

64

When
who

he had reverentially greeted the four great theras were free from the asavas, who stood there at the

four heavenly quarters, and

when he had honoured them

65 with gifts he came in due course, greatly rejoicing, to the north-east side, and when he (here) had greeted the great
thera Piyadassi,

who was

free

from the asavas, he took his

66 place near him.

Exalting the festival ceremony there this thera preached the true doctrine to him ; the preaching of the

67 thera was rich in blessing for the people. The conversion of forty thousand to the true doctrine took place, and (yet) forty

thousand (more) became partakers in the fruit of entering 68 into the path of salvation. 5 A thousand lay-folk became even
According to the Tika from atthuttare atthuttare to visum is to be read as ONE sentence, so that the stop after pan a (in 58 d) in the edition should be deleted. In this case we must add in 58c,d a second parivariya with the meaning: Maying around (them),' and the translation would be 'and in a circle around these he
1

visum

placed a thousand and eight

new

vases,

he
2

lay,

each one apart by

itself,

and eight splendid bricks did (laying in a circle around) each of

them a hundred and

Namely

eight garments '. East, NE., N., and so forth. The stones are called pavara as they were of gold. 8 According to the Tika the thera Mittasena had mixed the clay

(gandhapinda), the thera Jayasena had poured the water on it. 4 Jati and sumana are both names for Jasminum grandiflorum.
5

to

1.

They attained 32 and 33.

to the

first

stage of sanctification.

See notes

xxix. 70

The Beginning of the Great Ttmpa,

197

such as have but one (earthly) existence before them, a thousand became such as have no other (earthly) existence (to 1 Eighteen 69 come), and a thousand also became arahants. thousand bhikkhus and fourteen thousand bhikkhums attained
to arahantship.

Even so may every one whose heart is inclined to (faith in) 70 the Three Gems, knowing that by a benefactor of mankind, whose heart is set on generous giving, the highest blessing is
of

brought to pass for the world, strive toward the attainment many virtues, as faith and so forth.

Here ends the twenty-ninth chapter, called ' The beginning of the Great Thupa', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
1

They attained to the second and

third,

stage of sanctification.

See notes to

15. 18

and to the last and highest and 13. 17.

CHAPTER XXX
THE MAKING OF THE RELIC-CHAMBER
WHEN the great king had reverentially greeted the whole brotherhood he invited them, saying ' Even till the cetiya is 2 finished accept ye alms from me/ The brotherhood would
1
:

3 accept) for a

when he then by degrees prayed (them to week he won acceptance, for one week, by the half of the bhikkhus. When he had obtained this from them he, satisfied, had pavilions set up in eighteen places around the place of the thupa and commanded there, for one week, lavish gifts to the brotherhood. Then he gave the brotherhood
not consent
l
;

leave to depart.
5

Thereupon commanding that the drums be beaten he called

the master-builders together with all speed ; in number they 6 were five hundred. And one of them answered the king, on ' his asking How wilt thou make (the thupa) ? ' ( Taking a
:

hundred workmen I will use one waggon -load of sand in one day/

2 Thereon they offered (to work rejected him. with) one half less and yet one half less again, and (at last 8 with) two ammanas 3 of sand. These four master-builders also

The king

9 builder said

did the king reject. Then an experienced and shrewd master' I shall pound (the sand) in a to the king mortar, and then, when it is sifted, have it crushed in the
:

mill
1

and (thus

will use) one

ammana

(only) of

sand/

I.e.

The
:

thupa. builder

limiting his invitation more and more. use of too much sand would tell against the durability of the Therefore the Tika makes the king say to the master*

Shouldst thou do so the cetiya would be like a heap of pure sand and would be covered with grass and bushes.' 3 As a measure of capacity. The Abhidhanappadipika 484 defines

the
Cf.

ammana

as 11

dona.

The dona

is

64 pasata,

i.e.

handfuls.

RHYS DAVIDS,

Ancient Coins and Measures of Ceylon, pp. 17-18.

xxx. 23

The Making of the Relic-Chamber

199

And on
was

like to Indra's, consented,

these words the lord of the land, whose courage 10 with the thought ' There will
:

be no grass nor any such thing on our cetiya/ and

f

he 11

questioned
cetiya ?'

him saying: ln what form wilt thou make the At that moment Vissakamma 1 entered into (and

When the master-builder had had a golden 12 with water, he took water in his hand and let it fall on the surface of the water. A great bubble rose up 1 3 like unto a half -globe of crystal. He said: 'Thus will
possessed) him.

bowl

filled

I make it.' And well-pleased the king bestowed on him 14 a pair of garments worth a thousand (pieces of money) and ornamented shoes and twelve thousand kahapanas.

How shall I have the bricks transported without laying burdens on the people ?' Thus pondered the king in the night-time ; when the gods were aware of this they brought night after night bricks to the four gates of the cetiya and
'

laid

there, always as many as sufficed for one day. the king heard this, glad at heart, he began work on 17 And he made it known ( Work shall not be done the thupa.

them down

When

wage/ every gate he commanded to place 18 sixteen hundred thousand kahapanas, very many garments, different ornaments, solid and liquid foods and drink withal, 19
here without

At

fragrant flowers, sugar and perfumes for the mouth.

'

so

forth,

as well

as the five

Let them take of these as they

will

when they have 20

laboured as they will/

Observing this command the king's work-people allotted (the wages). A bhikkhu who wished to take part in the building of the 2 1

2 thupa took a lump of clay which he himself had prepared, went to the place of the cetiya, and deceiving the king's 22

work-people, he gave
it

it

to a

workman. So soon

as he received

he knew what

it

was/

perceiving the bhikkhu's design. 23

Thus it is the god who acts and speaks Cf. the note to 18. 24. through the medium of the master-builder. 2 As he received no wage for this he I.e. had kneaded and mixed. to have a share in the meritorious work of building the thupa. hoped
1

He

recognized the brick by the difference in the composition.

200

Mahavamsa

xxx. 24

dispute arose there.

When

the king afterwards heard this

he came and questioned the workman. ' 24 Sire, with flowers in the one hand the bhikkhus are used 25 to give

me

know

(just so

a piece of clay with the other; but I can only much) whether he be a bhikkhu from another

land or of this country, Sire/ l When the king heard this word he appointed an overseer 26 to show him the ascetic who had offered the lump of clay.
27

The other showed him to the overseer and he told the king. The king had three pitchers with jasmine-blossoms placed in the

courtyard of the sacred Bodhi-tree and bade the overseer give 28 them to the bhikkhu. 2 When the bhikkhu, observing nothing,

had offered them, the overseer told him

there.

this while

he yet stood

Then

did the ascetic understand.

29

also wished to take part in the

thera living in Piyahgalla in the Kotthivala district, who work of building the cetiya

30 and who was a kinsman of that brick- worker, came hither and when he had made a brick in the size (such as was used there)
31 after having learned (the exact measure) he, deceiving the This man laid it on work-people, gave it to the workman.
its

place (in the thupa),

and a quarrel arose (on

this

this matter).

32

When

the

king knew
'
:

he asked

*
:

Is

it

possible

to

Although the workman knew it, he recognize the brick ? ' 33 answered the king To the question : It is impossible/ ' Dost thou know the thera ? he answered ( Yes/ So that
'
:

he might bs made known the king placed an overseer near 34 him. When the overseer had thereby come to know him he went, with the king's consent, and visited the thera in the
35 Katthahala-parivena and spoke with him ; and when he had learned the day of the thera's departure and the place whither
1

The workman means by

ti

personage was impossible to him.

Colombo edition neva

more exact description of the The conjectural reading of the instead of devati is unnecessary. The
this that a
35
:

ayam pana agantuko ayam Thupavamsa has also (p. 61 ; nevasiko ti ettakam janami. See Mah. ed., note to this
passage. 2 So that the bhikkhu might be rewarded in this on the thupa.

way

for his

work

xxx. 45

The Making of the

Eelic-Clianiber

201

he was going, and had said to him c I am going with thee to thy village/ he told the king all. The king commanded that 36 a pair of garments, worth a thousand (pieces of money), and a
:

commanded

costly red coverlet he given to him, and when he had (also) 3 7 to give him many things used by samanas, and
oil

l sugar and a nail of fragrant upon him.

withal, he laid his

command

He went
s
:

with the thera, and when Piyafigallaka was in 38

sit down in a cool shady place where when he had given him sugar- water and 39

ght he made the thera

there was water, and

his feet with fragrant oil and put sandals upon For the thera 40 he gave him the necessaries (saying) them, who visits my house 2 have I brought these with me, but the two garments for my son. All this do I give to thee now/

had rubbed

'

with these words he had given those (necessaries) 3 to 41 the thera who, after receiving them, set out again upon his
journey, he, taking leave of (the thera}, told him, in the king's words, the king's command.

When

great numbers 42 who laboured for wages, being converted to the faith, went to wise man who perceives that only by inner faith 43 heaven.

While the Great Thupa was

built, people in

in the

Holy One

is

the

way

to heaven found, will therefore

4 bring offerings to the thupa.

Two women, who

were re-born
in the

since they had also laboured here for hire, 44 heaven of the thirty-three (gods), pondered

when
1

the thupa was finished, upon what they had formerly 45

to

A measure of capacity (Abhidh. 1057), Sinh. nseliya, according CLOUGH 'about three pints wine-measure 2 Kulupaka or -aga is the name given in a family to a bhikkhu who continually frequents the house to receive alms, and enters thus
'.

into confidential relations with the family.

3
4

After te must be understood

It
is

parikkhare.

is no explanation of These have indeed the look of a monastic legend (cf. particularly the practical application in verse 43), which may have been interpolated at a later period. In any case the interpolation must be old. It is found in all the groups of MSS. and also in the

significant that in the Tika there

verses 42-50.

Kambodian Mahavamsa, and the

vamsa.

story appears again in the Thupa-

202
done, and
their

Mahavamsa
when they both became aware

xxx. 46
of the reward of

deeds, they took fragrant flowers 46 reverence to the thupa with offerings.

and came

When

do had they
to

offered the fragrant flowers they did homage to the cetiya. At this moment came the thera Mahasiva who dwelt in

47 Bhativanka (with the thought): 'I will pay homage by night to the Great Thupa/ As he, leaning against a great

48 sattapanna-tree, 1 saw those women and without letting himself be seen stood there gazing at their marvellous splen-

49

he, when their adoration was ended asked them Here the whole island shines with the brightness of your bodies what works have ye done that ye have passed from 50 this world into the world of gods ? The devatas told him of the work done by them in the (building of the) Great Thupa

dour,
'

'

thus does faith in the Tathagata bring a rich reward. 51 The three terraces for the flower-offerings to the thupa 2 did the theras of miraculous power cause to sink down so soon
as they were laid with bricks, making them equal to the 52 surface of the soil. Nine times did they cause them to sink down when they were laid. Then the king called together an

53 assembly of the brotherhood of bhikkhus. Eighty thousand bhikkhus assembled there. The king sought out the brotherhood, and when he had paid homage to them with gifts and had
54 reverentially greeted them he asked the reason of the sinking down of the bricks. The brotherhood answered: 'In order
that the thupa may not sink down of itself was this thing 55 done by the bhikkhus of miraculous power, O great king*; they will do it no more, make no alteration and finish the Great Thupa/

56

When the king heard this, glad at heart he caused the work on the thupa to be continued. For the ten flower-terraces 3
1

Skt.

saptaparna,

Alstonia scholaris.

Itseems

thatpupphadhana means the three concentric galleries

pasada) which form the base
of the thupa proper.
;

(the so-called

SMITHER,
3

Architectural Remains, Anurddhapura, p. 27 Ancient Ceylon, p. 286.

I.e. for

PARKER,
sunk a,nd

the nine

pupphadhanattayani which had

the tenth that remained on the surface.

xxx.
ten

71
kotis

TJie
of

Making of the
(were

Relic-Cliamler

203
of 57

bricks

used).

The brotherhood

bhikkhus charged the two samaneras, Uttara and Sumana,

Bring- hither, to (make) the relic-chamber in the fat-coloured stones/ 1 And they set out for (the land 58 cetiya, the Northern Kurus 2 and brought from thence six massive of)
1

'

saying

fat-coloured stones

measuring eighty cubits in length and 59

breadth, bright as the sun, eight inches thick and like to 3 ganthi blossoms. they had laid one on the flower- 60

When

and had disposed four (others) on the four sides, in the fashion of a chest, the (theras) of wondrous 61 might placed the sixth, to serve (afterwards) as a lid, upon the
terrace in the middle
east side,

making

it invisible.

In the midst of the relic-chamber the king placed a bodhi- 62 It had a stem 63 tree made of jewels, splendid in every way.
eighteen cubits high and five branches
coral, rested on sapphire. silver

leaves

the root, made of The stem made of perfectly pure 64 was adorned with leaves made of gems, had withered and fruits of gold and young shoots made of coral.
;

4 were on the stem and festoons 65 auspicious figures of flowers and beautiful rows of fourfooted beasts and rows of

The eight

Over it, on the border of a beautiful canopy, was 66 geese. a network of pearl bells and chains of little golden bells and bands here and there. From the four corners of the canopy 67

hung bundles
stars

of

pearl

strings

each

worth

nine hundred

thousand (pieces of money).

and

different

figures of sun, moon and 68 lotus-flowers, made of jewels, were

The

fastened to

thousand and eight pieces of 69 divers stuffs, precious and of varied colours, were hung to the canopy. Around the bodhi-tree ran a vedika made of all manner 70
the canopy.

of jewels; the
5

pavement within was made of great myrobalan-

pearls.

Rows
1

of vases (some)
1.

empty and (some)

2

filled

with flowers 71

-See note to

39.

See note to

1.

18.

The

Tika

explains

ganthipuppha
Blume
. .

by

bandhujlvakaPentapetes phoe-

puppha.

Cf. B.R., Skt.-Wtb., s.v.

bandhujiva:
.).

nicea (hat eine schone rote 4 Cf. note to 27. 37.

5

See 11.14;

cf. 28. 36.

204
made
of all kinds

Mahavamsa
of jewels

xxx. 72
with four kinds of

and

filled

fragrant water were placed at the foot of the bodhi-tree. 72 On a throne, the cost whereof was one koti, erected to the

73 image seated.

east of the bodhi-tree, he placed a shining golden BuddhaThe body and members of this image were duly 1

made of jewels of different colours, beautifully shining. Maha74 brahma stood there holding a silver parasol and Sakka carry75 ing out the consecration with the Vijayuttara shell, Paricasikha with his lute in his hand, 2 and Kalanaga with the dancing-girls,

and the thousand-handed Mara with

76 of followers.

his elephants

and train

Even

like the throne to the east (other) thrones

were erected, the cost of each being a koti, facing the other 77 seven regions of the heavens. And even thus, so that the bodhi-tree was at the head, a couch 3 was placed, also worth one koti, adorned with jewels of every kind.
78

The events 4 during the seven weeks 5 he commanded them

to depict duly here and there in the relic chamber, and also the 79 prayer of Brahma, 6 the setting in motion the wheel of the
1 According to the Tika the finger-nails and the whites of the eyes were made of mountain-crystal, the palms of the hands, soles of the feet, and the lips of red coral, the eyebrows and pupils of sapphire,

the teeth of diamonds, &c.

2

Pancasikho gandhabbaputto
,

12 (D. II. 265

foil.

1 Jat. IV. 69 )

is

Sakka in
(Skt.

the poet and minstrel of the gods. He appears in attendance on 10 Jat. III. 222 ,&c.; IV. 63 7 &c., and often. Thegandhabba

are the heavenly musicians. 8 To represent the death-bed of the Buddha, the maiica, and intended as a receptacle for the relics.

gandharva)

par i nib ban a-

to his death

life, from the s a m b o d h i and obsequies, are enumerated. Cf. for this especially M.V. I. 1-23 (OLDENBERG, Vin. Pit. i, p. 1 foil.); the Jatakanidana d (FAUSBOLL, Jatakas, i, p. 77 foil.); and for 84 foil, the Mahaparinibbanasutta (D. II. p. 106 foil. RHYS DAVIDS, S.B.E. xi, p. 44 foil., and S.B.B. iii, p. 71 foil.). KERN, Manual of Indian Buddhism,
4

In the vv. 78-87 scenes from the Buddha's

p.

21

foil.

On

monuments
5

see

such scenes as the subject of bas-reliefs in buddhistic Art Greco- Bouddkique, i, p. 414 foil. FOUCHER,

GRUNWEDEL, Buddk

Kunst, pp. 61 foil., 118 foil. The time immediately after the sambodhi which the

Buddha

spent near the bodhi-tree. 6 Brahma and the other gods entreat the Buddha to preach the discovered truth to the world.

xxx. 84

The Making of the Relic-Chamber

205

doctrine, the admission of Yasa into the order, the pabbajja of the Bhaddavaggiyas and the subduing of the jatilas ; the visit 80 of Bimbisara and the entry into Rajagaha, the accepting of the

Veluvana, the eighty

disciples,

the journey to Kapilavatthu 81

and the (miracle of the) jewelled path in that place, 2 the pab3 bajja of Rahula and Nanda, the accepting of the Jetavana, the 82
miracle at the foot of the mango-tree, the preaching in the* heaven of the gods, the miracle of the descent of the gods, 4 and

the assembly with the questioning of the thera, 5 the Mahasa- 83 6 7 mayasuttanta, and the exhortation to Rahula, the Mahamah8 and the encounter with (the elephant) Dhanapala ; 9 galasutta,

the subduing of the (yakkha) Alavaka, of the (robber) Anguli- 84

1 The smaller circle of the disciples after the admission of Sariputta and Moggallana. 2 The miracle of the ratanacankama consisted in this that the Buddha created a path of gems in the air, pacing upon which he

preached to the Sakyas. According to Jat. i, p. 88, the Buddha performed in Kapilavatthu the yamakapatihariya (also called in Cf. note to 17. 44. v. 82 ambamule patihira). 3 Mah. ed. read Rahuiananda instead of Rahulan
.

On
foil.

these legends see

foil.,

pp. 295

298

foil.,

301.

SPENCE HARDY, Manual of Buddhism, Cf. TOUCHER, 1. 1., pp. 473 foil., 483 foil.,

537

5 The allusion is to the assembly before the gates of Sankapura, where the Buddha appears, after his return from the heaven of the gods, and Sariputta's intellectual superiority to the other disciples is

demonstrated.
6

SPENCE HARDY,

1.

1, p. 302.
II. p.

Sutta 20 of the Dighanikaya (D.

I.

253

foil.)

preached in

Kapilavatthu. 7 In Majjhima-Nik.

p.

414

foil,

is

an Ambalatthika-Rahulova;

and at III. p. 277 foil, dasutta preached in Veluvana near Rajagaha a Cula-Rahulovadasutta preached at Jetavana. Cf. also SamyuttaNik.
8
9

III.

135-136

IV. 105-107.

= Sutta-nipata II.
A later name

(ed.

FATJSBOLL,

p. 45).

of the elephant which Devadatta lets loose upon the Buddha to crush him and whom the Buddha subdues by the power of his gentleness. SPENCE HARDY (1. 1., p. 320 foil.) mentions
Nalagiri or Malagiri as his original name. 25 has Dhanapalaka. TRENCKNER), p. 207
,

The Milindapanha

(ed.

In Sanskrit Buddhist
i,

sources Vasupala also occurs.

p.

KERN, Buddhismus, transl. by Jacobi,

foil.

251

FOUCHER,

1. 1.,

p.

542

206

Mahdvamsa

xxx. 85

mala and the (naga-king) Apalala, 1 the meeting with the

85 Parayanakas, 2 the giving-up of
4
3

life,

the accepting of the dish

5 of pork, and of the two gold-coloured garments, the drinking 86 of the pure water, 6 and the Parinibbana itself ; the lamentation

of gods

and men, the revering of the

(of the

feet

by the
9

thera,

the

the quenching of the fire, the funeral 87-rites in that very place and the distributing of the relics by Dona. 10 Jatakas n also which are fitted to awaken faith did the

burning

body

),

88 noble (king) place here in abundance. The Vessantarajataka

1

12

SPENCE HARDY,

l.L, pp.

261

foil.,

249
;

foil.

a rhistoiredu Bouddhisme Indien, p. 377 544 foil.

2

BURNOUF, Introduction FOUCHER, I. L, pp. 507 foil.,

;

the Parayana brahman tribe (at Rajagaha).' Three months before his death the Buddha resolves to enter into the nibbana at the end of that appointed time. An earthquake
'

TURNOUR

accompanies his
4

resolve.

The

dish set before the

Buddha by the smith Cunda

the suka-

ram add ava brought on

5

Pukkusa.

The garments As Ananda put them on him

the illness which finally caused his death. were presented to the Buddha by the Malla
his

body radiated unearthly

become clear by a miracle when Ananda takes from it a draught for the Master. 7 None can succeed in setting light to the funeral pyre on which the body of the Buddha is lying, for the thera Mahakassapa is still
on his way from Pava to pay the last honours to the dead Master. 8 After Mahakassapa has passed round the funeral pyre three times, and has then uncovered the master's feet and done homage to them,
the pyre breaks into flame of itself. 9 Streams of water fall from heaven and extinguish the fire. 10 In order to settle the dispute that threatens to burn fiercely over
the remains of the
eight parts.
11

brightness, as a sign of approaching death. 6 The turgid waters of the Kakuttha-river

Buddha the brahman Dona

divides

them

into

On pictorial representations of the Buddha's former existences (jataka-stories) see FOUCHER, 1. 1., p. 270 foil. 12 The Jataka, ed. FAUSBOLL, vi, p. 479 foil. The existence as
Vessantara
this
is

the Buddha's last earthly existence.

He

passes from

into the Tusita- heaven.

Hence

this jataka has a particular

significance. See FOUCHER, L I., pp. 283-285. On a fresco representing this jataka in a series of detached single scenes, in the Degaldoruwa

monastery in Ceylon, see

COOMARASWAMY, Open Letter to the Kandyan

from Ceylon
Observer, Feb. 17, 1905).

Chiefs, p. 6 foil, (reprinted

xxx. 97

TJie

Making of the Relic-Chamber

fully,

207
like

he commanded them to depict

and in

manner

(that which befell beginning at the descent) from the Tusitaheaven even to the Bodhi-throne. 1

At the four quarters of the heaven stood the (figures of) 89 the four Great kings/ and the thirty-three gods and the thirty-two (celestial) maidens and the twenty-eight chiefs of 90
the yakkhas; but above these 3 devas raising their folded hands, vases filled with flowers likewise, dancing devatas and 91

devatas playing instruments of music, devas with mirrors in their hands, and devas also bearing flowers and branches, devas with lotus-blossoms and so forth in their hands and 92
other devas of
(rows) of

many

kinds, rows of arches

4
;

made

of

gems and

rows of sword-bearing devas and 93 Above their heads were pitchers also devas bearing pitchers. five cubits high, filled with fragrant oil, with wicks made of 94

dhammacakkas

dukula

fibres continually alight.

In an arch of crystal there

was

in each of the four corners a great

gem and

(moreover) 95

in the four corners four

glimmering heaps of gold, precious

stones

On the wall 96 placed. fat-coloured stones sparkling zig-zag lines 5 were traced, serving as adornment for the relic-chamber. The king 97 commanded them to make all the figures here in the enand pearls and of diamonds were

made

of

6 chanting relic-chamber of massive wrought gold.

FOUCHER,

I.

Z.,-pp.

285-289, 290

foil.

The tusita are a

:

class of

gods, Skt. tusita. 2 The four guardians of the world

N.,
a

Virulha in the

S.,

(lokapala) Dhatarattha in the Virupakkha in the W., and Vessavana in the E.

According to the Tika's interpretation this tatopari belongs to arijalipaggaha deva. The comma in Mah. ed. should then be moved accordingly. 4 The whet 1 of the doctrine a sacred symbol of the Buddhists. See SEWELL, J.R.A.S. 1886, p. 392. Originally perhaps a sun-symbol. 5 The Tika explains vijjuVijjulata, literally 'lightnings'.
'

',

lata by

meghalata nama vijj ukumariyo, and quotes from the Porana (cf. GEIGER, Dip. and Mah., p. 45) the following verse: meghalata vijjukumari medapindikabhittiya samanta caturo passe dhatugabbhe parikkhipi. 6 The Tika goes into fuller details, to refute those who may perhaps
|

doubt the truth of the description.

GEIGER,

I.

L, p. 35.

208
98

Mahavamsa

XXX. 98
gifted with the six

The great thera Indagutta, who was

supernormal faculties, the most wise, directed here all this, 99 being set over the work. All this was completed without hindrance by reason of the wondrous power of the king, the

wondrous power of the devatas, and the wondrous power of

100
the holy (theras). If the wise man
faith,

who

is

adorned with the good gifts of

has done homage to the blessed (Buddha) the supremely venerable, the highest of the world, who is freed from darkness, while he was yet living, and then to his relics, that were
dispersed abroad

by him who had

in view the salvation of

:

man;

kind

and

if

he then understands

herein

then indeed will he reverence the

blessed

relics

equal merit of the Sage even as the

is

(Buddha himself)

in his lifetime.

Here ends the thirtieth chapter, called ' The Making of the Relic-Chamber ', in the Mahavamsa, compiled for the serene joy and emotion of the pious.

CHAPTEK XXXI
THE ENSHRINING OF THE RELICS
the subduer of foes had completed the work on the relic-chamber he brought about an assembly of the brotherhood

WHEX

and spoke thus The work on the relic-chamber has been completed by me; to-morrow I will enshrine the relics; do you, venerable sirs, take thought for the relics/ When the great king had spoken thus he went thence into the city ; but the assembly of bhikkhus sought out a bhikkhu who should bring
*
:

and they charged the ascetic named Sonuttara, 4 with the six supernormal faculties, who dwelt in the gifted Puja-parivena, with the task of bringing the relics.
relics

hither

Now
earth)

once,

when the Master was wandering about

(on the 5 6

for the salvation of the world^

on the shore of the

Ganges a brahman named Nanduttara invited the Sambuddha and offered him hospitality together with the brotherhood. Near the landing-place Payaga 1 the Master, with the brotherhood, embarked on a ship. As then the thera Bhaddaji of wondrous might, endowed with the six supernormal faculties, saw there a place where the water ' The golden whirled in eddies, he said to the bhikkhus
:

palace measuring twenty-five yojanas wherein I dwelt, when

2 Mahapanada, is sunk here. When the 9 water of the Ganges comes to it here it whirls in eddies/

was

(the king)

The bhikkhus, who did not believe him, told this to the Master. The Master said: ' Banish the doubts of the 10 bhikkhus/ Then to show his power to command even in the Brahma- world he rose, by his wondrous might, into the 11
1

Skt.
Of.

Prayaga, the holy

2.

place where

Ganga and Yamuna

;

unite.

Mah.

Dip.

3. 7.

There

is

also

mention of M.'s palace,

Mah.

37.

62 (= Culavamsa 37. 12, ed.

Col., p. 7

TUKNOUK, Mah.,

p. 239).

210

Maliavamsci

xxxi. 12

air and when he, floating at a height even of seven talas, had taken the Dussa-thupa l in the Brahma-world upon his 12 outstretched hand, and had brought it hither and shown it to

the people, he put it again in the place to which it belonged. 13 Thereon he dived, by his wondrous power, into the Ganges, and seizing the palace by its spire 2 with his toe he raised it

high up, and when he had shown it to the people he let it When the brahman Nand14 fall again there (to its place). uttara saw this wonder he uttered the wish: 'May I (at

some time) have the power

15 hold
in
their
possession.'

to procure relics that others Therefore did the brotherhood

3 lay this charge upon the ascetic Sonuttara although he was but sixteen years old. 'Whence shall I bring a relic ?' 16 he asked the brotherhood, and thereupon the brotherhood

described the relics thus

1

'

Lying on

his

deathbed the Master of the world, that with

to

his relics he
1

might bring

8 spoke thus to (Sakka) the

king of the gods

pass salvation for the world, O king of the

:

4 gods, of the eight donas of my bodily relics one dona., adored 19 (first) by the Koliyas in Ramagama, 5 shall be borne thence

kingdom of the nagas and when it will be adored even there by the nagas it (at the last) shall come to be 20 enshrined in the Great Thupa on the island of Lanka. The
into the
6 far-seeing and most wise thera Mahakassapa then, mindful of the (coming) division of the relics by king Dhammasoka,
1

Dathavamsa 35

(J.P.T.S. 1884, p. 113).

ed. ALWIS, IX. cetiyasise kiritam viya kanakamayam thupikam ca y ojetva 'having fastened a golden thupika on the summit of the cetiya like a diadem 3 Who had in fact been that same Nanduttara in a former

For the meaning of thupika see Attanagaluvamsa,

7 (p. 32 24 ):

'.

existence.
4

following
8

certain measure of capacity. cf. D. II. pp. 165-168.

See 17. 51.

For the passage

The Koliyas were a tribe related to the Sakyas. The Rohini was the boundary river between them. In the Sumangala-Vilasini (ed. RHYS DAVIDS and CARPENTER, i, p. 262) the capital of the Koliyas
is
6

called Vyagghapajja. The samghathera after the Buddha's death

and head of the

First

Council.

xxxi. 32

The Enshrining of the

Eelics

211

had a great and well-guarded treasure of relics placed 1 near 21 Rajagaha (the capital) of king- Ajatasattu as he brought 22 thither the seven donas of relics but the dona in Ramagama he did not take, knowing the Master's intention. When the 23
;

to

king Dhammasoka saw the great treasure of relics he thought have the eighth dona also brought thither. But, bethinking 24

it was destined by the Conqueror to be enshrined Great Thupa, the ascetics 2 of that time who had overcome the asavas prevented Dhammasoka from (doing) this. The thupa in Rajagama, that was built on the shore 25 of the Ganges, was destroyed by the overflowing of the Ganges, but the urn with the relics reached the ocean and 26

them that

in the

3 stayed there in the twofold divided waters on a throne made of many-coloured gems surrounded by rays of light. When 27 the nagas saw the urn they went to the naga palace

thither

Manjerika of the king Kalanaga and told him. And he went 28 with ten thousand kotis of nagas, and when he

had brought the relics to his palace, (adoring them) with offerings meanwhile, and had built over them a thupa made 29 of all kinds of jewels and a temple above the (thupa) also,
he, filled with zeal, brought offerings continually, together

with the (other) nagas.

There a strong guard

is

set;

go thou 30

and bring the

relics hither.

To-morrow

will the lord of the

land set about enshrining the relics.' When he had heard these words of the brotherhood he, 31 t answering Yes (I shall do so) ', withdrew to his cell pondering
over the time

when he must

set forth.

To-morrow the 32

enshrining of the relics shall take place/ thus proclaimed the king by beat of drums in the city, by which all that
1

Karapento at21c

construction of the sentence

seems to be employed pleonastically. The may be explained, as I have indicated

edition, thus
. . :

by the punctuation in the

Mahakassapathero

mahadhatunidhanam
:

karayi, Rajagahassa ran no Ajata-

sattuno samante (tarn nidhanam) karapento. 2 tattha khinasava yati ti tasmim DhammasoTika kakale khinasava bhikkhu. 3 The waters of the sea divide to receive the urn. TURNOUR'S translation Where the stream of the Ganges spreads in two opposite
*
:

directions,' certainly does not give the right sense.

P 2

212
33 must be done
city
is

Mahavamsa
set forth.

xxxi. 33
that the whole

He commanded
l

and the road leading hither

be carefully adorned and

34 that the burghers be clad in festal garments.

Sakka, the king

of the gods, summoning Vissakamma (for this task), caused the whole island of Lanka to be adorned in manifold ways.

At the four gates of the city the ruler of men had garments, food and so forth placed for the use of the people. On the fifteenth uposatha-day in the evening, (the king) 36 glad at heart, well versed in the duties of kings, arrayed in all
35
37 his ornaments, surrounded on every side by
all his

dancing-

women and

his warriors in complete armour,

by a great body

38 of troops, as well as by variously adorned elephants, horses and chariots, mounted his car of state 2 that was drawn by

39 four pure white Sindhu-horses 3 and stood there, making the (sumptuously) adorned and beautiful elephant Kandula pace
before him, holding a golden casket 4 under the white parasol. thousand and eight beautiful women from the city, with 40

41 even as

the adornment of well-filled pitchers, surrounded the car and, many women bearing baskets (filled) with various

4 2 flowers, and as

many again bearing lamps on staves. A thousand and eight boys in festal array surrounded him, bearing 43 beautiful many-coloured flags. While the earth seemed as it
were rent 5 asunder by
all

manner

of

sounds from various

instruments of music, by the (thundering) noise of elephants, 44 horses and chariots, the renowned king shone forth, as he went to the Mahameghavana, in glory like to the king of
the gods

when he goes

to

Nandavana. 6

45

When
noise
1

of

the ascetic Sonuttara, sitting in his cell, heard the the music in the city 7 as the king began to
the Mahavihara.
to the Tika,
is

I.e. to

Suratha, according
See note to 23. 71. To receive the relics.

used here as

mangalaratha

elsewhere.

The loc. absol. bhijjante viy a bhutale does not belong to the whole sentence but especially to the pres. part, yanto.*
See note to 15. 185. Pure is not 'for the
(Tika).
first

time

'

(TURKOUR) but

= nagaramhi

xxxi. 56
set out,

The Enshrining of the Eelics

213

nagas and appeared there

king.

he went, plunging into the earth to the palace of the 46 in a short time before the nagaWhen the king of the nagas had risen up and had 47

greeted

him and

invited

him

to be seated

on a throne, he

paid him the honours due to a guest and questioned him as to the country whence he had come. When this was told he 48

asked the reason of the thera's coming. And he told him the whole matter and gave him the message of the brother-

The relics that are here in thy hands are appointed Buddha to be enshrined in the Great Thupa ; do thou then give them to me/ When the naga-king heard this, he was sorely troubled and thought This samana might have the power to take them from me by force therefore must the relics be carried elsewhere/ and he made this known by a sign to his nephew, who was present there. And he, who was named Vasuladatta, understanding the hint, went to the temple of the cetiya, and when he had swallowed the urn 1 (with the relics) he went to the foot of Mount Sineru and
hood
'
:

49

by the

50

'

51

52

53

Three hundred yojanas long lay there coiled in a circle. was the ring and one yojana was his measure around. 2 When 54 the (naga) of wondrous might had created many thousand
(heads with puffed-up)
there,

smoke and

fire.

When

hoods he belched forth, as he lay he (then) had created many 55

lie

thousand snakes like to himself, he made them in a circle.

about him
56

Many nagas and

'

We
1

will behold the

devas came thither then with the thought combat of the two nagas/ 3

Name
That

of the mythical mountain

Meru which

is

the central point

of the universe.
2

is,

the naga's body was a yojana in circumference. The Tika

gives another sense to the passage. According to it bhogo is equal to bhogava, i.e. snake, and yojanavattava equal to yojanasata-

vattava, sata being understood from what precedes. That is certainly too artificial. TURNOUR translates, 'with a hood forty WIJESINHA one yojana broad.' But none of this yojanas broad
' ' ; :

appears in the text.

to
'

Read one way naga 'snake-demon', refers the other way, referring to the thera, it means, hero, great or mighty man.'
meaning.
;

A double

Vasuladatta

214
57

Mahavamsa

xxxi. 57

When the uncle perceived that the relics had been taken f There are no thence by his nephew, he said to the thera 58 relics with me/ The thera told him the story of the coming
:

of the relics
'

from the beginning, and

relics/

said then to the naga-

king
59

Give thou the

to content

And

took the thera with

60 cetiya adorned with

him by some other means the serpent-king him and went to the temple with the and described it to him See, O bhikkhu, this cetiya
'
:

many gems

in

many ways and

the nobly built

61 temple for the cetiya. Nay, but all the jewels in the whole island of Lanka are not of so great worth as the stone-slab 1 at the foot of the steps ; what shall be said of the other (treasures) ?

62 Truly it beseems thee not, O bhikkhu, to bear away the from a place of high honour to a place of lesser honour/

relics

63

2 Verily, there is no understanding of the truth among you nagas. It were fitting indeed to bear away the relics to
'

64 a place where there is understanding of the truth. The born for deliverance from the samsara, and Tathagatas are thereon is the Buddha intent, therefore I will bear away the 65
This very day the king will set about enshrining relics. the relics ; swiftly then give me the relics without delay/ 66 The naga said ' If thou shalt see the relics, venerable sir,
:

take them and go/ Three times the thera made him repeat 67 this (word), then did the thera standing on that very spot

68

create a (long) slender arm, and stretching the hand straightway down the throat of the nephew he took the urn with

and crying ' Stay, naga ' he plunged into the earth and rose up (out of it) in his cell. 69 The naga-king thought The bhikkhu is gone hence,
the
relics,
:
!

'

At the lower end of the stairway of buildings

circular stones

'Moonstones'.
fig. 3.
8

in Ceylon lie semiwith gracefully executed ornaments, the so-called SMITHER, Anurddhapura, p. 58, with. Plate LV1I,

Certainly to be taken in the concrete sense of the four holy (ariyasaccani) which form the foundation of Buddhist doctrine the Truths concerning sorrow, the cause of sorrow, the

Truths

cessation of sorrow,

and the way leading

to the cessation of sorrow.

Samyutta,

v.

420.

xxxi. 83

The Enshrining of the Belies

215

deceived by us/ and he sent to his nephew to bring the relics But when the nephew could not find the urn in his 70 (again).

We are betrayed/ and all the nagas who came in crowds lamented likewise. But rejoicing in the victory 72 of the mighty bhikkhu l the gods assembled, and adoring the relics with offerings they came together with the (thera). Lamenting, the nagas came to the brotherhood and made 73
:

belly he came lamenting ' king also lamented

and

told his uncle.

Then the naga-

71

right woful plaint sorrowful over the carrying away of the From compassion the brotherhood left them a few of 74 relics.

the relics rejoicing at this they went and brought treasures as offerings. Sakka came to the spot with the gods bringing a throne 75 In a beautiful pavilion 76 set with jewels and a casket of gold.
;

of jewels that was built by Vissakamma on the spot, where the thera had emerged (from the earth), he set up the throne and when he had received the urn with the relics from 77

made

the hand of the thera, and had put them in the casket he placed it on the throne.
held the parasol, Samtusita the yak-tail whisk, 78 held the jewelled fan, Sakka the shell with water. Suyama The four great kings 3 stood with swords in their grip and the 79
2

Brahma

thirty-three gods of wondrous power with baskets in their hands. When they had gone thither offering paricchattaka- 80
flowers
4

lamps on staves.

the thirty-two celestial maidens stood there bearing Moreover, to ward off the evil yakkhas the 81

twenty- eight yakkha-chieftains stood holding guard. Panca- 82 sikha stood there playing the lute, and Timbaru who had set

up a stage, making music

there)
1
2

to

sound forth. 5

Manydevas
v. 56.

(stood 83

singing
'

sweet songs and

the naga-king Mahakala

See note to

Lit.

Of the naga among bhikkhus.'

.

Samtusita and Suyama also appear as devaputta at A. IV. 242 26 16 53 17 81 10 11 IV. 266 s 243 1 and S. IV. 280 23 Cf. also Jat. I. 48
,

See note to 30. 89. Blossoms of a tree growing in the Tavatimsa-heaven. 10 Jat. I. 202 14 IV. 265' 8
4
;
.

M.V.

1.

20.

On Pancasikha see note to 30. 75 Timbaru is called in D. II. ~3 Gandhabba-raja. With rangabhumicf. Sinh. rangabim (= rangamadulu) place for acting, theatre'.
5
;

268 2

'

216

Mahavamsa

xxxi. 84

84 chanting praises in manifold ways. Celestial instruments of music resounded, a celestial chorus pealed forth, the devatas But the 85 let fall a rain of heavenly perfumes and so forth.
thera Indagutta created, to ward off Mara, a parasol of copper 86 that he made great as the universe. On the east side of the
relics

and here and there

in the five regions

the bhikkhus

raised their song in chorus. 87 Thither, glad at heart, went the great king

Dutthagamani, and when he had laid the casket with the relics in the golden 88 casket that he had brought upon his head, and had placed it upon a throne, he stood there with folded hands, offering

and adoring them. the prince saw the celestial parasol, the celestial 89 perfumes, and the rest, and heard the sound of celestial ingifts to the relics

When

90 struments of music and so forth, albeit he did not see the Brahma-gods he, rejoicing and amazed at the miracle, worshipped the relics, with the offering of a parasol and investing them with the kingship over Lanka.

91

'

To

the Master of the world, to the Teacher

who

bears the

threefold parasol, the heavenly parasol and the earthly and 92 the parasol of deliverance I consecrate three times kingly

my

these words he, with joyful heart, thrice conferred on the relics the kingship of Lanka.
rank.'

With

93

Thus, together with gods and men, worshipping the relics with offerings, the prince placed them, with the caskets, upon 94 his head, and when he, surrounded by the brotherhood of the bhikkhus, had passed three times, going toward the left,

around the thupa, he ascended 95 descended into the relic-chamber.

it

on the east side and

Ninety-six kotts of arahants stood with folded hands surrounding the magnificent 96 thupa. While the king, filled with joy, when he had mounted
into the relic-chamber, thought:
f

l will lay

them on the

97 costly and beautiful couch/ the relic-casket, together with the relics, rose up from his head, and, floating at a height of 98 seven talas in the
1

air,

the casket forthwith opened of itself;

By

this is

also cf. 29.

meant east, west, south, and north, and north-east, 64 and 65. In Skt. the north-east is called aparajita
31.

ManuVI.

xxxi.

no

The Enshrining of the

Relics

217

the relics rose up out of it and taking the form of the Buddha, 1 gleaming with the greater and lesser signs, they performed, 99 even as the Buddha (himself) at the foot of the gandambatree that miracle of the double appearances, that

was brought

As they 100 by beheld this miracle, with believing and joyous heart, twelve kotis of devas and men attained to arahantship; those 101 who attained the three other fruits (of salvation) 3 were past
to pass

the Blessed

One during

his lifetime. 2

reckoning.
their place in the casket;

Quitting the form of the Buddha those (relics) returned to but the casket sank down again 102 and rested on the head of the king. Then passing round 4 with the thera Indagutta and 103 the relic-chamber in
procession

the dancing-women, the glorious king coming even to the And 104 beautiful couch laid the casket on the jewelled throne.

when

he, filled with zeal, had washed again his hands in water fragrant with perfumes, and had rubbed them with the five kinds of perfumes, he opened the casket, and taking out 105

the

relics

the ruler of the land,

who was

intent

on the

welfare of his people, thought thus: 5 'If these relics shall 106 abide undisturbed by any man soever, and if the relics,
serving as a refuge for the people, shall endure continually, then may they rest, in the form of the Master as he lay upon 107 his deathbed, upon this well-ordered and precious couch/

Thinking thus he laid the relics upon the splendid couch; 108 the relics lay there upon the splendid couch even in such a shape. On the fifteenth uposatha-day in the bright half 109 of the month Asalha, under the constellation Uttarasalha,
were the
relics

enshrined in this way.

At

the enshrining of
to

1 1

the relics the great earth quaked and

pass in divers ways.

many wonders came

See note to
I.e.

5. 92.

Cf. 17. 44, also

the note to 30. 81.

the state of a sotapanno, of a sakadagami or of an anagami. See notes to 1. 33 15. 18 13. 17.
; ;

Pariharam

(part. pres.).

The

subst.

parihara=Sinh. psera-

hsera means a solemn procession. 5 A saccakiriya, cf. note to 18. 39.

218
111

Mahavamsa

xxxi. ill

believing heart did the king worship the relics by (offering) a white parasol, and conferred on them the entire
overlordship of Lanka for seven days. All the adornments on his body he offered in the relic-

With

112

chamber, and
distributed

so

likewise

(did)

the

113 ministers, the retinue and the devatas.

dancing-women, the When the king had

garments, sugar, clarified butter and so forth brotherhood, and had caused the bhikkhus to recite 114 in chorus the whole night, then, when it was again day, he

among the

had the drum beaten in the

welfare of the people
'
:

city,

being mindful of the

All the people shall adore the relics The great thera Indagutta, of 115 throughout this week/ wondrous might, commanded Those men of the island 116 of Lanka who would fain adore the relics shall arrive hither
'
:

same moment, and when they have adored the relics This came to pass as he had commanded. 117 When the great king of great renown had commanded
at the

here shall return each one to his house/

great offerings of alms to the great brotherhood of the ' 118 bhikkhus for the week All uninterruptedly, he proclaimed that was to be done in the relic-chamber has been carried out
:

by me
119

now

let

the brotherhood take the charge of closing

the relic-chamber/

The brotherhood charged the two samaneras with this task. They closed up the relic-chamber with the fat-coloured stone that they had brought. 1 120 The flowers here shall not wither, these perfumes shall
*

not dry up 121 whatsoever

the lamps shall not be extinguished nothing shall perish; the six fat-coloured stones shall
;

hold together for evermore/ All this did the (theras) had overcome the asavas command at that time.

who

122

The great king, mindful

issued the

of the welfare

(of the people),

(to

command

'
:

So far as they are able

do so) the

123 people shall enshrine relics/

above the great relictreasure did the people, so far as they could, carry out the 124 enshrining of thousands of relics. Enclosing all together
1 Cf. with this 30. mentioned in 30. 57.

And

61.

The two novices

are Uttara

and Suinana,

xxxi. 126

The Enshrining of the Eelks

219

the king completed the thupa and, moreover, he completed the four-sided building 1 on the cetiya. Thus are the Buddhas incomprehensible, and incompre- 125 hensible is the nature of the Buddhas, and incomprehensible
is

the reward of those

who have

faith in the incomprehensible.

Thus do the pious themselves perform pure deeds of merit, 126 and order to obtain the most glorious of all blessings they, with pure heart, make also others to perform them in order to win a following of eminent people of many kinds. 3
in
;

Here ends the

of the Relics
',

thirty-first chapter, called

The Enshrining

in the

Mahavamsa, compiled

for the serene joy

and emotion of the

1

pious.

A dagaba consists essentially of three elements. The dome, usually hemispherical, and ordinarily raised on a cylindrical base, forms the The principal part. In the upper part of this is the relic chamber.
second part
is

Burmese term

a square block of brickwork now mostly known by the This is the caturassacaya of our passage. 'tee'.

Finally the 'tee' forms the base for the conical spire (chatta parasol) that crowns the whole. PARKER, Ancient Ceylon, p. 263.

In 32. 5
2 3

evidently a designation of the

Cf. 17. 56.
:

is

muddhavedi
'

'

tee

'.

Cf.

Appendix D,

top or upper-terrace' or s.v. vedi.

'rail',

Tika khattiyabrahmanadivividhavisesajanaparivarahetubhutani punnani pi pare ca karentiti attho 'they make

(obtaining)

perform meritorious works which are the cause of a following of eminent people of various kinds as khattiyas, brahuianas and so forth.'
also others to

CHAPTEK XXXII
THE ENTRANCE INTO THE TUSITA-HEAVEN
1

ERE

yet the

making
to

of the chatta

and the plaster-work

sent for
his
:

on the cetiya was finished the king

2 that

fell

sick with a sickness

was

(fated)

be mortal.

He

younger

' brother Tissa from Dighavapi and said to him Complete 3 thou the work of the thupa that is not yet finished/ Because

his brother's weakness he had a covering made of white cloths by seamsters and therewith was the cetiya 4 covered, and thereon did he command painters to make on it a

of

vedika duly and rows of

filled

vases likewise and the

row with

5 the five-finger ornament. 2

And he had

a chatta

made

of

bamboo-reeds by plaiters of reeds and on the upper vedika 6 a sun and moon of kharapatta. 3 And when he had had this
4 he (thupa) painted cunningly with lacquer and kahkutthaka ' That which was yet to do to the thupa declared to the king
:

is

completed/ Lying on a palanquin the king went thither, and when on

1

On chatta

see note to 31. 124.

By sudhakamma

is

meant

covering with stucco the dome of the cetiya which was made of
brick.
2

The vedika

(rail)

seems, as

it
'

was counterfeited in painting,

'

to

Buddhist railings occur in lowhave been merely an ornament. relief as ornament on the cornice of the first pasada of the Ruwanwseli-dagaba (SMITHER, Anurddhapura, p. 26) as also, which may ' * be taken into account here, on the tee of the Abhayagiri and the

Jetavana-dagaba (SMITHER, pp. 47 and meet with 'urns as ornaments. But it

'

52).
is

We also frequently not clear what ornament

is

meant by pancangulikapantika.
3

Muddhavedi = 'tee\ see note to 31. 124. The picture of the sun on the four sides of the 'tee* is an emblem constantly found. Kharapatta=Skt. kharapatra is a name of different plants.
4

On kankutthaka'a kind
'

of soil or

mould of a golden or

silver

colour

= Skt. karikustha,

see

Mah.

ed., p. 355.

xxxii. 19

The Entrance

into the Tusita-Heaven

221

he had passed round the cetiya, going toward he paid homage to it at the south entrance, and as he 8 left, then, lying- on his right side on his couch spread upon the
his palanquin

the

9 ground, beheld the splendid Great Thupa, and lying on his the splendid Lohapasada, he became glad at heart, left side

surrounded by the brotherhood of bhikkhus. Since they had come from here and there to have news of the 10
sick (king), there were (present) in that assembly ninety-six The bhikkhus, group by group, recited in kotis of bhikkhus.
1 1

chorus.

When the king

did not see the thera Theraputtabhaya

among them he thought: "The

great warrior,

who fought

12

victoriously through twenty-eight great battles with me nor ever yielded his ground, the thera Therasutabhaya comes not

now

that the death-struggle is begun, for methinks he (fore)sees my defeat/ When the thera, who dwelt by the source of the Karindato help
river
1

me, now

on the Panjali-mountain, knew his thought he came 15 a company of five hundred (bhikkhus) who had overwith

come the asavas, passing through the air by his miraculous power, and he stood among those who surrounded the king. When the king saw him he was glad at heart and he bade him
be seated before him and said
:

1 7 the ten great warriors, by my the battle with death, and the foe death I cannot conquer.' upon The thera answered: ' great king, fear not, ruler of men. 18

Formerly I fought with you, side ; now have I entered alone

'

Without conquering the foe sin the foe death is unconquerAll that has come into (this transitory) existence 19 able. must necessarily perish also, perishable is all that exists ; 2
1 The Kirindu-oya or Magama-ganga of which the mouth is in the Southern Province, east of Hambantota, and the source in the mountains south of Badulla. Consequently the Panjali-pabbata must be sought

here also.
2 The thera alludes to the oft-quoted verse that is put into Sakka's mouth after the Buddha's death in the Mahaparinibbanasutta

(D. II. 157

8 )
:

anicca vata samkhara uppadavayadhammino uppajjitva nirujjhanti tesam vupasamo sukho

'

Transient are, alas

the samkharas, having the nature of growth and

222

Mahavamsa

xxxil. 20

20 thus did the Master teach. Mortality overcomes even the untouched by shame or fear; therefore think Buddhas,
thou
:

all

that exists

is

perishable, full of sorrow,

1

and unreal.

21 In thy last mortal existence thy love for the true doctrine was indeed great. Albeit the world of gods was within thy

22 sight, yet didst thou, renouncing heavenly bliss, return to this world and didst many works of merit in manifold ways. Moreover, the setting up of sole sovereignty by thee did serve 23 to bring glory to the doctrine. Oh thou who art rich in think on all those works of merit accomplished by thee merit, even to this present day, then will all be well with thee
'

straightway When the king heard the thera's words he was glad at 24 In single combat also thou art my help/ heart and said
!

'

25

And rejoicing he forthwith commanded that the book of meritorious deeds be brought, and he bade the scribe read it aloud, and he read the book aloud
:

26

'Ninety-nine viharas have been built by the great king, 2 and, with (the spending of) nineteen kotis, the Maricavatti-

27 vihara; the splendid Lohapasada was built for thirty kotis. 3 But these precious things 4 that have been made for the Great
28 Thupa were worth twenty kotis; the rest that was made for the Great Thupa by the wise (king was worth) a thousand 29 kotis, O great king/ Thus did he read. As he read further: 5
called the

'In the mountain-region called Kotta, at the time of the famine 6 Akkhakhayika famine, two precious ear-rings were

30 given (by the king), and thus a goodly dish of sour milletdecay
;

The their subjection. rendered by existence

5

having been produced they are dissolved again blissful is meaning of samkhara is by no means fully
; *

'.

RHYS DAVIDS,
'

S.B. E.

xi, p.

117; S.B.B.

iii,

pp. 175-176, translates it with each being's parts and powers'. This refers to the story told in 22. 25-41.
Cf. 27.47. According to the Tika the adorning of the relic-chamber Cf. 26. 25.
8

is

meant

here.

Translation of the words ti vutte in 32.

famine during which the nuts called akkha (Terminalia were eaten, which at other times are used as dice. In the Atthakatha, according to the Tika, the famine is called PasanaLit.

Bellerica)

chataka.

xxxii. 39

The Entrance

into the Tusita-Heaven

223

gruel was gotten for five great theras who had overcome the 1 to them with a believing heart; when, 31 asavas, and offered
2 vanquished in the battle of Culanganiya, he was fleeing he proclaimed the hour (of the meal) and to the ascetic (Tissa), 32 free from the asavas, who came thither through the air he,

without thought for himself, gave the food from his bowl then did the king take up the tale
: '

'

In the week of the consecration-festival of the (Mari- 33

cavatti) vihara as at the consecration of the (Loha) pasada, in

the week
the relics
3

when the

(Great)

Thupa was begun even

as

when

were enshrined, a general, great and costly giving 34 of alms was arranged by me to the great community of both
(sexes)

from the four quarters. 4

;

I held twenty-four great 35

Vesak ha- festivals 5 three times did I bestow the three garments on the brotherhood of the island.
Five times, each time for seven days, have I bestowed (glad 36 at heart) the rank of ruler of this island upon the doctrine. 6

have had a thousand lamps with oil and white wicks 37 burning perpetually in twelve places, adoring the Blessed (Buddha) with this offering. Constantly in eighteen places 38
I

have I bestowed on the sick the foods for the sick and
remedies, as ordered by the physicians.

In forty-four places have I of rice-foods prepared with

1

commanded
honey
7
;

the perpetual giving 39

and in as many places

kangutandulam gahetva ambilayagum pacapetva attano santikam agatanam Malayamahadevattheradinam

Tika:

pancannam khinasavamahatheranam
2

adasi.

Cf.

with this 24. 22-31.

21; 27.46; 30.4; 31. 117.
is bhikkhusamgha and bhikkhunimeet with the epithet catuddisa 'of the four

3 4

Cf. 26.

Ubhato-samgha

samgha.
E.

We

Cf. quarters', frequently in the oldest cave-inscriptions of Ceylon. MULLER, Ancient Inscriptions in Ceylon, p. 73 WICKREMASINGHE,
;

Epigraphia Zeylanica,
5

i,

p.

144

foil.

of the

Tradition makes the Buddha's nibbana fall on the full-nioon day month Vesakha (at that time March-April), Sum. I, p. 2
;

Smp.,
6 7

p.

283

Mah.

3. 2.

See FLEET, J.R.A.S. 1909,

p. 6 foil.

Cf. 31.

90-92; 111.

Tika:

pitelehi

samkhatam madhupayasam, sakkharamadhusapsamyojitam madhupayasam.

224
40 lumps
of
rice

Mahavamsa
with
2
1

xxxn.
even as

40

oil,

and in

many

places

great jala-cakes,

baked in butter and also therewith the

For the uposatha-festivals I have had oil for 41 ordinary rice. the lamps distributed one day in every month in eight 42 viharas on the island of Lanka. And since I heard that
a gift (by preaching) of the doctrine is more than a gift of worldly wealth I said At the foot of the Lohapasada, in 43 the (preacher's) chair in the midst of the brotherhood, I will
:

3 but when preach the Mahgalasutta to the brotherhood ; I was seated there I could not preach it, from reverence for

44 the brotherhood.

Since then I have

commanded

the preach-

ing of the doctrine everywhere, in the viharas of Lanka, 45 giving rewards to the preachers. To each preacher of the
doctrine did I order to give a nail 4 of butter, molasses and 46 sugar ; moreover, I bestowed on them a handful of liquorice, 5

four inches long,

and I gave them, moreover, a pair of

garments. giving while that I reigned, rejoices 47 not my heart; only the two gifts that I gave, without care for my life, the while I was in adversity, those gladden my
all this

But

heart.'

48

When

the thera

Abhaya heard

this

he described those two

gifts, to rejoice the king's heart withal, in manifold

ways

49

When (the one) of those five theras 6 the thera Malayamahadeva, who received the sour millet-gruel, had given thereof
7

50 to nine hundred bhikkhus on the Sumanakuta-mountain

he ate of

it

himself.

But the thera Dhammagutta who

it

51 could cause the earth to quake shared in the Kalyanika-vihara, 8 (who were)

with the bhikkhus

52 ber, and then ate of

1

it

himself.

hundred in numThe thera Dhammadinna,

five

Tika:

telullopakam eva
is I

cati,

telaussadakhirasappi-

mandasamkhatam alopadanam
2

What jalapuva

ca adapayim. do not know. Nor does the Tika give any

See note to 30. 83.
the same as ma-

explanation.
3 4

Sutta-nipata, ed. FAUSBOLL, p. 45. See note to 30. 37.

Yatthimadhuka (=
in

Skt.

yastimadhuka)
s. v.

dhulatthika
6 7

CHILDERS,
33.

P.D.,
8

detailed narration of the story alluded to in 32. 30.

1.

See note to

See note to

1.

63.

xxxii. 63

The Entrance

into the Tusita-Heaven

225

dwelling in Talanga, gave to twelve thousand (bhikkhus) in 1 Piyahgudipa and then ate of it. The thera Khuddatissa of 53

wondrous power, who dwelt in Mangana, divided it among sixty thousand (bhikkhus) in the Kelasa (vihara) and then
ate

of

it

to seven

himself. The thera Mahavyaggha gave thereof 54 hundred (bhikkhus) in the Ukkanagara- vihara and
it
3

then ate of

himself. 2

The

thera

who

received the food in his dish divided

it

55

among twelve thousand bhikkhus in Piyahgudipa and then ate of it himself/

With such words
to the thera
:

as these the thera

Abhaya gladdened the 56

king's mood, and the king, rejoicing

in his heart, spoke thus

'Twenty-four years have I been a patron of the brother- 57 hood, and my body shall also be a patron of the brotherhood. In a place whence the Great Thupa may be seen, in the 58

malaka 4 (bounded about) for the ceremonial acts of the brotherhood, do ye burn the body of me the servant of
the brotherhood/

All the work of the 59 younger brother he said Great Thupa which is still unfinished, do thou complete, my dear Tissa, caring duly for it. Evening and morning offer 60
his
'
:

To

thou flowers at the Great Thupa and three times (in the day) command a solemn oblation at the Great Thupa. All the 61 ceremonies introduced by me in honour of the doctrine of the
Blessed (Buddha) do thou carry on,

my dear,

stinting nothing.

Never grow weary, my dear, in duty toward the brother- 62 When he had thus exhorted him, the king fell into hood.'
silence.

At

this

moment

the brotherhood of bhikkhus began the 63

chanting in chorus, and the devatas led thither six cars with
1

See note to 24. 25.

We

cannot establish the identity of Talanga.

'Singh.

TURNOUR (Mah.,
not identified.'
2

p. 25) says:

Talaguru-wihare

in

Rohana

The geographical names in 53 and 54 cannot be identified. Kelasa according to 29. 43 was a monastery in India. 3 The allusion in this verse is to the story in 24. 22-31 32. 31-32.
;

See note to

15. 29.

226

Mahavamsa

XXXII. 64

64 six gods, and severally the gods implored the king as they ' Enter into our delightful celestial world, stood in their cars
:

king/
the king heard their words he stayed them with a gesture of his hand ' Wait ye as long as I listen to the ' He would fain 66 dhamma/ Then the bhikkhus thinking

65

When

stop the chanting in chorus/ ceased from their recitations; 67 the king asked the reason of the interruption. ' Because the " be still " was sign (to bid us) given/ they answered. But

the king said

'
:

It

is

not

so,

venerable sirs/ and he told them

what had
68

passed.

this, certain of the people thought: Seized by the fear of death, he wanders in his speech/ And 69 to banish their doubts the thera Abhaya spoke thus to the
1

When

they heard

king
70
of)

be possible to make known (the presence The wise the cars that have been brought hither?'
*
:

How would

it

air,

king commanded that garlands of flowers be flung into the these severally wound themselves around the poles of

the cars and

71

hung

loose

from them.
floating free in the air, they but the king said to the thera worlds is the most beautiful, venerable
;
:

When

the people saw

their

them

conquered
72
'

doubts

Which of the celestial sir ? And the other answered

f
:

The

1 city of the Tusitas,

73

king,

is

the fairest;
shall

time

when he

so think the pious. Awaiting the become a Buddha, the compassionate

Bodhisatta Metteyya 2 dwells in the Tusita-city.' 74 When the most wise king heard these words of the thera, he, casting a glance at the Great Thupa, closed his eyes as

he
75

lay.

he, even at that moment, had passed away, he reborn and standing in celestial form in the car 76 that had come from Tusita-heaven. And to make manifest

And when
seen,

was

the reward of the works of merit performed by him he drove, 77 showing himself in all his glory to the people, standing on the same car, three times around the Great Thupa,
1

See note to 30. 88.

Metteyya

Skt.

successor of the historic

Maitreya is the name Buddha Gotama.

of the future Buddha,

xxxii. 84

The Entrance

into the Tusita-Heaven

227

and then, when he had done homage to the and the brotherhood he passed into the Tusita-heaven. thupa Even where the dancing- women who had come thither laid 78
going- to the left,
off their

head -ornaments there was a hall built called

Makuof the 79

tamuttasala.

Even where the

people,

when the body

king was laid on the funeral pyre, broke into wailing there was the so-called Ravivattisala built. The malaka outside the precincts (of the monastery), in 80 which they burned the body of the king here bears the name
Rajamalaka.

The great king Dutthagamani, he who is worthy of the name of king, will be the first disciple of the sublime

81

1 Metteyya, the king's father (will be) his father and the 82 1 The younger brother Saddhatissa will mother his mother. be his second disciple, but Salirajakumara, the king's son, 83 will be the son of the sublime Metteyya.

who, holding the good life to be the greatest (good), 84 does works of merit, passes, covering over much that perchance
is
2 evil-doing, into heaven as into his own house; therefore will the wise man continually take delight in works of merit.

He

Here ends the thirty-second chapter, called ' The Entrance into the Tusita-heaven ', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
1

That

is,

Metteyya's.
is

certainly or without doubt possibly evil. Here there is an allusion to the scruples of conscience which the king himself felt at the close of his warlike career. See 25. 103 foil.

Niyatapapakam

that which

is

evil;

aniyatapapakam

that which

is

CHAPTER XXXIII
THE TEN KINGS
1

UNDER
in

the rule of the king Dutthagamani the subjects

;

the kingdom lived happily

son.

Salirajakumara

was his

famous
2

Greatly gifted was he and ever took delight in works of he tenderly loved a candala woman of exceedingly merit Since he was greatly enamoured of the Aso3 great beauty. who already in a former birth had been his kamaladevi,
;

because of her loveliness, he cared nothing for Therefore Dutthaga mani's brother, SADDHA4 kingly rule. TISSA, anointed king after his death, ruled, a peerless (prince),
consort,

5 for eighteen years.

He

finished the

work on the

parasol,

and the
6 Thupa,

2 of the Great plaster- work and the elephant-wall 3 The magnificent he who won his name by his faith.

Lohapasada caught fire from a lamp ; he built the Lohapasada anew, seven stories high. And now was the pasada worth He built the Dak(only) ninety times a hundred thousand.
4

8 khinagiri- vihara

and the

(vihara) Kallakalena, the

Kalam-

baka-vihara, and the (vihara) Pettangavalika,

1

(the viharas)

The

story

is

told at length in the Tika.

Cf.

GEIGER, Dtp. and

Mah., p. 37.
to PARKER (Ancient Ceylon, p. 284), bases his conjecture on the dimensions of the tiles, the sustainingwall of the upper 'pasada' on which are figures of elephants in
2

Hatthipakara: according

who

terrace on which the ornamented with similar figures of elephants in relief, the forepart of the body jutting out from the wall (SMITHER, Anurddhapura, p. 40). But this hatthipakara
relief.

The sustaining-wall of the great

is

Ruwanwseli-dagaba stands

also

seems to be of later origin. * A play on the name Saddhatissa from

4

saddha =

faith.

A monastery

of this

name appears

also in the Culavamsa, 52. 60.

xxxm.

21
1

The Ten Kings

229

Velangavitthika,

2 Dubbalavapitissaka and Duratissakavapi, 9

and the Matuviharaka.

He

also built viharas (from

Anura-

dhapura) to Dighavapi, one for every yojana (of the way).

3 Moreover, he founded the Dighavapi-vihara together 10 with the cetiya; for this cetiya he had a covering of network 4 made set with gems, and in every mesh thereof was 1 1

splendid flower of gold, large as a waggon-wheel, that he had commanded them to fashion. (In honour) of 12 the eighty-four thousand sections of the dhamma the ruler
also eighty-four thousand offerings. When the 13 had thus accomplished many works of merit he was king

hung a

commanded

reborn, after his death,

among
5

the Tusita gods.

lived yet in

While the great king Saddhatissa

his eldest son Lafijatissa
built the

Dighavapi 14

beautiful vihara called

and Thulathana, a younger son of this same 1 5 When his father 16 vihara called Kandara. (king), (Saddhatissa) went to his brother (Dutthagamani at Anuradhapura) Thulathanaka went with him, to bestow land for the
Girikumbhila
;

built the

use of the brotherhood upon his vihara. T hen Saddhatissa died all the counsellors assembled, and when they had summoned together the whole brotherhood of

bhikkhus in the Thuparama, they, with the consent of the 18

brotherhood consecrated the prince THULATHANA as king, that he might take the kingdom under his protection. When

LANJATISSA heard this he came hither, 6 overpowered 7 him, 19 and took the government upon himself. Only for one month and ten days had Thulathana been king.

During three years did Lanjatissa use the brotherhood 20 ( They did slightingly and neglect them, with the thought not decide according to age/ When, afterwards, he was 21
:

See 37. 48.

The tank Duratissa

I.

is

situated in

Rohana not

far

from Mahagama.

PARKER,
3 4

L, p.

393

foil.

See note to

1. 78.

The Tika explains nanaratanakacchannam by sattarataLajjitissa or Lanjitissa are variants of this

nakhacitajalam.
8
6 7

name.
'

That

is,

to Anuradhapura.
is,

Gahetva

without doubt, an euphemism for

(having) killed

'.

230

Mahavamsa

xxxill. 22

reconciled with the brotherhood, the king built, in atonement, 22 spending three hundred thousand (pieces of money), three stone terraces for offerings of flowers J to the Great Cetiya,

and then did the lord of the land, with (the expense of) 23 a hundred thousand, have the earth heaped up between the Great Thupa and the Thuparama 2 so that it was level. Moreover, he made a splendid stone mantling to the thupa in the 24 Thuparama, and to the east of the Thuparama a little thupa built of stones, 3 and the Lanjakasana hall for the brotherhood

25 of bhikkhus.
for the

Khandhakathupa.

Moreover, he had a mantling made of stone When he had spent a hundred

26 thousand for the Cetiya- vihara 4 he commanded that at the (consecration) festival of the vihara called Girikumbhila the
six

garments

27

He

built the Arittha-vihara

be distributed to sixty thousand bhikkhus. 6 and the (vihara) Kunjarahi-

naka, and to the bhikkhus in the villages he distributed 28 medicines. To the bhikkhunls he ordered to give rice as much as they wanted. Nine years and one half-month did

he reign here.
29

When
1

Lafijakatissa was dead his younger brother

named

30 KHALLATANAGA reigned six years.

See note to 30. 51.
2

Round about

the Loha-

The Thuparama

is

situated 400 yards north of the Ruwanwseli-

PARKER, Ancient Ceylon, p. 297, identifies the thupa called Dighathupa in the Dip., with the so-called Khujjatissarama or Seladagaba. But this is not situated to the east (the Mah. has purato
just as the Dip. 20. 11 describes the position of the Dighathupa by Thuparama-puratthato) but to the south-east of the Thuparama,

and

it is

so that orientation by the last-named,

twice as far from this latter as from the Ruwanwseli-dagaba, would be much more to the

purpose.

SMITHER (Anurddhapum, p. 55) is probably right in the conjecture that there is a reference in silathupaka to a little stone dagaba, a sort of model, similar to one that stands on the platform of the Ruwanwseli-dagaba.
4

The monastery on the Cetiyapabbata

16.

or Missaka-mountain.

Cf.

note to 20.
6

That

is,

to each

(ticlvara), the rasanga robe

'

On

the

antaravasaka under-garment, shirt', and the samghat! mantle Aritthapabbata, now Ritigala. See note to 10.
'
'

one a pair of the three articles of clothing the utta'.

',

63.

xxxni.
pasada

42

TJie
built

Ten Kings

231

thirty-two exceedingly beautiful (other) Round 3 1 the Lohapasada yet more splendid. pasadas the Great Thupa, the beautiful Hemamali, 2 he made as a
x

he

to

make
3

border a court

built the Kurundavasoka-vihara,

Moreover, he 32 (strewn) with sand and a wall. and yet other works of merit

did the king- carry out. commander of troops

powered the

ruler,

named Kammaharattaka, over- 33 king Khallatanaga, in the capital itself.

But the king's younger brother named VATTAGAMANI killed 34 the villainous commander and took on himself the governThe little son of his brother, king Khallatanaga, 35 whose name was Mahaculika, he took as his son ; and the 36 Since mother, Anuladevi, he made his queen. (child's) he had thus taken the place of a father they called him
ment.
4

Pitiraja.

In the fifth month after he was thus anointed king, a young brahman named Tissa, in Rohana, in the city (that was the
5 seat) of his clan, hearkened, fool that

37

he was, to the pro- 33 a rebel, and his following phesying of a brahman and became waxed great. Seven Damilas landed (at the same time) 39 with their troops in Mahatittha. 6 Then Tissa the brahman

and the seven Damilas also sent the king a written message 49 7 The sagacious concerning the (handing over of the) parasol. sent a written message to Tissa the brahman: 'The 41 king

kingdom
answered
:

is
'

now
So be

thine,
it,'

conquer thou

the Damilas/

He

and fought a

battle with the Damilas,

but they conquered him. Thereupon the Damilas

1

made war upon

the

king;

in.

42

Perhaps dwellings of smaller dimensions, for the bhikkhus.

See 15. 167
Literally, a
;
'

17. 51

and

27. 3.
'.

The allusion is to the so-called sandcourt-boundary elephant-path that runs all round the terrace of the Ruwanwselidagaba and is bounded on the outside by a wall. On the east, south, and north it is 97 feet wide, on the west, i.e. at the back, 88| feet,
SMITHER.
4
I.

L, p. 41.

I.e.
I

'King

father.'

read

kulanagare and understand by

this

Mahagama

the

town from which the dynasty of Dutthagamani came. 8 7 As the symbol of kingly rank. See note to 7. 58.

232

Mahavamsa
l

xxxm.

43

the king- was vanquished. (Near the gate of the Tittharama he mounted into his car and fled. But the Tittharama was built by king Pandukabhaya and it 43 had been constantly inhabited under twenty-one kings.) 2 As

a battle near Kolambalaka

a nigantha 3 named Giri saw him take flight he cried out 44 loudly: 'The great black lion is fleeing/ 4 When the great ' If my wish be fulfilled king heard that he thought thus
:

I will build a vihara here.'

45

He

took
'
:

thinking

Anuladevi with him, who was with child, She must be protected/ and Mahacula also and

(his son) the prince

Mahanaga,

also thinking

46 protected.'
devl
5

But, to lighten the car the

They must be king gave to Soma'

:

his splendid diadem-jewel

car.

and

let

her, with her

own

consent, descend from the

47

going forth to battle he had set out, full of fears, and his two queens with him. Being 48 vanquished he took flight and, unable to take with him the
taking his little son

When

almsbowl used by the Conqueror, 6 he hid in the Vessagiri49 forest. 7 When the thera Mahatissa from Kupikkala (vihara)

saw him there, he gave him food, avoiding thereby the giving 50 of an untouched alms. 8 Thereon the king, glad at heart,
1

25. 80.
2

Evidently identical with See the note thereon.

is

the Kolambahalaka,

mentioned in

The passage enclosed

from the

and

also referred to in the Tika.

in brackets occurs in all the groups of MSS. I have omitted the three lines of

verse

p. xxi) as

being a later

edition, chiefly for reasons of form (see Introduction, The battle took place not far from the gloss.

north gate of the city. See also 25. 80 foil, and the note to 33. 81. 3 See note to 10. 97. The name Tittharama alone indicates that
the monastery was inhabited by non-Buddhist monks (tittha=sect). 4 Mahakalasihala is a play on the word siha 'lion' and the

name sihala (Mah.

6
6

7. 42).

His second wife.

According to Mah.

17. 12 foil, it

had come to Ceylon as a

relic

in the time of king Devanampiyatissa. 7 South of Anuradhapura. See note to 20. 15 on the Vessagiri-vihara. 8 The bhikkhu is not allowed to share with a layman before he

himself has eaten of the food that he has received as alms.

So

Mahatissa

first

ate of the food

and then

offered

some

to the king.

SUBHUTI, communication

in a letter of Feb. 27, 1903.

xxxili. 64
recording- it

The Ten Kings

1 upon a ketaka-leaf,

233

allotted lands to his vihara

for the use of the brotherhood.

From

thence, he
;

went to 51

Silasobbhakandaka 2 and sojourned there

then he went to

Matuvelahga near Samagalla and there met the thera (Kupik- 52 The thera kalamahatissa) whom he had already seen before. entrusted the king with due carefulness to Tanasiva, who was

Then in the house of this Tanasiva, his subject, 53 the king lived 3 fourteen years, maintained by him. Of the seven Damilas one, fired with passion for the lovely 54 Somadevi, made her his own and forthwith returned again
his attendant.

to the further coast. 4

Another took the almsbowl of the 55

(Master) endowed with the ten miraculous powers, that was in Anuradhapura, and returned straightway, well contented, to the other coast.

But the Damila PULAHATTHA reigned three years, making 56 named Bahiya commander of his troops. BAHIYA 57 slew 5 Pulahattha and reigned two years ; his commander-inchief was Panayamara. PANAYAMARAKA slew Bahiya and was 58
the Damila

king for seven years

was Pilayamara. PILAYAMARAKA slew Panayamara and was king for seven 59 And the 60 months; his commander-in-chief was Dathika. Damila DATHIKA slew Pilayamara and reigned two years in
;

his commander-in-chief

Anuradhapura. Thus the time of these was fourteen years and seven months.

five

Damila-kings 61

When one day, in Malaya, Anuladevi went to seek 62 her (daily) portion the wife of Tanasiva struck against her basket with her foot. And she was wroth and came weeping 63
to the king.

When

Tanasiva heard this he hastened forth

(from the house) grasping his bow. When the king had 64 heard what the queen said, he, ere yet the other came, took

Pandanus odoratissimus. As a rule royal donations were recorded on copper plates or might be on silver and gold plates. GEIGER,
1

Litteratur
8

Cf.

read
3
4

und Sprache der Singhalesen, pp. 24-25. note to 33. 87 judging from the Tika we should probably kandakamhi rather than katakamhi.
;

Tahim = in
That
is,

Malaya, according to 33. he returned oversea to India.

Cf.

62.

Gahetva.

note to 33. 19.

234

Malavamsa

xxxill. 65
1

65 the two boys and his consort and hastened out also. Patting the arrow to his bow l the glorious (hero) transfixed Siva 2 as he

came on. The king proclaimed (then) his name and gathered 66 followers around him. He obtained as ministers eight famous
warriors, and great was the following of the king and his equipment (for war). The famous (king) sought out the thera Mahatissa of 67 Kupikkala and commanded that a festival in honour of the 68 Buddha be held in the Acchagalla-vihara. 3 At the very time

when the minister Kapisisa, having gone up to the courtyard of the Akasa-cetiya to sweep the building, had come down
69 from thence, the king, who was going up with the queen, saw him sitting by the road, and being wroth with him that he had not flung himself down (before him) he slew Kapisisa. 70 Then in anger against the king the other seven ministers withdrew themselves from him, and going whither it seemed
71 good to them, they were stripped of their possessions by robbers on the way, and they took refuge in the vihara Hambugallaka where they sought out the learned thera Tissa.

72

The
as

thera,

who was

versed in the four nikayas, 4 gave them,

it

he had received

(as alms), clothing,

sugar and

oil, arid

rice, too, in sufficing measure.

When he had refreshed them the thera asked them 'Whither are you going ?' They made themselves known 74 to him, and told him this matter. But when they were asked afterwards: 'With whom will it be possible to further the With the Damilas or with the doctrine of the Buddha?
73
:

75 king?' they answered: By the king will this be possible.' And when they had thus convinced them the two theras,
'

Cf.

the Skt.

dhanuh samdha

in the

same sense

B.R., Skt. Wtb.,

s. v.

dha

with sam.

play on the words Sivam and mahasivo. See note to 21. 6. If the Tika is right in placing the Acchagalla-vihara to the east of Anuradhapura, the akasacetiya
2
3

22.

mentioned in verse 68 cannot be identical with that mentioned in 26 (see the note). The site of the latter is, no doubt, in Rohana.
4

I.e. in

the four oldest collections of the Sutta-pitaka

Digha-,

Majjhima-, Samyutta- and Anguttara-nikaya.

XXXIIT. 86

The Ten Kings

235

Tissa and Mahatissa, took

them

to the king-

them forth from thence and brought 76 and reconciled them one to another. The
'
:

king and the ministers besought the theras saying undertaking has prospered then must ye come to
a message is sent to you.' each one to his place.

If our 7 7

us,

when

The

theras agreed and returned

When
had

slain the

the renowned king had come to Anuradhapura and 78 Damila Dathika he himself assumed the govern-

ment. And forthwith the king destroyed the arama of the 79 niganthas and built there a vihara with twelve cells. When 80 two hundred and seventeen years ten months and ten days

had passed since the founding of the Mahavihara the king, 81 with pious zeal, built the Abhayagiri- vihara. 1 He sent 82 for the (two) theras, and to the thera Mahatissa, who had first assisted him of the two, he gave the vihara, to do him
filled

honour.

arama

Since the king Abhaya built it 2 on the place of the 83 of (the nigantha) Giri, the vihara received the name

Abhayagiri. When he had sent for Somadevi he raised her again to her 84 rank and built, in her honour, the Somarama, 3 bearing her

name.

For this

fair

woman, who had alighted from the

car 85

at this spot

and had concealed herself in a thicket of flowering saw in that very place a samanera who was relieving 86 Kadambas,

1 According to 33. 42-44 the monastery of the niganthas, the Tittharama stood outside the north gate of Anuradhapura. Since, on its place the Abhayagiri-vihara was built, it cannot be identical with

but

the vihara of the dagaba, which is now called the Abhayagiri-dagaba, it must be that of the now so-called Jetavana-dagaba. On the

other hand, as we will see below (cf. note to 37. 33), the site of the Jetavana-vihara must be looked for south of the city where now

the so-called Abhayagiri-dagaba stands. confounded one name with the other.
p.

Tradition appears to have PARKER, Ancient Ceylon,

299
2
3

foil.

The king's full name was Vattagamani Abhaya. The Somarama or Manisomarama, as the monastery

is

called

107 (in allusion to the story in 33. 46) after the culamani entrusted to Somadevi, must be sought near the Abhayagiri-vihara, perhaps in the place of the building described by SMITHER, Anurd36. 8, 106,

dhapura,

p. 61,

which

is

popularly designated the

'

Queen's Pavilion'.

236

Mahdvamsa

XXXIII. 87

his need, using (decently) his hand for concealment. the king- heard her story he built a vihara there.

When
founded

87

To

the north of the

Mahathupa

this

same

king-

1 upon a lofty spot the cetiya called Silasobbhakandaka. 88 One of the seven warriors (of the king), Uttiya, built, to 89 the south of the city, the so-called Dakkhina-vihara. 2 In the

same place the minister named Mula built the Mulavokasa90 vihara, which was, therefore, called after him. The minister

named Saliya built the Saliyarama, and the minister named 91 Pabbata built the Pabbatarama; but the minister Tissa founded
the Uttaratissarama.
'

When

the beautiful viharas were com-

pleted they sought out the thera Tissa and gave them to him 92 with these words In gratitude for thy kindness we give
:

thee these viharas built

by us/

93

established sundry bhikkhus everywhere (in these viharas), according to their rank, and the ministers bestowed upon the brotherhood the different (things) useful to a samana.

The thera

94 The king provided those (bhikkhus) living in his vihara with the (needful) things for use, so that nothing was lacking:

95

therefore were they many in number. thera known by the name Mahatissa,

who had frequented the families of laymen, was expelled by the brotherhood from our monastery 3 for this fault, the frequenting of lay-families.
disciple, the thera

96 His

who was known

as Bahalamassutissa,

Abhayagiri (vihara) and abode there, And thenceforward these 97 forming a (separate) faction. bhikkhus came no more to the Mahavihara thus did the
in anger to the
:

went

bhikkhus of the Abhayagiri (vihara) secede from the Thera-

The statement as to locality, given in our verse, points, as PARKER, Ancient Ceylon, p. 311, rightly insists, to the Lankarama1

dagaba, which dagaba.

is

situated about a mile north of the Ruwanwaeli-

It received this

name

in

remembrance of the place where

Vattagamani had found refuge, according to 33. 51. a I.e. 'South Monastery.' PARKER, 1. ?., p. 312, identifies the remains of the thupa belonging to this monastery with the building south of the Mahavihara, which is called by the people, Elara's
'

sepulchre.'
3

See also note to 35.

is

5.
'

Ito

'

from here'

from the standpoint of the author,

out of

the Mahavihara.'

xxxiil. 103

The Ten Kings

237

vada. From the monks of the Abhayagiri-vihara those of the 98 Dakkhina-vihara separated (afterwards); in this wise those bhikkhus (who had seceded) from the adherents of the

Theravada were divided into two (groups). 1

He

number were joined The

(the king) built the cells of the vihara so that a greater 99 ' In this way it together, for he reflected
:

will be possible to restore

them/

text of the three pitakas and the atthakatha thereon did the most wise bhikkhus hand down in former times orally,

but since they saw that the people were falling away (from 101 religion) the bhikkhus came together, and in order that the
true doctrine

might endure, they wrote them down in books. Thus did the king Vattagamani-Abhaya reign twelve 102 2 years, and, at the beginning, five months beside. Thus does the wise man labour, when he comes to rule, for 103
the bliss of others and for his
3 won, however great they

own

bliss,

but a

man

without

understanding does not render the possessions which he has

are, blissful for both,

being greedy

of (more) possessions.

in

Here ends the thirty-third chapter, called ' The Ten Kings ', the Mahavamsa, compiled for the serene joy and emotion

of the pious.

To bring prosperity to After 98 a spurious verse is interpolated the bhikkhus dwelling on the island, who belonged to the great Abhay a- (giri- community), the lord of the land, Vattagamani, made
'

over to
2

them the
is,

so-called patti.'

In

35.

48 patti simply means

'revenue'.

That

before the Damilas dethroned him.

Laddhabhogam,
not necessary.

according to the Tika stands (metri causa)

Skt.

for

laddha (=labhitva,

labdhva) bhogam.

But, I think,

this is

We

have to take

laddhabhogam = lad-

dham bhogam

and ubhayahitam

as predicative object.

CHAPTER XXXIV
THE ELEVEN KINGS
1

AFTER

his death

MAHACULI MAHATISSA

reigned fourteen

years with piety and justice. 2 Since he heard that a gift brought about by the work of a man's own hand is full of merit, the king, in the very first

went in disguise and laboured in the riceand with the wage that he received for this he gave 4 food as alms to the thera Mahasumma. When the king had laboured also in Sonnagiri l three years in a sugar-mill, and
3 year (of his reign),

harvest,

5 had received

lumps

of sugar,

lumps of sugar as wage for this, he took the and being returned to the capital he, the ruler

of the earth, appointed great almsgiving to the brotherhood of 6 bhikkhus.

He bestowed clothing on thirty thousand bhikkhus and the same on twelve thousand bhikkhunis. When the protector of the earth had built a well-planned 2 vihara, he gave the six garments to sixty thousand bhikkhus
number
thirty thousand.

8 and to bhikkhunis likewise, in

The

Mandavapi- vihara, the Abhayagallaka 9 (vihara), the (viharas) Vahkavattakagalla and Dlghabahugallaka and the Jalagama-vihara. When the king (inspired) by faith had done works of merit 10 in many ways he passed into heaven, at the end of the
built the

same king

fourteen years.
1 'Gold mountain,' according to the Tika situated near I.e. Ambatthakola. On this see note to 28. 20. The rocky mountain that rises on the east of Ambatthakola bounding the valley of NalandaDambul on the west is called Rangala. GEIGER, Ceylon, p. 155; ED. MULLER, Ancient Inscriptions, p. 36. The Dambulla-caves are also called Suvannagiri-guha in king Nissanka Malla's inscription, ED. MULLER, LI., pp. 92, 126. 2 See note to 33. 26.

xxxiv. 27

The Eleven Kings

239

Vattagamanr's son known as CORANAGA lived as a rebel 11 under the rule of Mahacula. When Mahacula had departed 12 he came and reigned.

Those

places,

where he had found

1

no refuge during the time of his rebellion, eighteen viharas, did this fool destroy. Twelve years did Coranaga reign.

And

evildoer died

eating poisoned (food) that his consort gave him the 14 and was reborn in the Lokantarika-hell.

After his death king Mahacula's son ruled three years as 15 But Coranaga's spouse, 16 king, being known by name TISSA. the infamous Anula, had done her infamous (consort) to death,
giving him poison, because she was enamoured of one of the
palace-guards. And for love of this same palace-guard Anula now killed Tissa also by poison and gave the government
into the hands of that other.
1

the palace-guard, whose name was SIVA, and who 18 (had been) the first of the gate-watchmen, had made Anula his queen he reigned a year and two months in the city ; but 1 9
to death with poison

When

Anula, who was enamoured of the Damila Vatuka, did him and gave the reign to Vatuka. The 20
21

Damila VATUKA, who had been a city-carpenter in the capital, made Anula his queen and then reigned a year and two months in the city. But when Anula (one day) saw a wood-carrier, who had come to the house, she fell in love with him, and when she had killed Vatuka with poison she gave the government into his hands. TISSA, the wood-carrier, when he had made Anula his queen, ruled one year and one month in the city. In haste he had a bathing-tank made in the Mahameghavana. But Anula, enslaved by passion for a Damila named Niliya, a brahman who was the palace-priest, and eager to be united with him, did Tissa the wood-carrier to death giving him And poison and gave the government into (Niliya's) hands. the brahman NILIYA also made her his queen and reigned, upheld constantly by her, six months here in Anuradhapura. When the princess Anula (who desired to take her pleasure
even as she listed with thirty-two of the palace-guards)
1

22

23
24

25

26

27

had

The passage enclosed in brackets occurs in all the groups of MSS., but seems, as it interferes with the division of the slokas,

240

Mahavavnsa

xxxiv. 28

put to death Niliya also with poison, the queen reigned four months.
28

ANULA herself,

But

king- Mahaculika's second son,

fled

named KUTAKANNA-

29 TISSA, who had

from

fear of

pabbajja returned hither when, in 30 army together, and when he had slain the wicked Anula he, the ruler of men, reigned twenty-two years. He built upon
the
3 1 festival

Anula and had taken the time, he had gathered an

Cetiya-mountain a great building for the uposathaand to the east of this building he raised a thupa of and in that same place on the Cetiya-mountain he stone, planted a bodhi-tree.

32

In the region between the rivers he founded the Pelagamavihara and in the same place (he made) a great canal called

33 Vannaka and the great Ambadugga-tank and the Bhayo1 luppala, and moreover (he made) around the city a wall seven

34 cubits high and a trench.

tious

When

he had burned the

built a

licen-

Anula

in the palace (upon the funeral pyre), he, withlittle

drawing a

(distance)

from thence,

new

palace.

35 In the city itself he laid out the Padumassara-park. His mother entered the order of the doctrine of the Conqueror

36 when she had just cleansed her teeth. On a plot for building 2 belonging to his family he founded a nunnery for his mother

and
37

was therefore known by name Dantageha. 3 After his death his son, the prince named BHATIKABHAYA,
this

Since he, the pious ruler of the 38 reigned twenty-eight years. earth, was the brother of king Mahadathika he was known

Here 4 did he carry 39 on the island by the name Bhatikaraja. out the work of repairing the Lohapasada and built two

to be a later addition.

(See Mah. ed., Introduction, p. xxi.)

kattum

in
1

kattukama

We
is

fail

a pregnant expression for samvasam kattum. to establish the names here because we do not know
is

The expression hardly denotes the delta of a river, but perhaps rather the region between Ambanganga and Mahawaeliganga.
2

what

meant by antaragangaya.

Lit. 'place
its
'

renders
3

I read kulasante. for a house.' kulayatte by kulasantake.

The Tika,

too,

Lit.

Tooth -house/

I.e. in

Anuradhapura.

xxxiv. 50

The Eleven Kings

241

vedikas for the Mahathupa, and the (hall) called the Uposatha 1 (-hall) in the (vihara) named after the thupa.

And doing- away with the tax appointed for himself he 40 2 planted sumana and ujjuka-flowers over a yojana of land round the city. And when the king had commanded that 41
the Great Cetiya, from the vedika at the foot to the parasol at the top, be plastered with (a paste of) sweet-smelling unguent 42

four fingers thick and that flowers be carefully embedded therein by their stalks, he made the thupa even as a globe of flowers. Another time he commanded them to plaster the 43
cetiya with (a paste of)

minium

eight fingers thick, and thus

he changed it into a heap of flowers. Yet another time 44 he commanded that the cetiya be strewn with flowers from
the steps 3 to the parasol on the top, and thus he covered it over with a mass of blossoms. Then when he had raised 45

water by means of machines from the Abhaya-tank he, by pouring- (masses of) water over the thupa, carried out a wateroffering.

From

hundred waggon-loads

of

pearls,

he, 46

bidding that the mass of plaster be carefully kneaded together with oil, made a plaster-covering (for the Great Thupa). He 47 had a net of coral prepared and cast over the cetiya, and

when he had commanded them

to fasten in the meshes thereof

lotus-flowers of gold large as waggon-wheels, and to hang 43 clusters of pearls on these that reached to the lotus-flower

beneath, he worshipped the Great Thupa with this offering. When he heard one day in the relic-chamber the sound of 49

the arahants

I will chanting in chorus he made the resolve not rise up till I have seen it,' and fasting he lay down at 50 the foot of the stone-pillar on the east side. 5 The theras
' :

created
1

a door for him and brought him into the

the Thuparama.

relic-

I.e. in

Tika:

mahasumanani ca ujjakasumanani

ca,

namely two

kinds of jasmine.
3

33. 31) to the great terrace,

4

The steps form the ascent from the 'elephant-path* (cf. note to on which the cetiya stands. Tadi is a synonym of araha. The Tika paraphrases pacinaddikamulamhi with pacinaad-

dikassasamipe, pacinadisayasilatthambhaussapitatthane. R

242
51 chamber.

Mahavamsa

xxxiv.
all

51

When

the ruler of the earth had beheld

the

adornment of the relic-chamber he went forth and made an offering of figures modelled with clay in close likeness to
those (within).

52

With honeycombs, with perfumes, with

flowers),

vases

(filled

with

and with

essences,

with auri-pigment (prepared) as

53 unguent and minium

with lotus-flowers arrayed in minium ; that lay ankle-deep in the courtyard of the cetiya, where they 54 had poured it molten; with lotus-flowers that were fastened
in the holes of

mattings, spread on fragrant earth, wherewith

55, the

whole courtyard of the cetiya was filled; with many lighted lamps, prepared with wicks made of strips of stuff in
clarified

which had likewise been poured (into the 56 courtyard) when the ways for the outflow had been closed up ; and in like manner with many lamps with stuff- wicks in
butter,

57 madhuka-oil

and sesamum-oil besides; with these things, as

they were named, the prince commanded severally with each seven times offerings for the Great Thupa.
58
moreover, urged by faith, he ordered year by year perpetually a great festival (for the renewing) of the plaster-

And

work ; and festivals also of the great Bodhi-tree (in honour) 50 of the watering of the Bodhi-tree, and furthermore twenty2 eight great Vesakha-festivals and eighty-four thousand lesser
60
festivals,

and

also divers

mimic dances and

concerts, with the

playing of all kinds of instruments of music (in honour) of 61 the Great Thupa. Three times a day he went to do homage to

Buddha and he commanded (them to give) twice (a day) 3 continually (the offering known as) the flower-drum 4 And he continually gave alms at the preaching and alms at 62
the
'
'.

the pavarana-ceremony, and (distributed) also, in abundance, the things needed for the ascetic, such as oil, molasses,
1 Oil pressed from the seeds of the Bassia Latifolia. The MSS. all have raadhuka, and this should be the reading. In Skt. also the form madhuka exists beside madhuka.

See note to 32. 35.

Tika

divasassa dvisu varesu niyatam

pupphapujam

ca

akarayi. 4 Very doubtful. The MSS. support the reading chandadanam. Perhaps ch an da is here a synonym of sajjhaya.

xxxiv. 73

Hie Eleven Kings

243
Moreover, G3

garments and so forth among the brotherhood.

the prince bestowed everywhere land for the cetiyas, to the end that the cetiyas might be kept in repair. And constantly the 04

king bestowed food (as alms allotted) by tickets bhikkhus in the vihara (of the) Cetiya-pabbata.

to

a thousand
five spots,

At

65

2 namely, the three receiving-places, called Citta, Mani, and as also in the Paduma-house and the beautiful ChattaMucala,

bhikkhus who were harnessed 66 yoke of the sacred word he provided them always with all that was needful, being filled with reverence for the Moreover, all those works of merit which had been 67 religion.
pfisada, offering hospitality to the

to the

ordered by the kings of old regarding the doctrine, did king Bhatika carry out.

all

these

MAHADATHIKAMAHANAGA

After the death of Bhatikaraja his younger brother named 68 reigned twelve years, intent on 69

works of merit of many kinds.

He had

kincikkha-stones 3 laid

as plaster on (the square of) the Great

Thupa and he turned 70

the sand-pathway round (the thupa) 4 into a wide court ; in all the viharas he had (raised) chairs put up for the preachers.

The king

built

the

great

Ambatthala-thupa;

since

the 71

building was not firm he lay down in that place, bethinking him of the merit of the Sage (Buddha), risking his own life. 6 72 When he had thus made the building firm and had completed

the cetiya he set up at the four entrances four bejewelled 73 arches that had been well planned by artists and shone with
1

Salakavattabhatta,

see note to 15. 205.

'attendance, service'. Thus the allusion is to a place where people waited on the monks to offer gifts. The Tika calls the three places which are said to have been in the interior of

Upatthana

is

the royal palace, Cittupatthanapasada,

Maniupatthanapasada, and
'.

Mucalupatthanapasada.
3

Cf. Skt.

k in j a Ik a

'

stamens of the lotus-blossom

CHILDERS,
marble or

P.D., s. v. 'Kinjakkhapasano appears to be other ornamental stone '.

;

some

sort of

On the valikamariyada see note On the Cetiya-pabbata (Mihintale).

Cf. 13. 20.

to 33. 31.

See

PARKER, Ancient

Ceylon,

pp. 320-322.
6

He ran a

risk

of being killed by
,

falling stones during his

.

meditation.

..

244

Mahavamsa

xxxiv.

74

To be fastened to the cetiya he spent 74 gems of every kind. a cover (for it) of red stuff and golden balls thereto and
1

festoons of pearls.

75

When

he had made ready around the Cetiya-mountain a

measuring a) yojana, and had made four gateways 76 and a beautiful road round about (the mountain), and when he had then set up (traders') shops on both sides of the road
(tract of land

and had adorned

(the road) here

and there with

flags, arches,

77 and triumphal gates, and had illuminated all with chains of 78 lamps, he commanded mimic dances, songs, and music. That
the people might go with clean feet on the road from the Kadamba-river to the Cetiya-rnountain he had it laid with
* 79 carpets the gods themselves might hold a festival assembly and he gave great largess at the there with dance and music Over the whole island he put up 80 four gates of the capital. chains of lamps without a break, nay over the waters of the

At the festival 81 ocean within a distance of a yojana around. of (consecrating of) the cetiya these beautiful offerings were
appointed by him the splendid feast is called here (in the country) the great Giribhanda-offering. When the lord of the earth had commanded almsgiving in 82 eight places to the bhikkhus who were come together in the
:

83 festal assembly, he, with the beating of eight golden drums that were set up even there, allotted lavish gifts to twenty-four 84 thousand (bhikkhus). He distributed the six garments, commanded the remission of the prison-penalties and he ordered
the barbers to carry on their trade continually at the four 85 gates. Moreover, all those works of merit that had been decreed by the kings of old and that had also been decreed by

86 thing.

his brother, those did he carry out without neglecting anyHe gave himself and the queen, his two sons, 2 his

state-elephant

and

his state horse to the brotherhood as their

own,

albeit the brotherhood forbade

him.

the brotherhood of the bhikkhus he gave gifts worth 87 six hundred thousand, but to the company of bhikkhunls

To

88 (such gifts) worth a hundred thousand, and in giving them,

1

On samajja

see

HARDY

in

Album Kern,
Tissa.

p. 61 foil.

Amandagamani Abhaya and

xxxiv. 94

TJie

Eleven Kings

245

with knowledge of the custom, various possessions suited (to their needs) he redeemed (again) himself and the rest from
the brotherhood.

In Killayanakannika the ruler of men built 89

the (vihara) called Maninagapabbata and the vihara which was called Kalanda, furthermore on the bank of the Kubukanda- 90
river

the

Samudda-vihara

and

in

Huvucakannika

the 91

vihara that bore the

name Culanagapabbata. Delighted with the service rendered him in the vihara that he himself had built, called Pasanadipaka, by a samanera who had given him

a draught of water, the king bestowed on that vihara (a tract 92 of land) in measure half a yojana round about, for the use of
the brotherhood.

And

rejoicing likewise at (the behaviour of) 93

a samanera in the Mandavapi-vihara the prince gave land for the use of the brotherhood to this vihara.

pride

Thus men of good understanding, who have conquered 94 and indolence, and have freed themselves from the

attachment to

lust, when they have attained to great power, without working harm to the people, delighting in deeds of merit, rejoicing in faith, do many and various pious works.

Kings ',

Here ends the thirty-fourth chapter, called 'The Eleven in the Mahavamsa, compiled for the serene joy and

emotion of the pious.

1

According to the Tika a

district in

Rohana.

CHAPTEE XXXV
THE TWELVE KINGS
1

AFTER Mahadathika's death AMANDAGAMANI ABHAYA,

his

On the splendid son, reigned nine years and eight months. 2 Great he caused to be made a parasol above the parasol, 1 Thupa and he built even there a vedi at the base and at the top.
3

And

in like
2

verandah

manner he made an inner courtyard and an inner to the Lohapasada and to the (building) called the

4 Uposatha (house) of the Thuparama. Moreover, for both he built a beautiful pavilion adorned with precious stones; and 5 the ruler of men also built the Rajatalena-vihara. 3 When he

had made the Mahagamendi-tank on the south side (of Anuradhapura), he, who was clever in works of merit, bestowed it 6 on the Dakkhina-vihara. 4 On the whole island the ruler of

men commanded

not to

kill.

All kinds of vine-fruits did he

7 plant in divers places,

and the king Amandiya, filling the almsbowls with the fruit called ' flesh-melons ', 5 and bestowing garments as a support (for the bowls) he gave o these, with because he had believing heart, to the whole brotherhood
;

I. e. he heightened the cone crowning the thupa at the top. For ajira cf. Abhidhanappadipika 218 (ajira=Skt. ajira 'courtAlinda is the terrace before the house-door, as is evident yard'). See also the passages M.V. VI. 36. 4, and C.V. VI. from D. I. 89 SO 34 2 3 25 3. 5 and 14. 1. (Fin. Pit., ed. OLDENBERG, i. 248 ii. 153 169 .)

3
4

Now
Cf.

Ridi-vibara, see note to 28. 20.

note to 33. 88.

is

The Mahagamendi-vapi
in the

will probably be the

immediate neighbourhood of the ruins of the monastery. Note the play on the words punnadakkhino and dakkhinassa viharassa.
smaller tank which
5

Kumbhandaka
'.

is,

according to Abhidh. 1030, a creeping-plant

which (according to SUBHUTI) is now called in Sinh. puhul 'pumpkin gourd Evidently mamsak is a particular variety. Since our text connects the king's name with it, a man da, which elsewhere means
the ricinus plant, seems to be a

synonym

of the above-mentioned.

xxxv.
filled

21

The Twelve Kings

almsbowls
(with

247
received

the

them)

he

the

name

Amandagamani.
His younger brother, the prince KANIRAJANUTISSA, reigned 9 He 10 three years in the city, when he had slain his brother. decided the lawsuit concerning the uposatha-house in the
after the cetiya, 1 but sixty bhikkhns who were involved in the crime of high treason did the king order to be
(vihara)

named

1 1

taken captive, with all that was theirs, upon the Cetiyapabbata, and he commanded these evildoers to be flung into the caves called Kanira.

After Kanirajanu's death CULABHAYA, reigned a year.

Aman jagamani's
r

son, the prince 12

The king

built the Culagallaka- 13

3

vihara on the bank of the Gonaka-river

capital.

to the south of the

the daughter of

After the death of Culabhaya his younger sister SIVAL!, 14 Amanda, reigned four months. But Amanda's 1 5
Sivali

nephew named ILANAGA dethroned

and raised the

When, one day, in the 16 parasol (of sovereignty) in the capital. first year (of his reign), the king went to the Tissa-tank, many
of the Lambalvannas 4 deserted

him and went back to the capital.

1

not he was wroth and (in punishment) he ordered that they, even they themselves, should make a road to the Mahathupa, commanding to stamp it down

When the king saw them

firmly, where it ran beside the tank, and he set candalas 18 to be their overseers. And full of anger because of this the

Lambakannas came together, and when they had taken the 19 king captive and imprisoned him in his palace they themselves
administered the government; but the king's consort put festal garments on her little son the prince Cancjamukhasiva, 20 gave him into the hands of the serving-women and sent him
to the state-elephant, charging (the attendants) with a message. 21

Judging from the expression used must be meant. Cetiya = thupa.

2

(cf. 34.

39) the

Thuparama

See note to 23. 11.

This
is,

no doubt, the correct reading. The Gona-nadi is the By banking it up king Dhatusena constructed the Kala-vapi (Kaluwaewa), Culavamsa 38. 42. 4 An important clan in Lanka.
river

now

called Kalu-oya.

248

Mahavamsa
'
:

XXXV.

22

The serving-women conveyed him

thither and gave the state-

22 elephant the queen's whole message

This

is

thy

lord's son;

thy lord is in prison ; better is it for this (boy) to meet his 23 death by thee than by the enemies; then slay thou him that With these words they laid him is the queen's command/
:

24 down at the elephant's feet. And for grief the elephant began to shed tears, and breaking to pieces the posts (to which he was chained) he pressed forward into the palace and 25 dashed against the gate with fury, and when he had broken down the door 1 in the room where the king sat, he made him 26 mount upon his back and went towards Mahatittha. There the elephant made the king embark on a ship (that brought him)

went toward Malaya. When the king had stayed three years on the other coast he 27 28 raised an army and went by ship to Rohana. Having landed at the haven Sakkharasobbha the king assembled there in
to the western shore of the sea; he himself

29 Rohana a mighty force. Then came the king's state-elephant forthwith out of the southern Malaya to Rohana to do him
30 service.

As he had heard

there the Kapi-jataka

from the

great thera, the preacher of jatakas, named Mahapaduma, who 31 dwelt in the (vihara) called Tuladhara, he, being won to faith in the Bodhisatta, restored the Nagamahavihara and gave it
3 32 the extension of a hundred unbent bows in length, and he enlarged the thupa even to what it has been (since then) ;
4 5 moreover, he made the Tissa-tank and the tank called Dura. 33 When the king had raised an army he marched to battle; when the Lambakannas heard this they also prepared them-

34 selves for battle.

1

Near the gate

of Kapallakkhanda on the

While dvara means the principal gate of a building, kavatani are the doors of the separate rooms in the interior. See S.B.E.
xx. p. 160, n.
a

3.

Two jatakas
iii,

bear this

title,

in

FAUSBOLL'S edition,

ii,

pp. 268-270

and

pp. 355-358.

3 Dhanuisa measure of length equal to about 8 feet. PARKER, Ancient Ceylon, p. 274. 4 In the neighbourhood of Mahagama, PARKER, I. L, p. 388 foil.

Mah.

Probably the Duratissa-vapi, to which Saddhatissa, according to 33. 8, built a monastery. Karesi here means, I presume, 'to restore not to build '.
' *

xxxv.
field of

48

The Twelve Kings

249

Harikarapitthi was waged the battle between the two (armies) that brought destruction to both.

Since their bodies were exhausted by the sea- journey, the 35 king's men yielded their ground, therefore the king pro-

claimed his name and pressed forward. Terrified thereat 36 the Lambakannas threw themselves down upon their belly,

and they hewed

off their

heads and heaped them up high as

the nave of the (king's) waggon- wheel, and when this had 37 come to pass three times the king, from pity, said ' Slay them
:

them captive living/ When then the king had come into the capital as victor in 38 battle and had raised the parasol (of sovereignty) he went to a festival at the Tissa-tank. 1 And when he, fully arrayed in 39 his ornaments and armour, had withdrawn from the watersports and reflected on the good-fortune that he had attained, and thought of the Lambakannas who had opposed his progress, 40 he was wroth and commanded that they be yoked two and two behind one another to his car, and thus did he enter
not, but take

the city in front of them.

palace the king gave the
soldiers, strike off their

command
;

Halting on the threshold of the 41 ' Here on this threshold,

:

thy chariot, O and hoofs be struck off/ thus admonished by his mother the 43 king recalled (the order) to behead them and commanded that their nose and toes be cut off. The district where the elephant 44

These are but oxen yoked to 42 lord of chariots therefore let their horns
heads/

had stayed the prince

the tract
is

allotted to the elephant

and therefore
king 45

So
in

called Hatthibhoga. 2 Ilanaga, ruler of the earth, reigned full six years as

Anuradhapura.

After the death of Ilanaga his son CANDAMUKHA SIVA 46 reigned eight years and seven months as king.

When
samana.

the lord of the earth had constructed a tank near 47

it

Manikaragamaka he gave

to

the

vihara called

Issara-

This king's consort who was known by the name 48 DamiladevT, allotted her own revenues from that village to the

same vihara.
1

Cf.

with this 26. 6-7.

'the elephant's usufruct, the elephant's
fief.'

I.e.

250
49

Maliavamsa,
slain

xxxv.

49

Having
the

Candamukha Siva
his

in the festival-sports at

younger brother, known by the name 50 YASALALAKATISSA, reigned as king in delightful Anuradhapura, the fair face of Lanka, seven years and eight months.
Tissa-tank
51

Now

who was

a son of Datta the gate-watchman, named Subha, himself a gate-watchman, bore a close likeness to

52 the king.

this palace-guard Subha did the king Yasalabedeck with the royal ornaments and place upon 53 the throne and binding the guard's turban about his own head,

And

laka, in jest,

and taking himself his place, staff in hand, at the gate, 54 he made merry over the ministers as they paid homage to
(Subha) sitting on the throne.

Thus was he wont

to do,

from time
55

to time.

Now

one day the guard cried out to the king,

'
:

who was
'

does this guard laugh in my presence ? laughing 56 And SUBHA the guard ordered to slay the king, and he himself reigned here six years under the name Subharaja. 57 In both the great viharas 1 Subharaja built a noble row of

Why

58

cells

called

Subharaja after him.

Near Uruvela

(he built)

the Valli- vihara, to the east the (vihara) Ekadvara and at the mouth of the Gahga 2 the (vihara) Nandigamaka.

59

One sprung of the Lambakanna (clan), named Vasabha, whose home was in the northern province, served under his
* :

60 uncle, a commander of troops. Since it was declared 3 One named Vasabha shall be king/ the king at that time com-

manded that
deliver

all

in the island

61 should be slain.

who bore the name The commander, thinking:

of

'We

Vasabha must

up our Vasabha to the king/ and having taken

counsel with his wife (upon the matter) set out early in the 62 morning to go to the king's residence. And the wife, to guard Vasabha carefully who went with him, put betel into his hand but without powdered chalk. 4

According to the Tika Abhayagiri and Mahavihara. Gangante, by Ganga we should probably understand the Mahawseliganga. The Tika has KacchakanadUire. Kacchaka is the name of a ford in the Mahawaeliganga (see note to 10. 58). s According to the Tika Yasalalaka was said to have uttered a similar
2

prophecy publicly. 4 Betel is chewed with powdered chalk (cunna, Sinh. hunu).

xxxv.

75

The Twelve Kings

251

Now when the commander, at the gate of the palace, saw 63 the betel without chalk, he sent him back for chalk. When 64 Vasabha came for the chalk the commander's wife spoke with
him him
secretly,

gave him a thousand

(pieces of

money) and aided

to take flight. Vasabha went to the Mahavihara and by 65 the theras there was provided with milk, food and clothes, and 6G

when he had again heard from a leper the certain prophecy ' that he would be king, rejoicing he resolved I will be a rebel/ And when he had found men suited (to his purpose) 67
:

he went, seizing in his further course village by village, 1 according to the instruction (in the story) of the cake, to Rohana, and gradually winning the kingdom to himself he 68
advanced, after two years, with the needful army and train, towards the capital. When the mighty VASABHA had con- 69

quered Subharaja in battle he raised the parasol (of sovereignty) in the capital. His uncle had fallen in battle. But his 70

named Pottha, who had first helped him, did Vasabha raise to be queen. king Once he questioned a soothsayer concerning the length of 71 his life, and he told him secretly (that he should live) just twelve years. And when he had given him a thousand 72
uncle's wife,
(pieces of money) to keep the secret the king assembled the brotherhood and greeted them reverently and asked them e Is there perchance, venerable sirs, a means to lengthen life ? 73
:

'

There is/ so did the brotherhood teach him, ' a way to do 2 away with the hindrances (to long life) ; gifts of strainers 74

and gifts for maintenance of the sick, O ruler of men, and in like manner the 75 restoring of ruined buildings must be carried out ; one should take the five precepts on himself and keep them carefully,
gifts of dwellings

must be given and

1 The story of Candagutta and the kapallapuva is to be found in Mah. Tika, p. 123 4 foil. cf. GEIGER, Dip. andMah., pp. 39-40 RHYS JACOBI, Hemacandras ParisistaDAVIDS, Buddhist India, p. 269
:

parvan,
2

viii.

290- 296

preface, p. 58.
:

The parissavana
is

use

some

is among the requisites of the bhikkhu its for straining water so that he who is drinking shall not swallow living creature who may perhaps be in it.

252

Mahavamsa

xxxv.

76

76 and one should also keep the solemn fast on the uposathaIt is well/ and went thence and day/ The king said
'
:

77

by the king bestowed the 78 three garments on the whole brotherhood in the island; and to those theras that lived far away he sent them. In thirtytwo places he ordered milk-rice with honey to be distributed, 79 but in sixty-four places a lavish gift of mixed alms. He had a thousand lamps lighted in four places ; that is,
80 on the Cetiya-pabbata, about the cetiya in the Thuparama, about the Great Thupa and in the temple of the great
Bodhi-tree.

carried out all these (duties). Every three years that went

81

In the Cittalakuta (vihara) l he built ten beautiful thupas 82 and over the whole island he restored ruined buildings. From pious trust in a thera in the Valliyera-vihara he built the vihara 83 called Mahavalligotta. And (moreover) he built the Anurarama (vihara) near Mahagama and bestowed on it a thousand 84 and eight karisa 2 (of land) of (the village) Heligama. "When he had built the Mucela- vihara 3 in T issavaddhamanaka 4 he
allotted to the vihara a share in the

water of the (canal) Alisara.

85 To the thupa in Galambatittha he added a mantling of bricks, and he built an uposatha-house too, and to provide oil for 86 the lamps he constructed a pond (yielding water to) a thousand
karisa (of land)
5

and gave

it

to the (vihara).

In the Kumbhi-

87 gallaka-vihara he built an uposatha-house. In like manner the king built an uposatha-house in the Issarasamanaka
88 (vihara) 6 here and in the Thuparama a thupa-temple. In the Mahavihara he built a row of cells facing the west, and 89 he restored the ruined Catussala (hall). In like manner the

same king made four beautiful Buddha-images and a temple

for the images in the fair courtyard of the great Bodhi-tree. 90 The king's consort, named Pottha, built in that same
1

The same

as Cittalapabbata, see note to 22. 23.

2 3
4

Tika: atthuttaram karisasahassakam. According to the Tika situated puratthimadisabhage.

Cf. 37. 48.

6
6

In

TURNOUR'S view sahassakarisa

is

the

name

of the pond.

Cf. note to 19. 61.

xxxv.

102

The Twelve Kings

253

place a splendid thupa and a beautiful temple for the thupa.

When
of
its

the

king-

had

completed the thupa-temple in the 91

lavish almsgiving for the festival those bhikkhus who were busied 92

Thuparama he commanded
completion.

Among

with (the learning of) the word of the Buddha he distributed the things needed (by bhikkhus), and among the bhikkhus who explained the doctrine butter and sugar-molasses. At 93
the four gates of the city he had food given away to the poor and, to such bhikkhus who were sick, food suited to the sick.

The CayantI 1 and the Rajuppala-tank, the Vaha and the 94 Kolambagamaka, the Mahanikkhavatti-tank and the MaharaKohala 2 and the Kali-tank/ the Cambuti, the 95 4 these twelve Cathamahgana and the Aggivaddhamanaka tanks and twelve canals he constructed, to make (the land) 96
metti, the
:

fruitful.
(as it

For safety he built up the city wall even so high 5 and he built fortress-towers at the four gates 97 is) and a palace besides in the garden he made a tank and put

now

geese therein.

When the king had constructed many bathing-tanks here 98 and there in the capital he brought water to them by subterranean canals. And in this way carrying out various works 99 of merit king Vasabha did away with the hindrances (to
long
life),

and delighting perpetually in well doing he reigned loo

forty-four years in the capital. four Vesakha-festivals. 7

He

appointed also forty-

Subharfija while he yet lived had anxiously, for fear of 101

Vasabha, entrusted his daughter to a brick-worker and had 102

The names are extraordinarily erratic in the MSS. This adds greatly to the difficulty of identifying the separate tanks. 2 The Tika has Kehala and places the tank near Titthapattana.
3
4 5

The Tika reads Kelivasam ca instead of Kalivapim

See

ca.

WICKREMASINGHE, Epigraphia
25-27
feet.

The
I

Zeylanica, i, p. 211. Tika gives the height of 18 cubits (attharasahatthappa-

manam) = about
6

do not believe that we need have recourse to the translation 'swan' or 'flamingo'. The goose is a sacred bird to the Buddhists

and appears frequently on the monuments of Ceylon. 7 See 1. 12 and 32. 35 with note.

254
at the

Mahavamsa

XXXV.

103

insignia.

same time given into his care his mantle and the royal When he was killed by Vasabha the brick-worker

103 took her with him, put her in the place of a daughter, and brought her up in his own house. When he was at work the
girl

104

used to bring him his food. (one day) in a thicket of flowering kadambas, she saw an (ascetic) who was in the seventh day of the state of

When

105 nirodha, 1 she the wise (maiden) gave him the food. When she had then prepared food afresh she carried the food to her
father,

106 told
offer

and when she was asked the cause of the delay she her father this matter. And full of joy he bade (her) When the thera had food repeatedly to the thera.
(of his trance)

come out

he said to the maiden, looking into

107 the future:

thera died.

'When

bethink thee,

royal rank has fallen to thy lot then maiden, of this place/ And forthwith the
his son Vahkanasikatissa

108

Now

did king

Vasabha when

had

109 come to

a fitting wife for him. When those (full) age seek who understood the (auspicious) signs in women saw people 110 the maiden in the brick- worker's village they told the king
the king thereon was about to send for her.

And now

the

111 brick- worker told him that she was a king's daughter, but that she was the daughter of Subharaja he showed by the

mantle and so forth. Rejoiced the king gave her to his son when all had been duly provided. 2
112

(in

marriage)

After Vasabha's death his son VANKANASIKATISSAKA reigned

113 three years in Anuradhapura. On the bank of the Gonariver the king Vahkanasikatissaka built the vihara called
114 Mahamangala. But his consort Mahamatta collected money to build a vihara, bethinking her of the thera's words.
1 1

After Vahkanasikatissa's death his son GAJABAHUKAGAMANI

1

Nirodha

or

samnavedayitanirodha
it

is

a state of trance,
55, 57.

cessation of consciousness.
lasts over
2

KERN, Manual, pp.

a)

If the state

seven days

ends in death.
(f.

Skt.

krtamangala

means a person over whom prayers

is

have been pronounced or who

for

arrayed with the auspicious things some undertaking. B.R., Skt. Wtb., s. v. mangala. The pali k ataman gala must be taken in the same sense.

xxxv.

127

The Twelve Kings

255

Hearkening to his mother's word 116 reigned twenty-two years. the king founded the Matuvihara on the place of the thicket
His wise 117 of flowering kadambas, in honour of his mother. mother gave to the great vihara a hundred thousand (pieces
for the plot of land and built the vihara ; l he himself built a thupa of stone there and gave (land) for the

of

money)

1 1

use of the brotherhood,

when he had bought

it

from various
it

owners.

He
and

erected the great Abhayuttara-thupa,

making

greater, 119

to the four gates thereof

he made vestibules.

When
it

the 120

king had made Abhayagiri- vihara for maintenance in food.

the Gamanitissa-tank he bestowed

on the
a mant- 121

He made

ling to the Maricavatti-thupa and gave (land) thereto for the use of the brotherhood, having bought it for a hundred

thousand (pieces of money).

vihara called
sala (hall).

In the

last

year he founded the 122

Ramuka and

built in the city the

Mahejasana-

After Gajabahu's death the king's father-in-law

MAHAL- 123

years. (The viharas) Sejalaka in 124 the east, Gotapabbata in the south, Dakapasana in the west, in Nagadlpa Salipabbata, in Bfjagama Tanaveli, in the 125

LAKA

NAGA

reigned six

country of Rohana Tobbalanagapabbata, in the inland country Girihalika: these seven viharas did the king Mahallanaga, 126
ruler of the earth, build in the time (of his reign), short

though it was. In this way do the wise, doing many works of merit, gain 127 with worthless riches that which is precious, but fools in
their blindness, for the sake of pleasures,

do much
'

evil.

Here ends the thirty-fifth chapter, called The Twelve Kings', in the Mahavamsa. compiled for the serene joy and
emotion of the pious.
1

The meaning

the vihara.

plainly is that the mother and son jointly founded In 116 it is said, in a general way, that the king together

with his mother, founded the Matuvihara. How the undertaking was shared is explained in 117 and 118. The mother buys the plot of land and constructs the monastery buildings the son builds the thupa and presents the necessary lands for the maintenance of the inmates of the monastery.
;

CHAPTEE XXXVI
THE THIRTEEN KINGS
1

2 reigned twenty-four years in

3

Mahallanaga his son BHATIKATISSAKA Lanka. He built a wall around the Mahavihara. When the king- had built the Gavaratissavihara he made the Mahamani-tank and gave it to the vihfira.
of

AFTER the death

4 Moreover, he built the vihara called Bhatikatissa.

He

built

an uposatha-house in the beautiful Thuparama; the king Filled with tenderness 5 also made the Randhakandaka-tank. towards beings and zealous in reverencing the brotherhood
the protector of the earth commanded lavish almsgiving to the community of both sexes.
6

After the death of Bhatikatissa (his younger brother) KANITTHATISSAKA l reigned eighteen years in the island of Lanka. Since he was well pleased with the thera Mahanaga in the Bhutarama he built for him in splendid fashion the

Ratanapasada in the Abhayagiri. Moreover, he built in the Abhayagiri a wall and a great parivena and a great parivena

In that place he 9 besides in the (vihara) called Manisoma. 2 built a temple for the cetiya and in like manner for the

Ambatthala-thupa ; and (he ordered) the restoration of the 10 temple in Nagadipa. Doing away with the boundary of the Mahavihara, the king built there the row of cells (called)
11

Kukkutagiri with
the
ruler

all

of

men

built

things provided. In the Mahavihara twelve great four-sided pasadas,

12 admirable to see and beautiful, and he added a mantling to the thupa of the Dakkhinavihara, and a refectory besides,
1

doing away with the boundary of the Mahameghavana. And moving the wall of the Mahavihara to the side, he also made

14 a road leading to the Dakkhinavihara.

1
'

He

built the

Bhuta-

The name means the younger brother

Cf.

Tissa

'.

note to 33. 84.

xxxvi. 26

The Thirteen Kings

257

ramavihara and the Ramagonaka, and the arama of Nandatissa besides.

In the east the king built the Anulatissapabbata (vihara) 15

Gahgaraji, the Niyelatissarama and the Pilapitthi vihara as well as the Kajamahavihara. In like manner he built in 16 three places an uposatha-house, in the three following viharas, 1 7
in

the Kalyanikavihara, 1 the Mandalagirika, also the (vihara)

called Dubbalavapitissa.

After Kanitthatissa's death his son, who was known as 18 KHUJJANAGA, reigned one year. The younger brother of 19 Khujjanaga KUNCANAGA, when he had slain the king his
brother, reigned

two years

in

Lanka.

During the great 20

Ekanalika 2 famine the king maintained without interruption a great almsgiving 3 appointed for five hundred bhikkhus.
of Kuncanaga's consort, the commander of 21 SIRINAGA, became a rebel against the king, and when 22 troops, he was equipped with troops and horses he moved on to the
capital

But the brother

and when

he, in battle

with the king's army, had put 23

king Kuncanaga

to flight, victorious he reigned over

Lanka

nineteen years in splendid Anuradhapura. When the king had 24 placed a parasol on the stately Great Thupa, he had it gilded He built the Lohapasada, 25 in admirable and splendid fashion.

keeping

it

within five stories (height), and he restored the steps

to the four entrances leading to the great Bodhi-tree.

When

26

he had completed the parasol and the pasada 4 he commanded

offerings at the festival (of the consecration) ; great in compas5 sion, he remitted the tribute of families throughout the island.
1

Cf. 82. 51

and note

to

1.

63.

Nail

is

a certain measure

= 4 pasata

'handfuls'.

RHYS DAVIDS,

Ancient Coins and Measures of Ceylon, p. 17. To so small a quantity Thence the of food were the people reduced in that famine.
designation.
3
4

Mahapela, lit. The readingis,!

'

great basket,' in contrast to

ekanalika.

may
5

think, chattapasadam. Still also be understood as the name of a building.

edition.
is
is

Chattapasada
Thus TURNOUB,
tribute

WIJESINHA. and my

Ku lam ban a
(ambana

obscure.

Perhaps

it

means a certain

in kind

a measure of capacity, used as a corn-measure),

s

which was levied from single families (kula).

258
27

Mahavamsa

XXXVI. 27

two

After the death of Sirinaga his son TISSA reigned twentyyears, with knowledge of (the) law and (the) tradition.
first in this

28 Because he
29

(bodily) injury (as

tissa.

country made a law that set aside penalty) he received the name king Voharika-

When

the thera Deva,

he had heard the (preaching of the) doctrine by who dwelt in Kappukagama, he restored five

30 buildings. Moreover, contented with the thera Mahatissa, who dwelt in Anurarama. 1 he commanded almsgiving in Mucelathe king Tissa 3 had set up a 'pavilion in the two great viharas 4 and in the eastern temple of the great 32 Bodhi-tree two bronze images, and had built also the Satta31 pattana. 2

When

pannakapasada, goodly to dwell in, he appointed every month 33 a thousand (pieces of money) 5 for the Mahavihara. In the
in

Abhayagiri-vihara and in the (vihara) called Dakkhinamula, the Maricavatti-vihara and the (vihara) called Kulalitissa,

34 in the Mahiyarigana-vihara, in the (vihara) called Mahagamanaga, in the (viharas) called Mahanagatissa, and Kalyanika

35 he put parasols to their eight thupas. In the Mulanagasena36 pati- vihara and in the Dakkhina(vihara), in the Maricavattivihara and in the (vihara) called Puttabhaga, in the (vihara)
called Issarasamana

and the

(vihara)

named

Tissa in

Naga-

37 dipaka; in these six viharas he put up a wall, and he also built an uposatha-house in the (vihara) called Anurarama.
38 For the occasions when the Ariyavamsa 6 was read he decreed over the whole island a regular giving of alms, from reverence

39 for the true doctrine.

1

With the spending

Mahagama mucelapattana

of three hundred

According

to 35. 83 near

in the province of
is

Rohana.
of a

2
'

According to

the Tika
in

the

name

ship'

made of bronze

but of stone, found in the ruins of Anuradhapura.

Ceylon, pp. 38, 43-44.)
5

which offerings were placed. Such 'canoes' which evidently served the same purpose, are, in fact,
(

BURROWS,

Buried
If

Cities of

Following the reading Tissaraja

mandapam.
'a

we

read

Tissarajamandapam we must
Tissaraja
4

translate

pavilion

(called)

6 6

(after him)'. the Mahavihara and Abhayagiri-vihara. According to the Tika, articles of clothing.
I.e.

Lit.

eminent

'book of the holy ones,' probably the life-histories of men in the Buddhist Church, which were read aloud publicly for

the edification of the people.

xxxvi. so

The Thirteen Kings

259

thousand (pieces of money) this king, who was a friend to the doctrine, freed from their indebtedness such bhikkhus as were

he had decreed a great Vesakha-festival, 1 40 he bestowed the three garments on all the bhikkhus dwelling
in debt.
2 Suppressing the Vetulya-doctrine and keeping 41 heretics in check by his minister Kapila, he made the true

When

in the island.

doctrine to shine forth in glory.

This king's younger brother, known as ABHAYANAGA, who was the queen's lover, being discovered (in his guilt) took flight for fear of his brother and went with his serving-men to Bhallatittha and as if wroth with him, he had his uncle's hands and feet cut off. And that he might bring about division in the kingdom, he left him behind here and took his most faithful followers with him, showing them the example of the dog, 3 and he himself took ship at the same place and went to the other shore. But the uncle, Subhadeva, went to the king and making as if he were his friend he wrought
division in the

42 43

44

45 46

kingdom. And

that he might have knowledge

of this,

Abhaya

sent a messenger thither.

When

Subhadeva 47

saw him he loosened

(the earth) round about an areca-palm, his spear, as he walked round (the tree), and with the shaft of

when he had made it thus (to hold) but feebly by the roots, he struck it down with his arm; then did he threaten the 48 The messenger went and (messenger), and drove him forth. told this matter to Abhaya. And when he knew this, Abhaya 49 took many Damilas with him and marched from there against
the city to do battle with his brother.
1

On news of

this the

king 50

See note to
Cf.

32. 35.

the Vaipulya-sutras, sometimes also called Vaitulya-sutras, which form part of the Northern Mahayanist Canon. KERN, Manual,

idem, Verslagen en Mededeel'mgen van de K. Ak. van Weten; e schapen, Afd. Letterk., 4 R., D. VIII, p. 312 foil., Amsterdam, 1907 (see L. DE LA VALLEE POUSSIN, J.E.A.S. 1907, p. 432 foil. WINDISCH,
p. 5
;

Abh.

d. k.

Sachs. Gesellsch. d. W., xxvii, p. 472

OLDENBERG, Archiv

fur
3

embark on the he had chided and punished a dog that he had with him. Nevertheless the animal followed him, wagging his tail. Then he said to his followers, 'Even as this clog, you must stand by me with
ship,
1

Eeligionswissenschaft, xiii, 1910, p. 614). According to the Tika, when he was about to

unchangeable

fidelity.

S 2

260
took
flight,

Mahavamsa

xxxvi.

51

51 Malaya.

and, with his consort, mounting- a horse he came to The younger brother pursued him, and when he

had
52

slain the

king in Malaya, he returned with the queen and

reigned eight years in the capital as king. The king set up a vedi o stone round about the great Bodhi-tree, and a pavilion in the courtyard of the Lohapa-

53 sada.

And

obtaining garments of every kind for twice a

(pieces of

hundred thousand

money), he distributed gifts of

clothing amon'g tne brotherhood of bhikkhus on the island. 54 After Abh'aya's death, SIRINAGA, the son of his brother

55 Tissa, reigned two years in Lanka. When he had restored the wall round about the great Bodhi-tree, then did this king also 56 build in the sand-court
1

of the temple of the great Bodhi-

2 the beautiful tree, to the south of the Mucela-tree,

Ham-

savatta and a great pavilion besides. 57 Sirinaga's son named ViJAtA-KuMARAKA reigned for one year after his father's death.

(At that time) three Lambakannas lived in friendship at Samghatissa and Samghabodhi, the third 59 being Gothakabhaya. When they were coming (to Anura58

Mahiyangana

dhapura) to do service to the king, a blind man who had the gift of prophecy, being by the edge of the Tissa-tank, 60 cried out at the sound of their footsteps The ground bears
' :

here three rulers of the earth

last,

As Abhaya, who was walking heard this he asked (the meaning of the saying). The
!

'

61 other uttered 'Whose race will yet again (the prophecy). endure?' then asked again the other, and he answered:

62

That of the last.' When he had heard that he went (on) the two (others). When they were come into the capital the three, being the close and trusted (counsellors) of the
<

w ith

king, remained in the royal service about the king.

63

they together had slain king Vijaya in his royal the two (others) consecrated SAMGHATISSA, the compalace 64 mander of the troops, as king. Thus crowned did Samgha1

When

Valikatala

is

employed here in the same way as vali-

kangana
*

in 33. 31.
is

Parato
Mah.

paraphrased in the Tika by dakkhinadisabhage,

cf.

25. 50.

xxxvi.

76

The Thirteen Kings

261

tissa reign four years in stately Anuradhapura. He set up 65 a parasol on the Great Thupa and gilded it, and moreover the king put four great gems, each worth a hundred thousand
1 money), in the middle of the four suns, and put 66 upon the spire of the thupa a precious ring of crystal. At 67

(pieces of

the festival of (consecrating) the chatta the ruler of men distributed the six garments to the brotherhood (in number) forty

thousand.

As he (one day) when listening to the khandhakas 2 68 heard from the thera Mahadeva, dwelling in Damahalaka, the sutta that sets forth the merit of (a gift of) rice-gruel, 3 69

he, joyfully believing, distributed to the brotherhood at the four gates of the city an abundant and well-prepared gift of
rice-gruel.

From time to time the king, with the women of the royal 70 household and the ministers, used to go to Paclnadlpaka 4 to eat Vexed by his coming the people dwelling in 71 jambu-fruits.
Pacmadlpa poisoned the fruit of the jambu-tree from which the king was to eat. When he had eaten the jambu-fruits he 72 died forthwith even there. And Abhaya consecrated as king

Samghabodhi who was charged with the (command

army.

of)

the

The king, who was known by the name SIRISAMGHABODHI, 73 5 reigned two years in Anuradhapura, keeping the five precepts. In the Mahavihara he set up a beautiful salaka-house. 6 74

When
come

to

the king heard that the people of the island were want by reason of a drought he himself, his heart 75

shaken with pity, lay down on the ground in the courtyard ' of the Great Thupa, forming the resolve Unless I be raised 76
:

Which were

2 3

placed on the four sides of the Tee '. The sections of the M.V. and C.V. in the Vinaya-pitaka. See M.V. VI. 24. Cf. particularly 5 and 6. The scene of the
is

'

exhortation
4

Andhakavinda.

I.e.

rato

The Tika says: Mahatitthapattane pasamuddamajjhe sambhutam Pacinadipam agamasi.

'East-Island.'

According to this Pacinadipa is one of the islands between the north point of Ceylon and the Indian continent. 5 See note to 1. 62.
6

On salakagga

see note to 15. 205.

262

Mahavamsa

XXX VI.

77

up by the water that the god shall rain down I will nevermore rise up from hence, even though I die here.' As the ruler of the earth lay there thus the god poured down rain forthwith on 78 the whole island of Lanka, reviving the wide earth. And even then he did not yet rise up because he was not swimming
77
in the water.

Then

his counsellors closed

up the pipes by

79 which the water flowed away. water the pious king rose up.
this

And

as he

now swam

in the

By

his compassion did he in

are risen here and there/ the king had the rebels brought before him, but he released them again 81 secretly ; then did he send secretly for bodies of dead men, and

80

way avert the fear of At the news Rebels

'
:

a famine in the island.

causing terror vo the people by the burning away with the fear from rebels.

of these he did

82

yakkha known

as Ratakkhi, 2

who had come

hither,

made

83 red the eyes of the people here and there. If the people did but see one another and did but speak of the redness of the
eyes they died forthwith, and

the yakkha devoured them

without fear.
84

When the king heard of their distress he lay down with sorrowful heart alone in the chamber of fasting, keeping the ' Till I have seen the 85 eight uposatha vows, 3 (and said)
:

yakkha

I will not rise

up/
:

By

the (magic) power of his

:

86 piety the yakkha came to him. To the king's (question) ' Who art thou ? ' he answered ' It is I, (the yakkha)/ ' Why
87 dost thou devour

up

to

me

Swallow them not! 'Give subjects? then only the people of one region/ said the other.

'

my
:

And

88 (demanding ever
'
:

That is impossible/ he came gradually and less) to one (man) only. The (king) No other can I give up to thee take thou me and spoke devour me/ With the words That is impossible/ the other
being answered
'

less

'

1 He had the corpses burnt in place of the rebels and thus inspired the belief that he had condemned them to death by fire. Cf. also sule

uttaseti
2

50011 and frequently. The Attanagaluvamsa 'Red-eye.' Perhaps scarlatina? which relates this episode in chap. VI (ed. Alwis, p. 16 foil.), speaks of a fever (jararoga) beginning with inflammation of the eyes. 3 Cf. with this SPENCE HARDY, Eastern Monachism, p. 237.
'

to

impale

'.

Jat.

T.

I.e.

xxxvi. 103
prayed him (at
4

The Thirteen Kings

last) to

263

give him an offering in every village. It is well/ said the king, and over the whole island he 89 decreed that offerings l be brought to the entrance of the

man/

and these he gave up to him. Thus by the great 90 compassionate to all beings, by the torch of the island was the fear pestilence brought to an end.
villages,

The

become a

king's treasurer, the minister Gothakabhaya, who had 91 rebel, marched from the north against the capital.
his water-strainer

Taking

with him the king

fled

alone by 92

the south gate, since he would not bring harm to others. man who came, bearing his food in a basket, along that 93 road entreated the king again and again to eat of his food.

had strained the water and had 94 eaten he spoke these words, to show kindness to the other 'I am the king Samghabodhi; take thou my head and show 95
he, rich in compassion,
:

When

to Gothabhaya, he will give thee much gold.' This he 96 would not do, and the king to render him service gave up the
it

the other took the head and and he, in amazement of spirit, Gothabhaya gave him gold and carried out the funeral rites of the king with due care. Thus GOTHABHAYA, also known as Meghavannabhaya, ruled thirteen years over Lanka. He built a palace, and when he had built a pavilion at the entrance to the palace and had adorned it, even there did he daily invite a thousand and eight bhikkhus of the brotherhood to be seated, and rejoicing them with rice-gruel and

ghost even as he

sat.

And

97

showed

it

to

98

99
100

with foods excellent and of

many

kinds, both hard

and

soft,

together with garments, he bestowed alms lavishly upon them. 101 Twenty-one days did he continue (to give) thus.

he renewed

In the Mahavihara he built a splendid pavilion of stone; 102 3 He set up a vedl 103 the pillars of the Lohapasada.

By ball

are understood particularly the offerings brought to the

subordinate divinities, devatas, tutelary genii, local sprites, &c. 2 Mahasatta is used elsewhere as designation of a Bodhisatta.
3

Lit.

'He

set

parivartayati

(B.E.

them up when he had changed them.' In Skt. s. v. vart with pari) has the same meaning.

264

MaMvamsa

xxxvi. 104

of stone for the great Bodhi-tree and an arched gateway at the northern entrance, and likewise at the four corners (of

104

the courtyard) pillars with wheel-symbols. 1 At three entrances he made three statues of stone and at

105 the south gate he set up a throne of stone. To the west of the Mahavihara he laid out a tract of land for exercises
of meditation,
2

and over the

island

he restored

all

ruined

106 buildings. In the Thuparama he ordered the thupa-temple to be restored and also in the Ambatthala-monastery of the thera

arama called Manisoma, and in the Manisomarama and in the Maricavatti Thuparama, (vihara), and moreover in the vihara called Dakkhina (he 108 restored) the uposatha-houses. And he founded also a new
107 (Mahinda)
;

and

in the

in the

109

vihara called Meghavannabhaya and at the (time of) festal offering's at the consecration of the vihara he distributed the O
six

island,

garments to thirty thousand bhikkhus dwelling on the whom he had assembled.

In like manner he appointed then a great Vesakha-festival, 4 110 and yearly did he distribute the six garments to the brother111 hood. Purifying the doctrine by suppression of heresy he
bhikkhus dwelling in the Abhayagiri (vihara), sixty in 5 number, who had turned to the Vetulya-doc trine and were 112 like a thorn in the doctrine of the Buddha, and when he had
seized

excommunicated them, 6 he banished them to the further coast. A bhikkhu from the Cola people, named Samghamitta,
113 who was versed in the teachings concerning the exorcism of 7 to a thera banished spirits, and so forth, had attached himself
1

See note to 30. 92.

CHILDEBS, P.D.

s. v.

padhanam,

says:

'padhanabhumi,

a
to

cloister in a

monastery for monks to walk in who are striving

attain arhatship.'
3

built in
34. 71.
*

The Therambatthalaka is without doubt the Ambatthala-thiipa memory of Mahinda on the Cetiya-mountain. See note to
Cf. note to 32. 35.
6

Cf. note to 36. 41.

See
7

Katvana niggaham tesam, lit. 'having papakanam niggahena in v. 110.

suppressed them.'

Nissito, the term for one who stands to an older

monk

in the

relation of pupil to teacher (nissaya).

xxxvi. 123
thither,

The Thirteen Kings

265

and he came hither embittered against the bhikkhus

of the Mahavihara.

When this lawless (bhikkhu) had thrust himself into an 114 assembly in the Thuparama and had refuted there the words of the thera living in the parivena of Samghapala, namely the 115
thera Gothabhaya, uncle of the king on the mother's side, who had addressed the king with his (old) name, he became a
1 1

constant guest in the king's house. 1 The king who was well pleased with him entrusted his eldest son Jetthatissa and his

younger son Mahasena,

to the

bhikkhu.

And

he made the 117

ill-will

second his favourite, therefore prince Jetthatissa bore to the bhikkhu.

After his father's death JETTHATISSA became king. To 118 punish the hostile ministers who would not go in procession

with him, at the performing of the king's funeral

rites,

the 119

king himself proceeded forth, and placing his younger brother at the head and then the body following close behind, and 120
then the ministers whilst he himself was at the end (of the procession), he, when his younger brother and the body were

gone

forth, had the gate closed immediately behind them, and 121 he commanded that the treasonous ministers be slain and (their

bodies) impaled on stakes round about his father's pyre. Because of this deed he came by the surname ' the Cruel'. 122

But the bhikkhu Samghamitta, for fear of the king, went hence 123
1 The passage is very obscure rama is too briefly described.

as the course of events in the

I believe

Thupa-

object

rajanam

to

we must supply the ranno namenalapato, and that we have to

that

understand the passage in the following way. A solemn assembly of the brotherhood was held in the Thuparama to settle the dissensions between the various parties. The king himself was present. In this
assembly Samghamitta exposed his heretical doctrine, speaking against the monks of the Mahavihara, and he succeeded in convincing the king. The thera Gothabhaya, the king's uncle, after whom the

king himself was named, tried to bring the king round to the orthodox party. But although he spoke urgently to him, even addressing him tenderly, not with his royal title Meghavannabhaya, but with his familiar name Gothabhaya (Tika tata Gothabhaya
:

he did not succeed, and Samghamitta even became the king's kulupaka. On this see note to 30. 40.

Gothabhaya

ti

.),

266

Mahavamsa

XXXVI. 124
counsel

at the time of his coronation,

when he had taken

with Mahasena, to the further coast awaiting the time of

(Mahasena's) consecrating.
built up to seven stories the splendid that had been left unfinished 1 by his father, so Lohapasada, 125 that it was now worth a koti (pieces) of money. When he

124

He

(Jetthatissa)

had offered there a jewel worth sixty thousand, Jetthatissa named it the Manipasada. 126 He offered two precious gems to the Great Thupa, and he
built three

127

When
gave
it

gateways to the temple of the great Bodhi-tree. he had built the vihara Pacinatissapabbata the ruler
to the brotherhood in the five settlements.

128

The great and

take

beautiful stone

image that was placed of old

set

129 by Devanampiyatissa in the Thuparama did king Jetthatissa

away from the Thuparama, and

up

in the

arama

130 Pacinatissapabbata.

He

bestowed the Kalamattika-tank on

the Cetiyapabbata (vihara), and when he celebrated the consecrating festival of the vihara and the pasada and (held)

131 a great Vesakha-ceremony he distributed the six garments among the brotherhood, in number thirty thousand. Jettha-

132

tissa also

many

made the Alambagama-tank. Accomplishing thus works of merit, beginning with the building of the

pasada, the king reigned ten years. 133 Thus, reflecting that sovereignty, being the source of manifold works of merit, is at the same time the source of many an
injustice, a

man

of pious heart will never enjoy

it

as

if it

were

sweet food mixed with poison.

Here ends the thirty-sixth chapter, called The Thirteen Kings ', in the Mahavamsa, compiled for the serene joy and
'

emotion of the pious.

1 Vippakata is used (e.g. D.I. 2 ) of an interrupted discourse. Here we have the interrupting of building (ef. 36. 102 cd.). The Tika renders the word correctly nitthanam agatam aparinit2fi

thapitam.

CHAPTER XXXVII
*

KING MAHASENA

AFTER king
SENA

Jetthatissa's death, his younger brother MAHA- 1 ruled twenty-seven years as king. And to consecrate him 2

as king, the thera

coast,

Samghamitta came thither from the further

(of

when he heard the time

Jetthatissa's

death).

When

he had carried out the consecration and the other 3

ceremonies of various kind, the lawless (bhikkhu) who would fain bring about the destruction of the Mahavihara won the 4
' The dwellers in the king to himself with the words Mahavihara do not teach the (true) vinaya, we are those who teach the (true) vinaya, O king', and he established a royal
:

Whosoever gives food to a bhikkhu dwelling in penalty the Mahavihara is liable to a fine of a hundred (pieces of
'
:

money)/ The bhikkhus dwelling

fell

in the Mahavihara, who thereby G want, abandoned the Mahavihara, and went to Malaya and Rohana. Thus was our Mahavihara desolate for 7 nine years and empty of those bhikkhus who (else) had dwelt

into

in the Mahavihara.

And

the unwise thera persuaded the 8

1 After verse 50 in chapter 37 the old Mahavamsa breaks off. But the later author, who continued the work, carried on this chapter and added 198 verses, giving to the whole the subscription Sattarajako

= 'the Seven

Kings \ (However, there are in reality

six

Mahasena,

Kittisiri-Meghavanna, Jetthatissa II, Buddhadasa, Upatissa II, and Mahanama.) Our section (verses 1-50) has thus no conclusion, neither
the usual memorial verse, nor a subscription. The substance of the former ought to have corresponded to that of the closing verses of the Dip., but was clothed in a more artistic form. The writer who

continued the Mah. put the last two verses of the Dip. at the head of his own work and thus connected the new part of the poem with the
old one.
2

Tika:

On the whole process, cf. GEIGEE, Dip. and Mah., pp. 18-19. kalam natva, Jetthatissassa matakalam janitva.

268
9 unwise
:

Mahavamsa

XXXVII. 9

' Ownerless land belongs to the king/ l and king when he had gained leave from the king to destroy the Mahavihara, this (bhikkhu), in the enmity of his heart, set on people to do so.

10

An

adherent of

the

thera

Samghamitta, the ruthless

minister Sona, a favourite servant of the king, and (with 11 him) shameless bhikkhus, destroyed the splendid Lohapasada seven stories high, and carried away the (material of the)

12 various buildings from hence to the Abhayagiri (vihara), and 2 by means of the many buildings that were borne away from 13 ings.
the Mahavihara the Abhayagiri-vihara became rich in buildHolding fast to his evil friend, the thera Samghamitta,

and to his servant Sona, the king wrought many a deed of wrong. 14 The king sent for the great stone image from the Paclnatissapabbata (vihara) and set it up in the Abhayagiri (vihara).
1

He

set

tree,

up a building for the image, a temple for the Bodhia beautiful relic-hall and a four-sided hall, 3 and he

16 restored the (parivena) called Kukkuta. 4 Then by the ruthless thera Samghamitta was the Abhayagiri-vihara made stately
to see.

17

The minister named Meghavannabhaya, the friend of the king, who was busied with all his affairs, was wroth with him for destroying the Mahavihara ; he became a rebel, and when
he had gone to Malaya and had raised a great 5 pitched a camp by the Duratissaka-tauk.
force,

he
he

When
1

the king heard that his friend was

come

thither,

play on the words

'.

assamiko and pathavisami 'owner

(ruler) of the earth

2 Pasada means here, in quite a general sense, the habitations of the bhikkhus in the Mahavihara, which were demolished here and the material of which was conveyed to the Abhayagiri-vihara.
3

is is

Catu(s)sala. mentioned, Mah.

certain building of this

name

in

Anuradhapura

15. 47,

50

and

35. 88.

In our passage the word

evidently an appellativum.
4

By

this

is

Kanitthatissa.

probably meant the Kukkutagiri-parivena erected by See 36. 10.

B See note to 33. 9. Meghavannabhaya evidently marches from the central mountain-district of Malaya to secure the province of

Rohana.

XXXVII. 34

King Mahasena

269

marched forth to do battle with him, and he also pitched a camp. The other had good drink and meat, that he had brought 20 with him from Malaya and thinking I will not enjoy it
*

my friend the king/ he took some, and he himself 21 went forth alone by night, and coming to the king he told him this thing. When the king had eaten with him, in perfect 22 ( that which he had brought, he asked him trust, Why hast c Because the Mahavihara has been 23 thou become a rebel?'
without
:

' I will make the vihara to destroyed by thee he answered. be dwelt in yet again; forgive me my fault/ thus spoke 24 the king, and the other was reconciled with the king.

'

Following his counsel the king returned to the capital.

But 25

Meghavannabhaya, who persuaded the king (that it was fitting to do this), did not go with the king that he might collect in the meantime the wherewithal to build. One of the king's wives, who was exceedingly dear to him, 26
the daughter of a scribe, grieved over the destruction of the Mahavihara, and when she, in bitterness of heart, had won over 27
kill the thera who had destroyed it, she caused the thera Samghamitta to be done to death as he came to 28 violent the Thuparama to destroy it. And they slew likewise the

a labourer to

and lawless minister Sona. But when Meghavanna- 29 bhaya had brought the building-materials (that he had collected), he built several parivenas in the Mahavihara. When 30 this fear had (thus) been calmed by Abhaya the bhikkhus coming from here and there again inhabited the Mahavihara. But the king made two bronze images and set them up on 31
violent

the west side of the temple of the great Bodhi-tree. Being well-pleased with the hypocrite, the plotter, the 32
lawless thera Tissa, his evil friend,

who dwelt

in the

Dakkhithe 33

narama,

he,

although

he

was warned,

built

within

boundaries of the Mahavihara, in the garden called Joti, the Jetavana-vihara. 1 Then he called upon the brotherhood 34
1

According to

15. 202,

Jotivana

is

name

for the

Nandana park

which, according to 15. 1, 7-8, was situated immediately before the From this and from our passage it south gate of Anuradhapura. appears quite certain that the Jetavana-vihara must be the monastery

270
of

Mahavamsa

xxxvii. 35

monks to do away with their boundaries, and since the bhikkhus would not do this, they abandoned the vihara.
1

35 But now, to make the shifting of the boundary void of effect, if others should seek to do this, certain bhikkhus hid them1 selves in various places.

36

Thus was the Mahavihara abandoned

for nine
:

months by
f

the bhikkhus, and the other bhikkhus thought

We

will

37 begin to shift (the boundaries)/ Then, when this attempt 2 the boundary was given to shift the bhikkhus up, But 38 came back hither and dwelt again in the Mahavihara.
offence of the gravest kind

within the brotherhood of bhikkhus a complaint touching an 3 was raised against the thera

39 Tissa,

minister,

who had known

to be just,

The high received the (Jetavana) vihara. who decided (the matter) excluded
from the
4

him, according to right and law,

order,

albeit

against the king's wishes. 40 The king built also the Manihira- vihara

and founded three

41 viharas, destroying temples of the (brahmanical) gods: the Gokanna (vihara), (and another vihara) in Erakavilla, (and a third) in the village of the Brahman Kalanda ; 5 (moreover
the thupa of which was mistakenly (called) the Abhayagiri Dagaba. On the other hand the present Jetavana Dagaba to the north of the Cf. note 33. 81. city belonged to the Abhayagiri.
1

Namely, within the old boundaries of the Mahavihara, possession

Tika: antosimaya eva annatthaagantvatasmim tasmim thane paticchanna hutva

of which was thus formally maintained.

niliyimsu.
2

Evidently since the bhikkhus remaining behind raised a protest. Antimavatthu is a matter that involves expulsion from the
Cf.

order.
4

M.V.

II. 22.

36. 1

S.B.E.

xiii, p.

276, note
v.

1.

Now

Minneriya, the

name

of a tank (see below,

is

47) not far

from Polonnaruwa.
5

According to the Tika the Gokanna-vihara

:

situated on the coast

of the 'Eastern Sea', the two other viharas in Rohana.

The Tika

then adds

evam sabbattha Lankadipamhi kuditthikanam

alayam viddhamsetva, Sivalingadayo nasetva buddhasasanam eva patitthapesi 'everywhere in the island of Lanka
he established the doctrine of the Buddha, having destroyed the temples of the unbelievers, i.e. having abolished the phallic symbols of Siva and so forth '.

xxxvil. 50

King Mahasena

271

he built) the Migagama-vihara and the Gahgasenakapabbata To the west, he built the Dhatusenapabbata 42 (vihara).
the king founded also the great vihara in Kokavata. He built the Thuparama-vihara and the Hulapitthi (vihara) 43 and the two nunneries, called Uttara and Abhaya. At the place 44
(vihara)
;

of the

1 yakkha Kalavela he

built a thupa,

and on the island

satn- 45

he restored
2

many

ruined buildings.

To one thousand

ghattheras he distributed alms for theras, at a cost of a thousand (pieces of money), and to all (the bhikkhus he distributed) yearly a garment. of food and drink.

There

is

no record of

his gifts

46

he made sixteen tanks, the 47 ManihTia, the Mahagama, the Challura, and the (tank) named 6 5 4 Khanu, the Mahamani, the Kokavata and the Dhamma- 48

To make
3

(the land)

more

fertile,

ramma-tank, the Kumbalaka and the Vahana, besides the 8 7 Rattamalakandaka, the tank Tissavaddhamanaka, that of 9 Velangavitthi, that of Mahagallaka, the Clra-tank and the 49
sixteen tanks.

Mahadaragallaka and the Kalapasana-tank. These are the On the Gafiga he built the great canal named 50

Pabbatanta.

Thus did he gather

to himself

much
is

merit and

much

guilt.

The Mahavamsa
1

ended.

Cf. 10. 84.

I. e.

2 3
1

superiors of the communities of bhikkhus.

is

Cf. 3.

4. 56.

See above note to 37. 40.

A Khanugama

mentioned

25. 14.
is

In 36. 3 the construction of a Mahamani-tank

Cf. the

ascribed to

Bhatikatissa.
6

Kokavata-vihara in 37. 42.

is

Maharatmala

the older

name

of the great Padaviya-lake in the

North Central Province, 25 miles north of Anuradhapura. Arch. Survey of Ceylon, XIII, 1896, p. 40. There is, however, also a Ratmala-tank 2i miles south of Anuradhapura. ED. MULLER, Ancient Inscriptions of
Ceylon, p. 27.
8
9

A A

village or district of this

name

is

mentioned
8.

in 35. 84.

vihara of the same name, see 33.

APPENDIX A
THE DYNASTY OF MAHASAMMATA
Sum. T. p. 258 Rajav. p. 4 foil. Dip. 3 I should like to give a (Engl. transl. by B. GUNASEKAEA) reference to two parallel passages in northern Buddhist litera2
ture, the

ON Mah.

Mahavastu

which belongs to the Vinaya of the

of the Lokottaravada-school,

Mahasamghikas and, moreover, and to the Dulva, 2 the Tibetan

the Sarvastivadins.

translation of the

Vinaya of

The names handed down

in both these sources

may
list
:

be

compared with those of the D. and

M.

in the following

Dip. Mah.

274
In the Mahavastu
p.
1.

Appendix

A
in the

348 8 -352 8 and

Dulva (ROCKHILL,

there follows a story about the rise of the Sakya and the founding of Kapilavastu. Iksvaku banishes his legitimate sons from the country as he wishes to hand on the throne

11

foil.)

to

Jenta the son of a concubine.

He

is

thus fulfilling a

which the mother of Jenta has beguiled him. Iksvaku's sons withdraw into the wilderness and there take
promise into
to wife their sisters

who have accompanied them.

by them.

Afterwards

Kapilavastu

is

built

Their descendants are the

Sakyas. This story was also

in

known
and

to the Theravadins.

It occurs

Tlka to the Mahavamsa, 1 In agreement with the Dulva the M. T. mentions only p. 84. four sons of Okkaka who were banished from the country ; the fifth is Jantu to whom the brothers have to give way.
T. p.
foil,

Sum.

258

in the

Further on
story of a

(I.

p.

352 15

foil.)

the Mahavastu relates the

is a leper and therefore Here she is cured and is found by a hermit named Kola. Kola had formerly been king of Benares and had withdrawn into the forest because he too suffered from leprosy. He married the Sakya princess and from these two sprang the Koliya clan.

Sakya king's banished to the forest.

daughter who

This legend too was known in Ceylon,

we come

across it in

Sum. T.

p.

260

foil,

and

in the (Sinhalese) Rajavali immediately

2 following on the story of the sons of Iksvaku.

The Mahavastu and Dulva speak of Simhahanu (= Slhahanu

Buddha's grandfather. He has four sons Suddhodana the Buddha's father, (2) Dhautodana, (3) Su(1) klodana and (4) Amrtodana. These are the Suddhodana, Sukkodana and Amitodana of the Dip. and Mah., Dhotodana, which add yet another, Sakkodana.
in Dip. Mah.) as the
:

3 According to the Dip. Mah. the Buddha's genealogical tree

is

this
1

Mahavamsa-Tika, SHU, Colombo, 1895.

BATUWANTUDAWE and NANISSARA BHIKGEIGER, Dip. and Mah., p. 38. 9 The Rdjdvaliya, ed. (in English) by B. GUNASEKARA, Colombo, 1900, pp. 11-13. GEIGER, l.l., p. 95. 3 See also RHYS DAVIDS, Buddhism (1910), p. 52.
ed.

The Dynasty of Mahasammata

Devadahasakka
I

275

Jayasena
I

Anjana

Kaccana, married to Sihahanu

Yasodhara. married to Anjana

Suddhodana, married !__

Bodhisatta

to

Maya
I

The Mahavastu

I.

355 15

foil,

names as Maya's father

Subhuti who was married to a Koliya princess and lived in Devadaha. Plainly this is the Anjana of the Mah., and the

Suprabuddha of the Dulva

(p. 14),

while the

Mah.

(2.

18-19)

takes Suppabuddha to be the son of Anjana and brother of Maya. Perhaps Suprabuddha was a surname borne by the
father and son. 1
1

For

the whole
p.

subject

cf.

also

SPENCE HARDY, Manual of

Buddhism,

125

foil.

T 2

APPENDIX B
THE BUDDHIST SECTS
(On Mali.
5.

1-13)

RHYS DAVIDS.
409

'The
foil.;

Sects of the Buddhists/ J.R.A.S.,

1891, p. J.R.A.S. 1892, p. 1

dhisme, p. 187
foil.

foil.; the same,

Schools of Buddhist Belief/ MINAYEFF, Recherche* sur le Boud-

<

SOUTHERN BUDDHIST LISTS (SB.)

Dip. 5. 39
foil.; also

occur besides

Mah. 5
(ed.

in the

in the

Mahdbodhivamsa

STRONG,

P.T.S. 1891), pp. 96-97, in the Sdsanavamsa (ed. M. BODE, P.T.S. 1897), p. 14, 24-25; in the Sinhalese NikayaSamgraha (ed. WICKREMASINGHE), pp. 6-9. Special mention should be made of the Commentary on the Kathdvatthu, the

KathdvaUhuppakamtw-AttJiakathd (ed. MINAYEFF, J. P.T.S. 1889, pp. 2-3, 5 and passim). The Kathavatthuppakarana is
ascribed to Tissa Moggaliputta, 1 who is said to have composed it after the holding of the Third Council in order to refute

The names of the sects are not the views held by sectaries. mentioned in the Kathavatthu but are in the commentary
thereon, mentioned above, which
2

was composed by Buddhaare in complete agreement

ghosa.

All the Southern Buddhist

lists

with one another.

1 I adhere to this assertion (Mah. 5. 278) as a statement of fact. That the objection raised by MINAYEFF (Recherches, p. 200) to the age of the work is based upon an error has been already demonstrated by

OLDENBERQ, Z.D.M.G.,
i,

52, p. 633,

and RHYS DAVIDS,

Dialogues,

p. xviii.
2

Quoted by

me

as Kvu. Co.

The Buddhist Sects

I will mention,

277

when

tions in the Nik. Samgr.

occasion arises, certain trifling variaThe ground for the agreement is

that all the southern sources are based, in the last resort, upon the old-sinhalese Atthakatha.

NORTHERN BUDDHIST LISTS (NB.)

occur in the Dulva, the

Tibetan Vinaya of the Sarvastivadins according to a work of Bhavya, see ROCKHILL, Life of the Buddha (1907), p. 182 foil. (R.) and according to a work of Vasumitra, see WASSILJEW, Der Buddhismus (1860), i, p. 224 foil. (W.), also BEAL, < The
7

Eighteen
foil.)

Schools
1

of

Buddhism'
in Taranatha.

(2nd.

Ant,

ix,

p.

299

(VB.).

Besides

we have lists

See SCHIEFNER, Tdrand-

tha's History

of Buddhism

in India (1869), pp.

270-274

(Tar.).

JULIEN gives five Chinese lists based, for the most part, Vasumitra ' Listes diverses des noms de dix-huit ecoles upon schismatiques qui sont sorties du Bouddhisme,' Journ. As.,
ST.
:

v. serie, t. xiv (1859), p. 327 foil. To these may be (St. J.). added the statements of the Chinese pilgrims Fa-hian, Hiuen-

thsang

and

I-tsing.

The number of the sects is unanimously given as 18. Evidently we again have to do with one of those established
numbers which form the backbone of tradition. The individual names vary and the dividing-up of the sects also shows certain variations. This is shown by the following
survey
1.
:

SB. THERAVADA

= NB.

STHAVIRAVADA

is

one of the

two

original schools into at the first schism. It

which the united church was divided

was so according to Mali. Dip., &c., 343 (list V), 100 years after the Nirvana. On the other hand the number is 116 in St. J. 333 (list II); and 160 in R. 182, St. J. 336 (list V).
also according to St. J., p.
1 BEAL gives two lists following Vasumitra, as ROCKHILL gives two following Bhavya. 2 I call them Ch. 1, 2, and quote Fa-hian and Hiuen-thsang accord-

ing to
3

BEAL

(B.),

Buddhist Records of the Western Worlds.

record of the Buddhist religion by I-tsing, transl.

by TAKAKUSI/,

Ch.3.

278

Appendix
consider as a

B
:

We may
la
.

synonymous designation

SB.

HEMAVATA = NB.

HAIMAVATA

in

W.

253,

VB.

Still in R. 190 distinctions are made between 300, R. 184. the Sthaviras and the Haimavatas. In Dip. and Mah., &c., they

are considered as separate sects. Probably the Haimavatas were a local school of the Sthaviras of continental India.
2.

SB. MAHASAMGHIKA

= NB. MAHASAMGHiKA.
foil.

For their

particular doctrine see W. 258 school of the first great schism.

3.

They

are the second

SB. GOKULIKA = NB. GOKULIKA (R. 186, 187; Tar. VB. 301 ; St. J. 330, 334, 337, 341 = lists I-IV). The name is missing in Ch. 1, 2, 3 as also in W. In its place
271
;

here appears

3a

KUKKUTIKA (W.

300). are put in instead of the Gokulikas and the two are expressly said 341 (list IV) to be identical.

VB.

Similarly in St. J.

252, 258) or KTJKKULIKA (W. 249; 344 (list V), the Kaukkutikas

Very closely related to the Gokulikas are 3 b LOKOTTARAVADIN who do not appear
.

in

the tradition

of the Southern Buddhists.

They

are mentioned immediately

(W. 249, 252, 258; II- V.) In R. 182 ; are to be found just in the place where we should expect they the Gokulikas. Cf. St. J. 330 = list I and Tar. 271, where the Gokulikas appear in the list, whilst, on the other hand, the

beside the Gokulikas (or Kukkutikas).

VB. 301

St. J. 334, 337, 341,

343

lists

Lokottaravadins are missing. Lastly, Tar. says, 273, that Lokottaravadins and Kaukkutapadas are the same. Ch. 2

mentions the L. in Bamian (BEAL,

4.

i.

50).

SB. EKAVYOHARIKA

= NB.

EKAVYAVAHARIKA (W.

249,

252; VB. 300, 301; R. 182, 187; Tar. 271;

334, 337, 341, 344
is

St. J. 330,

= lists I-V). According to Tar. 273 the employed as a general designation of the Mahasamghikas. Their doctrines according to W. 258 are the same as those of 2, 3 a and 3 b
name
.

In

St. J.

340

(list II)

the Karmikas, besides the Yogacaras and

Aisvarikas, are reckoned as belonging to the Mahasamghikas.

The Buddhist
5.

Sects

279

SB. PANNATTIVADIN
;

R. 182

Tar. 271

St. J.

341

NB. PRAJNAPTIVADIN (W. 251; = list IV missing in VB.

;

300

St. J. lists I-III,

Si-chi in

VB.

301.

V, They are the For their particular doctrines see W. 268,

also in

R. 185).

R. 189.
6.

SB. BAHULIKA

= NB. BAHUSRUTIYA (W. 250;

VB.

300,

301; R. 182; Tar. 250, 252; St. J. 330, 334, 338, 341, 345 = lists I-V). For their doctrines see W. 268 ; R. 189.

= NB. CAITIKA or CAITYIKA (W. 251, R. 182, 186). They are said to be a branch of the Gokulikas, R. 189 Tar. 252. In Tar. 273 they are said to be identical with the Purvasailas. Corresponding
7.

SB. CETIYAVADA
;

252; VB. 300, 301

them in the lists I-III, St. J. 330, 334, 338, 345 are the Jetikas or Jetavaniyas or Jetasailas.
to
8.

V=

SB.

MAHIMSASAKA

= NB.

MAHIS"ASAKA.

They

are,

according to R. 186; Tar. 271, to be reckoned as belonging to the Vibhajyavadins (cf. 14 a ) and are said to be a branch of
the Sarvastivadins in

W. 254; VB.
II-V.

300, 301

St. J. 335,

339, 342, 345

lists

For

their doctrines see R. 185,

Ch. 2 mentions them in Swat (BEAL, i, According to the same authority (BEAL, i, p. 226) p. 121). the Bodhisattva Asahga professed himself to be of the school

191

W. 280

foil.

of the
9.

M., but went over to the Mahayana.

SB. VAJJIPUTTAKA - NB. VATS!PUTRIYA or VASAPUTRIYA (W. 253, 256; VB. 300, 301 R. 182, 184, 186, 193; Tar. 271, 272, 273; St. J. 331, 335, 339, 342 = lists I-IV).
;

They

are said to be a branch of the Sarvastivadins in

VB.

301, St. J.

335

(list II),

W. 253, while according to the southern

is

reversed; and they are said, R. 186, to be a principal branch of the Sthaviras beside the The Kvu. Co., however, mentions them very Sarvastivadins.

Buddhist tradition the relation

The Pali form of the name must be understood as slightly. an assimilation to the name of the Vajjiputtaka monks, the
sectaries of VesalT.

DHAMMUTTARIYA = NB. DHARMOTTARIYA the 10. SB. Dharmakarikas of the Nik. S., are said, as also in the southern

280
tradition, to be a

Appendix

branch of the Vatsiputriya (W. 253; VB. R. 182, 186; Tar. 271; St. J. 331, 335,339, 300, 301;
342, 345
11.

lists

I-V).

SB. BHADRAYANIKA

BHADRAYANIYA

are also a branch

of the Vatsiputrlyas (W. 253; VB. 300, 301; R. 186; Tar. lists 271,273; St. J. 335, 339, 342, 345 II-V), and stand

in especially close relation

(R. 194) to the Dharmottariyas

from whom, according to St. J. 331 (list I), they had taken For 10 and 11, R. gives the common designation their rise. 1
Mahagiriya.
12.

SB. CHANDAGARIKA
cities

NB. SANNAGARIKA

'

those from

the 6

branch of the Vatslputriyas (W. 254 ; VB. ', Tar. 271; St. J. 335, 342 = lists cf. 194; 300; R. 186, II, IV) and are but slightly distinguished from 11 (W. 279).
also a

In the

lists

I,

III,

in St. J. 337, 339,

345 there appear,

instead of them, the Abhayagirivasins.

= NB. SAMMATIYA, taking their rise from 9 (W. 254; R. 186; Tar. 271, 272; St. J. like 10-12, 331, 335, 339, 342, 345 = lists I-V). According to R. 182
13.

SB. SAMMITIYA

or (13 b ) KURUKULLAKA, and Tar. 272 relates that according to the view of the Sarvastivadins, the Kaurukullakas, the Avantakas, and the Vatsia they are also called (13 )

AVANTAKA

putrlyas are the three kinds of the Sammatlyas. They are the Mi-li in VB. 301. They must have been a widely spread Ch. 2 mentions them repeatedly as a school of the sect;

Hlnayana
and
is

Ch. 3 (TAKAKUSU,

14, 44, 45, 186, &c.) ; according to p. xxiv) they fall into four subdivisions are spread over Western India and in Campa (Cochin(see

BEAL,

ii.

China) especially. The Kvu. Co. in a whole series of passages On those see R. 194. occupied with their doctrines.
14.

SB. SABBATTHAVADIN

= NB.
St.
J.

SARVASTIVADIN. Accord-

ing
(list

301, 253, a IV), they are also called (14 )

to

W.

VB.

339

(list

HETUVADA

III) and 342 or HETUVIDYA,

and according to R. 182, also Muruntaka, and they are said (W. 253, R. 182, Tar. 271) to be, beside the Vatsiputriyas,
1

It

school

is

should be observed, however, that in the list I, in St. made to take its rise from the one mentioned before

J., it.

each

The Buddhist Sects

one of the principal schools of the Sthaviras. of the Chinese pilgrims agree with this.

281
The statements

Ch. 1 (BEAL, i, p. Ixx) states that the Vinaya of the S. is held to be particularly correct and agrees in essentials with that which is observed in China. Ch. 2 (BEAL, i, pp. 18, 19,
49, &c., ii, pp. 182, 270, &c.) mentions them frequently as a branch of the Hlnayana; the Bodhisattva Vasubandhu

(BEAL, i. 226) professed himself of this school. According to Ch. 3 (TAKAKUSU, p. xxiv) the S. were (beside the Sthaviras,

Mahasamghikas and Sammatiyas) one

Buddhist schools; they
(Mulasarvastivadins,

themselves

fell

of the four principal into four groups

Dharmaguptas, Mahlsasakas and Kaand had spread mostly in Magadha and Eastern syaplyas), India. On their doctrines see W. 270 foil. ; R. 184, 185, 190. See also TAKAKUSU, J.P.T.S. 1904-1905, pp. 67 foil.

Here I
I4 b
.

will

mention

SB. VlBHAJJAVADIN are mentioned Mah. 5. 271.

NB. VlBHAJYAVADIN.
is

These

It

said here that the

Buddha

From this as from the professed himself belonging to the V. relation of the list in Tar. 271, 272 to the Ceylonese list
Mah. 5. 6-9), OLDENBEIIG (Dip. 5. 45 foil. that V. is another name for the Theravadins.
;

has concluded

In the MahaHowever,

bodhivamsa,

2 besides, this is said in plain terms.

according to Tar. 272, the V. are reckoned as belonging to the Sarvastivadins, beside which they appear in R. 182 as a

Sthavira school.

According to R. 186, 191, Tar. 271 they

embrace the

sects of the Mahlsasakas, Kasyapiyas_,

Dharma-

C guptakas and (14 ) TAMRASATIYAS. The last named are in Tar. 272, 274 counted as belonging to the Sarvastivadins and

identified

with the Samkrantikas and (14 d ) the UTTAIIIYAS. If we resume these data it appears that Vibhajjavadin denotes not so much a particular sect but rather a philosophical tendency, which, for the Theravadins,
1

was bound up

Vin. Pit.,

i,

p. xli foil.
ti,

P. 95 17

therdnam sambandhavacanattd iheravado

vuccati.
.

vibhajjavddind

munindena desitattd vibhajjavddo ti be drawn from Mah. Tlka, 94 8 99 2

,

The same conclusion may

282

Appendix

B
which their

with their conception of orthodoxy l and to different schools thenceforward laid claim. 2
15.

are, as

SB. DHAMMAGUTTIKA = NB. DHARMAGUPTAKA. They we have just seen, reckoned as belonging to the Vibhajyavadins and are said (W. 254; VB. 300, 301; St. J. 335, 339, 342, 345 = lists II-V) to be a branch of the
Mahlsasaka.
16.

On

their doctrines see

W.

283, R. 192.

SB. KASSAPIYA

NB. KASYAPIYA,

belonging also to

the Vibhajyavadins. They took their rise in the Sarvastivadins (W. 255 ; VB. 300, 301 ; St. J. 335, 340, 342, 346 a lists II-V) and are also called (16 ) SUVARSAKA (W. and

St.

J.

as above;

cf.

Tar. 271).

For their doctrines

see

W. 283-284,
17.

R. 193.

SB. SAMKANTIKA
St. J.

of the Sarvastivadins

272; R. 193;
other

SAMKRANTIVADIN, a branch (W. 255; BV. 300, 301; Tar. 271, 336, 340, 342 = lists II-IV). Their
183
;

= NB.

name

is

said to be Uttariya (R.

Tar. 273), also

Tamras'atlya (see
lists

II-IV they

256, St. J. 336, 342 are identified with the Sautrantika.

under 14 b ).

In

W.

18.

SB. SUTTAVADA
is

= NB.
clear.

SAUTRANTIKA. The accounts of

In the SB. sources no further

this school are far

from
of
it.

mention

made

be evident from R. 186

Its identity with 17 seems also to where in the list the Sautrantikas are

introduced as a branch of the Sarvastivadins, but the krantivadins are missing.

Sam-

In Ch. 2 also the former (see BEAL, i, pp. 139, 226; ii, p. 302) are mentioned, but not the latter. Besides, in list I, St. J. 332 the Sautrantika evidently appear in the place of 17, being a branch of the Kasyapiya. On the other hand, according
to St. J. 340,

346

(lists

III,

V) the Sautrantika would seem to

be identical with the Prajnaptivadins (5), thus would belong not to the Sthaviras at all but to the Mahasamghikas.
1

Only thus can we understand how the Buddha himself can be

called a Vibhajjavadi.
2

He
(ed.

could never be called a Theravadl.

Cf.

Kathavatthu

TAYLOR),

ii,

p.

578, with

the

Co.,

pp.

177-178.

The Buddhist Sects

It seems that this last conclusion

283
also be

may

drawn from

R. 186

(n. 1)

and Tar. 271.

Besides these eighteen schools the SB. sources mention the following branches
:

19.

20.

= NB. HAIMAVATA. SB. RAJAGIRIYA = NB. RAJAGIRIYA.

SB. HEMAVATA

See above l a

They are counted

(R. 186) as belonging to the Mahasamghikas, but are missing entirely from the other list, R. 182. In Tar. 271, too, they only

appear in the list belonging to the Mahasamghikas. In the Chinese lists in St. J. they appear just as little as in Ch. 1, 2, 3.
21.

SB. SIDDHATTHIKA.

They

are not mentioned in the

NB.

lists.

SB. PUBBASELIYA = NB. PtJRVASAiLA. It is clear and beyond doubt, from all the data, that these are most closely related to the Caityika. They are mentioned beside them
22.

186; Tar. 271) or positively in place of them (W. 251, 252). In Ch. 2 they are mentioned only once as the Avarasaila (BiAL, ii, p. 221); Ch. 1 and 3 do not mention
(R.

182,

I-V) the (22 ) the Jetikas ; in UTTARAAILA are also mentioned, always beside list I, VB. 300, also beside the Purvasailas ; and in list V, VB. 301 beside the Aparasailas.
them.
St. J. 331, 334, 338, 342,
(lists

In

345

23. SB.

APARASELIYA

= NB.

introduced as a school of the

APARA^AILA or AVARASAILA, Mahasamghikas in W. 254, 255

;

R. 182, 186; Tar. 271.

VAJIRIYA (Dip. 5. 54 = Apararajagiriya). They are not mentioned in the northern sources, and the same may be said of the 23. DHAMMARUCI and 24. SAGALIYA which are
24. SB.
1 Lastly, we expressly called (Mah. 5. 13) Ceylonese sects. refer to the 25. VETULYA mentioned Mah. 36. 41, 111, may also KERN'S ingenious combination by which they are brought

into relation with the

Mahay ana.
Mah.

On

their origin see the interesting passage in the

1.

TiTca,

p. 115,

31

foil.,

translated by

TURNOUR, Mah.,

p.

liii.

284
The
in the

Appendix
and

B
from another may be given

different opinions as to the relation of the different sects

to one another

their rise of one

tree.

form of a genealogical
;

1.

VASUMITRA (W. 249

and 2 thus

VB. 301)

divides

them

after the

separation of 1

The Buddhist
I.

Sects

285
2

1,14,9,10,11,13,
8, 15,

16 a

14*

2,4,3 ,6.5, 7, 22, 23

II
b

II.

286
6.

Appendix

B
:

According to Dip. and Mah. the relation of the schools

(cf. list

takes this shape

I of Tar.)

5,6,7

regards the time at which the separate schools arose, according to the Ceylonese sources the first schism took place

As

100 years after the Nirvana. The remaining sects must have arisen in the time between the Second and Third Council, i. e. between 100 A.B. and 247 A.B., the most of them in the
second century after the Nirvana, but the last six (19, 20, 21, 22, 23, 24) in the third century, the Dhammarucis, according
to the

Mah. Tlka

at the time of Vattagamani, the Sagaliyas

at that of Mahasena. 1

Among
traditions.

the Northern Buddhists

we

find

quite

similar

4,

According to VASUMITRA (W. 249 foil., VB. 301) the sects 3 b, and 3 a as also 6 and 5, were formed in the course of the
,

second century A.B., that is, after the first schism. By the end of the second century 7, 22, and 22 a had arisen. In
the third century arose 14 (14 a ), and
l a, later 9,

and then 10,

11, 13, 12, also 8, and from this last 15. Only the rise of 17 ( 18) is placed in the fourth century. These dates are transferred from Vasumitra into the Chinese lists (ST. JULIEN).

The information given by I-TSING on the spread

schools at his time,
i.e.

of the

towards the end of the seventh cen-

2 tury A.D., is of great interest. At that time the Sarvastivadins prevailed in Magadha, the Sammitiyas in North-west

India, the Sarvastivadins in the North,

and in the South the

Sthaviras. In the East the four great groups, i.e. the three above mentioned and the Mahasamghikas, were mixed.
1

See

p. 283, n. 1.

TAKAKUSU,

I-tsing,

pp. 8-9.

The Buddhist Sects

In the polemics of the Kathavatthu

287

1 the most prominent commentator Buddhaghosa, are the Theravadins, the Sammitlyas, the Mahimsasakas, the SabBut more frequently batthavadins, and the Mahasamghikas. than these the names ANDHAKA and UTTARAPATHAKA are employed, in which Buddhaghosa evidently comprises the South Indian and North Indian sects.

schools, according to the

See

RHYS DAVIDS,

J.R.A.S. 1891,

p. 413.

APPENDIX C
CAMPAIGNS OF PANDUKABHAYA
(Mah.
10.

27

foil.)

AND DUTTHAGAMANI

(Mah. 25. 1

foil.)

PANDUKABHAYA takes refuge from the persecution of his uncles in Pandulagamaka.

The
place
is

unknown.

In our inquiry, therefore, we must

take as starting-point Pana, where he gathers together his first followers, to engage in battle with his uncles.

Pana

is

situated near Kasapabbata.

This name has been,

I believe, preserved in the modern Kahagala-gama, 1 the name of a village situated about ten miles to the north of Kalu-

wsewa and

fifteen miles to the south-west of

Anuradhapura.

From Pana he

does not direct his march northward on the

then capital of the country Upatissagama. 2 He is not strong enough for this. Rather he is obliged to follow the tactics of
all rebels,

to bring

first

into his power. 3

east,

Therefore he marches

the border-districts, the paccantagawa, first towards the south-

more

or less along the line which

Dutthagamani followed,

in the opposite direction in his march against Anuradhapura. Probably the old military road ran along here. So he comes
first

into the district of Girikandasiva.

This

name

is,

we

conjecture, connected with that of Girilaka, which is mentioned Mah. 25. 47 with reference to Dutthagamani's

may

campaign.

We must look for this district between

the Kalu-

waewa and the Ritigala.

the map of Ceylon, four miles to an inch. Upatissagama is situated on the Gambhiranadi (Mah. 7. 44) to the north of Anuradhapura. Prom here to the Gambhiranadi (Mah. 28. 7) is a distance of a yojana = 7-8 miles. By this we arrive at a general
2
1

On

notion of the position of Upatisaagama. 3 GEIGER, Dip. and Mah.. pp. 39-40.

Campaigns of PanduJcabhaya and Dutthagamani

P.

289
spot

now marches on southward

of Ritigala to the

where the Ambanganga and Mahawseliganga unite. To the south of the Mineri-tank the people of Girikandasiva come

up with him.
This
is

The

result

is

the battle of Kalaha-nagara.

the Kalahagala 1 of the present day, situated 7-8 miles distant from the lake mentioned. Not far from here we

must look for the scene of the second khanda (Mah. 10. 43).

battle of Lohitavaha-

Although the victory in both battles is attributed to P., he does not yet venture to attack Upatissagama directly. On the contrary, he continues his march in the direction followed hitherto, and crosses the Mahawaeliganga (pdragahgam,

Mah. 10. 44). The place where he

crossed

over must have been the

2 Kacchaka-ford, which I take to be the Mahagantota below the spot where the Ambanganga flows into the Mahawaeli-

ganga.

As

the right bank of the

the base of further operations P. chooses a region on Mahaganga (Mahawseliganga), the Dola3

mountain.

galawela of the place so named, which is now called Alutnuwara. During the four years that P. spends near the Dola-mountain he
is

This name survives in that of the village Dolain the Bintenne district, twenty miles to the north

said to

decisive battle.

have been making preparations for the really This is made possible for him by the fact

that he has

the whole province of Rohana, with all its By his position he has also the key to the most important or the only ford of the Mahawseliganga.
resources, behind him.

now

In the meantime P/s uncles have also completed their preparations. They march against the rebels and entrench themselves on the Dhumarakkha-mountain. Its position is

shown
1 2 3

clearly

by Mah.

10. 53, 57, 58.

We must look

for

it

See Census of Ceylon, 1901, iv, p. 468. Itinerary of Roads in Ceylon, i (1909), p. 39, no. 68. The Dolukanda which Census, 1901, iv, p. 262.

PARKER

(Ancient Ceylon, p. 192) mentions cannot be the Dola-pabbata of the Mah., since it is situated (PARKER, in a letter dated July 17, 1910)

about ten miles to the north of Kurunsegala.

290
on the
left

Appendix
bank

of the Mahawseliganga, not far from the chief object of the uncles was evidently Kacchaka-ford. to prevent P. from crossing- the river.

The

He

However, to be beforehand with them, P. risks the crossing. defeats the enemy in flight, and takes possession of their

camp.

On
camp
The

He then proceeds on the direct road to the capital. the Arittha-pabbata (Ritigala) he pitches an entrenched which is to serve as a base for his final operations. The
more march
1

uncles once

against

him with

fresh

troops.

decisive battle takes place near

Labu-gamaka (Mah.

10.

72), the Labunoruwa slope of the Ritigala.

of the present day, on the north-west P. carries off the victory.

open to him. He takes possession of it and afterwards, having assumed sole sovereignty, he removes the royal residence to Anuradhapura.

The road

to the capital

now

lies

We

see that the information

if

given by the

Mahavamsa on
is

Pandukabhaya's campaigns,
adequate. methodical

rightly understood,

quite

The military measures taken seem thoroughly their aim can be clearly understood.

quite similar lines is the advance of Dutthagamani on Anuradhapura, a proof that we have to do in both cases with
old connecting roads between the regions left and right of the Mahawaliganga. P. was obliged to secure these in order to

On

carry out successfully his operations against Upatissagama. D. used them for bringing up his troops.

Dutthagamani
Rohana, the

starts

site of

(Mah. 25. 5) from Mahagama in which is indicated by the ruins of Tissa-

Maharama
of

in the

Hambantota.

South Province, sixteen miles north-east Taking a northerly direction, he marches

2

through Guttahalaka,
or Alutnuwara.
1 8

now

This, according to the local tradition,

Buttala, towards Mahiyangana. is the modern Bintenne

The evidence

Census, 1901, iv, p. 464. for this site

is

chiefly

Mah.

24. 17.

D. stations out-

posts in G. on the look-out for his brother Tissa, whose advance from Dighavapi is expected here.

Campaigns of PanduMbhaya and Dutthagamani

D.
is

291

here on the bank of the Mahawseliganga. Now follows the enumeration of a whole series of forts which were occupied

by Damilas and taken by D.

Among
tota),

to take

25. 12).

(now Mahaganwhich required a four months' siege (Mah. I think, therefore, that the places mentioned are

these, too, appears Kaccha-tittha

mere frontier-outposts or forts which had been placed along the Mahawseliganga l from the bend of the river above Bintenne to the neighbourhood of the mouth. The individual names cannot now be settled.

The remains of the vanquished Damila-divisions retreat towards Vijita-nagara. It still seems to me most probable that we should look for this city in the neighbourhood of Kaluin the jungle testify to the settlement. 2

wsewa, where the Vijitapura-vihara is now situated, and ruins former existence of a larger
probability D. will have crossed the Mahaganga near On the advance against Vijita he first Kacchaka-tittha.

In

all

followed the same road that Pandukabhaya used when he marched from the Kasa-pabbata to the Dola-pabbata. It must have run somewhere between Sigiri and the Mineritank.

The

siege

clearness

and storming of Vijita are described with great and vivacity. The further stations, Girilaka, Mahe-

la-nagara, and Kasa-pabbata lay far along the road which leads from Dambul to Anuradhapura. On the Kasa-pabbata

D. entrenched himself, evidently in order to await in a favourable position his adversary Elara. Here again in fact it comes to a decisive battle, the fortunate issue of which opens to .D. the road to the capital. The conquered foe was pursued up to the immediate vicinity of Anuradhapura. In a last attempt
to bring the fleeing troops to a halt beneath the walls of the city Elara falls by the hand of D. in heroic single combat.
1

Cf.

Mah.

25. 19,

where

this

seems to be plainly

said.

BURROWS, Buried

Cities
foil.)

(Ancient Ceylon, p. 237

of Ceylon, p. 75. PARKER certainly looks for Vijita in the region of the later

Polonnaruwa.

u 2

APPENDIX D
LIST OF PALI

TERMS OCCURRING IN THE TRANSLATION

See
p. 31, n. 4.

1.

ACARIYA, teacher, master.'

<

2.

AKAHANT.

Literally

reached the ideal.

( able, worthy ', a person who has In an Arahant the dsavd, the deadly drugs

of delusion, are brought to an end ; he is no longer subject to RHYS re-birth, but lives in Nirvana, the final liberation.

DAVIDS, Buddhism, 110; Early Buddhism, 72-74.

3.

ARAMA, 'park,

garden.'

Designation of a Buddhist

convent
4.

vihdra, CHILDERS, Pali Dictionary, s.v.

The term is hardly translatable. It has been explained by RHYS DAVIDS, Dialogues, i, p. 92, ii, p. 28 SBB. ii, iii). According to Buddhaghosa, Asl. 48 15 well(= matured spirituous liquors are called dsavd. Jat. IV. 222 19 we read dsavo tdta lokasmim surd ndma pavuccati. The underlying
ASAVA.
first
,
:

idea

is,

therefore, that of

that of a deadly flood. desire ', (2) bhava (desire of a future) existence ', (3) avijjd ' f ignorance (of the four holy truths) ', and (4) ditthi false
:

'overwhelming intoxication', not There are four dsavd (1) kdma ' lust,

'

belief.

D.

I.

84;

II.

81
',

M.

I. 7,

&c.,
'

khmdsava
one

'

one
free

who
from

has overcome the asavas

the asavas
5.
',

and andsava

who

is

are epithets of the arahant.

BHIKKHU, BHIKKHUNI, mendicant monk, nun.

Member

of the Buddhist order.

6.

BUDDHA

(Sambuddha, Sammd-Sambuddha convey the same

notion in a heightened degree) denotes a being who by his own force has attained to possession of the highest knowledge. He is neither man nor god. He is able to perform certain

wonders in accord with the laws of nature.

In an endless

List of Pali Terms

series of existences

293
for his state
is

the

Buddha prepares himself

till

of

Buddhahood.

During- the whole of this time he

called a

bodhisatta (Skt. bodhisattia)

in his last existence as a

man
In

the last but one he generally spends in a heaven of the gods

he attains to knowledge the ancient texts sambodhi

(bodfti,
is

sambodhi, abhisambodhi).

1 always the insight of an Arahant. Since this event comes to pass for the historical Buddha under

an assattha
in

tree (Ficus religiosa), this

'

is

the sacred tree of the

is

Buddhists, and the

Bodhi-tree

'

(Sinh. boga/ia)

not lacking

any Buddhist sanctuary in Ceylon. A Paccekabuddha has also reached Nirvana

his

own

force,

(see below) by but does not come forward as a teacher. The

is called, after his family, Gotama Buddha the sage of the house of the Sakyas.' See

historical

Buddha
'

or Sakyamuni,

KERN,
7.

p.

62

foil.

CETIYA.

See under THUPA.

8.

DEVATA, divinity, genius, particularly applied to the spirits

belief, inhabit trees, wells, hills,

which, according to popular

and in fact every

parasol
9.
is

place.

In Mah. 28. 6 a devatd of the royal

mentioned.

DHAMMA,

trine.

truth, religion, the sum-total of Buddhist doc( Opposed to vinaya, Discipline, the monastic rule/
in the

Dhamma

more

restricted sense denotes the second part

of the tipitaka (which see). 10. KARISA, first a measure of capacity ; in another sense an area of about 4 acres, i.e. as much ground as can be sown

with a karisa of seed-corn.

See RHYS DAVIDS, Ancient Coins

and Measures of Ceylon,

11.

p. 18.

KHATTIYA (Skt. ksatriya), the class of nobles or warThis was one of the four ancient vannd, or social riors. The Buddhists and Jainas put them first in the list, grades. Brahmans put themselves first. The Khattiyas have been the
sometimes called a caste ; but they never formed an organized community, like the modern castes, with connubium and comSee mensality between all Khattiyas. logues, i. 96-107; Buddhist India, 52 ff.
1

RHYS DAVIDS, Dia-

RHYS DAVIDS,

Dialogues,

i,

pp. 190-192.

294
12.

Appendix
MANTA, formula,
NAGA,

tion of the Vedic

13.

hymns.

sacred formula, charm, spell, designaCf. Mah. 5. 109.

of

designation

supernatural

beings,

snake-

demons, sometimes represented in human form with a snake's hood in the neck, sometimes as mixed forms, half man half
snake.

They

are distinguished

by devout reverence toward

the Buddha.

Their sworn enemies are the Garuda, winged See GRUNbeings resembling the griffin (cf. p. 129, n. 4).
BuddJiist. Kunstj p.

WEDEL,

42

foil.

14. NIBBA.NA (Skt. nirvana).

ship.

One

of the terms for Arahant-

At Samyutta IV.

251, 261

it is

defined as the destruc-

tion (in the heart) of rdga, dosa, and moha (lusty illwill, and stupidity); and is stated to be attainable by the eightfold

Path.

See also DE LA VALL^E POUSSIN, Bouddhisme,

'

p.

57

ff.

15. PABBAJJA. Literally going forth '; the technical term for

giving up the household

life

and becoming a

religieux,

entering

an

order.

The

rules for the reception of candidates for

mem-

bership varied in the various orders. now translated by RHYS DAVIDS and
Texts, vol.
i.

The Buddhist rules are H. OLDENBERG, Vinaya

admitted he
is

When

a candidate

is first

called

a Sdmanera, novice.
16.

PACCEKABUDDHA.

See under BUDDHA.

17. PARIVENA, monk's cell, the private dwelling of a bhikkhu within the monastery.

18.

PAVARANA,

invitation,'

name

of a festival held

by the

bhikkhus at the

close of the vassa,

i.e.

the rainy season, spent

i,

in the monastery.

See Vinaya Texts,

pp. 335-353.

19.

SAMANA,

'

ascetic/ designation of the Buddhist priests

as opposed to the

Brahmana.
See under PABBAJJA. See under THERA.

20.

SAMANERA.

21. SAMGHATTHERA.

22. SIJDDA (Skt. Sudra)j a

caste.

man

of the fourth,

non-Aryan

List of Pali Terms

23. TALA.
Lit.

295
of

'palm/ a measure
p. 18.

length.

RHYS

DAVIDS, Ancient Coins, &c.,

24.

TATHAGATA, one of the terms of veneration applied

to

the Buddhas.

The Buddha
is

The meaning-

usually speaks of himself thus. a matter of controversy. The native com-

mentators explain the word in quite different ways. BURNOUF, Introduction a thistoire du Bouddhisme indien,
25.

See
p. 75.

THERA, THERI
SamgJiattfiera is

(Skt.

stkavira,

rd),

term of respect

applied to
age.

monks and nuns,

especially to those of venerable the denotion of the senior priest in any

assembly of bhikkhus, or in
J.P.T.S. 1908, p. 19.

the whole community.

See

26. THUPA (Skt. 8/upa, tope), name of edifices which serve as receptacle for a relic or as monument. They are or bell-shaped, and rest upon a base of hemispherical

three concentric stories which form ambulatories round the

tope

they sustain a cubical erection, the so-called tee from which rises the spire (chatta) which crowns the whole. The
;

' relic-chamber (dkcttvgabbka, whence the name Dagaba ', used in Ceylon for the whole edifice) is in the interior, below

the

tee.

The
used in

expression
'

cetiya

(Skt.
'

caitya),

originally the most

general term for

sanctuary

tree, too,

can be a cetiya
for thupa.

is

the

Mah. mostly

as a

synonym

Cf.,

for instance, MaJidcetiya or Mahdthupa as the Ruwanwffili-Dagaba in Anuradhapura.

name

of the

frequent mention in the Mah. of a thupaghara ' or cetiyaghara, house of the thupa or cetiya/

There

is

There can be no doubt, from Mah. 31. 29, that sometimes a sort of roof or temple was built over the tope. In Anuradhapura the Thuparama-Dagaba is surrounded by four concentric
It appears as if the two inner rows, where pillars. the capitals of the pillars have tenons, were intended to bear PARKER (Ancient Ceylon, p. 270) the roof of a thupaghara.

rows of

considers

altogether possible, differing in this from SMITHER Of course such temples could only be (Anurddhapura, p. 7).
it

296

Appendix

constructed over the smaller tliupas, and, as far as I can see, are only mentioned in this case. If mention is made of a
of a temple for the bodhi-tree, then it is naturally only a question of building- round and not over the sacred tree.

bodhighara, i.e.

27. TIPITAKA (Skt. tripitaka). Lit. ' three baskets/ collective name for the canonical scriptures of the Buddhists.

They fall into three main divisions, Vinaya-pitaka, Sutta-p. (or Dhamma), and Abhidhamma-p. See CHILDERS, s.v.; KERN,
p. 1 foil.

28.
is

UPASAMPADA, the solemn ordination

of the

monk who
;

a novice until that time, by a chapter of the order higher consecration of the priesthood. See CHILDERS,

the
v.
;

s.

KERN,
29.

p.

77

foil.

SP.

HARDY, Eastern Monac/iism,

p.

44

foil.

The Buddhist sabbath (Skt. upavasatha). considered a holy day both for priests and laymen. It occurs four times in the month on the full- and new-moon

UPOSATHA
is

which

day, and on the eighth day following full- and new-moon. On two of these four days the recitation of the Patimokkha-precepts (pdtimokkhuddesa) takes place, i.e. the priestly ceremony of confession, in which every member of the order is to acknow-

ledge the faults he has committed.

p. 99.

CHILDERS, s.v.; KERN,

Uposathdgdrctj

or uposathaghara,

is

a building belonging

to the monastery used for the performance of the uposatha

ceremonies.
30.
altar'.

VEDI

or

When

in

VEDIKA (Skt. the same), means first 'terrace, Mah. 36. 52 a,pd$dnavedl around the bodhimeans a stone
terrace,

tree is mentioned, it

sacred trees usually stand. Mah. 36. 103.

Cf. in the

on which such same sense sildvedl,

' Further, this word has the sense of terrace with balustrade '. It is to be understood thus in D. II. pp. 182-183 in the descrip-

tion of Sudassana's palace.

Exactly in the same manner, ' 181-182, by sopdna a 'staircase with balustrade is meant, and in both passages an accurate description follows,

D.

II. pp.

List of Pali Terms

297

not of the terrace or of the staircase, but especially of the

rail.

When
(Mah.

35. 2) the former is the so-called

a mnddhavedl and pddavedl of a thupa are mentioned tee, the latter the

storied base (see no. 26). Railings in. relief are frequently added to both. SMITHER, p. 52, 27. Finally the meaning ' 1 balustrade, railing supersedes the others. Thus by the coral-

vedikas to the kiitagdra, the ( window-chambers of the Lohapasada, the parapet-balustrade to the windows is evidently

'

meant.

Cf. vedikd-vdtapdna, C.V. VI. 2. 2.

vedikd,

Plainly in the

same way
31.

C.V. V. 14.

2,

means a balustrade.

See

S.B.E. xx, p. 104, n. 3; p. 162, n. 4.

VESSA

(Skt. vaifya), a

man

of the third social grade.

32. VIHARA, dwelling, habitation for gods as also for monks, therefore temple or convent (FERGUSSON, History of Indian and Eastern Architecture, 1910, i, p. 170). In the Mah. the latter

meaning

prevails.

33. YAKKHA (f. yakkhini-, Skt. yaksa, yaksim), designation of certain supernatural beings who are under the rule of Vessavana (Skt. Vaisravana, name of the god Kubera). In

the

Mah. the

aboriginal inhabitants of Ceylon are frequently

called

Yakkha.

34. YOJANA, a measure of length. According to the system of the Abhidhanappadipika 196, 1 yojana is 4 gdvuta 80 f usabha 2 vidatthi 20 yatthi 7 ratana (or hattha ell')

angula. According to RHYS DAVIDS, Ancient (span) 15 foil., the native tables of linear measures make Coins &c., p. the yojana between 12 and 12^ miles, but in actual practice
it

= =12

must have been reckoned as 7-8

miles.

INDEXES
(The numbers refer to pages and notes)

A.

LIST OF GEOGRAPHICAL

AND TOPO-

GRAPHICAL NAMES
Acchagallaka-vihara, 142. 3

Ganga = Mahaganga
Gandhara, 82. 2 Gambhira-nadi, 58. 4 Gamani-vapi, 75. 1 Giri-dipa, 4. 4
Giribbaja, 36. 2

Anurarama, 258.
Anotatta-lake,
8.

5
1

Aparantaka,

85. 1
;

Abhayagiri-vihara, 235. Abhaya-vapi, 74. 3

269. 1

Ambatthakola, 188. 1 Ambatitthaka, 170. 8 Ambatthala, 90. 1 243. 5 264. 3

;
;

Guttahalaka, 165. 3

Gotha-samudda, 150. 2 Gona-gamaka, 64. 1

Gona-nadi, 247. 3
Cittala-pabbata, 148. 2 Culanganiyapitthi, 165. 5 Cetiya-pabbata,' 114. 3
Cola, 143.

Arittha-pabbata, 72. 3 Alasanda, 194. 3 Avanti, 21. 2

Akasa-cetiya, 148. 4
Isipatana, 193^ 3
Ujjeni, 29.
1

4
79. 1

Issarasamanarama, 133. 2

137. 3

Jambukola, Jambudlpa,

Uttara Kuru, 3. 4 Upatissa-gama, 58. 4 Uruvela in India, 2. 2 Uruvela in Ceylon, 189. 2

Kacchaka-tittha, 72. 2 Kadamba-nadi, 58. 3

15. 5 Javamala-tittha, 165. 5

Jetavana in India, 6. 1 Jetavanarama in Ceylon; 235.

269.
1

Jotivana, 77. 1

Tamalitti, 80. 4

Kapilavatthu, 11. 1

Kappukandara-nadI, 165. 5
Karinda-nadi, 221. Kalaha-nagara, 71. KalyanT, 7. 4 Kasmira, 82. 2
1
1

Tissamahavihara, 138. 3 Tissa-vapi, 247. 4 Tissa-vapi, 248. 4

Thuparama,
1

9.

230, 2

Kajara-gama. 132.
Kalavapi, 58. 5
;

247. 3

Kasa-pabbata,
Kasi, 36.
1

70. 1

Dakkhinavihara, 246, 2 Dakkhinagiri, 88. 3 Dighathupa, 230. 3 Dighavapi, 8. 1

Duratissa-vapi, 229. 2 Dola-pabbata, 71. 3
;

248. 5

Kukkutarama,
Kusavati, 10. 3

36. 5

Kusinara, 14.2 (see J.R.A.S. 1902, p. 139 foil. ; 1903, p. 367 foil. Kolambahalaka, balaka, 176, 2 Kosambi, 21.2 (see J.R.A.S. 1903, p. 583; 1904, p. 249)

Dvaramanclala, 68.

Dhumarakkha-pabbata,
Nandana-vana, Naga-catukka, 94.
77. 1
1

72. 1

Indexes
Nagadipa,
6.

299

Yatthalaya-vihara, 146. 3
Yon'a, 85. 5

Nivatta-cetiya, 97. 3

Pathamacetiya, 95. 2 Payaga, 209. 1

Pacinadipa, 261. 4 Pataliputta, 22. 5 Pava, 21. 2

Rajatalena-vihara, 246. 3

Rattamala-kandaka, 271. 7 Rajagaha, 10. 3

Rohana,
Lanka,_3.

146. 2

Paveyyaka,

21. 2

7
73. 2

Pupphapura, 22. 5
Pulinda, 60. 5
Peli-vapi, 190. 1

Labugamaka,
Vanga,
51. 1

Baranasi, 108. 1

Bodhimanda-vihara, 194. 5

vasaka, 84. 7 Vijita-pura, (-nagara), 58. 5 Vinjha, 128. 4 194.4

Vanavasin,

171.3

Manisomarama, 235. 3
Manihira, 270. 4

Madda, 62. 1 Madhura, 59. 1_

Maricavatti-vihara, 179. 2

Vedisa, 88. 4 Veluvana, 98. 1 Vesali, 19. 2 (see J.R.A.S. 1903, p. 583) Vessagiri-vihara, 137. 3 Sineru, 213.
Sllakuta, 90.
1
'

Malaya, 60. 4 Mahakandara-nadi, 63. 1 Mahagaiiga, 3. 9; 71. 3

146. 5 Mahatittha, 60. 1

Silasobbha-kandaka, 236.
l'

Mahagama,

Supparaka,
8.

54. 3
1

Mahamegka-vana,

77. 1

Maharattha, 85. 3 Mahavana, 20. 2 Mahiyangana, 3. 9 170. 7 Mahisamandala, 84. 5

;

Sumanakuta, 5. Suvannabhumi,

86. 2

Sonijagiri, 238. 1 235. 3 Soreyya, 21. 5

Somarama,

Mithila,

10.'

Missaka-pabbata, 89. 3

Huvaca-kannika, 245.

B.

LIST OF
;

TERMS EXPLAINED IN THE NOTES

kammatthana, 39. 3 kammavaca, 44. 1
kasina, 45.
1

anagamin, 89. 6 93. 4 antimavatthu, 270. 3 abhinna, 20. 1 92. 1

;

ariya, 35. 3

kahapana,

20. 3 25. 2

arupabhava, loka, 25. 2

agataphala, 93. 4 acariya, 31. 4
acariyavada, 26.
ajira, 246.
1

kamabhava, loka, kulumbana, 257. 5

khinasava, 35. 3
garula, 129. 4

kulupaga, ka, 201. 2

alinda, 246, 2

iriyapatha, 17. 1

cankama,
jatila, 3.

45. 4
1

caturassacaya, 219.

udana,_130. upajjhaya, 31. 4 upanissaya, 29. 3 upasana, 164. 1 ubbahika, 23. 3

tadin, 102. 2

ubhato-samgha, 223. 4

thupika, 210. 2 theravada, 26. 1

49. 2

300
dasasila, 122. 3

Indexes
yatthimadhuka, 224. 5

dhanu, 248. 3

yamaka
16. 1

patihariya, 120.

dhamma, dhammasamgaha,
17.

ratanattaya, 33. 2

dhammasamgiti, 16. 1 dhammabhisamaya, 4. 6

naji, 201. 1

rupabhava,

loka, 25. 2

nigantha, 75. 2 nirodha, 254. 1 nissita, 264. 7

vatamsa, 79. 6 vinaya, 17. 4 vibhajjavada, 49. 2

vetulya, 259. 2
vedi, vedika, 220. 2

paccaya, 15. 7

paticcakamma,

48. 3

paribhogadhatu, 109. 2 parissavana, 251. 2

pasada,
1. 1

samvega, 1. 1 sakadagamin, 98. 2 samkhara, samkhata, 25. 3

saccakiriya, 125. 3

samapatti, 37.
sarana,
4.

pamanga,

79. 7

7.

puthujjana, 35. 3

pupphadhana, 202. 2
bala, dasa balani, 14.

sariradhatu, 109. 2 salaka, salakagga, 112. 6

saraanaka parikkhara, 22.

3 ; 122. 3 supanna, 94. 3 ; 129. 4 sekha, 16. 3 _ sotapatti, sotapanna, 5. 2
sila, 4.
;

7.

bhava, 25. 2

marumba,

191. 5
1

malaka, 99. 4 muddhavedi, 219.

220. 3

hatthipakara, 228. 2

ADDENDA
v. 132. The meaning is as follows The words gacchdti are a polite form of refusing a mendicant friar: 'go on (to the next house).' Therefore Siggava could say that he had received something (i. e. a polite answer), without telling a lie. Formerly he had received nothing at all, no alms, nor even an answer, but had been entirely
:

disregarded. and note.

xxix. 40.

See Milinda-panha 8
Translate
:

RHYS DAVIDS, S.B.E. xxxv,

dwelling-place,

p. 15,

From
hills

his

the Vattaniya

(arama) in the Vinjha forest

came the them Uttara &c.

PALI TEXT SOCIETY

Translation Series.
THE Pali Text Society having- published almost all the original texts of the canonical Pali scriptures has now undertaken a series of translations in order to make these important
historical texts better

known. The

series will include versions

of texts not in the Canon, if such texts are either themselves

of historical importance or throw light on the interpretation or history of the texts or of the doctrine they contain.

At
1.

present there have appeared the following

THE

Psalms of the Early Buddhists, Part I, PSALMS OF SISTERS, translated from the Then-gdtM. By Mrs.
Indian

Rhys Davids, M.A., Lecturer on

Price 5s. net.

Philosophy at

Manchester University, Fellow of University College, London.

We conclude with best thanks to Mrs. Rhys Davids for the capital work she has given us ... and the hope that the psalms of the
'

brethren will follow soon.'

Journal of the Royal Asiatic

Society.

'Are of much interest as a contribution to the history of women under Monasticism and as an expression of the Buddhist view of
life.'
1

The Times.

Next to her learned husband, the distinguished Professor of Com-

parative Religion at the Manchester University, there is probably no more authoritative exponent of Pali Buddhistic literature in this
issued in an elegant

country than Mrs. Rhys Davids, the author of this interesting work, and attractive form by the Pali Text Society.' The Manchester Guardian.
1

The verses give us many exceedingly interesting glimpses of the religious spirit of the East in its redeeming work. . . . The present work is intended for serious students, and not for those in search
of simplified versions of the world's religions. It is published for the Pali Text Society, and will be welcomed by those who are interested The Daily News. in the East.'

'

baffling sense of the futility of

much

that

we

so desperately

busy ourselves about comes into the mind in reading these pages. A strange and elusive influence seems to haunt them an influence that does not age nor change. It speaks with a voice that echoes in many a volume of modern poetry. We read, and seem to be striving in some inexplicable way to remember, and to be groping after the The Westminster forgotten vicissitudes of our own countless lives.'
Gazette.

'Mrs. Rhys Davids's rendering what seems to be very fine poetry

sustain her high reputation as
'

is

masterly

in places

it

reflects

and her notes and introduction a scholar.' The New York Nation.

Dass der Ubersetzerin die vortrefflichsten Hilfsmittel der Palilexikographie zur Hand sind, wird der fachkundige Leser an mehr als einer Stelle bemerken. Weit aber uber den Kreis der Fachgenossen hinaus wird dieses Buch geschatzt und genossen werden konnen als ein
seltenes

Specimen philologischer Deutsche Literaturzeitung.

und

asthetischer Durchbildung.'

'The English reading public is in a position, thanks to her accomplished hand, to study these ancient testimonies to the power of Buddhist doctrine in a complete and satisfactory form. ... It has long been recognized, in the study of Sanskrit literature, that
it is

vain to attempt to dispense with the help of native light, and

to interpret texts solely

by means

of

grammar and

lexicon.

No

be explained without the vernacular commentators, and the student must always exercise his critical faculty in using them, but, with all reserves made, these commentators do stand closer to their texts than occidentals can stand, and point out many things that, without their help, would be overlooked or only half " " understood. Chaque pays a sa pensee says the French poet, and the greater German poet bids us go to the poet's country if we would understand the poet's word. Of all this Mrs. Rhys Davids has been duly mindful, and her version has gained much in point of trustworthiness on this account. But the flow and spontaneity of the

doubt much

may

by no means suffered through this accuracy and rigid adherence to the tradition. The metrical form moves lightly withal, and this freedom of movement is a witness to the sympathy of the The Buddhist translator with the thoughts of the ancient Therls.
verse has

Review.

2. Compendium of Philosophy, being a translation of the Abhidhammatt/ia-sahyaha. By Shwe Zan Aung, B.A., revised and edited by Mrs. Rhys Davids. Price 5*. net.

'The translation now before us is, in the best and fullest sense of the words, the result of Eastern and Western effort combined. The most intrinsically interesting part of the book, the Appendix
(pp. 220-85), which contains Mr. Aung's extensive notes on some of the most important technical terms of Buddhist philosophy, will be found extremely useful by all students of Buddhism. More

especially I would point out the very lucid and highly instructive discussions on the vexed question of the Paticcasamuppada and on the

true

meaning of the term Samkhara. Three useful indexes add to the usefulness of the volume, for which both the English editor and the Burmese author deserve our best thanks, and on the publication
of which the Pali Text Society is to be heartily congratulated.' Journal of the Royal Asiatic Society.

'Ein entscheidender Grund fur die Unzulanglichkeit unserer bezuglichen Kenntnisse ist aber wohl darin zu suchen, dass die Gedankenkreise, in denen die buddhistische Weltanschauung sich bewegt, so

wenig mit okzidentalischen Begriffen in Einklang zu bringen sind, dass eine wesentliche Forderung in der angedeuteten Richtung vielleicht nur dann zu erhoffen ist, wenn es gelingen sollte, die berufenen Vertreter der buddhistischen Gelehrsamkeit in den in Frage kommenden Landern vor allem Japan, Birma, Ceylon fur
Ubersetzung und Bearbeitung der massgebenden Werke zu Dass eine derartige Teilnahme an der wissenschaftlichen Erforschung des Buddhismus, namentlich soweit dessen jiingere Entwicklungszustande in Betracht kommen, nur von dem vorteilhaftesten Einfluss sein konnte, wird vor allem auch durch die hier vorliegende Ubersetzung eines der wichtigsten neu-buddhistischen Texte der "siidlichen" Schule, der "Zusammenfassung des Sinnes des Abhidhamma", durch den Birmesen Shwe Zan Aung
die
interessieren.

Der Name des Mitherausgebers, Mrs. Rhys Davids, nahegelegt. bietet fur die Zuverlassigkeit der Ubersetzung sowohl wie fur die
in

Anhangen und Bemerkungen gebotene Bearbeitung der

allem
Deutsche Literaturzeitung.

verschie-

denartigen Probleme, vor Inhalts, die beste Gewahr.'

'

auch philosophiegeschichtlichen

Here, for the first time in the history of modern research into the ancient Buddhist lore, we have a work produced by a Buddhist scholar, working in a Buddhist land with all the immense advantage

which a life-long training, the actual religion, and free access to the living tradition of the monasteries confer; himself also a deep student of the western philosophical systems; and his work is

greater value, by the revision and justly be admitted to be the foremost The editor has, with living occidental authority on the subject. characteristic acumen and appreciation of their high value, con-

rendered, if possible, of collaboration of one who

still

may

siderably augmented the usefulness of the work before us by the inclusion, in an appendix of some 60 pp., of a number of notes written by the author in the course of the correspondence which

the work involved.

as the born

Here, once more, we have Buddhist psychology and instructed Buddhist student sees it, and many an

occidental Buddhist student will find in these important notes much matter for deep study as well as great enlightenment.' The Rangoon
Gazette.

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