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i Che
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INTRODUCTION.
The DiPAWAMSA, an edition of which I here Jay before the public, is a historical work composed in Ceylon by an unknown author. George Turn our, who first drew the attention of European scholars to the Dipavamsa), declared it to be identical with a version of the Mahāvamsa to which the Mahavamsa Tika occasionally alludes, the version preserved in the Uttaravihara monastery. This is certainly wrong). We must undertake, therefore, a research of our own as to the origin of the Dipavamsa and its position in the ancient literature of the Ceylonese.
The Mahavamsa Tiká, when commenting on the title
1) See the Journal As. Soc. Bengal, vol. VI, p. 790, 1054; VII, p. 919 et seq.
2) The arguments by which Turnour supports his theory are entirely founded on errors and inaccuracies. Turnour says, for instance, that the opening lines of the Dipavamsa are quoted in that Tiki as contained in the Uttaravihira-Mahavarpsa. The Tiká quotes those lines indeed (India Office MS. of the Mahav. Ti ka fol, ko'), but without the slightest reference to the Utt.-Mahavamsa. The only passage referring to the Mahávamsa of the Uttaravihāra which I know, is quite sufficient to show that this work was different from the Dipavamsa. In the Mahavansa Tiká (India Off. MS. fol. gha') we are told, that the Uttaravihāra-Mahávamsa contained a statement somewhat different from the usual one, with regard to the desceni (lunts of king Sihassara: „Uttaravihâravâsînalți pana Mahâvanse Sihassarassa rafiño puttapaputtakia caturâsîtisahassâni râjầno ahesunų, tesanpu kanițțhako lhaggusakko (corrected to Bhagusakko) näma räjä. tassa puttapaputtaki dvầvisatisahassâni râjâno ahesumų, tesanm kanițțhako Jayaseno ti vuttangu.“ The Dipavamsa (3, 43. 44) in the contrary agrees with the statement of our Mahavamsa (p. 9) which are in contradiction to the Mahivapsa of the Uttaravihâra. -

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2 Introduction.
of the Mahāvamsa, contains the following important remarks"):
Mahàvansam pavakkhàmiti mahantànam vamso tantipaveniparamparà oti pri sayam eva vâ, mahantattà ubhayattha paridîpitattä vai Malhâvannso, tan Mahâvamsam. tesam pi buddhabuddhasâvakâdinam pi guņamahantânamn Mahâsammatâdinam pi và râjamahâmattanam (râjamahantânam ?) pavenidipitattâ ca buddhâgamanâdipakầrehi mahâdhikaratta sayam ova nahantattan weditabhain,
anupamavamsaanuggahâdinam ('dînal, Paris MS) sabbam aññatam (aññâtam Par. MS.) katam suppakâ
sitam apariyâgatam (ariyâbhatam Par. MS.) uttamasabbhi van
ņitam suņantu dipatthutiyå sådhusakkatan ti (comp. Dipav. 1, 6) iminâ Att hakatb å nayen” ev’ assa mahantattanym paridipitam (paridîpitattann?) ca veditabbam. — tenâhu porâņâ:
dipâgamanam buddhassa. dhâtun ca bodhiâgamam (bodhiyâgamam Par. MS.) samgahattheravâdañ ca dipamhi sâsanâgamann narindàgamanann vannsam kittayissaņa suņàtha me ’’ti (comp. Dîpav. 1, 1). imâya pana gâthâya nayena (gâthânayena Par. MS.) pi assa sakhyà (samkhyâ Par. MS.) mahantattaparidipitattan ieyyan, evan Mahavamsan ti laddhanâmann Mahâ vi hâra vâ sîn ann vâcanamaggam poràņatthakatham ettha Sihalablasam hitwa Magadhikabhasaya pavakkhâmîti adhippầyo.“
As two stanzas are quoted here, the first of which is said to be taken from an Atthakathá, the second from a work of the Porana", and as immediately afterwards mention is made of the Sinhalese Poranatthakatha", the contents of which are expressed in the Mahavamsa in Pali, there can be very little doubt that this Atthakathá and
1) I give this passage according to the India Office MS. (fol, ko'), together with the various readings of the Paris MS. (fol. ko") which M. Feer has kindly communicated to mp. - Comp. Turnour's introd. to the Mahivamsa, p. XXXI.

Introduction. 3
that work of the Porånå are identical with each other and with the Poránathakatha mentioned afterwards. If I am right in asserting the identity- of the works alluded to under these various expressions, we learn from this passage the following important fact, viz.: there was an Atthakathá handed down and probably also composed in the Mahavihāra, written in Sinhalese, the introductory stanzas of which allude to a historical account of Buddha's visits to Ceylon, of the Councils, of Mahinda etc., intended to be given in that very Atthakatha, and these stanzas are almost identical with the opening lines of the Dipavamsa. There must, therefore, most probably be some relation between this Atthakatha and the Dipavamsa which will be of a sufficient interest to justify a further ihquiry. Let us see what results we may obtain as to the contents of this Atthakatha and as to its literary form? Let tis ask particularly in what way the Pali stanzas quoted from this Atthakathá were connected with its main substance which was composed in Sinhalese?
The Mahavamsa Tiká, after the passage quoted above, goes on to give some details about the way in which the author of the Mahavamsa made use of this Sinhalese Atthakatha on which his own work is based. It is said in the Tîkâ: » ayanın hi acariyo porầnamhi Sîh a la [tt ha) - kathá – Mahávamse ativitthárapunaruttidosabhávam pahâya tam sukhaggahaņâdippayojanasahitam katvâ ’va kathesi". The work in question is called here, as repeatedly afterwards, Sihalat thakatha - Mahavamsa. It is not difficult to account for this expression where the two at first sight contradictory elements of a (theological) commentary (Atthakatha) and of an extensive historical nare rative (Mahāvansa) are combined together. If we look at Buddhaghosas Atthakatha on the Vinaya, we find that the author has there prefixed to his explanation of the sacred texts a detailed historical account of the origin of the Tipitaka, its redaction in the three Councils, and its propagation to Ceylon by Mahinda and his companions. Buddhaghosa's commentary is based, as is well
t

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4 Introduction.
known, on that very Sinhalese Atthakatha of the Mahávihara, which we are now discussing, and we may assume almost with certainty, that to this Atthakathá a similar historical introduction was prefixed which may have been even of a greater extent than that of Buddhaghosa. If our inference is correct, we have found in what way the title „Sihalațthakathâ-Mahavamsa“ could apply most properly to this work: it is a historical account (Mahavansa) which forms a constituent part of a theological commentary (Atthakatha), and which is composed in order to give to the dogmatical contents of the latter the indispensable historical foundation).
We are not very likely to go too far astray, if we try to form an idea of the style of composition of this Sinhalese Atthakatha-Mahavamsa according to the analogy of what we have before us in Buddhaghosa's comment. According to this, the Atthakatha-Mahāvansa appears to have been written, in the main, in prose; it was intermixed, however, with a considerable number of stanzas in order to emphasize the more important points of the narration and to raise them above the level of the rest. The Pali verses quoted above, which are taken apparently from the introduction to the whole work, render it highly probable that all these stanzas were composed in Pali. It was necessary, of course, to convey to the Sinhalese clergy of that time the understanding of the sacred Pali texts by a commentary written in Sinhalese; if, however; in the course of such a commentary the most important and remarkable points were to be expressed in a metrical form, we may easily minderstand, that for such a pur
1) In order to show how. an Atthakatha could contain extensive and detailed historical statements, we may refer also to the quotations which the Mahavamsa Tika gives from the Attha katha of the Uttara vihara, concerning the history of Susunaga (Turnour's Introduction, p. XXXVII), of the nine Nanda kings (l. 1. p. XXXVIII), of Candagutta (l. 1. p. XLII), of the descendants of Mahasammata (l. 1. p. XXXV). It we compare the last passage - with the statements about the same subject given above (p. 1, n. 2) from the Mah å vanns a. of the Ut t ar av i hâra, we are lead to believe, that the Mahivamsa also of the Uttaravihara formed a part of the Atakatha of 'hat monastery in the same way as was the case in the Maháviháry.

Introduction. 5
pose the language of the sacred texts which contained so abundant a stock of models for metrical composition, appeared much more appropriate than the popular dialect of the Sinhalese.
A considerable number of verses ascribed to the Poraná', i. e. taken from the ancient Sinhalese Atthakatha, and quoted by Buddhaghosa or in the Mahavamsa Tikå, present the same close resemblance and almost identity with passages of the Dipavamsa, which we have observed in the two verses given above. In proof of this 1 give the following examples:
Samanta-Pasadika (MS. Orient. 1027 of the Brit. Museum) fol. ga': tenahu por ână:
Vedisagirimhi Râjagahe vasitvå timsa rattıyo kâlo ’va gamanassâ ’ti gacchama dipam uttamann. palina Jambudipâto hamsaràjà va ambare evam uppațiita therâ nipatimsu naguttame. | purato purasețthassa pabbate meghasannibhe patithahimsu kitamhi hansa wa nagamuddhaniti.
Comp. Dîpav. 12, 35-37. Samanta-Pâs. fol. kâh' — kha : sa panâyam (i. e. the second Council) \
yehi therehi samgità samgitesu ca vissuta Sabbakầmi ca Sâlho ca Revato Khuddhasobhito | Yaso ca, Sânasambhŭto, ete saddhivihârikà therā Anandatherassa dithapubbā tathägatam, Sumano Vâsabhagâmi ca neyyâ saddhiviharika dve ime Anuruddhassa ditthapubba tathagatam. || dutiyo pana samgîto yehi therehi samgaho sabbe pi pannabhära te katakiccâ anasava 'ti.
Comp. Dîpav. 4, 50-54. Mahâv. Tikå fol. khau: tenahu porana: y yakkhânaqn buddho bhayajananam akasi, te tajità tam saranamakamsu buddham, lokānukampo lokabite sadā ratr so cintayi attaslukham acintamassa. imañ ca Lañkâthala manusananpa

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6 Introduction.
poråņakappațțhitam vutt[h]avåsam vašanti Luañkâthala manusa bahu pubbe va Ojamaņdavaradîpe ’ti.
Comp. Dîpav. 1, 66. 73. Mahảv. Tỉkả fol. tâm: tenahu porảnâ: Suppatițțhitabrahmâ ea Nandiseno Sumaņadeviyå putto matä pita c’ eva gihibhůtâ tayo janâ ’ti.
Comp. Dîpav. 19, 9. Mahav. Tika fol. dhri': tenahu porână : Anulâ nâma yâ itthi sâ hantvâna naruttame catumâsam Tambapaņņimhi issariyam anusâsitâ ti.
Comp. Dîpav. 20, 30. These passages which we may almost with certainty pronounce to belong to the ancient Atthakatha-Mahavamsa of the Mahavihara, will suffice to show, to what extent the author of the Dipavamsa borrowed not only the materials of his own work, but also the mode of expression and even whole lines, word for word, from that Atthakatha. In fact, a great part of the Dipavamsa has the appearance not of an independent, continual work, but of a composition of such single stanzas extracted from a work or works like that Atthakathá; many of the repetitions and omissions) which render some chapters of the
1) The most striking example of such repetitions is the account of the three Councils, each of which is described twice,' the author, no doubt, having had before him two different authorities. The case is similar in the following passages: (12, 51-53:)
samaụo ’ti mann manussalokeyan khattiya pucchasi bhûmipâla, samaņâ mayann mahârâja dhammarâjassa sâvakå tam eva anukampâsya Jambudipâ idhầgatâ. || âvudham nikkhipitvâna ekamantam, upåvisi, misajja râjâ sammodi bahu un atthûpasanhitam. || sutvâ therassa vacanaın mikkhipitvâna âvudhan tato theram upagantva sammoditvá co upavisi. (17, 27 :)
puņņakanarako nāma ahū pajarako tad tasmim samaye manussânam rogo pajjarako abû. An instructive example of the abrupt and fragmentary character of sone parts of the Dipavamsa is contained in the account of the conversion of young Moggallāna (5, 55-6s), which would be almost unintelligible if we did not possess the same narrative in the Mahāvamsa (pp. 28-83).

Introduction. 7
Dipavamsa almost illegible, we may account for not by the inadvertence of copyists, but by this peculiar method of compilation.
The results we have obtained regarding the connexion between the Dipavamsa and the ancient Atthakatha of the Mahavihāra, furnish us with a clue for gaining an insight into the relative position of the Dipavamsa and the second important historical text of the Pali literature, the Mahavamsa. The two works are, indeed, in the main nothing but two versions of the same substance, both being based on the historical Introduction to the great Commentary of the Mahavihara. Each work represented, of course, their common subject in its own way, the Dipavamsa following step by step and almost word for word the traces of the original, the Mahavamsa proceeding with much greater independence and perfect literary mastership. The Dipavamsa, as regards its style and its grammatical peculiarities, betrays the characteristics of an age in which the Sinhalese first tried to write in the dialect of the sacred texts brought over from India; there are passages in the Dipavamsa which remind us of the first clumsy attempts of the ancient German tribes, to write Latin. The Mahavamsa is composed very differently; its author masters the Pali grammar and style with a perfect ease which cannot have been acquired but after many fruitless at tempts, and which may be compared with the elegant mastership of Latin composition by which the Italian poets and scholars of the renaissance excelled. The turning
A careful consideration, however, of this passage shows that the boundaryline between what is said and what is omitted does not present those signs of capricious irregularity which inevitably characterize gaps caused by a copyist's carelessness. The omissions are governed by a certain principle. The important and interesting parts of the story are fully told; the less prominent events which form only the connecting links between the chief points of the narrative, are altogether omitted. I think that both these omissions and those repetitions are to be accounted for, in the main, by the extremely awkward method in which the author compiled his work, though I do nót deny, of course, that many of the gaps which are found throughout the whole work, are to be referred to a different origin, viz. to the misfortunes to which the tradition of the Dipavamsa has, from then till now, been exposed.

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8 Introduction,
point between the ancient and the modern epoch of Pali literature in Ceylon, is marked, no doubt, by the great works of Buddhaghosa, which were not less important from a literary than from a theological point of view.
Both Mahavamsa and Dipavamsa finish their records at the same point, viz. with the death of king Mahāsena. This coincidence is, of course, nothing but a consequence of the two works being derived from the same source. We may find in this a new confirmation of our opinion that this source is the Atthakatha-Mahavamsa of the Mahavihara Monastery. The reign of that very king Mahasena was a fatal time to this monastery. A hostile party sucteeded in obtaining king Mahāsena's sanction for destroying the Mahavihara: during a period of nine years the monastery remained deserted by its former inhabitants; afterwards, after long and violent ecclesiastical struggles, it was reconstructed. We may easily understand, therefore, why historical writers' belonging to the Mahavihara fraternity should stop just at the epoch of Mahāsena's reign, where the past destinies of their spiritual abode were divided from the present.
After these remarks about the relation of the Dipavamsa to the ancient theological commentaries and to the Mahavamsa, we now proceed to collect the data which throw a light on the question, at what time the Dipavamsa was composed. Turn our infers its anterior origin, compared with the Mahavamsa, from the fact of the first line's, as he says, of the Dipavamsa being quoted in the Mahavamsa Tika, the authorship of which he ascribes to Mahanama, the author of the Mahavamsa itself. But apart from Turnour's opinion on the age of the Mahavamsa Tika being totally wrong, we have seen, that those lines are quoted in the Mahavamsa Tika not from the Dipavamsa itself, but from the Atthakatha on which the Dîpavamsa is founded. So we lose the date on which Turnour's opinion is based. What remains, are the following data:
1) The Dipavamsa cannot have been written before A. D. 302, because its narrative extends till that year.

Introduction.- 9
2) Buddhaghosa was acquainted with a version of the Dipavamsa which, however, differed in some details from that which we possess).
3) The continuator of the Mahâvamsa (p. 257, ed. Turnour) tells us, that king Dhatuséna (A. D. 459-477) ordered the Dipavamsa to be recited im public at an aanual festival held in honour of an image of Mahinda.
4) These data being given, it is only of a secondary importance, that the Mahavamsa Tika, which was composed in much later times, mentions an Atthakathá on the Dipavamsa).
The result is, that the Dipavamsa - be it in that
very version which we possess or in a similar one - was written between the beginning of the fourth and the first third of the fifth century. We do not know as yet the exact date of the composition of the Mahavamsa), but if we compare the language and the style in which the two works are written, there will scarcely be any doubt as to the priority of the Dipavaunsa. The words, besides, by which Mahanama characterizes the works of his prede
eSSOS:
porânehi kato p” eso ativitthärito kvaci
ativa kvaci sakhitto anekapunaruttako, apply so extremely well to those peculiarities of the Dipavamsa of which we have spoken above, that they appear to have been written most probably with reference to this very work.
1) Some lines from that version of the Dipaw. are quoted in the Samantapásádiká. They partly agree with our text; partly they differ in such a way that they cannot be reconciled with it. See my notes on Dip. 11, 17; 12, 1. - The Dipav. is also quoted in the Attakatha on the Kathåvatthu ; see the note on 5, 30.
2) foi. ņe (with reference to the ecclesiastical quarrels in Mahầsena’s reign): ye keci bhikkhi va ussapitonikayantaraladdhika wa tath eva amhikam âcariyâ akannsù ti vadềyyum, tešam pi tanpa parikappita vipp handitam eva, tesann abhilåpamattanu vâ 'ti Dîp av a pa s aț țh a k a thây a ny v uttaqn.
3) The arguments of Turnour who brings it under the reign of Dhatusena (Introd. p. LIV), are extremely weak.

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10 Introduction.
I have made use in editing the text of the Dipavarasa, of the following MSS.: .
I. MSS. written in Burmese characters. 1) F. MS. belonging to Major Fryer who brought it to England from British Burmah. About the third part of the Dipavamsa (6, 87 - 15, 91) is wanting; instead of this the MS. contains a fragment of the Thapavamsa. The MS. has been written Sakkaraj 1190 == A. D. 1828. 2) N: A Collation of the MS. presented by the late king of Burmah to the Colonial Library in Colombo. This MS. was collated by Gombadle Watte Dewa Aranolis with the MS. M. (see below), for the use of Mr. Rhys Davids; its readings are indicated, for the most part in English characters, sometimes in Sinhalese writing, at the margin of M. If the reading of N is not expressly indicated by Dewa Aranolis, but if we are, from the silence of the collation, to draw the conclusion, that N agrees with M - a conclusion which is, of course, by no means always a safe one - I designate such readings by n. If only a part of the single words is indicated, I include in brackets those parts which we are to supply from M.
III. MISS. written in Sim hales e characters. 3) G: MS. of the Paris National Library (collection Grimblot; fonds Pali 365). Although this MS. is written in Sinhalese characters, its readings agree at a good many passages with the Burmese MSS. The text of G has been corrected from a MS. very similar to B. 4) A: MS. of the India Office (Pāli Collection no. 95) 5. 6) B, C: Copies of two MSS. of the Dadalle Wihare, made for Mr. Rhys Davids, row in the Cambridge University Library (Add. 945. 946). In the five first Bhānavāras there are frequent corrections in C made from another MS. than that from which C has been copied. I designate these corrections by c.

Introduction.
7) M: Copy made by Gombadde Watte Dewa Aranolis for Mr. Rhys Davids from a MS. of the Busse Wihare. Written on paper. Now in the Cambridge University Library (Add. 944). 8) R: MS. of the Cambridge University Library (Add. 1255). This is a copy of a MS. belonging to Mr. James d'Alwis. 9) D: MS. in the possession of Mrs. Childers, London;
it is a copy made for the late R. C. Childers. 10) E. MS. of the Paris National Library (Coll. Grim
blot, fonds Pâli 366). 11) S: A copy written on paper, which the prnest Subhônti of Waskaduve was kind enough to send me. There are some good corrections, written with pencil, on the first leaves, which I designate by 8. I have used, besides, the following abbreviations:
X = all Burmese MSS. Y = all Sinhalese MSS. Z = the class of MSS. represented by CDEMRS.
All our MSS. are derived from the same original source which was very incorrectly written in Burmese characters, as we may infer from some of the blunders common to all of our MSS.. Perhaps this was the MS. brought in 1812 from Siam to Ceylon by the Modliar George Nadoris *).
The way in which the single WSS. are derived from their common source, will be shown uv the following table:
Burmese Archetype AYASSAASS SS SSA SA SASMMMS S S
X Y . NFSG1 G1 w z
ABc G2 CDEMRS.
As to their critical value, the Burmese MSS. CX) deserve to be classed first least is the value of Z, the
1) See, for instance, 1, 6. s. 5; 4, 45; 1, 3; 22, 18. 2) See Journ. As. Soc. Bengal VI, p. 790.

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12 Introduction.
apparent correctness of which is owing not to real ancient tradition, but to arbitrary attempts of emendators.
It appeared desirable to print not the text corrected as far as possible, but the text of the codec archetypus, and to give in the footnotes my own emendations as well as those tried already in the MSS. In many passages I have refrained from correcting manifest grammatical blunders, errors in mumbers of years etc., because I was afraid of correcting not the copyist but the author himself. Many passages also appeared to me too hopelessly corrupt for me to try to correct them. Of the various readings I could give, of course, only a selection, or the work would have increased to its threefold extent.
I cannot finish without having expressed my sincere thanks to the librarians and owners of MSS. who very liberally lent them to me or allowed me to collate them. My special thanks are due also to Dr. R. Rost who aided my undertaking from its beginning to its end with the greatest kindness in many various ways, and to my learned friends Dr. G. Bihler and Mr. Rhys Davids, but for whose kind and indefatigable assistance I should not have been able to add to the Pali text of the Dipavamsa a translation written in the language of a foreign country.
Berlin, September 1879.
The Editor.

1, 1-5.
Namo tassa bhagavato arahato sammâsambuddhassa.
Dipagamanan buddhassa dhatu ca, bodhiyagaman samgahầcariyavâdañ ca dipamhi sâsanâgamann narindägamanam vamsam kittayissarp, sunätha me. pîtipâmojajananam pasàdeyyam i manoramann anekākāra sampānnam citikatvā suņātha me. udaggacitta sumana pahatha tutthamanasa middosaņ bhadravacanan sakkaccan sampaticchatha. sunåtha sabbe panidhåya månasan, vamsaist pavakkhåmi
paramparâgatam thutippasattihann bahunâbhlivaņņitan etamhi nänäkusumain,
va ganthitam, anůpamam vannsavaraggaväsimam apubban anaññaņn tatha
suppakâsitaqn ariyâgatan uttamasabbhi vannitam sunâtha dîpatthuti sâ
dhusakkatamn. ||
Those readings of the MSS. which the Editor thinks to be correct, are spaced out, as well as his own conjectures.
I, 1. This verse is quoted in the Mahivamsa Tiki (Turnour's M.S.). dhātu ca AB GX, dhatufi ca. Z. Mahav. T. dlátu may be the genitive; conapare some examples of similar genitives and locatives at 15, 21. 27: 16, 32; 17, 53. — 4. oâbhatan A B e G2, Mahầv. "., ”å bhabhata F, "âgatang NGlZ. - nânâkusuınavarabhûtagauthital N, nâinâkusumalp varabhutagauhitap-F, mânâkusumavadasutapapditan G1, etanhi mânâkusumayı va gaıthitaua Y, Mahav. T. - 5. This (loka which is quoted in the Mahavamsa Tiká, runs there thus: anupamavatasaanuggahádinarya sabbap abiatarp katap suppakâsitau apariyâgatam uttamasabbhivaluitau suyantu dipatthutiyâ sâdhusakkatan, ti.

Page 12
14 1,6一露0。
Åsabhaņ thânapallañkam acalan dalham akampitam caturañge patitthâya nisîdi purisuttamo. nisajja pallañkavare narâsabho dumindamůle dipadânam ut
tamo na chambhati vitabhayo va kesart disvâna Mâram saha
senavâhanam. || Māravādam bhinditvāna vitrāsetvā sasenakam jayo attamano dhiro santacitto samahito | vipassanâkammațthânam manasikârañ ca yoniso sammasi bahuvidham dhammam anekakaranissitam. pubbenivâsañâņañ ca dibbacakkhuñ ca cakkhamâ
10 sammasanto mahañani yame tayo atikkami. |
j
tato pacchimayámamhi paccayakaram vivattayi anulomam patilomai ca manas” ākā sirighaņo. ñatvâ dhammam pariññâya pahânam maggabhâvanam anusâsi mahâñâņî vimiutto upadhisamkhaye. sabbaññutañâņavaram abhisambuddho mahầmuni buddho buddho ’ti tam nâmam samaññâ pathaman ahů. || . bujhitva sabbadhammānam udānam katvä pabhamkaro tad' eva pallankavare sattäham vitinámayi. | samitasabbasantáso katakicco anäsavo udaggo sumano hatho vicintesi bahum hitam. khaņe khraņe laye buddho sabbalokam avekkhati, paňcacakkhu vivaritvá olokesi bahů jane. anâvaraņañâņan tam pesesi dipadutiamo, addasa virajo sattha Lankadipan warutaman sudesam utusampannam subhikkhan ratanakaram pubbabuddhamanuciņņam ariyagaņasevitam. || Lankâdipavaram disvâ sukhettam ariyâlayam ñatvâ, kâlam akâlañ ca vicintesi anuggaho: || Lankâdîpe imam kâlan yakkhabhûtâ ca, rakkhasâ
o sabbe buddhapațikuttbà, sakka uddharitum balaup.
6. ä sabham thàna in palla i kam? Da sabal a sutta: dasabalasamannâgato i bhikkhave tathâgato catûhi vesârajjehi samannâgato â sa bh a thanam patijati parisäsu sihanädaņ nadati. - daļhap X, diltiha - caturo añge X. Compare Abhidhầnapp. 157. - 7. sahasenam âgatann Z, (sahasenavigatarp) N, sahasenavabanan A BF G. The reading of Z may be correct. - 12. anusási Ns, anuinási F, anussabhi (corrected into anussāsi) .1, anussahi A B G2, anussari Z. - 16. paii c a cakkhu na s.

1, 21-88. 15
ntharitvå yakkhagaņe pisâce avaruddhake khemann katvâna taryn dipangn vasåpessâmi mânuse. titthantesu ca ime pape yāvatáyum asésato, sâsanantaram bhavissati Lañkâdîpavare tahin. uddharitvån' aham satte pasådetvå bahd jane âcikkhitvâna tam maggam añjasan ariyâpathaqn || anupâdâ parinibbâyi, suriyo atthamgato yathâ. parinibboute catumâse.hessati pathamasamgaho, | tato param vassasate vassan' atthärasáni ca tatiyo sangaho hoti pavatatthaya såsanarp. i 25 imasmim Jambudîparuhi bhavissati mahîpati mahàpuñño tejavanto Asokadhammo 'ti vissuto. tassa ranno Asokassa putto hessati pandito Mahiņdo sutasampanno Lañkâdîpaign pasâdayaqn. buddho ñatvâ, imam hetum bahuņ atthûpasaqnhitan kåläkålam. imam dipan ärakkhan sugato kari. pallañkam animisañ ca cañkamanym ratanâgharam ajapalan ucalindo khirapalena sattaman. . sattasattâlhakaraņîyam katvâna vividhañ jino Bârâņasim gato vîro dhammacakkam pavattitum. || 30 dharinmacakkam pavattento pakâsento dhammam uttamam atthärasannam kotinam dhammabhisamayo ahů. Kondañño Bhaddiyo Vappo Mahanamo ca Assaji ete paũca mahâtherâ. vimuttâ. anattalakkhane... ! Yasasahâyâ cattäri, puna paiiiiasa dârake Bârâņasi Isipatane vasanto uddharî jino. }
22. titthantohan ime pápe XG1 s, titthantesucam ime pipe Z, titthan
te su ca pâpesu AB G2. I think that at least one line is wanting. We may fill up the gap thus:
pisâce pavesessâmi Giridîpanpa manoramap,
titthantu ea ime pápá yávatäyum ascsato." 24. parinibbiyi G1 XZ, parinibbeyam A B G2. parin ibbeyyap? - 25. vassasate vassanatth° XZ G1, dve vassasatanatth“. А2B G2, vassaеatariatth.“ A 1. I think that the rending of XZG 1 is correct, and that a Cloka which contained a mention of the second Council has been omitted in our MSS. - 27. pesadaye Y (yuna G 1), yam Xs. - 31. pnvattento all the MSS.; pa va ttente? - paká sente A B. - 33. Ya sas a hay e cattro? - Pariasi may be a locative; compare the note on dhātu 1, 1, and the expression jati vijante" in the Buddhavamsa (Ját. vol. I, p. 4). But perhaps we should write B â râņa si qn, comp. v. 34 and the comrment on Kaccâyana'n Grammar, 2, 18.

Page 13
16. 1, 84-49
Bârânasim vasitvâna vutthavasso tathâgato. Kappâsike vanasande uddhari Bhaddavaggiye. anupubbañ caramâno Uruvelam avasari, 35 addasa virajo sattha Uruvelakassapai jatim.
agyâgâre ahinâgam damesi purisuttamo. disvå acchariyam sabbe nimantimsu tathågatam: hemantañ câtumâsamhi idha vihara Gotama, mayam tam niccabhattena sadà upatithahāmase. | Uruvelâyam hemante vasamâno tathâgato jatile sapärisaje vinesi purisäsabho. | mahayaiiam pakappinsu Anga ca Magadha tabho, disvâ yaññe mahâlâbham vicintesi ayoniso: || mahiddháiko mahâsamaņo anubhavañ ca tam malhâ, 40 sace mahâjanakâye vikubbeyya katheyya và, ! pariháyissati me lábho Gotamassa blhavissati, aho nûna mahâsamaņo nâgaccheyya samầgamam. || caritan adhimuttiñ ca âsayañ ca anůsayam cittassa solasàkàre vijänàti tathāgato. jațiilassa cintitaq ñatvå paracittavidů muni pindapåtam Kurudipe gantvåna mahåiddhiyå | Anotattadahe buddho paribhuñjitvầna bhojanam tattha jhầnasamâpattiņi samâpajji bahum hitam. || buddhacakkhůhi i lokaggo sabbalokan vilokayi, 45 addasa virajo satthå Luañkâdîpavaruttamam. ||
malhâvanann mahâbhîmam âhu Lañkâtalann tadầ. mânâyakkhà mahâghorà luddå lohitabhakkhaså caņdā ruddā ca pisācā nänārt pavibesikā nanådhimuttikå sabbe sannipåte samågatå. tattha gantvåna tammajjhe viimannsetvâna rakkhase niharitvà pisäcänam manussä hontu issarâ.. ] imam attham malhâvîro cintayitvå bahum hitam
87. ea turm â sa mhi? - 40. ca (, ca“ is wanting in IB G) - mahâ sace mahajanakaye ABG, ca tam mahā s' m' Xs, ca mahá sace mahante janakiye ca Z. If we take the reading of X as correct, inubhāvan instead of anubhivo is well in keeping with the style of the Dipavamsa, and perhaps we may even accept mahi (or m a h a ų?) as a neuter nominative. -- 46. ah û ? — 47. In ân â rû på vi h e sa k å? - 48. gantvâna tanınmajjhe FG1, gantvánabham majhe N, gantván” ahan majhe s, gantvána te majhe Y. - 48. vibhipsetvana (víbho G2) A Bc G2, vimamsetvána (vimo X) XGl Z. vid dh an set v â na ?

1, 49-వీళ. 17
nabham abbhuggamitvâna Jambudipa idhâgato. ] yakkhasamâgamamajjhe upari siramatthake nisidanan gahetvana dissamano nabhe thito. I thitam passanti sambuddham yakkhasena samagata buddho ’ti taqn na mannanti yakkho annataro iti. || gañgátire Mahiyásu pokkhalesu patitthite thúpattháne Su
bhaūgaņe tasmiņ padesasmi hito naruttamo samappito jhānasamā
dhim uttamarqn. jhânam lahuņn khippanisantikâro muni samâpajati citta
kkhane, sahasa tam utthâti jhânakhaniya samâpayi sucitehi para
nîgato. | thito naro iddhi vikubbamâno yakkho va mahiddhi mahâ
nubhâvo, khaniyam a ghanå meghasahassadhârå pavassạti stalavâta
duddini. ] aham karomi te unham, mama detha nisiditum, atthi tejabalan mayhan parissayavinodanam. sace vinoditum sakkâ nisîdâhi yathicchitam,
53. Gaigătire - Subhaigage is wanting in BG2Z. - Mahiyāpu. A Gl,
Mahissâsu X. I have written Mahiy â su, this being the site of the Mahiyañgaựathûpå, as is said in the Mahâvaņsa (p. 8), or of the „Mahi nâma uyyānaņ" (Mabšv. Tikä). - Sutankhaņe AG, Subbaāgame N, Sutaūgaņe F (which may be correct). - 53. khippanisantikaro NG1, kåro B G2, ká A, khippanippantikaro F, khippati santikäro Z. in several passages of the Aiguttara-Nikāya, a man who is endowed with promptitude of attention, is called khippanisanti kusalesn dhammesu". - cittakkhape F, cittakhape N, cintane A, cittage Gl, cintaye BG2. Z has the following reading: muni samápaji sacintage tada. There is in the Kathāvatthu (Phayre MS. fol. уäb) a chapter called , khagikakathá", in which the proposition is discussel:..., ekacittakkhaņikå sabbe dhammâ ’ti.“ This means, I believe: „all qualities may be considered in a moment by one thought". Perhaps we may compare also Lal. Wist. p. 447: , sarvam tad ekacittekshayasamāyuktaq". I feel inclined, therefore, to correct: muni sa map ajjat ek a cittakkhape, and to translate: , he entered upon meditation (by revolving) in a moment by one thought (the whole system of Dhamma's)." - The following hemistich may be corrected thus: s a has & tamh' utt hati, jhāna in khage viya K a nä pay i su cittap ära miga to. – 54. naro A G1 X, n ab h e Z, which may be correct. - iddhi A Gi FZ, iddhip N. - khagiyam ghaná meghasahassadhârâ X (khaụiyamkhaụâ° F),-khanayamahâmeghasahassadhâro (khaụ” G1) A Gl, khaiaya m" dharo Z. g h a t ay a na (gant b ay an?) gl” n"? - sitalavataduddini AFG, 'dundubhi ZN. Compare Mahāvagga I, 3, 2. - 65. karomi v o u qhap?

Page 14
18 1,器多一6s.
sabbehi samanuiātarp, tava tejabalara kara. unham yåcatha man sabbe, bhiyyo tejan mahåtapam khippam karoma accuņham tumhehi abbipatthitam. || țhite majjhantike kâle gimhầnanga suriyo yathâ evam yakkhànamn âtâpo kâye țhapita dåruņam. yatha kappaparivate catusuriyaâtapo evam nisidane satthu tejo hoti tatuttari.. ! yathâ suriyam udentam na sakkâ âvaritum nabhe 60 evam nisîdanañ cammam n’ atthi âvaraņaņm nabhe. | nisîdanam kappajâlam va tejam suriyam va pathavî malhâtapanm vikirati aggijâlarpm vʼ anappakanm. | aingârarâsijalitâtaparpm tahinn nisidanapn abbhasamarpı pa
dissati pakkan va ayomayapabbatapaman. dipesu vuņham nidasseti dussaham, yakkhâsu pațiisaraņam
gavesayum puratthimam pacchimadakkhiņuttaram uddham adho dasa
disâ imâyo, E katham gamissäma sukhi arogā kadā pamuficāma imaņ
subheravam. sace ayam yakkho mahanubhavo tejo samapajati pajalayatu sabbeva yakkhâ vilayâ bhavissare bhusam va mutthi raG5 jam vatakhittam.
buddho ca kho isinisabho sukhâvaho disvâna yakkhe du
kkhite bhayațțite anukampako kâruniko mahesi vicintayiattasukham amânuse.
56. tava tejabalarp phara? Comp. Buddhavamsa (Jät. I, p. 24, v. 168). — 58. bhavittha dâruņaņi, s; ț ha p i to dlo? - 59. tathuthari (ori B) AB, taduttari FZ, tatuttari N. tat" uttarian? - 60. naro Y, nabhe X. (at the two places). - 61. A1 G1 F on it va. - pathavi X, patthapi ABG, patthari Z. Mahá*amsa Tikä (fol. kho): te pathavisuriyatejacammakhandäbhibhůtâya (sic) yakkhagaņâ. - 62. pattann va N, sakkaip va F, pakkâ va Y. – 63. dipisu XGl, dipes Y (dipetn 31). -- midasseti N, midasoti F, midayeti Y. I do not think that nidasseti is correct, but I do not know how to correct it. - patissarayam N, sarayam F, marayam Y. - gavesayup N, gavesisum F, bhavepisu G1, bhavesupi A B G2, bhayatajjitesu Z. - 64. k. ah a na gam is s â ma ? - 66. ni s a bha = rishabha or vrishabha? I have found this word at the following passages: in the Samyuttaka-Nikāya (Phayre MS. part I, fol. k () IBuddha is compared with a nāga, a siha, an ājāniya, a nisabha, a dhorayha. In the Majjhima-Nikāya (Turnour's MS., fol. ii fim) it is said of Buddha nisabhassa appameyyassa". Sutta-Nipata (Phayre MS., fol. gau): gantviāna disvā isinisabhana pasanno “... - Buddhavansa (Phayre MS., fol. ji):

1,67ー74。 9
ath” anñadipam pațirûpakam imann ninnam thalam sabba
thânekasâdisam nadîpabbatatalâkasunimmalam dîpam Girim Luañkâtalasamů
paman | sunibbhayam gopitasågarantakam pahůtabhakkham bahu
dhaññamâkulam utusamattham harisaddalam mahiņ varam Giridipam imas sa
uttarim rammam manunnann haritann susitalangn ârâmavanarâmaņey
yakan varam, santîdha phullaphaladhârino dumâ, suññann vivittam, na ca
koci issaro, i mahaņņave sâgaravârimajhe sugambhîre ůmi sadâ pabhij
јаге, suduggame pabbatajalamussite sudukkaram attha anitham
antaramn. || paravānarōsā parapithimamsikā akāruņikā paralhethane ratā caņdā ca ruddhā rabhasa caniddayā vidappanikā sapathe
idha ime. atha rakkhasa yakkhagana ca duttha dipan imam Lanka
ciranivâsitam dadåmi sabbam Giridipaporånam, vasantu sabbe supajå
anîghâ. || imañ ca Lañkâtalaqn mànusânam porâņakappațțhitavuttha
vāsap, vasantu Lañkâtale mânusâ bahŭ pubbe va Ojâvaramanda
sâdisan. : etehi aññehi guņeh’ upeto manussavåso anekabhaddako dipesu dipissati sâsan” ågate supuņņacando va mabhe upo
sathe.
tato padakkhiyam katvá bodhimagdam, naruttano aparájitanisabhattháne bodhipallsañkamuttame pallaūkena nisíditvâ bujhissati mahâyaso.
68. gopitaso N, gopikaso F, sobhitaso Y, gobhitaso G1. gopi tam so? - uttari XG 1. uttaram? - 71. ca rudd fi (comp. v. 47) AB, va rudda B G2, ca ruddhâ Zn, varuddhâ F. I cannot correct the last words. -- 72. nivisitan X G1, nivisinap Y. - v. 73 is quoted in the Mahavamsa Tika, fol. klhau (, tenahu poräpä“). Laikathalamanusanarp, o thitani, vasanti Laikithalamánus, Ojamadavaradipe Mahäv. . "mädapädipapa ko. Oja varamaņ ɖ a dî pe ? - 74. aneko A FG1, va aneko N, api neko BG2 Z. - dipesa dipissati sâsanâgate A B G2, dipassa dîpå Badisâ anågate Z, dipissati (dississati F) säsanágate FG1, dipissati sasanam etthänägate N.
28

Page 15
20 1, 75-81.
dipam ubho manusa rakkhasâ ca ubho ubhinnam tulayam
sukham m:ını bhiyyo sukhan lokavidů ubhinnam parivattayi goņayugam
75 va phâsukam. ị
80
samkaddhayi Gotamo dipam iddhiyâ bandham va gonam
dalharajukaddhitam, dipena dipam upanamayn mumi yugam va navam daļba
dhammaveditam. || dîpena dipan yugalam tathâgato katvân' ulâran viparî ca
rakkhase, vasantu sabbe Giridipa rakkhaså sapakkamåså vasanam va
vatthitam. gangam gimhamhi yathâ pipâsitâ dhavanti yakkhâ Giridı
pam atthikâ, pavitthä sabbe anivattane puna, pamunica dipam yathabht
miyam muni. | yakkha sututtha supahattharakkhasa laddha sudipam ma
nasâbihipatthitarn abhâyinnsu sabbe atippamoditâ, otarinnsu sabbe chaņe na
kkhattamaham. || natvåna buddho sukhite amânuse katvâna mettan parittam
bhaņi jino. katvâna dîpanur tividhann padakkınıņam, sadâ rakkham ya
kkhaganavinodanam, santappayitva pisäce amanuse irakkhañ ca, katvà dailhann
mettàbhävanam upaddavan dipe vinodetva gato Uruvelam puna tatha
gato ti.
bhånavâram pathamana. yakkhadamanam nitthitann.
75. m ânus e r a k R ha se ça ? - 76. daļh a dům a v e țh ita pa? -- 77. vipariwa A NG , "rica BMG2, ° rica CR F. - Giri di pe? - sapakkamasa vasanan va vatthitam Y, sapakkäså capanam pavattititam F, disam pakka
mână manasá va vatthitam N. I do not try any correction. - 78. Gaiga ü ca gimh° ? – Giridipavattikā N, Giripavattità F. – pamu üci A 1 G2. - 79. Compare Mahâv. Tikå ful. khau': , atha te (rakkhasa) anhäkat)
icchitam patthitam nippannan ti mahẩhasitan mâmà h:lsit vì makkhattachanikilam kilimsu. I propose to read, therefore: a ha si p su s a b b e; c ha ap n a k k ho. - 81. [da]]a[mettabhầva)hman N. - Z, apparently for the sake of metrical correctners, reads thus: up' dipa vinodayitvá gatoruvelan puna pi tatho.“

2, 1-11. 21
II.
Arahan pana sambuddho Kosalanam purutaman upanissàya vilhàsi Sudattàrâme sirîghano. | tasmiñ Jetavane buddho dhaminnarâjà pabhamkaro sabbalokam avekkhanto Tambapannivaro addasa. atikkante paicavas sanli Tanbapaņņitalan aga, avaruddhake vinodetvå suññaņu dîpan akå sayan. || uragà ajja dipamhi pabbateyyà samutthlità ubhoviyflhasamgaman yuddhan kariasu darunan. sabbe mahiddhikå någå sabbe ghoraviså ahü sabbeva kibbis caņda madamānā avassitä. klippakapi mahateja padittha kakkhala khara ujbånasaini sukopå uragå vilaratthikå. Mahodano mahâtejo Cñlodaro ca tejaso ubho pi balasainpannå ubho pi vaņņâtisaya... | na passati koci saman samuttari, Mahodaro manamattena
tejasâ - dipan vinåsesi saselakånanan: ghåtemi sabbe patipakkha
pannage. | Cñlodaro gajjati mâinanissito : : ägacchantu " nāgasahassako
țiyo, hanåmi sabbe ranamajham ågate, thalan karomyi satayoja
nann dipaph. || padůsayanti visavegadussalhà sampajjalanti uragà mahi
ddhikâ rosadhannmå bhujagindlamucclità lussalhanti raņasatthu ma
dditium. 0. disvana buddho liragindakuppanaly dipam vinassanti niva
ttahetukam
1, 2. samu hiti G1 XZ, s an ud dik i AB G2, comp. Mahavarpsia, p. 5,
ll. 1. 2. — 4. u b h a to v i y û h a so? Malh. Tikà sol. gů : sangâ nan ti tulbhatobyulhasargman. - 5. avas suti? - 6. viraat tikä Z, viralatthikā N,
pilarathikâ F, vilarattikå A B (G. vil ay att hikâ ? b i la rați hikâ ? — 8. samuttari A F G 1 n Z, orių Bc G2. s a m u t ta ra n (instead of samuttâra y) ? — 10. i p a dhû pây a n ti? comp. Malhâvagga I, 15, 4. – osattu AIB G2, o satthu G1. Z n, o pattungn F. - para r o s a d h a m m â (comp. 1, 71) b h u jag i u då muc ch it á u6 sá hay anti rauas attú madditum? — 11. °kuppanam F, "kubbanan N, o dubbalam Y. – vināsanti F, vinâsenti N, vinassanti G1 Z, vinàssassa A B G2. u ragi n d a k upp an a in do v in ass anta qu n i v at ti he - tuk a pn ?

Page 16
22 2, 1 1-25,
lokassa cari sugato bahun hitam vicintayi aggasukhan
sadevake. | sace na gaccheyyan na pannaga sukhi, dipan vinasam na
ca sådhu någate, näge anukamupamâno sukhatthiko gacchâm” aham dipasu
kham samicchitum. | Luañkådipe guņam disvå pubbe yakkhavinoditam mama sådhukatan dîpani mâ vinâsentu pannagå. || idapn vatvâna saınbuddlıo utthahitväına âsanâ, 15 gandhakuțito nil:khanıma dvåre ațțhâsi cảkkhumà.
yâvatâ Jetavane ca, ârâıne vana devatâ sabbe 'va upatthahinsu mayan gacchåma cakkhuma. alan sabbe pi titthantu Samiddhi yeko 'vagacchatu, avagaccha saharukkho dhárayitväna pitthito. | buddhassa vacanaņu sutvà Saniddhi sumano ahù samflauņu rukkham ådàya saha gacchi tathâgatam. || naruttaman tanı sanıbuddhan devarâjâ mahiddhiko chya) katväna dhäresi buddhasetthassa pithito. yattha någânam saņugâmann tattha gantvå naruttamo 20 ubhonagavaramajhe thito satthânukampako. |
nabhe gantvầna sannbuddho ubhonàgânam upari tibbandhakarataman ghoran akasi lokanayako. andhann taman tadà hoti kesaramayaïddhiyå, andhakárena onaddho sihita yarukkho ahů. | aññanaññam na passanti tasità någå bhayațțità jitam i pi na passanti kuto samgåma kâritum.'|| sabbe sangåmann bhinditvå pamuficitvåna åvudham mamassamånå sambuddham sabbe thitå katastjali. salomahațțhe ñatvâna disvå någe bhayațțite 5 mettacittena pharitvåną uņharansim pamuñcayi. |
11. atta su k ha in ? comp. 1, 66. In the Mahäv. Tikä (fol. khau) a stanza of the Poriya is quoted which contains the words so cintayi attasukhana acintam assa (sic)." - 13. disapamukham icchitun A BG, dipavuddhim namicchitun Z, dipasamukhaqn icchistupa F, dipasukhampn samijhituņn N. sannicchitu pn = sk. san-irts ? dî pa s u kh a npn s an ijj h R tu? -- 17. avagaccha F G 1 N, âgaccha A Bc G2, agacclha Z. av aga c chi? - 20. sattâ nu k ampako? comp. v. 47. - 22. k e a arim a hâlid dhi yâ ? - onaddhâ All X, o ddiho A2B Gz. - Rhiti , patiti F, sihitli N. - yarukkho ahu Y, yarukkho ahosi F, yadukhâ ahuq N. on° pihito sarukkho a hû? – 23. jitam pi BG, jinam pil A, jiyam pi te z, jivitarp pi F, jvitam pi N. jinam pi te?

2, 25一° 23
àloko ’va malhâ âsi abbhuto lomahainsano sabbe passanti sambuddham nabhe candam vanianalam. I chahi vaņņehi upeto jalantu mabhakantare. • (lasa disa virocanuo thito nage abhasatha: kimatthiyam mahârâja nägäuuaqn vivâdo ahŭ? tumheva anukampaya javágacchin tato ahan. | ayan Cülodaro mägo ayan nāgo Mahodaro mätulo bhàgineyyo ca vivadanto dhanatthiko. | anudayai candanaganan sambuddho ajhabhasatha: appo hutva maha hoti kodho bâlass: âgamo. ።በ kim u disvå bahů någà mahàdukkhan nigacchatha, innan parittan pallañkalų mâ tumhe nåsayissatha, aiiamanian vinisetha akatan jivitakkhayani. saņvejesi tad nage niraya dukkhena cakkhmä. manussayonių dibbañ ca nibbânañ ca pakittayi. || pakāsayanta saddhammaņ sanbuddha) dipa duttan! sabbe någå nipatitvå khamåpesul tatiågatain. sabbe någå samågantvå samaggå hutvåna pannagå upesum saranan sabbe asiti påyakotiyo. sabbe någå vinassåma imann pallaikahetukan. âdàya pallañkavaran ubho någå samatthikâ: pațiigaphatha pallañkann anukampåya cakkhuma. Į adhivàsesi saınbuddho tuņhibhâvena cakkhumà, adhivâsamaņu vidit vâna tuțțhâ mahoragå ubho: || nisidatu man suga to palaikam veļuriyanaya pabhassarañ jâtivautạm någầnap abhipatthitan. patitt hapimsu pallaikan näga dipänam antare, nisîdi tattha pallaňke dhammarâjâ pabhaupnikaro. ! pasadetvana sambuddham asiti nagakotiyo tattha någå parivisum annapànañ ca bhojanamn. || 4. onîtapattapâņin tam asiti nâgakoțiyo parivaretvā misidimsu buddhasetthassa santike. Kalyànike gaingämukhe màgo ahü saputtako mahänagapariväro nāmenāpi Maņiakklhiko,
27. jalante Y, which may be correct. — vir o cento F. — 28. kimat thầy a? comp. 13, 2. - 31. kim udisvâ. A B G2, kim d” Z, kimut!” Gi , kaman d" F, kinain d” N. kin uddis sa? -- 36. samatthika A B G, samaggika Z, sapatitika N, papatitika F. - 42. namenasi AZ, "api BGX.

Page 17
24 2, 43-56.
saddho saraņasampanno sammâdițțhi ca sîlavå. nâgasamâgaman gantvå bhiyyo abhipasîdati. Il disvå buddhabalann någo anukampaņn phaņimayam abhivådetvå nisîdi âyâcesi tathagatam: || innann dîpanukampåya pațhamanın yakkhavinoditam, . 15 idam nâgânan 'nuggaham dutiyan dîpânukampanam, |
puna pi bhagava imaly anukampain imahâmuni, ahai c” upatthahissami vey yavacean karom” aham. nầgassa bhâsitam sutvå buddho sattâmukampako Luañkâdîpahitatthâya adhivâsesi sugato. | paribhuījitvā palaīka) vuthalitvä pabhamkaro divâvihâranym akầsi tattha dipantare muni. | dîpantare dîpân” aggo divasarım vîtinâmayi samapatti samapaji brahmaviharena cakkhuma. | sâyaņhakålasamaye nâge àmantayî jino: idlho eva hotu palañko, khirapalo idhâgacchatu, 50 naga sabbe inham rukkham pallankai ca. namassatha.
idam vatvâna sambuddho anusâsetvâna panmage parbhogacetyam latvā puna Jetavanam gato. |
nagadamanam inițțhitann.
Aparam pi attlame vasse nägaräjä Maņikkhiko nimantayi mahaviran pancabhikkhusate saha. || pariväretvāna sambuddhan vasibhüt mahiddhikā, uppåtitva Jetavane kamamâno nabhe muni Lañkàdiopan amuppatto gañgan Kalyànisammukhamp. sabbe ratanamandapam uragå katvå mahåtale nânârangehi vatthehi dibbadussehi châdayum. | nânâratanalamkầrâ nànâphullavicittakả
5 nänāraigadhajā nekā maņdapam nänālamkatam.
sabbatsanthatanm santharitvå paññâpetvâna âsanam buddhapamukhasanghassa pavesetvānisidimsu.
44. phanimayan AC G2 R, payim” G1, 1 hanîm” BM, manimayan X.
p h a yib h aya ya? — 46. inan A B2 G1 X, main B1 G2, anham Z. – a nukam pa A, “pan B GX, "paya Z. - 49. Banapattin N. sa m a pa t ti? -
50. idha gacchartu XG1 , idhāg“ A B c G2, idhacchatu ' Z. - 53. gaigak” A BFG, gaigan k' N, guiigak Z. gang a q Kalyanik arp mukha in? comp. v. 42. – 54. sabba ratan a m°?.— mahît a le ? – 56. nisidasunu A,
* disum BG, "dayun Z, odinsu F, odisu N. nisidayun appears to be the correct reading.

2, 57 - 3, 1 25
-nisîditvâna sambuddho pañcabhikkhusate saha .
samäpatti samäpaji mettom sabbadisam phari. | sattakkhattum samäpaji buddho jhänaņi sasävako tasmim thâne mahâthûpo patit thâsi cetiyam uttanpay. | mahàdânam pavattesi nâgarâjà Maņikkhiko, pațiggahetvà sambuddho nägadánan sasivako bhutvâna anumoditvâ nabh” uggacchi sasìvako. ! orohitvâ nabhe buddho thâne Dîghavâpicetiye satnapaji samapattip jhanap lokanukampako. | t vutthahitvà samâpatti tamlhi thâne pabhaıyıkaro vehäyasam karnamäno dhammarâjâ sasávako Mahâmeghavane tattha bodhiţțhânam upâgami. | purimâtîni mahâbodhi patitthimsu mahîtale tam thàtuan upagantvàna tattha jhầnan samâpayi. || . tisso bodhi imain thane tayo buddhan sasane, mamañ ca bodhi idh eva patitthissat anagate. sasàvako samâpatti vuțthalıitvå næruttamo yattba Meghavanárammann aganási narasabho. | tatthäpi so samapattim saunapaji sasāvako. vuțthahitvå samâpatti byåkarosi pabhannkaro: || (s imam padesan pathaman Kukusandho lokaniyako iman pallankathânamhi nisiditvà patiggahi. ! imaryn padesan dutiyan Konagamano luaràsabho iman palankathanamhi risiditva patiggahi. iman padesam tatiyan Kassapo lokaniyako iman paliankatlauanli nisiditwa patiggahi. aharu Gotamasanbruddho Sakyapuito naråsabho. iman pallankathananhi , sidiiwa sanappito 'ti. |
bhâņavarann dutiyan.
III. Atîtakappe ràjàuo țhapetvåna bhavàbhave imamhi kappe ràjàno pakāsissàmi sabbaso, l
57. satuipattin N. 5 a măpat ti? – 69. nabhe X, nate G1, nage AB G2, nalbham Z. n a bh a ? – 62. in a hâb o : h í? -- 63. isso b o di?
64. "vane ramme Gl N, "vane rame F, "vanåråmann A Bc G2, "vanårammann Z.

Page 18
26 3, 2-16
játiñ ca nànimagottañ ca âyinñ ca anupålananya sabban tam kittayissâmi, tam - suņâtha yathâkathann. pathamâbhisitto ràjà bhūmipälo jutindharo Mahäsammato näma nämena rajan käresi khattiyo. tassa putto Rojo mána, Vararojo náma khattiyo, Kalyanavarakalyana, Uposatho mahissaro, Mandhâtâ sattatno tesan catudîpamhi issaro, 5Caro, Upacaro râjà, Cetiyo ca mahissaro, : Mucalo, Mahámucalo, Mucalindo, Sågaro pi ca,
Sâgaradevo, Bharato ca, Angiso nâma khatiyo, Ruci, Mahâruci nâma, Patâpo, Mahâpatậpo pi cà, Panado, Mahapanado ca, Sudassano nana khattiyo, Mahâsudassano nâma, duve Nerů ca, Accimå, ațțhavîsati râjâno, âyu tesan asamkhayâ. || Kusävati, Rājagahe, Mithiläyam puruttame rajan kårimsu räjäno, tesan åyu.asankhayä. dasa dasa satafico eva, satain dasa sahassiyo, sahassan dasa dasasahassan ca, dasa dasasahassam satasa0. μassiyo, dasa satasahassai ca koti, dasakoti, kotippakotiyo, nahutan ca, ninnahutañ ca, abbudo ca, nirabbudo, ababan, ațațañ c’ eva, ahahan, kumudâni ca, sogandbikam, uppalako, puņdarika padurako, ettakà glitši sapkhepà gananâgaņikâ tahim, tato upariniabhůmi asankheyyá ti v uccati. | ekas atañ ca rajàno Accimassàpi atrajà maharajam akaresum nagare Pakulasavhaye. tesam pacchimako râjà Arindamo mâma khattiyo, puttä paputtakä tassa chapaninäsan ea khattiyå mahàrajam akaresum Ayujhanagare pure. tesanspacchimako râjà Duppasabo mahissaro,
III, 2. y at h at at h a n?"- 6. Bhag iraso na ni a? - 8. 9. a sa , khiya A B c G2. - 9. kà re su in ? - 11. da sa sata Bah assa iù ca k o ti, pakoti ko tipp ako tiy or compare Burnouf, Lotus, p. 854; Sp. Hardy, Manual, M. - 6. — 12. k u mu de n a ca? - 13. gaņanāgaņikä A GX, °tā Z. ettakä salita sa ink heyya g ay an aga niya sahin? - uparima XG 1 Z, "unan A' IB c G2. --- bhúm. XC l G 1 R, “ minn A B c G2M. - 14. Sakulasav jlraye A B G,
akulae avhaye N, Pagulavhaye F, Kapilavhaye Z. Sâg a la s a v h a v e Y

3, 16-27. 27
puttâ paputtakâ tassa sațțhi te bhûmipâlakà mahârajam akåresuryn Bârâņasipuruttame. | tesam pacehimako räjä Abhitatc nāma khattiyo, caturäsiti sahassàni tassa puttapaputtakà mahàraliam akàresun Kapiianagare pure. I tesam pacchimako rājā Brahmadatio palissaro, puttà paputtakà tassa chattimsäpi ca khattiyà mahârajam akầresuņn Hatthipuravaruttaune. | tesan pacchimako räjä Kambalavasabho ahů, puttà paputtakà tassa battiimsāpi ca khattiyà nagare Ekacakkhumihi rajjan kåresum te idha. || tesam pacchimako ràjà Purindado Devapŭjito puttà paputtakà tassa atthavisati khattiyà mahārajai akāresuņ Vajirāyan purutane. 20 tesan pacchimako râjà Sâdhino nâma khattiyo, puttà paputtakà tassa, dvàvisa ràjakhattiyà
mahārajaın akäresuyn Madlhüurāyam puruttame. I tesan pacchimako râjâ Dhammagutto mahabbalo, pittà paputtakà tassa atthàrasa ca khattiyà nagare Arițțhapure rajanyn kâresunm te idha... ! tesajı pacchimako râjâ narindo Sitthinâmako, puttà paputtakà tassa sattarasa ca khattiyà nagare Indapattamhi, rajjan kàresuıyı te idha. || tesaņ pacchimako rajā Bralmadevo malipati, puttà paputtakà tassa pannarasa ca khattiyà nagare Ekacakkhumhi rajjauņn kàresuņn te idha. || tesa” pacchimako ràjà Baladatto mahîpati, puttà paputtakà tassa cuddasa ràjakhattiyà
mahàrajjam akàresum l&osaumbimbi nagare pure. 25 tesam pacchimako ràjà Bhaddadevo ti vissuto, puttà paputtakå tasşa nava râjà ca khattiyà nagare Kaņņagocchamhi rajjan kåresum te idha.. | tesan pacehimako råjå Naradevo ’ti vissuto, puttà paputtakà tassa satta ca ràjakhattiyà
17. Ajit ajan o (insteal of Abhitatto) A2. – 21. Sådino Z. Mahåvansa Tika: Sadhano. -- 23. Mia, iv. Tika: Brahinasiwi. -- 24. 23. Mahay.
"Jikå : lirahinadatta, lBalade va. — 26. Mahàv. Tikâ : Ilatthideva.

Page 19
28 3, 27-40.
mahàrajam akàresum Rojänanagare pure. tesam pacchimako Arājā Mahindo näma khatiyo, puttà paputtakà tassa dvädasa ràjakhattiyà mahàrajjam akàresun Campàkanagare pure. | tesam pacchimako râjâ Någadevo mahipati, puttà paputtakà tassa pañcavisa ca khattiyà mahàrajam kàrayimsu Mithilànagare pure. tesam pacchimako râjà. Buddhadatto mahabbalo, puttà paputtakà tassa pañcavisa ca khattiyà mahārajam karayimsu Rjagalapurutane. tesam pacehimako räjä Dipaņkaro nāma khattiyo, puttà paputtakà tassa dvädasa ràjakhattiyà mahâı’ajaın kârayinsu Takkasilâpuruttane. to saņ pacchimako räjä Tilissaro nāna khattiyo, puttà paputtakà tassa dvädasa ràjakhattiyà ahārajam kārayimsu Kusināräpuru tame. tesam pacchimako räjä Purindo ināma khattiyo, puttà paputtakà tassa nava ràià ca khattiyà mahârajam kàrayinmsu nagare Maliitthiyake. tesani pacchimako râjà Sâgaradevo mahissaro, tassa putto Makhädevo mahàdànapati ahù. caturàsiti sahassàni tassa puttapaputtakà maharajam kärayimsu Mithilà nagare pure. tesam pacchimako räjä Nemiyo Devapūjito balacakkavatti râjà sâgarantamahîpati. | Nemiyaputto Kalàrajanako, tassa putto Samamkaro, Asoko nāma so räjä muddhävasittakli attiyo. caturàsiti salassàni tassa puttapaputtakà mahârajjam kàrayinnsu Bârâņasipuruttame. tesam pacchimako râjà Vijayo nàma roabissaro, tassa putto Vijitaseno abhijätajutindharo. Dhammaseno, Nâgaseno, Samatho âma, Disampati, 40 Reņu, Kuso, Mahākuso, Navaratho, Dasaratho pi ca,
3
0
35
27. Rocanagare N. Mahaw. Tika: Rojanamanhi nagare. -- 3(. Mahaw. Tikä: Samuddadatto. — 32. Tálissaro A 13 G2X, Tâliyaro (G1 , Tål so Z. Mah. Tiká: Kâlissaro. — 33. Purinio A C (:, (Purifundo N. Turinducto Z, S:- dinno F, Mahav. Tika. - Mahaw. Tiki: 1 amalittiya ipar.h' nagare, -
37. S am a ñ ku ro A B c G2, Mah. Tilkà.

3, 41-5E 29
Räno, Biļratho nama, Cittadassi, Athadassi, Sujåto, Okkåko c eva, Okkåmukho ca, Nipuro, Candima, Candamukho ca. Sivi rájá ca, Sanjayo, Vessantaro janapati, Jàlî ca, Sîhavâhano, Sihassaro ca yo dhiro pavenipälo ca khattiyo, dveasiti sahassàni tassa puttapaputtakà rajan kāresuņi räjāno nagare Kapilasavlhaye. tesam pacchimako râjà Jayaseno mahîpati, tassa putto Sihahanu. abhijàtajutindharo. Sihahanussaye puttà yassa te pañch bhâtaro Suddhodano ca Dhoto ca Sakkodano ca khattiyo 4乐 Sukkodano caso râjà râjà ca Amitodano, ete paiica pi råjåno sabbe Odananåmakå. Suddhodanassâyarph putto Siddhattho lokanâyako janetrå Râhulabhaddaıp bodhâya abhinikkhami. ! sabbed te satasahassâni cattâri nahutâni ca apare tîni satarâjâno mahesakkhâ siyâyaca. | :::ttakâ pațhavîpålà bodhisattakule vuttå. ! anicā vata saņkhārā uppädavayadhammino, uppajjitvå nirujjhanti, tesauņu vůpsamo sukho ’ti. 50
Maharajawanso nitthito.
Suddhodano nâma râjà nagare Kapilasavhaye Sihahanussâyan putto rajaın kâresi khattiyo. pañcannan palobatamajjhe IRâjagahe puruttame liodiso nāma so rājā rajam kāresi khattiyo. sahâyâ aññamaññà te Suddhodano ca IBhâtiyo. [innamhli piațhame kappe paveụipâ janàdhipå.) jâtiyâ. atthavassamhi uppannâ. pañca âsayâ: |
41. Bilâratho AZ, Bilaratho B G, Piliratho) N, Piératho F. Viláraratho Mah. ". — Math. T.: Cittarasi Anambarasî. — ca Nipnino N, va Nistro F, ca Nipuro A , via Nimuli.io li {G C, via Tim:uk ho R, via Timukho Aŭ. Mah. T.: Nipur): Lukaiipasara (India ().f. M.S., fol. khā): Nipulio, - 42. yo dh iru Y (ye dhira A2), bodhiro N, rodhiro F. - 45. t as sa te ? - 48. apare A2 N, aparo A1 BGZF. - mahāyakariyya ca G1N, mâhâyananităya ca F, malo esak khải ("sak kà Z) siyâya (siyåpi A) :a Y. n a la e sa k k h â v in â - yak å, or synething like that? – 49. vuttå X, utå G, jätä Y. - 52. pabbatamajjhe Y, o tâmajhe F, o tâna no N. - Bodhiso X Gi, Bodhi Z, 13 h à tiy o A B G2. — 53. Bhâtiyo, A.Z, Bhâtis 3, 12háti G., Bodhisko Uil N, ludhiyo F. - in amhi-janidhipá appears to be the second hemistich of v. 9 One or two lines containing a mention' of limi, Isiri, are wanting here.

Page 20
30 3, 54 - 4, 5.
pitâ mam .anusâseyya attho rajjena khattiyo, yo mayham vijite buddho uppajeyya narásabho, dassanam pațhamam mayham upasamkame tathâgato, 55 deseyya amatam dhammam, pativijheyyam uttamaņ.
uppanna Bimbisárassa pasica ásayaká ime. jâtiyâ pannarase vasse ’bhisitto pitu accaye, so tassa vijite ramme uppanno lokanåyako, dassanam pathamam tassa upasamkami tathàgato, desitam amatan dhammam abbhaññàsi mahipati.. ! jätivassam mahávíram paňcatinsa anůnakam, Bimbisâra samå timsà jiàtavasso mahîpati. viseso pañcahi vasselhi Bimbisárassa Gotano. раћђаsаћ са dve vassani rajam karesi khattiyo, sattatimsam pi vassâni saha buddhehi kârayi. Ajâtasattu battimsa rajan kâresi khattiyo, G0 atthavassâbluisittassa sambuddho parinibbuto.
parimibbute ca sambuddhe lokajethe naråsabbe catuvîsativassâni rajam kâresi khattiyo. |
bhânavâram tatiyam.
IV.
Satt” eva satasahassâni bhikkhusamghâ samågatå arahå khinåsavå suddhå sabbe gunaggatam gatå. te sabbe vicinitivâna uccinitvå varan varann pañcasatânalin therânam akanmsu sanglasammatann. dhutavâdânam aggo so Kassapo jinasâsane, bahussutanan Anando, vinaye Upalipandito, dibbacakkhumbi Anuruddho, Vaūgiso patiblhänavä, Puņņo ca dhammakathikānaņ, vicitrakathi Kumārakas sapo, vibhajjanamhi Kaccāno, Kotthito patisambhidà.
5afine p' atthi mahàtherà agganikkhittakà bahù.
esse o W-so**
54. a t t h e rá jù n a (y)? Comp. Mahávagga Yo, 1, 3. - s o mayban vijite? — 58. mahávira A i PG, o ran N, o viro A2. ... nu a hi â vi rà il “ is correct, coirp. , Uâlipaņdita“ 4, 28 (5, 76). — sanná hisâ A 1 ( F s Annå hissa N, samatiņi, kâ A 2. f3 i n b i 3 à r o se in â t i ny s a (br: : au un a t i : s a) jà t i -
" a s s o mo. - 5). b u l di li e in a A l3 c G2.
iv, 5. Kot thito Yn, Ko{{hiko G, kotipakoti F.

4, 6-ft. 3.
tehi c” aññehi thershi katakiccehi sådhuhi pañcasatehi therehi dhammavinayasamgaho therehi katasamgaho theravådo ’ti vuccati. || Upåliņa vinayam pucchitvå dhammam Ânandasavhayan akansu dhammasangaban vinayai capi bhikkhavo. Mahâkassapathero ca Anuruddho mahâgaņî Upâlithero satimâ Ánando ca bahussuto | 2īie bahu abhinätä sāvakā satthuvaņņitā patapatisambhidā dhirä chaļabhinia mahiddhikä samādhijhānam anuciņņā saddhamme pāra migatā, sabbe pañcasatâ therå navañgam jina sâsanam uggahetyana dharesum buddhasetthassa santike. O bhagavato sammukhà sutâ pațiggahità ca sammukhâ dhammañ ca vunayañ câpi kevalam buddhadesitan, dhammadharå vinayadharå sabbe pi ågatågamå asamhira asamkuppa satthukappa sada garf, aggasantike gahetvà aggadhammà tathàgatà agganikkhittaka thera aggan akamsu samgaham. sabbo pi so theravâdo aggavâdo ’ti vuccati. | Sattapaņņaguhe ramLie therâ pañcasatà gaņî nisinnā pavibhajimsu navaigam sattlusāsanam. suttan geyyam veyyâkaranam gâthudânitivuttakaın jātakabbhutavedalam navaigam satthusäsana). 15 pavibhattà imam thera saddhammam avinâsanam vaggapaññâsakan nâma samyuttañ ca nipâtakan âgamapitakam nâma akamsu suttasammatam. | yầva titthanti saddhammà sangaham na vinassati tâs atả sàsan”, addhânam ciram tițțhati satthuno. katadhanimah ca vinayan sangahan sasanaraham asaņkampi acalam bhùmi dalinam appațivattiyan. yo koci Samano vâpi brahmano ca halil issuto parappavadakusalo walavedhi samagato na sakkà, pațivattetum, Sineru va suppatițthito. |
6. paticasatehi sa ng ito (or a similar word) dihamnavo? comp. 5, Is. -- 9. b ahū abh i i i āti, d’Alwis (Catal., p. 133). - 3. agga dh ; ) tath agata Ip? comp. 5, 14. – 14. pavibli aji m s u? – 18. kata m dlha - mm an ca A. - sank arr pi B G2. - ulubi AB G2, bhimi M2n, huni F; this word is wanting in Z.

Page 21
32 4, 20-34.
devo Màro và Brahmà caye keci pathavitthità 20 na passanti anumattan kiñci dt.hhhâsitam padam. || evam sabbañgasampannann dhammav:na""asamgham suviblattam supaticchannam satthu sabbai utāya ca Mahâkassapapầmokkhå thera pañcasatâ ca te katam dhammañ ca vinayasangahanm avinåsanann ! sammâsambuddhasadisam dhammakâyasabhâvanam ñatvâ janassa sandeham akamsu dhammasaryngahan. || anaññavâdo särattho saddhammamanurakkhamo țhiti sâsanaaddhầnam theravådo sahetuko. | yâvatâ ariyâ atthi sâsane buddhasâvakâ 25 sabbe pi samanufistanti pathamam dhamme sangaham. I
mülanidānam pathamam ādipubbaņgamam dhuram therâ pañcasatâ katâ aggà âjâniyâ kulan ti.
Mahakassapasangaham nitthitam.
Nibbute lokanāthasmim vassāni soļasaņ tadā, Ajâtasattu catuvîsaņa, Vijay assa soļasaņn ahů, | sarmasatthi tadâ hoti vassana Upålipanditam, IDåsako upasampanino Upålitherasantike. | yavatâ buddhasetthassa dhammappatti pakâsitâ sabbam Upāli vācesi navaigam jinabhäsitam paripuņņam kevalam sabbam navangam suttamāgataņ 30 uggahetvana vacesi Upali buddhasantike.
sannghamajhe viyâkâsi buddho Upâlipaņditam: aggo vinayapamokkho Upali mayha sasane. evam upanîto santô samghamajjhe mahàgaņî sahassan Dasakapanokkhann vacesi pitake tayo. khîņâsavânann vinnalânann santâncinn atthavâdinam therầnann pañcasatầnan Upâli vâcesi Dåsakann, parinibbutanhi 'sambuddhe Upalithero mahigani vinayampa tàvay vàcesi timsa vassalm aninak.ua. |
21. suparich° N. - 22. katá Y, katata N, kata F; comp. v. 18 - vinaya na sa ng ah a in Z. - 23. " kayasabhavana, A F G 1 Z, " kayassa bh” BN G2, ° kâyau sabhâvato, d'Alwis. – 24. "rakl, han o? – ţhitiyi. sásanaddhånanų, d'Alwis. 4 h å ti sâsamaaduitháu anū (, *t will last as long as the Doctrinc")? - 26. l do not know how to correct kulay. - 29. dihan map ä li? — 33. att havo Al3e, at havo“ (G Z, tathavo N, tatthävädinatp - F. -- Upâli vâeesi slås an a p?

4, 85-47. 33
caturâsiti sahassâni navañganpn satthusâsanarqn väcesi Upāli sabbam Dāsakam nāma paņditam. 35 IDāsako pitakam sabban Upalitherasantike uggahetvâna vâcesi upajhâyo va, sâsane. saddhivihärikam theram Däsakam nama pāņditam vinayam sabbam țhapetvâna nibbuto so mahâgaņî. || Udayo solasa vassâni rajjam kâresi khattiyo, chabbasse Udayabhaddamhi Upalithero sa nibbuto. | Sonako mänasampanno väņijo Käsim ägato Giribbaje Veļu vane pabbaji satthusäsane. Däsako gaņapämokkho Magadhānam Giribbaje vihäsi sattatimsamhi pabbäjesi ca Sonakam | 40 paiācatālisavasso so Dāsako nāma paņdito, Nâgadâsadasavassam, Paņdurâjassa vîsati, upasampanno Sonako thero Dâsakasantike. || vâcesi Dầsako thero navañgann Sonakassa pi, uggahetvâna vâcesi upajjhâyassa santike. Dasako Sonakam theram saddhivihāri anu pubbakam katvå vinayapầmokkham catusațthimhi nibbuto. | cattāris' eva vasso so thero Sonakasavhayo, * Kâlâsokassa dasavasse addhamâsañ ca sesake, sattarasannam yassanan thero asi pagunako, atikkantekâdasavassann chamâsañ câvasesake, 4 tasmi ca sama, e thero Sonako gagapungavo YSiggavam Candavajin ca akâsi upasampadam. | tena kho pana samayena i vassasatamhi nibbute' bhagavati Vesâlikâ. Vajjiputtakå Vesâliyam dasa vatthûni dîpenti: kappati siñgiloņakappo, kappati dväñgulakappo, kappati gầmantarakappo, kappati âvâsakappo, kappati anulumatikappo, kappati iâciņņakappo, kappati amathitakappo, kappati jalogim patum, kappati adasakam misidanan, kappati jâtarûparajatan ti. ||
37. v in ayaț țh â n e țhapetvâna ? - 39. K â siyâ gat o A2, comp. Mahâvanasa, p. 29, l. 9. — 4 1. Dåsakath era santike A B C2 G2. Probably - we ought to adopt this reading and to expunge thero". - 43. saddhivihirimupubbakaqn N. sa dl dhiv i h år i ngn an upp a dann? comp. 5, 91. 1 04. — 44. atthamasañ F. - 45. satto vasso coro á si Paku y dako? comp. 11, 2. - 46. Instead of Candavaiji, vajina, the MSS. often have Candavajo, °vajan. &
3.

Page 22
34 4,48一5,9。
dasadasakavassamhi sambuddhe parinibbute Vesaliyam Wajiputta dipenti dasa vatthuke. tathâgatena patikkhittam sabbam dipenti akappiyaqn. Sabbakâmî ca Sâlho ca, Revato Khujasobhito | Yaso ca, Sânasambhŭto ete saddhivihârikà 50 therå’ Ânandatherassa ditthapubbå tathâgatam, ! Sumano Vâsabhagâmi ca seyyå saddhivihårikå dve ime Anuruddhassa ditthapubba tathagatam, | ete sattasatâ bhikkhů Vesâliyan samâgatâ vinayann patigaņhanti thapitam buddhasâsane. sabbe pi visuddhacakkhü samåpattimhi kovidå pannabhârâ visamyuttâ sannipate samägata.
dutiyasamgahann nitthitam. bhaņavâram catuttham.
V.
Parinibbânasamaye Kusinârâyam naruttame satta satasahassâni jinaputtâ samâgatâ. || etasmin sannipatamhi thero Kassapasawhayo satthukappo mahánàgo, pathavyà n' atthi idiso, arahantànam pañcasatam uccinitvâna Kassapo varam varam gahetvāna akäsi dhammasamgaham. pâņînainn anukampâya säsanann dîghakâlikam akāsi dhammasamgaham tiņņam masanam accaye sampatte catutthe máse dutiye vassupanayike. Sattapanpaguhadvare Mâgadhânam Giribbaje 5 sattamasehi mitthiasi pathamo samgaho ayam.
etasmin samgahe bhikkhů agganikkhittaká bahů sabbe pi påramippattå lokanåthassa såsane. dhutavádánam aggo so Kassapo jinasasane, bahussutầnAm Ånando, vinaye Upålisavhayo, dibbacakkhumihi Anuruddlho, Vañgîso patibhầnavà, Puņņo ca, dhannakatlikānam, vicitrakathi Kumārakassapo, vibhajanamhi Kaccano, Kotthiko patisambhida,
48. ’vassambi Y, vassāni FG 1, °vassānam N. - 51. The Samatapisadikā, in which this stanza is quoted, has ifieyyá instead of seyyá.
V, i. puruttam e Z. – 4: comp. 7, 57. – 5. Magadhán a n! -

5, 9-28. 35
aññe p” atthi mahảtherâ agganikkhittakâ bahů. tehi c” aññehi therehi katakiccehi sâdhuhi paiicasatehi therehi dhammavinayo ca samgito. therehi katasangaho theravâdo ’ti vuccati. || 10 Upâlinn vinayam pucchitvâ dhammaryn Ånandapaņdlitam akaņsu dhammasamgaham vinayan - câpi kevalam. || jinassa santike gahitâ dhammavinaya ca te ubho Upâlithero ca Ânando saddhamme paramigato | pariyâyadesitañ câpi atho nippariyâyadesitam nîtatthañ c” eva meyyatthan dîpinnsin suttakovidà. || aggassa santike aggan gahetvà vâkyam tathâgatam agganikkhittakå therà aggam akamsu samgahan, tasmâ hi so theravådo aggavâdo ’ti vuccati. Į visuddho apagatadoso theravādánam uttamo pavattittha cirakâlain vassânam dasadhâ daså "ti. |
Nikkhante paţhame vassasate sampatte dutiye sate unahâbhedo ajâyittha theravâdanam uttamo. | Vesālivajiputtakā dvädasa sahassä samägatā dasa vatthûni dîpesunų, Vesâliyan puruttame. I siñgiloņadvaňgulakappam gâmantarârâmavâsamann numatiäcinnamathitajalogin cåpi répiyam nisîdanam adasakam dupinynsu buddhasâsane. | uddhammam ubbinayañ ca apagatan satthu sâsane atthann dhamman ca bihinditvå vilomâni dîpayinnsu te. | tesam niggahanatthầya bahü buddhassa sâvakà dvâdasa satasahassâni jinaputtâ samâgatâ. 20 etasmim sannipätasmi pānokkha attha bhikkbavo satthukappa mahanaga durasada mahagani: Sabbakâmî ca, Sâlho ca Revato Khujasobhito Vāsablagāmi Sumano ca Sņaväsi ca Samblihuto Yaso Kákandakaputto jinena thomito isi, pâpânam niggahatthâya Vesâliyanm samâgatà. ||
10. The words paincasatelhi therehi" are wanting in all the MSS. except N. Comp. 4, 6. - 12. dham m a v in ay a p Z. - 15. was sa ni? - i 6. th e r a v å dan a na A F. m- an u ma tio Z. - 19 et seq. Compare d'Alwis, Introd. to Kaccayana, p. 54 et seq., Catalogue, p. 142 et scs. - 19. a. p a 7 g a ta mn s a t t hi u siāi sa m à? a paga tas a t t li u s ās an a up? Cullavagga: iti p' ida ipa vatthuapn uddlıammarn ubbinayaıqa apagatasatthusâsana tqı. — vilomâyi A BG, ”masi F, °näni N, "maņ Z.
38

Page 23
36 5, 24-38.
Väsablagami ca Sumano Anuruddhassänuvataka, avasesa theranandassa ditthapubba tathagatan, Susunägassa putto Asoko tadā si mahipati, 25 Pataliputte nagarambi raijaņ karesi khattiyo. ι
tañ ca pakkham labhitvầna ațțha therà mabiddhikâ dasa vatthůni bihindi två pâpe middhamayinnsu te. || niddhametvå påpabhikkhů nadditvà vâdapàpakann sakawadasodhamatthaya attha thera mahiddhika arahantânaun sattasatan uccinitvâna bhikkhavo vara varam galhetvāna akaņsu dhamImasaņgalham. Katagarasalay” eva Vesaliyam puruttame atthamonäsehi nittlhäsi dutiyo sarqıgaho :iyam ti. |
Nikkaddhitvå påpabhikkhd therehi Vajiputtakå 30aian pakkhan labhitvana adhammavidi baht jana | dasa sahassi sa magantva akansu dhammasangahan, tasmàyamn dhammasanagiti Mahāsanngiti vucéati. | Mahâsaıngîtikâ blhikkhû vilomaın akaınsu sâsamam, bbinditva mtalasangahan aiian akansu sangaham. aññattha sanngahitam suttam aññattha akarimsu te, atthann dhammañ ca bhindiņnsu ye nikâyesu pañcasu. pariyâyadesitañ câpi atho nippariyâyadesitann nîtatthañ c” eva neyyatthann ajânitvâna bhikkhavo | aññaņu sandhầya bhaņitann aññatthann , thapayimsu te, 35 byañjanacchâyàya te bhikkhů bahu attham vinâsayuņn. chaddetvå ekadesañ ca suttam vinayañ ca gambhîrain pațirůpann suttavinayam tañ ca aññam karinsul te. | parivàraim atthuddhàram abhidhammappakaranam pațiisambhidañ ca niddesaņu ekadesañ ca jàtakam ettakann vissajjetivâna aññâni akariumsu te. || nåmann liñganyn parikkhâranın åkappakaraņâni ca pakatiblhâvann vijahetvâ, tañ ca aññana akammsu te. ||
30-33. These stanzas are quoted in the Kathavatthu-Atthakathi (MS. of the Paris National Library, fonds Pali, 229); I designate the readings of
this M.S. by K. — 30. un i k k a ɖ d h i tầì K, d'Alwis. —- 31. s a h as s â K, d’Alwis. — mahâsaņngiti vuccati N K, d’Alwis, vuccati (omitting mahâsapgîti) FG1, sattasatikâ ti v° Z, sangîtiti pavuccati A B G2. -mah à sa mgit it i v u c c a ti? — 33. bho nikâyesu ca pañcasu, d’Alwis; bh” v inaye nikây es u ca pain cas u K. - 35. bahu y K, d'Alvis. - 86. vinayagambhirann Z K, d’Alwis. —- a b hidh a m in a pa c h a p p a k ar a q aiqa K, d’Alwis. M
38. vija hi t va. A K.

5, 89-58. 37
pubbarpgamā bhinnavādā Mahāsamgitikārakā, tesaň ca anukárena bhinnavádá bahů ahů. tato aparakalamhi tasmim bhedo ajáyatha: Gokulikâ Ekabyohârâ duvidhå bhijittha bhikkhavo. } 40 Gokulikanam dve bheda aparakalamhi jayatha: Bahussutaka ca Pannatti duwidha bhijittha bhikkhavo. Cetiyå ca punavådi Mahâsanngitibhedakâ. panca vádá ime sabbe Mahásangitimülaká attham dhammañ ca bhindiņsu ekadesañ ca sampgaham gaņțhiñ ca ekadesamihi chaddetvå aññam akannsu te. || nâmam lingam parikkhâran âkappakaranâni ca pakatibhâvam vijahetvå tañ ca aññanın akannsu te, { visuddhatheravadambi puna bhedorajayatha: Mahimsâsakà Vajjiputtakâ duvidhå bhijittha bhikkhavo. || 45 Vajjiputtakavâdamhi catudhâ bhedo ajâyatha: o Dhammuttarikå Bhaddayầnikâ Chandagårikå ca Sanamiti. | Mahimsasakanam dve blieda aparakalamhi jayatha: Sabbatthavầdà Dhanu maguittà duvidhå bhijjitt ha bhikkhavo. ! Sabbatthavâdâ Kassapikà Kassapikà Sankantikà, Suttaváda tato aňňa anupubbena bbijatha. ime ekádasa vádá pabhinna theravádato attham dhammañ ca bhindinusu ekadesañ ca samgaham gaņțhiñ ca ekadesamhi chaqdetvâna akalınsu te. nâmam liñgam parikkhâran âkappakaranâui ca pakatibhầvam vijahetvå tañ ca aññaņa akamsu "te. | to sattarasa bhinnavàdà eko vàdo abhinnako, sabbev” ațțhârasa honti 'bhinnavâdena te saha. nigrodho va maharukkho theravādánann uttamo anûnam anadhikañ c’ eva kevalam jinasàsanam, kaņțiakâ viya rukkhamhi nibbattâ vàdasesakâ. || pathame vassasate n' atthi, dutiye vassasatantare bhinnâ sattarasa vâdâ fıppannâ jinasâsane. )
39. ahum N. – 41. Balhussutikâ K, doktwis; Bähulikâ АВG2. – Paññatt î. —- 42. po un a v â dî... — 44. vija hit vâ A K. — 46. Chann agari ka ca Sam miti? - 47. 48. Sabb at thiwada, d'Alwis. - 48. a nne? K:, Sakantikânan Suttavâdi anupubbena bhijatha. - 49. c hadde tv â & fiñam aka ipsu te K. - 50. vijahitvá AK

Page 24
38 5, 54-68.
Hemavatikâ Râjagirikâ Siddhattha Pubbâparaselikà aparo Râjagiriko chatthå uppanna aparâparå... |
acariyavādam nithitam.
Amàgate vassasate vassân” atthầrasâni ca 55 uppajissati so bhikkhu samano patirtapako, brahmaloka cavitväna uppajjissati mânuse jacco brähmanagottena sabbamantäna päragu, | Tisso ’ti nâma nâmena Putto Moggalisavhayo. Siggavo Candavajjo ea pabbâjessanti dàrakam. || pabbajito tadà Tisso pariyattiñ ca påpůņi bhinditvå titthiyavâdam patițțhapessati sâsanam. || Påțaliputte tadå råjå Asoko nâma nâyako anusåsati so rajan dhammiko ratthavaddhano. sabbe sattasatå bhikkhå anusåsetvåna såsanam 60 dåsa vatthůni bhinditivâ therà te parinibbutâ. || brahmalokà cavitvàna uppanno mànuse bhave, jätiy soļa savasso sabbamantāna pāragu. pucchämi samanan panhan ime paihe viyákara, iruvedanın yajuvedann sâmavedam pi nighaņdum itihâsañ ca
раћcamam. || therena ca katokaso panhain pucchi anantaro. paripakkaīäņam maņavam Siggavo etad abravi: | aham pi maņava paāham pucchämi buddhadesitam, yadi pi kusalo pañham byäkarohi yathâtatharpn. | bhầsitena saha pañhe: na me dittham na me sutam, G5 pariyäpuņāmi tam nantam, pabbajā mama ruccati.
sambadhaya gharavasa nikkhamitvana manavo anagâriyam santiblhâvam pabbaji jinasâsane. || sikkhākāmam garucittam Candavajo bahussuto anusäsittha samaņeram navaīgan satthusāsanam, Siggavo niharitwana pabbajapesi darakam, susikkhitan mantadharapn Candavajo bahussuto navaigan anusasetva thera te parinibbutà 'ti. I
54. A para rájagiriká? - chadhá N. - 57. The MSS. almost con
stantly read Candavajo instead of Cand av aj jî. - 60. a nu så sit vân a ? - 62. s am a ņ a? comp. v. 65 : mâụava. - 63. anantarann A1 , oro A 2 Gil N, orâ B G2F, o re Z. an u t t ar a in? comp. 6, 28 — 65. bhâsitena saha p a -
ñh en a ? - 66. s amb âdh a små ?

39 .82-م-69 ,5
Candaguttassa divevasse catusatthi ca Siggavo tadà, ațțhapaññåsa vassâni Pakuņdakassa râjino, upasampanno Moggaliputto Siggavatherasantike. Tisso Moggaliputto ca Candavajassa santike vinayam uggahetvâna vim utto upadhisamkhaye. Siggavo Candavaijo ca Moggaliputtam mahajutim vāces un pitakam sabbam ubhatosangahapuņņakam. Siggavo nanasampanno Moggaliputtan mahajutin katvå vinayapàmokkham nibbuto so chasattati. || Candagutto rajan kåresi vassåni catuvisati, tasmiñ cuddasavassamhi Siggavo parinibbuto | araññako dhutavado appiccho kanane rato sabbaso so rato danto saddhamme páramigato pantasenâsane ramme ogâhetvå mahàvanann eko adutiyo suru siho va girigabbhare. 7. nibbute lokanáthassa vassani solasan ahí, samasatthi tada hoti vassary. Upålipanditar), I Ajâtasattu catuvîsaņu, Vijayassa solasan ahů, IDâsako upasampanno Upålitherasantike. cattālis eva vassāni I)äsako näma paņoļito, Någadâse dasavasse, Pakuņdakassa vîsati, upasampanno Sonako thero Dasakasantike. cattâlîsavasso dhîro theiro Sonakasavhayo, | Käläsokassa dasavasse, Tambapanpiantarávàse vassaun ekait
dasann bhave, Siggavo upasampanno Sonakatherasantike. O Candaguttassa dvevasse, catusatthi Siggavo tadà, atthapaññåsa vassâni Pakuņdakassa râjino, upasampanno Moggaliiputto Siggavatherasantike. | Asokadhammassa chavasse chasatthi Moggaliputto ahů, atthacattàrisa (vassani). Mutasivassa ràjino, Mahindo upasan panno Moggaliputtassa santike. uggahesi vinayañ ca Upàli buddhasantike,
71. ubh o sa mga h a sutta ka n? Comp. 7, 28. - 76. lo k an â t h a s nitgif? comp. 4, 27. — 78. II’ a ! u râja s s a visati? comp. 4, 4 1. — 82. finstead of chasatthi it ought to be s at thi. - at thacattalisan Mutasivassa rajino N, at thacattarisan ("sa A) A B G, omitting the following words; at havattadi
pan F. Z; atthacattarisavassanhi Mahindo nama yatissaro upa sampanno suwiSuddho Moggo so.

Page 25
40 5, 83-98.
Dâsako vinayan sabban Upålitherasantike uggahetvâna vâeesi upajjhâyo va sâsane. | våcesi Dâsako thero vinayam Sonakassa pi, pariyâpuņitvå våcesi pajjhâyassa santike. Sonako buddhisampanno dlhammavinayakovido 85 vâcesi vinayaıyı sabbaıp Siggavassa anuppadam. !
Siggavo Candavajo ca Sonakasaddhivihârikâ, vàcesi vinayanin thero ubho saddhivihârike. Tisso Moggaliputto ca. Candavajassa santike vinayan uggahetvåna vinmutto upadhisamkhaye. | Moggaliputto upajhayo Mabindan saddbiviharikan vàcesi vinayam sabban theravâdam anûnakap. || parinibbute sambuddhe Upålithero mahâjuti vinayan tava vācesi tiņsa vassam anünakam. saddhiviharikan theram Dasakaņ nāma paņditarp po vinayatthäne thapetvàna nibbuto so mahàmati.
Däsako Sonakan theram saddhivihårim anuppadam katvā vinaypāmokkhaņ catusatthinhi nibbuto. Sonako chaļabhinīäņo Siggavam ariyatrajaņ vinayațțhầne thapetvâna chasațțhinmhi ca nibbuto. | Siggavo ñâņasampanino Moggaliputtañ ca dầrakan katvà vinayapầmokkham nibbuto so ehasattati. Tisso Moggaliputto ca Mahindaqn saddhivihârikarqn katvà vinayapầmokkham châsîtivassamhi nibbuto. catusattati Upåli ca, catusațțhi ca Dâsako, chasațțhi Sonako thero, Siggavo tu chasattati, 95 asîti Moggaliputto, sabbesana upasampadà.
sabbakàlamhi pầmokkho vinaye Upâlipaņqlito, paññàsaryn IDàsako thero, catucattàrisañ ca Sonako, pañcapaññầsavassaan Siggavassa, atthasatthi Moggaliputta
savhayо. || Udayo soļasa vassāni rajam kāresi khattiyo, chavasse Udayabhaddamihi Upâlithero nibbuto. Susunāgo dasavas saņ rajam kāresi issaro, atthavasse Susunāgamhi Dāsako parinibbuto.
85. dhammavimayiko muni N, oyako muni F, o sokâ muni G1. - 94. châsitivassamhi N, atthatipn samhi Y, a thatisâmbi F. The correet nunber would be eighty.

5, 99 - 6, 8. 41
Susunâgass” accayena honti te dasa bhâtaro, sabbe båvisati vassam rajan kåresu vamsato. imesam chat the vassanam Sonako parinibbuto. Candagutto rajan kåresi vassåni catuvisati, tasmiñ cuddasavassamhi Siggavo parinibbuto. | 00 Bindusârassa yo putto Asokadhann nuo mahâyaso , vassani sattatimsam pi rajam karesi khattiyo. Asokassa chavîsativasse Moggaliputtasavhayo såsanan jotayitvâna nibbuto åyusaņukhaye. || catusattativassamhi thero Upålipaņqļito saddhivihārikan theraņ Däsakaņi pāna paņditam vinayațthâne thapetvâna nibbuto sò inahầgaņî. ||
Sonakain theranı saddhivihârikalıyı amuppadan) katvà vinayapànokkhanou catusatthiunhi nibbuto. Sonako chaļabhiññàņo Siggavalų ariyatrajamn vinayatthàne thapetvàna chasatthinhi parinibbuto. 105 Siggavo ñâņasampanno Moggaliputtañ ca dầrakam katvå vinayapåmokkham nibbuto so chasattati. || Tisso Mogaliputto so Mahinda saddhiviharikaņi katvā vinayapāmokkhaņi asitivassambi nibbitto.
blhàņavåra pañcaman nit thitann.
VI.
Dve satani ca vassani attharasa vassani eа sambuddhe parinibbute abhisitto Piyadassano. | âgatå râjaiddhiyo abhisitte Piyadassane, pharati puññatejañ ca uddham adho ca yojanam, Jambudlipe mahârajc balacakke pavattati. || vaso Anotatto daho Himavápabbatamuddhani, sabbosadhena saņyutā soļasam pi kunbhiyo tadâ devasikan niccaqn devà abhiharanti te. ||
99. Kà ià sokans' Accayena? – vissuto AZ, vissuti B G2. vanusato X. - 1 (7. chisiti N; asiti, the other MSS.
VI, 2. mahāraje ABG 2, "ja CG1 R, "jam MnF. - balacakka p?- 3. vasso Anotatto yo A, vasso Anodato dayo G, vaso Anotatte dahe N, vahe Anodattadlahe F, Anodattodakanın yeva Z. In B these words are wanting. yo so Ano da ho? ta ssa A not atte da he? Samantapâs.: devasikam eva tas sa devatâ... . . âharanti.“ - soļasamhi ko A1, osam pi A2, ”sapa pi BG,

Page 26
42 6, 4-17.
nâgalatâdantakațțhann sugandham pabbateyyakam mudusiniddharn madh turanpn rasavantaqn manoramanpn tadâ devasikam niccam devaitâbhiharanti te. | ämalakann osadhañ ca sugandham pabbateyyakann muidusiniddham rasavantam mahâbhùteh” upațțhitam 5 tadà devasikam niccam devatâbhiharanti te. ||
dibbapanam ambapakkai ca rasavantan sugandhakan tadà devasikann niccam devatâbhiharanti te. || Chandadahato va pañcavaụņam påpuraņahivâsanam tadà devasikaya niccam devatâbhiharanti te. | sisanhänagandhacuņņam tathā cānu vilepanam nudukan piru pattiya sunanadussam asuttakam mahârahan añjanañ ca sabban tam nâgalokato tadå devasikan niccam nâgarâjâharanti te.'|| ucchuyatthipůgamattann pîtakam hatthapuñchanam 10 tadà devasikam niccam devatâbhiharanti te. |
nava våhasahassâni suvàharanti sâliyo undurehi visodhitâ, makkhikà madhukam karum, acchâ kůțamhi koțayum, | sakunâ suvaggajâtâ karavikâ madhurassarâ Asokapuīnatejena sadā sāventi nānuse. kappåyuko mahânågo catubuddhaparicàrako suvannasamkhalikábaddho puññatejena agato, püjesi rattautnälehi Piyadassi mahâyaso. vipàko piņqlapâtassa, pațilladdho sudassano. |
Candaguttassáyan natta Bindusárassa atrajo rjaputto tadā āsi Ujenikaramolino, anu pubbena gacchanto Vedissanagaram gato. tatrâpi ca sețițhidhîtà Devî nâmâ ’ti vissutà tassa samväsam anvàya ajàyi puttam uttaman. Mahindo Samghamitta (ca pabbaijan samarocayum,
5
"sann ca Z, osam pi ca N, o sa pi caca F. s o la sa a um bu k u nb hiyu ? s o lo p â nî ya ku m b h i y o? Samantapàs.: „Anotatta dalhaiu . . - soļasa pàniyaghate . . . devatâ âlı aranti."
5. °hur atthite A, ° húpattlitain B, ''' hurrattlitair G, ° su patthitani 2... * hi pat thitam N, "hi patitihitan F, nah ab h tip chi p.tthita no - vv. 6-10 ar" wanting in all the Sinhalese MSS., vv. 6-0 in F also. - 7. Chad stant at p a ñ co? — â r u p a n a t t h â ya? Samantapâs. : pâru panat thâya asuttamayikan sumanapupphapațann.“ — 11. k û ț e h i k o ț țay u nu? — 15. (Ujjeninagara(moli)no N, Ujjenikaramolino (oyo Z) Y, Uceenikaramolino F. -- 16. tassà Y... - uttamo, YF,

6, 17-30. 43.
Ihho pi pabbajitvâna bhindimsu bhavabandhanam. || Asoko rajan kâresi Pâtaliputte puruttane, abhisitto tiņi vassāni pasanno buddhasäsane. yada ca parinibbayi sambuddho Upavattane yadā ca Mahindo jàto Moriyakulasambhavo etthantare yann gaņitam vassanm bhavati kittakan ? || dve vassasatani honti catuvassam pan uttari samantaramhi so jato Mahindo Asokatrajo. 0 Mahindadasavassamhi pitâ bhâte aghâtayi, Jambudipam ’nusåsento catuvassaņa atikkami, hantvå ekasate bhâte vansanm katvânia ekato Malindacuddasame vasse Asokam ablisiücayum. Asokadhammo ’’bhisitto pațilladdhâ ca iddhiyo, nahâtejo puññavanto dipe cakkapavattako. || paripuņņavîsavassamhi Piyadass’ âbhisiñcayuņn. pāsaņdam parigaņbanto tiņi vassam atikkami. dvas atthiditthigatikā päsaņda channavutikā, sassataucchedamålå sabbe dvihi patitthitå, "p niganthâcelakà co eva itarà paribbâjakà itarâ brâhmaņâ ’ti ca aññe ca puthulladdhikâ. || niyantisassatucchede sammùļhe hînadițțhike itobahiddhâpâsaņɖe titthiye nânâdițțhike sårâsâraņn gavesanto puthulladdihî mimantayi. | titthigame nimantitvâ. pavesetvà nivesanam mahadanan padatvana panhan pucchi anuttaran. pañham puțțhâ na sakkonti vissajjetun sakâ balâ, ambagh puttham labujam và byâkarimsu apaññakâ. ! anum:uttam pi sabbes an alan te puna desanam. bhinditvä sabbapäsaņļaņu haritvā puthuladdhike ... )
22. Mahiudacudidasavasse Z, o dacudidasame vasso (osse A) A Hi G, "dacuddasamavasse F, ° de cuddasame vasse N. – 24. pâsayde A. C'omp. v. 30. - 26. itari brahmata N; itari is wanting in the other MSS. -- brâh m a ņ â pi ca ? — 27. n i y a t is a s so? n i ga i ț h a s a s so? — 28. n ii a mu - te tv & A. - nivesane Y F. -- 29b. puttho AZ, °ttham BGN, sutthau F. amb im put tho (putthä?) labujam va? – 30. The king, as is relitel in the Saman tapásádiká, invited the ascetics to sit down on what seats they iudged due to themselves. They placed themselves on differ, nt kinds of low seats, whereas Nigrodha took his seat on the royal throne. f therefore propose to correct this line thus: a nun attain pi sabbesarn alan - a ty misi da na qn.

Page 27
44 6. 81-48.
iti râjâ vincintesi: aññe pi ke labhâmase R ye loke arahanto ca arahattamaggah ca passanti? | samvijanti ime lokes-na-yiman lokam asuiatam, kadâhann sappurisânam dassanam upasannkame? tassa subhäsitam sutvä rajam demi savijitam. iti rājà vicintento dakkhineyye ma passati, niccam gavesati râjà sîlavante supesale. | caňkaman tamhi pasáde pekkhamäno bahů jane rathiyå piņdåya carantam Nigrodham samaņan addasa.. | pāsādikapı ablıik kantam patik kantanm villokital.pn 35 ukkhittacakkhisampannam arahantanym santaumânasann | uttanadanathappattan dantan guttan surakkhitan kulagaine asaimsatthain na bhe candam va nimmalarta, | kesarî va asantâsann, aggikkhandham va tejitam, garum durāsadam dhirām santa citta samāhitam, khîņâsavann sabbaklesasodhitam purisuttamam câravihârasampannam sampassam samanuttaman ! sabbaguqagatanm Nigrodharm pubbasahâyargn vicintayi pubbe sucinnakusalan ariyamaggaphale thitam, 40 rathiyâ piņdàya carantam munim momeyyavussati. |
jiginsamano sa dihiro cintayi: buddho ca loke arahä sávako lokuttaraniaggaphale thito mokkhañ ca nibbânagato asaqnsayapn aññataro e8a theru
gurinam. so pañcapîtipasâdam pațiilabhi uļâram påmojamanappa
sâdito, nidhinpn va ‘ laddhâ adhano pamodito iddlıo manoicchitarqn
va Sakkopamo. |
32. apaññakarp N. s u ù û a tam ? Compthe following stanza of the Buddhavannsa: evann mirâkulangá ási su ñ ñ at a npn titthiyehi tarp, vicitta qn ara
hantchi vasibhitehi tadihi. - sajivitan A, savijitan BG, yam jitan Z, savijitaryn N, sannyâjitaqn . F. - 85. ok k hitt a co A. Comp. Mahâvagga , 23, 2. - 36. kulangage A. - 88. sampassan X, "ssa G1, ”ssi Y. -
89. pubb as a may a un? - 40. pigdaya is wanting in all the MSS., except in N. - 40. 4 1. suninnonavayi taip jigi pasannáno virficintayi A, G1, sunimonayagsitan jigisamano sa viro cintayi F, munin moneyyavussati jigisanino sa dhiro cintayi N, passitva so vicintayi Z. These words are wanting in BG2. m u ni pa m oʻn ey y a v u s i t a qn . . . ji gi qa s a m â n o 8 a d h i r o v i ciıu t a yi? -~- 42." buddho va? - sasāvako A. - After thito we ought to insert
• muni“ or a similar expression. - 43, p âm ojj am man appa sâdito?

6, 44-52. 45
ámantayi afinatarekamaccam: handa bhikkhan tam tara
mຄືmarbpO nayebi pâsâdikam santavuttım nâgo va yantap rathiyâ
kumārakam asantâsam santaguņâdhivàsitam. || 45 rajā pasādavipulam patilabli udaggabatho mana sabbicin
tayi: nissansayan uttamadhammapatto adițthapubbo ayam puris
uttamo. vimamsamáno punad evam abravî : supaññattam âsanann ... .
patthatan, nisîdayî pabbajitattham åsane, mayâ anuññåtann tassåbhi
patthitam. || ܫ âdàya rañño i vacanam padakkhiņam . . . gahetvà abhirûhi
âsane, nisidi palafikavare asantäso Sakko va devarājā Paņdu
kambale. |
vicintayi raja: ayam aggadarako niccalo asamtayi .. atthi nu tam . . . . . . . disvâ râjâ taqn taruņam kumârakam ariyavattapari hârakam
varam susikkhitam dhammavinayakovidam disvà râjâ taruņam ku
mârakann pasannaciitto punad evam abravi: || 50 desebi dhammaņi tava sikkhitam mama, tvam eva satthā,
anusâsitam tayå karomi tuyham vacanam mahâmuni, anusåsa mam . . . su
ņoma desanamn. | sutvâna i rañño vacanam sutejitam navañgasatthe patisam
bhidatthito
44. bhikkhantam Y, "nto G 1N, "nte F. bhikkh na tana? - 45. na
ye h a ? - santaguņavâsitan (o kann F) Y F, santaguụfidhivâsitaqn N. s a n t a -
gu që dhiva si ta p? - 46, pa sfida ra v'? - ustamadanathapatto N. --
47. In is îd â hi p a b b aji ta g g h a mâs a ne (Mahâvarpsa, p. 25. l. 6: „ anurûpé asane") maya anu in a itan t ay a bhip at th it a p? - 48. ca dakkhinanga
A B. s a dak k hiņa rin k ar a np (see Mahàvamsa, p. 25, l. 8) gah e tv á? --
49. asantäpiti ('piti BG2) taun A B G2, asautapi akatthinu tam G1, asantapi (oyi N) atthi nu taq X, santapiti atthi Z. n s an tâs o . . . ? – 50. varanpa N, cari F, dhari Y. - The repetition of , disvâ - kumârakann“ ought to be expunged. - 51. sutopadesanam (sun' Gl) ABG, which may be correct. In 2, v. 52 and the last Pida of v. 51 are wanting. -

Page 28
46 6, 52
villolayî tepițakaera mahâraham, tam addasą appamấdasu
desanam: || appamado amatapadan, pamado maccuno padan, appamattâ na mîyanti, ye pamattâ yathâ matâ. || Nigrodhadhîram anumodayantam râjâ vijâniya tam agga
hetum, ye keci sabbaiubuddhadesita sabbesan dhammanam imassa
mūlakā. ajj” eva tumhe saranam upemi " buddhañ ca dhammam sara
ņañ ca sangham, 55 saputtadâro sahañâtakajano upâsakattan, pațivedayâni tam. saputta dāro saraņe patitt lito Nigrodhakalyāņamittas sa
åganà : půjemi caturo satasahassarûpiyaım ațțhațțhakam niccabha
ttañ ca theraq. '' tevijā iddhippat tā ca cetopariyayakovidā khiņāsavā arahanto bahti buddhassa savakā. theran avoca punad eva raja: icchami sangharatanas sa
dassanam, Ramâgamanm sannipatanti yâvatâ abhivâdayâmi suņâmi dham
mam. || samàgatà satthisahassabhikkhū, dŭtâ ca rañño pativeda
yimsu: samgho mahâsannipâto sutuțitho, gacchasi tvam icchasi san
ghadassanam. || důtassa vacanam sutvå Asokadhammo mahîpati 60 aimantayi iiatisanghamittamacce ca bandhave:
dakkhiņadânam dassâma mahâsannghasamâgame, karoma veyyâvatikanpn yatlhâsattim yathäbalanm. | maņdapan äsanam udakan;upatthänam dānablojanam patiyådentu me khippam dånåraham anucchavam.
54. vijâniya fani aggahetum. A BG2, vijânimsu tam aggahetum Z, vijâni (” ni N) bahuni ("htani N) gahetua (ggal etan G1) X G1. - 'bud di hena de si ta AB G2. - imas sa mülakå X (i 1, imam 1.1 ilakam ti (°kan ti A., ” ka ti B) A B G2, imassa mulakâ Z. i m (a ) a s s u in û la ka nų ? - 58. sàanipatanti A B G, santi pata: ti Z, sannipatantu X. – 59. sannipatinsu tutthä (santo A; kuttli, Z) Y, samnipatá sututth Gl, samnipato su tuttho , sannipâdâtâ sudulithâ F. — gacechâhi Z. — icehâni F. ga c e lh ä llh i t vo a m i c fr h i - t a n s " ? - G 1. dakkhinadhaniman ("lammanp N) X G 1. dak k h i ņ â dà - nam? – 62. pänab hojana ? – anuechavip A B G2.

6, 68-74. 47
supeyyabhattakârâ ca suciyâgususamkhatâ patiyadel,tu me khippam manunian bhojanam sucim. mahâdânañ ca dassâmi bhikkhusannghe gaņuttame, nagaramihi bheriyo vajantu, vîthi sammajjantu te, wikirantu valukam setan pupphan ca paicavannakam, målagghiyam toraņañ ca kadalî puņņaghațam subhann utukkamaparam thtpam thapayantu tahin-tahin. vatthehi ca dhajam katvå bandhayantu tahinn-tahinn, mālādämasamäyuttä sobhayantu imam puram. khattiyâ brâhmanâ vessà suddà aññakuläsu ca vattham âbharaņam pupphanm nânâlamkârabhîsitâ adaya dipan jalamanam gacchantu samghadassanam. sabbañ ca tâlâvacaram gandhabbà nânâkulâ sikkhità vajantu vaggusavanîyâ sussarâ, gacchantu aggavaram sann
ghadassanann. || lamkarakamada c” eva sotthiyanatanataka sabbe samgham upayantu håsayantu samågatan. pupphañ ca anekavidhaņn puņņakañ ca anekadhâ vividham varoņakañ c” eva karontu půjanm anekarâsiyo. | 70 nagarassa patiharam antare dânam sabba patiyantu patthitam. || ptjan samädaya sabbam divasam rathawasika rattiñ ca sabbam niyàme asesato karontu samghâdhikârassa
ârabhi. tam rattiyâ accayena bhattam sakanivesane paņîtarasasampannan pațiyâdetvâna khattiyo | sâmacce saparivâre ânâpesi mahâyaso:
63. su ciyaga su sa nakh at a ? - 64. withiyam Z. with iyo? - 65. utukkama paran (°param ce F) XG1, upakkamma param A B G2, ussâpitadiajan Z. – tupum G1. – thapayantu N, pathayanta F, upayantu G1, ussápentu A BG2, ussapetum Z. I prefer no to try any conjecture. - 67. °kulâni B Gʻ2, ° kulâsu A Z, °kulesu X G 1. n ñ ñ n k t, 1 ñ p i c a? — 68. w âh -
den tu ? — 69. lañkârapamadâ A B G2. Comp. 21, 27. - 70. puụņakanya G 1 X, puụụaghatam Z, cu ụ ụ a k a m A B G2. --- pufijan ? - 71. patiyanju N, 'ntan FZ, °nta BG 1, ”tta AG2. – patthitain N, I''thitam Y F. – 72. samầdaya N, oyi F G 1 M, o yii A R C, oyun JB G2. — rattima . . . âra, hi tan is wanting in B G2 Z. - nivāme asesato F, niyamenasesato N. nivaine aseto AG1. - sanghâdh° N, sangha allı" AFG 1.
, dân a nu' s a b ba m a se s a to pa tiyâ đen tu p at thi ta ựì. ! più ja Tp s a m ä dä y a s a l» b a na d i v a s a iqh r a t t la a W â sik ôi, ra t tiñ c a s a b b a ryn tiy â un a qn k ar on tu s a lų g h â b hír a tá. || ??

Page 29
48 6, 74-88.
gandhamalapupphakthitam pupphachattadhajam bahum diva dipan jalamanam abhiharantu mahajana. 75 yâvatâ mayâ âņattâ tăvatâ abhiharantu te. |
imamhi nagare sabbe negamå ca catuddiså sabbeva râjaparisâ sayoggabalavâhanâ sabbe mam anugacchantu bhikkhusamghassa dassanam. mahatâ râjânubhâvena nîyâsi râjakuñjaro Sakko va Nandavanuyyânạm evam sobhi mahîpati. | gatvầna råjå taramànarûpo bhikkhusamghassa santike abbivädetvána sammodi vedajäto katafijali. ärocayi bhikkhusamgham: mam' attham anukampatu. yäva bhikkhu anuppatte sabbe antonivesane, sanghassa pitarain theran pattan adaya khattiyo 80 pinjamino bahupupphehi pavisi nagaram puram.
nivesanann pavesetvà nisîdâpetvầna âsane yagun manâvidham khajam bhojanai ca maharaham adāsi payatapāņi yävadattham yadicchakam. bhuttâvi bhikkhusamghassa onîtapattapânino ekamekassa bhikkhuno adasi yugasatakam. pàdasambhañjanam telam chattañ câpi upâhanam sabbam Samanaparikkhâram adàsi phâmitam madhum. parivåretvâna nisîdi Asokadhammo mahîpati, nisajja råjå pavåresi bhikkhușamghassa рассауапа: | 85 yavata bhikkhi icchanti tāva demiyadicchakam.
santappetvà parikkhârena sampavâretvâna paccaye tato pucchimsu gambhiram dhammakkhandham sudesitam: atthi blhante pariechedo desit ādiccabandlunā nàmam liñgann vibhattiñ ca koțțhầsañ câpi samkhatam ettakan ”va dhammakkhandham gaņanann atthi pavediya? atthi rāja gaņitvāna desit ādiccabandhunā suvibhattann supaññattan suniddițțilham sudesitam |
76. The words sabbeva rajaparisi" are wanting in the Sinhalese MSS. sabbe ca rája purisá? - 77. Nan la muy y án a in Z. - 78. The netre is correct if we expunge rija". - 79. The second hemistich seems to be it of its place here; we should insert it perhaps before v. 84. - yāva bhikkh fi an uppat ta? - 83. pa dukan aijana m? Comp. the Apadâna (Phayre MS., fol. ûe) : „ pâduke . . da två . . . osadh anpa añjanan datvá“. -- 84. p av år et v ån a ? - 86. p u c c h i su ga m b h ir a qn B C G2 R.

6, 89 - 7, 8,
sahetum atthasampannam khalitam n’ atthi subhâsitann, satipatthanam sammappadhanam iddhipadai caindriyan | balam bojhangan maggangan suvibhatan sudesitam, evam sattappabhedañ ca bodhipakkhiyam uttamann, 90 lokuttaram dhammawaram mawangan satthusasanan vitthäritam suvibhattam desesi dipaduttamo; caturâsîtisahassâni dhammakkhandhann anûnakann pânânam anukampâya desit” âdiccabandhunâ. amatuttamam varadhammam samsāraparimocanam sabbadukkhakkhayam maggam desesi amatosadham. sutvāna vacanam rājā bhikkhusamghassa bhäsitam pâmojahâsabahulo devajâto narâsabho sarâjikâparisâya imam vâkyan udâhari: | caturâsîtisahassâni paripuņņam anûnakaqn desitam bųddhasetthassa dhammakkhandham mahâraham, -95 caturâsîtisahassâni ârâman kârayâm” aham ekekadhammakkhandhassa ekekärämam püjayan. channavutikoțidhanam vissajjetvâna khattiyo tam eva divasam râjâ âņâpesi ca tâvade. tasmim samaye Jambudipe nagarai caturasitiyo ekekanagaratthâne paccekârâman kârayi... ! anto tini ca vassãni viharam katvāna khattiyo parinitthitamhi ârâme pûjam sattâha kârayi. 1
bhánavarai chatham.
WII.
Mahâsamägamo boti Jambudipasamantato, bhikkhû asiti koțiyo bhikkhunî channavuti sahassiyo, bhikkhů ca bhikkhuniyo ca chalabhiññå bahůtarâ. bhikkhû iddhânubhâvena samam katvâ mahîtalan lokavivaranam katvá dassesum püjiye mahe. Asokāräme thito räjä Jambudipam avekkhati, bhikkhuiddhànubhävena Asoko sabbattha passati.
90. In Y the words evan satt. ca" are wanting. - 92. p an in a p? - 94. vedajäto? — sarāji käya par° Z. - 97. ca tava de N, ca kovide ABG, mahâjane Z. - 98. caturâsîti sahassiyo? With regard to the’ metre comp. 7, 1.
4.

Page 30
50 7, 4-17.
addasa vihâran sabban sabbattha mahiyam katam dhajaņ ubhopiyam pupphanm toraņañ ca mâlagghiyam | kadali puņņaghațañ c” eva mânâpupphasamobitRın, 5 addasa dîpamaņdalam vibhûsan tam catuddisam. ||
pamodito hatthamano pekkhanto vattate mahe samågate bhikkhusamghe bhikkhunî ca samâgate | mahâdânañ ca paññattam dîyamâne vanibbake i caturäsitisahassáni viháre disvána půjite |
Asoko ʼpi attamano bhikkhusanpngharqn pavedayi: ahañ ca bhante dâyâdo satthu buddhassa sâsane. || bahu mayhan pariccâgo sâsane sâravâdino; || channavutikoțiyo ca vissajjetivâ mahầdhanam 10 caturâsîtisahassâni ârâmâ kâritâ mayâ |
pâjâya dhammakkhandhassa buddhasetthassa desite; cattâri satasahassâni devasikan pavattayi, | ekai ca cetiyam pinjam ekam Nigrodhasawhayan ekai ca dhammakathikanam ekam gilanapaccayam; diyati devasikan niccam Mahagangá va Odanam. añño koci pariccago bhiyyo mayhan na vijjati, saddhâ mayham dalhatarâ, tasmâ dâyâdo, sâsane. ) sutvâna vacanam rañño Asokadhammassa bhâsitam pandito sutasampanno nipunatthavinicchayo samghassa tesu viharam anuggahatthaya sasanam 15 anâgate ca addhâne pavattim sutvå vicakkhaņo | byäkàsi Moggaliputto Asokadhammapucchitam: paccayadāyako nāma sāsane patibāhiro, yassa puttam vâ. dhitaram vâ. urasmiũ jâtam anvayam pabbâjesi cajetvâna so ve dâyâdo sâsane. |
VIII, 4. sabbattha mahiyâ kataqn. A; so mahiyam ko B, so mahiyalamgatapa G (ya is crossed), so mahilanmkatan N, sabbatthâpi mahitalan Z. --
dh aj arp us sa pita qa? - 5. “ samahitarp A. - 6. c a e am a ga ti? - 9. sâravâdino A BG2, ravâdino G1, gârav° Z, varav° N. gârav â din o (= dinno)? – 11. pavattayim. – 12. cetiyapůjam A BG2. – 15. sarp
ghassa thero Buviharo A BG2, sanghassa therap tasuvihâr a gyn G1, [samghassa) tesu (vihârann) N, salpighassa tâni vihầram Z. sa n g h as sa p b â su v ih â'ra nyi ? As to the construction, comp. v.v. 55. 57. - Instead of sutva " I should prefer fatv 6", which looks very similar in Burmese characters. - 17, pabbit jeti Z. - diyadasasane NG 1. - yo sa puttan vi . . . p a b baje si Cajitvana. As to the preterite tense pabbajesi", comp. Mahāvapsa, p. 36, l. 7, and the Thâpavarpsa: „paccayadâyako nâma tvata mahârâja, yo pana attano putta ea dihitaraflă ca pabbfjesi ayap såsarnassa dâyâdo "nåmfi 'ti.

7, 18-38. 5.
sutvāna vacanam rājā Asokadhammo mahipati Mahindakumaran puttam Samghamitai ca dhitaran 1 ubho arnantayi râjâi: dâyâdo homi sầsåne. sutvâna pituno vâkyann ubho puttâdhivâsayuqn: | sutthu deva sampaticchāma karoma vacanam tava, pabbâjehi ca no khippam, dâyâdo hohi sâsane | 20 paripunnavisativasso Mahindo Asokatrajo Sanghamittä cajātiya vassam atthärasam bhave. chavas samhi Asokassa ubho pabbajitā paja, tath’ eva upasampanno Mahindo dîpajotako, | Sanpaghamittâ tadâ yeva sikkhāyo "va samädiyi. ahů Moggaliputto va theravádo mahágani. catupañnâsavassamhi Asokadhammo abhisitto, Asokassabhisittato chasatthi Moggalisawhayo, tato Mahindo pabbajito Moggaliputtassa santike. pabbâjesi Mahàdevo, Majjhanto upasampade. ime te náyaká tini Mahindassánukampaká. 25 Moggaliputto upajhayo Mahindan dipajotakan vàcesi pițakam sabbam attham dhammañ ca kevalamn. || Asokassa dasavassamhi Mahindo catuvassiko sabbam sutapariyattim ganipácariyo ahů. sudesitaqn suvibhattaqn ubhosarpngahasuttakaqn Mahindo theravādakam uggahetvána dharayi. winito Moggaliputto Mabindan Asokaatrajan tisso vija chalabhia caturo patisambhidā. Tisso Moggaliputto ca Mahindam saddhivihârikann âgamapitakam sabbam sikkhâpesi mirantaram. İ 30 tiņi vassambi Nigrodho, catuvassambi bhätaro, chavassamhi pabbajito Mahindo Asokatrajo. Kontiputtä ublho therā Tisso cäpi Sumitako athavassamhi 'sokassa parinibbinsu mahiddhika. ime kumärä pabbajitá ubho therá ca nibbutá. |
20. pațicchâma Y. - 23. the ra v â de B. - 24. As o kâ b his it te ch a v a s s e s a t, t, h i M° ? — 25. upasampado Z. — 27. sutapariyattinqn A G1, suttapariyattin Z, sutapariyatti B G2 N. - gaui” BG, gani” A, gani” Cib, gani M., gauhi N. gay i a car iyo? paicariya" does not mean a pupil", as Childers says, but the teacher's teacher". - 28. chalabhiiia M2n; the other MSS. omit these words, chal abhiii. S. - catas so? - 82. Comp. Mahâvarpsa, p. 88.

Page 31
52 7,34一49。
upâsakattan desinsu khattiyâ brâhmanâ bahû, mahalabho ca sakkaro uppaji buddhasasane, pahinalabhasakkärä titthiya puthuladdhikâ. 35 paņdaralīgā jatilā ca nigaņthäcelakādikā
atthamsu satta vassáni, ahosi vagguposatho. ariya pesala laiji na pawisanti uposathan. sampatte ca vassasate vassañ chattimsa satâni ca sațțihi bhikkhusahassâni Asokârâme vasininsu te. | äjivakä aialaddhikā nänā disenti sāsamaņi, sabbe kåsåyavasanå dåsenti jihasåsanam. bhikkhusahassaparivuto chaļabhiñño mahiddhiko Moggaliputto gaņapāmokkbo akāsi dhammasangahaņ. Moggaliputto mahapañño paravadappamaddano 40 theravâdam dalham katvà samgaham tatiyam kato. |
madditvânânâvâdâni niharitvâ alajino bahi såsanam jotayitvåna kathåvatthum pakåsayi. tassa Moggaliputtassa Mahindo saddhivihàriko upajhayassa santike saddhamman pariyāpuņi. nikâye paĩica vâcesi satta c” eva pakarane, umbhatovibhañgann vinayam parivârañ ca khandhakann uggahi vîro nipuņo upajjhâyassa santike ’’ti. |
Nikkhante dutiye vassasate vassâni chattimsati puna bhedo ajayatha theravădănam uttamo. | Pâtaliputtanagaramhi rajan kâresi khattiyo 45 Dhammäsoko mahäräjä pasanno buddhasäsane. | mahädānam pavatesi samglie gaņavaruttame, catari satasahassani ekahen” ewa nissaji. cetiyassa yajä ekan dhammassa savanassa ca gilananai ca paccayam ekam sanghassa nissaji. titthiyâ, lâblham disvâna sakkârañ ca mahârahan satthimattasahassani theyyasanvasaká ahů. Asokârâmavihầramihi pâtimokkho paricchiji, kârâpento pâtimokkham amacco ariyanain aghatayi.
34. desayimsu. Z. - 37. са vassasate G1 NZ, dve vassasate A B Gz. --. vassa N, vassaņu Y. - chattiqnsatâni A B G2, chattinnsa satâni G 1 NZ. -- 43. dhîro N, vîro Y. - 44. v assâni ca chatti mpn sa ti? - 47. yajâ ekann N, yajajakalp G1, са еwam ABG2, са еkassa Z. püjam ekam? – savanassa ca N, cassa ca G1, ca tatheva ca A Z, ca tatheva kà BG2. - 48. ahup N. – 49. paricchaji A, occaji BZ, "cchiji N, occhiji G1.

7, 50 - 8, 5. 53
titthiye niggahatthâya bahû buddhassa sâvakâ satthimattasahassãni jinaputtà samagata. 50 ekasmin Sannipätamhi thero Moggaliatrajo. satthukappo mahânâgo pathavyâ n” atthi îdiso, | ariyānam ghätitam kammaņ räjätheram apucchatha, pâțihîram karitvâna rañño kañkhan vinodayi. | therassa santike rājā uggahetvāna säsanam theyyasamvās abhikkhuno näseti liganāsanam. titthiyā sakavādena pabbajitvä anädarä buddhavacanam bhindimsu visuddhakaiicanaum iva. | sabbe pi te bhinnavådå vilomå theravådato, tesañ ca niggahatthâya, sakavâdavirocanam, i 55 desesi thero abhidhammam kathawatthuppakaranam. niggaho îdiso n’ atthi paravâdappamaddanam. || desetwa thero abhidhammam kathawatthuppakaranam sakavādasodhanatthäya, säsanam dighakālikam, arahantanan sahassam uccinitvana nayako varam varam gahetvāna aksi dhammasangaham. Asokåråmavihâramhi Dhammaråjena kârite navamâsehi nițțhàsi tatiyo sangaho ayan ti. |
saddhammasangahan navamsam nitthitam. bhânavâram sattamam.
VIII.
Moggaliputto dighadassî såsanassa anâgate paccaņtamhi patițțhânam disvâ dibbena cakkhunà | Majjhantikâdayo there pầhesi attapañcame: sâsanassa patițthâya paccante sattabuddhiyà | paccantakânam desânam anukampầya pâņinam pabhâtukà balappattâ desetha dhammam uttamann. || gantva Gandharavisayan Majjhantiko maha isi kupitam nagam pasadetva mocesi bandhana bahu. gantvana rattham Mahisam Mahadevo mahiddhiko coditvå nirayadukkhena mocesi bandhanâ’bahu. || 5
51. e t a s mı i m A H} Gʻ2. — 53. ° bhikklıtınaqn Gʻ2, °blh i k k lı ü n a nqı B. — - m à se si A B G2. -- 54. okaficanapi riva N, okaficanäm iva Y. --
VIII, 3. pabhâtakâ N. s a b h â t u kâ ? (comp. 15, 18). - 4. baluun AB. bahû ? - 5, co de två? - bahup A B C2. b a hû ?

Page 32
54 8, 6 - 9, 5.
athàparo pi Rakkhito vikubbanesu kovido vehâsam abbhuggantivâna desesi anamataggiyam. || Yonakadhammarakkhitathero nâma mahâmati aggikkhandhopamasuttakathaya Aparantakan pasadayi. Mahâdhammarakkhitathero Mahầrațțham pasådayi Nâradakassapajâtakakathâya ca mahiddhiko. Mahârakkhitathero pi Yonakalokam pasâdayi kâlakârâmasuttantakathâya ca mahiddhiko. | Kassapagotto ca yo thero Majjhimo Durabhisaro 10 Sahadevo Můlakadevo Himavante yakkhagaņam pasådayum, kathesum tattha suttantam dhammacakkappavattanamn. || Suvaņņabhūmim gantvāna Somutarā mahiddhikā niddhametvâ pisâcâgaņe mocesi bandhanâ bahu. || Lamkadipawaran gantva Mahindo attapancamo såsanaņ thåvarann katvå mocesi bandhanâ bahu. ||
bhāņavāraņ atthamaņ.
ΙΧ.
Lankadipo ayam ahta sihena Sihala iti. dipuppattim imam vansam suņätha vacanam mama. Vañgaràjassåyam dhîtà araññe vanagocaram sîhasamvâsam anvâya bhâtaro janayî duve. | Sîhabâhu ca Sîvalî kumârâ cârudassamâ mātā ca Susimā nāma pitä ca Sihasavhayo. atikkante solasavasse nikkhamitvà guhantarà mäpesi nagaram tattha Sihapuram varuttaman. Läļarat the tahim räjā Sihaputto mahabbalo 5 anusâsi mahârajjam Sihapuravaruttame. |
6. The country which was converted by Rakkhita, is not named; and even in a work so full of the greatest blunders, as the Dipavamsa, we should scarcely be justified in changing „athâparo“ into „Van a v â se “. I rather conjecture: a tha ther o p i Ro. — 10. Dundubhissaro A B G2, Durabhisaro G1 , Durabhiyâparo N, durâsado Z. The Mahâv. Tikâ has Dundhabhinnassarathero; the Sam. Pasadika, Dundubhissara (Paris MS.) and Duddabhiya (MS. of the British Museum); the Inscription given by Cunningham (the Bhilsa Topes, p. 316), Dadabhisâra. - 12. m o c es u un A2. - 12. 13. b a hû ?
IX, 1. Sihalap AB G2, Samhalâ G1 Zn. - dîpuppattim N, dipuppatti Y, which may be the correct reading; comp. the note on dhsitu" 1, 1. - 2. siharp s' N, which possibly is correct. - 4. rahantare Y, guhantará N.

9, 6-20. ĝiā
battimsa bhâtaro honti Sîhaputtassa atrajå, Vijayo ca Sumitto ca subhajetthabhätarà ahum. I Vijayo namaso kumaro pagabbho asi asikkhito karoti vilopakammam atikiccam sudarunam. samâgatâ jânapadã negamã ca samâgatâ upasamkamma räjämaņ Vijayadosam pakāsayum. . tesam vacanam sutvāna rājā kupitamänaso ânâpesi amaccânan: kumâraın nîharatha imam, paricárika ime sabbe puttadárá ea bandhavä däsidāsakammakare niharantu janappadä. 10 tato tam níharitvána visun katvána bandhave âropetvâna te nâvam vuyhittha aņņave tadâ. || pakkamantu yathåkåmam honti sabbe adassanam ratthe janapade vasan mâ puna agamic chati. I kumârânam ârîhanâvå gatà dîpanm avassakam, nâmadheyyam tadà âsi Naggadîpan ti vuccati. | mahilânam àrùlhanâvà gatà dipam avas sakam, nâmadheyyam tadâ âsi Mahilầrațțhan ti vuccati. | purisanam arūļhanāvā apilavantā va sāgaram vippanațthâ disâmůļhà gatà Suppàrapațțanan. I 15 - orohetvâna Suppầranym sattasatañ ca te tadà vipulan sakkârasalınmânann akamsu te Suppârakâ. || tesu sakkariyamanesu Vijayo ca sahayaka sabbe luddåni kanimåni kurumånå nabujhakå, pānam adinnan paradaram musävädai ca, pesuņaņ anäcārai ca, dussilan ācaranti sudāruņam. kakkhalan pharusam ghoram i kammaņu katvå sudârůņam ujhayetvana mantinsu: khippan ghâtema dhutake.
Ojadipo Varadipo Maụdadìpo 'ti và ahù Laīkādipo ca paņņatti Tambapaņņiti nāyati. 一29
6. subhajețțhabhâtarà A B G, subhajețțhamâtarâ Z, sutajețțháblhâtarâ N. - 9. mihatha N. - 10. p a ricä rake? – b an dlh a ve? – 1 1. vuyhatthurya A BG2, vuyhatthe G1, vuyhittha N, uyihápetum Z. - 12. y a n tu sabb e adass an am? – adassaná N.-- ratthe N, vutthä Y. – vasun G1 N. – ågamicchati N, ägamicchatu G1, āgacchantu ABG2, ägamantu yam Z. àgamissa ti? - l 5. apillavantâva N, apillavanto G 1, uplavanitā A, u pallavantià BG2, upalavanto caZ. pila van tà 'va? comp. v. 27. – 16. sambhäram Y, Suppâran N. — 17. nabujjhakâ N, na bujjhati G1, caranti te Y. nabujjhaka = na-budhya - ka? - 19. kat â su d â ruņa ngn ujj hây i t vân a ? — 20. ti và N, ca. ABG, ca'tadfi Z, d'Alwis (Attanag, p. 7).

Page 33
56 9, 21-33.
parinibbânasannaye sambuddhe dipaduttame“ Sîhabâhussâyam putto Vijayo nâma khattiyo | Luañkâdîpam anuppatto jahetvâ Jambudìpavhayam. byâkâsi buddhasețtho: sọ râjâ hessati khattiyo. | tato anantayi satthä Sakkam devánam issaram: Laikådipassa ussukkam mâ pamajatha Kosiya. sambuddhassa vaco sutva devaraja Sujampati Uppalavaņņassa âcikkhi dîpam ârakkhakầraņam. || Sakkassa vacanan sutvå devaputto mahiddhiko 25 Luañkâdîpassa ârakkhann sapariso paccupațțhâti. |
tayo mase vasitvana Vijayo Bharukacchake ujjhâyetvâ janakâyam tam eva nâvam ầruhi. ärohitvä sakam navam pilavantä va sāgaram ukkhittawatavegena nadimilha mahajana Lañkâdîpann upâgamma orohitvå thale, țhitâ, patitthitā dharanitale atijighacchita have pipâsitâ kilantâ ca, padasâgamanam jâyati. | ubhopâņîhi jannůhi yogam katvå putihüviyam najhe vutthaya thatvana pani passanti sobhana. surattam pansu bhumibhåge hatthapâņinhi makkhite, :30 nâmadheyyanın tadå âsi Tambapaņņîti tam ahů.
pațhamam nagaran Tambapaņņi Lañkâdîpavaruttaine, Vijayo tahin vasanto issariyam anusåsi so. Vijayo Vijito ca so navaņ anurakkhena ca Accutagâmi Upatisso pathaman to idh” âgato. åkinnå maranårihi bahd sabbe samågatå tahin tahin disabhage nagaran napesi khattiyo. |
22. jah i två Z. - 25. sapariso (sapârûso G1) paccupațțhâti A G1, sahadayo paccubandhati N, thapesi Vásudevako Z; the whole stanza is wanting in B G2. s a p 1uris o paccupattbrâti? — 26. ujjhâyatâni kâyaqa tarqn (kâyânam A, kâyam na p G2) A B G2, ujhâyatâni kânayam Z, ujhâyetvâ kâyap G1, ujhäyetvä jamakayarp .N. - 27. ukkhittä vät" ? - disim iļbā AB G2, d'Alwis (Attanag. 8); nadinülhã G1 nZ. Comp. v. 15. - 28, have AZ, bhave BG, vade N. - padasâgamanafn.jâyati N, °gamamena jâyati G1 Z, ogamanann na játayum (jânayunpm A) A B G2; padasâgamanena ca, d’Alwis.
Dr. Bühler proposes to read: padaságananana jhāyati. - 29. yogarp N, viyâgaqn Y, viyât an dʼAlwis. — majjhe G1 Zn, d'Alwis, p a c ch â A B G2. — nahipassanti Y, d'Alwis. — 80. su ratta p a npo su A. — makkhittaqn A BG,
makkhitana Z, d'Alwis, makkhite N. makkhito? - v. 32 is wanting in B G2Z“– nävam anurakkhana ca AG, °kkhena ca N. Anurådhanakkhatten a ca? comp. v. 85. - pathamanto idhâgato GN, onte idhâgato A. patha man te idhägatá? - 38. bahü sattà? comp. 12, 27; 13, 10.

9, 84 - 10, 8. 57
Tambapaņņi dakkhiņato naditire varuttame Vijayena mapitam nagaram samantaputabhedanam. | Vijito Vijitam mâpesi, so Uruvelam mâpayi, Nakkhattanâmako ’macco mâpesi Anurâdhapurann. 35 Accutagámi yo náma Ujjenim tattha mápayi, Upatisso Upatissam nagaram suvibhattantarâpaņam iddham phitam suvitthäram ramaniyam manoramam. | Lafikådipavhaye ramme Tambapannimhi issaro Vijayo nama nāmena pathamam rajaņ akārayi.
gate sattavas samli äkiņņo janapado, ahū. atthatinsati vassâni rajam kâresi klhattiyo. sambuddhe navame mâse yakkhasenam vidhamitaryn, sambuddhe pañcame vasse någânann damayî jino, sambuddhe ațțhame vasse samâpatti samâpayi. | ināni tiņi thänäni idhägami tathgato. sambuddhe pacehime vasse Vijayo idham agato. 40 manussâvâsalın akârayi sambuddho dipaduttamo. anupâdisesåya sambuddho nibbuto upadhisamkhaye. parinibbutamhi Sambuddhe dhammaraje pabbankare atthatimsati vassani rajam karesi khattiyo. důtang påhesi Sîhapuramm Sumittavhassa santike, lahun âgacchatwa ‘’nheko Luañkàdîpåvaruuttamam. || n’ atthi koci mam’ accaye imann rajânusâsako, niyyàdemi imam dîpam mamaryn kataparakkamam.
bhâņavâram navamarn.
Χ.
Paņļusakkas sāyaņ dhitā Kacānā nāma khattiyā kullavamsānu rakkhanatthāya Jambu dipà idhàgatà. | abhisitta khattiyabhisekena Panduvåsamahesiyâ, tas sā saņvāsain anvāya jāyimsu ekādas atrajā, Abhayo Tisso ca Utti ca Tisso Aselapancamo,
35. Vijito N, Vijayo Y. - so B GN, yo AZ Nakkhattauâmako N, Nakkhattarådhanana so ("námo so AB G2) Y. - 89. vidhamitan (; 1 N, vidharpsitan A, B G2, vimladditam Z. -- sain âp at ti? - 43. * turpuskb B G2. - 44. maman N, nama G1, mayâ ABG2Z. -్క**
X, 2. mahesiyā ZG1 n, ma heisa A, mahesi B 2."

Page 34
58 10, 8 - 11, 6.
Vibhäto Rämo ca Sivo ca Matto Mattakalena ca, tesam kanitthadhità tu Città nämà 'ti vissutà, rañjayati jane dițțhe Ummâdacittâ ’ti vuccati. F sañkâbhisekavassena âgami Upatissagâmake. 5 paripuņņatinsavassâni rajam kâresi khattiyo. Į Amitodanassa nattâ te ahesum satta Sâkiyâ, Ramo Tisso Anurädho ca Mahäli Dighavu Rohini Gāmani sattamo tesam lokanāthassa vamsajā. Panduvásassa atrajo Abhayo náma khattiyo visati c” eva vassāni rajam kāresi tā vade. Dighávuss” atrajo dhiro Gámanipandito cayo Paņduväsam upathanto Cittakaifaya samvasi. tassa samvàsam anvàya ajàyi Pandukasavhayo, attånan anurakkhanto avasi Dovärikamandale.
bhâņavâram dasamann.
XI.
Abhayassa visativasse Pakundassa visati ahů, sattatimsavasso jātiyā abhisitto Pakuņoļako. Abhayassa visativasse coro àsi Pakundako. sattarasamhi vassamhi hantvầna satta màtule abhisitto râjâbhisekena nagare Anurâdhapure. I atikkante dasavassamhi satthivassam anâgate thapesi gâmasîmâyo abhayâni gâlhan kârayi. | ubhato paribhuñjitvâ yakkhamânusakâni ca anůmâni sattati vassâni Pakuņdo rajjanm akârayi. Pakundassa ca atrajo Mutasivo náma khattiyo issaro Tambapannimhi satthi vassam akârayi. Mutasivassa atraja ath” anne dasa bhatuka, Abhayo Tisso Någo ca Utti Mattâbhayena ca ||
5
4. raijayanti A Z, °yati N G1, *yanti B G2. r a ii,jay an ti ja ne dlí tith á ? - 5. sañākābho B G Z, Lañkầbh° N, s a k â b h i se k a v a s s ciñ a A. — 6. te is wanting in NG 1. n attaro ah ësu p ? - Roh a n o A., Sohimi B CR, Rolini GM n. Comp. Mahâvamsa, p. 57, l. 1. - 7. visatim Z. - 8. upațțha
hanto A. – 9. tassa N, vassa G1, va asso B, assä AG2Z.
XI, 1. Pakundassa N, Pandu kassa (Pandakassa G1) Y. - satta tinsavasso A B G2, sattatinsativassehi Z, sattatimsavassa G1, sattatimsâya N. - 3. simâni N, simâni G1. " simāni may be correct; comp. 14, 84. 87.74;
i3, 6; 22, i. - gatha N, kulan Y.

11, 7-s7. h 59
Mitto Sivo Aselo ca Tisso Kirena te o dasa, Anulâdevî Sivalâ ca, Mutasivassa dbîtaro. Ajātas attu atthame vasse Vijayo idham ägato, UTdayassa cuddasavassambi Wijayo kâlamkato tadâ. Udayassa soļase vasse Paņduväsam abhisiīcayi. Vijayassa Panduvasassa ubhorajanam antare samvaccharam tadā āsi Tambapaņņi aparājikā. ekavîsaqn Nâgadâso Paņduvâso tadâ, gato, Abhayam pi Nâgadâsassa ekâbhisekaqn siñcayup. | 10 ... sattaras' eva vassani catnvisati. Candagutte cuddase ca vasse gato Pakuņdakasavhayo, Candaguttassa cuddasavasse Muțasîvam abhisiñcayi. Asokassâbhisittato sattarasavasso ahů Muțasîvo tadå gato. tamhi sattarase vasse chamäse ca anägate hemante dutiye mâse âsâlhînakkhattamuttame abhisitto Devânampiyo Tambapaņņimhi issaro. | Chatapabbatapadamhi veluyatthi tayo aha: setâ rajatayațțhi ca latâ kañcanasannibhâ, | 1. nilam pitam lohitakam odātai ca pabhassaraņ kålakan hoti sassirikan pupphasaqthanatädisan, i tathâpi pupphayaţţhi sâ, dijayațţhi tathete, dijā yattha yathävaņņe evam tattha catuppade.
7. Khîrena N. - Sivalâ A, Sivalâ BG, Silâ N, Sivali Z. Counp. 17, 76. - 8. Paņduvầso abhisiñcayî A, osan abhisiñcayi BG, o saqn bhisiñcayi N, Wanduvasarp abbisicayi Z. . Comp. vv. 12. 89. It seems to me rather doubtful if we are to read abhisificayun" in all these passages. - 9. Banvaccharazp Y, sabbabhari N, sabbabhari G1. - hoti G1 N, fisi Y. -- trâj i kâ A. — 10. Nâg a d â se ? - ekâbhisekam abhiso N ; ek a vís e ’b his iñcayuq A2. - vv. 11-14 anágate) are wanting in BG 22. - 11. sattarase vassâni Y. - 12. Muțasivo abhisiñcayi (osivâtiso G1, o sivâbhiso G2) Y, Muțasivam abhisiñcayi N. Comp. v. 8. – 14. a så ļhân ak k ho. - 15. ve luy at hip - vv. 16 (kalakam) . . , 17 tath' evate) are wanting in BG2. - | 17. °yațţhi sâ N, yaţţhalatâ CM, oyaţţhilatâ R, °laţţhitâ A G1. - tath
eva te AGi, tathete N, tatheteti Z. - dijá yattha yathávayne evap) tattha catuppade) N,... dijâyațțhi (olațțhi BG1) latâvaụụa (oụụo Z, oụņe G1 M2) evap yatthi (latthi G1) catuppade Y. - The Samantapásádika contains the following quotation : vuttam pi c' etan Dip av a m se:
Chatapabbatapadamhi venuyashi tayo ahu, setâ rajatayațțhi ca latâ kañcanasan uibhâ, nilâdiyâdisam puppharp pupphayațțhianhi tâdisaqn, sakuyå sakuņayațțhimihi sarûpen’ eva saņțhitâ 'ti. We may try to correct vv. 15-17 in some such manner:
setā rajatay at thi ca, latä kaāca nasan nibba; tath ipi pupph ay at thi sa, (tattha atin anorama n)

Page 35
60 11, 18-28.
hayagajarathä pattä āmalakavalayamuddikā kakudhasadisä näma ete attha tadá muttä. uppanne Devânampiye tassâbhisekatejasâ tayo mani aharinsu Malaya ca janappada, tayo yatthi Chatapada, attha mutta samuddaka. maņiyo Malayā jātā rājārahā mahājamā 20 Devánampiyapuññena anto sattaham aharum. I
diswana raja ratanam mahagghai ca maharaham asamam atulam ratanam acchariyam pi dullabham | pasannacitto giram abbhudirayi: aham sujato kulino naraggo, suciņņakammassa me îdisam phalam, ratanam bahusatasa
hassajâtikam | laddham mama puññakammasambhavam. ko me arahati ratanânam abhihầram sampațicchitum, | mâtâ pitâ ca bhâtâ vâ hâtimittâ sakhâ ca me? iti raja vicintento Asokan khattiyam sari. Devánampiyatisso ca Dhammásoko narábhibhů 25 aditthasahâyâ ubho kalyânâ dalhabhattikâ. ) atthi me piyasahâyo Jambudîpassa issaro Asokadhammo mahapunño sakha panasamo mama, so me arahati ratanânam abhihâraņ sampațicchitum, aham pi dâtum arahâmi aggam sâsanam dhanamn. || utthehi katara taramano adaya ratanam imam Jambudîpavhayam gantvå nagaram Pupphanâmakam aggaratanan payacchehi Asokan mama sahayakan.
In tì a qn p-fta qn lo h i ta ka npn o d â t añ e a p a b h a s s a ra qn
kayakar hot is as sirikam pupp has a 9th in a sidis an;
bi tath', e va s â, Esaj îvâ v iy a di 8 sare) difÅ yit tha y a thâ va ņ ự â ev aņa ta t t h a ca tu p p a då. Comp. Mahâvannsa, p. 68.
18. kakudhayayisa Z, kakudhasadiså N, kakudhåsaviså A B G. ka ku -
dh a pâ katik å? - e tâ a țițh a? — Between vv. 18 and 19 probably a description was given of the three kinds of maņi (see Mahâvanasa, p. 69, l. 2). Possibly the words , maniyo Malayå jata" (v. 20) belonged to this lost passage. — 22.ʻ balann Y, pha]arph N. — bahuaI)ekasah" N, bu huchakeiı asah° G1. - 23. In the collation of N, in the first hemistich the word passatha" is given, without any indication of the word it is intended to replace. la d d h a pa m a m a p a s s a t h a p u ñ ñ as a m b h a v a ryn? - 26. Jambudîpassa Y, Jambumaņɖassa G1 IN. - 27. sâsanann dhanann A BG2, sâsanakaqn dhanan Z, sâsanaod anaryn N, sâs an ar yn odlakann Gl. pas â dh an a myn dh an a myn? -- 28. utthehi kattira N, utth” sattã G1, atthehi muttelhi Y. u ttih eh i t à ta ? - pavacchehi G1 N, payacchebi Y. patic che hi? - mama sahâyakan N, sahâyapa mama Y.

11,23一40, 61
Mahầarițțho Sâlo cal brâhmaņo Parantapabbato Putto Tisso
ca gaņako ... ime caturo date pähesi Devánampiyo. pabhassaramani tayo attha muttawarani ca w patodayațțhittayañ c” etam sañkharatanam uttamam bahuratanan parivarena pahesi Devanampiyo. 30 amaccaņi senāpatim Aritham Salafi ca Paramcapabbatam Puttam Tissaganakan ca hatthe pahesi khattiyo. chattañ câmarasañkhañ ca vețhananm kannabhůsanan Gañgodakañ ca bhiñkâram sañkhañ ca sivikena ca | mandiyavattam vaddhamānam räjäbliseke pesitä adhovimam vatthayugann aggañ o ca hatthapuñchanann | haricandanam mahâaggham aruņavaņņamattikam harîtakanı âmalakam imaın sâsanam pi pesayi: | buddho dakkhineyyan” aggo, dhammo aggo viräginan, sangho ca, puffiakkhettaggo, tini aggå sadevake. 35 imañ càhann namassâmi uttamatthâya khattiyo. ] pañca mâse vasitvana te dùtà caturo janâ âdâya te paņņâkarann Asokadhammena pesitam | visâkhamâse dvâdasapakkhe Jambudipá idhâgatâ. abhisekam sapariwaram Asokadhammena pesitan dutiyan abhisiñcittha râjânam Devânampiyam. abhisitto dutiyabhiseko visakhamase uposathe. tayo mase atikkamma jetthamase uposathe Mahindo sattamo hutvå Jambudipå idhâgato. | 40
râjâbhisekabhandam nitthitam. bhânavâran ekâdasamam.
29. Comp. Mahầvansa Tikâ: dijan ti Hâlipabbatapu náma brâhim aụay, amaccan ti Mallânâmakañ ca amaccaņa, gaņakan ti Gaņakaputtatissan nånma gagakai câ ti. – 30. "ttayam cetam ABG2, °ttayam ceva Z, Rayam câtan G1, sayaîjâta N. – bahur at an a par* A. – 31. Par ant apabba - t... m? - hatthe ? - 32. chat tam ca sâ rn p âm aũ gaũ? comp. 12, 1. 17, 88. — kannasîvakamp G 1 N, kannabhûsanann Y; ka ņņa bhû san a nu? -- samkhan Y, kañiam N. – 33. râjâbhisekapesitâ X. – dussayugan N, d'u- kkavhagam (corr. into dukkavagan) G1, vatthayugarp A BG22. v at tha kotin? comp. 12, 2. 17, 84. - aggam B, aggham A G2, anaggan CR, anag
ghan M, ekan G1 N. - 36. uttamattiya AB G. After khattiyo", one or two lines similar to 12, 6 are wanting. – 38. vesåkham åse A. – 39. du tiyábhisekena? comp. 17, 87. - vesák ha más e! - 40. tato
m â s a myn AB G2.

Page 36
62 *2, 1ー1z.
XII.
Vâlavijanim uņhîsam khaggañ chattañ ca pâdukan vethanan sarapamangan bhinkaram mandiwatakan sivikam sañkham Gañgodakam adhovimam vatthakoțiyan suvaqnapâtikatacchurqr mahagghanqa hatthapuñchanapn | Anotattodakam kâjam uttamam haricandanam aruņavaņņamattikam añjanam nâgamåhațam | haritakam âmalakam mahaggham amatosadhanga sațțhivâhasatam sâlinn sugandham sukamâhatam puññakammâbhinibbattam pâhesi Asokasavhayo. | aham buddhañ ca dhammañ ca samghañ ca saraņam gato 5 upåsakattam desemi Sakyaputtassa sâsane. Il
imesu tîsu vatthusu uttame jinasâsane tvam pi cittam pasādehi saraņam upehi satthuno. imam sambhāvanam katvā Asokadhamuno mahāyaso pâhesi Devånampiyassa; gatadůtena te saha | Asokāräme pavare bah therā mahiddhikā Luañkâtalầnukampâya Mahindam etad abravum: || samayo Lankadipamhi patitthapetu sasanam, gacchatu tvann mahâpuñña pasâda dîpalañjåkam. || pandito sutasampanno Mahindo dipajotako 10 samghassa vacanann sutvå sampațiicchi sahaggaņo |
ekamsañ civaram katvå paggahetvâna añjalim abhivådayitvâ siraså: gacchâmi dipalañjakam. || Mahindo nāma nämena samghathero tadā aht,
Ittihiyo Uttiyo thero Bhaddasalo ca Sambalo
XII, 1-6. Comp. 17, 83 et seq. These verses are quoted (vuttam pi c'etan Dipavamse") in the Samantapásádiki. - 2. Instead of Gangodakap adhovimam“ the Samantap. reads vatamsai ca adhovin". - 'kotika nya, the Samantap. - 5. upâsakattaqn. vedesinn, the Samantap. - 6. saddhåsarayan upehisi, the Samantap. - 7. samasamam N, chamaghaip (corrected into samas amam) G1, sambhāvanam A B G2Z. - gatam dātena BGZ. - 9. ga cch a tu va na A. - pasada (°da BG) dipalaqacakarp ABG, pasຊີ້da dîpalañjakaq N, Lañkâdipam pasâditum Z. p a s â daya dipo? I cannot give any satisfactory explanation of the last word, which is spelt in N with ij, in the other MSS. frequently with ic, sometimes with ich. In the Apadána (Phayre MS., fol. khai) it is said of a Buddha wo is going to cross the Gaūgâ : âgantivâna ca sambuddho âruhi nâv al a îũ c a ka np. Prof. E. Kuh in proposes to take "laijaka as connected with sansc. lafija which the lexicographers give as a synonym of kaccha.

12, 18-26. 63
sāmanero ca Sumano chalabhifino mahiddhiko, ime panica mahâtherá chalabhiiñá mahiddhika Asokaramamha mikkhanta caramana sahaggana, anupubbena caramânâ Vedissagiriyam gatâ. vihåre Vedissagirimhi vasitvå yâvadicchakam | mätaram anusäsetvā saraņe sile uposathe patithapesi saddhamme säsane dipaväsinam. 15 sâyaņhe pațiisalâna Mahindathero mahâgaņî samayam vâ asamayam vâ vicintesi rahogato. terasankappam ainaya Sakko devanam issaro pâtur ahù therasammukhe santike ajjhabhâsatha: | kâlo te hi mahâvîra Lañkâdîpapasâdanam, khippam gaccha varadipam anukampâya pâņinam. || Lañkâdîpavarann gaccha dhammann desehi pâņinam, pakåsaya catusaccam satte mocehi bandhanâ. || sâsanann buddhajețțhassa Luañkâdîpamhi jotaya. byäkatarqn cʼ asi nâgassa bhikkhusanIngho ca sammato, | 20 aham ca veyyâvatikam Luañkâdîpassa câgame karomi sabbakiccâni, samayo pakkamitum tayâ. Sakkassa vacanam sutvā Mahindo dipajotako bhagavatâ subyâkato bhikkhusamghena sammato | Sakko ca mam samâyâci, patițțhissâmi sâsanam. gacchâm” aham Tambapaņņim, nipuņâ Tambapaņņikâ, | sabbadukkhakkhayam maggam na suņanti subhâsitam. tesanm pakåsayissâni, gamissam dîpalañjakam. || kâlaññù samayaññů ca Mahindo Asokatrajo gamanam Laīkātalam fiatvä āmantayi sahaggaņe Mahindo gaņapầmokkho samânupajjhâyake catu, | 26 sāmanero ca Sumano Bhanduko ca upâsako, channañ ca chalabhiññânam pakâsesi malhiddhiko: ||
14. Vedissagiriyamgatä N, Vediyagirisangatå G , Cetiyagirisangatå Y. Ve lis sagirikam gata? - Cetiyagirimhi ABG, Cetiyagiri Z, Velissagirimhi N. – 16. paţi s a ll în o? -- 17. terasamkappam N, tesan samk” Y, th era samkapp an? - 20. byakatan casi (casi N) nagassa Gl N, byakato Sakyasiho ca (o siho A) A B G2, byakate Sakyasilhassa Z. byäkato c' a si n âg a s s a ? — 23. patițțhassâmi G1. p a tiț ț ha p c s s â mi? - 25. „L, a ñ kâtalam" may be the correct reading; 1 should prefer, however, k Alakalam" (the right and the wrong time). - sahaggaro N, sabagayo B G2, sahigays; AZ, samägape G1.

Page 37
30
64 12, 27-82.
äyäma bahulan aja Lankädipam varuttamam, pasâdema bahù satte, patițțhâpessåma sâsanam. sådhti 'ti te patissutvä sabbe attamanâ ahti: gacchâma bhante samayo nage Missakamâmake, rajā ca so nikkhamati katvāna migavam purā. Sakko tutho våsavindo Mahindatherassa santike patisallânagatassa idam vacanam abravi: | mārisa tvam pi bhagavatā subyäkato: anägatamaddhäne Mahindo bhikkhu dipam pasadayissati, vittharikam karissati jinasâsanam, anupavattissati dhammacakkam, satte mahâdukkhâ uddharitvâ thale patițthâpessati, bahujanahitaya patipajissati bahujanasukhaya lokanukampaya atthâya hitâya sukhâya devammanussânan ti. | evaii ca pana bhagavatâ niddiţțho idâni etarah tnerena ca âņatto bhikkhûhi ca dîpapasådanâya. kålo mahầvîra dîpam pasâdetum, samayo mahâvira dipamp pasâdetum, tuyh” eso varo anuppatto, vahassu etan bharam, pasadehi Tambapaņņim, vittlārikam karohijinasäsanam, aham tava sisso pubbuthâyî spațthacaro veyyâvaccakaro homîti. || bhagavato satthuno vacanam sampaticchitvā Tambapannim täressāmi älokai ca dassessämi, jinatejam sammā vaddhissami. aññânabhavatimirapatalapihitapatikujitâ issâmaccheraparetadandhaduddhammavipallåsånuggatå kummaggapati panna vipathe pakkhantā tantā kulakajātā gulaguņthikajata munjababbajabhtta aimanabhavatimiraawijandhakârâ nîvaraņakilesasakalabhůtâ mahâtimiraavijjandhakârena âvutaophuțapihitapațicchannapariyonaddhâ Tambapaņņi.
27.“lahum ABG 2, balam Z, bahulam G1 N. - 28. nagan 'makan A B G2. - 30. Mah in do n âm a b hi k khu A. Comp, the following passage which occurs identical both in the Samaytapis. and in the Thilpavafņasa: „sammâsambuddhena ca tumle byâkatâ anâgate Malindo in â m a bhikkhu Tambapaņņidipanu pasâdessatiti“. - a nu p p a v att c s sa ti? -- phale AB G2. - 81. pathacaro N. pit thacaro? I owe this conjecture: to M. Senart. - homîti N, niddițțhann A, middițțhim B, inițțhițițhinn G, niccah Z. -- 32. täressämi AZ, tärassämi BG, tarissämi N. - sambhayissāmi N, sammä vaddhissâmi A B G2, sammâ. vayissâmi G1, vaddhissâmi Z. 8 am mà va dị dh essim i? - ”pa reta dan d ha” ? - ”pati p anna ? - Comp. Grimblot, Sept. S., p. 245. – "kilesajälabh" A, "kilesajalabh° BG2, °kileasalabh" G1, o killesasalilabho Z, killesasakalabho N. kile s a s a k al â b h i b h û tå? - o ophuțao N, * omuka" A, * omukka” BG2, * omuta° G1 Z.

12, 88-46. 65
avijandhakāram bhinditvä älokam dassayissämi, jotayissāmi kevalam Tambapaņņim jinasâsanan ti. evam ussâhito ca pana vâsavindena devarâjena evamvâcasimkena uțţhâya patisalana viriyaparamippatto apalokayi bhikkhusamghan ti.. | gacchama mayan Tambapannin, nipuna Tambapannika, sabbadukkhakkhayam maggam na suņanti subhâsitam. tesam santappayissâma gacchâma dîpalañjakan ti. || Vedissagiriye ramme vasitvå timsa rattiyo: kâlañ ca gamanam dâni, gacchâma dîpam uttamam. || 35 palinâ Jambudipato hamsarâjâ va ambare, evam uppatitâ therâ nipatimsu naguttame. || purato purasetthassa pabbate meghasannibhe patithahimsu Missakakatamhi hamsa wa nagamuddhani. Mahindo nāma nāmena. samghatthero tadā ahū, Itthiyo Uttiyo thero Bhaddasalo ca Sambalo sāmaņero ca Sumano Bhaņduko ca upāsako, sabbe mahiddhikå ete Tambapannipasådakå. tattha uppatito thero hamsaraja va, ambare purato purasețțhassa pabbate meghasannibhe || . 40 patitthito Missakakatamhi hamsa wa nagamuddhani. tasmiii ca samaye rājà Tambapannimhi issaro | Devánampiyatisso so Mutasivassa atrajo. A soko abhisitto ca vassam ațțhârasam ahů, | Tissassa ca abhisitte sattamâse anů nake Mahindo dvâdasavasso Jambudîpâ idhâgato. | gimhâne pacchime máse jetthamase uposathe annrádha
jeţțhanakkhatte Mahindo gaņapầmokkho Missakagirim âgato. | migavam nikkhami räjä, Missakagirim upägami. devo gokannarùpena ràjànam abbidassayi. 45
33. jotayissämi is wanting im Y. – älo kam das sayissämi kevalam Ta nn b a p a ņ Ų i mn, jo t ay is s â m i jin as ås an an ti? - ovâcayitena A, o vâcayintena BG2. ev a in va caken a? - 34. te sa n pa k as ay issam a? (comp. v. 24.) – 35. Cetiyagiriye AZ, Cetiye g' BG, Vedissagiriye N. – Samantap.: k alo ca ga man assá 'ti. I believe that we ought to adopt this reading in the Dipavamsa also. - 36. patita A G2, patina B patina G1, palina N, Samantap.; idam vatvâ mahâvîro uggamchi Z. p. a înâ? – 40. upp a titâ th er a? - 41. p at it thit a? - 44. gimlhanan GN, "na B, "ne AZ. - o girim ägato A BG2, o girim uggato N, o giripabbato G1, o giripabbate Z.
5

Page 38
66 12, 46-59.
disvāna rājā gokaņņam tararūpo 'va pakkami, pitthito anugacchanto pavisi pabbatantaran. | tath” ewa antaradhayi yakkho therassa sammukha, misinnamn theram adakkhi, bhfto râjâ ahŭ tadà.. ] maman yeva passatu räjà eko ekam, na bhàyati, samâgate balakâye atho passatu bhikkhunam. || tatth’ addasam khattiyabhůmipâlam paduțțharůpam miga
vañ carantam, nâmena tam âlapi khattiyassa: âgaccha Tissâ ’ti tadâ avoca. || ko 'yarpn kâsâvavasano mundo sanqnghâtipâruto 50 eko adutiyo vâcam bhầsati mam amânusim? ||
samaņo ’ti mam manussalokeyam khattiya pucchasi bhûmi
påla. samaņâ mayam mahârâja dhammarâjassa sâvakâ tam eva anukampâya Jambudîpå idhầgatâ. || āvudham nikkhipitvāna ekamantam upävisi, nisaja rājā sammodi bahum atthüpasamhitam. sutvâ therassa vacanam nikkhipitvâna âvudham tato theram upagantvá sammoditva ca pávisi. amaccabalakayo ea anupubban samagata parivâretvâna ațțhamsu cattârîsa sahassiyo. | disvâ nisinnatherânam balakâye samàgate: 55 aňňe atthi bahů bhikkhů sammásambuddhasávaká? |
tevijā iddhipattā ca cetopariyakōvidā khiņāsavā arahanto bahü buddhassa sävakā. ambopamena jānitvā paņdit āyam arindamo desesi tattha suttantam hatthipadam anuttaram. sutwana tam dhammawaram saddhajato wa buddhima cattârîsasahassâni saraņam te upâgamum. || tato attamano rajá tutthahattho pamodito âmantayi bhikkhusamgham: gacchâma nagaram puram. }
46. tararûpo N, tadarûpo G1, tathârûpo Y. – 49. add a sa A. – du{thar° ABG, padutthar° Zñ. — 51. The first line" (saımaqo ~— bhümipʻila) is given in AG 1 N only, the second (samata - sávakå) in AB G2 Z; in A in which both lines are given manu prima. the first is included in brackets. I believe, that both are written by the author of the Dipavanasa; see the Introduction, p. 6. - °l o kiya mı? - pucchasi N, passasi A, pacchasi G1. - 53. sammoditvâna Y, o två ca N. - c” u pâ visi ! - 59, 60. Probably we ought to transpose these two verses.

13, 60-74. 67
Devanavhayarājanam subbatan sabalavāhanan panditan buddhisampannap khippan eva pasadayi. | 60 sutvâna rañño vacanam Mahindo etad abravi: gacchasi tvam mahārāja, vasissāma mayam idha. | uyyojetvâna râjânam Mahindo dîpajotako âmantayi bhikkhusamgham: pabbầjessâma HBhaņdukam. therassa vacanam sutvå sabbe turitamånaså gāmasimam vieinitvā pabbājetvāna Bhaņdukam, upasampadañ ca tatth’ eva arahattañ ca pâpuņi. | girimuddhani thito thèro sârathim ajjhabhâsatha: alan yanan na kappati patikkhittan tathagatan. | uyyojetvâna sârathin thero vasî mahiddhiko gagane hamsarājā va pakkamimsu vehāyasā, orohetvâna gaganâ paţhaviyam patiţțhitâ. 65 nivâsanam nivâsente pârupite ca cîvaram disvâna sârathi tuțțho râjânañ ca pavedayi. || pesetvā sārathim rājā amacce ajhabhāsatha: mandapam patiyàdetha antonivesane pure. kumârâ kumâriyo ca itthâgârañ ca deviyo dassanam abhikaīkhantā there passantu āgate. sutvâna rañño vacanan amaccâ kulajâtikâ antonivesanaímajjhe akamsu dussamaņdapam. || vitânañ châditam vattham suddhann setam sunimmalang dhajasañkhaparivâram setavatthehi ’’lamkatam, | 70 vikiņņavālukā setā setapupphasusanthatā alamkatamandapâ setâ himagabbhasamtipamâ. sabbasetehi vatthehi alamkāretvāna maņdapam abbhantaram samam katvā rājānam pativedayuņ: parinițițhitam mahârâja maņdapam sukatam subham, äsanaņ deva jānāhi pabbajitānulomikam. tapkhaņe sārathi raino anuppatto paveditumi:
60. Devānavhayarājanam ('wharāj M) Y, Devanampiyarajinam N. -- 61. ga c c h â hi ? - 64. t a th â ga te? With regard to the grammatical comstruction comp. 14, 22.62. — 65. ther à v° ma hiddhikâ? – ârohitvâna Z, ârohetvâna AB G, orohetvâna N. or ohit vân a ? - 66. [pầrupi]te N, pârupitann Z, o pitann A, phârupitañ 8, phârûpîtañ G. pâr up an te? -- 69. kulapubbajá G1, kulapabbajä N. – antonivesane majhe Y. - 71. alapkatamandapa seems to be corrupted; only one mandapa was constructed (see also Mahâvamsa, p. 82, l. 2). o manda paq seta q o mam? - 72. abhuttarap N, abbhuntara G1. - 74. pavedayi (oyî A, yiq B) A BG2.
59

Page 39
68 12, 74-86.
yânam deva na kappati bhikkhusamghassa nisiditum. ayam acchariyam dewa sabbe thera mahiddhika 75 pathamam mam uyyojetvå pacchâ hutvå puro âgatâ. I uccâsayanamahâsayanam bhikkhůnan na ca kappati, bhummattharaņañ jânâtha te therå ågacchanti. | sârathissa vaco sutvâ râjâpi tuțţhamânaso paccuggantvâna therânam abhivâdetvà sammodayi. | pattam gahetvå therầnam saha therehi khattiyo pūjento gandhamālebi rāja dväram upägami. rąjñiño antepuram thero pavisetvâna maņdapann addasa santhatam bhúmim àsanam dussavâritam. nisîdinsu yathâpaññatte âsane dussavârite, 80 nisinne udakam datvá yágum datvána khajakam |
paņîtam bhojanam rañño sahatthå sampavârayi bhuttàviibhojanam theram onîtapattapâņinam | âmantayi Anulâdevim saha antoghare jane: okäsan jânàtha devi, kälo te payirupásitum. therânam abhivâdetvå půjetvâ yâvadicchakam Anulâ nâma mahesî kaññâpancasatâvatâ | upasamkamitivâ therầnann abhivâdetvå upåvisi. tesam dhammann adesesi petavatthum bhayânakam || vimânam saccasamyuttam pakåsesi mahâgaņî. 85 sutwana tam dhammawaram saddhajata vibuddhima
Anulâ mahesî sahakannâpañcasatâ tadâ sotápattiphale otthamsu, pathamáblisamayo ahů.
bhânavâram dvâdasamam.
74. osannghena N, o sanghe G1. - 75. ah o a c c h a riyam ? - 76. âgacchanti Y (âgacchante G1), agacchante N. - 79. pavis i t vân a ! - âsane dussacäruke A BG2, àsanam (äsana G1) dus savárit am Gl N, äsanam dussalamkatam Z. äs° dus sacchá dit am? - 80. yathåbuddham santhate dussapithake A, yathâpaññatte äsane dussavárite (dussavirite G1, dussasanthate BG2, ilussa pasârite Z) B GNZ. du s sa c qhâ dite ? – 81. râjâ sahatthâ? v v. 81. 82 give a fair specimen of the grammatical incorrectness which prevails through the whole Dipavamsa. I do not think that we ought to make any corrections, or that anything is wanting. The passage of the ancient Sinhalese Ațțhakathâ of which this is a metrical paraphrase, has been rendered thus in the Samantap.: , råjä there papitena kbådaniyena bhojaniyena salhattihâ santappetvâ sampa vâretvâ Anuliàdevîpamukhâni pañca itthisatâni therån ann abhivâdanan pûjầsakkâraīũ ca karontû ’ti pakkosâ petvâ ekaman tarp nisidi." - 83. This stanza is wanting in B G2. - 'vatá A Gl, ca tâ Zn. - 84. tâ sa m? – 85. vibuddhimâ N, bbibuddhimâ Y. sa ddhâjâto va budd hima (comp. v. 58)?

13レ1ー14。 69
XII.
Aditthapubbå ganå sabbe janakåyå samågatå pāja nivesanadvāre mahāsadd ānusāvayum. sutvä räjā mahāsaddam upayuttamakampuram: kimatthåya puthü sabbe mahåsenå samågatå? ayam dewa Inabasena samghadassanam agata, dassanan alabhamànâ mahâsaddam akamsu te. | antepuram susambâdham janakâyâ patitthitum, hatthisâlam asambâdbam, theram passantu te janâ. || bhuttāvi anumodetvā utthahitvāna āsanā rājagharā nikkhamitvā hatthisālam upāgami. hatthisâlamhi pallañkam paññâpesum mahâraham, nisîdi palañkavare Mahindo dîpajotako. || nisinna pallankavare Mahindo ganapungavo kathesi tattha suttantam devadûtam varuttamam. | sutvâna devadůtan tam pubbakammam sudâruņam bhitā samvegam äpädum nirayabhayatajitā. ñatvå bhayațțite satte catusaccam pakâsayi. pariyosäne sahassánam dutiyábhisamayo ahů. | hatthisalamha nikkhamma mahajanapurakkhato tosayanto bahů satte buddho Râjagahe yathâ. || 10 nagaramhâ dakkhinadvâre nikkhamitvâ mahâjanâ Mahànandavanam nàma uyyànam dakkhinà pure, râjuyyâna mihi pallañkam paññâpesum mahâraham, tattha thero nisiditva kathesi dhammam uttaman. | kathesi tattha suttantam balapanditam utamam, tattha pánasahassanam dhammabhisamayo ahů. | mahâsamâgamo âsi uyyâne Nandane tadâ, kulagharanî kumârî ca kulasunhâ kulaputtiyo |
XIII, 1, gaaä N, -vaná G2, te Y. - 2. upasamkamma tepitam A, upasaņkamma tann jaoap Z, upasaqnkamma kâritap B, upayaqnkamma kâritam G2, upayuttam akanapuram N, upayuttaiakagir mayan G1. I refrain from
offering any i conjecture. — 7. n is in n o AB. - 8. bhitâ saņvegam âpâdunqn N, bhîtâ saqntemâpâruņn G1, bhîtingn sattâ (satte Z) pâpuniqusu Y. — 10. osâlâya Y, o sâlama G1, o sâlamhâ N. — 11. dakkhinadvâro A1, orâ
A2 B G2, 're G1 Za... dak khiq advārā? comp. 14, 11. 55. - Mahānandavanap BGN, "nand an avanan AZ. - dakkhipá pure N, dakkhine pure A B G2, dakkhiụam puram G1Z- đak khi y â (”ạa m?) pur â?

Page 40
70 13, 15-29.
samgharitā tadā hutvā theram dassanam āgatā. 15 tehi saddhim sammodento sayanhasamayo ahů. idh eva therâ vasantu uyyâne Mahânandane, atisayan gamiyanta ito dare giribbaje. | accâsannañ ca gâmantam vippakiņņamahâjanam, ratim saddo maha hoti, Sakkasaltipamam imam patisallanasaruppan alan gacchama pabbatan. | Mahâmeghavanan mâma uyyânan vivittam mama gamanâgamanasampannam nâtidůre na santike, | atthikầnam mañussânam abhikkamanasukhâgamann, appakinnam divâ saddena, rattim saddo na jâyati, pațiisallânasâruppam pabbajitânulomikam 20 dassanachayasampannam pupphaphaladharam subham
vatiya suparikkhittam dvārattalasugopitam, râjadvāram suvibhattam uyyāne me manorame, suvibhatta pokkharani samchannam padumuppalam sitùdakam supatittham sâdupupphabhigandhiyám. | evam rammam mam” uyyânam sahasanghassa phâsukam, àvasatu tahim thero, mam” attham anukampatu. || sutvâna rañño vacanann Mahindo thero sahaggaņo amaccasamghaparibbūļho agamā Meghavanam tadā. âyâcito narindena Mahindathero mahầgaņî Mahameghavanuyyanam pavisi yuttajatikam, 25 uyyåne råjavatthumhi avasi thero mahågani. dutiye puna divase raja therâm’ upägami abhivädetvā sirasä räjä therānam abravi: kacci te sukham sayittha, phâsuvàso tuyham idha? vivittam utusampannam manussarâhaseyyakam pațiisallầnasâruppam sappâyañ ca senâsanam. tato attamano rájä hattho samviggamánaso | añjalfm paggahetvâna idam vacanan abravî, sovannabhinkaram gahetva onojesi mahipati:
15. sangharitâ N, sanghariva (°rîva M) Y. sanghati tâ? - tâhi Bad dhiq 88 mm odente? - 18. gamiyanta BG, gamayanta A, garniyanta Zn. Samantap. : „ akâlo bhante idâmi tattha gantun.“ I conjecture », a gam aniya n". - 19. a p pa kil na n B G. - 22. sadupupphabhigandbiyan N, sâdusupplagandhiyan Gil, sådhu- (sådhuka- Z) suppagandhiyam Y. s â dup u p p h â o hi ga n d h i tam ? — 23. âvasatu N, âsevatu BG Z, âsavetu A. — 25. yuttajâtikann (suttaj° G1) Y, sudldhajâtikanpa N. — 26. k a c ci v o? — 29. We ought to transpose the two hemistichs.

13, 80-45. 71.
im äham bhante uyyānam Mahāmeghavanam subham câtuddisassa samghassa dadâmi, pațigaņhatha. || 30 narindavacanam sutva Mahindo dipajotako patiggahesi uyyânam sanghârâmassa kâranâ. | dadantam patiganhantassa Mahameghavanam tada kampittha pațhavî tattha nânâgajjitakampanam. || . patitthapesi sanghassa narindo Tissasawhayo, Mahâmeghavanuyyânam Tissârâmam akamsu tamn. || patitthapesi sanghassa pathaman Devanampiyo Mahâmeghavanan nâma ârâmain sāšanaraham. tatthâpi pathavî kampi abbhutam lomahamsanam. lomahatthå janå sabbe there pucchittha saråjikå. 35 imam pathamam vihầram Lañkâdîpe varuttame, sasanartihanataya pathamam pathavikampanan. disvå acchariyam sabbe abbhutam lomahamsanam celukkhepam pavattimsu, n' atthi idisakam pure. tato attamano rájá vedajato kataňjali upanamesi bahum puppham Mahindam dipajotakam. puppham thero gahetvâna ekokâse pamuñcayi, tatthapi pathavi kampi dutiyam pathavikampanam. idam pi acchariyam disvâ râjasenâ saratthakâ ukkutthisaddam pawattinsu dutiyam pathavikampanan. 40 bhiyyo cittan pasâdetvå râjâpi tuțțhamânaso: mama kañkham vitârehi dutiyam pathavikampanam. || samghakammam karissanti akuppam sāsanāraham, idh okâse mahârâja mâlakan tam bhavissati. bhiyyo attamano räjä puppbam theram abhihari, thero puppham gahetvâna aparokầse pamuñcayi. tatthapi pathavi kampi tatiyam pathavikampanam. kimatthâya mahâvîra tatiyam pathavikampanam? sabbe kafikhå vihårehi akkhåhi kusalo tuvam. jantâgharapokkharani idh okâse bhavissati, bhikkhů jantâgharam ettha paripůrissanti sabbadå. || 45
32. pa țigaạhante (pato A) A BG2. — 36. sâsanârûhanatâya N, såsarnar“ AG, sâsânarûhatâya B, sâsanarûhanâtâya Z. sâs an đs sâr tì1h a tâya? — 40. pi is wanting in Y. - 4 1. viharehi AB G, vinodehi Z. - 44. AZ omit sabbe - tuvam. – vitårehi? – 45. paripårissanti N, paripåriyavanti ABG, paripúrayanti Z.

Page 41
72 13, 46-69 س.
uļāram pitipämojam janetvā Devānampiyo upanåmesi therassa jåtipuppham suphulitam, thero ca pupphan adaya aparokase pamuñcayi, tatthâpi pațhavî kampi catutthann pathavikampanann. || idarp acchariyan disvâ mahâjanâ samâgatâ añjalim paggahetvâna namassanti mahiddhikam. || tato attamano rajá tuttho pucchi anantaram: kimatthâya mahâvîra catuttham pathavikampanam ? || Sakyaputto mahâvîro assatthadumasantike sabbadhamman patibujhi buddho asi anuttaro, 50 so dumo idham okāse patitthissam diputtame. sutvā attamano räjā tuttho samviggamänaso upanāmesi therassa jātipuppham varuttamam. thero ca puppham âdâya bhûmibhâge pamuñcayi, tatthâpi pathavî kampi pañcamam pathavikampanam. || tam pi acchariyam disvâ râjâsenâ sarațthakâ - ukkuțthisaddam pavattimsu, celukkhepam pavattitha. kimattihâya mahầpañña pañcaman paṭhavikampanam? etam attham pavakkhāhi tava chandavasāmugā. anvaddhamâsam pâtimokkham uddisissanti te tadâ, 55 uposathagharam nâma idh okâse bhavissati.
aparam pi ca okāse theran pupphavaram adā, thero ca puppham adaya tanokase pamuncayi. tatthâpi pathavî kampi chattham pathavikampanam. || idam pi acchariyan disvâ mahâjanâ samâgatâ aħħamafiħam pamodanti vihāro hissati idha. | bhiyyo cittam pasādetā rājā therānam abravi: kimatthâya mahâpañña chattham pathavikampanam ? || yāvatā samghikā lābham bhikkhusamghā samāgatā idh okâse mahârâja labhissanti anâgate.
50. pațiibujjhi N, pațicchi G1, pațiivijijbi Y. - idham okáse patițthissanti (ossapti Gಳ್ಳಿ) uttamo A B G2, i” o” patitthissam diputtame Gt N, idha hessati Z. io o o þ a tiț țh i s s a ti di put tam e (comp. Mah., p. 86, l. 1 1) ? -- 53. rājasená - 'ukkhepe pavattitha AB G, ukkhepara pavattitha N, o ukkhepa (o pangn Mi) pavattayum Z. — 54. etam attham m a m’ a k kh â h i ? - "anu gara AB G2, ° ânuga G1 Zn. - 57. aifiamaifie karakhanti vihärehirfijeti idha A B G2, aħħamaħirian pamodanti vihāro hissati (hiramħati G1) idha (1 N; in 2 the hemistich is wanting. a fif a mafi fi arp pano denti vi hâro hes satî idha? - 59. lâb hâ?

3, 60 - 14, 10. 73
sutvå therassa vacanam râjâpi tutthalmànaso upanāmesi therassa räjä puppham varuttamam, thero ca pupphaım âdâya aparokâse pamuücayi, ta“ thàpi pathavi kampi sattamanm pathavikampanam. | disvä acchariyam salbbe räjasenā sarathakā celukkhepam pavattiņnsu- kampite dharaņîtale. | kimatthaya mahapanna sattaman pathavikampanam? byåkarohi mahầpañña, gaņaņm kañkhâ vitâratha. || yâvatâ imasınin vihâre âvasanti supesalâ bhattaggan bhojanasâlam idh okâse bhavissati.
bhāņavāram terasana.
XIV.
Therassa vacanam sutvâ râjà bhiyyo pasîdati, aladdha campakan pupphan therassa abhihārayi. thero campakapupphâni pamuñcittha nahîtale, tatthapi pathavi kampi atthaman pathavikan panan. imayn acchariyap disvà râjasenå sarațțhakà ukkuțțhisaddam pavattiņnsu, celukkhepam pavattitha. kimatthaya mahavira atthamam pathavikampanam? byäkarohi mahäpaīna, suņona tava bhäsato. tathägatassa dhātuyo attha, doņi säririkā, ekaņ doņam mahārija āharitvä mahiddhikā idh okâse niharitvâ thüpam kähanti sobhanam samvegajananațțhânam bahujanapasådanann. || samågatå janå sabbe råjasenå saratthakå ukkutthisaddam pavattinsu mahåpathavikampane. Tissârầme vasitvầna vîtivattâya rattiyâ nivåsanann nivåsetvå pârupetvåna cîvaran | tato pattan gahetvána pávisi nagaran puram. piņdacaram caramāno rajadvāram upigami. pavisi nivesanan rañño, misiditvána asane
63. gaņi BG, gaņi A, gaņaņ N, jana° Z. - vihäratla A BG, vitāratha N, vinodatha Z.
XIV, 3. In Y the second hemistich runs thus celukkhepe pavattittha aggårâmo bhavissati. - 6. nihari två B G, niharitvà N, n i da h i två AZ. -- kârenti Y. - 7. vv. 7. 8 “are wanting in Y. - 8. pâr u p i två na ?

Page 42
74 14, 10-24.
10 bhojanam tattha bhuñjitvå pattam dhovitvâna pâņinâ |
bhuttâvi anu modetvâ, nikkhamitvå nivesanâ nagaramhâ dakkhinadvârâ uyyâne Nandane tadâ | kathesi tattha suttantam aggikkhandham varuttamann. tattha pánasahassanam dhammábhisamayo ahů. | desayitvâna saddhammam uddharitvâna pâņinam utthaya asana thero Tissarame punayasi. tattha rattim vasitvâna vîtivattâya rattiyâ niväsanam nivāsetvā pārupitväna civaram tato pattam gahetvána pávisi nagaram puram.
15 piņdacäram caramāno räjadvāram upägami. påvisi nivesanam rañño, nisîditvâna âsane. bhojanam tattha bhuījitvā patam dhovitvāna päņinā bhuttāvi anumoditvā nikkhami nagarā purā. divāvihāram karitvā Nandanuyyānam uttame kathesi tattha suttantan âsivisûpaman subham. pariyosane sahassanam paňcamabhisamayo ahů. desayitvāna saddhammam bodhayitvāna päninam asanā vuthahitvāna Tissärämam upägami. . bhiyyo râjà pasanno 'si atthamam pathavikampane.
20 hațțho udaggo sumano râjâ therầnam abravî: ||
patitthito viharo ca samgharamam maharaham abhiññâpâdakan bhante mahàpațhavikampane. na kho râja. ettâvatâ samghârâmo patitthito. simâsammannanam nâma anuññâtam tathâgato. samânasaņvâsakasîmam avippavâsam ticîvarann atthahi sîmânimittehi kittayitvâ samantato | kammavåcåya såventi samghå sabbe samågatå, evam baddhâni sîmâni ekâvåso ’ti vuccati; vihâram thàvaran hoti ârâmo suppatit thito. |
17. an u m o de två! - karitvâ N, katvâna Y. - 18. saccâbhisamayo N. - 20. ațțhamam A G1 , pațhamam N, ațțhame BZ. a țțh ahli p a țh o? at th a path'? - 21. abhiiii apádaka, as is seen from several passages of
the Samantap., is an epithet of the fourth jhana which an Arahat enters upon when desiring to produce a miracle, for instance an earth-quake. - 22. kho N, vo A G1 , ve B G2Z. - anuũũâtam AG1 N, aĩũâtan Z, anuññâto B, anuññatâ G2. - tarth â g a te G1. See 12, 64. — 24. kammavâcam A. kam ma v â cây o? - Between v. 24 and 25 Z inserts the following words : idaryn vut te ca therena râjâpi etad abruvi.

14, 25-3b. W 75
mama putta ca dârâ ca sâmaccâ saparijanâ sabbe upåsakå tuyham pånena saranam gatå. 25 yacámi tam mahavira, karohi vacanan mama, antipsimamhi okāse āvas antu mahājamā; mettâkaruņâparetâya sadârakkho bhavissati. pariccâgañ cajaneti râjà tuyham yadicchakam, │ samgho katapariccầgo sîmam sammannayissati. Mahâpadumo Kuñjaro ca ubho nàgâ sumañgalâ | sovannanangale yuttâ pathamam Kotthamâlake, caturañginî mahâsenâ saha therehi khattiyo | suvaņņanañgalasitam dassayanto arindamo, samalamkatam puņņaghatam nānārāgam dhajam subham 30 nânâpupphadhajâkiņņam toraņañ ca unahâlaminghiyâ, bahucandijalamâlâ, suvaņņanañgale kasi. | mahâjanapasâdâya saha therehi khattiyo nagaram padakkhiņam katvå nadîtîran upâgami. | mahäsimapariccägäsitä suvannanangale yam yam pathawiyam yattha agama Kothamalakang. sîmam sîmena ghațite mahầjanasamâgame akampi pathavi tattha pathaman pathavikampanam. disvå acchariyam sabbe råjasenå saratthakå aññamaññan pamodimsu: sîmârầmo bhavissati. 35
27. ° paretä Z. mettä karuņā par ittäya - sadārakkho A G1 N, ’kkhä BG2Z. — janesi C. - räja AB G2 R2, räjä G. Zn. - Mabinda asks the king to point out what direction the boundary line should take (see Mahāvanasa, p. 98, l. 5). This does not imply an act of liberality (pariccaga) on the part of the king, for the ground included by the boundary line does not become locus sacer. Now we see that the MSS. have confounded at vv. 33. 36 the words pariccaga" and , pariccheda". I therefore believe that a similar confusion has taken place here also, and I propose to read: pari c ch e dai ca ià nà h i ràjä t u y ha m ya di c chak a m, sa mgh o k a te p a r i c c h e de . . — 29. ca t u ra ñ gini m a hâs e nìo? (see Mahâv., p. 99, ll. 1. 2.) - 30. samalamkatam N, sumalangha Gl, sumálagghi (oggi MR) Y. - 31. mahâlapaghiyâ B G Z m, mahagghiyam A. m âl a g g h i y am ? — bahucandijalamâlâ i BG Zn, bahuqı cau dipamâlâsu A. b a h u qm c a dip a qm ja l a -
mån am (comp. 6, 75)? – 32. mahåjanam pasidåya N, mahåjana pasådiya G1, mahājamā pasādāya Z. — 33. mahāsim aparitogā A B G2, 'paricchedā Z, o pariccầgo N, o pariccầgâ G 1. - sitam N, sita G1. I propose to correct
this stanza thus:
ma hà sim a pari c che da n sita m su va in an a figal e ka s a nn p a ț ha v i y a n t a t t h a aga un â Ko ț ț ha mâl a ka qn. -- 34. simam simena (o me G 1) G 1 N, sinnâya simam Y. — mahâjane (o naq G 1, o na Z) samầgate Y, [unahâjanasamâgamo N.

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4.
4.
0
5
76 14, 36-51.
yåvatå sîmaparicchede nimittan bandhimsu mâlake pațivedesi therânam IDevànampiyaissaro. | katvå kattabbakiccầni sîmassa målakassa ca vihâram thâvaratthâya bhikkhusannghassa phâsukam | maman ea anukampaya thero simani bandhatu. sutvâna rañño vacanam Mahindo dîpajotako | àmantayi bhikkhusamgham: sîmam bandhầma bhikkhavo. nakkhatte uttaråsålhe sabbe sanghå samågatå, t patitthapetvà mảlakam salnânasalnvâsakam nâma simam ban
dhittha cakkhuttıâ. vihâram thâvaram katvå Tissârâímaņu varuttamana || Tissârâme vâsitvâ vîtivattâya rattiyâ nivåsanam nivåsetvå pầrupitvâna cîvaran | tato pattam gahetvána pávisi nagaram puram. piņdacāraņ caramāno rajadväram upāgami. pavisitvå nivesanam rañño nisîditvâna åsane bhojananym tattha- bhuñjitvå pattann dhovitvâna påņinà ! bhuttàvi anumoditvà nikkhami nagarâ purà. divävilhäranpn karitvàma uyyàne Nandame vanc | kathesi tattha suttantann åsivisůpamam tadà, anamataggiyasuttain e: cariyapit:kam anuttaram | gomayapiņçlao vâdam dhammacakkappavattunann Mahầnandanamhi tatth’ eva pakàsesi punappt namn. || iminà ca suttantena sattâhâni pakåsayi attha ca sanghasahassâni pañca janghasatàni ca | moeesi bandhana thero Mahindo dipajotako. ünamäsaņ vasitvāna Tissärme sabiggaņo isålhiya punnamase upakat he ca vassake åmantayi någare sabbe: vassakålo blhavissati.
Mahāvihārapatiggalhaņaņ nithitaņi.
Senasanan samsametva Mahindo dipajotako
50 pattaciwaran adaya Tissaranamha nikkhami.
nivåsanam nivâsetvå pårupitvầna civaram
36. sîmapariccâgo G 1 N. — 37. sîmassa G i N, simầya Y. - 4 1. vâsitvì N, vâsetvà G !, vâsayitvá A l} G2Z. vas i t vân a ? - 44. an unt o tỉc t và B G. ... 47. i mầmi ca suttan tâm i? - attha ịanghas” N. - paũ ca sa m -
gh as atâni ca A.

14, 51-65. 77
tato pattam gahctvána pávisi nagaram puram. piņdacäram caramāno räjadvāram upāgami, pâvisi nivesanann rañño, nisîdimsu yathâsane. || bhojanam tattha bhuñjitvā pattam dhovitvāna pänina mahâsamayasuttantam ovâdatthầya desayi. | ovaditvầna râjânam Mahindo dîpajotako asana vutthahitvana anapuccha apakkami. nagaramihâ pâcînadvârâ nikkhamitvå mahâgaņî nivattetvå jane sabbe agamå yena pabbatam. rājānam pativedes un amaccā ubbiggamänasā: sabbe deva mahåtherå gatå Missakapabbatam. sutvàna ràjà ubbiggo siglham yojetvàna sandanam abhiruhitvå ratham khippam saha devîhi khattiyo. | gantvāna pabbatapädam Mahindathero sahaggaņo, Nagaracatukkam näma rahadam selanimmitam, tattha nahàtvà pivitvàna thito pàsànamuddhani. sîgha vegena sedầni nippầhetvània khattiyo darato addasa theran pabbatamuddhani thitan. deviyo ca rathe thatvâ rathâ oruyha khattiyo upasankamitvâ therânam vanditvâ idam abravî: | 60 rannam rattham jahetvana manan c” ohaya panino kinnatt håya mahầvìra iman àgami pabbatam ? || idha vassain vasissàma timi màsam anfinakam purimaņm. pacchimakann mâma anuññåtann tathâgate. || karomi sabbakiccâni bhikkhusannghassa phâsukam, anukampan upâdâya mam attham anusâsatu. gìmantaln và araññam và bhikkhuvassùpanâyiko senásane samvutadvůre vasan buddhena anůmatan. | anuidiiåtam etam vacanam attham sabbam sahetukam,
54. anāpucchâ ' wo a p a k k a im i A. — 57. yoje två Y. — a b hiru lh i ? — 58 is wanting in B (G2. - Nanga catakkana A. Nagaram cafukkam (1 R1, Nagarann catuk kanu G 1 M N. N âg a c a t u k k a nų ? cviiip. Malhâv., p. 1 ()3, l. 2. — selanippi taun A G t. s el an i s s i t a na ? - 59. pantitivâna A, A nipatit vâna B (G2, nippahit vâna Z, nibbâhet vâna N, nipph: nnhit vâna G 1. n i b b a t t e - t vả nầ? - 60. The words ... deviyo ca rathe that và “ are wanting in A }} G2. - kovediye Gl Z, deviyo N. – rath e ţ ha pe t vâ? – 61. jah it vâna ? - a g a m i? — 62. tathàgatâ A, o to 3 G2, o te G 1 Z. n. Sc. e 12, 64. — 64, o vâyiko G Z m, o ka B, ok å A. b h i k k h u va s s i p a n åyik a n (adj. construel with vasan) - anumatam C R (Gl, animat am Mn, anufiñátaq AB G2. -- 65. anuầîåtann . Z n, a ñ û â t a un A B G. Comp. 15. 5.

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78 14, 65-78.
65 ajij” evâham karissâmi âvâsam vasaph âsukam... | gahatthasiddhim sodhetvå oloketvâ mahâyaso therânaqn patipàdèsi: vasantu añukampakà sâdhu bhante imam lenanp ârâmam patipaJatu, vihâram thâvaratthâya sîmam bandha mahämaini. || rafiño bhaginiyà putto Mahàrittho 'ti vissuto paicapaiasa khatteca kulejata. mahayasa upasagıkamitvâ râjânam abhivâdetvâ idam abravum: sabbeva pabbajissäma varapaõńassa santike, brahmacariyafi carissàma, tam devo anumaññatn.
70 sabbesam vacanam sutvå râjâpi tuțțhamânaso |
therầnam upasamkamma årocesi mahîpati: Mahaaritthapamukha paicapainasa mayaka, pabbâjehi anuññâtam malhâvîra tav” antike. - || sutvâna rañño vacanam Mahindo dîpajotako âmantayi bhikkhusamgham: sîmam bandhâma bhikkhavo. samanasanvasaka c" eva awippavasa ticiwaran vilhâram thåvarattihâya sîmam bandhâsimâpana. sîmam ca sîmantarikann ca țhapetvâ Tumbamâlake mahasimani kittesi Mahindo dipajotako. bandhitvâ mâl"kam sabbam sîmam bandhitvâna cakkhumâ
75 vihâram thâvaram katvå dutiyam Tissapabbate |
punnâya punnamâsiyâ âsâlhamâse uposathe nakkhatte uttarâsâlhe sîmam bandhitvâna pabbate | pabbâjesi Mahârițțbam pathamam dutiyamâlake, upasampadesi tatth' eva Tambapannikulissaro, pañcapaññasa tatth' eva pabbaija upasampada. battimsa mâlakâ honti pathamârâme patitthitâ, │
65. vase a phasuk am? - v. 66 is wanting in B G2Z. - "siddhi A Gl, "saddhin N. - sa dhe tv a? - 68. khattiya ca A, khatiyh ca B., khat te ca Z Gn. t a t t hʼ e v a ? comp. v. 78. — 7 1. pabbâjehi N, °jeti A G 1, °jetu ВG2 Z. – 73. samänasamvásakam ВG2, o kā AGZ, samanavásaká N. – awippavisa A B G2Z, “ sa G1 N. s am a na sa p va saka Ip c” ew a ay ipp a vasan ticiw araqu? Comp. w. 23. – bandhäsimápana G, bandhasiman pana N, bandhisiyápana A, bandhäyimapiana B, bandhima CR, bandhäma bhlikkhave M. sim arp band him su in a lak a p? - v. 74 and the first hem.
of v. 75 are wanting in Z. - 74. Tambamálake BG2, Pattasamālake Gl, Tu mba ma lak e A, battinga malake N. Comp. Mahav, p. 108, ). 12. - Inahâsîmâ ca kittesi A B G2. - Cetiyapabbate BG2. Ce t i y a p a b b a te ?
Miss ak apabb ate? (see Mahav., p. 106, 1. 4.) - 77. “k u li s s ara ma B, “ rā A G2, oro G1 Z n.

14, 79 - 15, 10. 79
dutiyäräme battimsa vihäre Tissapabbate, avasesakhuddakârâme paccek” ekekamâlake. || patitthapetvā ārāmam vihāram pabbatuttame dvåsatthi arahantå sabbe pathamam vass' upågatå. 80
Cetiyapabbatapațiggahaņam nitthitam. bhânavâram cuddasamam.
two XV.
Gimhane pathame mase punnamáse uposathe âgatà Jambudîpamihâ vasimhâ pabbatuttame. | pancamase na vutthamha Tissarame ca pabbate, gacchâma Jambudîpânam, anujâna rathesabha. tappema annapånena vatthasenåsanena ca, saraņam gato jano sabbo, kuto vo anabhîrati? | abhivådanapaccupațțhânam añjaligarudassanam ciram dițțho mahârâja sambuddham dipaduttamam. || . aniatan wat ahan bhante, karomi thtapan uttaman, vijânâtha bhûmikammam, thûpan kâhâmi satthuno. ehi tvam Sumana näga Pätaliputtapuram gantvä Asokam dhammarâjânam evam ca ârocayâhi tvaņ: || sahâyo te mahârâja pasanno buddhasâsane, dehi dhàtuviam tassa, thùpam kàhasi satthuno. bahussuto sutauharo subbaco vacanakkhamo iddhiyâ pâramippatto acalo suppatitthito ! pattaci varam ādāya khaņe pakkami pabbatā. A sokan dhammarájánam árocesiyathátathan: | upajjhâyassa mahârâja suņohi vacanaim tu varm, sahâyo te mahârâja pasanno buddhasâsane, delhi dhàtuvaram tassa, thùpam kàhati satthuno. 10
79. Tissapo G 1 Zn, Miss a k apo A B2 G2, Missapo. B1. See v. 75. — avasese kh” BG 1. “ârâ mâ °m âla kâ?
XV, 2. vuțțhimh a B G2. - Jambndîpánamn A B G M in R, o pantam (, o pânnam d'Alwis (Attanag, p. 134). Jambu dip a vih a m? - 4. o pão cutth a n am A. - ci ra di tth o A. - sa m buddh o o tta m o ? - Comp. Ma - hav., p. 104, and Sam. Fas. : , ciradit tho no mahiraja sa innasambuddlo, abhi. vâđamapaccutthẩmañjalikamma8âmicikanmakaraụat thânam n” atthi. “ - 5. bhủmikampam Y, bhûmikammaņu N. b h û m i b h âg a qu ? Sana. Pås. : „, karaoni bhante thipam, bhūmibhagarp dani vicinatha." - karomi Y. - 7. k a hat i
BG2. – 8. acale Z, d'Alwis.

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5
20
25
80 15, 11-25.
sutvâna vacanam râjâ tuttho " samviggamânaso dhatu pattan apturesi: khippam gacchahi subbata. tato dlhátum gahetvána subbaco vacanakkhamo vchâsann abbihuggantvâna agamâ Kosiyasantike. upasamkamitvâ subbaco, Kosiyam etad abravî: upajhäyassa mahāräja suņohi vacanam tuvam, Devånampiyo råjå so pasanno buddhasåsane, dehi dhàtuvaram tassa, karissati thùpam uttamam. sutvàna vacanam tassa Kosiyo tutthamànaso dakkhinakkhakam padasi: khippan gacchahi subbata. sàmanero ca Sumano gantvà Kosiyasantike dakkhiņakkhakaryn gahetvâna patițthito pabbatuttame. | sampannahirottappako garubhavo ca pandito pesito therarajena patitthito pabbatuttame. sabihâtuko mahâseno bhikkhusannghe varuttame paccuggami tadā rājā buddhasetthassa dhätyo. câtumâsaın komudiyan divasaım pumparattiyâ âgato ca mahâvîro . . . . . . . gajaukumbhe patițțhito. | akasi so kuncanadam kamsathalaggiyahatam, akampi tattha pațhavî paccante ågate muni. sañkhapaņavaninnâdo bherisaddo samâhato, klhattiyo parivâretvâ pûjesi purisuttamam. pacchâmukho hatthinâgo pakkầmi pattisammukhâ, puratthimena dvårena nagarann påvisi tadầ. || sabbagandlhan ca mâlan ca, pûjenti maranâriyo. dakkhipnena ca dvàrena nikkhamitvå gajuttamo, | Kakusandhe ca satthari Konâgamaune ca Kassape patitthite bhùmibhäge porànà isayo pure
i 1. dhâtun Z, di Alwis. This may be correct. — 13. subbato A B G2. o te G1 Z, oco N. — 16. Kosiyasantikanon AN, osamtike BGZ, d'Alwis, os a motik à? - 18. bhikkhusanghapurakkhato, d'Alwis. - 1. entumasam ABG, cat” Zn. - komudiyin A2, D'Alwis: eitunnásc komudiyi divase punnarattiya. cit ulm â sik om u d i yâ di i va s a m ? — 19. 20. These fragments do not form one lemistich, for » patițțhita“ does mot refer to Sumana, but to the relic dish, see Mahav., p. 106, i. 8. - 21. kapsa pâtinų (o tî A) va â hatan A B G2, kampasithällaggiyâlatan mm (G1 Z, kansanmälaggiyāha tama N. D'Allwis : k a ui s a t i - la u v i y áh at a m. - 22, purisuttame G1 N. - 25. porâna AB G2Z, d'Alwis, poria G 1 M2 m. - 'issaro A BG2 Z; iss are Gl, d'Alwis; isayo N. Comp.
the Jâtaka quoted by Minayeff, Grammaire P., p. IX.

15, 26-37.
upagantvä hatthinâgo bhūmisisam gajuttamo dhâtuyo Sakyaputtassa patițțhapesi narâsabiho. saha patițțhite dhâtu devå tattha pamoditâ, akampi tattha pathavî abbhutan lonnahansanamn. || sabhâtuko pasâdetvâ. mahâmacce saratthake th (pitthakam ca kāresi samaņero Sumanavhayo. paccekapfjan akamsu khattiyâ thüpam uttamaam vararatanehi samchannam dhåtudipam varuttamam. sachattann þaccekachattann dvethanavekachattann tathartpam alamkaran walawijani dassaniyan 30 tht patthäne catuddisa padipehi vibhataka satarannsi udente va upasobhanti samantato. | pattharilâni dussâni nânârañgehi cittiyo âkâso vigatabbiho hi upari ea parisobhati, ratanamayaparikkhittam aggiyaphalikàni ca kañcanavitầnam chattaņa sovaņņavâlikavicittam. I
ayam passati sambuddho Kakusandhovinàyako cattàlisasahassehi tàdihi parivàrito. I karuņâcodito buddho satte passati cakkhumà Ojadîpe ”bhayapure dukkhappatte ca mânuse | 35 Ojadîpe bahů satte bodhaneyye mahầjane buddharansanubhavena adicco paduman yatha. cattâlîsasahassehi bhikkhůhi parivârito abbhuțțhito suriyo va Ojadîpe patitthito. |
26. hatthinàgo N, onâmgo A, onáge B Gz. - gajuttame G1 z. — 28. dasa bhấtuke N. — sarațțhake N, kara nɖake A, karaț țhake BG, varathake Z, ca rathake d'Alwis. - The words simanero Sunanavhayo' seem to belong to another passage, perhaps to v. 19. - v. 30 is wanting in BG 2. -- sach attanyn AG N; . set a c ch a tt, a hyn Z, comp. Mahâw., p. 104, 1. i 1. - dvethanaveka- ("meka- A) chattan ("jattan A) A G. Z., dvemanussalevachattary N. v e t h a n a ny a 1 ek a ch a t t a k a rym? -- v å la v i ja n i yn ? -- dassaneyyann AG Z, dassaniyam N. - 3 1. padipeli vibhitaki" is wanting in Y. - udantave A, udanteva BGZ. - 32. patharilani N, pakatikäni Y. - vigatabblho hi N, viya ahosi A, viya ahâsi G, viya abhầyi B, viya abbhisi Z. - uparipari sobhati AZ, upari ea paris" BG, upari ca pasobhati N. - I do not pretend fully to restore this stanza, but I will try at least to correct some of the blunders. V
pat thari tâni d'us sân i n âm â raũg chi ... cittiyẩ (cetiye? see
- Mah., p. 108, l. 10 et sehi), âkâ so vigat abbh o va m par ù pari sobhati, 33. aggiphalikâni ca A, aggiyathalikâni ca (o phalikâni ea M2) B G Z, agghi(yaphalikâni ca) N.

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82 15 88--52-س.
Kakusandho Mahädevo Devaküto ca pabbato Ojadîpe ”bhayapure Abhayo nâma khattiyo. | nagaram Kadambakokäse nadito āsi mäpitam suvibhattarqn dassaneyyarm ramaniyanm mamoramarpm. | puņņakanarako nāma pajaro āsi kakkhalo, 40jano samsayam äpanno maccho va kuminämukhe. |
buddhassa änubhävena pakkanto pajaro tadā. desite amate dhamme. patitthite jinasàsane caturasitisahassanam dhammabhisamayo ahů. Pațiyârâmo tadà âsi dhammakarakacetiyan. || bhikkhusahassaparivuto Mahädevo mahiddhiko, pakkanto ’va jino tamhâ sayam ev’ aggapuggalo ’ti. | ayam passati sambuddho Konagamano mahamuni tinsabhikkhusahassehi sambuddho parivarito. dasasahassehi sambuddho karunâ pharati cakkhumâ, 45 Varadipe mahäviro dukkhite passati mànuse. Varadîpe bahů satte bodhaneyye mahâjane buddharansānubhävena ādicco padumaņi yathä. tinsabhikkhusahassehi sambuddho pariwarito abbhutthito suriyo va Waradipe patit:thito. | Konagamano Mahasumano Sumanakato ca pabbato, Varadîpe Vâddhamâne Samiddho nâma khattiyo. dubbutthiyo tadâ âsi dubbhikkhi âsi yonakâ, dubbhikkhadukkhite satte macche vappodake yathâ | àgate lokavidumhi devo sammàbhivassati, 50 khemo äsi janapado, assåsesi bahi jane. |
Tissatalakasåmante nagare dakkhinamukhe vihåro Uttaråråmo käyabandhanacetiyam. caturäsitisahassánam dhammabhisamayo alhů.
43. Mahädevo patit thi to pakkanto ca jino? comp. vv. 53. 64. - 44 lb. sambuddho A Gl n Z, tadihi B G2. - 45. dasasahassehi A G1 N, dasasah as si c a BG2Z. - karuyà passati Y. karu àya p ha rati? comp. v. 56. - 49. dubbhikkhan ("kkha A) setatthikan A B G2, dubbhikkhi asi yonakâ G1 N, dubbhikkhe bhayapilite Z. dub but thik â tadâ âsi dubbhi - kk ham ási chá taka m? comp. Cari y á Pita ka: „avutthiko janapado dubbhikkho châtako mahâ*; Sam. Pâs. ; , Varadipe dub but thikâ ahosi dubbhikkham du8sassam, sattà chätakarogena anayavyasanam äpajanti.“ - maccho N. - app o da ke? comp. Sutta nip a ta: phandamànam pajap divã macche appo dake yathâ." - 50. janussavo A BG2, ove Z, o do G1. - 51. nagaradakkh" G1 N.

15, 52-67. 83
desite amate dhamme suriyo udito ya nâ | bhikkhusahassaparivuto Mahasumano patitthito pakkanto ca mahầvîro sayam ev” aggalpuggalo ’ti, |
ayan passati sambuddho lXassapo lokanàyak vîsatibhikkhusahassehi sambuddho parivârito. | Kassapo ca lokavidîù voloketi sadevakaun visuddhabuddhacakkhunà bodhaneyye ca passati. 65 Kassa po ca lokavidů ähutinam patiggaho pharanto mahäkarumàya vivàdam passati kuppitam Mandladipe bahù satte. bodhaneyye ca passati buddharaunsanubhavena adicco paduman yatha. gacclissini Maņoļadipan jotayissimi säsamaņi patițțhapemi samınàbhann andhakâre va candimà. || bbikklugaņehi parivuto kāse pakkalni jino, patit thito Maņɖladîpe suriyo abbhuțțhito yathầ. || Kassapo Sabbanando ca Subhakůțo ca pabbato, Visalam nama nagarain, Jayanto nama khattiyo, G0 Khemataläkasánante nagarc pacchime mukhe viharo Pácinärámo, cetiyam dakasátikan. assâsetvàna sambuddho samagge katvâna bihâtuke desesi aulatan dhamman patitthapesi sasanam. desite amate dhamme patitthite jinasàsane caturäsitisahassanam dhammabhisamayo ahů. | bhikkhusahassaparivuto Sabbanando mahâyaso patițțihito Maņqladîpe, pakkanto lokanâyako ’ti.
ayam - hi loke sambuddho uppanno lokanâyako: sattầnann anukampåya târayissâmi pâņinam. || G5 so 'vapassati sambuddho lokajettho narásabho någầnann sanngâmatthâya mahâsènå samầgatâ. || dhůmâyanti pajJalanti verâyanti caranti te
52. suriye Y. - }udite Y (except G1). - 53. ca Y, va N. - 54. sambuddlio G1 nZ, tidihi A13 G2. - 58. patit thissimi A BG2, patihapemi GZ,
(patitthapesi N. - sammà A, saminabhä 13, sammabhan G2, sattinam ("nman G1) G1 N, yanı dhâtun, Z. - 59. suriye (”yo R) albbhuttlhite yathâ Y (except G 1). - 6 1. p a c ch inimukh ( comp. v. 83: uttariinukho. -
os â ța k a na? Comp. 17, 10. - 62. b h à tu k c A B G2 Z, bhầsite G1, tâsike N. Comp. Malhäv., p.)3, l. 13. - 65. tàravanto onto ca. BG2) päino A BG2, tirnyi simi piiryan G1 N, desesi dhammam tuttamar Z. - 66, so va" A B G, so ca Z, " te so N. – 67. dlhú pày an ti? see Mahåvagga, l, 15. - verŝyanti Z, verayanti A B G2, verânaŭ ca Gl N.
6

Page 47
84 15, 67-81.
mahâbhayan ti vipulam dîpann nâsenti pannagâ. || agamâ ekîbhůto ’va: gacchâmi dîpam uttamann måtulam bhâgineyyam ca nibbåpessâmi pannage. ahaņ Gotamasambuddho, pabbate Cetiyanämake, Anurådhapure ramme Tisso nåmåsi khattiyo. Kusinārāyam bhagavä Malānam Upavattane 70 anupâdisesåya sambuddho nibbuto upadhikkhaye. |
dve vassasata honti chattimsa ca vassa tatha, Mahindo nāma nāmenajotayissati säsanam. nagarassa dakkhinato bhūmibhâge manorame ârâmo ca ramaņîyo Thůpâråmo ’ti suyyare. Tambapaņņîti sutvầna dipo ubbhuggato tadà. sârîrikan mama dhâtun patittlissarp diputtanc. ,
buddhe pasanna dihanne ca sanghe ca ujuditthika bhave cittam viräjeti Anulä nāna klhattiyä. deviyâ vacanam sutvà râjâ theramid abravî: 75 buddhe pasanna dhainme ca sanghe ca ujudithika
bhave cittan viräjeti, pabbjeli Antlakaņi. akappiyä mahåråja itthipabbajä bhikkhuno, ägamissati me rājā Sapglanitta bhaginiyä, Anularyn pabbâjetvåna mocesi sabbabandhanâ. || Sanghamittâ nahâpaññà Uttarâ ga vic:akkhaņà Hemä ca Masagala ca Agginittä mitävadā Tappä Pabbatachimnā ca Mala ca Dhannadāsiyā, ettakâ tà bhikkhuniyo dhutarâgâ sannâhitâ odātamanasamkappä saddhamnavinaye rati khîņâsavâ vasî pattà tevijjà iddhikovidà 80 uttamante thiità tattiha āga missanti tà idha. |
mahàmattaparivuto nisinno cintiye tadà
67. muhunn bhayanti (bhâyo A) A ß G2. - veprullan Z m. p h a ra n t i te m ah a b h ay a na ati vip ul a n? -- vv. 69-76 are wanting in B G2. - 69. a ya m? - abb a to "n imak o? - 72, suyya te? - 73. patihissa N, patit țbasskarp CG, patițțhissan AM R. s à ri ri kâ inn o d h å tủ pa t i țț li i - As anti 2 - vv. 74-77 are given in the MSS, with a number of omissions and transpositions which it is supersuous here to indicate. - 77. moeesi AG1 Zn, moc eti B G2. - 78. Comp. 18, 11. 12. - Mâsâ l3G Z, Mâyâ A, Hem N. - Miragallä N. - Tappä Pabbatachinna ca N, Sabbatā (subb’ A B G2) Sinnâ va (ca M) Y. - Mâlâ Y. - Dhammatasiyâ Y, Dhammadâpiya N. - 80. uttamat the AZ. This may be the correct reading. - 8 1. nisinne BG2Z. – cintiye G1Z, eintaye N, khattiye AB, khantiye G2.

15,81ー95. 85
nantitukâmo nisîditvå mattânann etad abravî. || Aritho nâmı klıattiyo sutvâ devassa bhâsitan | therassa v.canan sa två uggahetvâna sâsanan dayakun anusiasetva pakkini uttaramukho. 1nagurassa ekadesanahi giharan katvànau khattiyà dasa sîle samầeinnå Amuliàdevîpa mukhâ | sabbà pañcasatå kañňà abhijâtà jutindharà Anulau parikkarontà sàyıpåto balhů janà. || 8. nảvảtitthan, upagantvì ầropetvà mahànằvann sagaran samatikkanto thale patvá patitt hito. Viijhätavini atikkanto mahàmatto mahabbalo
Pâțialiputta anuppatto gato devassa sauntike. || plitto deva malhä räja atrjo Piyadass no Malhindo näina so tlero pesito tva satika. Devânampiyo so râjâ salıâyo 1'iyadassano buddhe aliolas no so pesito tava santiko. bhatuno wacanan tuyhau imantesi nuali isi. rầijakañ ñe Sanghannitte Antulà nànima khattiyà || 0 sabbå tai apalokenti palbbajåya purakkhakå. bhlàtuno sàsanaın sutvâ Saughanittà vicakkhaņà | turità tapasakalanna ràjànan idan abravî : anujània naalhåràja, gacchànai dîpalaijakan. bhātuno vacanan mayhan imantesi maha isi. bhägineyyo c: Sumano putto ca jet thabhätu te | gati tava piyo maylai gan anaņ varenti dhituyā. bhârikaiņi me mahârâja blıàtuno vacanann nanna, rầjalkaìñà mahârâja Anulà nâma khattiyà sabbà man apalokenti pabbijjầya purakklakà. || ዓጏ
blhàņavåra pannara sama.
81. na ant t: t u ka mo? - klattiyan Z. klat tay. A 13G, naat tin:ii N. (a) na c ca na na? 1 ant in a n? -- 83. disakay Z. day” A : G, dar" N. ay ya ka in a b h i v å de två? (Sonap. Malhầv., p. 1 1 ), l. 6. — 85. po a r i k k h t - r o n t â ? — 86. à ruh i t v à? -- - tlhale patvå N, havet vàn: N. -- 88. putten deva N, putto ("tte A) te A I3, putto e deva Z. - Diva da ssa a 3 G2. - 89. Hoiy a das a na 13. - vv. 4) () and ) 1 are wantig in 3 (i 2 Z, 90" also in A ti. 1. — 960. bh" valeamani ta s så ầmantes liñáhii isi? -- r å ja k a sì ù à ? comp. v. ö. -- ) 1. u rakk hak à Y, rurak khikà N (the same att v. 95). Po ut - re k k h a rå- Goin. Sa n. l’ â s.: „Anulàpi klat iyå itt lisalhassapariv utå pallbbaijapurekkhiri many patinuineti." - vv. 93 (und 94 are wanting in B (2Z. - 93, jet thab lât à te (i. e. Mainda)? - gatà tava piyo N, ladilhâo ea pitaro (pitayo F), A FG. I ga tå ta va piye? - våresi AF G. — 95. p u - re k k har à ? see v. 91.

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86 1 ti, 1 — 1 ö.
XV'. Caturanginiil nahasenana sunnayhitvana klattiyo tathāgatassa sambodhin à dāyat pakkamîtadà. │ tìsu rajjesu atikkanto Viùjhàțavîsu khattiyo atikkaunto brulhàraññalų anuppatto jalasàgara. cauturiñginî mahâscnà bhikkhunîsaghasàvikà Innahàsamuddan pakkantà àdàya, bodhim uttauma. I upari devânam turiyant hetthato ça manussakarp càtudisàmànustatuuriya, pakkanto jalasàgure. | muddhani avaloketvà khattiyo Piyadassano 5 abhivådayitvå tan bodhin inan atthau abhåsatha: |
bahussuto iddhimanto sìlavà susamẩhito dassane akappiyay inayhan ataplaneyyani nahajanay. | tattha kanditvå roditvià oloketvània dassanaņu khattiyo patinivattet và agamà sakanivesantuụ. ! udake ca niitä nägi devatkise e inuitäi rukkhe ca nimnità de và nàygànivàsanain pi ca | parivårayisu te sabbe gacchantai bodhinn úttania. umanâpà ga pisàcà bhùtakunablhauņlarakklhausà bodhinn paccantain àyantuvų parivàriųnsu annầnuså. tàvatipusâ cau yànnà ca tusitàpi ca devatà 1o nimmànaratino devà ye devà vasavattino
bodhiņu paccantan àiyanta tuțțhaliațțhà painodità, tettinså ca devaputtå sabbe Indupurohitå bodhin paccanta ày antanų appoțileuti luasanti ca. Kuvero Dhat: rattho ca Virpakkho Virhako | cattàro te naliàràjà sainauntà caturo disà h− parivàrayisu sainbodhi gacchiuntain dipalaijakan. mahârmukharpațialhàro divillàtatadlindinà bodhiın paccantajı iyanttıp sâdlı u kilanti devatü. pàricchattakapupphanu ca dibbalmandàravåni ca
XVI, 3. . b la i k k h u n í sa g h a pà in u k. h. à ? --. t. catullisânmån“ A li G. cả tu d dis a mà n usa turiya lụ ? - ố. apaloket vì N. acalok ctvì F, avaloketvå Y. — 6. I do not try to correct the se cuid henni: tieli. — 7. p a t i - nivat ti t và A. - v. 8 is wanting in l} G2. - nầgâ (nàngâ A) nivesaụum pi ca A (} Z, nâgì . nivâsanam pi ca l”, mà gầdhivâsanả pi ca. N. nāga ni vâsa ne p i ca? - 9'. pariwarayin su A. -- v. 14 is wanting , in BG2Z. - *paţa hâ ca?

16, 15-30. 87
dibbacandanacuņņam ca antalikkhe pavassati, bodhiņ paccantam äynta pijayanti ca devatā. 15 campakà sallà nimbå mågapunnàgaketakầ jalasågare mahàbodhinn devå půjenti satthuno. nâgaråjå någakañħà nâgapotà bahî janå bhavanato nikkhamitvå pîijenti bodhim uttannau. ! nânâvirâgavasanâ nânârâgavibhîsità jalasågare mahâbodhimų någâ kîlanti sàdhu no. } uppalapadumakumudanîlầni sittapattakų kallahầratų kuvalayan adhiminuutta nadlugandhika | takkàrikann koviliària påtali biribajà laka asoka sålla pupphan ca missaka “a piya nguka nàgå půjenti te bodhim solbhati jalasàgure. || 20 ämoditä niigakairiä niigarijä paniolditil bodhinyn paccantan nàyanta någà kîlanti sådhu no. | tattha naņimayà i bhůmi muuttàplhalikasanthatà, àràımapokkharaiņiyo nânåpupplhelhi vicittà. || sattâhakaıyı vasitvâna sit devâ sahaınânı sâ bhavanato nikkhamantan pfjenti bodhin uttama. màlà dầmakalåpå ca någkañ ñà ca devatà âvijhanti ca celâni sanıbodhiparivâritâ. bodhinn paccantaln åyantan sådhu kilanti devatå. pàricchattakapupphanu ca dibbannandàraviâni ca dibbacandana cuņņa ca antalikkhe pavas sati. 25 màgå yakkhà ca bhîtà ca sadevå sahamànusà jalasagaram ayantan sambodhipariwarita tattha, na ccanti gầyanti vådayanti hasanti ca poțhenti diguņaıųn bhujan te bodhiparivârità. || någà yakkhà ca bhfità ca sadevà sahannàımuså kittenti nañgalanų śotthin nîyate bodhinn uttamanų. || någà dhatjapaggahità mîlobhàså manoratinuà kittenti bodhim uttamatų patițțhitauņu dîpalañjake. | Anurâdhapurà rammà nikkhamitvà bahŭ janà
16. One syllable is wanting. We should probably fur salli" read », sa la lâ" or » s'allak â*; comp. Ap a d'âma (l'hayre MS... fol. kû) : » eam
pakâ salalå Inimbâ mâna- (sic) punnâgaketakầ.* — 18. sådhu no Zn, sådhuyo A FG, sädhuso B. – 19. a timi tta in mo? - 21. sädhu no N, sädluso BG2, si dhuyo AFG 1 Z. - 22. tattha A B G2Z, tassa G1X. - 28. niyate
A Z, niya tarn B; Iıiyat e F2 G, míSʻato. F1 , uiyâte N. . niy am ta’ rqn? —- °uattame F, "uttamam Yn.

Page 49
88 16, 30 - 17, 1.
:10 sambodhim upasauņukantâ saha devehi khattiyo | pariwarayinsur sainbodhiya sala puttelhi klattiyo gandhanmåla ca půjesu gandhagundhånan uttama. Į vîthiyo ea susannmațțhâ agghiyå ca alapukatà. saha patit thite bodhi kanpitthal piațhavî tadà ti. | dâpesi- ràjà atthattlha klhattiyesu pano atthasti sabbajetthan bodhiguttam rakkhittily bodhim uttamaq. adàsi sabbaparihâra sabbållankârapiuâsuku, soļasa lanmkà mahầlekhà diharaņî bodhigầravå. || tathâ susiňcattharau càpi mahàlekhațțilhåne thalpice.
:45 so kulasahassakan katvå ketuchàditta pàlanann, s
suvaqablheʼriyä, raţțhaabhisekâdimangale. ckaiù janapadan datvà (andaguttana thapesi ca Devaguttapâsâdayı bhûni cekıyı yatliâralı:uyı, kulầnan tâdaũùesam và gầmabhoge pariccaji. |
Raṁño pañcasatà kañňà aggi:jà tà yasassini
לסס pabbajirusu ca tà sabbà vìtarầgì suuầhitì.
M
kuinàrikà pañcasatà Antılà; rivàrit
r
t pabbajinsu ca tâ sabbă vîtarâgâ samâhită. | A rițțho nàına khattiyo nikkhaunto bliayaanduto
paṁcasutalarivàro pablbaji jinasầsane.
40 sal bevat arahattapattà sau putà jinasàsaune.
hemante latiname màse supuppi ite dharunirule àgato so nauhàlbodhi patițțhito Tambalpaņņike ti. |
bhāņavāra soļasana).
XVI. IBattinsa yojanan dîghan at thầrasahi vitt hatan yojanasataầvațțap sågarcina parikkhitan |
36). saha de vihi ? - 31. gandhagandha mann N, gandlho gandhänant (oram F) A F, ganho gan dlıà dina (o dana ( 1 ) l3 G, gai di Udaka i Z. ga n -
dh â gan d h à n a in? —- 33. b o dth i gu t t i m ? — vv. 31-37 are wanting in B G2 Z. - 3:4. sabbì laņu kì rupâgatà N, sabb à la inkâranın iga ta tų F. sabbà la un -
kárapâsukaiņu A G 1. - laukå A G 1 N, saygılıà F. — na hìlekham :\ F (i. -- dharași. A F. și o la s” a k å in a h à l e k l å t h : r a ự î (locative) l) o d lı i g á ra v à ? -- 35. i tathâpi supiñeattlharápii câlpi A (G, tathì susifica 9 thaì càpi N, tatlıà susaùcittharaiù capi F. tath ì su ci sa in thar a ù e à li (co. Mahav., p. 18, 1. 4) ? - kulayakan: A G, kulasaliass: ka ni N., ku stilis Nuk: tp F. -- ketu n chà«litt ha (otta (G) A F G. I to mot try any conject it re. — 36. - ob h e r i y o? – ratthu AG. — datvâ datv à l'and° AG. – 37. De v" e a bh ù mic eàga no - đadaũĩesa tụ về ho, tarasanuvầsà A. G. ta da tì tù e san ca ? - 40. bhayañcuto Y, bhayaanduto N, bhayaaủcuto F.

17, 2-f5. 89
Iaikâdîpilvaraıyı nâmı sabbattha rataınâkaran upetanų nadîtalàkehi pabbatehi vanehi ca. || dipan purauñ ca ràjà ca u paddutaň (za dhàtuyo thùpaụ dipañ ca pabbataln uyyânam bodhi bhikkhuni | bhikkhu 'a buddhaset tho ca terasa lonti te tahin; ekad('s(' 'atuonanay sulatha nana !ihasato. ()jadîpa Varadipan Maņçadîpan ti vuccati lainkadipawaran mina Tanbapanuiti iniyati. Ablayara Vaļohanna Visālaņ Anuridbapurain purassa culturonânnau catubuddhầna sàsane. || Abhay o ca Samiddlho ca Jayanto ca naràdhipo Dcvânampiyatisso ca râjâno honti câturo. | roga dubbuțțhikaṁ c” eva, vivådayakkhàdhivâsanan "aturo upaddutà ete catubuddhavinodità. || Kakusandhassa bhagavato dhůtu dhammakarako ahů, IKonâgamiinassa buddhassa dhâtu kâyabandhanaıyı ahîı, lKassapassa sambuddhassa dhåtu ud:kasåtakän, (iotamas sa sirinato) doņadhtu saririkā. 0
Abhayapure IPațiyầrànno, Vadilhamànassa Uttarà, Visile Picinaramo, Tht parano muridhassa dakkhiụe caturo thùpâ catubuddhầna sàsane. ! lÝadambakassa såmantå nagar:um Abhay; puram, Tissatalàkasånnantà nagara Vallhamànakan, ! Khennattalàkasânuantà Visàliaņu nagara . . ., . . . . . Anurâdhapura), ' . . . . tatth eva caturodipavicaranan. |
lDevakůțo Sunanakůțo Subhakůțo ti vuccati, Silakuto nana dani (satupannatti pabbate.
A
Mahà titthau nàuna uyyầnan Malhànầmañ ca Sågaram Malāmeghavana) nāna vasanta uriyäpathaņ
caturolokauathanam pathamann senásanam ahů. 15
XVII, 3, thilp în da h a îi ea ? - 4. -kalese caturo (cat târi) R (2) nâma C LLLLSS LLLLLSLaSS LLLLLLLlLL 0S LLSLaLLL LaLLLaLLLLL LS S ASS SYS SLL SS b ii. ili i v in 13 (; F Z: this may be - the correct realing. - 1 . , t t a ru \ 1. - - dla k k h i 1 o A 13 G. "mic ZF n. — 13. After th; word - ... Visàlay naSSLLLLLLLH HS GL LSLSLSS SaLLLHHSS SLSSS SS SS tLLS LLL LLLL LSL LtLSSS SLLH EttLGS -- t u t li .. e va a c a t t r o dł i s à vi e lì ra a , ? ---- 1 4. SR i l sì k «» Z. —- 15. Ma
LLL qSS LSLLLLLLLCLLL S S SSLLLGLSS LLLLLLLLS HHKSSS0SS SLLL LLLL LLL S - catuminwamp lok'' A LB G2.

Page 50
20
2
5
90 17, 16-30.
Kakusandhassa bhagavato sirisabodhim uttamam adaya dakkhinan sakham IRucananda mahiddhika Ojadipe Mahàtitthe àràme tattha ropità. | Konāgamanassa bhagavato udumbarabodhim uttamaņi àdâya dakkhiņaņm såkhann Kandanandà unahiddhikà | Varadîpe Mahânomamhi âràme tattha ropitâ. Kassapassa bhagavato nigrodhabodhim uttamam | âdâya dakkhinam sâkham Sudhammà mầma mahiddhikà Sâgaramhi nâma ârâme ropitaın dumacetiyaın. ) Gotamassa bhagavato assatthabodhim uttaman âdâya dakkhinam sâkhaijı Sanghamittâ mahiddhikâ | Mahåmeghavane ramme ropitå dipalaijake. Rucànandà Kanakaudattâ Sudhammà ca mahiddhikâ || bahussutâ Samghamittà chailabhiññå vicakkhaņà catasso tà bhikkhuniyo sabbà ca bodhim âharuun. || sirîsabodhi Mahâtitthe, Mahânâme udumbaro,
Mahàsâgaramihi nigrodho, assattho Meghavane tadà |
acale caturàràme catubodhi patitthità. acale senisianan ramman catubuddhána såsane. Mahàdevo chalabhiñño Sumano pațiisambhido mahiddhiko Sabbanando Mahindo ca bahussuto ete therà mahåpaññà Tambapaņņipasàdakâ. ||
Kakusandho sabbalokaggo paùcacakkhủhi cakkhumà sabbalokann avekkhanto Ojadîpavaro addasa. A punnakanarako nâma ahí pajarako tada. tasmim samaye manussåna rogo pajarako ahů. || rogena phutthà bahujanả bhantamacchà va thalanh thitả
soenti dunumani bhayațțità na lablhanti cittasukhasiàtaım attano. disvầna dukkhite satte rogabandhena důsite | cattàlîsasahassehi Kakusandho lokanâyako
17. Kanak a dattâ A, Kandanandâ (ontâ G1) G1 N, Kamandà B F G2, Nandá nám a Z. – 18. M a h i u ä m a mihi A, Majanagänomanhi H3 G, Janomamhi Z, Mahänomamhi X. - 19. r op itä? - 21. Kandananda X, Kandànan då G1. - 22. sabbá va F. - 23. Mahânone X ( 1 . -- 24. caturorâne Y F. -- ca tub o di hi? - 24”. a calo Y, ajalo F. -- sâsanann Gl N, °ne Y F. - 28. bhantamo X, pantam o G1, mattamo A, pattà mo BG2Z. - thitâ N, uţțhitâ Y, uțţhito uțţhito F. – 29. rogabhayena A, rogabhantena BGZ, rogabandena F, rogabandhena N.

17, 30-45. 91
rogånarm bhindamatthầya Jambudîpå idhầgato. | 30 cattâlìsasahassehi chalabhiññà mahiddhikà parivarayinsu sambuddham nabhe candan va târakà. Kakusandio lokapajoto Devakůțamhi pabbate obhàsetvàna devo va patitthàsi sasàvako. Ojadîp te ! De vakůțamhi obhầsetvià petițțhitau devo va mañanti sabbe na jânanti tathàgata.
identa) ruņu gamanbi puņņumāse uposathc ujjàletvàna tan selaņu jalamânam sakâranal || disvana selam jalamanau, obhasentap catuddisam tutthahatthå janå sabbe saråjå Abhaye pure. :5 passantu man janå sabbe Ojadipagatå narå iti buddho adhitthầsi Kakusandho lokanầyako. ] isisammato Devakùto manusse abhipatthito. upaddave pajjarake manussabalavàhanà || nikkhamitvå janå sabbesaråjå nagarå purå tati ha gantvå naunassanti Kakusandhann nuruttalianų. , alohivådetvầna "sannbuddhaun ràjasenå sarațțhakà de và ti tan mũũamânà. âgatà te mahâjanà. ! anuppattå janå sabbe buddhasetthan naråsabhau. itdlı iyâset'u me blhagavâ saddhip lohikkhugae s:ılı: | 40 ajjatanàya bhatten:t, gacohčina naguram pur:ann. adhivàseti sambuddlho tuņihî râjassa blàsita. adhivàsanam viditvåíha råjas enà sarațțhakà
îjâsikkårabah'te tadà puran upågailuun. || Iilala ay ay bhikkhusay gho, janakay o anappako. inagara ke atisan bàdhe akatabhùmi pure niana. atthi nay hapa bahuyyàn; Mahåtitthay manorannau asal bàdhau adùratt han pabbajitànulounaikann | patis:allàna sàruppan patirůpan tathàgatan titthahu buddhapamukhan sainghain dassani dakkhinan. 45
30. bindinatthaya N, bandhan” BG, bandan” F, mocanathiya AZ. -
31. "sahassā hi B G2. 's a has sin i 2 - vv. 33-35 are wanting in A. - 33. devo va X, na (o mitting devo) Y F; devo i (comp. v. 39)? - 34. ut day' ar ut !” N. ---- 37. manusse abhipatit hito Y, no ablhipatthito F.
in . m ui s s e hi ' a li li i l ; a t t li it u ? - tradillute N... - manuss abalaviāilhane N, “ ma F (: t Z, " nà A l} t + 2. - - 39. de vo 't i : -... 41. a dhi và s e si AZ. - 42. pủjāsak kiran kat va te A 13 (2, " k krabbit nå te Z, ok kårabahute N, “kkì bahu ca te (va te) F G 1. p. tija y ti k k a r a b a l u la? - 44. bahuyyana in F G | Zn, b ra huy y âm am A B G2.

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92 17, 46-59.
sabbo.jano passeyya tam buddham sannghañ ca atassanann. cattàlisasalhassehi bhikkhusannghapurakkhato | Kakusandho lokavidü Mahåtitthamhi påpuni. patițțhite Mahâtitthamhi uyyåne dipaduttame || akalapupphehi sanchanna yan kinci ca lata duma. sovannamayabhinkarang samadaya nahipati | onojetvána Lankatthan jalan hat the akārayi. iım' âhanı bhante uyyânan dadâmi buddhapâmukhe. sanghassa phásuviháram rammin senasanan ahů. patiggahesi uyyānam Kakusandho lokanayako, pakanupi dharaņî tattha pathanan senàsananpa tadà. || pathaviacalan kampetan thito lokagganayako: aho nîna lRucầnandà bodhiņn haritvå idhàgatà. || kakusandhassa bhagavato cittan anniya bhikkhuni gantyà sirîsamahâbodhimůle țhatvå mahiddhikà, buddho e icchati bodhi Ojadipambi rohamam, minusi cintayam tattha bodhim aharitum ganá. anu: matayı buddhasețțhena anukampàya påņino mama iddhanul, havena dakkhinasakha panuccatu. lucànandà imaņu våkyan yâcamânà katañjali muccitvà dakkkinasàktà p.titthàsi katàhake. gahetvána Rucánandà bodhin suvannakatãhake paņesatablikki unihi pariväresi mahiddhikā. tadāpi pathavi kampi sasaudda sapabbata? âloko va malhà àsi abbhuto lomahamnsano. | disvå attamanå sabbe råjasenå sarathakå añjalipu paggahetvàna namassanti bodhim uttamann. ||
åmoditå mars sabbe devatå hatthamånaså
ukkutthisaddan pavattes un disvä bodhivaruttamaņi.
4ï. patițthe N, titthite A, salha patit thite B “G Z, saha patit the F. -- 48. sapielhamtaru kiinci ca A. - insteal if yan killici" we should exile.'t a preterite outlig in -isu. - 49. lakat tha R, la putattha C, lantattham M. lakatan F. - ikiri A. - raunung N. inan F. iman Y. - 5 (). a hu A (instead of t.txt:) l'erhaps we should trauspUse :thủ (v. 49). and tadù (v. 5°). - 5 1. (pa)t hav i joj (la N. pat haviajalan F. -- k a m p e n t o A B G2. -- 52. Y on its gatvii. - 33. ruhanaqi (sic) l}{, repana i AZ, rülhanan - manus N. na na så F, maans så A li ti, manus sat Z. - Lintay’a pa Z m, cintayan G i . cintayuq A B G2, cittayan lo. --- na n u sì coi na ti ya ya tattha bodhipn ilharitu na gami ? - - - 7. sasamudlot Z. — ! » k ) ' a A G Z. - 59. marù A BG, maru Z, na F, narà N.

17, 60-76. 93
cattaro ca maharaja lokapala yasassino ârakkhan sirîsabodhissa akamsu devatâ tadâ. 60 tâvatimsâ. ea ye devà ye devà vasavattino Yano Sakko Suyamo ca Santusito Sunimmito sabbe te parivâriimsu sirîsabodhim uttamann. añjalinn paggahetvầna devasannghâ pamodità Rucânandâya sah” eva půjenti bodhium uttamann. || sirisabodliņ adäya Rucänand mahiddhikä bhikkhunîsamghaparibbůhå Ojadîpavaram gami. | devà naccanti hasanti pothenti diguņam bhujam Ojadipavaran yantam sirîsabodhim uttamam. || devasannghuaparibbůhâ Rucânandà mahiddhikâ ädya sirisabodhin Kakusandham upägami. tamhi kâle malhâvîro Kakusandho lokanâyako Mahåtittlanmhi uуyane bodhitthane patitihito. Rucânandâ sayan bodhim obhầsentana na ropayi, diswa sayan Kakusandho paggahi dakkhinan bhujan. bodbiyä dakkliņam sākhaņ Rucämandā malhiddlikā buddhassa dakkhinahatthe thapayitvábhivādayi. parâmasitvå lokaggo Kakusandho narầsabho adầsi rañño Ibhayassa: 'iman thanamhi ropaya. || yamhi thânamhi âcikkhi Kakusandho lokanầyako tamhi thànamhi ropesi Abl.ayo rațthavaldhano. | ገ0 patitthite sirîsabodhimihi bhùmibhâge manorame buddho dhammām adesayi catusaccan saņhakaraņaņ. pariyosâne satasahassam cattâlîsa sahassiyo :ablhisaımayo mamussâmaıpn, devämanpn tiıqnsa kotiyo. | sirîsabodhi Kakusandhassa, Konàgamanassa udumbaro, Kassapassapi nigrodho tayobodhiviharana. Sakyaputtassa asamassa. bodhi assattham uttamam àharitvâna ropinimsu Mahâmeghavane tadầ. ||
Mutasivassa atraja ath anime dasa bhataro Abhayo Tisso Nàgo ca Utti Mattàbhayo pi cal 75 Mitto Sivo Aselo ca Tisso Khiro cabhätaro,
71. occat sayhakåraņainą G1 X, occappakåsaman A, o ceaqn sattakâra;ap B G2, " ceappakisato Z. - 73. tayo bodhim idh' aharurp ("ran B) A 13 t 2 Z, tayobodhivi hâraụå (” rakâ N. o ruụâ G 1) F G 1 N. ta y ob o d h i v i c â ra yayı? coınp. v. 18. - 74. bodhi in? - 76. Sivo A G. - Kiro ca?

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94 17, 76-91.
anudevî Anulâ ca, Mutasîvassa dhîtaro. ) tadå ca bilayo agå Luañkâdîpavaruuttamanyn yada abhisitto rajá Mutasivassa atrajo ettlıantare yaın ganitan vassam blavati kittakain? | dve satani ca vassani chattimsa ca samvacchare sambuddhe parinibbute abhisitto IDevầnampiyo. | âgatà râjaiddhiyo abhisitte Devânampiye, pharati puññatejâni Tambapaņņimlhi issaro. | ratanåkaran tadå åsi Luañkådîpaņu varuttamann, 80 Tissassa puññatejena uggatâ ratanå balıů. ||
disvàna ratanam rajà hattho samviggamànaso paņņäkira) karitvāna Asokadlannassa pāliņi. disvầna taip paņņâkâraum Asoko attana no ahů, abhisekun mänäratanin puna pahesi I)evanampiyassa. vållavijanin unhîsaņu chattain khaggañ ca pâdukan veihana särpämaīga bliīkran mandivatika | sivikan sañikhavatanısalı adlhovima vatthakoțika sovaņapåtikațacchun nuallargha hatth:pichanan | Anotattodakan kåjan uttama hauric’andama 85. aruqavalıyam:httikalığı arjamaığın nāgaıınālı: tayı |
haritakan âmalakan malı:gglıaım amatosadlıaıyı sațțhivàlbasatan sâlip sugandhaḥ sukamàliața puññakamınåbhinibbattain på hesi Asokausavhayo. Lañkàlbhisekatisso ca Asokadhammassa pesito abhisitto dutiyâbhisekena Tambapaụņinmhi iss:Iro. | dutiyabhisittan Tissan atikkani tinna rattiyo Mbindo gaņapänokklo jambudip" ilgto. käråpesi vihåran so Tissiråmain varuttaman, patittihapesi mahābodhin Muhàmmegha vant” trid, li, | patitthapesi so thiupanja nalantanpa riunaneyyakan, 90 akâsi Devầnampiyo àråmañ Cetiyap.cbbate, | Thûpârâmaıyı akâresi viliâraın Tissaârûınaığı,
76. ainudevi G1 N, alud" vi F. alhudevi B (2, által" " , a híd” A. -
Á nul á dev í Sívali e a (comp. 1), 7)? - 77. pilayo N. y a di e i Wija y o a gả (coup. to, 19)? -- y a dì cả h hi sít ; o: - 7:1. ” teịt-na (ỉ 1 X. ... 87. Laikäbisisek:ttissa- a l3 ; 2. I. a i k áb l i s e i. e. i i - s e ca . . p. c - i l '? - 88. a: ikkaibai Y , atigayha N, at ikk ay isa F. a tik k a n na a? -. 9 . " is nilari LLCLLL LS LLLLLL0ttlLmlttLLL LLS LtLtOtLLLLLLLLH LLL 00S LLLLLSLLLLLS00S LLLLLLtttLLS0L "The Tissârânia, having been mentioned in v. 8), f propi se te o read v i lì - raq Issar as a may a yi, comp. Mahiv., p. 119, l, 14; p. 23, ll. 3. .
 
 

17, 91-10. 95
Vessagirifi ca kâresi Colakatissanâmakap, 1 tato yojaniko árámo Tissarájena kárito patitthapesi mahidinan mahi pelawaruttanan. cattàrîsam pi vassâni rajana kåresi khattiyo ’ti. || . Muțasîvassa atrajå ath' aññe catumblbåtaro, Uttiyo dasavassambi rajan käresi khattiyo. atthavassäbhisittassa nibbuto dipajotako. akåsi sarîranikkhepaņn Tissâråme puratthime. paripunadvãdasavasso Mahindo ca idhâgato, satthivasse paripuplje nibbuto Cetiyapabbate. 95 samalankaritvâna puņņaghațaŋn toraņañ ca målagghiyapi padîpå ca jalamânå nibbuto dîpajotako rảjả kho Uttiyo nâna kũtảgảraun varuttamann dassineyyan akaresi, prjesi dipajotakan. ubho devå manusså ca någà gandhabbadånavå sabbeva dukkhitá hutvà pfjesuupa dipajotakanpn. ! sattåhann pijan katvåna Cetiye pabbatuttamine ekacce evan áhan su: gacchânia nagara pura. ath” ettha vattati saddo tumulo bleravo malbå, idh eva jhàpayissima Laikâya dipajotakan. 100 råjå sutvâna vacanaiņu janakåyassa bhåsato: malhảthipan karissånni Tissårålinnapuratthimic. || âdâya sakůțågåran Mahindan dîpajotakan magaranı putratthimadvâranı pâvisinsu sarâjikâ. majhena nagarann gantvå nikkhamitivâna dakkhiņe Malhâvihåre sattåhan mahåpůjam akapsu te. I katvåna gandhacitakan ubho devå ca månuså tlhapayinnsu râjyyåne: jhâpayissâma subbatang. | saktatagaraih gahetwana Mahindan dipajotakan vibra padakkhiņaņi katvā vandāpes un tlapam uttamaņ. 1os ärámà puratthimadvärä nikkhamitvå malbáijaná
92. yoja nikâ ârâ mâ . . kâri tâ? comp. Mahâv., p. 120, 1. 2. - mahimeghawarattaman Y, nahi pelawarutamaip N, mahipelagarutaman P. Comp. Mahiv., p. 25, i. 15; on p. 202, l. 18 we have the following remark in the Tikâ: ... mahâpelabhattádi pathamap saupghanavakânám dúpayiti atthựằ
ქუუუუუუუჯეტჯ’. comp.v. 101. 96", ya X, en Y.- nibble ojotake A23s.- 97. půjesi N, půjeskup PZ, půjetup A S G. - 101. Tiåráapatit XG. Comp.v. 93; M.Abāvanqasa, p. 125, . 5. — 103. dakikhiyā lib, deyirkibin A. A. -- 105. kûtâgâraq Y, kúța kârsip F. , s

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96 7, 106 - 18, 10.
akamsu sarîranikkhepam bhůmibhâge samantato. | ârîhâ citakan sabbe rodamânâ katañjo lî abhivådetvâna sirasâ citakaupu dîpayinnsu te. sadbatum eva tathasesan jhayanano mahagani. akamsu thistpavaram sabbe åråme yojanike tadå. katan sariranikkhepan Mahindalın dîpajotakann Isibhîmîti tan nâmam samannâ paţhaman ahî.
bhāņavāra sattara sama).
XVIII
Idåni atthi asiste pi therå ca. majhimå navå viļlhajavādā vinaye sis ane paveņipālakā, bahussutā sílasampannå oblhäsenti mahiri imam, dhutañgâcâirasampannâ sobhanti dîpalañjake. | Sàkyaputtà bahů c’ ettha saddhammavannsakovidå. balhunnan vata atthaya loke uppaji cakkhuma, andhakârann vidhametvå ålokann dassesi so jino. | yesaın tathâgate saddhâ acalâ suppatitthitâ sabbaduggatiyo hitva sugatin upapajare. ye ca bhaventi bojhangan indriyani balani ca satisammappadhâne ca iddhipåde ca kevalan | ariyam ațțhañgikann maggann dukkhůpasamagâminann, chetvåna Maccuno senam te loke vijitävino ti.
Mâyâdevî ca kanitthâ sahajâtâ ekamâtukâ bhagavantam thanan pâyesi mâtâ va anukampikâ kittitâ agganikkhittà chalabhiiňñå mahiddhikà Malhâpajâpatî nâmar Gotamî iti vissutâ. || Khemâ Uppalavaņụà ca ubho tà aggasầvikâ Patacara Dhammadinna Sobhita Isidasika | Visakhä Soņi Sabali ca Samgladäsi vieakklhaņi Nandà ca dhammapàlà ca vinaye ca visâradà et Jambudipavlaye vinayaīīt maggakovidā.
107. dipayiņasu te Y, dipisu teja G 1, dipiųnstu (dipisu F) te ja nå X. - 108. jhâlpayamânâ N, jlıâyyamânı), F, jhâyamâme Z.
XVl II, 1. therì i Y. – viibliaj iavầdi A. - vv. 3 — 44 are wamting in 13 CG2. — 3. Så kyvauttà N, Sakyo’y Y F. Sâ ky a p u t tiy" à? (or Si â ky a p u t t i ? sioe school. Kace., p. 186. ed. Senari.) — 1 (). Soụå X. So kì A (, Yok à Z. — Sa lala sa Y F.

18, 11-23. r97
therikā Samghamittä ca. Utara ca vicakklhaņa Hema Pasâdapâlâ ca Aggimittà ca Dàsikâ || Pheggu Pabbatâ Mattâ ca Mallâ ca Dhaınmadâsiyâ etā daharabhikkhuniyo Jambudipä idlägatä. vinayam vâcayimsu pitakan Anurâdhapuravhaye vinaye paũca vâcesum satta c” eva pakarame. ! Saddhammanandi Somâ ca Giriddhi pi ca IDâsiyå Dhammā ca dhammapälä ca vinaye ca visäradā dhutavādā ca Malilä Soblhaņā ca IDhammatäpasā Naramittà mahâpaññà vinaye ca visâradâ | 1. theriyovâdakusalâ Sâtâ Kâlî ca Uttarâ, età tadà bhikkhuniyo upasampannà dipallaħjake. | abhiññâtâ ca Sumanà saddhammavamsakovidã, età tadà bhikkhuniyo dhutaràgà samāhiità | sudhotamanasamkappa saddhammavinaye rata vîsatibhikkhunîsahasseli Uttarå sådhusammatå sujata kulaputtena Abhayena yasassina. vinayann tàva vâcesuum pițakan Anurâdhasavhaye nikâyc pañca vâcesum satta c” eva pakaranc.. ! abhiññâtâ ca Mahilâ saddhammavansakovidà Samantā Kākavaņņassa etā rājassa dhitarā 20 purohitassa dhîtâ ca Girikâlî bahussutâ Dâsî Kàlì tu dhuttassa dhîtaro sabbapâpikâ, | etâ ta'dâ bhikkhuniyo sabbapâli durâsadâ odātamanasamkappā saddlāmmavinaye ratā vîsatibhikkhunîsahassehi saha Rohanam âgatâ, půjitá narádevena Abhayena yasassiná vinayam vâcayimsu pitakam Anurâdhapuravhaye.
11. 12. Comp. 15, 77. 78. — 1 1. Hema A G Zn, Soma F. He må? -- Pasādapálá N, Passidassalá FY. - 12. Salla Y F. - ekadas a bhikkhuniyo? Comp. Mahivamsa, p. 115, 1. 10. - 13. nik aye paica (comp. vv. 19. 33)? - 14. Saddhammanandi N, Sadlhammanavantangnga F, Saddhammacandabhâ (” hâl A) Y. — Naramittâ (Narâmo F) mahápaññâ X, Nagamissâma Y. -- 18. Uttarâ sâdhusammatâ X, Uttarâ sâmasdimmatâ Z, Uttårâ sâsammatâ (såsamatti. A 1) A.G. We probably ought to read thus: visatibhikkhunisahassehi
sah a ... a gatá. Comp. vv. 23. 25. 32. – p úji tá kul a putten a? (comp. vv. 2!3. 26. 37.) — 26). d h i t a r 0'? — 21. Däsikäläsägut tassa Y, DâsikÄlf tu dhut tassa N , Dâsikâlâhu bhuttassa F. — dhîtaro s a b b a på lik á? --
22. s a b b a p â lí? — 23. As the liBhikkhunîs mentīóñedi here lived in Anurâdhapura, I believe that we ought to read: Roh an am ha) agatá. Probably these Bhikkhunis came from Rohana to Anuradhapura at the time when
7.

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98 18, 24ー88.
Mahâdevî ca, Padumâ Hemâsâ ca yasassinî Unnalâ Afijalı
Sumâ etâ tadâ bhikkhuniyo chalabhiññâ mahiddhikâ soļasabhikkhunîsahassehi saha Sanghamittâgatâ, pijitä Tissarājena Devānam piyayasassinā vinayan vâcayimsu pitakam Anurâdhapuravhaye, Mahäsoņā ca Dattä ca Sivalā ca vicakkhaņā Růpasobhiņî appamattå půjitå Devamânusâ Någå ca. Någamittâ ca Dhammaguttâ ca Dâsiyå cakkhubhůtå Samuddå ca saddhammavannsakovidå Sapattâ Channâ, Upâlî ca Revatâ sâdhusammatâ etā venayagginam aggā Somanadevassa atrajā Målå Khennå ca Tisså ca dhammakatbikamuttamå vinayaụu tảva vảcayinsu pathaman apagate bhaye. ! Sîvalà ca Malhåruhả saddhammavannsakovidå pasâdikå Jambudîpå såsaunena bahù-janå vîsatibhikkhunîsahassehi salha Jambudîpâgatâ yâcitâ maradevena Abhayen: yasassinâ. vinayalịi vàcayinsu pitakaun Anurằdhapuravlhaye nikâye paũca vảcesum satta c” eva pakarame. | sa-Sanuddanavå devî Sîvalå råjadhîtaro visâradâ Nâgapâlî Nâgamittà ca panditâ | Mahilå bhikkhunipålå ca vinaye ca visåradå Någå ca Nâgamittà ca saddhammavannsakovidâ, età tadà bhikkhuniyo upasampannà dipalaijake sabbå ova jâtisalipannà sâsane vissutà tadå soļasalınan bhikkhunisahassànan uttamå dhurasammatà | půjitå Kuțikaņņena Abhayena yasassinâ vínayan våcayinsu pițiakan Anurâdlhapuravhaye. Cŭlanàgà ca Dhanină ca Sonnà ca sâdhusammatà abhiññåtå ca Saņhà ca saddhammavansakovidà
Abhaya Dutthagimani, whose father Kakavajna had been king of Rohana, and whose sister was the chief of these Bhikkhunis, transferred his residence to Anurádhapura, after the defeat of Elira.
24. Unalâ YF. - 25. saha Sanghamittá idhágatå N. This passåge is hopelessly corrupted. The names both of Sarughamittá and of Devānanpiya
(V. 26) seem to be out of place bere. — 2). venayi kán an aggá? -- Chandå Y. – 30. apagato Y. – 31. päsådikå/CM. - p as 'ditâ Jambudi pe K a s a ne na bahû ja ne ? - 34. osariyuddanâfâ Z. -- 38. Dhannâ
ca. N, Dhammdi ca F; these words are wanting in Y

18, 39-54. 9
Gamikadhitā mahāpaiā Mahatissä visāradā Cülasumanā Mahäsumanā Mahākāli ca paņditā sambhâvitâ kule jâtâ Lakkhadhammâ mahảyasâ, Dipanayâ mahâpaññâ Rohane sådhusammatå | abiññâtâ ca Samuddå saddhammavamsakovidå vibhajavādi vinayadhar ubho tā samghasobhaņa, etâ c” dîñâ ca bhikkhuniyo upasampannâ dîpalañjake odätamanasamkappä saddhammavinaye rata bahussutā suta dharä päpabähirakā ca tā jalitvä aggikkhandhä va nibbutā tä mahâyasā. idāni atthi aīäyo therikā najhimä navä vibhajjavådi vinayadharå såsane pavenipålakå bahussutà - sîlasampannà obhảsenti mahina iman ti. |
Sivo ca dasa vassåni rajan kåresi khattiyo, patitlapesi ärämam vihāra Nagaraīgaņa). 4. Stratisso dasa vassani rajam karesi khattiyo, kåresi pañcasatâràmaryn uļârain puññan anappakann. || Sûratissan gahetvâna Damilâ Senraguttakâ duve dvådasa vassåni rajan dhammena kårayup. atrajo Mutasivassa Aselo Senaguttake hantvåna dasa vassâni rajaın kâresi khattiyo. | Elâro nâma mâmena Aselam hantvâna khattiyo catutâlîsa vassâni rajana dhammena kàrayi. | chandagatin agantvana na dosabihayamohagatin tulabhfito va hutvána dhammena anusasi so. 0 hemantam pi ca gimhầnann vassâniam pi na vassati, satatam megho vassati sattasattàham pi vassati. tiņi adhikaraņäni asi .. vinicchi bhupati, rattin ’va vassati megho divå pana na vassati. | Kakavannassa yo putto Abhayo nama klhattiyo dasayodhaparivaro, varano Kandulo tahin, hanitvå battiņnsa râjâmann vansan katvåna ekato, catuvisati vassāni rajam kāresi.khattiyo.
bhânavâraım atthârasamaım. mahâvâran nithitap.
40. Rohane X, Rusāmano Z, Rosiimane (”pe G) AG.. - 4. v i b ħ ajjavà di ? - 44. vibhajjavâdi Y, o då X. — obhầsenta A, obháseti GX, o b h ä
R, e n t i Z. Comp. v. 2. — — 4 5. – 8 i w n H3 KF, Sivo A GZn. — vv. 47. 4 8 are wanting in Y F. - vv. 51-53 are wanting in B G2Z. - 51 vuishahi X, vahti (corrected into was-5Ati) (G1, vassati A. — 62. ca AFG, va N.
- ●
7 to

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1
0
0() l, 1-1s.
XX.
Pâsådan måpayi råjå ubbedhan navabhumikan anagghikañ catumukha, pariccågå tilsal kotiyo. | sudhiblatini thflasela mattikan ithakiya ci. visuddlhabhůmiká co cva ayojälan tato marumpan | îsasakkharapàsåņå atthaațțhalikå silâ phalikarajatena dvå
dasa,
etâni bhfınikanmâni kârâpetvâna khattiyo blikklusaņglhaņi sanodhänetvā cetiyvatasamniti. Indagutto IOlhammaseno Piyadassî mahâkathî Buddho Dhanmmo ca Samgho ca Mittanno ca visârado | Anattano Mahâdevo Dhanmarakkhito bahlussuto Uttaro Cittagutto ca Indagutto ca pandito | Suriyagutto mahanago patibhanavisarado, cte kho cuddasa sabbc Jambudipà idhâgatâ. ! Siddhattho Mañgalo Sumano IPadunno câpi Sîvalî Candagutto Suriyagutto Indagitto ca Sagaro Mittaseno Jayaseno Acalena ca dvådasa, | Suppatitțhito Brahmà ca Nandisena Sumanadevî ca putto matu pitu c' eva gilibhati tayo jana. kârâpesi Mahâtlıûpanı mahâvilâram uttamanı anagghann vîsati datvå pariccầgo . . . ||
XIX. v.v. 2-4 are wanting in BG2. - 2. m at tiki A. - aruppann G, parupapan ca Z, martůmpan N, baduman F, pari A. We ought tu read ma rumba lą; comp. Mahāvausa, l. 169, l. 8 (with the correction, p. XXIV); Thüpavaqsa (MS. l3urnous 142, fol. kho'): , tassopari ayojälan, tasso pari kliņsavasämaņerehi Ilinavantato älatarp sugandhanärumba)." - 3. opiâsâņa N, "pâsâna G. — a țț ha a țițh â li kâ (ațțha -- âli) si là? -- 4. cetiyācatta samiti A, "ävattasummuti Z, "ävatta saniti G, "avattlasamiti F, °åvattasamimiti N. c e tiyâ v a ț ța [nn) s a m m i t a nų ? conmp. Mahảv., p. 172, l. 10; p. 173, l. 1. — 5. Mittako (" ke G 1) Yo, Mittano F, Ttummo (sic, instead of [Mi]ttunno) N. Malhâv. Tikâ: Mittaņụa. — 9. Na n d is e n o. -- nu â t à pit à c’eva? Comp. Mahâv. Tikà, fol. tâm : » pathavikampanâdihi acchariychi winhito rajñ at tano sanlipe thitan paribbhamandagdakagahakay anacesutta tvan konimo tåtå 'ti pucchi. ahan Suppatițțhitabrahnâ nâma mahåriijii 'ti aha. tava pitä ko nilma tätä 'ti vatvå mayhany pità Namtliseno ni i ila malhàrâjâ 'ti vutte, tava nåtå kânûmå 'ti pucchi. nama måtå Sunna a devi nåma mahárájâ 'ti âlha. tennálhu p or å nå :
Suppatitthitabrahmā ca Nandiseno Sumapadeviyâ putto mata litii c' eva gihibhita tayo jana 'ti." -
10. The end of the verse may be written thus: paric cagam cattāri ca; Mee Malhâv., , p. 19ō, l. 8.

1), 11 - 20, 1. 10
gamikavatta suņitvå bhikkhusalųnghassa bhlâsato adâsi ganikah hesajanı phâsuvihâraın . . . . ) bhikkhunînann vaco sutvà harikâle subhâsitalų alasi c” eva bhikkhuninan yadiccharn rajaissaro. silàkathùpan akầresi vihầrañ Cetiyapabbate kàresi âsanasållan Jalakan nånna uttamann. | Girinàmaniganthassa vutthokäse tahinn kato Abhayagirîti paññatti ~volhàro sannajầyatha. || Alavatto Sabhiyo ca Panayo Palaya-I)athika cuddasavassan satta måsà pañca ràjålno kârayun. || 15 Siddhatissassayan putto Ablayo nama khattiyo lDàțhikanạn IDamilann hantvå rajjan kâresi khattijo. Abhayagirin patitthapesi silithtapan cetiyamantare. dvådasavassa pañca mâsâni rajjan kâresi khattiyo. | sitta yo dhà Abhayassa àrâmam pañca kàrayu; Uttiyo ca Saliyo ca Millo Tisso ca Pabbato l)ovo ca Uttaro c” cva ete kho satta yodhino.. ! vilhâranı Dakkhin’un nâına Uttiyo nâma kârayi, Sàliyo Sàliyàrầmam, Mùlo ca Můlaàsayap, | l’abbato Pabbatàrâmann, Tisso Tissârâının kare, IDevo ca Uttaro c' eva Devàgàran akanasu te. 2) Kakavannassa atrajo Mahatisso mahipati dinne kathikan katvàn sâlikklhette nahîpati adàsi Summatherassa santacittassa jhâyino. yantanpn kathika katvâna tipi vassan anñnakarp unahadanan pavattesi bhikkhu kotisahassiyo. katapuino mahapañño Abhayo Dutthagamani kày assa bhedà sappañño tusitan kåyauņu upàgami.
bhàņavâram ekůnavisatimam.
XX. Kàkavannassa yo putto Tisso nàmà 'ti vissuto kåråpesi mahåthipam Tisso vihåram uttamo.
1 1 . gamikavattham Y, kannikavattanu F, gamikavattgkann N. - 12. hånikâle N, mårikâle F. I do not understand this word.M.- 13. si l â thû pa in A, comp. Mahav., p. 202, l. 1. - vihare A. - 14. vutthokase N, phut thokåse F, puțțhokầse IBG Z, v ut th o k âs e A. Comp. Malhâv., p. 203, t. 6. - gato BF GZ, kato A. N. -- 15. The first two names ought to be Pulahat tho and Bâhiyo. – sa ttam à sa m? sa tta mâsâni? – 17. Abhayagiri YF. - 22. yante ? - b hi k khủ kot”? - 23. mahâpuũũo FY.

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102 20, 2-15.
vihâraın kârâpayati Kalakâlena uttamam aññañ ca bahu vilhâraiņu Saddhâtissena kâritann. || caturâsîtisalhassâni dhanumakkhandhap mahârahan, ekekadhamnakkhandhass püjaņ ekekaņ akärayi. pàsådañ ca akầrayi manuññann sattabhůmikam, lohitthakena chadesi Saddbatisso mahayaso; | Lohapasádakan náma samaňňá pathamam ahů. 5 kira pesi kharapindan, Mahathtipe varuttame hatthipäkârayı käresi parivâranın nanoramaqm, caturas sai ca kāresi talākaņi tävakalikam. atthårasäni vassäni rajan kåresi khattiyo. katvå aññan bahu puññan datvå dânam anappakan kâyassa bhedâ sappañño tusitanı kâyanı upâgami. | Saddhàtissassa atrajo Thùlathano ti vissuto. kârâpesi mahârâmaın vihâran Alakandaran. dasåhan ekamäsai ca rajan kåresi khattiyo. Saddhàtissassa atrajo Laijatisso ti vissuto navavassann chamåsaip ca issariyann anusầsi so. | kàråpesi tilañcanan Mahàthůpe varuttame, - 10 pati tthäpesi aräma). Kumbhiladhimanoranam,
kàråpesi Dîghathůpan Thůpârâmapuratthito, silâkañcuke kåresi Thůpamârâmanauttame. Laijitissamhi uparate kanittho tassa kàrayi rajan chal eva vassani Khalatanagananako. kam Mahârattako näma hantvå Khallatak: In camtipati rajam karesi dinekan padutho akatannuko. tassa rañño kanittho tu Vattagàmaninàmako dutthan senåpatim hantvå paicamäsain rajan kari. Pulahattho tu Damilo tîņi vassânii kârayi.
XX, 2. . Gallakäleına A B G, Gallakâlemanı Z , Kallahâleına N, Kallakâlena F. Kalla k å lena n? comp. Mahầv., p. 200, l. 10. - aññan G1 X, aiie Y. - bahi. A B, bahu GF Zn. - viharan G1 X2, vihare A BG2. - 7. b a h u rym A B G2. -- 9. Laificatisso F G 1 Z, Lañjatisso, N, Lajjitisso, Lajjit is s o B G 2 (comp. Mah., pp. 201. 202.) — 10. Kumbhilâdimo Z, Kumbhilầdium mo A, Kumbhilâdhimo IB GX. K u m b l i låt i in a m o r a m a m? See Mah., p. 201, 1. 6. — 12. Lañjatissamhi N, Lañcatissanahi FG 1, Lajikato Ab G2, Laji t° Z. — 1 3. Mahârantako A IB, Kanınınahârattako Z G 1, Katnmı alıârantako G2, Kammaharathako F, Kananala ratthako N. -- Khallatabhapatin A B G2 Z. t a nya M a h â ra t t a k q n â ni a h a n t v â Kh al lå ța ka m c a m ù p-a ti ? Comp. Mahav., p. 202, l. 10; the excellent Mahavamsa M.S. of the India Off. Library (no. 91) reads Mahirattako.

20, 15-31. 103
duve vassânii Bâhiyo canůpati rajam kauri. | hantivà tan Panayamāro satta vassàni kàrayi. taņ hantvā Palayamāro satta mâsâni karayi. taņu hantvå Dàțhiyo nâma duve .vassânii kârayi. ete pañca Damilajâtâ. antarikâ ca bhùpati satta mâsâni cuddasa vassânii kârayu un rajanı. || Vattagāmani mahārajā gatvāna miläyaso Dât hikan Damilan hantvâ sayaın rajanı akârayi.. ! Wațțagåmalui Abhayo so evam dvådasa vassâni paicamåsesu ådito råjä rajan akårayi. pițakattayapâliñ ca tasså anțțhakathanu pi ca mukhapåțhena ânesun pubbe blhikkhu nalhåmati. | 0. hanim diswana sattanan tada bhikkhu sanagata ciratthitatthaun dhammassa potthakesu likhaipayun. tass” accaye Mahâcûli Mahâtisso akârayi rajan cuddasa vassåni dhammena ca sanena ca. saddhâsampanno so råjå katvå puññàni nekadhà catudda san) un vassāna accayena divām agi. Vattagàmanino putto Coranàgo ti vissuto rajan dvädasa vassàni coro hutvà akàrayi. Mahäcùlissa yo putto Tisso nämà ti vissuto raja kāresi dipamli tiņi vassāni klhattiyo. Sivo náma yo räjä Amula deviyä savasi, ekavassañ ca dvemâsann issariyam anusâsi so. | Vatuko nama yo rājā Damilo iiadesiko ckawassai ea dvemisah issariyan anusisi so. Tisso nämàsi so ràjà katthalbhatiti vissuto, ekavass” ekamâsai ca rajan kâresi tavade. Niliyo nàma nämena Damilaràjà ti vissuto kāresi rajam temāsa issariyah anusäsi so. Anulâ nâma så itthi hanitviàna, naruttaume catunnâsann Tambapaņninuhi issariyan anusâsi så. || 器冷 Kutikannatisso nâma Malhãelissa atrajo
17. antarikâ ca, bh° ABG R, antanika va bh" F, anantarikāca bl" "CM). antarikā cam ū pati? - 19. näsesu KY, °nāseli N. - 20. "kathan pi ca X G, o kathâni ca M, o katầni ca CR, “kathâ pi ca A 13. b h i -
k k hû m a h à m a tí! - 21. b h i k k hù! - 26. Sivo A.C. - So cal (or: 'ti) nåma? - so Y. - 27. so AZ. - 30^. så B F G Zn, yà. A and the Kitanza
of the Poriya, Iutrod., p. 6.

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04 20, 31 - 21, 6.
uposathagharaıp kâresi vihâre Cetiyapabbate, | glarassa purato kāresi siläthipam manoramaņi, ropesi bodhiņ tatth” eva, mahavatthun akârayi. bhikkhunînain dadatthâya jantầgharan akàrayi, Padumassare ca uyyâne påkârañ ca akầrayi, | nagarassa gopanatthaya parikhain khanapesi so, påkårañ ca akåresi sattahatthann anůnakan. || Khenan va IDuggaņ gaņhäpesi talakan vatiklika, Setuppalädi ganhåpesi Vannakålam manoraman. 5 dvevîsati ca, vassâni rajan kâresi khattiyo. )
bhâņavåran vîsatimann.
XXI.
Kutikannassa atrajo Abhayo náma khattiyo Mahåthüpavare ramme sayann dassanam ågami. klhînâsavâ vasî pattâ, vimalâ suddhamânaşâ sajhāyanti dhâtugabbhannhi ptjanatthaya ganhati. rajā sutvāna sajhäyam dhātu gabble manorame thůpam padakkhinam katva catudvaresu náddasa. samantato namassitvå narindo sajjhâyam uttaman iti râjâ vicintesi: sajjhâyanın tattha gaņhati? | - catudvåre na gaņhati, bahiddhâpi na gaņhare, 5 anto pi dhātugabbhasmim sajhayam ganhanti pesala. aham pi dațthukâmo ’mihi dhâtugabbhann varuttamann
88. atthaya AZ B2 G2, adatthaya B1 G1 F, dadatthaya N. tad (a) atthây a? - 35 setuppalâdim A B. - vaụụamâlam Z. - I conjecture:
Kh e map c a Dugga qn k h a n â p es i (or: g a ự h â p e si? see 22, 64)
ta l ā k a m tà v ak à l i k a nm, Se tupp a 1 av åp i ngn khan â pe si (ga ņ h â p e si ?) Vaụų ak âlim ma
n ora map. Comp. 21, 17; 20, 6; Mah., p. 210, 1. 10.
XXI, 1. sanghan daš sanam agami? comp. v. 6; 13, 15. - 2. sajh a ya n dha tu g" ? - ,gabati“ is said here and at v. 4 metri causa instead of „gaņhanti“. Comp. Therigâthâ (Phayr MS., fol. Bāa): ko nu te idangn akkhâsi ajânantassa ajân a to?“ Sany. Nikaya (Phayre MS. vol. I, fol. ku):
„akkheyyasaññino sattâ akkheyyasmiņu patițțhitâ, akkheyyan apariaya yogapa ayanti maccuno, akkheyyan ca pariniiaya akkhataran na maii ati." - 4. tattha X, tassa Y. kattha? - 5.Lgaphanti?

21, 6-21. 105.
sajjhâyam pi suņissâmi bhikkhusanghañ ca dassanap. || rañño sankappam añnaya Sakko devanan issaro paturahf dhatugabbhasmim there hi ajhabhasatha: rajā bhante datlaukāmo dhātu gabbhassa dassanam. saddhânurakkhanatthäya dhâtugabbham mayimsulte. dis vā dhātugharam räjä vedajāto kataījali akâsi dhâtusakkârann mahâpůjå ca sattàharm. || madhubhaņdapjam käresi sattakkhattu) varuttamam, akasi sabbaptjan ea sattakkhattum anagglikan, 0. anian pinjai ca karesi sattakkhattum yatharahan, sattakkhattum ca kâresi dipapůjam punappunann, pupphaptjam akaresi sattakkhattum manoramam, pthritajalaptjam sattaham dakaptjan ca sattahan. 1 pavâļamayajâlañ ca kârâpesi anagghikann Mahâthùpe pațimukka cîvaram iva pârutam. || dalham katvá dipadandam thůpapädasamantato sappinåliñ ca půretvâ dîpañ jalàpesi sattadhầ. || telanálim půretvá thůpapadasamantato teladîpañ jalâpesi cuddasakkhattum punappunann. 15 gandhodakena půretvå kilañjauņn katvâna matthake pattharetvå uppalahatthe sattakkhattuin akärayi. | thůpassa pacchimokâse talâike Klemanàmake yojetvâ, yantakam tattha udakapůjamų akàrayi. || sumantā yojanam sabbaņ kusuminaī ca ropayi, akầsi pupphagumbañ ca Mahàthůpe varuttame. makulapupphitan pupphan sama notvana khattiyo akåresi pupphagumbam cuddasakkhattunu l-punappunam. nàinàpuppham samocitvå sàlindalų sahapầlkàram pupphathambhann kâretvầna sattakkhattuu punappunam. || 20 ... addasa nânârâpam vicitrakam
7. there hi X, there ti G, there Al3, therán a Z. — 8. sa d d h â nura K k h a ņ at thây a C. te X G , tanp, Y. — 9. mahal ûjañ ca N, mahapûjani Z. – 101. sabbapüjam A B G2Z, gabbhal üja, G1 X. 8 a p p i p ñ ja rn? — 1 1. añjan a půjam ea kåresi? Comp. Mahà v., p. 2 12. l. 2. — 12. thûpapuja in G1 X. - ekapijam Y, dakapija in X. - 3. p a timukka p? - pârutan N, pâruto A F G 1 Z, pârtitâ B G2. - 1 6. pattivaritvà A Z. — 17. Tissa. mânake A B (G2 Z. — dakapújan N. — 18. kutsumâni (which may be the
correct reading) A BG2, kusumānan FG 1 Z, kusumāgarp N. -- akāresi N. - 19. makula p" Gl X, wakulap* Y. -- akâsi FY. - 20. Samoccinitiwâ Z.

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06 21, 21-34.
. . . akåsi samânarûpâni khattiyo. | sudhäkammaņ akāresi Mabātbūpe varuttame. abhisekan karitvana akasi sudhamangalan. Sakyaputto mahåviro assatthadumasantike sabbadhammapațiividdho akârayi anuttaro. țhito Meghavane ramme yo rukkho dipajotano tam bodhim pi abhisekan khattiyo akâsi sinananı. vassaņ vutthä pavāresuņi bhikkbusamghasukhāvabā, 25 pawaranánuggahaya pawaranadanam akasi so.
adâsi candanam dânam bhikkhusarpghe gaputtane, balabherifi ca, adâsi Mahâthûpe varuttame. lankamadamada c" eva setthakanatanataka sabbesam sankharitvâna Mahâthûpe adâsi so. visākhamāse puņņamāyam sambuddho upapajatha, taqn mâsam půjanatthầya atthạvisati akầrayi. | Mahåmeghavane ramme Thüpåråune varuttame káresi uposathâgåran ubhovihāramantare. akà aññan bahuņn puññan dànaī câpi anappakan, so atthawisati wassani rajam karesi khattiyo.
Kuțikaņņassa yo putto Nâganâmo ’ti khattiyo kåresi ratanamayan itthakâdiņn varuttame, | dhammâsanañ ca sabbattha Ambatthalathůpannuttane. giribhandagahapan nâma mahâpüjap akârayi... ! yâvata Lañkådipamhi bhikkhů atthi supesalâ sabbesañ civarann datvå bhikkhusannghe gaņutta... (lvadasani so vassani rajan karesi khattiyo. Mahâdâțhikassa putto Åmandagâmani nầma Abhayo iti
vissuto
21. sanânar” X, 2mmâni r” G1 Z, sabbâni r” G2 B, sanınâr" A. - 22. akâresi A BG2, ea kâresi Z, karissanti X G1. - vv. 22o - 28 are wanting in 3. - Rubhamo N, sudhåmo F, thipano Z, mañSudanyn A ti. Corp. Malhâv., p. 212, l. 7. - 23. pakásesi Z. akārayi is corrupted; at 13, 50 we have instead of it: „buddho âsi“. - 24. țhite N, pițțhito ("te M1) A FGZ. - yo F, gho A G Z n. - dipajotako AZ. - sinamayı N, dhin nå malia y (* tagn A) A FG , bhūpati Z. sin âp an a ugn ? — 25. b h i k k la u s a lpg h á s ukhávah á? - pavára ly a d° C. - adási Z. - 27. lankámamadá Y, lanikimamadasada F. Comp. 6, 69. W. 27 seems to be a cungloileration of fragments of two different veries, the first beginning (comp. , (s.9): .s ab be sa ng h a rin) . . ." - 28. we sikh an is e. - 31. it thakadiin N, "di YF. - 32. giriga ubigahanan F, giribhadikan B G2, giribbajdikakan Z, girigaydikakan Gl, girir bhandikar A. Coup. Mahiv., p. 214, l... 2... - 34. '' iii - mako Y.

21, 3i-48. 107
khanâpesi udapânaım Gâmeņditalâkam pi ca, Rajatalenan karesi, thtupassa rajatamayam chattâtichattan kâresi Thûpârâme varuttame, | 35 Mahavihāre Thtiparame ubhopasadamuttame bhandâgâraım akâresi bhandalemanı ca sabbaso, | mâghâtaiñ ca akâresi Tambapaņņitale pi ca. nava vass” ațțha mâsâni rajam kåresi khattiyo. tasso eva kanitthako ràjà Kanirajänù ti vissuto paripunaatini vassåni rajan kåresi khattiyo. Àmandagàmaniputto Cùlàbhayo 'ti vissuto ptitthäpesi so räjä Gaggarärāmam uttamaņ. rajan kåresi vass' ekam Cälåbhayo mahipati. Sivalî nâma sà itthi Revati iti vissutâ || 40 catumâsam rajjam kâresi rañño Âmaņdadhitaro. Âmaņdabhàgineyyo tu Sivalim apaniya tai || Ilanâgo ti nầmena rajjam akârayi pure. Ilanägo nāma rājā suņitvä kapijatakam Tissadůratalâke ca khanâpesi arindamo. chahi vassehi so rajanın kâresi dî palañjake. Sivo 'ti nàma nàmena Candamukho ti vissuto akäsi Manikārämam vihäre Issaravhaye. tassa rañño mahesi ca Damilàdeviti vissutà tañ ñeva gàme attano vațțaım adâsi ârâme. satta mâs' attha vassâni rajan kâresi khattiyo. | 45 Tisso ca näma so ràjà Yasalàlo ti vissuto satta mās attlha vassāni rājā rajan akärayi. dvàrapàlassa atrajo Subharàjà 'ti vissuto kàråpesi Subhârânmaņin Villavilhâram manoramann, pariveņàni kåresi attanàmnena samakann. chamhi vassanhi so räjä issariyah anusäsi so.
bhâņavâram ekavîsatimann.
34. pi ca A BG2, ca kärayi Z. iva G1, idlla X. - 36. bhaqagharama (instead if bhajalenan) X. - 38. tasseva kathitthako N, Tisso nama so (yo C) Y F. - 41. I believe that dilitaro ought to be corrected into dhitika which looks very much like it in Burmese character's. - 44. Manikārāenam Mu, Malik“ ABCGR, Sayik“ F. Manikäragâman? Comp. Mahiv., p. 218, l. 9. -- i3". " is wanting in B G2. - taijieva game N. tañe cagầne F, tafa ekvie A G 1 Z. -- vațțaņa F, vattalıp Ni, vannann A, vaự
yapı (; 1 Z. -- 47. Maha v”. : Vallivi bärakapm. --- 48. samakalqın YF, sānakalpı, N. - chahi AZ, chemhi BGX. - vasselii C. chahi vasse hi? comp. v. 43.

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108 22, 1-18.
XXIII.
Vasabho nāma so räjä vilhäre Cetiyapabbate dasa thůpânii kâresi kittiphalavaruttame. Issariye nâma ârâme vihâram ca, manoraman kâresi uposathagharan dassaneyyam manoramam. | balabheriiñ ca kâresi Mucelann vihầram uttamann. sampatte tiņi vassäni chaļāni civaram adä. sabbattha Lankàdipasmim àràme santi jinnake, kâresi sabbattha âvâsalın dhammikapûjan mahâraham. | cetiyagharam kâresi Thûpârâme varuttame. káresi půjayi rájá catucattalisa anů nakan. | Mahâvihâre Thûpârâme vihâre Cetiyapabbate paccekâni sahassâni teladîpañ jalâpayi. || . Mayantirpn HRâjuppalavâpirqm Vahaıpn Kolambanânnakaıpm Mahanikkhavattiwapin Maharamettim eva ca | Kehâlam Kâlivâpiñ ca Jambuțiñ Câthamañganam Abhivaddhamanakai ca icc ekadasa vapiyo. dvâdasa mâtikañ c’ eva subhikkhatthauņi akầrayi. puññam nànàvidham katvä päkäram parikham pure, dvârattâlaım akârayi, mahâvattluñ ca kârayi. 10 tahim tahim pokkharani khanàpesi nagare pure,
ummaggena pavesayi udakann râjakuñjaro. catucattâlîsa vassâni rajam kâresi issaro ’ti. | Vasabhassa atrajo putto Tisso 'ti vissuto ârâmam Mangalanâmakam kârâpesi mahîpati. kâresi rajanın dîpasmim tîņi vassâni tầvade ”ti. | Tissassa atrajo putto Gajabáhukagamani kârâpesi mahâthûpam Abhầyàrâme manorame.
XXII, 1. kittipâlo vo B G2, kittipalavo A G1. Possibly we should correct : Citt a la k û țe varuttame. Comp. Mahầv., p. 22 l, l. 2. — 3. châni A B FZ, chaļâni G, (chalâ)namn N. A chacîvaram instead of the ticivara is mentioned in the Mah., p. 229, l. 6. — 4. santi Y, panti X. sa m k h a ri? - 5. p û - ja yo? - 7. Mayenti A, Mayanti BG1, Yanti ZG2, Cayantina N, Wassanti F. - Kolambagāmakam, Mahäv. and Mahäv. Tikä. - Mahänikkavittiväpim ca A, Mahâyîkavidhivâpin Mahâv. — Mahâràmettim X, Mahâmettiyam Y, Mahâgama dvim Máhâv. — 8. Kolîvâsann Mahâv. — Jambûdim F, Jambutiņ G1N, Jambutim Z, Jambuttham B, Jambuvim A. Cambuddhim Mahav. - Wâtamañganan Mahâv. - 9. parikhâpâkâraq pure Y, parina påkå
rap pure F.

22, 14-28. 109
M.
matatthan Gämaninamam talākam kāres māyako, kārapesi ca arämam Rammakam nāma issaro. dvevisati vassāni dipe rajam akārayiti. Mahallanågo ’ti mâmena Tambapaņụimhi issaro Sājilakandakärämaņ, dakkliņe Gota pabbataņ, 15 Dakapâsânaầrâmann, vihâram Sâlipabbatam kârâpesi Tanavelin, Rohane Nâgapabbatam. | ärämam Girisälikam kāräpesi vinayako. chavassam rajan kåretvà gato so åyusamkhaye ’ti. | Mahallanàgassa yo putto Bhàtutisso ti vissuto Malhâmeghavanuyyânaıyı kârâpanatthâya issaro parikkhepesi parikkhepam påkâranın dvårațțàlakam kärāpesi ca šo räjä rämaņ Varanamakaņ. Gâmanin nâma talâkaın khanâpetvâ vinâyako pådâsi bhikkhusaņnghassa Bhâtutisso vinàyako. | 20 khanâpesi talâkan tam Randhakaņdakanâmyakam, kåres uposathågåram Thüpåråme manorame. mahådånan pavattesi bhikkhusanghe vinåyako саtuvisati vassãni rajam dipe akârayiti. tassa kanițtho nàinena Tisso iti suvissuto kầresi uposathâgârann i Abhayầràme manorame. || kâresi dvâdasathânaın Mahâvilhâramuttaine, vihâran kâresi so thûpam Dakkhinârânasavhaye, tato aňňam bahu punnam kalyáne buddhasásane. at thârasâni vassâni issariya akârayîti. || 25 Tissassa atrajo putto rajaraha dve bhatuka rajan kåresu dipamhi tini vassåni näyakå.
Vaikanåsikatisso tu Anurådhapure rajan tîņi vassâni kàrayi puññakammầnurůpavà. Vañkanâsikatissassa accaye kårayi suto
14. mà tattham N, yatthẩva F G Z, yatthâ ca \ }}. Comp, Mahâv., p. 223,
l. 9. - 15. Sajilakajdakärimati N., l'ajilakandak° F, Sajilakandhak? BG. ialv.: Pocjalka. - Gota pabbata X, Goļa pabbitan 1 , Koţip” \ B G2. Mahäv.; Golap” A, IIolakapabbate Z. - 16. Malnàv.: Naceli. – 17. Girihalika F. Malhův. : Antogiririhålika, — 18. Åh, ut isso Y. — Bhavarano F. G a varano? Comp. Mahâv., p. 224, l. 10. -- 21. Rannakanadakanâmaka F. Rannakaņakan’ L3, Rattakaņdaka" A, Rannakaņandakan’ G, Ranna aņņa. kan" Z. – 24. dvådasatthäme A, comp. Mahäv., p. 225, l. 6. – 25. ba
hum A. - 26. atraji putta? - v v. 27-31 are wanting in N.

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110 22, 28-44.
rajjam dvâvisa vassâni Gajâbâhukagâmani... | Gajàbähusso accayena pasuro tassa ràjino rajam Mahallakanầgo chabbassâni akârayi. || Mahallanâgass” accayena putto Bhâtikatissako 30 catuwisati vassani Lainkarajam akarayi.
Bhätikatissaccayena tassa kanittha-Tissako ațthârasa samâ rajjam Luañkâdi pe akarayi. | Kanitthatissaccayena tassa putto akàrayi rajam dve yeva vassàni Khujjanàgo ti vissuto. | Khujanâgakanițțho tam râjâ ghâtiya bihâtikann ekavassam Kuñjanâgo rajam Luañkâya kârayîti. | Sirinâgo laddhajayo Anurâdhapure vare Laikârajam akâresi vassân' ekûnavîsati. 1 Sirinâgo nâma nâmena Mahâthûpan varuttamam 35 půjesi ratanamàlena, chattam thủpe akârayi. | käresi posathägram Lohapäsädam uttamaņi, îùMavîsati vassâni rajann kåresi khattıyo ’ti. | Sirinagassa atrajo Abhayo náma mahipati adâsi bhikkhusanghassa dvesatasahassarùpiyâ. | päsäuqavedim akasi mahâbodhivaru)ttame. dvåvîsa vassânı råjå issariyann anusâsi so ’ti. tassa kanittho ràjà tu Tissako isi vissuto Abhayàrâme Mahâthůpe kâresi chattam uttamann, | Mahåmeghavane ramme Abhayåråme manorame 10 akâsi suv anqathñpanqa tubhovihäramuttame. |
sıtvâ gilânasuttantam Devatherassa bhâsato adåsi gilånabhesajain paficåvåsam varuttamam. | rattinn acchariyan disvà ârâmann Dassamålinium, mahâbodhimanorame dîparůpe patițțhasi. || tassa rañño tn vijite dipanti akappiyam bahum, vitandavade dipetva důsesunn jinasasanam. disvầna râjâ pâpabhikkhu dùsentann jinasàsanam
28. dvåvisati B G Z. — 20. pasuro Z, payuro F, sapasuro A B G. s. as u r o? — 33. räjä AB G2Z, rñja G 1 , räja qi N , bhaja qı F. —— RKuñjanägo G 1 Z n, Kuñcanâgo F, Khujja måningo A, Kujjanâgo BG2. - 37. rû p i y a un A. - vv. 42. 4 3 are wanting in B G2Z. - 42. rattin acch' N, rattinicch' F, vàrassa accho A G. ----- Dipamälimim)n N, Inassamâliii (° mi F) A F G. — diparupe (° ruse F) X, disa rape A G. - patitthayi A, patit t hasi GX. pa ti - ț ț, lh api? — 43. cipanti A G, dipanti X. dî p en ti? -- 44. obhikkhunų M m. "b h i k kh ü? - dussente A, dús ente B. G2, dúsentam G 1 Zn, dúsantau F.

22, 44-58. 11
Kapilamaccam adaya akasi papaniggahan. vitandavâdam madditvå jotayitvâna sâsanam Hatthapanhîhi pâsânam adâ Meghavanodanam. dvevisati tu vassani rajjam kâresi issaro ’ti. I 45 Tissassa atrajo putto Sirinàgo ti vissuto rajam karesi dipamhi dve vassani antinakam. | mahâbodhissa sâmantâ pâkâraii câta mandapam akarayi pasadikan Sirinagawhayo ayam. Asañgatisso ’ti mâmena Mahầthůpe varuttame sovaņņamayâni chattânii kâresi thůpamatthake. || maņimayam sikhātbūpam Mahäthülpe varuttame tassa kammassa nissande pùjà kàresi tàvade. | Andhakavindasuttantam Devatherassa bhäsato catudvåre dhuvayầgum patthapesi arindamo. 50 Vigan náma Sirinagassa atrajo pituno accaye rajan ekävassan akärayi. rajjaıyn Cattâri vassani Sapnghatisso akârayi, Mahâthůpamhi chattan so hemakammañ ca kårayi. | Saņghabodhi nāma nāmena rājā āsi susilavā, dve vassan eva so raja rajam karesi khattiуо. | ramme Meghavanuyyåne dhuvayågum arindamo patthapesi salakaggam Mahaviharamuttame. Abhayo nàma nämena Meghavanno ti vissuto kâresi silâmandapan Mahâvihâramuttane. 55 padhimablimin karesi Mahaviharapacchato, kärosi bodhiparivā aņ silävediņi anuttanam, silåparikhañ ca kâresi toraņañ ca mahârahan, karesi silipallainkan mahabodhigharuttame. upos:th:gliarilyn kiresi I):kkhinarina:li:intare. adàsi so mahàdânauņn bhikkhusaņnghagaụuttame. |
45. vetullava dam Y (except G1). This may be the correct reading (see Mahiv., p. 227, l. 6). - Eat thapauhihi N, lat: hapánihi F, Iatthipannihi ("ntihi M) Z, 1I: thipayih ("iyili B) ABG. - pâsâçan B, sâharfan F, bàlầnay N. liła t t h a - (or: Sa t f a -) pa ụ lụi ka på så da nu? comp. Mahâv., p. 226, l. 1 1. – -17. câth a ? - I give this stauza according to N, the reading of which is confirmed uy Mahav., p. 228, 11. 8. 9. YF (instead of the whole stanza): panakau (patakan Z; F omits this word) pákáram e.t. sania dispan akirayi pisiidakap. - 48 is wanting in.N. - Asanagahatissa } (i. Read: Sa ng h at is so. - 52' is wanting in Y F, - 57. m na bihivaruuttane A B G2 Z, o garit tame G1.

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12 22. 59-73.
سمي-..
katvå râjagháram räjä mahävatthum, manoramam bhikkhusanghassa datväna pacchá rájá patiggashi. vesākhapüjam kāresi räjä Meglavane tadā. Y0 terasâni hi vassâni issariyanqı akasi so , ʼti. | atrajo Meghavannassa Jethatisso malhipati rajan käresi dipamhi Tambapannimhi issaro. maņim mahaggham pijesi Mahäthülpe varuttame. katvåna lohapåsådam pujetvå manin uttaman | Maņipâsàdo ’ti paņņattinn kârâpesi narâsabho. käräpetvāna ārämam Pācinatiss pabataņ pâdâsi bhikkhusainghassa narindo lissasavhayo. Âlambagàmataläkaupa ganhãpetvà malhipati | ațtha samvaccharann půjan kârâpesi narâsabho. 35 rajian kầresi so râjâ dasa vassâni Tambapaņņike. |
Jetthatissaccaye tassa Mahàseno kanitthako sattvisati vassäni rajā rajam akārayi. tadà so râjà cintesi sâsane dvîsu bhikkhusu ke dhammavâdino bhikkhŭ ke ca adhammavädino, ke lajji
ke alajino ? || vicinetvå imann attham gavesanto lajipuggale addasa pápake bhikkhü assamane patirüpake. pùtikunapasadise vattam va nîlamakkhike asante assaumaņake addasa patirůpake || IDummittann Pâpasoņaņm ca aññe ca alajipuggale; o upento papake bhikkht atthan dhammai ca nucchi so.
Dummitto Pâpasoņo ca aññe ca alajipuggalâ rahogata mantayanti disanatthaya subbate. ubhosannaggabhầvissam anuññâtam Kumârakassape akappiyan ti dîpesuuga dussîlâ mohapârutà. || Chabbaggiyānam vatthusmim ananuħiħàtam dantavattakam
64. As to „gauhâpetvâ“ (or „ki a nâ pe t vâ?“) comp. 20, 34. 35. – 68. vicintetvâ A B G2, viriyetvă F, vicinetvă G1Zn. vie init vâ? - paţirüpapake (sie) N, (pa)kıyâpațiidůsake [, pa“ is expunged) F, pake Gi , pàpake A B G2, päpakânı, ike Z. ------ 69. vattanı var. Y, vattava, N, cat taqın crat&F. —. 72. ubhosaiu ag gabh iviyan, N, ubhosamaggain bhivissair F, ubhosannaggain vibhavissan Y. The way for correcting these words is shown by the Mahav. Tika, fol. Iri: , Kumarakassa pavat thun) lii (Mabavagga, l, 75) amuiiiiiitain gabbhamásena paripulavisativassúpasan padan pi a vattatiti.“ I the refore conjecture : up a sa m pad a m g abbh avis a m (or : "vise). – 73*, anuùñâtaun. Y. – dunnivat tlhakann (ottakann B G) Y, dantavattakan X. The reading

22, 73-76. 13
anuññåtan ti dîpesum alajjî dantagaņikâ. || imai e' aiian bhikkht attham anime bahu akarane adhammo iti dîpesum alajjî lâbhahetukann. || asadbusangamen' eva yavajivann subhasubhan katvå gato yathầkammam so Mahâsenabhûpati. | 75 tasmå asådhusannsanggam ârakâ parivajjiya alhinn vâsivisam vâsi kareyy’ atthahitam bhave ”ti.
Dipavamsam nitthitam. nibbânapacçayo hotu.
of X is confirmed by the Bfaháv. Tiki, l. l.: Chabbaggiyánapal bhikkhana ngn vatt humihi annaîŭâtamm (ananuûñấte?) diantamaye vija nimhi.“ . As to the realing of Y, compare the following passage of the Cullavagga (Paris M.S., fondes Pâli 20, fol. ñri”): „tena kho pana sama yena Chabbaggiyâ bhikkhû dunnivattha duppsrata anakappasan palini blattaggan gacchanti“ etr. For further details, see Eny note on this passage in the Translation.
73. lantagalikâ X. dandhaganiki? - 74. ba hú? - 76. v asi? Conup. Mahầvagus R, p. 238, l. 5.

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TRANSLATION.

Page 63

17
Adoration to the venerable, holy, universal Sambuddha.
I.
. I will set forth the history of Buddha's coming to the Island, of the arrival of the relic and of the Bo (branch), of the doctrine of the teachers who made the recensions (of. Dhamma and Vinaya), of the propagation of the Faith in the Island, of the arrival of the chief of men (Vijaya); listen. 2. Listen attentively to (the history proclaimed by) ne, which inspires joy and delight, which causes serenity and gladdens the mind, which comprises many various forms. 3. With elated minds, satisfied, delighted and joyful, attentively receive the faultless, auspicious discourse. 4. Listen all, giving your minds (to the subject); I will proclaim a history, handed down from generation to generation, highly praised, adorned in many ways, joined together in this (work), just as flowers of various kinds (form a garland). 5. Attend to this incomparable praise of the Island (Ceylon), which dwells upon the most excellent successions (of teachers and kings), which is new and unrivalled and well narrated, which has been handed down by Saints, which is praised by all good men and revered by the holy ones.
6. On the immovable, firm, unshaken throne, a place worthy of the eminent one, the highest of men sat down, establishing himself in the four branches (of fortitude). 7. Seated on this most excellent throne, at the foot of

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118 l, 7-19
X
the king of trees, the chief of men, the highest among human beings, like a fearless lion, did not trenble, when he saw Mara with the hosts of his army. 8. Ilaving overcome the dispute of Mara and put him to flight together with his army, the Conqueror, full of joy, wise, tranquil, and steadfast, -9. mastered the state of meditation which consists in spiritual insight, and the thorough perfection of attention, (and also the knowledge of) many various qualities, distinguished by manifold attributes. 10. Mastering the knowledge of former existences and the gift of supernatural vision, the enlightened great Sage spent three watches of the night. 11. Thereafter, in the last watch, he revolved (in his mind) the causes of existence; the glorious One fixed the mind on them in direct and reverse order. 12. IIaving thoroughly understood the Dhamma, the highly wise One, who had reached emancipation by the destrugtion of human passions, taught (created beings) the abandonment (of temporal obstacles) and the attainmerit of the path (to sanctification). 13. The great Sage obtained (abhisambuddha") the most excellent knowledge of omniscience. Thus first arose the title Buddha, Buddha". 14. Having penetrated all qualities and uttered his proclamation (of triumph)), the light-giver then spent seven, days on that most excellent throne. 15. He in whom all fear had ceased, who had performed his duties and was free from sin, delighted, glad, and joyful, thought many kind thoughts. 16. In one moment, in one instant a Buddha surveys the whole world; he unveiled his fivefold power of vision and looked down over many people. 17. The highest of men sent forth the irresistible power of his knowledge; the stainless teacher then saw the most excellent Lankadipa, - 18. an exquisite country, endowed with a beautiful climate, fertile, a mine of treasures, which had been visited by former Buddhas and had been inhabited by multitudes of Saints. 19. Perceiving the most excellent island of Ianka, a fertile region, a dwelling-place
1) This proclamation of triumph is the famous stanza, Dhp., v. 153.

1,19一82。 119
fit for Saints, the compassionate One who well understood the right and wrong time, thus thought: 20. In the present time Yakkhas, Bhitas and Rakkhasas (inhabit). Lankadipa, who are all too low for (adopting the doctrine of) the Buddhas; their power I can outroot. 21. Having driven out the hosts of Yakkhas, the Pisa as and Avaruddhakas, I will cstablish peace in the island and cause it to be inhabited by men. 22. . . . Let those wicked beings fully live out, their span of life; (afterwards) there, in the most excellent Lankádipa, an opportunity will arise for (the propagation of) the Faith. 23. Having removed (those) beings, having comforted many people and taught them the way, the road, the path of Saints, - 24. I shall reach complete Parinibbana like the setting sun. Four months after my Parinibbana the first convocation will be held ...; 25. a hundred and eighteen years later) the third convocation will take place, for the sake of the propagation of the Faith. 26. Then there will be a ruler over this Jambudipa, a highly virtuous, glorius. Luonarch known as Dhammasoka. 27. This king Asoka will have a son, a clever man, Mahinda, the learned converter of Lankadipa. 28. Having foreseen these circumstances which were full of importance, (and understanding) the right and wrong time, the blessed Buddha placed a (divine) guard over this island. 29. 30. The Jina, having performed his various duties during the seven-times seven days (at the following places, that is) the throne, the Animisa (Cetiya) the cloister, the jewel-house, the Ajapala and Mucalinda trees, and seventhly near the Khîrapâla grove, the hero went to Bârâņasî in order to establish the kingdom of the Truth. 31. When he established the kingdom of the Truth and preached the most excellent Truth, the conversion of eighteen kotis of beings took place. 32. Kondañña, Bhaddiya, Vappa, Mahanama, and Assaji, these five great Theras attained cmancipation when
1) A mention of the second convocation, which was held a humadrid years after Buddha's death, is wanting in the MSS.; the third is said to have been held 118 years after the second.

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20 1 3:2-48 سس.
he had preached the Anattalakkhana discourse. 33, Residing in IBāranasi, in Isipatana, the Jina released the four friends of Yasa and, besides, the fifty youths. 34. Having spent the rainy season in Bârânasi, the Tathâgata released in the Kappasika grove the Bhaddavaggiyas. 35. Wandering thence from place to place, he came to Uruvela; there the stainless Teacher saw Uruvelakassapa, an ascetic of the Jatila sect. 36. In the room where Kassapa kept his sacred fire, the highest of 'nen conquered a serpent. Witnessing this miracle they all invited the Tathâgata: 37. Reside here, o Gotama, during the four winter months; we will daily provide you with rice." 38. The Tathâgata, the chief of men, residing during the winter in Uruvela, devoted himself to the conversion of the Jatilas together with their followers. 39. (Once, during that period,) both Aigas and Magadhas prepared a great sacrifice. (Kassapa), seeing tilat great gains (could be obtained) at this sacrifice, conceived the following ignoble thought:40. 41. The great Sanana possesses high (magical) powers and great faculties; if he shall perform miracles or preach in the great assembly, the fee will escape me and go to Gotania. Well, the great Samana should not appear in the assembly.“ 42. The Tathàgata understands action and resolution, intention and desire, the sixteen constituent parts of thought. 43. Having understood the thought of the Jatila, the Sage, who looks through the minds of other men, went by his high (magical) power to (Uttara-) Kurudipa collecting alms. 44. Near the Anotatta lake Buddha took his meal; there he gave himself up to meditation (jhana) and compassionate thoughts.
45. With his Buddha-eye, the highest in the world looked over the universe; the stainless Teacher (then) saw the most excellent Lankadipa. 46. At that time the ground of Lanka was covered with great forests and full of horrors; frightful, cruel, blood-thirsty Yakkhas of various kinds, - 47. and savage, furious, pernicious Pisacas of various shapes and full of various (wicked) thoughts, all had assembled together. 48, I shall go there, in their midst;

48-61. 12
I shall dispel the Rakkhasas and put away the Pisacas, men shall be nasters (of the island)."
49. Having considered this matter full of compassion, the great hero rose into the air and came hither from Jambudipa. 50. In the inidst of the assenbly of Yakkhas, above their heads, he was scen, standing in the air, holding his seat (in his hands). 51. The assembled hosts of Yakkhas saw the Sambuddha standing there, but they did not think that he was the Buddha; they supposed him tu be another Yakkha. 52. On the bank of the river, near Mahiya Pokkhala, on the site of the Subhangana. Thtipa, there the highest of men stood, and entered upon the highest ecstatic meditation. 53. The Sage, the awakencr of quick attention, speedily entered upon that meditation (by revolving) in a moment by one thought the whole system of qualities). Suddenly he thence rose; he who had reached (all) perfections by his virtuous resolutions, ... finished his meditation. 54. There the hero stood, performing miracles by his (magical) power, lika a Yakkha. of high (magical) power and great (supernatural) facultics; gathering () thick clouds, containing thousands of rain drops, he seint rain, cold winds, and darkness. 55. (He then spoke to the Yakkhas.) I will send you heat; give unto me a place where I may sit down. I possess such power. over the fire as will dispel these dangers." 56. (Th: Yakkhas replied: If thou art able to dispel them, sit down whereever thou likest; we all consent; show thy power over the fire." 57. (Buddha replied:) You all ask me for warmth; I shall quickly produce the great heat which you are desiring, a fierce, burning fire.“ 58. As the sun shines in summer at noon, so fearful heat penetrated the assembly of Yakkhas. 59. Like the heat spread by the four suns at the end of a Kappa, such and greater stili was the glow sent forth by the seat of the Teacher. 60. As the rising sun cannot be restrained in the sky, thus (Buddha's) carpet of skin cannot be restrained in the air. 61. The carpet diffused great heat, like the fire at the end of the Kappa, as the sun (scorches) the earth,

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or-like a great flame of fire. 62. Diffusing heat like a heap of burning coals, the carpet appeared similar to a cloud, or to a glowing iron mountain. 63. It spread insupportable heat over the islands. The Yakkhas q' ikly fled in all ten directions, to the east, the west, the south, the north, above, and beneath. 64. Whither, shall we go for safety and refuge? How shall we be released from this fearful being? 65. If this powerful Yakkha assumes the form of the fiery element, and burns us, all of us Yakkhas will perish like a handful of chaff, like dust blown away by the wind." 66. And IBuddha, the chief among * Sages, the bringer of happiness, the compassionate, merciful great Sage," when he saw the afflicted, frightened Yakkhas, thought how to administer joy to the minds of these non-human beings. 67. (He) then (thought of) another island, similar to this, with low ground and high ground, with many various aspects, beautifully adorned by rivers, mountains, and lakes, the island of Giri, most similar to the country of Laiká. 68. (It. was) free from danger, well protected, surrounded by the ocean, full of excellent food and rich grain, with a well tempered climate, a green, grassy land, the beautiful island of Giri, superior to this (island). 69. It was charming and delightful, green and cool, adorned by gardens and forests, exquisite; there were trees, full of blossons and fruits; it was empty and solitary, subject to no master. 70. (It was situated) in the great sea, in the midst of the occan and of the deep waters, where the waves incessantly break; around it there was a chain of mountains, towering, difficult to pass; to enter it against the wish (of tile inhabitants) was difficult. 71. Full of desire and anger towards other beings, backbiting, pitiless, given to injuring other beings, cruel and furious, violent, merciless, ... 72. (Buddha thus spoke:), Ye Rakkhasas and ye wicked hosts of Yakkhas, I give unto you this island which is not far from Ianka, the whole old island of Giri; may they all inhabit it and multiply undisturbed. 73. This country of Iankä is a residence inhabited by men since remote Kappas;

1, 73-8. 123
may-many men dwell in the country of Lanka, as they did in former times in the Oja, Vara, and Manda island. 74. Adorned with these and other good qualities, a residence fit for men, auspicious in many ways, it will shine among the islands, when the Doctrine will have been brought there, like the full moon in the sky at the time of Uposatha. 75. Weighing the prosperity and the high happiness of the two, the Sage who knew all worlds, interchanged the two islands and the two (kinds of beings), men and Rakkhasas, (as a peasant) easily (interchanges) his pairs of bullocks. 76. Gotama by his (magical) power drew the island towards himself, like the headstalls of bullocks which are drawn (towards the driver) with a strong rope. The Sage drew together one island towards the other, like two ships which arc surrounded by stout ropes. 77. Having joined the beautiful island to the other, the Tathâgata transported (?) the Rakkhasas, (saying :) May all Rakkhasas dwell in Giridipa. . . .“ 78. The eager Yakkhas ran to Giridipa, like thirsty people in summer to a river; they all entered it never to return; the Sage (then) restored the island to its former place. 79. The highly satisfied Yakkhas and the highly pleased Rakkhasas, having received this excellent island which they desired, all began to laugh with great joy, and all went to celebrate the festival called Nakkhattamaha. 80. When Buddha saw that joy had been restored to these nonhuman beings, he the Jina, having exerted his benevolence towards them, pronounced the spell of protection. Having walked three times round the island, for the sake of its ever-lasting protection and the expulsion of the Yakkha hosts, - 81. having comforted the Pisacas and (cther) non-human beings, having established a guard and restored a lasting peace, having put down all distress in the island, the Tathâgata returned to Uruvela.
Here ends (Buddha's) subjection of the Yakkhas.

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II.
1. Again, the holy, glorious Sambuddha (once) dwelt near the most excellent capital of Kosala, in the garden of Sudatta (Anāthapindika). 2. In this Jetavana garden Buddha, the light-giving king of the Truth, looking all over the world, saw beautiful Tambapanni. 3. When five years had elapsed (after he had attained Buddhahood), he went to the country of Tambapauni. By dispelling the Avaruddhaka (demons) he (once) himself had made the island empty. 4. (But) now the mountain serpents and the sea serpents fought a battle in the island, having arranged their arrays on both sides, an awful struggle. 5. All those Nagas possessed great (magical) powers, all were frightfully venomous, all were wicked and violent, furious and filled with desire. 6. The Serpents were quick and excessively powerful, corrupt, cruel, and harsh, hasty, given to anger, longing for destruction (?). 7. Powerful Mahodara and resplendent Cùlodara, bọth were valiant, both had an exceedingly brilliant appearance. 8. No one saw a way how peaceably to compose that struggle (?) Mahodara whose fierceness was furiously excited by pride, was destroying the island with its mountains and its forests: I will kill all hostile serpents. 9. Cflodara, filled with pride, roared: May thousand kotis of Nāgas approach; I will slay all them who dare to enter the battle; I will change the island, all its hundred yojanas, into one desert.“ 10. The Serpents whose venomous fury could not he restrained, who possessed high (nmagical) powers, raged and sent forth flames (sent forth smoke and flames?); the Serpent kings, infatuated with anger, incited then to destroy the foes (who opposed them) in the battle.
11. Huddha, the blessed wanderer through the world, when he perceived the anger of the Serpent kings, (and saw) that the island was being destroyed, thought, in order to prevent this, many kind thoughts, for the sake of the highest bliss of (men) and gods. 12. (He thus reflected) If I do not go (to Lanka), the Serpents will not

2, 12--Ꮥ5. 125
become happy; the island will be destroyed, and there will be no welfare in future time. 13. Out of compassion for the Nagas, for the sake of happiness (of men) I shall go there; may the happiness of the island prosper (?). 14. I perceive the excellent qualities of Lankádipa; the Serpents shall not destroy the island from which I formerly have driven out the Yakkhas, and to which I have donc good.“ 15. Speaking thus the Sambuddha rose from his seat; he who possessed the gift of (supernatural) vision, left the Gandhakuti, and stood in the door (of the Jetavana garden). 16. All the gods who resided in the trees of the Jetavana garden, offered their services to him: Let us go (with thco, o Sage who art) possessed of (supernatural) vision." 17. (Buddha replied:) , Nay, renuain ye all, Samiddhi alone may go (with me)." (Samiddhi) went, taking up the tree (where his residence was) and holding it from behind (over Bluddha's head). 18. Samiddhi, when he heard what Bnddha had said, was delighted; he took up the tree, roots and all, and followed the Tathâgata. 19. The highly powerful king of gods gave shade to the Sambuddha, the highest among men, and held (the tree) from behind over the most excellent Buddha. 20. The highest of men went to the place where the Nagas fought their battle; the merciful Teacher (there) stood in the middle of both noble Nagas. 21. Going through the air over the heads of both. Nagas, the Sambuddha, the chief of the world, produced a deep, terrifying darkness. 22. There arose a thick darkness, caused by the great (magical) power of the lion (among men); he was covered and veiled (?) by the darkness, and the tree too (?). 23. The frightened, terrifyed Nagas did not see each other, nor did they see the Jina (?), (or) to what side they should direct their attacks. 24. They all forsook the battle, threw down their weapons, and stood all with clasped hands, paying reverence to the Sambuddha. 25. When (Buddha) perceived that thry were struck with horror, when he saw that the Nāgas were terrifyed, he sent forth his thoughts of kindness towards

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them, and emitted a warm rity of light. 28. A great sight it was, astonishing and terrifying; they all saw the Sambuddla like tle bright moon in the sky. 27. Standling there, resplendent with all the six colours, shining in tle air, illuminating the ten regions (of the world), he thus addressed the Niigas: 28, Fron what cause, o great king, lid this contention in noong tlıc: Niggas liris e? (Du t (if con lpassion towards yourself I llave coinci perodily hitlor." 29. (Thoy rʻrilirʼʻ«l:) „. Tlı is Niign (Cí`il« » «l:h r":ı :iıı dl t lı:A t. Nñg:t. LTLLLlttCS LL LLLLL L lS L HHHHS LLL HLS ling with cach other, lesirolls of treasure," 30, The SainLLLLLL LLLLLLL DmGal LLL at ttGtatLLtL LL LLL aLLT Niigas : „ A ligger whil in Iris' 3 in the 1 i 1 el riftlic" fiil, begin is aaLLLS LLL LLLLLLLLSE SLLLSS0S LLtH LLLLLL LLaaaaa0 L CL LL LS aES LaLa LLaLl LElSaS rL LLLlLLLSS LLLLLCL LLL LL LllLLlS LLL T LLLL SaLlL LLL LLLHS tLLLLtlCCa LL LLL LLLL L LLLLL LLLL LllaG SLL LLLLLa L S LL L S struction of life.o 32. Tlei lic who possessrd the gift of SLlllLSLLLLS LLLLLLLLSSgLLLLL LL LLLLLlmgg LL SL gaSLLtL ol') lı stil flerings it hell; he un filled to tlhoni tle (laws SS LLLL LL LGHLLtS S LLtttL C LSLCSL T SLLL of Nibljina. 33. As the Sainli yılllı I. tlı ( higli est af III "II, LC lltLL L LLL LLLS L L LLLLTSKLLSS LLLLLS LLtttLLLa tL LLS LLLLL L LLSLtLallS S00S LLL L Niigas (then) (* 11lle t geler, the Serpenis reconciled thenttLLL S LLLL aELL LLLLLS L LL LLL LLL LLTLS S LS cla), eighty kotis of living heings. 35. (Thus they spokc:) We inight prrish. Il ve Nigas, 1 accolit ini tilis throne." 3. . The twin Niiga (kings), for the sake of restoring pence, took that it lost excellent throtis (; lid thus aLLL S SLLLL LLLLLtS S LL LllG LLLLLL LLLLtHtLL LLLL LL LLtmtggLS sion, (o Sage who art) tilted with (supernatural) vision." 37. The Salluddhil who possissed the gift of (superniltural) vision, accrtel it by reinaining silent. When they tındlerstood tint he lia d : croeli trd it, the two grant Serpents were delighted. 38. (They thus addressed Buddha :) May the blessed One sit down on this splendid, nnllr Welluriya throne which the Nagas wore longing for." 39. The

. " || . 17
Niligis [litlice'll that thiti irle in the i litilst if the two islands. Tlı', mı t|1; t tlı'nır. İlı!' light-giving king of tle Truth Sint low II. 40. Whien thi is righty kritis of Nägns had LllaLSLLL LL aLlLtttLLS LLLL LSLaLlLaS LLH aaatLtltLL LLL LLL S LLLlLtS St LLLa LTaS 0SS LLL LL LS LL LLLLLlltLLtLLL t li: hids diri iIi | | | | * libro · wl, tlh " : 1 glity ke tis « » Fo Nagas, surrouin
LLLLL LSaSL LLLLLLLE LLLLL S aLLL LLLLS
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SS LSSSLL L LLLSLL LaaaS LL LLtuaLSL S S K S SLLS LLL SS L LLLLLLLK LLL ScL S LS LLLLLS S LLL LK S S LLLaS L ASTALlH i r sr | tlլ : Հ:1ւ , , li, I, II -t: l liri ng tlu'r li bilally til III e o iii
L tt L tMu LS S 0S L StLLL tEcLLL
a g SS L SS LLS SS LLLL LLLa aaat K S S SS0 L0SLSSSSSS tLLLLSSS SLaLL L LL LLtLLtCS LLLLLaL LLT L S S LLL LL LLaT LTa LLL LLL LL Folke: SS LSS SLLL KaStS ALL LLt LL LLtmL L LS пlity LL aS LLL SLaLL LLS LaS LLLLL ttSS LLAS KKaS S S tttL LLLL LLLES L LL LLtHS LSSS ttS aLL LLSS ll SHLLL S aalLLLCS LLLLL aLLLLLS
L S LLaaLLLL tLSLL LaSL LL SLtCtS LS attttLLL r't Lu TLurd tri tlır „Jqʻt:4 Yʼ:LI1Fi.
I[("Ti" ("II 4ls :; li r* 4ʻr h1i r|u ur"rii 1g ( i f . lı (" Náigi Ls
S LL LLLLLH tLttS L aaLL lLlT S SLLL SS -re '', 1 F - i.

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52. Again, in the rightli year (after Buddha hal reached Sambodlii), the Niaga king Mili:kklika invited the great hero together witl, five lui drol lilikkhus, 53. (These HBhikkhus) wil misc s'inses wieri" si lililled, who |ńssess.cd til e! ligli (magical) pow's. si i ri" i tilletl (li e Sainliu lill: ; the Sagi rose up into the air in the Teta vali;i, and pre-cling LLLSta LLL LS L LLLL LL LLLSS LLL LL LLL t L IKalyani river, 54. All the Serpet is constricted a pavilion of precious strins's in the gruntl, and cive 'tl it with garnarents (f' liller'int er litrs, wit li livine ('lıntlı is. 00SSSLLL LLLHHLHHSS LLLLLSLttC SS tLLtLL tLtttLL LLLtLaS LLLlLL CtLLttL L LLLLL LLSLLLLLS LLL LL tt ttS LLLLmmmLLLL LLLLLLLLS L ltLLLLLLL LSLLS LL LLL LLLLLC LHCCLSLLS S LlL LLLllL SLL LSL S LLL SStttSSS L SLS pared sco: its ; (tlh " ) they in tri ili Ivoi oil ( lico IFr;ternity witli aaL LLLL LL LLLlLS LLL LLL TL LL LLLL tt LtttLS SS LLS ting down togetli f'ir wit li liv ” li I u II ilrii'iil Il Bliilklklii i ii s, li ' NS: Ilbuildlha eInterced upon ecostaoii: Ilaro «litas tions ; li « ili fili Isroel (ihe" rays of) his kindlı Loss ( 4 ) Hill i arter's ( l' tliet le briz cilin). 58. Seven times 13ladill: ting" hier with luis |11||tils it third mystical trail cer; it tl rlit lil: i'i' (sili si'i Ii I'Intly) li hi il' Malli:- thüpa was built, the meist excellent ('tiy:. 5). The Nägel king Maniakklika listrili i tcl : grr; Lt di 11:utioni (t. I thir IBlıikklılı1s). Il: 1 wiıI g nL«: (ei '']ı t ("il tlı (": il« »11:itid ii i ( -I" t li:ı t N;iyr;i. hawing t:ı keıı fool, anı d gril:Laldır'ın evill (tlır. Nig:ıs lay orc':ı- ching to then,) the San buddhil together with his ipils rose up into the air. 60. At the place of the bigh; wipi Cetiya, Buddha, he who was full of coinission to the world, descended froin the air and again rint 'rel upril I nystical meditation, sil. Having aris' from the "rance at that place, the light-giving king of the Truth tigether with his Iupils, wandering through the air, then proceetled to the place where the Bo trec was to be stationed in the Mahineghavana garden. 62. The Bo trees of three former Buddlias (there inlso) had been established on the ground; to that place he went, and there he entered upon ım editation. 63, (IIe thus prophesied:) Th rec: IBo troi":S (have stood) at this place at (the time of) the teaching of

2, 63 - 3, 1. 129
three Buddhas; Iny Bo tree also will stand on this very spot in future time." 64. The highest being, the chief of Tinen, having arisen from that II editation together with his pupils, went to thc delightful Meghavana garden. 65. There also he plunged himself in meditation together with his
pils, Having arise fro II let II elitatio, tle light-give proclaimed: 63. This place first Kilk saladha, the chief of the world, has accepted, sitting down on this spot where a throne has been erected. 67. This placc socondly Konåga na na, the chief of Inen, his . . . . (38. This place thirdly Kassapa, the chief of the world, has ... 69. Myself, Sambuddha Gotania, the descendant of the Saky. tribe, the chicf of nich, have attained (trance), seated on this spot, where in throne is to he erected."
III.
1. Setting aside the kings who reigned in the past kappal, te i w latever fi Tims of existence they may have passed, I shall gill pletely el timerate the kings of the preset k: 1:1, 2. Their clc scent, their na II e and trilbe, their age and (the length of) their reign, all that I will proclail, listen to it according to the truth.
3. The first inaugurated king, a ruler of the eartli. full of brilliancy, prince Mahasaminata by Time, reigned over his kingdom. 4. His son was called Raja hy manue; (then followed) the prince called Warilroja, Kalyita and WEL rakaalyåna, Uposatha, tle lord of the eartlı; — 5. the seventh of them was Mandhati who reigned over the four I Dipas. (The In followed) Ciura, king Upacara, and Cetiya, the lord of the rarth; - 6. Mucala, Mahim cala, Muealinda, and : Lliso Sălgara, Sägara dewa, and Bharata, the prince called Bhagirasa, - 7. Rui, and he who was called Maharulci, Patåpa, and also Mahápatåpa, Panằda, and Mahåpa nådal, the king ::Lille: il SI dassana, — 8. he who was Called Malhảisu dans suna, two Nerus, and Accinnå. These were twenty-eiglıt kings by rıumber; their tıge extendecl tı an Asal mkheyya (of years). 9. In Kusawati, in Râjagaha, in Mi
}

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thila, best of towns, these kings reigned; their age extended to an Asamkheyya (of years).
10. Ten times ten is one hundred; ten times a hundred is one thousand; ten times a thousand is ten thousand; ten times ten thousand is a hundred thousand; - li. ten times a hundred thousand is one koti; (the following , nu nerals are) pakoti, kotippakoți, mahuta, and niıı nahluta, abbu da, and ni rabbu da, — 12. ababa, and also atati, ahala, and kumuda, sogandhika, uppala, pun darika, paduma. 13. All these numbers are lunerable and calcullahle by tlıcı means of calculation; the stilge (of numbers) bey old these is called asakheyya (not calculi blo
14. (One hundred kings, sols of Acciniuả, governed their great kingdol in tle town called Pakula (?). 15. The last of these kings was the prince called Arilda Ina; his 3 ons and grandsoins, fifty-six princes, governed their great kingdom i tle town of Ayujhanagara. 16. The last of tlı ese kings was Duppaksalı, tille lord of the eart b; his sons and grandsons, sixty rulers of the earth, reigned over their great kingdon in Biranasi, best of towns, 17. The last of these kings was the prince called Ajitaja Illa; his sons and grandsons, eighty-four thousand by number, reigned over their great kingdom in the town of Kapilanagara. 18. The last of these kings was Brahmadatta, the lord of the earth; his sons and grandsons, thirty-six princes, reigned over their great kingdon in IIatthipura, best of towns. 19. The last of these kings was Kambalavasabha; his sons and grandsons, thirty-two princes, reigned there in the town of Ekacakkhu. 20. The last of these kings was Puriidada, honoured by the stirname Devil; his sons and grandsons, twenty-eight princes, reigned over their great kingdom in Wajiri, best of towns. 21. The last of these kings was the prince called Sidhina. His sons and grandsons, twenty-two royal princes, reigned over their. great kingdom in Madhuri, best of towns. 22. The last of these kings was valiant Dhannagutta; his sons and grandsons, eighteen princes, reigned there in the town of Arithapura. 23. The last of these kings was the chief

3, 23-3. 13
of men called Sithi; his sons and grandsons, seventocin princes, reigned there in the town of Indapatta. 24. The last of these kings was Brahmiadeva, the lord of the earth; his sons and grandsons, fifteen princes, reigned there ill the town of Ekatakkhu. 25. The last of these kings Was Billadatta, the lord of the earth; his sons and grandsons, fourteen royal princes, goverined their great kingdom in the town of Kosilimbi. 26. The list of the II was the king known as 13 hadda dewa; lis stolus : 1 il grŁA 11 tillsolis, 1 hinc: royal princes, reigned til ere: in tle town of Kauņņagoccha. 27. The last of the II wils the king renowned by the name of Naradevil; his sons an il grandsons, seven royal princes, governed their great kingdom in the town of Roi initialgara. 28. The last of these kings was the prince called Malıinda; his sons an il grandsolis, twelve royal Trint: cs, governed their great kingdon in the town of Calipinagara. 29. The last of these kings was Niigadevil, the lord of the earth; his sons incl grindsons, twenty-five prill 's, governed their great kingdon in the town of Mithilånagara. 30. The last of these kings wiis vali:lint Buddhidatta; luis sols and grandlsons, twenty-five pritices, go hverned their great kingdo1 in Rijilgalil, best of towns. 31. The last of these kings wits, the prince called Diparikara ; his solis and gr:Lindsons, twelve royal princes, goverled their great kingdoin in Takkasili, best of towns. 32. The last of these kings was the prince called Tálissara; his sons and grandsons, twelve royal princes, reigned over their great kingdon in Kitsiniira, best of towns. 33. The last of these kings was the prince called Pilrindal; his sons and grandsons, line royal printes, reigned over their great kingdom in the town of Maliitthiya (Taa II nalit ti?). 34. The last of these kings was Sagara deva, the lord of the earth; is son Makhideva was a great, liberal giver. 35. His sons and grandsons, eighty-four thousand by number, reigned over their great kingdom in the town of Mithilanagara. 36. The last of these kings was Nemiya, honoured by the surname Deva, a universal monarch, a lord of the whole carth which the occan surrounds.

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37. Nemiya's son was Kalầrajanaka; his son was Sinnankura; (then followed) king Asoka, an inaugurated prince. 38. His sons and grandsons, eighty-four thousand by Inuinher, reigned over their great kingdon in Baranasi, best of towns. 39. The last of these kings was the lord of the earth called Wijaya; his son was high-born, brilliant Wijitasena; - 40. (then followed) Dhammasena, Nagasein, thc (king) called Salımı:Ltha, I):is:Limpati, It'yu, IKI Isa, Malhåkusa, Nayaratha, and also Dasaratha, - 41. limit, the (kiing) called IBilåratha, Cittau classi, Atthiadassî, Sujåta, and Okkik, Okki nukha, And Nip turi, - 42. Candimi, lid Cundamukhi, king Sivi, Sanjay, Vcssantara, the ruler of II nrn, Jäli, Lid Sih två haria, prince Sihassara, the wis preserver of royal successio 11. 43. His se ons Liu el gran sidsons, eighty-two thousand kings, ri'igned in the tow called Kapila(vatlı). 44. T'lı 4: list of tlı ese kilgs was Jay; sena, the lord of the arth; his son was high-her, trilliant Sīhah: nu... 45. The sons of that (?) Sīhall:Iun ti w por: fivor
kkadiana, - 46. king Sukkncl:LIII, Li king Alitodial; all these five kings had names containing the word weer wer. 47. Ille the son of Stelllı yıllıını, Siclidhut tha, tle chief of the world, brygot li huuli hihi dda, tuntl tlu i en leeft luis hone in order to strive for 13uld haship.
48. The total number of these highly powerfil ... kings is four Nahutas, o Inc hı III dreul thousan dl, and til re e hundred Ilore. 49. So many lords of the earth arc mentio ned who originated from thie family of the IBodhisatta in this first (?) kappa, preservers of royal su ::ession, ri lli're of Incrı *) –
50. Perishable, alasl is whatever exists, subject to trigin an el leczy; it appears a tid perishes; its extinction is bliss.
End of the great lineage of kings.
1) The lant wordt, which I think belong to thin pluee form in the MSR, the decond part of r. 53.

Հ5, 5 1 -- . : 33
5l. The king callel Suddlı mill: na reignedl in tle town called Kapila(wat thil), het tlie royal son of Sihaelhalmu. 52. A mid the five in ouritains, in Illi:l i ritha, best of towns, reigned the prince who was called ling Bodhisa (IBhitiya!"), 53. Suddla o din: inl Isliitiy: were frields of each other, When (IBinbisiira) was eight years old, five wishes arse (in his mind): 5-I. May Iny royal father it is trict Ine in the duties of royalty; may h the Buddha, the highest of Inn, arise it Iy king iloi: - 55. Lily the Tathagata show himself first to ur (l'f're going to other kings); may he preach to ille the i-trial Truth; inity penetrate that most excellent Trıtlı." (5. These were tlh c five wisles which : rose in Bimbrisïras mind. Who'll le was fifteen years oll, he received ille royal coronation after his father's death; - 57. he (Buddhi: ) the clief of the world arose in his hel litiful kill glo II; lic: Tatligital slowed himself to him first; when he preachel his ete Tilial Truth, the lord of the earth apprell'ided it. ii. The gri"; it litro tlen was full thirty-live yers old: l'in lis:iri, tle lord of the earth, was thirty years old. (it: III; wilt; five years older than Binbisir. 5:1. Fifty-two years this prince reigned; thirty - sevel years li ro reisgiail :after li:Aving forIned that connection with th' It Idillia, (). Prince Ajitasattu reigned thirty-two years. Eight years after his coLtHlLLLlL Lt LLttltLLL LtLLlLLL SLtttttttLLS S S LLLLL thic: Parinibbāun: “I' tle: S: Li I u li lilla, li li “ ligliest (One ii ii tle world, the chief of III, thi, it rin' reigned (still) twenty-four years.
IW". 1. The congregation of 13hikkhuis, seven itindred thousind (in number), Assembled, lly It is 'n wye baviting subdueld their passions and having becoilus pure, had allattained the summit of perfection. 2. They all, naving made enquiry and determined which were the most worthy, elected by vote. of the congregation five hundred Theras,
1) The father of Billisira,

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134 - E-1.
3, Kassapa was the chief propounder of thc Dhutaiga precepts according to the doctrine of the Jina; Ananda was the first of those learned (in the Suttas), wise Upali was chief in the Wilaya, — 4. Anu rudelha in the (supernit - ral) visions, Vangisa in promptly comprehending, Puynn anong the preachers of the IDhanina, Kumirlikassapa among the students of various tales, - 5. Kaccala in cstablishing distinctions, Kotthita in analytical knowledge. There were, besides, IIIany other great Thoras who were original depositaries (cf. Iuddha's doctric). 6. By these and other saintly Theras who had fulfilled their duties. to the number of five hillil red, wiis the collection of the hit unma and of the Wiility; iiii de; because it was collected by the Thrris, it is talled the doctrine of the Theras (thera erica). 7. The Ishikkl, is cliposed the collection o' LLtttLtEE LLL LL LLC LLS CLLLLL L tttttLLL LL LLLLLS niya, and by : sking tl (Tliri) callid Å lalu dla regarding the Dhamma, 8, Tli"T: Maliki Lss; p:I :LIld the great teaLLLLLL LLLLaaaaLLLLSSS LLL aaL L tLLLLLLL LLLLLLLLS LLL the learned Ananda, '', as well as Iany other distinguished disciples, who laid becil praised by the master, who possessed analytical knowledge, firinness, the six (supernatural) fit culties Hill the great (Thiagical) powers, who had attained the IIlystic trail Le roceeding froni selsconcentration, who hild completely master'd the true faith, - 10, all these five hundrel Tlucri is bore in their Ininds the nine-fold doctrine of the Jill:, living acquired it iro III the best of Buddhas. 11. They who had leard and received from Bhagavat himself the whole Dhanna and Winaya taught by the Buddha, - 12. they who knew the Dhamma, who knew the Winnyi, who all were acquainted with the Áganas, who were unconquerable, immovable, similar to their naster, ever worshipful, - 13, they who had received the perfect doctrine, first (it mong religions), fron the first (a Inong teachers), who were Theras and original depositaries (of the Faith), made this first collection. Hence this whole doctrine of the Theras is als) called the first (or prinitive) doctrine. 14. Assembled in

-1, 1 1 - 2 ti. 13
the beautiful Sattaliuna cave, the five hundred Theras, the teachers, Lrranged the nine-fold doctrine of the Teacher. 15. The nine-fold doctrine of the Teach.gr (compri,
ses) Sutta, Geyya, Veyyâkaraja, Gäthā, L'dāna, ItivLuttaka, Játaka, Abbhuta, Wedilla, 16. The Theras wlio arranged this true imperishable doctrine, according to Viggas, Pilfilisakas, Salyuttas, and Nipitius'), colliposed the collection of the Agamas which is known by the name of the Suttas. 17. As long as the true doctrines remain, as
long is the collection does not perish, so long - a long time - will the teaching of the Minster last. 18. The
iminovable, firm, usubvertiblc eartl (uaked on tle appearance of the Collection of the WinHy: ald of the Dhilnii, which is worthy of the Faith. 19. Nobody, may a Samanit cone or a Brahmara of great learning, skilled in displitation and hair-splitting, canlı sub vort it; fir: L it star i ds like Sineru. 20. Neither a deity inor Mira nor Brahmi mor any earthly beings can find in it ve the Finalest ilispoken sentence. 21. Thus the collection of the Dhamna and of the Wilaya is couplete in every part, well arranged and well protected by the Omniscience of the Teil c:ller. 22. 23. And those five hundred Theras, chief among who in was Mahākassapa, as they knew tlie doubts of the people, composed the imperishable collection of the Willilyn ind of the Dhanma, which is an incarnation of the Faith like the high est Buddha, the collection of tlı' Dlami II a. 24. The doctrine of the The Tas, which is foi unded oıı tri e reas ous, which is free from he resies, full of true meaning, and supports the true faith, will exist as long as the Faith. 25. As long as holy disciples of Buddha's faith exist, all of them will recognize the first Council of the Ohainia. 26. The five hundred pre-eminent Theras, noble by birth (?), laid the first firin, original, fundamental base (of the Faith).
Here ends the Council of Mahakassapa.
1) Those Are the Bections in to which the Digha-, Majjhima-, Sariy Littak R.-i, in Fid Ali iı gud ( Bra-Nikâya respectively Hure diviıl Arl,

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136 4, 27-41.
27. Sixteen years had elapsed after the protector of the world hai entered Nibbāna; it was the twenty-fourth year of Ajatasattus (reign), and the sixteenth of Vijaya's; - 28, learned Upali had just completed sixty years, (then) Disaka received the Upasampada ordination from Thera Upali. 29. The entire sacred IDhamma texts which the most excellent Buddha had set forth, the whole of the nine-fold speeches of the Jina, Upầli recited. 30. Upåli received from Buddha and (afterwards) recited the entire, complete, and whole nine-fold doctrine contained in the Suttas, 31. Buddha spoke regarding the learned Upali in the assembly (of the Bhikkhus): Upali is the first chief of the Vinaya in my church." 32. The great teacher, being thus installed in the midst of the Assembly, recited the three Pitakas to a thousand (pupils), chief among whom was Dāsaka. 33. Upāli taught five hundred Theras whose passions had been extinguished, who were pure, holy, and speakers of truth, the (texts of the) faith. 34. After the Sambuddha had attained Parinibbana, the great teacher Thera Upali taught then the Vinaya full thirty years. 35. Upali taught the clever Dasaka the whole nine-fold dotstrine of the Teacher, eighty-four thousand (divisions). 36. Dasaka, having learned all the Pitakas from Thera Upali, taught it just as his teacher in the Faith (had done). 37. The great teacher (Upali) entered Nibbāna, after having appointed his pupil, the clever Thera Dasaka, (to be chief) of the Vinaya. 38. Prince Udaya reigned sixteen years; when Udayabhadda had completed six (years), Thera Upali attained Nibbana.
39. Sonaka, a respectable merchant who came from Kasi, received the first ordination according to the doctrine of the Teacher at Giribbaja (Rajagaha) in the Veluvana (monastery). 40. Dasaka, the leader of the school, dwelt at Giribbaja in the Magadha country, and in his seven and thirtieth year gave Sonaka the first ordination. 41. (When) clever Dasaka had completed forty-five years, and Nagadasa had reigned ten years, and king Pandu(väsa) twenty, then Sonaka received the Upasampada ordi

137 .62 سس-41 ,4~
nation fom Thera Disaka. 42. Thera Dasaka taught Sonaka also the nine-fold (doctrine); he having learned it from his teacher, (again) taught it (to others). 43. Dasaka in his turn, having made his pupil Thera Sonaka chief of the Vinaya, attained Nibbāna in his sixty-fourth year.
44. The Thera called Sonaka had just completed forty years; Kalásoka had then reigned ten years and half
a month in addition; - 45, Pakundaka was a robber during seventeen years; (of this period) eleven years and six months more had passed, - 46. when Thera Sonaka,
the chief of the school, admitted Siggava and 'Candavaji to the Upasampada ordination.
47. At that time, when Bhagavat had been dead a hundred years, the Vajjiputtas of Vesali proclaimed at Vesali the ten indulgences: the practice of (keeping) salt in a horn is permissible; the two inch alternative is permissible; the practice of (taking food after the regular meal when going to) the village is permissible; the practice of (holding Uposatha in different) residences (within the same boundary) is pernissible; the practice of (obtaining) the consent (of the Fraternity not before, but after an act) is permissible; the practice of (acting according to) example is permissible; the practice of (drinking) milk-whey is permissible; the practice of (drinking) toddy is permissible; sitting (on seats covered with clothes) without fringes is permissible; (the possession of) gold and silver is permissible.
48. When Sambuddha had entered Parinibbāna ten times ten years. the Vajjiputtas proclaimed at Vesali these ten indulgences. 49. They proclaimed (the allowableness of) impermissible practices which all had been forbidden by the Tathâgata. Sabbakami, and Salha, and Revata, (and) Khujjasolbhita, — 50. and Yasa, Sambhůta of Sâņa, these Theras who had formerly seen the Tathâgata, the pupils of Thera Ananda; - 51. Sunana and Vasabhagirii, who had formerly seen the Tathâgata, these έννο most excellent pupils of Anuruddha; -- 52. these (and other) Biikkits, seven hundred in number, came to Vesali

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and expressed their assent to the discipline as it had been established in the doctrine of the Buddha. 53. All these who had obtained a (supernatural) insight, who were expert in reaching meditation, who were quit of their load, and saved, assembled together.
Here ends the history of the second Council.
V.
1. At the time of the Parinibbana (which Buddha atstained) at Kusinárá, best of towns, seven hundred thousand (spiritual) sons of the Jina assembled. 2. In this assembly Thera Kassapa was chief, he who resembled the Teacher, a great leader; on earth is not his equal. 3. Kassapa, after having selected five hundred amongst the Arahats, taking always the most worthy ones, composed the collection of the Dhamma. 4. Out of compassion for created beings, in order to establish the Faith for a long time, he made, after the lapse of three months, when the fourth month and the second, beginning of the Vassa) had arrived, the collection of the Dhamma. 5. At the entrance of the Sattapanna cave, in the Magadha town Giribbaja (Rajagaha), this first council was finished after seven months. 6. Ato this council many Bhikkhus (were present), the original depositaries (of the Faith), and who had all reached perfection in the doctrine of the protector of the world. 7. Kassapa was the chief propounder of the Dhutavāda precepts according to the doctrine of the Jina; Ânanda was the first of those learned (in the Suttas), (the Thera) called Upali was chief in the Vinaya, - 8. Anuruddha in the supernatural visions, Waingisa in promptly comprehending, Punna annong the preachers of the Dhamma, Kumarakassapa among the students of various tales. - 9. Kaccána in establishing distinctions, Kotthita in analytical knowledge. There were, besides, many other
1) See Mahâvagga, 3, 2.

5, 9-2 i. 139
great Theras who were original depositaries (of the Faith). 10. By these and other saintly Theras who had fulfilled their duties, to the number of five hundred, was the collection of the Dhamma and of the Vinaya made; because it was collected by the Theras, it is called the doctrine of the Theras (theravdida). 11. They composed the collection of the Dhamma and of the whole Vinaya by con. sulting Upali about the Vinaya and learned Ananda about the Dhamma. 12.13. Both these, Thera Upali and Ananda who had obtained perfection in the true Doctrine, had learned the Dhamma and Vinaya from the Jina; and, clever in the Suttas, they proclaimed what had been taught in long expositions and also without exposition, the natural nueaning as well as the recondite meaning. 14. Having. received the perfect word (of Buddha), the first (among doctrines), from the first (among teachers), these Theras and original depositaries (of the Faith) made the first collection. Hence this doctrine of the Theras is also called the first (or primitive) doctrine. 15. The most excellent Theravāda remained pure and faultless for a long time, for ten times ten years.
16. When the first hundred years had been completed and the second century had begun, a great schism happened, a most violent one, in the doctrine of the Theras. 17.18. Twelve thousand Vajjiputtas of Vesali assembled and proclaimed at Vesali, best of towns, the ten indulgences in the doctrine of Buddha, viz.: the indulgence of (keeping) salt in a horn, of the two inches, of the village and the monastery, of residences, of (obtaining) consent, of example, of milk-whey, of toddy, of silver, of seats without fringes. 19. They proclaimed (a doctrine). which was against the Faith, against the discipline, and repugnant to the doctrine of the Teacher; splitting the (true) meaning and the Faith, they proclaimed what was contrary to it. 20. In order to subdue them, many pupils of Buddha, twelve hundred thousand (spiritual) sons of the Jina, assembled. 21. In this congregation the eight chief Bhikkhus, resembling the Master, great leaders, diffi

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140 5, 21-35.
cult to conquer, great teachers, were 7- 22. Sabbakami and Salha, Revata, Khujasobhita, Vasabhagami and Sumana, Sambhuta whe-resided at Sâna, - 23. Yasa, the son of Kakandaket, a sage praised by the Jina. In order to subdue those wicked men (the Vajjiputtas), they came to Vesali. 24. Wasabhagami and Sumana were pupils of Anuruddha, the other Theras (pupils) of Ananda; they had all formerly seen Tathâgata. 25. At that time Asoka, the son of Susunaga, was king; that prince ruled in the town of Pataliputta. 26. The eight Theras of great (supernatural) power gained one party for themselves, and destroying (the doctrine of) the ten indulgences they annihilated those wicked ones. 27. 28. After having annihilated the wicked Bhikkhus and after having crushed the sinful doctrine, those eight. Theras of great (supernatural) power, those Bhikkhus selected seven hundred Arahats, choosing the best ones, in order to purify their own doctrine, and held a council. 29. This second council was finished in eight months at Vesali, best of towns, in the hall called Katagara.
30. 31. The wicked Bhikkhus, the Vajjiputtakas who had been excommunicated by the Theras, gained another party; and many people, holding the wrong doctrine, ten housand, assembled and (also) held a council. Therefore this Dhamma council is called the Great Council (mahdisangiti).
32. The Bhikkhus of the Great Council settled a doctrine contrary (to the true Faith). Altering the original redaction they inade another redaction. 33. They transposed Suttas which belonged to one place (of the collection), to another place; they destroyed the (true) meaning and the Faith, in the Vinaya and in the five Collections (of Suttas). 34.35. Those Bhikkhus, who understood neither what had been taught in long exposition nor without exposition, neither the natural meaning mor the recondite meaning, settled a false meaning in connection with spurious speeches of Buddha; these Bhikkhus destroyed a great deal if (true) ... i.iing under the colour

5, 85-50. 141
of the letter. 36. Rejecting single passages of the Suttas and of the profound Vinaya, they composed other Suttas and another Vinaya which had (only) the appearance (of the genuine ones). 37. Rejecting the following texts, viz.: the Parivara which is an abstract of the contents (of the Vinaya), the six sections of the Abhidhamma, the Patisambhida, the Niddesa, and some portions of the Jataka, they composed new ones. 38. Forsaking the original rules regarding nouns, genders, composition, and the embellishments of style, they changed all that.
39. Those who held the Great Council were the first schismatics; in imitation of them many heretics arose. 40. Afterwards a schism occurred in that (new school); the Gokulika and Ekabyohầra Bhikkhus formed two divisions. 41. Afterwards-two schisms took place amongst the Gokulikas: the Bahussutaka and the Paññatti Bhikkhus formed two divisions. 42. 43. And opposing these were the Cetiyas, (another) division of the Mahasamgitikas. All these five sects, originating fron the Mahasangitikas, split the (true) meaning and the Doctrine and some portions of the Collection; setting aside some portions of difficult passages, they altered them. 44. Forsaking the original rules regarding nouns, genders, composition, and the embellishments of style, they changed all that.
45. In the orthodox school of the Theras again a schism occurred: the Mahimsāsaka and Vajjiputtaka Bhikkhus formed two sections. 46. In the school of the Vajiputtakas four sections arose, viz.: the Dhammuttarikas, Bhaddayànikas Channagarikas, and S: ni initis. 47. In later times two divisions arose among the Mahinsasakas: the Sabbatthivada and IDhammagutta Bhikkhus formed two divisions. 48. The Sabbatthivädas and Kas sapikas, the Kassapikas and Samkantikas, and subsequently another section, the Suttavadas, separated themselves in their turn, 49. These eleven schools which separated themselves from the Theravada, split the (true) meaning and the Doctriue and some portions of the Collection; setting aside sonne portions of difficult passages, they altered them. 50. For

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saking the original rules regarding nouns, genders, composition, and the embellishments of style, they changed all that.
51. Seventeen are the heretical sects, and there is one orthodox sect; together with the orthodox sect they are eighteen at all. 52. The most excellent. Theravāda which resembles a large banyan tree, is the complete doctrine of the Jina, free from omissions or additions. The other schools arose as thorns grow on the tree. 53. In the first century there were no schisms; in the second century arose the seventeen heretical schools in the religion of the Jina. 54. The Hemavatikas, Râjagirikas, Siddhatthas, Pubba- and Aparaselikas, and sixthly the AparaRajagirikas arose one after the other.
Here ends the description of the schools of the teachers.
(At the time of the second Council the Theras foresaw the following events):
55. In the future time, after a hundred and eighteen years, a certain Bhikkhu will arise, a Samana able (to suppress the schisms of that time). 56. Descending from Brahma's world he will be born in the human race, originating from a Brahmana tribe, an accomplished master of all Mantras (Vedas). 57. His name will be Tissa, his surname Moggaliputta; Siggava and Candavaji will confer on the youth the Pabbaja ordination. 58. Then, having received the Pabbaja ordination and attained the knowledge of the sacred texts, Tissa will destroy the Titthiya doctrines and establish the (true) faith. 59. A royal chief called Asoka will govern at that time in Pátaliputta, a righteous prince, an increaser of the enpire."
60. All the seven hundred Bhikkhus, the Theras, having taught the (true) doctrine and destroyed (the heresy of) the ten indulgences, had attained Parinibbāna. 61. Descend
1) Here follows an account of the birth and conversion of Tissa Moggaliputta who presided at the third Council. See Mahávamsa, pp. 28-33.

5, 61-71. 143
ing from Brahma's world he was born in the human race; at the age of sixteen he had mastered the whole Veda.
62. (Once young Tissa thus addressed the Thera Si
ggava, who had come to his father's house:) I ask the Samana a question, answer these questions (concerning) the Rigveda, the Yajurveda, the Sâmaveda and also the Nighaņțu, and fifthly the Itihåsa“; — 63. and the Thera having given his permission, he asked an exceedingly difficult question. Siggava then spoke, to the youth possessed of mature knowledge: 64. I also will ask you, young man, a question set forth by the Buddha; if you are clever, answer my question, truly.“ 65. When the question had been pronounced, (Tissa said:) That I have neither seen nor heard; I will learn this Mantra, I desire to receive the Pabbajjā ordination.“ 66. Leaving the narrow way of the life of a layman, the youth went forth into the houseless state and to the condition of calm, according to the Jina's faith. 67. The disciple, desirous of learning and full of reverence, was taught the nine-fold doctrine of the Teacher by learned Candavajjf. 68. Siggava who had vanquished the young man, conferred on him the Pabbajá ordination; learned Candavaji taught the well trained (disciple), versed in the Vedas, the nine-fold (doctrine); (having done so) these Theras attained Parinibbāna.
69.) Two years of Candagutta, fifty-eight of king Pakundaka having elapsed, Siggava having just completed his sixty-fourth year, Moggaliputta received from Thera Siggava the Upasampada ordination. 70. Tissa Moggaliputta, having learned the Vinaya from Candavaji, reached emancipation by the destruction of the substrata (of existence). 71. Siggava and Candavaji taught the glorious Moggaliputta all the Pitakas which are filled with collections referring to both (Bhikkhus and Bhikkhumis) (or:
1) In the following account, some of the numbers mentioned are evi
dently wrong; I have preferred, however, not to correct them, since the cause
of these errore may be attributed as well to the author as to copyists.

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the Sutta collection, as it had been settled at the two convocations?). 72. Siggava, possessed of (true) knowledge, made the glorious Moggaliputta chief of the Vinaya, and attained Nibbāna after having completed seventy-six years. 73. Candagutta ruled twenty-four years; when he had completed fourteen years, Siggava attained Parinibbana. 74. (Siggava was) a dweller in the forest, keeping the Dhutanga precepts, of limited desires, attached to forest life, full of goodwill, of subdued passions, and perfect in the true Doctrine. 75. In a remote, delightful abode, in the depth of a great forest, this hero (lived) alone without a companion, like a valiant lion in his mountain cave.
76. Sixteen years had elapsed after the protector of the world had attained Nibbāna, learned Upali had completed sixty years; - 77. it was the twenty-fourth year of Ajatasattu's (reign) and the sixteenth of Vijaya's, (when) Dāsaka received the Upasampada ordination from Thera Upåli. 78. The learned (Thera) called Dầsaka had conpleted forty years; ten years of Nagadasa's (reign) and twenty of Pakundaka's (Panduvasa's) had elapsed, - 79. (when) Thera Sonaka received the Upasampada from Dasaka. The wise Thera called Sonaka had completed forty years; - 80. ten years of Kalásoka's (reign) had elapsed; it was in the eleventh year of the interregnum in Tambapanni, (when) Siggava received the Upasampada ordination from Thera Souaka. 81. Two years of Candagutta's (reign) had elapsed; Siggava had completed sixtyfour, and king Pakudaka fifty-eight years, (when) Moggaliputta received the Upasampada ordination from Thera Siggava. 82. Six years of Asokadhamma's (reign), sixtysix of Moggaliputta, forty-eight (years) of king Mutasiva had elapsed, (when) Mahinda received the Upasampada ordination from Moggaliputta.
83. Upali received the Vinaya from Buddha, Dasaka received the whole Vinaya from Thera Upali. and taught it just as his teacher in the Faith (had done). 84. Thera Dasaka taught Sonaka also the Vinaya; (Sonaka) taught it,

5, 84-99. 145
after having learnt it from his teacher. 85. Wise Sonaka who well knew the Dhamma and the Vinaya, in his turn taught Siggava the whole Vinaya. 86. The pupils of Sonaka were Siggava and Candavaji; the Thera taught both these pupils the Vinaya. 87. Tissa Moggaliputta, having learnt the Vinaya from Candavaji, reached emancipation by the destruction of the substrata (of existence). 88. Teacher Moggaliputta taught his pupil Mahinda the whole Vinaya, the complete doctrine of the Theras.
89. After the Sambuddha had attained Parinibbāna, resplendent Thera Upali taught the Vinaya full thirty years. 90. This great Sage, after having made his pupil, the learned Thera called Dasaka, chief of the Vinaya, attained Nibbana. 91. Dasaka in his turn made his pupil Thera Sonaka chief of the Vinaya, and attained Nibbāna sixtyfour years (after his Upasampada). 92. Sonaka who possessed the six supernatural faculties, after having made Siggava, the descendant of an Arya family, chief of the Vinaya, attained Nibbana sixty-six years (after his Upasampada). 93. Wise Siggava made young Moggaliputta chief of the Vinaya and attained Nibbāna seventy-six years (after his Upasampada). 94. Tissa Moggaliputta made his pupil Mahinda chief of the Vinaya and attained Nibbâna eighty-six years (after his Upasampada).
95. Seventy-four years of Upali, sixty-four of Dasaka, sixty-six of Thera Sonaka, seventy-six of Siggawa, eighty of Moggaliputta: this is the Upasampada of them all (i. e. the number of years which elapsed between their Upasampada and their death).
96. Learned Upali was the whole time chief of the Vinaya, Thera Dasaka fifty years, Sonaka fourty-four years, Siggava fifty-five years, the (Thera) called Moggaliputta sixty-eight years.
97. Prince Udaya reigned sixteen years; when six years of Udayabhadda's reign had elapsed, Thera Upali attained Nibbāna. 98. The ruler Susunaga reigned ten years; after eight years of Susunaga's reign Dasaka attained Parinibbāna. 99. After Susunaga's (Kalásoka's)
− 10

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146 5, 99 - 6, 8.
death the ten brothers succeeded; they reigned all jointly twenty-two years. In the sixth year of their reign Sonaka attained Parinibbana, 100. Candagutta reigned twentyfour years; after fourteen years of his reign Siggava attained Parinibbâna. 101. The son of Bindusåra, illustrious prince Asokadhamma, reigned thirty-seven years. 102. When twenty-six years of Asoka's reign had elapsed, the (Thera) called Moggaliputta, after having exalted the splendour of the Religion, attained the end of his life and reached Nibbåna.
103. Learned Thera Upali, a great teacher, attained Nibbāna seventy-four years (after his Upasampadá), after having made his pupil, the learned Thera Disaka, chief of the Vinaya. 104. Dasaka attained Nibbana sixty-four years (after his Upasampada), after having in his turn made his pupil, Thera Sonaka, chief of the Vinaya. 105. Sonaka who possessed the six (supernatural) faculties, attained Parinibbana sixty-six years (after his Upasampada), after having made Siggava, the descendant of an Arya family, chief of the Vinaya. 106. Wise Siggava attained Nibbana seventy-six years (after his Upasampada), after having made young Moggaliputta chief of the Vinaya. 107. Tissa Moggaliputta attained Nibbāna eighty years (after his Upasampadà), after having made his pupil Mahinda chief of the Vinaya.
VI.
1. Two hundred and eighteen years after the Parinibbâna of the Sambuddha Piyadassana was anointed king. 2. When Piyadassana was installed, the miraculous faculties of royal majesty entered into him; he diffused the splendour which he had obtained in consequence of his merits, one yojana above and one beneath (the earth); the wheel of his power rolled through the great empire of Janmbudipa. 3. The Devas constantly brought to him (?) every day sixteen jars of water (?), filled with medical herbs of every description, from the Anotatta lake at the

6, 8-18. 147
top of the Himavat mountains. 4. The Devas then constantly brought every day fragrant teeth-cleansers made of the betel vine, which were grown in the mountains, soft, smooth, sweet, endowed with flavour, and delightful. 5. The Devas then constantly brought every day fragrant myrobalans, which were grown in the mountains, soft and smooth, endowed with flavour, desirable to great kings (?). 6. The Devas then constantly brought every day divine drinks and ripe mangos endowed with flavour and fragrance. 7. The Devas then constantly brought every day from the Chaddanta lake upper and under garments dyed with the five colours. 8. 9. The Naga kings then constantly brought every day fragrant powder for washing the head, and also unguents, and fine seamless clothes to put on of the colour of jessamine, and precious collyrium; all these things (they brought) from the Naga world. 10. The Devas then constantly brought every day sugar cane, quantities of Areca-nuts, yellow towels. 11. The parrots brought nine thousand loads of hill paddy which was picked out by rats; the bees made honey; the bears forged with sledge-hammers. 12. Heaven-born birds, sweetvoiced cuckoos constantly sang to men, (attracted) by the splendour of Asoka's merit. 13. The great Naga whose age endures through a Kappa, the attendant of four Buddhas, wearing a golden chain, came, (attracted) by the splendour of (Asoka's) merit. 14. The glorious Piyadasti honoured him with garlands of jewels. Splendid rewards were received for alms (given to religious mendicants).
15. This grandson of Candagutta, the son of Bindusára, (king Asoka), whilst a mere prince, was subking of Uijeni, charged with eollecting the revenue (of that province). During his progress he came to the town of Vedissa. 16. There the daughter of a Setthi, known by the name of Devi, having cohabited with him, gave birth to a most nóble son. 17. Mahinda aluā Samghamittà chose to receive the Pabbaja ordination; having obtained Pabbaja, they both destroyed the fetter of (individual) existenee.
18. Asoka ruled in Pataliputta, best of towns; three
10t

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years after his coronation he was converted to Buddha's faith.
19. How great is the number of years between the time when the Sambuddha attained Parinibbana in the Upavattana (at Kusinara), and when Mahinda, the issue of the Moriya family, was born? 20. Two hundred years and four years more had elapsed: just at that time Mahinda, the son of Asoka, was born.
21. When Mahinda was ten years old, his father put his brothers to death; then he passed four years reigning over Jambudipa. 22. Having killed his hundred brothers, alone continuing his race, Asoka was anointed king in Mahinda's fourteenth year. 23. Asokadhamma, after his (:oronation, obtained the (above-mentioned) miraculous faculties; exceedingly splendid and rich in meritorious works (he was), universal monarch of (Jambu)dipa 24. They crowned Piyadassi after full twenty years (?); he passed three years doing honour to Pāsanda infidels. 25. (There were) adherents of the sixty-two false doctrines, ninetysix kinds of Pāsandas who proceeded from the Sassata and Uccheda doctrines, all of them established on these two principles; -- 26. Niganthas and Acelakas and other ascetics and other Brahmans and sectarians. 27. Searching where truth and where falsehood was, he invited the infatuated, infidel Niganthas (?) and sectarians of the Sassata and Uccheda doctrines, and Pāsanda and Titthiya infidels of different creeds outside the Faith, sectarian people. 28. After having invited the numbers of Titthiyas and having introduced then into his palace and having bestowed on them great gifts, he asked them an exceedingly difficult question. 29. Being asked this question, they could not. answer it by their own power; the ignorant people answered like a man who being asked about the mango tree, replies concerning the Lakucha tree. 30. They all were content with low seats (?) (in the royal hall)").
1) The king invited all the ascetics of different creeds to take the seats of which they deemed themselves worthy. All were content with lower seats, except Nigrodha, a Buddhist novice, who took his seat on the royal throne.

6, 30-42. 149.
After having annihilated all the Pasandas and defeated the sectarians, - 31. the king thought: Which other men may we find who are Arahats in this world or see the path towards Arahatship? 32. (Surely) they are to be found in the world; this world cannot be void of them (?). How may I obtain the sight of such worthy men? If I hear his (i.e. such a man's) well spoken words, I will give up to him my paternal realm and my conquests." 33. The king, thinking thus, found nobody worthy of his presents; unceasingly the king searched after virtuous, clever men. 34. Walking about in his palace and looking at many people, he saw the Samana Nigrodha who went along the road for altas. 35-41. When he saw Nigrodha whose walking, turning back and looking was graceful, who turned his eyes to the ground, who was adorned (by decent deportment), an Arahat, whose mind was peaceful, who had reached perfect self-control, who had subdued himself and protected and well defended himself (against human passions), who did not mix with noble people, who was stainless like the moon amidst clouds, fearless like a lion, brilliant like a fire-brand, venerable, unconquerable, firm, of a peaceful disposition, steadfast, who had destroyed his passions, had cleansed himself of all sins, who was the most excellent of men, who led a wandering life, the nost excellent Samaņa, who was endowed with all virtues, the thought occurred to him, that he had been his companion during a former life (?)). (Seeing) that ascetic who led a life worthy of a Muni, who was happy in consequence of his meritorious deeds in former existences who had reached the fruition which is obtained by the path of Arahats, walking along the road in search of alms, that wise man thought, full of longing: 42. Indeed this Thera is one of the venerable ones; like Buddha, the holy One in this world, and like his disciples, he has reached the fruition which is obtained by the transcendent path, and has reached liberation and salvation."
1) See the story in the Mahāvapsa, p. 24.

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43. (Asoka) obtained the enjoyment of the five-fold delight, high bliss; delighted, he who was comparable to Sakka rejoiced like a poor man who has found a treasure, like one who has gained the desire of his heart (?). 44. 45. He spoke to one of his ministers: Well, quickly conduct hither that Bhikkhu, that handsome young man of tranquil appearance, who walks along the road like an elephant, fearless and endowed with the ornament of tranquility." 46. The king felt great content; highly delighted he thought in his mind: Without doubt this excellent person whom I have never seen before, has reached the highest perfection." 47. Thinking thus, he again spoke thus: Well prepared seats are spread; sit down on the seat which is worthy of an ascetic; I grant thee whichsoever thou desirest." 48. After hearing the speech of the king, he took (the king's) right hand (?) and mounted the throne. Fearlessly he sat down on the most excellent seat, just as Sakka, king of the gods, seats himself on the Pandukambala.
49. The king thought: This most excellent boy is certainly immovable and fearless; him . . .
50. The king, recognizing that excellent tender boy who observed the customs of the Saints, (to be) well instructed and expert in Dhamma and Vinaya, again spoke thus, full of delight: 51. Teach me the Faith which thou hast learnt; thou alone shalt be my teacher; I will obey the words which thou teachest me, o great Sage. Instruct me, I listen to thy preaching." 52. Having heard this exceedingly acute speech of the king, he who was well versed in the analytical distinctions of the nine-fold doctrine, thought over the precious Tipitaka and found the excellent sermon on Earnestness: 53.) Earnestness is the way to immortality, indifference is the way to death; the earnest do not die, the indifferent are like the dead." 54. When wise Nigrodha had pronounced this gladdening sentence, the king understood that highest motive
1) Dlhammapada, w. 21.

6, 64-65. 151
viz. carnestness): This is the foundation of all doctrines whatsoever that have been preached by the olnniscient Buddha. 55. To-day I choose as my refuge thee and Buddha with the IDhamma and the Sangha; together with my children and wives, with the number of my relatives announce to the my having become a lay-disciple. 56. Abiding together with children and wives in the refuge (of the Faith), in consequence of the arrival of Nigrodha, my spiritual guide, I offer four lacs of silver and eight (daily) portions of rice to the Thera."
57. (The king having asked, whether there are many ascetics like Nigrodlha, he replied:) There are many disciples of Buddha, versed in the three-fold science, possessed of (magical) power, well acquainted with the exposition of the qualities of mind, who have subdued their passions and reached Arahatship." 58. The king again spoke to the Thera: I desire to meet with that precious Assembly; I will pay my respect to all (Bhikkhus) who come to the Assembly; l will listen to the Dhamma." 59. Sixty thousand ascetics assembled, and the messengers announced to the king: A large congregation which is full of great joy, has assembled; go thou to see the 'congregation, as thou desiredst (to do)." (50. Asokadhamma, the ruler of the earth, having heard what the messenger said, thus addressed the circle of his relations, his friends and counsellors and his kinsmen: (51. We will offer presents on the occasion of the assembling of the great Sangha; we will show them attention as much as we can, as much as we are able. 62. Let them quickly make ready for me a hall, seats, water, attendants, gifts, and food, such as are worthy of being offered, and suitable. 63. Let the makers of curry and rice quickly make ready for me well cooked rice-milk, sweet, pure dishes. 64. I will bestow a great donation on the congregation of the Bhikkhus, the most excellent community. Let them beat the drums in the city, let them sweep the roads, let them scatter white sand and flowers of the five colours; — 65. let them place here and there garlands and trium

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phal arches, plantain trees, auspicious brinming jars, and let them place here and there ..., -66. and let them make flags of cloth and fasten them here and there; let the people, adorned with flower garlands, make this city resplendent. 67. Khattiyas, Brahmans, and Vessas, Suddas, and people of different extraction, adorned with various ornaments, shall take clothes, ornaments, flowers, burning torches, and shall proceed to meet the Congregation. 68. All kinds of bands of music, well trained musicians of various schools who are pleasant to hear and sweetvoiced, shall play (various melodies) . . . and proceed to meet the Congregation, (a) most meritorious (act). 69. . . . dancers and acrobats in auspicious attitudes (?), all shall go to meet the Congregation and shall amuse them, when they have assembled. 70. And let them worship (the Assembly) with large heaps of flowers of different kinds, (aromatic) powder of various descriptions, and unguents. 71. Let them prepare in the city every kind of pomp (?) and desirable gifts. 72. The inhabitants of the kingdom, devoted (?) to the Fraternity, shall undertake to do homage (to the Sangha), and shall do so during the whole day and during all the three watches (?) of the night."
73 — 75. That night having elapsed, the illustrious prince, causing food of excellent flavour to be prepared in his own residence, gave the following orders to his counsellors and his attendants: Let all people procure heaps of perfumed garlands and flowers, many flowers, parasols, flags, lamps burning in the day-tine; let them procure as much as I have ordered. 76. Let all (people dwelling) in this city, the merchants from the four quarters of the horizon, and all the royal officers, with their oxen, troops, and vehicles, follow me to meet the congregation of Bhikkhus.“ 77. The best of kings proceeded with great pomp; the ruler of the earth shone like Sakka (when he goes) to the Nandana garden. 78. The king in whose mind wisdom had arisen; proceeding in great haste towards the Bhikkhu congregation, saluted them, raising

6, 78-91. 153
his joined hands, and received greetings in return. 79. He spoke to the Bhikkhu congregation : , May (the Sangha) have compassion on nie. 80. Taking the alms-bowl of the Thera, the Sangha's (spiritual) father, and paying reverence to him by (offering) various flowers, he entered the city 81. Inviting them to enter his residence and to be seated, he offered to then with outstretched hands rice-milk and various highly precious foud, hard and soft, as much as they wanted and desired. 82. When the congregation of Bhikkhus had finished their meal and removed their hands from the bowls, he offered to each Bhikkhu a suit of robes. 83. He distributed slippers (?), collyrium, oil, parasols, and also shoes, all the requisites of an ascetic, molasses and honey. 79'. 84. Introducing all the Bhikkhus, as many had assembled, into his interior appartments, Asokadhanna, the ruler of the earth, sat down. Sitting down the king invited the congregation of Bhikkhus (to accept) their gifts, (saying): 85. I give as much as the 13hikkhus desire, whatever they choose." 86. After having gratified the in with (a present of triestly) requisites and offered to then what was required (for their use), he asked then about the very profound, well prolounded divisions of the I)hannia: 87. Are there, venerable Sirs, sections taught by the kinsman of the Sun, by the indication of a certain number of divisions of the ihamma, (according to) nouns, gender, and inflections, and also accoroling to sections and to the composition?“ – 88. It has been tught, o king, and has been numbered by the kinsman of the Sun; it is well dividedl, well promulgated, well explained, well taught. - 89. accompanied by reasons and replete with sense, well spoken without a fault: fixed attention, right exertion, the (magical) powers, the (five) organs (of spiritual life), - 90. the (ten) powers, the requisites for attaining supreme knowledge, and those leading to the supreme path, all of these are well divided and well taught: these are the seven divisions of the most excellent elements of supreme knowledge, 91. The doctrine preached by the Teacher, the highest among men,

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the supreme, transcendent Truth which has been expanded and well divided, consists of nine Aigas). 92. Full eighty-four thousand sections of the Doctrine have been taught by the kinsman of the Sun out of compassion fori created beings. 93. He has preached the highest Truth, the most excellent ambrosia, which frees from transmigration, which is the path leading to the extinction of all suffering and an ambrosia-like medicine." 94. After hearing the speech pronounced by the Congregation of the Bhikkhus, the king, the chief of men, filled with joy and mirth, wisdom having arisen in his mind, pronounced these words to his royal eourt: 95. Full and complete cighty-four thousand most precious sections of the Truth have been taught by the nost excellent Buddha; - 96. I will build eighty-four thousand monasteries, honouring each single section of the Truth by one monastery." 97. The prince expending ninety-six kotis of treasure, he the king, gave immediately on that same day the order (for the erection of the buildings). 98. At that time there were in Jambudipa eighty-four (thousand) towns; near each town he built one monastery. 99. And having completed the monasteries in three years' time, (the construction of) the Aramas being finished, the prince held during seven days a festival of offerings.
VII.
1. There was a great assemblage. from all parts of ambudipa, eighty kotis of Bhikkhus, ninety-six thousand Bhikkhunis, the greater part of the Bhikkhus and Bhikkhunis possessing the six (supernatural) faculties. 2. The Bhikkhus, by the greatness of their magical power levelling the surface of the earth, producing (the miracle called) the world-show, made visible the (84.000 consecration-) festivals, worthy of veneration. 3. The king standing on
1) The Angas of Buddha's doctrine are the well-known nine divisions,
vìz. Sutta, Geyya, Veyyầkaraụa, (ỉẩthâ, Udầna, Itivittaka, Jàt:ỉka, \b- bhuta, Vedalla.

155 .18 بح8 ,7
the Asokáràna, looked over (the whole of) Jambudipa; by the Bhikkhus magical power Asoka saw everything. 4. He saw all the Viharas built all over the carth, the raised (?) flags, the flowers and arches and garlands, - 5. the plantains, the filled jars adorned with various flowers; he saw the whole extent of the great continent, the pomp all over the four quarters. 6. 7. Delighted, glad, looking at the festivals which were being celebrated, at the assembled fraternities of Bhikkhus and the assembled Bhikkhunis and the beggars receiving rich alms which were prepared for them, seeing all the eighty-four thousand Viharas, which were honoured (by festivals of consecration), - 8. Asoka joyfully made known to the fraternity of Bhikkhus: I am, venerable Sirs, a relative of the religion of the teacher Buddha. 9. Great liberality has been shown by me out of reverence (?) for the Fraternity. 10. 11. By expending ninety-six kotis, a great treasure, eighty-four thousand monasteries have been erected by me in honour of the (84.000) sections of the Truth taught by the most excellent Buddha. I have daily made offerings of four lacs: - 12. one Cetiya offering, one to the (Bhikkhu) called Nigrodha, one to the preachers of the Religion, one for the requirenents of the sick; boiled rice is distributed constantly every day, just as the Mahiganga (gives her water). 13. I cannot find any other greater act of liberality. My faith is most firm; I am, therefore, a relation of the Faith." 14-16. After having heard the word spoken by king Asokadhamma, learned Moggaliputta who was well versed in the Scriptures, a clever decider of cases, answered the cuestion of Asokadhamma, in order to secure a comfortable existence to the Fraternity, for the sake of the propagation of the Doctrine, and because he the wise one had learnt the future destiny (of the Faith): The donor of the requisites (for the Bhikkhus) remains a stranger to the Faith, - 17. but that man who gives up his son or daughter, the issue of his body, and causes them to receive tie Pabbajjā ordination, becomes really a relation of the Faith." 18. 19. King

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Asokadhamma, the ruler of the earth, having heard this speech, addressed both prince Mahinda, his son, and his daughter Samghamitta: I presently shall be a relation of the Faith." Both children hearing what their father had said, agreed, (saying :) - 20. Well, Sire, we agree, we will do what you have said; make us quickly receive the Pabbaja ordination, become a relative of the Faith. 21. Mahinda, Asoka's son, had completed twenty years, and Samghamittà might be eighteen years of age. 22. When Asoka had completed six years, both bis children received the Pabbajjā ordination, and Mahinda, the enlightener of the Island, received at once the Upasampada ordination; - 23. at the same time Sanghamittà began to exercise herself in the Sikkhā precepts. He (Mahinda) was like Moggaliputta a great teacher of the doctrine of the Theras.
24. Fifty-four years (after Moggaliputta's Upasampada) Asokadhamma was crowned; (six years?) after Asoka's coronation, when Moggaliputta had completed sixty (?) years, Mahinda received the Pabbaja ordination from Moggaliputta. 25. Mahadeva conferred the Pabbaja ordination on him and Majhanta the Upasampada'); these were: the chiefs who acted compassionately towards Mahinda in (those) three ways. 26. Moggaliputta, his Upajhaya, taught Mahinda, the enlightener of the Island, all the Pitakas, their whole meaning, and the Doctrine. 27. Ten years after Asoka's coronation Mahinda had completed four years (after his Upasampada), and had become a teacher of the whole scripture as handed down, and he had many pupils. 28. Mahinda studied and retained in his mind the well propounded, well divided Sutta (collection) as it had been settled at thc two convocations, the doctrine of the Theras. 29. Moggaliputta instructed Mahinda, the son of Asoka, in the three sciences, (the doctrine regarding) the six (supernatural) faculties, the four analytical doctrines. 30. And Tissa Moggaliputta continuously taught Mahinda, his pupil, the whole Pitaka of the Âga
1) See Mahivamsa, p. 37, l. 2.

?引蕊 .48 مسلسل 8 و 7.
mas (i. e. the Sutta-Pitaka). 31. When (Asoka) had completed three years, (the story of) Nigrodha (happened), after the fourth year (he put his) brothers (to death), after his sixth year Mahinda, the son of Asoka, received the Pahbaija ordination. 32. Both sons of Konti, the Theras Tissa and Sumitta, who possessed the great (magical) faculties, attained Parinibbana after Asoka's eighth year. 33. Those royal children received the Pabbajiā ordination, and both Theras attained Nibhana.
34. Many Khattiyas and Brahmans declared their intention of becoming lay disciples, and great gain and honour accrued to the faith of Buddha; - 35. the schismatics and heretics lost both gain and honour. Pandaraigas and Jatilas, Niganthas, Acelakas, and others - 36. resided (in the Buddhist Vihāras) during seven years; the Uposatha ceremonies were performed by incomplete congregations; saintly, clever, and modest men did not appear at the Uposatha ceremonies. 37. When a hundred years and (another) hundred and thirty-six had elapsed (after the Parinibbana of the Buddha), sixty thousand Bhikkhus dwelt in the Asokåråma. 38. Âjivakas and sectarians of different descriptions ruined the Doctrine; all of them wearing the yellow robe injured the doctrine of the Jina. 39. Surrounded by one thousand Bhikkhus, Moggaliputta, the chief of the school, who possessed the six (supernatural) powers and the great (magical) faculties, convened a Council, 40. Wise Moggaliputta, the destroyer of the schismatic doctrines, firmly established the Theravada and held the third Council. 41. Having destroyed the different (heretical) doctrines and subdued many shameless people and restored splendour to the (true) faith, he proclaimed (the treatise called) Kathavatthu. 42. From that Moggaliputta Mahinda, who was the pupil of that teacher, learnt the true religion. 43. (Moggaliputta) taught him the five Nikayas and the seven sections (of the Abhi dhamma); he the hero, the clever one learnt from his teacher the two Vibhaigas of the Vinaya, the Parivara, and the Khandhaka.

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44. When the second century and thirty-six years more had elapsed (since the Buddha's death), again a most dreadful schism arose in the Theravāda. 45. In the city of Pataliputta ruled prince Dhammasoka, a great king, who was a believer in the faith of Buddha. 46. He bestowed great gifts on the Samgha, the best and most excellent of congregations; in one day he expended four lacs. 47. Ore he gave in honour of the Cetiyas, another for the preaching of the Dhamma, one for the requirements of the sick, one to the Samgha. 48. Infidels, sixty thousand in number, seeing this gain and these great honours, furtively attached themselves (to the Samgha). 49. The Pátimokkha ceremonies in the monastery of the Asokarama were interrupted; a minister who ordered the Patimokkha ceremonies to be performed, killed (some) of the Saints. 50. In order to destroy the infidels, many disciples of Buddha, sixty thousand sons of the Jina assembled. 51. At that convocation the son of Moggali was the president, a great chief, similar to the Teacher; he had not his like on earth. 52. The king asked the Thera about the case of the slaughter of the Saints; having performed a miracle, he satisfied the desire of the king. 53. Having received the Doctrine from the Thera, the king destroyed the Bhikkhu emblems of those who had furtively attached themselves (to the Samgha). 54. The reckless infidels, performing the Pabbajjā rite according to their own doctrine, injured the faith of the Buddha just as (men mix) pure gold (with baser metals). 55. They all were sectarian, opposed to the Theravada; and in order to annihilate them and to make his own doctrine resplendent, - 56. the Thera set forth the treatise belonging to the Abhidhamma, which is called Kathavatthu. A similar punishment, a similar destruction of an opposite doctrine never occurred. 57. 58. After having promulgated the treatise called Kathavatthu which belongs to the Abhidhamma, the presiding Thera, in order to purify his own doctrine and (to establish) the Faith for a long time, selected one thousand Arahats, choosing the best ones, and

7, 58 - 8, 12. 1.59
held a Council. 59. In the monastery of the Asokarima which had been built by king Dhammasoka, this third convocation was finished in the space of nine months.
Here ends the Council of the true Faith which lasted nine months.
VIII.
1. Far-seeing Moggaliputta who perceived by lhis supernatural vision the propagation of the Faith in the future in the neighbouring countries, - 2. sent Majhantika and other Theras, each with four companions, for the sake of establishing the Faith in foreign countries (and) for the enlightenment of men. 3. Preach ye together with your brethren (?) powerfully the most excellent religion to the foreign countries, out of compassion for created beings."
4. The great sage Majhantika went to the country of che Gandhàras; there he appeased an enraged Naga and released many people from the fetters (of sin). 5. Mahadeva who possessed the great (magical) powers, went to the realm of Mahisa; urging (the people) by (the description of) the suffering in hell, he released many people from their fetters. 6. Then another (Thera), Rakkhita, skilled in magical transformations, rising into the air, preached the Anamataggiya discourse"). 7. The wise Thera called Yonakadhammarakkhita converted the Aparantaka country by preaching the Aggikkhandhopama Sutta. 8. The Thera Mahadhammarakkhita who possessed the great (magical) powers, converted Maharattha by preaching the Naradakassapajataka. 9. The Thera Maharakkhita who possessed the great magical powers, converted the Yavana region by preaching the Kālakārama Suttanta. 10. The Thera who originated from the Kassapa tribe, Majjhima, Durabhisara, Sahadeva, Milakadeva, converted the multitude of Yakkhas in the Ilimavat. 11. They preached there the Suttanta called Dhammacakkappavattana. 12. Soma and
1) The country converted by this Thera is called by Buddhaghora Vanavâsa.

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Uttara who possessed the great magical powers, went to Suvannabhthmi; there they conquered the multitudes of Pisacas and released many people from their fetters. 13. Mahinda, going with four companions to the most excellent island of Laiska, firmly established (there) the Faith and released many people from their fetters.
IX.
1. The island of Lanka was called Sihala after the Lion (siha); listen ye to the narration of the origin of the island which I (am going to) tell.
2. The daughter of the Vanga king cohabited in the forest with a lion dwelling in the wilderness, and in consequence gave birth to two children. 3. Sihabahu and Sivali were beautiful youths; the name of their mother was Sasima, and their father was called the Lion. 4. When their sixteenth year had elapsed, (Sihabahu) departed from his cave, and then built a most excellent town called Sihapura. 5. The son of the Lion, a powerful king, ruled over a great kingdom in Lalaratha, in the most excellent town of Sihapura. 6. Thirty-two brothers were the sons of Sihabahu; Vijaya and Sumitta were the eldest among them, beautiful princes. 7. Prince Vijaya was daring and uneducated; he committed most wicked and fearful deeds, plundering the people. 8. The people from the country and the merchants assembled; they went to the king and complained against the bad conduct of Vijaya. 9. The king, having heard their speech, full of anger, gave this order to the ministers: Remove ye that boy. 10. Let them remove from the country all those attendants, his wives, children, relations, maid-servants, man-servants, and hired workmen." 11. He was then removed, and his relations were separated from him; so they went on board ship, and (the ship) sailed away on the sea. 12.May they drift whereever they like; they shall not show their faces again nor shall they ever come back to dwell in our kingdom and country." 13. The ship in which the children had

9, 18-28. 16
embarked was helplessly uriven to an island, the name of which was then called Naggadipa. 14. The ship in which the wives had embarked was helplessly driven to an island, the name of which was then called Mahilarattha. 15. The ship in which the men had embarked went, sailing on the sea, losing her way and her bearings, to the port of Suppára. 16. The people of Suppara then invited those seven hundred men to disenbark, and offered them lavish hospitality and honours. 17. During this hospitable reception Vijaya and all his followers unnoticed (?) committed barbarous deeds. 18. They made themselves guilty of drinking, theft, adultery, falsehood, and slander, of an immoral, most dreadful, bad conduct. 19. (The people) indignant at such cruel, savage, terrible and most dreadful deeds being committed against themselves, consulted together: Let us quickly kill those rascals."
20. There is an island (formerly) called Ojadîpa, Varadipa, or Mandadipa, the (recent) name of which is Lankadipa, and which is (besides) known by the name of Tambapanni. 21. 22. At the time, when Sambuddha, highest of men, attained Parinibbāna, that son of Sihabahu, the prince called Vijaya, having left the land called Jambudipa, landed on Lankadipa. It had been foretold by the most excellent Buddha, that that prince one day would be (its). king. 23. The Teacher at that time had addressed Sakka, the chief of gods: Do not neglect, Kosiya, the care of Lankadipa. 24. Sujampati the king of gods, having heard the Sambuddha's command, committed to Uppalavapna the business of guarding the island. 25. Having heard the command of Sakka that powerful Devaputta with his attendant demons kept guard over the island.
26. Vijaya, having stopped three months at Bharukaccha and exasperated the inhabitants, went again on board his ship. 27. That crowd of men having gone on board their ship, sailing over the sea, were driven away by the violence of the wind, and lost their bearings. 28. They came to Lankadipa, where they disembarked and went on shore. Standing on dry ground, being ex
.

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hausted by great hunger, thirst and fatigue, they were unable (?) to walk on foot. 29. They crawled about on the ground with both hands and knees; afterwards, when they rose and stood upright, they saw that their hands were resplendent (copper-coloured). 30. The red-coloured dust of the ground covered their arms and hands; hence the name of that place was called Tambapanni (copperpalmed). 31. Tamhapanni was the first town in the most excellent Lankadipa; there Vijaya resided and governed his kingdom. 32. Vijaya and Vijita together with Anuradhanakkhatta, Accutagami, and Upatissa are those who came first to this country. 33. Many people, crowds of men and women, came together; (hence each) prince founded a town in the different parts. 34. The town of Tambapanni surrounded by suburbs was built by Vijaya in the south on the most lovely bank of the river. 35. Vijita founded Vijita(pura), the same founded Uruvela. The minister who was called after the asterism (Anuradha) founded Anuradhapura. 36. He who was called Accutagami then founded Uijeni, Upatissa founded Upatissanagara which had well arranged markets, which was prosperous, opulent, large, charming, and lovely. 37. The king called Vijaya by name was the first ruler who reigned in Tambapatini over the delightful island of Lanka. 38. When seven years (of his reign) had passed, the land was crowded with people. That prince reigned thirtyeight years.
39. In the ninth month after (Gotama) had become Buddha, the host of Yakkhas was destroyed; in the fifth year after his attaining Buddhaship the Jina conquered the Nagas; in the eighth year after his attaining Buddhaship he completed the Samāpatti meditations (in Lanka). 40. On these three occasions the Tathâgata came hither. In the last year of the Buddha Vijaya came hither. 41. The Sambuddha, the most excellent of men, made (the island fit for) the residence of men; the Sambuddha (afterwards) reached complete Nibbāna by the entire annihilation of the substrata of existence.

9, 42 - 10, 9. 1骼Y
42. Prince (Vijaya) reigned thirty-eight years after the Parinibbāna of the Sambuddha, the light-giving king of Truth. 43. He despatched a messenger to Sihapura to the (prince) called Sumitta, (with this message): Comeone (of you) quickly to us, to the most excellent island of Lanka; - 44, there is nobody to govern this kingdom. after my death. I hand over to you this island which I have acquired by my exertions."
Χ. )
1. The daughter of the Sakka prince Pandu, the princess called Kaccáná, came over hither from Jambudipa in order to preserve the dynasty. 2. She was crowned as the queen-consort of Panduvasa; from this marriage eleven children were born: 3. Abhaya, Tissa, and Utti, Tissa, and Asela the fifth, Vibhata, Rama, and Siva, Matta together with Mattakala. 4. The youngest of them was a daughter known by the name of Citta; because she fascinated the hearts of the men who saw her, she was called Ummâdacittà (fascinating Cittâ).
5. (Panduvasa) arrived in Upatissagama in the same year in which he was crowned. This king reigned full thirty years.
6. There were seven Sakiya princes, the grand-children of Amitodana, born in the family of the Lord of the world: Râma, Tissa, and Anurâdha, Mahâli, Dighâvu, Rohana, Giamani the seventh of them.
7. The son of Panduvasa, prince Abhaya by name, reigned immediately (after his father) twenty years. 8. The wise son of Dighavu, the clever Gamani, who attended Panduvàsa, cohabited with the princess Città. 9. In con
1) This chapter belongs to the most fragmentary parts of the whole work. First is related the marriage of Panduvasa and Kaccāni (vv. 1-4). After a stanza referring to the length of Panduvasa's reign (v. 5), the names of Kaccâna's brothers are given who came over to Ceylon (see Mahavamsa, p. 56). The following verses contain a short abstract of what is related at length in the Mahāvapsa, pp. 57 et seq.
1

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sequence of that intercourse the prince called Panduka was born. Saving his life (from the persecutions of his uncles), (Panduka) resided in Dovirikamandala.
XI.
1. Abhaya's twentieth year having clapsed, Pakunda had completed his twentieth year. Pakundaka was crowned when the thirty-seventh year from his birth had clapsed. 2. After Abhaya's twentieth year Pakundaka lived as a robber; seventeen years later he put to death seven of his maternal uncles, and received the royal coronation in the town of Anuradhapura. 3. When ten years (of his reign) had elapsed and sixty years (of it) were still to follow, he fixed the boundaries of the villages and completely tranquilized (the country). 4. Enjoying sovereignty both over men and Yakkhas, Pakunda reigned during full seventy years. 5. The son of Pakunda was the prince called Mutasiva; this king reigned sixty years over Tambapaņņi:
6. 7. There were then ten brothers, the sons of Mutastva: Abhaya, Tissa, and Niiga, Utti together with Mattábhaya, Mitta, Siva, and Asela, Tissa, and Kira completing the number of ten, and princess Anula and Sivala, the daughters of Mutasiva. 8. When eight years of Ajatasattu had elapsed, Vijaya came hither; after the fourteenth year of Udaya Vijaya expired. After the sixteenth year of Udaya they crowned Panduvasa. 9. In the interval between the two kings Vijaya and Panduviisa, Tambapanni was without a king during one year. 10. In the twentyfirst year of Nagadasa, Panduviisa died, and they crowned Abhaya in the twenty-first year of Nagadása.
11. ... seventeen years ); twenty-four . . . 12. In the fourteenth year of Candagutta the king called Pakundaka died; in the fourteenth year of Canda
1) The first words of this fragment seem to refer to the interreign after Abhaya's death, which lasted seventeen years. The number of twenty-four li eisinest esplaia.

11, 12-25. 165.
gutta they crowned Mutasiva. 13. Seventeen years had elapsed after the coronation of Asoka, then Mutasiva died.
14. When seventeen years of that king (that is, Asoka) and six months of the next year had elapsed, in the second month of the winter season, under the most auspiciousy Nakkhatta of Asahá, Devanampiya was installed in the kingdom of Tambapanni. 15. At the foot of the Châta mountain three banaboo poles were to be found. (The first was) white like silver; its creeper shone like gold. 16. 17. There was also (the second), the flower pole, (whereon most beautiful.) delightful (figures) like the shapes of flowers (presented themselves), dark blue, yellow, red, pure white, and black; and so also (the third), the bird - pole on which birds (appeared), each with its natural colours, and also quadrupeds. 18. - Thc cight descriptions of pearls (also presented themselves), viz. the horse pearl, the elephant pearl, the chariot pearl, the myrobalan pearl, the bracelet pearl, the signet pearl, the Kakubha pearl, the Sadisa (Pākatika?) pearl. 19. When IDevanampiya had. succeeded to the throne, (the people) moved by the splendour of his coronation, brought the three kinds of gems from the Malaya country, the three bamboo poles from the foot of the Châta hill, and the eight kinds of pearls from the sea-shore. 20. Great crowds brought in the space of seven days, in consequence of Devanampiya's merit, the gems which were produced in Malaya and which were worthy of a king. 21. When the king saw these costly, precious treasures, the unequalled, incomparable, wonderful, rare treasures, - 22. 23. he spoke with a heart full of joy: I am high-born, noble, the chief of men; such is the reward of my righteous deeds; look at the treasures I have gained, which arc worth many lacs - and are produced in consequence of my merit. Who is worthy to receive the donation of these treasures, -24. my mother or my father, a brother, relations, friends, or companions?' Thus meditating the king remembered prince Asoka. 25. Devânampiyatissa and Dhammâsoka, the master of men, were both intimate friends, united by faithful

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affection, though they never had seen each other. 26. I have a dear ally, the ruler of Jambudipa, the righteous Asokadhamma, a friend dear as my life. 27. He is worthy to receive from me the gift of these treasures, and I also am worthy to present unto him the treasure of these most precious ornaments (?). 28. Arise, my dear (?)), quickly take these treasures, go to Jambudipa, to the city called Puppha(pura), and present these most precious treasures to Asoka, my ally.“
29. Mahäaritha, Sāla, the Brahmaņa Paranta pabbata. the astrologer Puttatissa, these four men were the messengers despatched by levanampiya. 30. Devanampiya sent the three resplendent gems, the eight excellent pearls, and the three (bamboo poles which had the size of) chariot poles, besides a collection of the most precious chanks, together with many valuable. objects. 31. The king sent his minister Sāla and his connander-in-chief Aritha, Parantapabbata, and his astrologer Puttatissa. who were delighted (?) (with this service).
32. (Asoka in return sent) a royal parasol, a . . . of Sira wood (?), a diadein, ear ornaments, water from the Ganges, and an (anointing) vase, a chank trumpet, and a palanquin, --, -33. a right hand chank, a virgin, all that being worthy (?) of a royal coronation; a suit (a koti) of clothes which are (cleansed by being passed through the fire) without being washed), costly towels, - 34. Inost precious yellow sandal wood, and measures of rouge, yellow, and emblic myrobalan; and there with he sent this message: 35. The Buddha is the best among those who are worthy of presents, the Faith is the best of all things which refer to the extinction of the passions, and the Sangha is the best field of merit: these are the three best objects in the world of men and Devas. 36. To this (triad) I, the prince, pay my reverence for the sake of the highest bliss." 1 ܀
1) The king addresses his nephew Aritha; see the Malhâvamsa, p. 69. 2). I have adopted Turnour's translation of adhoviman" (Mahâvansa, p. 70): ..

li, 37 - 12, 7. 167,
37. Those four messengers having sojourned five months (in Pataliputta, departed,) taking away the presents sent by Asokadhamma, - 38. and arrived in this island from Jambudipa on the twelfth day of the increasing moon in the month of Vesakha. The requisites for: the coronation having been sent by Asokadhamma, - 39. they celebrated a second coronation of king Devanampiya. This second coronation took place on thé full moon day of the month of Vesakha; - 40. one month after that day, on the full moon day of the month of Jettha, Mahinda arrived in this island from Jambudipa together with his six companions.
Here ends the description of the things for the
royal coronation.
XII.
1. The (monarch) called Asoka sent (to Devanampiya) a chowrie, a turban, a sword, a royal parasol, slippers, a diadem, a . . . of Sara wood, an (anointing) vase, a right hand chank, - 2. a palanquin, a conch trunpet, water from the Ganges, a koti of clothes which are (cleansed by being passed through the fire) without being washed, a golden vessel and spoon, costly towels, - 3. a man's load of water from the Anot atta lake, most precious yellow sandal wood, a measure of rouge, eye collyrium brought by the Nagas, - 4. yellow and emblic myrobalan, costly Amata drugs, one hundred and sixty cart loads of fragrant hill paddy which had been brought by parrots; (all these things being) the rewards for his meritorious actions. 5. (Besides he sent the following message:) , I have taken my refuge in the Buddha, the Dhamma, and the Sangha: I have avowed myself a lay pupil of the Doctrine of th: Sakyaputta. 6. Imbue your mind also with the faith in this triad, in the highest religion of the Jina, take your refuge in the Teacher. 7. Doing honour (to Devanampiyatissa by) this (commission), Asoka the illustrious despatched the messengers to Devanampiya.

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As soon as the messengers had departed, - 8. many Theras who possessed the great (magical) powers addressed Mahinda, in the most excellent Asokarama, out of compassion for the country of Lanka, (as follows:) 9. The time has come to establish the Faith in the island of Lanká; go, most virtuous one, convert the island of Lanka." 10. The wise and learned Mahinda, the enlightener of the island, having heard the specch of the Fraternity, consented together with his companions. 11. Adjusting his robe so as to cover one shoulder, raising his clasped hands, and saluting them with an inclination of the head, (he said:) I go to the island of Lanka. 12. The (prince) called Mahinda became then the chief of that number; Ithiya and the Thera Uttiya, Bhaddasala and Sambala, - 13. and the novice Sumana who was possessed of the six (supernatural) faculties and of the great (magical) powers, those five great Theras being possessed of the (same) six (supernatural) faculties and great (magical) powers, departing from the Asokárama went forth together with their retinue. 14. Wandering from place to place they reached Vedissagiri. They sojourned as long as they liked in the monastery of Vedissagiri. 15. Thera (Mahinda), having instructed his mother (in the doctrine of) the refuges, the moral precepts, and the Uposatha ceremonies, made the inhabitants of the island firm in the true faith and in the religion. -
16. (Once) in the evening, Thera Mahinda, the great teacher, retiring into solitude, reflected whether the time would be favourable or unfavourable (for the conversion of Lanka). 17. Perceiving the thought of the Thera, Sakka the chief of gods appeared to the Thera, and thus addressed him face to face: 18. The time has come to thee, great hero, to convert Lankadipa; go quickly to the best of islands out of compassion for created beings. 19. Go to the most excellent Lankadipa, preach the Dhamma to created beings; proclaim the four Truths, release men from the fetters (of sin); — 20. make illustrious the doctrine of the supreme Buddha in Lankádipa. Thy (advent)

12, 20-30. 169
has been foretold by the Chief (of the Faith); the fraternity of Bhikkhus has elected thee, - 21. and I shall do service to thee at thy arrival in Iainki dipa and perform all that is necessary; it is time for thee to depart." 22. Having heard the speech of Sakka, Mahinda, the enlightener of the island, reflected (thus): „Bhagavat has rightly prophesied about ne, the fraternity of Bhikkhus has elected nime, — 23. and Sakka has exhorted nie; I slhall establish the Faith; I will go to Tambapanni; subtle is the people of Tambapanni, - 24. (yet) they have not heard of the well proclaimed path which leads to the destruction of all suffering. I shall proclaim it to them; I shall go to the island of Iluañkâ.“ 25. Mahinda, the son of Asoka, who well knew the tine aid the season, having resolved to go to Lanka, told his conpanions (to conic). Mahinda was the chief of that number; there were (then) his four fellowpupils, - 26. the novice Sumana, and the lay-disciple Bhanduka. To these six men who were endowed with the six (supernatural) faculties, (Mahinda) who possessed the great (magical) powers, thus made known (his intention): 27. Let us go now to the extensive, most excellent island of Lanka, let us convert many people and establish the Faith." 28. Expressing their assent (by exclaining:) . Be it so, they all were joyful. (They added:) It is time, venerable sir, let us go to the mountain called Missaka; the king (I)evânampiyatissa) is just leaving the town in order to hunt."
29. Sakka, the chief of the gods, was delighted and addressed Thera Mahinda who had retired into solitude, with the following speech: 30. Venerable sir, Bhagavat has given this prediction about thee: In future times the Bhikkhu Mahinda wil convert the island, he will propagate the religion of the Jina, he will set on foot there the kingdom of Righteousness, he will deliver created beings from great pain, and will establish them on firm ground, he will act for the welfare of niany people, for the joy of many people, out of compassion for the world, for the good, for the welfare, and for the joy of gods and men.'

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31. Thus Bhagavat has indicated thee, and now, at the present time, the Thera and the Bhikkhus have charged thee with the conversion of the island. It is time, great hero, to convert the island; the hour has come, great hero, to convert the island; upon thee this task has devolved; bear this burden, convert Tambapanni, propagate the religion of the Jina. I am thy obedient pupil who gets up before thee and walks behind thee. 32. (Mahinda replied:) I accept what Bhagavat, our Teacher, has said; I will save Tambapanni, I will show the light (to the island) and cause the splendour of the Jina to increase. (Tambapanni) is covered and enclosed by the overclouding darkness of ignorance and of (worldly) existence; it is ruined by envy and selfishness; it cannot rise from the delusions which are produced by the fault of idleness; it has entered on a wrong way and goes far astray from the true path; it is exhausted; high born people have become (as it were) people covered with sores, and have become (feeble like) Mufija or Babbaja grass. Tambapanni has entirely been subdued by obstacles and passions in consequence of the obscurity of error and of the darkness of ignorance and of (worldly) existence; it is covered, pervaded, veiled, overshadowed, and girt round with that great darkness, the obscurity, of error. 33. I shall destroy the darkness of error and throw light on all Tambapanni, I shall cause to shine the religion of the Jina." N
Being thus exhorted by Vasavinda, the chief of gods, by such a speech, he rose up from his solitude, and having attained to the fullness of resolve, he thus asked for the assent of the fraternity of Bhikkhus: 34. Let us go to Tambapanni; the people of Tambapanni are subtle; (yet) they have not heard of the well proclaimed path which leads to the destruction of all suffering. I shall proclaim it to them, I shall go to the island of Lanka."
35. Having resided thirty days on the delightful hill of Vedissa, (they reflected thus:) It is now time to start; let us go to the best of islands.“ 36. They flew through the air from Jambudipa, as the king of swans flies in the

12, 86-50; 171
air. Having thus risen, the Theras alighted on the best of mountains (Missaka). 37. To the east of the most excellent town (Anuradhapura), on the cloud-like mountain they stationed themselves, on the top of Missaka, as swans (alight) on the summit of a hill. 38. The (Thera) called Mahinda was then the chief of that fraternity; Itthiya, Thera Uttiya, Bhaddasala, and Sambala, - 39. the novice Sunana, and the lay-pupil Bhanduka, all these possessing the great (magical) powers, were the converters of Tanbapanni. 40. The Thera, rising into the air as the king of swans rises to the sky, stationed himself to the east of the most excellent town on the cloud-like mountain, - . 41. 42. on the top of Missaka, as swans (alight) on the stamnit of a hill. At that time levilianapiyatissa, the son of Mutasiva, was king and ruler of Tambapanni. The eighteenth year had elapsed since the coronation of Asoka, - 43. and full seven months since the coronation of Tissa, when Malhinda, twelve years (after his Upasanpadā ordination), arrived in this island from Janbudipa. 44. In the last month of summer, on the full moon day of the month Jețtha, under the istorisms A nu rådhå and Jețtha, Mahinda at the head of his companions arrived on mount. Missaka. 45. The king, going a hunting, (also) cane to mount Missaka. A god who had assumed the form of an elk appeared to the king. 46. The king, seeing the elk, quickly rushed on him and running behind him he came to a place enclosed by hills. 47. There the Yakkha disappeared near the Thera; seeing the Thera sitting there, the king was frightened. 48. (The Thera reflected:) As the king is alone, he shall see also me alone lest he should be frightened; when his troops have come up, then he may see the Bhikkhus (also)." 49. There (Mahinda) saw the prince, the protector of the earth, who appeared like a wicked person, going to hunt; he called him by the name of that prince: Colne hither, Tissa", thus he then addressed him. 50. (The king thought thus:) Who is' that solitary, bald-headed man without companion, wearing a yellow garnent and wrapped in a mantle, who addresses

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me in the language of non-human beings?' 51. (Mahinda replied:) I whom you ask, o prince, o protector of the earth, am a Samana belonging io the world of men. We are Samanas, great king, pupils of the king of Truth; out of compassion towards thee we have repaired hither from Jambudipa." 52. The king laid aside his weapons and seated himself by the side (of Mahinda); having seated himself, the king exchanged greetings with words full of deep meaning. 53. Having heard the speech of the Thera, he laid aside his weapons; then he approa shed the Thera, exchanged greetings with him, and sit down. 54. Gradually the ministers and the troops also arrived; fourty thousand men in number they surrounded (the king and the Theras). 55. When the troops had come up, the king perceived the (other) seated Theras (and asked:) Are there many other Bhikkhus, pupils of the universal Buddha?" 56. There are many disciples of Buddha, versed in the threefold science, possessed of the (nagical) powers, well acquainted with the exposition of the qualitics of mind, who have subdued their lassions and reached Arahatship.“
57. After having ascertained by means of the Amba parable that this victorious king was a clever person (Mahinda) preached to him the most excellent IIattlhipada Sutta. 58. When they had heard that most excellent (portion of the) Doctrine, these forty thousand men took their refuge (with Buddha), like a wise man in whose mind faith has arisen. 59. Then the king, glad, highly delighted and joyful, addressed the fraternity of Bhikkhus: Let us proceed to the town, my capital. 60. Quickly (Mahinda) converted the pious, learned and wise king called I)evánam(piya) together with his army. 61. Hearing what the kind said, Mahinda replied: Go you, great king; we shall stay here." 62. When he had sent away the king, Mahinda, the enlightener of the island, addressed the fraternity of Bhikkhus: Let us confer the Pabbaja ordination on Bhanduka. 63. Having heard what the Thera said, they all quickly turning their thoughts (to

12, 63-7b. 173
wards that object) examined the village boundary and conferred the Pabbajjā ordination on Bhanduka. At the same time he received the Upasampada ordination and attained Arahatship.
64. The Thera standing on the top of the mountain said to the charioteer): Nay, a chariot is not suitable (to us); the Tathâgata has rejected (its use). 65. Having sent away the charioteer, the Theras who had subdued their senses and possessed the great (magical) powers, started throught the air, as the king of swans (rises) to the sky. Descending from the sky, they alighted on the ground. 66. When the charioteer saw them who put on their under garments and dressed themselves in their robes, he joyfully went to tell the king. 67. When the king had (first) despatched the charioteer, he had thus addressed his ministers: Erect a pavilion in the town within the precincts of the palace. 68. The princes and princesses, the queens, and the women of the harem who desire to meet them, may see the Theras who have arrived.“ 69. The high-born ministers, after having heard the speech of the king, constructed in the middle of the precincts of the palace a pavilion canopied with cloth. 70. A canopy was spread, a clean, white and spotless cloth; it was decorated with flags and shells, and adorned with white strips of cotton. 71. White sand was scattered, well mixed with white flowers; (such was) the white, decorated hall, similar to the snowy regions (of the skies). 72. Having decorated the hall with entirely white cloth and having made the floor level, they spoke to the king: 73. The well constructed, beautiful hall, great king, is completed; choose now, Sire, seats which are suitable for ascetics.“ 74. At that moment the charioteer arrived announcing to the king: A chariot, Sire, is not suitable for the Bhikkhu fraternity to sit down (therein). 75. O wonderful, Sire all the Theras who possess the great (magical) powers, first ro mained behind me after having sent me away, (but now)
1) The king had sent his chariot the next morning for bringing the Theras to the town; see Maháv., p. 81.

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14 12, 76 13 --سه, z.
they have arrived before me. 76. A high seat and a great seat are not suitable for the Bhikkhus; order a carpet (for them); the Theras approach." 77. The king, delighted at hearing the speech of the charioteer, went forth to meet the Theras, and having saluted, he exchanged greetings (with them). 78. Taking the alms-bowls of the Theras and honouring them with perfumed garlands, the prince together with the Theras arrived at the gate of the royal palace. 79. The Thera, having entered the hall in the interior appartments of the king, saw the floor strewn (as above described) and the seat covered with cloth. 80. They sat down on the seats prepared for them which were covered with cloth. When they had seated themselves, the king gave them water, rice-gruel and food, - 81. and served to them with his own hands a most excellent meal. When the Thera had finished his meal and removed his hand from the bowl, -82. (the king) addressed queen Anula together with the women of the interior appartments : » You know the opportunity, que, n; it is time to pay your respects to them (the Thoras). 83. Queen Anula, surrounded by five hundred girls, bowed to the Theras and honoured them to her heart's content. 84. Having approached the Theras and saluted them, she sat down. (Mahinda) preached to them the Dhamma; the great teacher exposed the fearful Peta stories, — 85. 86. the Vimina stories, the Sacca saluyutta. When they had heard that most excellet (portion of the) Doctrine, princess A nula and her five hundred attendants, like a wise man (?) in whose mind faith has arisen, attained the reward of Sotapatti; this was the first case of the attaininent (of a stage of sanctification which occurred in Laiki).
XIII.
1. The whole crowd, the multitude of people who had not seen the Theras before, assembled at the gate o' the royal palace and set up a great shout. 2. The king learing the great noise . . . (asked:) For what reason have

13, 2-16. 175
all these numerous people, has this great crowd assembled?" 3. (The ministers said:) This great crowd, Sire, has assembled for seeing the Fraternity; as they did not obtain a sight (of them), they set up that great shout." 4. (The king replied:) The palace is much too small for this multitude to place themselves therein; the elephant stables are not too small; (there) these crowds may see the Thera." 5. When (Mahinda) had finished his meal and gladdened (the king by preaching the Dhamma), he rose from his seat, left the royal palace, and went to the elephant stables. 6. In the elephant stables they prepared a magnificent couch; on that excellent couch Mahinda, the enlightener of the island, sat down. 7. Seated on that most excellent couch Mahinda, the chief of (that) company (of Bhikkhus), then preached the most excellent Devadata Sutta. 8. IIaving heard that Devadata discourse (which treats of) the most fearful (consequences of) former deeds, they were frightened and seized by great emotion, being terrified by the fear of hell. 9. When he saw that thg people were oppressed by fear, he proclaimed the fotr Truths; at the end (of his discourse) one thousand men-attained (sanctification); this was the second case of the attainment (of sanctification which occurred in Lanka).
10. Leaving the elephant stables (he went forth), followed by a great crowd, delighting many people, as Buddha had done in Rajagaha. 11. The crowd left the town by the southern gate; there was a pleasure garden called Mahānandana, to the south of the town. 12. In (this) royal pleasure garden they prepared a magnificent couch; there the Thera sat down and preached the most схcellent Dhamma. 13. There he preached the most excellent Balapandita Suttanta. At that time one thousand created beings attained sanctification through the Dhamma. 14. 15. A great crowd then gathered in the Nandana pleasure garden; noble women and maidens, the daughters-in-law and the daughters of noble families crowded together in order to see the Thera. While he exchanged greetings with them, night had fallen. 16. (The king there

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fore addressed Mahinda:) The Theras may pass the night here in the Mahānandana garden; it is too late for going hence to the distant dwelling in the mountains. 17. (Mahinda replied:) The town which is filled with so many people, is too close by; in the night there will be a great noise; nay, let us go to that mountain which is like the palace of Sakka and well fitting for a retired existence." 18. (Tissa answered:) There is a solitary garden of mine, the Mahámeghavana, suitable for going and coming, not too far and not too near, - 19. easily accessible for people who want (to see you), by day not exposed to much noise, at night there is no noise at all. 20. It is well fitted for a retired existence, and suits ascetic people; it is endowed with prospects and shadow, it is beautiful, and produces flowers and fruits, - 21. it is well enclosed by a wall and well protected by towers at the gates. There is a well arranged royal gate in my delightful garden, – 22. a well constructed lotus-pond covered with white and blue lotuses, cold water in suitable reservoirs, which is sweetly scented by flowers. 23. So delightful is my garden, appropriate for (you) and the fraternity of Bhikkhus. There, o Thera, reside; have connpassion on line. 24. Hearing what the king said, Thera Mahinda with his companions, surrounded by the host of ministers, proceeded then to the Meghavana garden. 25. Being invited by the chief of men, Thera Mahinda, the great teacher, entered the suitable Mahameghavana garden. In that garden, in the royal pavilion, the Thera, the great teacher, passed the night.
26. On the second day the king again visited the ofhers. Having bowed to them, he spoke thus to the Theras: 27. Have you had a good night's rest? do you find this residence comfortable? “ (The Theras replied:) The dwelling is solitary, well fitting the season, agreeable to lie in for men, – 28. convenient for a retired existence and desirable." The king, delighted by that speech, reiocing and excited, - 29. he the ruler of the earth, took a golden vessel and dedicated the garden (to the Frater

13, 29-43. 177
nity). Raising his clasped-hands, he pronounced the following words: 30. Here, venerable Sir, I give up the beautiful Mahámeghavana garden to the Fraternity of the four quarters of the world; accept it.' 31. Mahinda, the enlightener of the island, hearing what the chief of men said, accepted the garden for the sake of the construction of a monastery for the Fraternity. 32. At the moment when the Mahameghavana garden was given and accepted, the earth began to quake, and again and again thunder (was heard). 33. The chief of men called Tissa bestowed it on the Fraternity; they turned the Mahámeghavana garden into (a monastery called) the Tissaráma. 34. The Mahameghavana was the first Arama, worthy of the Religion, which Devanampiya bestowed on the Fraternity. 35. Then the earth quaked, a horror-exciting portent. All people and the king, being terrified, asked the Theras (about the reason of that earth-quake). 36. This is the first monastery in the most excellent island of Lanká; the reason of this first earth-quake is that the Faith has been established here." 37. Witnessing that astonishing, terrifying miracle, they all waved their garments, as nothing of the kind had been experienced in the town. 38. Thence the rejoicing king in whose mind wisdom had arisen, raising his clasped hands, presented many flowers to Mahinda, the enlightener of the island. 39. The Thera accepted the flowers and threw them down in one place; then the earth again quaked; this was the second earth-quake. 40. Witnessing this miracle also, the royal retinue together with the people of the kingdom shouted; this was the second earth-quake. 41. The delighted king who rejoiced still more, (then asked:) Satisfy my desire (to learn the reason of) this second earth-quake." 42. The Fraternity will (here) perform its business which is irreproachable and worthy of the Faith. At this very spot, o great king, will be the consecrated enclosure." 43. The king, still more delighted, presented flowers to the Thera; the Thera accepted the flowers and threw them down on another
spot, then the earth quaked again; this was the third
12 ܗܝ ܫ

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earth-quake. 44. (The king asked:) What is the reason, o great hero, of this third earth-quake? Satisfy all my wishes, tell me, you are well experienced." 45. On this spet will be the bath-house with a tank; here the Bhikkhus always will fill the bath." 46. Devananpiya, filled with high joy and delight, presented full-blown jasmine flowers to the Thera. 47. The Thera accepted the flowers and threw them down on another spot. Then the earth quaked again. This was the fourth earth-quake. 48. Witnessing that miracle, the great crowds who had assembled, raising their clasped hands, paid reverence to (the Thera) who possessed the great (magical) powers. 49. The - king, glad and delighted, quickly asked: What is the reason, o great hero, of this fourth earth-quake?" 50. The descendant of the Sakyas, the great hero, was enlightened regarding the whole Truth near the Assattha tree; (there) he became the highest IBuddha. That tree will be established on this very spot in this most excellent island.“ 51. Hearing that, the king, glad, joyful, and excited, presented most excellent jasmine flowers to the Thera. 52. The Thera accepted the flowers and threw them down on the ground; at that moment also the earth quaked; this was the fifth earth-quake. 53. Witnessing that miracle also, the royal retinue together with the people of the kingdom shouted and waved their garments. 54. (The king asked:) What is the reason, o great sage, of the fifth earthquake? Tell me this matter, if that is consistent (?) with your pleasure and will." .. 55. Each fortnight they will here recite the Patinokkha; on this very spot the Uposatha hall will stand." 56. (The king) presented beautiful flowers to the Thera also in another place; the Thera accepted the flowers and threw them down on that spot. Then the earth quaked again; this was the sixth earthquake. 57. Witnessing this miracle also, the crowds who had assembled, joyfully thus addressed each other: Here a Vihara will stand.“ 58. The king who was still more delighted, said to the Theras: What is the reason, o great Sage, of the sixth earth-quake?' 59. As long as in fil

13, 59 - 14, 8. 179
|
ture times the alms due to the Fraternity (will be distributed), the assembled Fraternities of Bhikkhus will receive them, o great king, on this very spot." 60. Haring the Thera's speech, the delighted king presented most beautiful flowers to the Thera. 61. The Thera accepted the flowers and scattered them on another spot; then the earth quaked again; this was the seventh earth-quake. 62. Witnessing this miracle, the whole royal retinue and the people of the kingdom waved their garments, when the ground of the earth quaked. 63. (The king asked:), What is the reason, o great sage, of the seventh earth-quake? Explain it, o great sage, satisfy the desire of the multitude." 64. (Mahinda replied:) As long as learned people will ' reside in this monastery, the refectory and the dinner hall
will be on this spot."
XIV.
1. Having heard the speech of the Thera, the king was still more delighted. Not accepting the Campaka flowers (offerred to him by the gardener), he presented them to the Thera. 2. The Thera threw down the Campaka flowers on the ground; then the earth quaked again; this was the eighth earth-quake. 3. Witnessing, this miracle, the royal retinue and the people of the kingdom shouted and waved their garments. 4. (The king asked:) What is the reason, o great hero, of the eighth earthquake? Explain it, o great sage, we listen to your speech?" 5. 6. The relics of Tathâgata's body consist of eight I)ona-measures, men possessed of magical power will convey hither one Dona, o great king, and deposit it at this very spot, and erect (here) a resplendent Thápa which will be the means whereby hearts will be touched and many people will be converted. 7. The whole crowd that had assembled, the royal retinue and the people of the kingdom shouted at the quaking of the great earth.
8. (The Thera) resided (during the next night) in the
Tissarama, and when the night had passed, he put on
12

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his under garment and wrapped himself in his robe; - 9. then he took his alms-bowl and entered the town, the :apital. Going about in quest of alms he came to the gate of the palace. 10. Ile entered the royal palace and sat down on a seat; there he took his meal and cleansed the bowl with his hand. 11. 12. IIaving finished his meal and gladdened (the king by preaching the IDhamma), he left the palace and the town by the southern gate. He then preached in the Nandana garden the most excellent Aggikkhandha Suttanta. There one thousand men attained sanctification. 13. IIaving preached the true Faith and having delivered many created beings (from their sinful condition), the Thera rose from his seat and resided again (during the next night) in the Tissārāma. 14. Having resided there during the night, when the night had passed, he put on his under garment and wrapped himself in his robe; - 15. then he took his alms-bowl and entered the town, the capital. Going about in quest of alms he came to the gate of the palacc. 16. He entered the royal palace and sat down, on a seat; there he took his meal and cleansed his bowl with his hand. 17. 18. Having finished his meal and gladdened (the king by preaching the Dhamma), he left the town, the capital. When he had rested at noon in the uost excellent Nandana garden, he preached there the beautiful Suttanta of the Asivisa parable. At the end (of this sermon) one thousand men attained sanctification; (this was) the fifth case of the attainment of sanctification (which occurred in Lanka). 19. Having preached the true Faith and awakened created beings, he rose from his seat and went to the Tissárama.
20. The king was greatly delighted at the eightfold (?) earth-quake; glad, rejoicing and satisfied the king thus addressed the Theras: 21. The monastery has been firmly established, an excellent resting-place for the Fraternity. (Your) Abhinnapadaka meditation, venerable Sir, (has caused) this great earth-quake." 22. (The Thera replied :) „By this alone, o king, the rest-house for the Fraternity has not yet been firmly established; the Tathâgata

14, 22-34. 181
has instituted (the ceremony) called the determination of boundaries. 23. 24. Having defined on all sides by the eight classes of landmarks the boundaries within which all Bhikkhus are considered as one section, and (having decreed about) not parting with the three robes), all the sections (of the Fraternity) assemble and vote on their affairs. A place enclosed by boundaries which have been fixed in that way, is called one community. (Then) the monastery is well established, and the rest-house duly founded. 25. (The king answered:) My sons and wives together with my ministers and my retinue, all have become your lay pupils and have taken for all their life their refuge (in the Faith). 26. I ask you, great hero, do what I say; let the whole multitude (of the town's- people) reside on the ground included by the boundaries. 27. Here always they will find a defence through the protecting power (?) of charity and compassion." (Mahinda said:) Determine you the limits, o king, as you like; - 28. the limit being given, the Fraternity will settle the boundaries." Mahapaduma and Kuijara, the two stateelephants, - 29. were first harnessed to a golden. plough in Kotthamalaka. The great army consisting of four hosts (proceeded), and together with the Theras the king, - 30. the destroyer of his enemies, made a furrow with the golden plough. (During this progress there were seီn) adorned full vases, beautiful flags of different colours, - 31. triumphal arches decorated with various flowers and flags, garlands (?), and many burning lights (?). (Thus the king) ploughed with the golden plough. 32. For the sake of the conversion pf many people, the prince together with the Theras, turning his right hand towards the city, walked around it and came to the bank of the river. 33. Drawing (?) the furrow which indicated the line of the great boundary, on the ground with the golden plough, he then (?) arrived (again) at Kotthamalaka. 34. The two ends of the furrow having been united in the presence of
1) see the rules about the definition of boundaries and about the ticivarena avippavâsa“, Malhâvagga, II, 6- to

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a great crowd, the earth quaked; this was the first earthquake. 35. Witnessing that miracle, the whole royal retinue together with the people of the kingdom joyfully said to each other: There will be a monastery within the boundary. 36. The ruler Devanampiya indicated to the Theras how far they had fixed the marks of the boundary line, of the enclosure, (and spoke thus:) 37.38. As the preparatory ceremonies for fixing the boundary and the enclosure have been performed, may the Thera now out of compassion for me settle the limits, in order to establish firmly the Vihara which will be suitable for the fraternity of Bhikkhus. Having heard what the king said, Mahinda, the enlightener of the island, - 39. thus addressed the fraternity' of Bhikkhus: O Bhikkhus, let us fix the boundary." Under the constellation of Uttaråsalha the , whole Fraternity assembled. 40. Having determined the extent of the sacred enclosure, (Mahinda) who was gifted with (supernatural) vision, fixed the boundary within which the Bhikkhus were to be considered as one section. Having firmly established the most excellent Tissárama monastery, - 41. he resided (during the next night) in the Tissarama, and when the night had passed, he put on his under garment and wrapped himself in his robe; - 42. then he took his alms-bowl and entered the town, the capital. Going about in quest of alms, he came to the gate of the palace. 43. He entered the royal palace and sat down on a seat; there he took his meal and cleansed the bowl with his hand. 44. Having finished his meal and gladdened the king (by preaching the Dhamma), he left the town, the capital. When he had rested at noon in the Nandana pleasure garden, - 45. he then preached the Âsivisůpama Suttanta, the Anamataggiya Sutta, and the incomparable Cariya Pitaka; -- 46. he also repeatedly propounded the Gomayapindadvada and the Dhammacakkappavattana in that same place, in the Mahánandana garden. 47. 48. These Suttantas he preached during (those) seven days, and (in this time) Thera Mahinda, the enlightener of the island, delivered eight thousand and five

14, 48-61. 183
hundred people from the letters (of sin). Having resided in the Tissirama together with his companions something less then a month, - 49. he thus addressed all the townsmen om the full - moon day of Åsålha, when the time of Vassa had approached: The time of Vassa is near."
Here ends the acceptance of the Mahavihara.
50. Having arranged his sleeping-place, Mahinda, the enlightener of the island, took his alms-bowl and his robe, and left the Tissárama. 51. He put on his under garment and wrapped himself in his robe; then he took his alms-bowl and entered the town, the capital. 52. Going about in quest of alms, he came to the gate of the palace. He entered the royal palace, and (there the Theras) sat down on the becoming seats. 53. There (Mahinda) took his meal and cleansed the bowl with his hand; (then) he preached the Mahasamaya Suttanta in order to exhort (the king). 54. Having exhorted the king, Mahinda, the enlightener of the island, rose from his seat and departed without taking leave. 55. The great teacher left the town by the eastern gate, and sending back all people he proceeded to the (Missaka) mountain. 56. The ministers were filled with anxiousness, and announced to the king: All the great Theras, Sire, have gone to the Missaka mountain." 57. The king, frightened at this news, ordered the horses quickly to be put to the chariot. The prince taking the queens with him, quickly ascended the chariot. 58. Thera Mahinda together with his companions had proceeded to the foot of the mountain. There was a lake called Nagacatukka, situated amidst the rocks; after bathing at that place and drinking (the water of that lake), he ascended the summit of the mountain. 59. The prince who profusely perspired in consequence of his great haste, saw from afar the Thera, standing on the summit of the mountain. 60. Ileaving the queens in the chariot, the prince descended from the chariot, approached the Theras, saluted, and addressed them thus: 61. Why, great hero, have you left the delightful kingdom, myself, and the

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people, and retired to this mountain?'" 62. (Mahinda replied:) Here we shall spend, three full months, the Vassa which Tathâgata has allowed to begin earlier or later). 63. (The king replied:) I do everything that is required for the comfort of the Bhikkhu fraternity; have compassion on me, and instruct me.“ 64. The Bhikkhus have been permitted by Buddha to begin the Vassa in a village as well as in the forest, (provided they) dwell in a room with shut doors. 65. I have understood what you have said, the whole sense with its reasons; this very day I shall erect a residence suitable for the Vassa." 66. The illustrious nuonarch who had reached the full perfection attainable by a layman, looked out (for a place), and dedicated (it) to the Theras, (saying :) Reside here out of compassion; - 67. well, venerable Thera, take possession of these rock-cut cells (and of this) Arama. In order to establish firmly the Vihara, fix the boundary. great Sage."
68. 69. The son of the king's sister, renowned by the name of Mahârițțha, and also fifty-five illustrious noblemen approached the king, saluted him, and said: We all desire to receive the Pabbajjā ordination from that man endowed with highest wisdom; - 70.7 l. we will embrace a life of holiness; give us your consent, Sire." Hearing what they all had said, the delighted king, the ruler of the earth, approached the Theras, and thus addressed (Mahinda): (There are) fifty-five chiefs with Mahaarittha at their head; confer on them personally the Pabbajjā ordination, great hero; I give my consent.“ 72. Hearing the king's speech, Mahinda, the enlightener of the island, thus addressed the Bhikkhu fraternity: Let us fix the boundary, o Bhikkhus.* 73. (The Theras), in order to establish firmly the Wilhara, consecrated the boundary within which all Bhikkhus were to be considered as one section, and the enclosure (?), and proclaimed the decree about not parting with the three robes. 74. Having fixed the
1) See Mahâvagga, III, 2, 2.

14, 74 - 15, 4. 85
Inner and the outer boundary at the Tumba enclosure, Mahinda, the enlightener of the island, proclaimed the (extent of) the great boundary. 75. The (Thera) who was gifted with (supernatural) vision, consecrated the whole enclosure and the boundary, and firmly established the second monastery which was situated on the Tissapabbata. 76. After having consecrated the boundary on the mountain precisely on the full-moon day of the month Asaha, on the Uposatha day, under the constellation of Uttarasalha, - 77. he conferred the Pabbajjā ordination on Maharittha who was the first person (who received it) in this second enclosure; at the same time he conferred the Upasampada ordination on this prince who belonged to the royal family of Tambapanni. 78. At the same time (those) fifty-five (other noblemen received) the Pabbajjā and Upasampada ordinations.
In the first Arama thirty-two consecrated enclosures were established; - 79. thirty-two in the second Arama, in the monastery of the Tissa mountain. The other small Áramas contained one enclosure each. 80. The Arama and the monastery being founded on that most excellent mountain, sixty-two persons, who were all Arahats, entered on the Vassa residence; this was the first time (that this event occurred in Lanka).
Here ends the acceptance of the Cetiya mountain.
XV.
1. (Mahinda said to the king:) .In the first month of the summer, on the full moon, on the Uposatha day, we have come hither from Jambudipa; we have dwelt on this most excellent mountain. 2. During five months we have not left the Tissarama nor the mountain; now we will go to Jambudipa; permit it, o lord of charioteers." 3. (The king replied:) We serve you with food and drink, with clothes and dwelling-places; the whole people has taken refuge (in the Faith); what causes you dissatisfaction?" 4. (Mahinda said: We have no object here

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to which we may pay respect by) salutations and by rising from our seats, or by raising our clasped hands, and by respectful contemplation. For a long time, o great king, we have not seen the Sambuddha, the highest among men." 5. (The king answered) Verily I have understood you, venerable sir; I will erect a most excellent Thopa; find you out a suitable place (?); I will bufid a Ththpa in honour of the Teacher."
6. (Mahinda gave the following order to Sumana:) Go, chief Sumana; repair to Pātaliputta, and address thus the righteous king Asoka: 7. Your ally, great king, has been converted to the faith of Buddha; grant to him (some of) the most excellent relics; he is going to erect a Thtipa in honour of the Teacher." 8. Learned (Sumana) who was versed in the scriptures, a powerful, eloquent speaker, who had reached the perfect possession of (magical) power, who was firm and well grounded (in the Faith), - 9. took his alms-bowl and his robe, and instantly departed from the mountain. According to the truth he thus addressed king Dhammasoka: 10. Hear, great king, the message which my teacher sends you. Your ally, great king, has been converted to the faith of Buddha; grant to him (some of) the most excellent relics; he is going to erect a Thtipa in honour of the Teacher." 11. Having heard this speech, the rejoicing and excited king filled the alms-bowl with relics, (saying :) CRuickly depart, pious man." 12. The powerful, eloquent speaker then took the relics, rose into the air and repaired to Kosiya (Indra). 13. The eloquent man having approached Kosiya thus addressed him: Hear, great king, the message which my teacher sends you. 14. King Devanampiya has been converted to the faith of Buddha: grant to him a most excellent relic; he is going to erect a splendid Thüpa. 15. Having heard his speech, Kosiya rejoicing gave him the right collar-bone (of Buddha, saying:) Quickly depart, pious man." 16. The novice Sumana, leaving Kosiya and taking away the right collar-bone, descended on the most excellent mountain (Missaka). 17. The

15, 17-81. 187
wise man who was filled with modesty, fear of sin, and reverence, despatched by the king of Theras, placed himself on the most excellent mountain. 18. The king together with his brothers, at the head of a great army, and accompanied by the most excellent Bhikkhu fraternity, then went to meet the relics of the highest Buddha. 19. 20. On the day of the full moon of the month Kattika, on the day. of the Catumasa festival, the great hero arrived. (The dish with the relics) was placed on the frontal globe of the (state) elephant. 21. (The elephant roared, like a struck gong; at that moment the earth quaked, when the Sage in the neighbourhood (of the mountain) approached. 22. The sound cf the chanks and the roll of the drums mixed with the boom of the kettle-drums (was heard). The prince escorting (the relic) paid reverence to the highest of men. 23. The noble elephant turning westward proceeded together with the foot soldiers; he then entered the town by the eastern gate. 24. Men and women (there) offered various perfumes and garlands. The mrst excellent elephant leaving (the town) by the southern gate, 25. proceeded to the very spot which teacher Kakusandha, Konāgamana and Kassapa, the old Sages, formerly had visited. 26. When the most excellent elephant had proceeded to that hill, the chief of men (there) deposited the relics of Sakyaputta. 27. At the moment when the relics were placed (there), the gods expressed their delight, and the earth began to quake in an astonishing, terrifying manner. 28. (The king) with his brothers, gladdening the ministers and the people of the kingdom (by his order), caused the bicks for the Thfpa to be manufactured.
29. The noblemen paid singly their reverence to the most excellent Thtapa; the highly precious relies which shone like a light, were covered with excellent gems. 30. (There were) white (?) canopies, separate canopies, covers (), various (?) canopies, suitable ornaments, beautiful ciowries. 31. Near the Thipa a brilliancy spread in all directions over the four quarters from the lamps, like

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the brilliancy of the rising sun. 32. Cloths brilliant with various colours were spread (?), and above (the Cetiya?) shone like (?) the cloudless sky. 33. A canopy covered with gold, which was encircled by (ornaments) made of gems and by most precious crystal, and adorned by gold sand . . . .
(Mahinda related to the king the story of the relics of the three former Buddhas:) 34. Here Sambuddha Kakusandha, chief of men, surrounded by forty thousand (Bhikkhus who were holy) like (himself), looked (over this island). 35. The Buddha, gifted by (supernatural) vision, moved by compassion, looked on created beings, and on the suffering men in Ojadîpa, Abhayapura. 36. In Ojadipa (he looked) with the power of the rays of his Bodhi on many created beings, on a great multitude that was to attain (supreme) knowledge, as the sun (awakens) the lotuses. 37. Accompanied by forty thousand Bhikkhus he repaired to Ojadipa, resembling the rising sun. 38. (The Buddha's name was) Kakusandha, (that of the chief Thera) Mahadeva, the mountain (was called) Devakita; (there reigned in the island of) Ojadipa, (in the town of) Abhayapura, a prince named Abhaya. 39. The well constructed town which was worth seeing, delightful, and pleasant, was situated near the Kadambaka river. 40. (At that time there raged in the island) a fearful epidemic fever called Punnakanaraka; the people were in a state of affliction like fishes in a net. 41. In consequence of the power of the Buddha dhe fever ceased. When (the Buddha) had preached the Truth which delivers from death, and had established the Faith of the Jina, — 42. eighty-four thousand men attained sanctification. At that time the momastery was the Patiyarama, and (the Cetiya was) the Dhammakarakacetiya (Cetiya where the drinking vessel of the Buddha is preserved). 43. Mahadeva accompanied by one thousand Bhikkhus, remained (there), and the Jina, the highest being, himself departed from that place.

15, 44-67. 189
44. Here Sambuddha Konāgamana, the great Sage, accompanied by thirty thousand Bhikkhus, looked (over the island). 45. The Sambuddha gifted with (supernatural) vision, diffused his compassion through ten thousand worlds; the great hero looked on the suffering people of Varadipa. 46. In Varadipa (he looked) with the power of the rays of his Bodhi on many created beings, on a great multitude that was to attain (supreme) knowledge, as the sun (awakens) the lotuses. 47. Accompanied by chirty thousand Bhikkhus the Sambuddha repaired to Varadipa, resembling the rising sun. 48. (The Buddha's name was) Konāgamana, (that of the chief Thera) Mahasumana, the mountain (was called) Sumanakista; (there reigned in the island of) Waradipa, (in the town of) Waddhamāna, a prince named Samiddha. 49.50. At that time the island suffered from a drought; there was a famine ... When the created beings were afflicted by the famine like fishes in shallow water, abundant rain fell, when the Omniscient had arrived; the country became prosperous; he brought consolation to many people. 51. To the north of the town which was situated near the Tissatalaka, there was the Uttararáma monastery; (the Cetiya at that time was) the Kāyabandhanacetiya (Cetiya where the girdle of the Buddha is preserved). 52. Eighty-four thousand men attained sanctification. When the Truth which delivers from death, had been preached, - 53. Mahasumaia, similar to the rising sun, accompanied by one thousand Bhikkhus, remained (there), and the great hero himself, the highest being, departed.
54. Here Sambuddha Kassapa, the ruler of the world, accompanied by twenty thousand Bhikkhus, looked (over the island). 55. Omniscient Kassapa looked down on the world of men and gods, and discerned by the pure vision of the Buddhas the beings who were to attain (supreme) knowledge. 56. Omniscient Kassapa, the receiver of offerings, diffusing (the rays of) his high compassion, perceived the furious contest (between king Jayanta and his brother Samiddha), - 57. and by the power of the rays

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of his Bodhi, as the sun (awakens) the lotuses, he saw many beings in the island of Mandadipa who were to attain (supreme) knowledge. 58. I shall go to Mandadîpa and cause the Religion to shine there; I shall produce there high splendour like that of the moon in the darkness (of the night) 59. Surrounded by multitudes of Bhikkhus the Jina proceeded through the air; resembling the rising sun he repaired to Mandadipa. 60. (The Bnddha's name was) Kassapa, (that of the chief Thera) Sabbananda, the mountain (was called) Subhakfta, the name of the town was Visala, that of the prince was Jayanta. 61. To the east of the town which was situated near the Khena tank, there was the Pâcinirama monastery; (the Cetiya at that time was) the I) akasatika Cetiya (Cetiya where the rain-cloak of the Buddha is preserved). 62. The Sambuddha, after having comforted and reconciled the (two) brothers, preached the Truth which delivers from death, and established the Faith. 63. When the Truth which delivers from death, had been preached, and the doctrine of the Jina had been established, eighty-four thousand men attained sanctification. 64. Glorious Sabbananda, surrounded by one thousand Bhikkhus, remained in Mandadipa; the ruler of the world departed.
65. Here (also stood) the Sambuddha who has appeared in the world (in the present age), the ruler of the world. Out of compassion for the living I will save created beings." 66. The Sambuddha, the chief of the world, the highest among naen, looked on the great armies of Nagas which bad assembled, ready for a battle. 67. The Serpents emitted smoke and flames, they raged, they spread great horror, they were destroying the great island. 68. (The Buddha) went alone (to the island:) I shall go to the most excellent island; I shall pacify the two Serpents, the uncle and the nephew. 69. This Sambuddha was called Gotama; (it was) on the mountain called Cetiya(pabbata); there reigned in the delightful town called Anurädhapura a prince named Tissa. 70. In Kusinárá, in the Upavattana of the Mallas, the holy Sam

15, 70-81. 9
buddha reached complete Nibbana by the destruction of the substrata (of existence). 71. (He at that time foretold:) Two hundred and thirty-six years will elapse; then (a Thera) called Mahinda by name will cause the splendour of the Religion to sinine (in Lanka). 72. In the south of the town, at a delightful place (will be) a beautiful Árama called the Thöparama. 73. At that time the island (will be known) by the name of Tambapanni; they will deposit a relic of my body in that most excellent island.“
74. The queen called Anula was a believer in the Buddha, the Dhamma, and the Fraternity; she confessedthe true doctrine, and put away the desire of existence. (She expressed to the king her desire of being admitted into the Order.) 75. Having heard what the queen said, the king addressed the Thera thus: (Queen Anula) believes in the Buddha, the Dhamma, and the Fraternity; she confesses the true doctrine, - 76. and puts away the desire of existence. Confer the Pabbajjā ordination on A nulla." (Mahinda replied:) It is not permitted to Bhikkhus. o great king, to confer the Pabbajjā ordination on women; - 77. my sister Samghamitta, o king, shall come hither. She will confer the Pabbajja ordination on Anula and will release her from all fetters. 8. Wise Samghamittà and clever Uttara, Hema and Masagalla, Aggimitta, chary of speech, Tappa and Pabbatacchinná, Mallá and Dhammadasiya, - 79. these Bhikkhunis who are free from desire and firm, whose thoughts and wishes are pure, who are firmly established in the true Dhamma and Vinaya, - 80. who have subdued their passions, who have their senses in der control and have attained (perfection), who possess the three-fold science and know well the (magical) powers, who are well grounded in the highest bliss, will also come hither. - ... f
S1. (Devanampiya) sat down, surrounded by nisters, and deliberated (abolt invitilig princess Sanghamitta). Having sat down in order to lსის ჭტყ} iunčil )ab )یہ لاز

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this matter), he thus addressed the ministers ... 82. Prince Aritha, having heard what the king said, - 83. and having heard the speech of the Thera and received his commission, respectfully saluted his uncle (?) and departed in the northern direction.
84.85. Having established their residence in a certain quarter of the town, the noble ladies, five hundred virgins, queen Anula at their head, all high-born and illustrious, having undertaken to observe the ten moral precepts, all this multitude late and early surrounded Anula.
86. (Arittha) having proceeded to a sea-port went on board a great ship; when he had crossed the sea and reached the shore he stood (on dry ground). 87. The powerful minister (then) crossed the Wiijha range; having arrived at Pataliputta, he presented himself to the king. 88. (Arittha thus addressed Asoka:) Your son, Sire, your offspring, o great king Piyadassana, Thera Mahinda has sent me in your presence. 89. King Devanampiya, your ally, o Piyadassana, who is converted to Buddha, has sent me in your presence." 90. (Then) the great Sage (went to Samghamittá and) communicated to her the message of her brother: The royal virgins, o Sanghamittà, and princess Anula, -91. all look to you for the Pabbajjā ordination." Wise Sanghamitta, when she had heard the message of her brother, - 92. quickly went to the king and thus addressed him: Give your consent, great king; I shall go to the island of Lanka; - 93. the great Sage has communicated to me the message of my brother." (Asoka replied:) Your sister's son Sumana and my son, your elder brother, -94. being gone, prevent, dear, that you, my daughter, should go also." (Samghamittá replied:) Weighty, o great king, is my brother's command. 95. The royal virgins, o great king, and princess Anula, they all look to me for their Pabbaja ordination."
XVI.
1. The prince (Asoka) fitted out a great army consisting of four parts, and then went forth, taking with

16, 1-16. 193
him a branch of the Bo tree of the Tathâgata. 2. Having passed through three kingdoms and the Wiijha range, having passed through the great forest, the prince came to the ocean. 3. The great four-fold army with the Bhikkhumi congregation at its head (?), proceeded to the great sea, carrying the excellent Bo tree. 4. When (the Bo branch) was carried to the sea, on high the musical instruments of the gods (were heard,) and below those of men, the instruments of men from all four quarters. 5. Prince Piyadassana bowing paid his reverence to the Bo tree, and spoke thus: 6. Learned, possessed of (magical) power, virtuous, most firm ..." 7. The prince then (when the Bo branch had been despatched) wept, shed tears, and looked (on the parting vessel). Then he returned and came to his residence.
8. The Nimmita Nagas in the water, the Nimmita Devas in the heavens, the Nimmita Devas in the tree (itself), and (the Nagas) of the Naga world, - 9. they all surrounded the most excellent branch of the Bo tree which was carried away. The wild Pisacas, the Bhitas, Kumbhandas, and Rakkhasas, these non-human beings surrounded the branch of the Bo tree as it approached. 10. The Tavatinsas and Yamas and also the Tusita gods, the Nimmânarati gods and the Vasavatti gods - 11. (were) glad, joyful and delighted, when the Bo branch approached. And all the Tettinsa Devaputtas with Inda as their leader, - 12. 13. snapped their fingers and laughed when the Bo branch approached. The four (divine) Maharajas of the four quarters (of the horizon), Kuvera and Dhatarattha, Virthpakkha and Virthlhaka, surrounded the Sambodhi tree which was carried to the island of Lanka. 14. Mahámukhas and kettle- drums, Divillas (?), leather- covered drums, and tabors (resounded); the gods joyfully shouted Sadhu' when the Bo branch approached. 15. Paricchattaka flowers, celestial Mandarava flowers, and celestial sandal powder rained through the air, and the gods did homage to the Bo branch when it approached. 16. The
gods offered on the ocean to the Bo tree of the Teacher
13

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Campaka flowers, Salla, Nimba, Nâga, Punnâga, Ketaka flowers. 17. The Naga kings, the Naga princesses, the young Nagas, great crowds, left their residence and showed honour to the excellent Bo branch. 18. The Nagas, dressed in garments of various colours and wearing ornaments of various colours, joyfully sported around the great Bodh. on the ocean (shouting :) Hail to us.“ 19. 20. The Nagas offered to the Bo branch on the glittering ocean red, white and blue lotuses of various kinds, Atimutta of honey-sweet scent, Takkarika and Kovilara flowers, trumpet flowers, and quantities of Bimbajala flowers, Asoka and Sala flowers mixed with Piyangu. 21. The delighted Naga virgins, the joyful Naga kings, (all the) Nagas joyfully sported around the Bo branch which was carried along, (shouting) Hail to us." 22. There the ground consisted of gems, and was covered with pearls and crystals; there were gardens and tanks adorned with various flowers. 23. Having remained there seven days, (the Nagas) together with gods and noen pad honour to the excellent Bo branch on its departure from their residence. 24. The Naga virgins and the gods, surrounding the Sambodhi branch, (offered) strings of garlands and flower wreaths, and waved their garments. 25. The gods sported around the Bodhi which was carried along, (shouting:) Hail." Paricchattaka flowers, celestial Mandarava flowers, and celestial sandal power rained through the air. 26. The Nagas, Yakkhas, and Bhthtas, together with gods and men, surrounded the Sambodhi branch which was carried along on the ocean. 27. There, surrounding the Bo branch, they danced, sung, played (instruments), laughed, and snapped the fingers of both hands. 28. The Nagas, Yakkhas, and Bhtitas, together with gods and men, when the most excellent Bodhi was carried along, exclaimed: Oh auspicious event, hail." 29. Beautiful Nagas of brilliantly blue colour, holding flags, praised the most excellent Bodhi which was being established in the island of Lanka.
30. Great crowds, the prince with the queens, left the delightful (town of) Anuradhapura, and went to meet

16, 80-41. 195
the Sambodhi tree. 31. The prince together with his sons surrounded the Sambodhi tree; they offered scented garlands and most excellent perfumes (?). 32. The streets were well swept and offerings were prepared. When the Bodhi was established, the earth quaked.
33. The king appointed eight (persons of each class) and the chiefs of each of eight warrior clans (?) to be Bodhi gards (?), for the custody of the most excellent Bodhi. 34. He fitted then out with great state, and bestowed on them beautiful ornaments of every description; out of reverence for the Bo branch he ordered sixteen great lines to be traced on the ground (?)). 35. Then he caused also pure white sand (?) to be scattered on that spot where the great lines had been drawn. He appointed one thousand families ... 36. He bestowed on them golden drums for the performance of the rites of royal coronations and other festivals. He gave (to them) one province and erected (for them) the Candagutta (palace?) - 37. (and) the Devagutta palace, (and) duly (bestowed on them) land donations (?); to other families he gave the revenue of villages.
38. The five hundred high-born, illustrious virgins of the royal court who were free from passion and steadfast, all received the Pabbajja ordination. 39. The five hundred virgins who surrounded Anula, who were free from passion and steadfast, all received the Pabbaja ordination. 40. Prince Arittha, released from the chain of fear, received the Pabbaja ordination according to the doctrine of the Jina, together with five hundred companions. All these persons attained Arahatship and full perfection in the doctrine of the Jina. 41. In the first month of the winter season, when the tree was full of blossoms, the great Bo branch was brought (hither)- and established in Tambapaņņi.
1) If my translation of this very corrupted passage is correct, the sixteen lines mentioned here may stand in some connexion with the sixteen lines drawn on the ground by Mara near the lio tree at Uruvela (Játaka, І, p. 78).
13

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XVII.
1. 2. The excellent island of Lankä is thirty-two yojanas long, eighteen yojanas broad, its circuit is one hundred yojanas; it is surrounded by the sea, and one great mine of treasures. It possesses rivers and lakes, mountains and forests. 3. The island, the capital, the king, the affliction (which vexed the island), the relics, the Thůpa, the lake, the mountain, the garden, the Bodhi tree, the (chief) Bhikkhuni, - 4. the (chief) Bhikkhu, and the most excellent Buddha: these are the thirteen subjects (to be treated in the following exposition). Listen to my enumeration of the four names of each of these subjects (in the time of the four last Buddhas).
5. (The island) was called Ojadipa, Varadipa, Mandadipa, and the excellent Lankadipa or Tambapanni. 6. Abhayapura, Vaddhamana, Visala, Anuradhapura are the four names of the tapital at (the time of) the teaching of the four Buddhas. 7. Abhaya, Samiddha, the ruler of men Jayanta, and Devanampiyatissa are the four kings. 8. The fever, the drought, the contest (of the two kings), and (the island's) being inhabited by the Yakkhas, these are the four afflictions which the four Buddhas have removed. 9. The relic of holy Kakusandha was the drinking vessel, the relic of Buddha Konagamana the girdle, - 10. the relic of Sambuddha Kassapa the rain-cloak; of glorious Gotama there is a Doņa of corporeal relics. 11. In Abhayapura was the Patiyarama, in Vaddhamanapura the Uttararâma, in Visâla the Pâcînârâma, in Anurâdhapura the Thaparama which is situated in the southern direction: (there) the four Thfpas at (the time of) the teaching of the four Buddhas (were situated). 12. 13. The town of Abhayapura was situated near the Kadambaka (lake), the town of Waddhamana near the Tissa lake, the town of Visalapura near the Khema lake; Anuradhapura . . . . ; the indication of the four directions (?) is as above. 14. The four names of the mountain are Devakita, Sumanakita, and Subhakthta; now it is called Silakthta. 15. The fam

17, 15-26. 197
ous (?) garden (which was called in the four periods respectively) Mahâtittha, Mahânâma, Sâgara, and Mahâmeghavana, a path worthy of Saints, was the first resting place of the four chiefs of the world. 16. The Bodhi tree of holy Kakusandha was the most excellent Sirisa; Rucananda who possessed the great (magical) faculties, took its southern branch and planted it in Ojadipa, in the Mahátittha garden. 17. The Bodhi tree of holy Konagamana was the most excellent Udumbara; Kanakadattá who possessed the great (magical) faculties, took its southern branch - 18. and planted it in Varadipa, in the Mahanama garden. The Bodhi tree of holy Kassapa was the most excellent Nigrodha; - 19. (the Theri) called Sudhamma who possessed the great (magical) faculties, took its southern branch and planted the sacred tree in the garden called Sagara. 20. The Bodhi tree of holy Gotama was the most excellent Assattha; Samghamittá who possessed the great (magical) faculties, took its southern branch - 21. and planted it in the island of Lanka, in the delightful Mahameghavana. Rucănanda, Kanakadatta, Sudhamma who possessed the great (magical) powers, - 22. and learned, wise Samghamittá who was endowed with the six (supernatural) faculties, these were the four Bhikkhunis who brought each a'Bo branch (to this island). 23. The Sirisa Bo tree (was planted) in the Mahatittha garden, the Udumbara in the Mahânâma, the Nigrodha in the Mahâsâgara garden; so the Assattha was planted in the Mahameghavana. 24. On a mountain, in those four gardens, the four Bo trees have been planted; on a mountain was the delightful resting-place (of the four Buddhas), when the four Buddhas proclaimed their doctrine. 25. Mahadeva who possessed the six (supernatural) faculties, Sumana versed in the analytical knowledge, Sabbananda possessing the great (magical) powers, and learned Mahinda, these highly wise Theras were the converters of Tambapanni.
26. Kakusandha, the highest in the whole world, who was endowed with the five kinds of (supernatural) vision, looking on the whole world, saw the excellent Ojadipa.

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27. There raged then an epidemic fever called Punnakanaraka; at that time there raged an epidemic fever among the people. 28. Many people, attacked by this sickness, became distressed and disconsolate like fish which lie lost on the bank (of a river). 29. 30. Vexed by fear they were unable to regain happiness and tranquillity of mind, Kakusandha, the chief of the world, when he saw the afflicted beings who were being destroyed by the bonds of sickness, came hither from Jambudipa together with forty thousand companions, for the sake of subduing the disease. 31. Forty thousand (Saints) who possessed the six (supernatural) faculties and the great (magical) powers, surrounded the Sambuddha, as the stars in the sky surround the moon. 32. Kakusandha, the illuminator of the world, established himself with his pupils on the Devakiata mountain, shining in splendour like a god. 33. When he stood resplendent in Ojadîpa on the Devakùta mountain, all people believed him to be a god. They did not understand that he was the Tathagata. 34. (When they saw him) who arose with the rising dawn, on the day of the full moon, on the Uposatha day, and who illumined that mountain with its forests as if it were burning, -- 35. when they saw the burning mountain which diffused light through the four quarters, all the people of Abhayapura with the king were joyful and delighted. 36. Buddha Kakusandha, the ruler of the world, formed the following resolution: May all people, all men who live in Ojadipa, see me.“ 37. 38. The Devakita mountain was honoured among Rishis and liked by men; to that place went the hosts of people (who had been afflicted) by the distress of that fever, all the citizens together with the king, leaving the town, the capital, and there they paid homage to Kakusandha, the highest among men. 39. The royal retinue together with the people of the kingdom, a great crowd, arrived respectfully saluting the Sambuddha whom they believed to be a god. 40. 41. All this multitude approached the most excellent Buddha, the highest among men. (The king thus addressed him:) Consent, o Bhaga

17, 41-53. 199
vat, to dine to-day together with the Bhikkhu fraternity (in my palace); let us go to the town, to the capital." The Sambuddha agreed to the request of the king by remaining silent. 42. Having understood his consent, the royal retinue and the people of the kingdom, paying great honour and respect (to the Buddha), then returned to the town. 43. (The king thus reflected:) This fraternity of Bhikkhus is numerous, the crowd of the people is great; there is no place prepared for its reception in this narrow town, in my capital. 44. I possess a great pleasure garden, the delightful garden of Mahåtittha which is not too narrow nor too distant, which will be convenient for the ascetics - 45. and will be suitable for a retired existence and for the Tathâgata. There I will bestow presents on the Buddha and on the Bhikkhu fraternity. 46.47. May all people obtain the sight of the Buddha and of the Fraternity." Omniscient Kakusandha, followed by forty thousand Bhikkhus, arrived at the Mahatittha garden. When the highest among men had entered the Mahatittha garden, - 48. the creepers and trees (were covered?) with flowers out of season. The king took a golden water-pot, - 49. and dedicated (the garden) for the sake (of the welfare) of Lanka, by pouring water over the hand (of the Buddha, saying): I give, o Lord, this garden to the Samgha and to the Buddha, its chief." It was a delightful resting-place, an appropriate residence for the Fraternity. 50. Kakusandha, the ruler of the world, accepted the garden. At that moment the earth quaked; this was the first resting-place (of the Samgha in Lanka). 51. The highest leader of the world stood there, causing the immovable earth to quake. (He then formed the following wish:) Oh that Rucananda might take the Bo branch and come hither. 52. The Bhikkhuni who possessed the high (magical) powers, understanding the thought of holy Kakusandha, went to the great Sirisa Bodhi, and standing at its foot (she thought:) 53. The Buddha desires that the Bodhi tree shall grow in Ojadipa." Thither she went in order to fetch the Bodhi tree, (the majesty of) which

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is beyond human reason (?). 54. (She then expressed the following resolution:) May, with the consent of the most excellent Buddha, out of compassion for mankind, the southern branch sever itself through my magical power." 55. When Rucănanda had pronounced this demand with clasped hands, the right branch severed itself (from the tree) and fixed itself in the vase. 56. Rucananda who possessed the high (magical) powers, took the Bo branch in the golden vase, and ordered five hundred Bhikkhuhis to surround it. 57. At that moment the earth quaked together with oceans and mountains; it was a grand sight, wonderful and astonishing. 58. Witnessing this, the royal retinue and the people of the kingdon delighted all raised their clasped hands and paid reverence to the excellent Bodhi branch. 59. All the gods were delighted; the Devas joyfully shouted when they perceived the most excellent Bodhi branch. 60. The four (divine) Maharajas, the glorious guardians of the world, all these gods kept guard over the Sirisa Bodhi branch. 61. The Távatimsa gods. the Vasavatti gods, Yama, Sakka, Suyàma, Santusita, Su nimmita, all surrounded the most excellent Bo branch 62. The delighted crowds of gods, raising their clasped hands, together with Rucănanda, paid reverence to the most excellent Bo branch. 63. Rucănanda who possessed the high (magical) powers, carrying the Sirisa Bo branch, went to the excellent Ojadipa, accompanied by the sisterhood of Bhikkhuns. 64. The gods danced, laughed, and snapped the fingers of both hands, when the most excellent Sirisa Bo branch was carried to the excellent Ojadipa. 65. Rucănanda who possessed the high (magical) powers, accompanied by a host of Devas, approached Kakusandhá. carrying the Sirisa Bo branch. 66. At that moment the great hero Kakusandha, the ruler of the world, repaired to the spot in the Mahatittha garden destined for the reception of the Bo tree. 67. Rucănanda herself did not plant the resplendent Bo branch; Kakusandha, perceiving that, himself stretched out his right hand. 68. Rucănanda who possessed the high (magical) powers, placed the

17, 68-82. 201
southern branch of the Bo tree in the Buddha's right hand, and respectfully saluted him. 69. Kakusandha, the chief of the world, the highest among men, took it and gave it to king, Abhaya (saying:) . Plant it on this spot." 70. Abhaya, the increaser of the kingdom, planted it on the spot which Kakusandha, the leader of the world, had indicated. 71. When the Sirisa Bo branch had been planted in that delightful place; the Buddha preached the Doctrine, the four Truths which soothe (the mind of men). 72. When he had finished, one hundred and forty thousand men and thirty kotis of gods attained (sanctification).
73. The Bo tree of Kakusandha was a Sirisa, that of Konâgamana an Udumbara, that of Kassapa a Nigrodba; (this is) the description of the three Bo trees. 74. The Bo tree of the incomparable Sakyaputta is the most excellent Assattha; taking it (hither) they planted it in the Meghavana garden.
75. 76. The children of Mutasiva were ten other brothers, Abhaya, Tissa, and Naga, Utti and also Mattábhaya, Mitta, Siva, and Asela, Tissa, and Kira; these were the brothers. Princess Anula and Sivali were the daughters of Mutasiva.
77. How great is the number of years which elapsed between the time when Vijaya came over to the most excellent Lankadipa, and the royal coronation of the son of Muțasîva? 78. Devânampiya was crowned two hundred years and thirty-six years more after the Sambuddha attained Parinibbana. 79. When Devanampiya was crowned, the royal (magical) powers came over him; the lord of Tambapanni diffused rays of pure splendour. 80. At that time the most excellent Lankadipa was a storehouse of treasures. Produced by the pure splendour of Tissa many treasures came to light. 81. When the glad and excited king saw these treasures, he sent them as a present to Asokadhamma. 82. Asoka was delighted when he saw these presents. He sent in return to Devanampiya various treasures destined to be used at his coronation.

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83-86. The (monarch) called Asoka sent a chowrie, a turban, a royal parasol, a sword, slippers, a diadem, a ... of Sara wood, an (anointing) vase, a right hand chank, a palanquin, a conch trumpet, earrings, a koti of clothes which are (cleansed by being passed through the fire) without being washed, a golden vessel and spoon, costly towels, a man's load of water from the Anotatta lake, most precious yellow sandal wood, a measure of rouge, eye collyrium brought by the Nagas, yellow and emblic myrobalan, costly Amata drugs, one hundred and sixty cart loads of fragrant hill paddy which had been brought by parrots; (all these things being) the rewards for his meritorious actions. 87. The requirements for his coronation as king of Lanka having been sent by Asokadhamma, Tissa, the lord of Tambapanni, celebrated his second coronation. 88. When thirty nights had elapsed after the second coronation of Tissa, Mahinda together with his companions arrived on this island from Jambudipa. 89. (King Devanampiya) erected the most excellent monastery called Tissarama. He also planted the great Bo tree in the Mahameghavana garden. 90. He built the great, delightful Thapa. Devanampiya erected a monastery on the Cetiya mountain; - 91. he constructed the Thtparama, the Tissarâma (Issarasamaņa ?) Vihâra, the Vessagiri (Vilhâra), and the Colakatissa (Vihara?). 92. Aramas too (where the minor Bo branches were planted) at the distance of a yojana from each other, were made by king Tissa. He gave the great donation (which is called) the most excellent Mahapela. This prince reigned forty years.
93. Then (followed his) other four brothers, the sons of Mutasiva. Prince Uttiya reigned ten years. 94. Eight years after the coronation (of Uttiya), the enlightener of the island attained Nibbāna. (The king) caused the funeral ceremonies to be performed to the east of the Tissa. rama. 95. When the twelfth year (after his Upasampada) had been completed, Mahinda came hither; at the end of his sixtieth year he attained Nibbāna on the Cetiya mountain. 96.97. When the enlightener of the island has at

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tained Nibbāna, king Uttiya, having ordered full vases, triumphal arches, garlands, and burning lamps to be prepared, erected a most excellent hearse which was worth seeing. (Thus) he paid reverence to the enlightener of the Island. 98. Both gods and men, Någas, Gandhabbas, and Dānavas, all were grieved and paid reverence to the enlightener of the Island. 99. When they had performed the ceremonies during seven days on the most excellent Cetiya mountain, some people spoke thus: Let us go to the town, to the capital." 100. (Other people replied:) There (in the town) is a great, fearful noise and uproar; let is here burn the enlightener of the island of Lanka. 101. When the king heard what the crowd said, (he answered:) , I will erect a great Thtipa to the east of the Tissarama". 102. Carrying Mahinda, the enlightener of the island, together with the funeral hearse, (the people) together with the king, entered the eastern gate of the town. 103. Marching through the centre of the town, they left it by the southern gate, and performed great ceremonies during seven days in the Mahavihāra. 104. Both gods and men erected a funeral pile of odoriferous drugs and placed it in the royal garden, (saying:) . Let us burn the virtuous one." 105. They took Mahinda, the enlightener, of the island together with the funeral hearse, circumambulated the Vihara, and caused (the people) to pay reverence to the most excellent Thapa. 106. The great crowd, leaving the Arama by its eastern gate, performed the funeral ceremonies at a place close by it. 107. They all, weeping, raising their clasped hands, ascended the pile, and bowing they set the pile on fire. 108. The great teacher having thus been burnt entirely, they erected a most excellent Thfpa which contained his relics, and Arimas at the distance of one yojana from each other. 109. After the funeral ceremonies for Mahinda, the enlightener of the island, had been performed, that place first received the name of Isibhimi.

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XVIII.
1.) At the present time there are other aged, middleaged, and young (Bhikkhus), holders of the Vibhaja doctrine, preservers of the tradition of the Vinaya and of the Faith. 2. Learned and virtuous they illuminate this earth; by a conduct which conforms to the Dhutanga rules they shine in the island of Lanka. 3. Many followers of Sakyaputta are here who well understand the true religion and (its) history. Truly, for the sake of many people the possessor of (supernatural) vision has appeared in the world; the Jina has dispelled the darkness and shown the light. 4. They whose faith is well and firmly grounded on the Tathâgata, leave all wretched states of existence and are born again in heaven. 5. And those who penetrate the constituent members of Bodhi, the organs (of spiritual life), the (ten) powers, attention, right exertion, and the complete system of (magical) powers, - 6. the holy eightfold path which leads to the destruction of suffering, conquer the army of Death and are victorious in the world.
7. The younger twin-sister of queen Maya, born from the same mother, kind like a mother, suckled Bhagavat. 8. (She was) called Mahapajapati, known by the name of Gotami, renowned, an original depositary (of the Faith), possessing the six (supernatural) faculties and the high (magical) powers. 9. The two chief female pupils were Khema and Uppalavanná; (besides, there was) Patacara, Dhammadinnā, Sobhita, Isidasikā, — 10. Visākhā, Soņā, and Sabala, wise Samghadasi, and Nanda, a guardian of the Dhamma and well versed in the Vinaya. These (Bhikkhunis) who well knew the Vinaya and the paths (of sanctification), (lived) in Jambudîpa.
1) The opening lines of this chapter were evidently intended to form tle conclusion of a list of Theras which, however, is wanting in the Dipavaisa or at least in the MSS. we possess. Wv. 1. 2 exactly correspond to v. 44 which ends the great list of Theris. Buddhaghosa gives in the introduction of the Samanta Pâsidiki a list of Theras which he says is compused by the Porii (comp. Introd., pp. 2 - 5). This list presents a close resemblance to the list of The ris contained in this chapter.

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11. The Thert Samghamittà, and wise Uttarā, Hema, and Pasadapala, and Aggimitta, Dasika, - 12. Pheggu, Pabbatá, and Mattá, Malla, and Dhammadasiya, these young Bhikkhunis (these eleven Bhikkhunis?) came hither from Jambudipa. 13. They taught the Vinaya Pițaka in Anuradhapura. They (also) taught the five Collections (of the Sutta Pitaka) and the seven Treatises (of the Abhidhamma).
14. Saddhammanandi, and Soma, and also Giriddhi Dasiya, and Dhanamá, a guardian of the Dhamma and well versed in the Vinaya, - 15. and Mahila who kept the Dhutanga precepts, and Sobhana, Dhammatápasā, highly wise Naramittá who was well versed in the Vinaya, - 16. Sata, versed in the exhortations of Theris, Kali and Uttarā, these Bhikkhunis received the Upasampada ordination in the island of Lanka.
17. 18. . . . and renowned Sumaná who well understood the true religion and (its) history, these Bhikkhunts who were passionless and tranquil, the resolutions of whose minds were pure, who were firmly grounded in the true Faith and in the Vinaya, came together with twenty thousand Bhikkhunis ..., honoured by illustrious, noble Abhaya. 19. They taught the Vinayapitaka in Anuradhapura; they (also) taught the five Collections (of the Sutta Pitaka) and the seven Treatises (of the Abhidhamma).
20. Renowned Mahila who well understood the true religion and (its) history, and Samantá, the daughters of king Kakavanna, - 21. and learned Girikali, the daughter of his Purohita, Dasi and Kali, the daughters of a rogue, well versed in the whole of the sacred Scriptures (?), - 22. these Bhikkhunis, well versed in the whole of the sacred Scriptures, unconquerable, the resolutions of whose minds were pure, who were firmly grounded in the true Faith and in the Vinaya, - 23. came from (?) lohana together with twenty thousand Bhikkhunis, honoured by illustrious king Abhaya. They taught the Vinayapițaka in A murâdhapura.
24. Mahàdevi and Padumà, illustrious Hemàsà, Un

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206 18, 24-39.
nalâ, Anjali, Sumá, - 25. these Bhikkhunis who possessed the six (supernatural) faculties and the great (magical) powers, came ... together with sixteen thousand Bhikkhunîs. 26. Honọured by illustrious king Tissa Devânampiya (?), they taught the Vinayapitaka in Anuradhapura.
27. Mahasona and Datta, wise Sivala, zealous Ripasobhini, venerated Devamanusa, - 28. Nāgā and Nagamitta, Dhammagutta, and Dasiyá, and Sainudda gifted with (supernatural) vision, who well understood the true Religion and (its) history, - 29. Sapattá, Channa, and Upali, excellent Revata, these were the highost anong the Vinayastudying Bhikkhunis, the daughters of Somanadeva, - 30. Mala and Khema and Tissa, the highest anong the preachers of the Dhamma, these taught the Vinaya first after the death of Abhaya (or: when the danger had disappeared?).
31. 32. Sivala and Maharuha who well understood the true Religion and (its) history, and had converted to the Faith many people in Jambudîpa, came hither from Jambudipa together with twenty thousand IBhikkhunis, invited by illustrious king Abhaya. 33. They taught the Vinayapitaka in Anuradhapura; they (also) taught the five Collections (of the Suttapitaka) and the seven Treatises (of the Abhidhamma) w 34. Sivala together with queen Samuddanava, daughters of a king, wise Nagapal, and clever Nagamitta, -- 35. Mahila, a guardian of the Bhikkhunis and well versed in the Vinaya, Naga, and Nagamitta who well knew the true Religion and (its) history, these Bhikkhunis then received the Upasampada ordination in the island of Lanka. 36. All these were high-born and renowned in the Doctrine, the most excellent ones among sixteen thousand Bhikkhunis, acknowledged to be the leaders. 37. Honoured by Kuțikanņa (and by his son) illustrions Abhava, they taught the Vinayapitaka in Anuradhapura.
38. Chlanågå and Dhanná, venerated Soná, and renowned Sanhá who well knew the true Riigion and (its) history, - 39. highly learned and wise Mahatissă, the

18, 89-53. 207
daughter of Gamika, Calasumaná, Mahasumaná, and clever Mahakali, - 40. illustrious Lakkhadhamma, honoured and high-born, wise Dipanaya who was venerated in Rohana, - 41. renowned Samudda who well knew the true Religion and (its) history, holders of the Vibhaja doctrine and of the Vinaya, who both were ornaments of the Sisterhood, - 42. these and other Bhikkhunis ;üနံ the Upasampada ordination in the island of Lanka. {{{l: Bhikkhunis,) the resolutions of whose minds were pure, who were firmly grounded in the true Faith and in the Vinaya, - 43, learned, versed in the Tradition, free from evil passions, and illustrious, went out (attained Nibbāna) after having spread radiance, like fire-brands.
44. At the present time there are other aged, middleaged, and young (Bhikkhunis), holders of the Vibhaja doctrine and of the Vinaya, preservers of the tradition of the Faith. Learned and virtuous they illuminate this earth.
45. Prince Siva reigned ten years; he established the Ârâma and the Vihàra of Nagarañgaņa. 46. Prince Sûratissa reigned ten years; he constructed five hundred monasteries, a liberal, great, and meritorious deed. 47. Having conquered Stratissa, the two Damila princes Sena and Gutta righteously reigned during twelve (twenty-two?) years. 48. Prince Asela, a son of Mutasiva, put Sena and Gutta to death, and reigned ten years. 49. A prince, Elara by name, having killed Asela, reigned righteously forty-four years. 50. Avoiding the four evil paths of lust, hatred, fear, and ignorance, this incomparable monarch reigned righteously. 5l. (Once) no rain fell during a whole winter, summer, and the rainy season. (Then) continually the cloud rained, rain fell during seven times seven days. 52. There were three cases which tie king decided); (after that) rain fell only during the night and not in daytime. 53. A prince, Abhaya by name, the son of Kaka vanna, whom the ten warriors surrounded, whose elephant
1) In the Mahavamsa (p. 128) an account of these three cases is given.

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208 18, 54 - 19, 5.
was Kandula, - 54. put thirty-two kings to death and alone continued the royal succession. This prince reigned twenty-four years. vn
End of the Mahavara.
XIX.
1.) The king (Dutthagamani) built an exceedingly costly, quadrangular palace (the Lohapāsāda) of nine stories in height, at an expense of thirty kotis. 2. (He also erected the Mahaththpa, at the foundation of which the following materials were used:) chunnan work, great stones, clay, bricks, pure earth, a plate of iron, then marumba), - 3. small gravel, eight layers (?) of stones, twelve (layers ?) of crystal and silver. 4. After the prince had caused these foundations to be laid, the Fraternity of Bhikkhus was called together, and the circle (of the base) of the Cetiya was described. 5. Indagutta, Ihammasena, the great preacher Piyadassi, Buddha, Dhamma, and Sangha, wise Mittanna -
1) This chapter is very confused and fragmentary. Iowever by comparing the Mahavansa it is possible to ascertain what the single verses refer to. Werse 1 relates to the great palace called Lohapisiida which was erected by king Dutthagamani (comp. Mahfiv., p. 165, l. 2). Wv. 2-4 contain a description of the different preparatory works for the construction of the Mahithapa built by the same king. There is nothing, however, to indicate the transition of the narrative from the Lollapásida to the Mahathapa; perhaps v. 10 which would answer to this purpose, originally belonged to the place between vv. 1 and 2. - Wv. 5-9 refer to the Bhikkhus present at the solemn inauguratory ceremonies at the foundation of the Mahāthapa (see Mahavamsa, p. 171). - Wv. 11 - 17 refer to the aots of liberality performed by king Lajitissa (Mah., p. 202), and to the hisfidry of his successors. - Wv. 18 - 20 give an account of the buildings erected by the seven great warriors of Abhaya Wattagamani (Mah., p. 206). - Wv. 21 -- 22 refer to Mahâcủli Mahâtissa, the successor of Wațțagầnnani (Mah., p. 208). The last verse relates to the death of Dutthagimani.
2) I cannot define the exact meaning of marumba". Turnour translates this word by incense" (Mah., p. 169), which is decidedly wrong. To me it seems to mean something like gravel". In the explanation of the tenth Pacittiya Rule, in the Sutta Vibhaiga, I find the following passage which I give exactly according to the Paris M.S. (fonds Pali 6) which is written in Burmese characters: , pathavi nama dve pathaviyo jata ca pathavi ajati ca patbavi. jātā näma pathavi suddhapaņsu suddhamattikä appapäsiņi appasakkharâ appakathalâ a p p a mar um pâ appavâlikâ ...; ajàtà nâma pathavi suddhapäisälä suddhasakkharà suddhakathalä suddh a ma rump ä suddhavilika", etc.

19, B-18. 209
6. Amattana, Mahadeva, learned Dhammarakkhita, Uttara, and Cittagutta, and clever Indagutta - 7. the great chief Suriyagutta of prompt wisdom, all these fourteen (Theras) came from Jambu dîpa to this country (when the foundation of the Mahathtipa was laid). 8. (Besides these there were present) Siddhattha, Mangala, Sumana, Paduma, and alsc. Sivalî, Candagutta, and Suriyagutta, Indagutta, and Sâgara, Mittasena, Jayasena, and A cala, the twelfth of them. 9. (The person that held the circle by which the base of the Thtipa was described, and his parents, had the following auspicious names, viz.:) Suppatițțhitabrahmâ, the son, Nandisena, the father, Sumanadevi, the mother, these three lay persons. 10. (The king constructed) the Mahāthipa, the most excellent Mahavihara, expending twenty (twenty-four?) invaluable treasures.
11. (King Lajjitissa) having heard the precepts for the conduct of itinerant Bhikkhus, which were propounded by the Fraternity, gave medicaments for the itinerant Bhikkhus, for the sake of their confort, ... 12. Having heard the well-spoken speech of the Bhikkhunis, which had been delivered at the . . . time (at Harikala?), the royal lord gave to the Bhikkhunis whatever they desired. 13. He constructed the Silàthůpa, a Vihâra on the Cetiya mountain, and the most excellent assembly hall which is called Jalaka.
14. (By the next king, Vattagamani, a monastery) was constructed at the place where the Nigantha Giri had dwelt. (From this circumstance,) the appellation and the name of Abhayagiri derived its origin. 15. The five kings Alavatta (Pulahattha!), and Sabhiya (Bahiya!), Panaya, Palaya, and Tathika reigned fourteen years and seven months. 16. Prince Abhaya (Vattagamani), the son of Saddhatissa, put the Danila Dathika to death and became king. 17. He erected the Abhayagiri (monastery) between the Silathtipa and the Cetiya. This prince reigned twelve years and five months. 18. The seven champions of Abhaya constructed five Arámas. Uttiya and Sâliya, Mûla, Tissa, and Pabbata, Deva, and Uttara, these were the seven
14

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20 19, 19 - 20, 8.
champions (of that king). 19. The (warrior) called Uttiya constructed the (monastery) called the Dakkhinavihāra, Sâliya the Sâliyârâma, Mûla the Mülâsaya, - 20. Pabbata the Pabbatāräma, Tissa constructed the Tissärāma, Dieva and Uttara constructed the Devagara.
21. The son of Kakavanna, Mahatissa, the ruler of the earth, made an agreement to work for wages in the paddy fields, and gave (the money) to the tranquil, thoughtful Thera Summa. 22. Having made an agreement for full three years' labour at a (sugar-) mill, he bestowed a great donation of a thousand kotis on the Bhikkhus.
23. Wise, enlightened Abhaya Dutthagámani, after having performed meritorious deeds, entered after the dissolution of his (human) body, the body of a Tusita god.
ΧΧ.
1. The illustrious son of Kakavanna, known by the name of Tissa, built the Mahathipa (and) a Vihara. 2. He ordered the most excellent Kallakalena monastery to be constructed; and many other Viharas have been erected by Saddhâtissa. 3. The number of the highly precious divisions of the Dhamma is eighty-four thousand; he paid reverence to each single division of the IDhamma separately. 4. Illustrious Saddhâtissa constructed a beautiful palace with seven stories, and ordered it to be roofed with iron plates; - 5. 6. (hence) it first received the name Lohapasada (iron palace). He made a lump of glass (?). Around the most excellent Mahathtipa he constructed a wall, decorated with figures of elephants, a beautiful enclosure; he (also) constructed a quadrangular tank (and gave it) for a certain time (to the Fraternity). 7. This prince reigned eighteen years. Having done many other meritorious deeds and distributed rich donations, this wise monarch after the dissolution of his (human) body entered the body of a Tusita god.
8. The son of Saddhatissa, known by the name of The lathana, constructed a great Arama, the Alakandara monastery. This prince reigned one month and ten days.

20,9=23。 211
9. The son of Saddhatissa, known by the name or Lajjitissa, governed nine years and six months. 10. He constructed a . . . . ) at the most excellent Mahathtipa and established the most delightful Kumbhila Arama, 11. He built the Dighathtipa to the east of the Ththpārama; in the most excellent Thůpârâma hé constructed receptacles, cased in stone.
12. After the death of Lajjitissa his younger brother named Khallatanaga reigned six years. 13. His commander-in-chief, Maharattaka by name, put this Khalataka to death and reigned one day, a wicked, ungrateful persøn. 14. The younger brother of the king, called Vattagamani, killed that wicked general and reigned five months. 15. (After that time) the Damila Pulahattha reigned three years, and the general Bahiya two years. 16. Having killed this (king), Panayamara reigned seven years. Having killed this (king), Palayamara reigned seven months. 17. Having killed this (king), a person Dathiya by name reigned two years. These five sovereigns belonging to the Damila tribe governed fourteen years and seven months in the interval (between the two parts of Wattagamani's reign). 18. Then the glorious, great king Vattagamani came back and having put to death the Danila Dáthika, gained the sovereignty himself. 19. This king Abhaya Vattagannani reigned twelve years and in the beginning (before the above-mentioned interruption) five months. 20. Before this time, the wise Bhikkhus had orally handed down the text of the three Pitakas and also the Atthakatha. 21. At this time, the Bhikkhus who perceived the decay of created beings, assembled and in order that the Religion might endure for a long time, they recorded (the above-mentioned texts) in written books.
22. After his (Vattagamani's) death Maháctili Mahátissa reigned fourteen years justly and righteously. 23. This king, full of faith, having done many meritorious deeds,
1) Probably this passage refers to the three pupphayana" mentioned in the Mahavarasa (p. 201, l. 14), though I do not know how to explain or to correct the word used here (tilancanarp).
14

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参丑2 202 - 2
went to heaven after fourteen years. 24. The son of Wattaginaani, known by the name of Coranága, reigned twelve years living like a robber. 25. The son of Maháctili, the prince known by the name of Tissa, reigned three years over the Island. 26. King Siva cohabited with queen Anulá; he ruled one year and two months. 27. A king from a foreign country, Vatuka by name, a Damila, governed one year and two months. 28. Then followed king Tissa, known by the surname the wood-cutter"; he then ruled one year and one month. 29. (A person) called Niliya by name, known as the Damila king, ruled the kingdom and governed three months. 30. A woman, Anula, illed these excellent persons and governed four months over Tambaрарni.
31. The son of Mahácáli, called Kutikamatissa, constructed an Uposatha hali near the Cetiyapabbata monastery. 32. In front of the building he erected a beautiful stone Ththpa; there he planted a Bo. branch and constructed a great structure (around the Bo branch?). 33. He built a bath ... for the Bhikkhunis. He also made a fence round the Padumassara garden. 34. He caused a ditch to be dug for the protection of the town, and a wall to be constructed full seven yards (in height). 35. He (also) caused the ponds Khema and Dugga to be dug (which he gave) for a certain time (?) (to the Fraternity). He (also) caused the Setuppala well and the beautiful Vaņņaka dike (?) to be constructed. This prince reigned twenty-two years.
XXI.
1. Prince Abhaya, the son of Kutikanna, went to visit the Fraternity (?) in the beautiful Mahathtipa. 2. The (Bhikkhus) who had subdued their passions and obtained self. control, who were spotless and pure of heart, recited (the Dhamma) in the relic room in honour (of the relics). 3. The king, when he heard them reading in the delightful relic room, walked round the Thupa; but he could not see them at any of the four gates. 4. The royal ruler

21、4ー19, 213
of men, having paid in every way reverence to the most venerable recitation, thus thought: Were do they read? 5. They do not recite at the four gates nor outside; surely the wise men read in the relic room. 6. I also desire to see the most excellent relic room, I will hear the recital and see the Bhikkhu fraternity." 7. Sakka, the king of gods, when he perceived the desire of the king, appeared in the relic room and thus addressed the Theras: 8. The king, venerable sirs, desires to see the relic room." For the sake of the preservation of his faith they conducted him into the relic-room. 9. As the king beheld the relicroom, wisdom arose in his mind; he raised his clasped hands and worshipped the relics and made great offerings during seven days. 10. He seven times made most excellent offerings, prepared with honey. He seven times made priceless offerings of ghee (?), - 11. and (also) duly seven times other (?) offerings. Seven times he made offerings of lamps, råpeating them, - 12. and seven times beautiful offerings of flowers. During seven days he made offerings of water full (of flowers), and during seven days offerings of (common) water. 13. He ordered a priceless net-work of corals to be made, covering the surface of the Mahathtipa as if it were dressed in a garment. 14. He made strong pillars for placing lamps around the foot of the Thtipa, and got a tube filled with ghee; then he ordered the lights seven times to be lit. 15. He caused a tube (to be laid) around the foot of the Thüpa and to be filled with oil, and ordered the oil-lamps fourteen times : to be lit. 16. Having caused (a tube?) to be filled with
scented water, he fixed mats at the top (of the Thtipa);
(on these) he caused handsfull of blue lotuses to be scat
tered; this offering was made seven times. 17. Having
dug a channel (from the Thtpa) to the Khema pond
(which was situated) to the west of the Ththpa, he made
there a water offering. 18. An entire Yojana around (the
Thapa) he caused flowers to be planted, and made a
flower thicket at the most excellent Mahath Mrs. " " -
M. gor - a r

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made a flower thicket fourteen times. 20. Having gathered various flowers, he constructed seven times a flowerpillar with a terrace and an enclosure. 21. He saw ... of various shapes, ornamented ...; the prince made them similar in shape. 22. He ordered chunnam work to be executed at the most excellent Mahâthăpa. Having celebrated the coronation (of the Bo tree?), he held a festival connected with the execution of chunnam work (at the buildings around the Bo tree?). 23. Sakyaputta, the great hero, penetrated the whole Truth near the Assattha tree (and became?) the supreme (Buddha?). 24. Of this Bo tree which stood in the delightful Meghavana garden, illuminating the island, စိုးမျိုး held a coronation and a bathing festival. 25. The Bhikkhu fraternities who bring happiness (to the people), after having spent the rainy season (in the prescribed manner), celebrated the Pavarana ceremony; (the king) bestowed on them a Pavaraná donation in order to show his liking for the Pavaraná ceremony. 26. He bestowed a donation of sandal wood on the Bhikkhu fraternity, the most excellent assembly. To the most excellent Mahathtipa he made the donation of a great kettle-drum. 27. . . . dancers and acrobats in auspicious attitudes (?), all ... He constructed ... and made a donation of it to the Mahathapa. 28. At the full moon day of the month Vesakha the Sambuddha was born; he celebrated a festival twenty-eight times in honour of this month. 29. Between the two monasteries of the delightful Mahameghavana and of the most excellent Thaparama he constructed an Uposatha hall. 30. He did many other meritorious acts and distributed rich donations. This prince reigned twenty-eight years.
31. Prince Naga, the son of Kutikanna, made bricks and other things (?) of costly substances in the most excellent (Ambatthala. Thtpa?), - 32. and erected seats for the Dhamma preachers everywhere in the beautiful Ambatthala. Thapa. He made a great offering called Giribhandagahana. 33. As many wise Bhikkhus were in Lankádipa, he gave a robe to each one of the Bhikkhu con

21, 33-48. 25
gregation, of the most excellent assembly. This prince reigned twelve years.
34. Âmaņdagầmani, the son of Mahàdàțhika, known by the surname Abhaya, caused a well and also the Gamenditalaka to be dug. 35. He constructed the Rajatalena (Vihara). Over the Thtipa, in the most excellent Thūpārama, he constructed a double canopy made of silver. 36. In the two most excellent palaces of the Mahavihara and of the Thépárama, he completely constructed treasuries and treasure-caves. 37. He also interdicted the destruction of animal life in the territory of Tambapanni. This prince reigned nine years and eight months.
38. His younger brother, known as king Kanirajanu, reigned full three years. 39. The royal son of Amandagamani, known as Calabhaya, constructed the most excellent Gaggarārāma. 40. King Calabhaya reigned one year. A woman called Sivali, known by the surname Revati, - 41-43. the daughter of king Amanda, reigned four months. The son of Amanda's sister, Ilanaga by name, removed this Sivali and reigned in the town. King Ilanaga, the destroyer of his enemies, having heard the Kapi-Jataka, ordered the Tissa and Düra ponds to be dug. This king reigned six years in the island of Lanka. 44. The king called Siva, known by the surname Candamukha, constructed the Manikáráma (Manikaragama tank?) near the monastery called Issara. 45. The queen-consort of that king, known by the name of Damiladevi, bestowed her own revenues from that very village on that Arama. This king reigned eight years and seven months.
46. King Tissa, known by the surname of Yasalala, governed eight years and seven months). 47. King Subha, the son of a doorkeeper, constructed the Subhárama and the delightful Villavihara. 48. Likewise he constructed hermit's cells which were called after his own name. This king governed six years over his kingdom.
1) According to the Mahavamsa: seven years and eight months,

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XXIII.
1. King Vasabha constructed in the Cetiyapabbata monastery ten Ththpas, a most glorious deed by which high reward is to be gained. 2. In the Issariya Arama he constructed a delightful Vihára (and) a pleasing and delightful Uposatha hall. 3. He also ordered a large kettledrum to be made for the most excellent Mucela monastery. Every three years he gave six robes (to each monk). 4. Throughout the whole of Lankadipa he repaired dilapidated Aramas. Everywhere he constructed residences and made most precious offerings to the piou (Bhikkhus). 5. In the most excellent Thtiparama he constructed a relicchamber; full forty-four times the king held (Vesakha) festivals. 6. In the Mahavihara, in the Thfparama, and in the Cetiyapabbata monastery, at each of these places he ordered a thotisand oil-lamps to be lit. 7.8. The eleven tanks (formed by this king were) the Mayanti, the Rajuppala tank, the Valha, Kolamba, Mahanikkhavatti tank and also the Maharametti, the Kehala and Kali tanks, the Jambuti, Cathamangana, and Abhivaldhamanaka tanks.
9. 10. He also constructed twelve irrigation canals in order to augment the fertility (of the land). Various meritorious acts he did; he made a wall and a ditch around the town with towers at the gates, and a great palace. He ordered lotus-ponds to be dug at different places in the town, the capital. 11. The most eminent king conducted water by means of an underground aqueduct (to those ponds). This ruler governed forty-four years.
12. The son of Wasabha, known as Tissa, the royal lord, ordered the Arama called Mangala to be constructed. He reigned straightway (after his father's death) three years over the Island.
13. Tissa's son, Gajabahukagimani, caused a great Ththpa to be built in the delightful Abhayarama. 14. This royal chief constructed the pond called Gainani, according to the wishes of his mother; this lord (also) ordered the

22, 15-88. 27
15-17. The ruler of Tambapanni called king Mahallanaga caused the Sajilakandakarama, the Gotapahbata in the south, the Dakapasana Arầma, the Sàlipabbata Vihara, the Tanaveli (Vihára), and in Rohana the Nagapabbata (Vihára) and the Girisalika Arama to be constructed. Having reigned six years he reached the end of his life and died.
18. 19. The son of Mahallanaga, known by the name of Bhatutissa, caused for the sake of (re-)establishing the Mahameghavana garden, a wall fence with towers at the gates to be constructed (around it); this king also founded the Vara - Årầma (Gavara-Âr.?). 20. Having caused the pond called Gamani to be dug, Bhatutissa, the lord (of the Island), gave it to the Bhikkhu fraternity. 21. He (also) ordered the pond called Randhakandaka to be dug. In the delightful Thaparama he constructed an Uposatha hall. 22. This king bestowed a great donation on the Bhikkhu fraternity. He reigned twenty-four years over the Island.
23. His younger brother, well known by the name of Tissa, erected an Uposatha hall in the delightful Abhayaråma. 24. He constructed twelve edifices within (the limits of) the most excellent Mahavihára. In the Dakkhinaráma he built a Vihâra and a Thůpa. 25. Many other meritorious acts he did in honour of the blessed religion of the Buddha. He reigned eighteen years.
26. The sons of Tissa's own body, two brothers worthy of royal dignity, reigned as rulers three years over the Island.
27. Vankanasikatissa reigned three years in Anuradhapura, a king of proper and meritorious conduct. 28. After the death of Vankanasikatissa his son Gajabahukagamani reigned twenty-two years. 29. After Gajabahu's death the father-in-law of that king, Mahallakanaga, reigned six years. 30. After the death of Mahallanaga his son Bhātikatissa' reigned twenty-four years over Lanka. 31. After Bhatikatissa's death his younger brother Kanitthatissa reigned eighteen years over Lankadipa. 32. After the death of Kanitthatissa his son, known by the name of Khujanaga, reigned two years. 33. Kunjanāga, the younger

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brother of Khujanāga, put his royal brother to death and reigned one year over Lanká.
34. Having gained the victory (over Khujanâga), Siri
naga reigned nineteen years in the most excellent Anu
rådhapura over Lanka. 35. The king called Sirinaga by name made an offering of a garland of costly substances to the Mahathtipa and erected a parasol over the Thapa. 36. He constructed an Uposatha hall, the most excellent Lohapasada. This prince reigned nineteen years.
37. The son of Sirinaga, the royal lord called Abhaya, gave two hundred thousand silver pieces to the Bhikkhu fraternity. 38. At the most excellent great Bo tree he constructed a stone ledge. This king governed twenty-two years. 39. His younger brother, known as king Tissaka, erected a most excellent parasol over the Abhayarama and over the Mahâthüpa. 40. In the delightful Mahámeghavana and in the beautiful Abhayarama, at both most excellent Viharas, he constructed a golden Thapa. 41. Having heard the Gilana discourse (of Buddha) which was preached by Thera Deva, he gave medicaments for the sick and (constructed) five most excellent residences (for the Samgha?). 42. Having seen a portent in the night, (he constructed) the Dassamalini Arama; near the delightful Bo tree he erected figures formed by lamps.
43. In the reign of that king they proclaimed many wrong doctrines; proclaiming captious doctrines they ruined the religion of the Jina. 44. The king, when he perceived that wicked Bhikkhus ruined the religion of the Jina, together with the minister Kapila subdued those wicked ones. 45. Having destroyed these captious doctrines and caused the (true) religion to shine, he gave (to the Fraternity) the Hathapapnika (Sattapannika?) palace and (caused) boiled rice (to be provided) in the Meghavana. This royal ruler governed twenty-two years.
46. Tissa's own son, known by the name of Sirinaga,
reigned full two years over the Island. 47. This Sirinaga
constructed an enclosure around the great Bo tree and also a beautiful pavilion.

219 .48-69 .שש
48. (The king) called Asangatissa (Samghatissa) fixed golden parasols over the most excellent Mahathapa, on the top of the Thfpa. 49. (He also constructed) of jewels a Thiipa of the shape of a flame at the most excellent Mahathipa, and in connection (?) with that work he also brought offerings. 50. (Having heard) the Andhakavinda Suttanta'), which was preached by Thera Deva, this victorious king ordered rice-milk continually to be distributed at the four gates (of the town).
51. Vijayakumara.'), the son of Sirinaga, reigned after his father's death one year.
52. Samghatissa reigned four years; he fixed a parasol and goldsmith’s work on the Mahâthůpa.
53. King Samghabodhi by name was a virtuous prince; this king reigned two years. 54. This victorious king ordered rice-milk continually to be distributed in the delightful Meghavana garden, and in the most excellent Mahavihara he constructed a room where food was distributed by tickets.
55. The king called Abhaya, known- by the surname Meghavanna, constructed a stone pavilion in the most excellent Mahavihara. 56. 57. To the west of the Mahavihara he built a cloister for monks given to meditation. He (also) constructed an incomparable stone altar around the Bo tree and ordered a trench to be made, lined with stones, and a very costly triumphal arch. In the most excellent Bo tree sanctuary he erected a throne of stone. 58. Within the Dakkhináráma he constructed an Uposatha hall. He distributed a great donation to the fraternity of Bhikkhus, the most excellent uommunity. 59. The king, having constructed a royal palace, a great, delightful building, gave it to the Bhikkhu fraternity and then received
1) This discourse of Buddha which contains praises of those who provide rice - milk för the Fraternity, is contained in the Mahâvegiza of the . Vinaya - Pitaka, VI, 24.
2) The stanza treating of Vijays is interposed between two sections which refer to king Samghatissa's reign. The confusion seems brought on by an injudicious employment of different sources; I do not believe that we ought to alter the succession of these verses.

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220 22, 59-78.
it back. 60. In the Meghavana garden the king also celebrated a Vesakha festival. He reigned thirteen years.
61. The son of Meghavanna was king Jetthatissa; this royal lord reigned over the island of Tambapanni. 62-65. In the most excellent Mahaththpa he offered a very costly jewel. Having built a palace covered with iron and offered to it that most excellent jewel, the chief of men gave (to that palace) the name, Manipasada" (palace of the gem"). Having constructed the Pacinatissapabbata Arama, the ruler of men called Tissa gave it to fraternity of Bhikkhus. The ruler of the earth, the chief of men, having ordered the Alambagama pond to be dug, held festivals (there) during eight years. This king reigned ten years over Tambapanni.
66. After Jetthatissa's death his younger brother, king Mahasena, reigned twenty-seven years. 67. This king once thought thus: There are two kinds of Bhikkhus in the Religion (of Buddha); which of them hold the right doctrine and which hold the wrong doctrine, which are modest and which are shameless?"; 68. When thinking about this matter and searching after modest persons, he saw wicked Bhikkhus who were no (true) Samanas and (only) looked like (Samanas). 69. He saw people who were like stinking corpses and in behaviour like blue flies, wicked persons, who were no (true) Samanas and (only) looked like (Samanas), - 70. Dummitta and Papasona and other shameless men. He went to those wicked Bhikkhus and asked them about the sense (of the Religion) and the doctrine. 71. Dummitta and Papasona and other shameless men secretly consulted in order to mislead the pious (king). 72. These wicked, infatuated men taught that (computing) the twenty years (required for) the Upasampada ordination from the conception, which has been admitted (by Buddha) in (the story about) Kumarakassapa), is not allowable. 73. The practice of (wearing) ivory (fans) )
1) Mahâvagga, I, 75. r" 2) I have translated this passage according to the indications given in the Mahavamsa Tika (see the quotation in the footnote, p. 113), although

22, 78-76. 221
which has not been admitted in the story about the Chabbaggiyas, these shameless, idle (?) teachers taught to be allowable. 74. Regarding these and other matters many other shameless Bhikkhus, without a reason, for the sake of their own advantage, taught that (the true doctrine) was a false doctrine.
75. Having performed through his life, in consequence of his intercourse with those wicked persons, evil as well as good deeds, this king Mahāsena passed away (to another existence) according to his actions.
76. Therefore one should fly far from intercourse with
wicked men, as from a serpent or a snake, and self-controlled one should perform acts of benevolence as long as his existence lasts.
I do not known any story in the Vinaya mentioning the Chabbaggiya Bhikkhus, which relates to the use of ivory fans. There is in the Khuddakavat thukhandha (Cullavagga, W, 28, 1) a precept which implicitly excludes the use of fans made of ivory (anujániini bhikkhave tisso vijaniyo wakamayarn usiramayan morapiichamayan"). - I think that this is the passage alluded to though the Chabbaggiyas are not expressly mentioned in it; in the short stories which precede and follow this one, most frequently mention is made of the transgressions of the Chabbaggiyas, so that the expression Chabbaggiyina in vatthu" may have been extended to this passage also, by an inaccuracy which scarcely will be deemed strange.

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Index of proper names,
INDEX OF PROPER NAMES.
(An asterisk indicates that the passage is corrupt or the reading doubtful.)
Aggimittâ 15, 78; 18, 1 1, Accimâ 3, 8. 14. - Accutagâmi 9, 32. 35. Aūgā 1, 39. *Aāgissa 3, 6. Acala 19, 8. Ajäts attu 8, 60; 4, 27;
5, 77; 11, 8. *Ajitajana 3, 17. Añjalî 18, 24. Atthadassi - 3, 41. An attana 19, 6. Anurâdha 10, 6. Anurîdhanakkhatta ”9,
82. 85. Amurâdhapura 9, 35; 11, 2; 15, 69; 6, 80; 17, 8 etc. Anauruddha 4, 4. 8. 50;
5, 8. 24. Anulŝ 1 1, 7; 12, 82 et seq.; 5, 74 et seq; 16, 89; 17, 76. - 20,
8. 80. Anotatta 1, 89; 6, 8; 12,
8; 17, 85. Aparantaka 8, 7. Aparas elikä 5, 54. Abhaya (ancient king at Kakusandha's time) 15, 38; 17, 7. 69 et seq. - (son of Paqduvâsa) 10, 3. 7; 11, 1. 2. 10. - (son of Muțasiva) 1 1,
6; 17, 75. - (Duhagämani) 18, 18. 28. 32.58; 19, 23. - (Wattagimani) 19, 16.
18; 20, 19. - (son of Kuțikappa) 18,
87; 21, 1.
Abhaya (Åmaņdagầmani)
21, 34. - (son of Sirinâga) 22,
37. - (Meghavaiņa) 22,55. Abhayagiri 19, 1 4. 16. Abhayapura 15, 88; 17,
6 et seq. 35. *Abhitatta 3, 17. A mitodana 3, 46; 10, 6. Ayujjha 3, 15. Arițțha 1 1, 29. 31 ; 14, 68 et seq.; 5, 82; 1 მ, 40. Arițțhapura 3, 22. Arindama 8, 15. Asela (son of Paydu vâsa)
10, 3. - (son of Muțasiva) 1 1, 7; 17, 76; 18, 48.-49. Asoka (ancient king) 3,
37. - (comp. Kâlâsoka) 5,
... 25. -O (Dhammâsoka, comp. Piyadassi) 1, 26. 27; 5, 59.82. 101 et seq; 6, -12 et seq.; 7, 3 et seq.; 1 1, 13.24 et seq.; 12, 4 et seq.; 15, 6 et seq.; 17, 81 et seq. Assaji 1, 32. Ånanda 4, 3. 7. 8. 50;
5, 7. 1 1. 12. 24. Åmaņdagâmani 21, 34. 39, 41. ی-( * Álavatta 19, 15. Ithiya 12, 12. 88. Indagutta 19, 5. 6. - 8. Indapatta 8, 23. Ilaniga 21, 42.
Isidasika 18, 9. Isipatara 1, 33. Isibhûm i 17, 1 09. Uijeni (in India) 6, 15. - (in Ceylon) 9, 36. Uttara 8, 12. - 19, 6.-
19, 18. 20.
Uttarâ i 5, 78; 18, 1 1. -
18, 16. - 18, 18. Utti (son of Paņɖuvâsa)
10, 3. Utti, Uttiya (son bf Mu| aείνα 11, 6, 17, 75. Ut93. 97.
tiya (a Thera) 12, 12. 38.
- (a warrior) 19, 18. 19. Udaya (Udayabhadda)4, 38; 5, 97; 11, 8. Unnallâ 18, 24, Upacara 3, 5. Upatissa 9, 32. 36. Upatissanagara 9, 36;
10, 5. Upavattana 6, 19; 15, 70. Upâli 4, 3. 7. 8. 28 et seq.; 5, 7. 1 1. 12, 76 et seq. Upâlî 18, 29. Uposatha 3, 4. Uppalavaņņâ 18, 9. Ummâdacittâ 10, 4. Uruvela (in India) 1, 35.
38. 8. - (in Ceylon) 9, 35. Ekacakkhu 3, 19. 24. Ekabyohârâ 5, 40. Elâra 18, 49. Okkäka 3, 41. Okkånukha 3, 41. Ojadipa l, 78; 9, 20; 15,

35 et seq.; 17, 5. 16. 26 et seq. Kakusandha 2, 66; 15, 25. 34. 38; 7,9. 6. 26 et seq., 73. Kaccânha 4, 5; 5, 9. Kaccânâ 10, 1. Kaqirajänu 21, 38. Kaựdula 18, 53. Kuບູຫຼຸagoccha 3 26. Kadambaka 15, 39; 17,
2. Kanakadlattâ * 17, 17 et
ses. Kanițțhatissa 22, 23. 26.
31 et seq. Kapila, Kanilavatthu 3,
7. 43. 51. Kapila (a minister) 22, 44. Kappâsika 1, 34. Kambalavasabha 3, 19. Kalârajanaka 3, 37. Kalyāņa 3, 4. Kalyäņi 2, 42. b3. Kassapa (the Buddha) 2, 68; 15, 25.54 et seq; 17, 10, 18. 73. - (a Thera) 4, 3. 8. 22:
5, 1 et seq. - (a Jatila) 1, 35. Kassapagotta 8, 10. Kassapi kâ 5, 48. Kåkaudakaputta 5, 23.
Käkavaņņn -18, 20. 53;
9, 21; 20, 1. Kâlâsoka (comp. Asoka) 4, 44; 5, 80. "99. *Kalissara 3, 32. Kâli 18, 16. - 18, 21. Kâsî 4, 39. " Kira 1 l. , i ; * J7, 76. Kufijanຊົ່ga 22, 83. Kuñjara 14, 28. Kutikaụụa 18, 37; 20,
31; 21, 1. 31. Kumârakassa pa 4, 4; 6,
8; 22, 72. Kurudipa 1, 38. Kusa 3, 40. Kusâvatî 3, 9. Kusinār 3, 32; 5, 1;
5, 70. Küțâgârasâlâ 5, 29. Kothamâlaka 14, 29. 83. Kotthita (Kothika) 4, 5;
ხ, 9.
Index of proper named.
Koņdafia 1, 32. Komâgaimana 2, 67; 15, 25. 44. 48; 17, 9. 17. 73. Kontiputta 7, 32. Kosambí 3, 25. Kosalâ 2, 1. Khalilitanaga 20, 12 et
8e. Khujjanâga 22, 32. 33. Khujjasobhita 4, 49; 5,
22. Khennâ 18, 20. - 18, 30. Gañgâ 7, 12; i 1 , 32:
12, 2. Gajäbähukagimani
13. 28. 29. Gandhâra. 8, 4. Gamika 18, 39. Gânani 10, 6. - 10, 8. Giri (Giridipa) 1, 67 et
seq. - (a Nigaņțha) i 9, 14. Girikâlî 18, 21. Giriddhi 18, 14. Giribbaja 4, 39. 40; 5, 5. Guttaka 18, 47. 48. Gokulikâ 5, 40. 4 1. Gotama 1 , 36. 4 l. 76; 2, 69; 3, 58, 5, 69; 17, 10. 20. Gotamî 18, 8. | Candagutta (a king) 5, 69. 78. 81.00; 6, 15; 11, 12. -- (a Thera) 19, 8. - (a palace?) 16, 36. | Canda mukha 3, 42. -
21, 44.
22,
223
*Chaddanta 6, 7. Channagarikā 5, 46. Channâ 18, 29. Chabbaggiyâ 22, 73. Châtapabbata 1 , 15. 19. Jambudipa 1, 26. 49; 6,
2 etc. Jayanta 15, 60; 17, 7. Jayasena 3, 44. — 19, 8. Jli 3, 42. Jetthatissa 22, 61. 66. Jetavama 2, 2. 16. 51.
53. Takkasilâ 3, 31. Tappå 1 5, 78. Tambapati (name Ceylon) passim. - (town in Ceylon) 9,
30 et seq. *Tâmalittiya 3, 33. *Tàlissara 8, 32. Tissa (see Moggaliputta,
Devânampiya). - (Kontiputta) 7, 82. - (a Sakiya) 10, 6. — (son of Paņɖuvâsa)
10, 3. - (son of Mutasiva) ! เ,
6. 7; 17, 75. 76. - (a warrior) 19, 18. - (different princes)
1. - 20, 25. - 28. - 20, 31. - .18 .12 ,22 ܚ- ܀46 22, 23. 26. - 22, 39. 46. - 22, 61.64. Tissâ 18, 30. Támbamálaka 14, 74.
íhûlathana 20, 8.
of
20. 20, 20, 2,
Candavaji 4, 46; 5, 54 Dattâ 18, 27.
et seq. 86 et se. ! Candimâ 3, 42. | Campâ 3, 28.
Cara 3, 5. Cittagutta 19, 6. | Cittadassi 3, 4 1. Città 10, 4. 8. Cūlanägä 18, 38. Cūlas umamä 18, 39. Cûlâbhaya 21, 39. 49. Calodara 2, 7 et sec. 29. Cetiya 3, 5. ,, Cetiyapabbata 15, 69; 17,
90 etc. Cetiyâ 5, 42. Coranaga 20, 24.
i Damila 18, 47; 19, 1 6; i 20, 15 etc.
Damilädevi 21, 45. Dasaratha 3, 40. Dathika 19, 15. 16; 20,
17. 18. lDầsaka 4, 28 et seqq. : 5,
77 et seq. Disi (lasiyä, Däsik) 18, ll. - 14. - 21. - 28. 1 Disampati 3, 40. lighavâpi 2, 60.
igιεινu, 10, 6, 8. Di pannkara 3, 31. Dipanayâ 18, 40. Duppasaha 8, 16.

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224
Dummitta 22, 70. 71. ! * Durabhisaran 8, 10. Deva (royal surname) 3, .
20. 86. - (a warrior) 19, 18.20. — (a Thera) 22, 4 1. 50. ,,
Devakta 15, 38; 17, 14. Paņduka (Pakuņda) *4,
32 et ses. Devagutta 16, 37. - Devamânusâ 18, 27.
Devânampiya 11, 14 eti
seqq. ; 12, 7 - 17, 92; * 18, 26. Devi 6, 16. t Dovärikanadala 10, 9. Dhanma 18, 38. Dhamma 19, 5. Dhammagutta 3, 22. Dhamnaguttâ 5, 47. -
18, 28. Dhammatapasa 18, 15. Dhammadâsiyâ 15, 78;.
18, 12. Dhammadinná 18, 9. Dhamnarakkhita - 19, 6. Dhammaseman 3, 40. —
19, 5. Dhamma 18, /14. Dhammâsoka, see Asoka. Dhammuttarikâ 5, 46. Dhota 3, 45. Nagaracatukka 14, 58. Naggadipa 9, 13. Nandanavana 13, 12 et seq.; 14, 11.17. 44, 46. Nandā 18, 10. Nandisena 19, 9. Naradeva 3, 27. Naramittä 18, 15. Navaratha 3, 40. Nâga (son of Muțasiva)
11, 6; 7, 75.
(son of Kuțikaņņa) : 2, 31. Nâgadâsa 4, 41 : 5, 78;
11, 10. Nâgadeva 8, 29. Nâgapâli 18, 84. Nâgamittâ 18, 28. — 34. ||
- 86. Nâgasena 3, 40. Nâgâ 18, 28. - 35. Nigrodha 6, 34 et seq;
7, 12. 3. *Nipuna (Nipura?) 8, 41. Niliya 20, 29.
Index of proper names.
Nemiya 3, * 86. 87. Neru 3, 8. Pakuụda, see Paduka. * Pakula 3, 14. Painifüattf 5, 4 1. Pațâcârâ 18, 9.
45; 5, 69. *78. 81;
10, 9; 11, 1 et seq. 12. Paņduväsa (Paņduraja) 4,
41 : 5, 78; 10, 2.7. 8; 11, 8 et seq. Baņdusakka 10, 1.
Patâpa 3, 7.
Paduma 19, 8. Paduma 18, 24. Panayanira 19, 15, 20,
16. Panâda 3, 7. Pabbata 19, 18. 20.
* Pabbatachinna 15, 78.
18, 12.
Parantapabbata 11 , 29.
*31。
Palayanâra 19, 15; 20,
16.
* Pasâdapâlâ 15, 78; 18,
11. Pâţaliputta 5, 25. 59; 6, 18; 7, 45; 11, 28; 15, 6. 87. Pàpasoụa 22, 70. 71. Piyadassana 6, 1. 2; 15, 88 et seq.; 16, 5. Piyadassi (Asoka) 6, 14.
24. - (a Thera) 19, 5. Puņņa 4, 4: 5, 8. Puttatissa 1, 1, 29. 31. Pupphapura, see Pâțali
putta. Pubbaselikä 5, 54. * Purinda 3, 33. Purindada 3, 20. Pulahattha * 19, 15; 20,
15. Pheggu 18, 12. *Baladatta 3, 25. *Baladeva 3, 26. ,, BahusRutaka 5, 41. Bârâuasi 1, 30. 38. 34;
3, 16. 38.
家
Bâhiya * 19, 15; 20, 15. '
Biâratha 3, 4 1. Bindusâra 6, 101 ; 6, 15. Bimbisâra 3, 56. 58.
Buddha 19, 5. { IBu cldhadatta 3, 30.
Brahmadatta 3, 18. * 24. * Brahmadeva 3, 24. * Bhagirasa 3, 6. ' Bhandulka 12, 26. 39. 62.
63. Bhaddadeva 3, 26. Bhaddayänikā 5, 46. Bhaddavaggiyâ 1, 34. ' Bhaiddasäla 1 2, i 2... 88. | lBhaddiya 1, 32. | Bharata 3, 6.
Bhâtiya 3, * 52. 53. Bhâtutissa (Bhâtikatissa) 22, 18. 20. 30. 3. Bhârukaccha 9, 26. Makhädeva 3, 33. Magadhâ 1, 39; 4, 40;
5, 5. Mañgala 19, 8. Majjhanta 7, 25. | Majjhantika 8, 2. 4. | мајhima 8, 10.
Maņiakkhika 2, 42, 52
et seq. Maụdadîpa 1, 73; 9, 20; 15, 57 et seq.; 17, 5. Matta 10, 4. Mattakala 10, 4. * Mattä 8, 12. Mattabhaya 11,6; 17,75. Madburâ 3, 21. Mandhâtâ 3, 5. Malaya 11, 19. 20. *Maliitthiyaka 3, 33. Malla (a people) 15, 70. — (a Therî) 15, 78; 18,
12. Mahallanâga 22, 15. 18.
29, 30. Mahâkâlî 18, 89. Mahâkusa 3, 40. Mahacali (comp. Maha
tissa) 20, 22. 25. 31. Mahâtissa 19, 21 ; 20, 22. " Mahatissa 18, 39. Mahâdâțhika 21, 34. Mahâdeva 7, 25; 8, 5. -- 19, 6. - 15, 38.43; 17, 25. Mahâdevî 18, 24. Mahâdhammarakkhita
8, 8. Mahânâma 1, 82. Mahâpajâpatî 18, 8. .

Mahápatâpa 3, 7.
Mahâpadu mal 14, 28. Mahâpanâda 3, 7. Mahamucala 3, 6. Mahâmeghavana, see Me
ghavâna. Mahârakkhita 8, 9. Mahârațțha 8, 8. Mahârattaka 20, 13. Maharuci 3, 7. * Mahâruhâ il 8, 31. Mahâli i 0, 6. Mab âsangīti 39. 42. Mahâsammata 3, 3. Mahâsudassana 3, 8. Mahâsu masa 18, 39. Mahâsena 22, 66. 75. Mahasoga 18, 27. Mabipsäsakä 6, 45. 47. Mahiyâ 1, 5 1. Mahinda (son of Asoka) 1, 27; 6, 82 et seq; 6, 17 et seq.; 7, 18 et seq. 42; 8, 13; 1, 40; 12, 8 - 17, 109. - (a king) 3, 28.
Mahilâ 18, 15. — 20. - ||
35. ' Mahilárathay9, Mahisa 8, 5. Mahodara 2, 7 et seq. 29. Mâyâ 18, 7. Mâlâ 18, 30. * Måsagallâ 15, 78; i 18,
1. Mitta 11, 7; 17, 76. Mittanna 19; 5. Mittasena 19, 8. Mithillâ 3, 9. 29. 35. Missakagiri 12, 28. 37 et seq.; 1, 56.75. '79. Mucala 3, 6. Mucalinda 3, 6. Mutasíva 5, 82; 1 1, 5 et seq. 12. 18; 12, 42;
17, 75. 77; 18, 48. Mûla 19, 18. 19. Mûlakadeva 8, 10. Meghavaņņa 22, 55. 61. Meghavana 2, 61. 64; 13, 18 et seq.; 7, 16. 23. 74 etc. Moggaliputta 5, 57 et seq.; 7, 16. 23 et seq. 39 et Oq.; 8, 1.
14.
5, 8, 3.
Index of proper Danes.
| Moriya 6, 19.
Yusa 1 38 - 4 50 5,
23. | Yas:uläla . 21, 46. | Yonaka 8, 9.
Yonakadhannarakkhita
8, 7. | Rak khita 8, 6. i Rajagaha (compare Giri| bbaja) 3, 9, 30. 52; | 13, 10.
Râjagirikà 5, 54. Rånna 3, 4 1. - 1 0, 4
- 6. Râhula 3, 47. Rucănanda 7, 16 et seq.
51 et seq. i Ruci 3, 7.
Ripasobhiti 18, 27. | Reụu 3, 40. wM
Revata 4, 49; 5, 22. Revata 18, 29. i Revati 21, 40.
Roja 3, 4. *Rojana 3, 27. Rohana (a prince 10, 6. - (a province) 18, 28.
40; 22, 16. Lakkhadhammä 8, 40, Lañkâ, passim. Iajitissa "20, 9 et seq. Lâlarattha 9, ãó. Vañkanâsikatissa 22, 27.
28. Vañga 9, 2. Wañgisa 4, 4; 5, 18. Vajirà 3, 20. Wajiputtaka 4, 47. 48; 5, 17. 30. 45. 46. Watuka 20, 27. Vattagämani 20, 14 18.
9, 24. Waddhamânapura 15, 4,8.
17, 6 et seq. Vарра 1, 32. Varakayäņa 3, 4. Waradipa 1, 73; 9, 20; 15, 45 et seq.; 17, 5. 17. Wararoja 3, 4. Wasabha 22, 1. 12. Väsabhagāmi 4, 51; 5,
22, 24. Wijaya 8, 89. - 4, 27; 5, 77; 9, 6 et seq.; 1 1, 8. 9. - 22, 51.
225
Wijita 9, 32. 5. Wijitasena 8, 30. Viñjhâțavi 15, 87; 16, 2. Vibhajjavâdî 18, 41. 44. Vibhata 10, 4. Visâikhâ 18, 10. Wisâla, 15, 60; 17, 6 et
se. Veuvama 4, 39. v. Wedissa 6, 15; 12, 14.35. • Vesâilî 4, 47. 48. 52; 5,
17, 23. 29. Wessantara 3, 42. * Sakula 8, 14.. Sakkodana 3, 45. Sakyaputta 2, 69; 12, 5; 13, 50; 5, 26; 17,74; -18, 3); 21, 28. Sankantika 5, 48. Samgha l9, 6... Saqpghatissa 22, * 48. 52. ' Sangnghadâsî 18, 10. Sapaghabodhi 22, 53. Saņgamitti 6, 17; , 18 et seq.; 15, 77. 90 et seq.; l7, 20.- et Req; 18, 11. 25. Sañjaya 3, 42. Saņbä 8, 38. Sattapaņņaguha
5, 5. Saddhamnamandi 18, 14. Saddhâtissa 19, 16; 20,
2 et seq. Sapattä 18, 29. Sabalâ 18, 10. Sabbakânî 4, 49; 6, 22, ’ Sabbatthivādi 5,47. 48. Sabbananda 15, 60. 84;
17, 25. Samaākura 8, 87. Samatha 3, 40. Samantä 18, 20. Samiddha 16, 48; 17, 7. Samiddhi 2, t 7 et seq. Samuddanavi 18, 84. Sanuddä i8, 28. - 4. Sambala 12, 12. S8. Sambhûta 4, 50; 6, 22. Sanmitî 6, 46. Sahadeva 8, 10. Sâkiyâ 10, 6.
4 4;
Sâgara 3, 6. - 19, 8.
Sägara deva 3, 6. - 34.
*Sâgala 3, 1 1.
Sâlha 4, 9 , 22. 5

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226
Säņa 4, 50: 5, 22. Säta 18, 16. Sâdihina 3, 21. *Sâbhiya 19, 15. * Sala 11 , 2Ꮽ. 81. Sâliya 19, 18. 19. Siggava 4, 46: 5, 57 et
sec.; 80 et seq. * Sițțhi 3, 23. Sidhattha 3, 47. - 19,8. Siddhattihâ 5, 54. Sirinàga 22, 34 et seq. -
46 et seq. Silikata 17, 14. Siva (comp. Siva) 10, 4. - 1 1, 7; 17, 76; 18, 45. Sivi 3, 42. Siva (comp. Siva) 20, 26.
.44 ,21 -س-
Sivalâ 1 , 7; * 17, 76. — :
8, 27. -- 30. - 34. Sívali 9, 3. – 19, 8. –
21, 40, 41. Siha 9, 1 et seq. Sihaputta 9, 5. 6. Sihapura 9, 4. 5. 43.
Index of proper names.
Sihabâhu ), 3. 21. Sihalâ 9, 1. Sihavìhana 3, 42. Sihassana 3, 42. Sihahamu 3, 44. 45. 5 1. Sukkodana 3, 46. Sajâta 3, 41. * Sutañgana 1, 5 1. Suttavādi 5, 48. Sudattaa 2, . Stiassau na 3, 7. *Sudinna 3, 33. Suddhodana 3, 45 et seq.
Sudhanmi 7, 19 et seq.
Suppatițțhita 19, 9. Suppầra 9, 15 et sed. Subha 21, 47. Subhakiţa 1 5, 60: 17, 14. * Subhañ gana 1, 5 1. ~ Sumana 4, 5 1 : 5, 22. 24. - 12, 13. 26. 39; 15, 5 et se. 28. 93. - 15, 48. 53; 17, 25. - 19, 8. Sumanakůța 15, 48; 17,
14. Sumanadevil 19, 9.
Sumani ) 8, 17. Sumâ 18, 24. Sumitta (comp. Dummitta) 9, 6, 43. - 7, 32. Summa 19, 21. . . Suriyagutta 19, 7. - 8. Suvaabhümi 8, 12. Susimâ 9, 3. Susunäga 5, 25.98 et seq. Siiratissa 18, 46 et seq. Sena 18, 4 7. 48. Sopa, comp. Sona, Pâpa
soņi. Soụì 18, 10. - 38. Soma 8, 12. Sonaka 4, 39 et seq.; 5,
78 et seq. Sobhailâ 18, 15. Sobhitâ 18, 9. Somanadeva 18, 29. Soni 18, 14. Hatthipura 3, 18. Himavâ 6, 3; 8, 10. Hemavati kì 5, 54. Hemâ 15, 78; 18, 11. *Henâsâ i8, 24.
TABLE OF THE CEYLONESE KINGS ACCORDING TO THE DiPAVAMSA.
Vijaya (reigned 38 years).
Interregnum (1 year) .
Paņduväsa (30 y.) Abhaya (20 y.) .
Interregnum (17 y.)
Paņdukābby (70). Mutasiva (60 y.).
Devânanpiya Tissa (40 y.)
Uttiya (10 y.) Siva (10 y) . Sûratissa (10 y.) . . Sena and Gutta (1 2 y. Asela (10 y.) . Elâra (44 y.) . . .
Abhaya Dutthagamani (24 y.)
Saddhâtissa (18 y.) .
Thalathana (1 month and
i).
. . . . . . 11,
. . . . . . 17,
. . . . 18,
10 days)
1) 22 years according to the Mahāvana.
28-44. 9. 6۰ حس- 1
.622ے 449 53 - 19, 10. 28. 1-7.
3.

Table of the Ceylonese Kings.
Lajitissa (9 y. 6 m. ) . Khalitaniga (6 y) . . . Mahirattaka (one day) . .
Pulahattha (Ålavatta) (8 y.) Bâhiya (Sâbhiya) (2 y.) Panayamira (7 y.) . Palayamâra (7 months) Ditbika (2 y) .
Abhaya (12 x)
Mahâciûli Mahâtissa (14 y.) Coraniga (12 y.) . . . . Tissa (3 y.) . . a 8ίνα (1 γ, 2 πη.) Vatuka (1 y. 2 m.). . . Tissa (1 y. 1 m.)- . . . Niliya (8 m.) . . . . Anuláŝ (4 m.) . . . . . Kutikapgatissa (22 y.) . . Abbaya (28 y) . . . . Mahidithika Naga (12 y)
o- e.
Abhaya Åmaņdagầmani (9 y 8
Kaņirajānu (8 y.) . . . Câlâbbaya (1 y.) ... . .
Sivali Revati (4 months) ..
Ilanaga (6 y) . . 8iva Candamukha (8
Subha (6 y.) . . . . . Wasabha (44 y.) . . . . Wañikanâsikatissa (8 y.) . Gajábáhukagimani (22 y.) Mabalanaga (6 y) . . . Bhâtutissa (24 y.) . . Kanitha-Tissa (18 y.) . Khujanâgas (2 y.) .
Kuñjathầga (1 y.) . . . Sirinâga ( 9 y.) . Abhaya 4) (22 y.) . . Tissa 4) (22 y.) . .
Sirinâga (2 y.) . . . Wijaya (1 y.) . . .
Sapaghatissa (Åsanegatisi) (4 y)
Sapaghabodhi (2 y.) . . .
y. 7 m.) Tissa Yasalâla (8 y. 7 m.*)
Abbaya Megbavaņņa (18 y) .
Jethatissa (10 y.) . .
Mahầsena (27 y.) . . . .
Abhaya Wațțagâmani (5 month) .
227
11-18; 20, 9-11. 12。
3.
14.
5; 20. 16-17. --
.21--18 ,20 ; 20-س-16 •i4 21-22; 20, 22-28. 24。
25.
26.
13-14. 28. 15-17. 29. 18-22. 80. 28-25. 31.
26. 82. 88.
84一86。 87-88.
•486 س-89 46一47。
5. ;6%} .50 --س-3}{43 53. 54. 55-60. 66-س 61 763 سے 636
1) Aeeordiae to the Mahivanaba : 9 years andi 8 mont bs.
2) 6 amonths aecording to the Mahåvarpsa.
According to the Mahavarasa: 7 years and 8 months. 4) the Mahsivapsa, Tissa and Abhaya are transposed, and to Abhaya only eight
years aro gives.

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