AFTER his death his son, known by the name of MUTASIVA, the son of Suvannapali, succeeded him in the government, which was (then) in a peaceful state. The king laid out the beautiful Mahameghavana-garden, rich in all the good qualities that its name promises and provided with fruittrees and flowering-trees. At the time that the place was chosen for the garden, a great cloud, gathering at an unwonted season, poured forth rain; therefore they called the garden Mahameghavana.
Sixty years king MUTASIVA reigned in splendid Anuradhapura the fair face of the land of Lanka. He had ten sons, each thoughtful of the other's welfare, and two daughters equal (in beauty), worthy of their family. The second son, known by the name DEVANAMPIYATISSA, was foremost among all his brothers in virtue and intelligence.
This DEVANAMPIYATISSA became king after his father's death. Even at the time of his consecration many wonders came to pass. In the whole isle of Lanka treasures and
jewels that had been buried deep rose up to the surface of the earth. Jewels which had been in ships wrecked near Lanka and those which were naturally formed there (in the ocean) issued forth upon the land. At the foot of the Chata-mountain there grew up three bamboo-stems, in girth even as a waggonpole. One of them, `the creeper-stem,' shone like silver; on this might be seen delightful creepers gleaming with a golden colour. But one was the `flower-stem', on this again might be seen flowers of many kinds, of manifold colours, in full bloom. And last, one was the `bird-stem' whereon might be seen numbers of birds and beasts of many (kinds) and of many colours, as if living. Pearls of the eight kinds, namely horse-pearl, elephant-pearl, waggon-pearl, myrobalan-pearl, bracelet-pearl, ring-pearl, kakudha fruit-pearl, and common (pearls) came forth out of the ocean and lay upon the shore in heaps.
All this was the effect of DEVANAMPIYATISSA's merit. Sapphire, beryl, ruby, these gems and many jewels and those pearls and those bamboo-stems they brought, all in the same week, to the king.
When the king saw them he was glad at heart and thought:
My friend Dhammasoka and nobody else is worthy to have these priceless treasures; I will send them to him as a gift.' For the two monarchs, DEVANAMPIYATISSA and Dhammasoka already had been friends a long time, though they bad never seen each other.
The king sent four persons appointed as his envoys: his nephew Maharittha, who was the chief of his ministers, then his chaplain, a minister and his treasurer, attended by a body of retainers, and he bade them take with them those priceless jewels, the three kinds of precious stones, and the three stems (like) waggon-poles, and a spiral shell winding to the right, and the eight kinds of pearls. When they had embarked at Jambukola' and in seven days had reached the haven in safety, and from thence in seven days more had come to Pataliputta, they gave those gifts into the hands of king Dhammasoka. When he saw them he rejoiced greatly. Thinking: `Here I have no such precious things,' the monarch, in his joy, bestowed on Arittha the rank of a commander in his army, on the brahman the dignity of chaplain, to the minister he gave the rank of staff-bearer, and to the treasurer that of a guild-lord.
When he had allotted to the (envoys) abundance of (all) things for their entertainment and dwelling-houses, he took counsel with his ministers considering (what should be sent as) a return-gift; and he took a fan, a diadem, a sword, a parasol, shoes, a turban, ear-ornaments, chains, a pitcher, yellow sandalwood, a set of garments that had no need of cleansing, a costly napkin, unguent brought by the nagas, red-coloured earth, water from the lake Anotatta and also water from the Ganges, a (spiral) shell winding in auspicious wise,' a maiden in the flower of her youth, utensils as golden platters, a costly litter, yellow and emblic myrobalans and precious ambrosial healing herbs, sixty times one hundred waggon loads of mountain-rice brought thither by parrots, nay, all that was needful for consecrating a king, marvellous in splendour; and sending these (things) in due time as a gift to his friend the lord of men sent envoys also with the gift of the true doctrine, saying: `I have taken refuge in the Buddha, his Doctrine and his Order, I have declared myself a lay-disciple in the religion of the Sakya son; seek then even thou, O best of men converting thy mind with believing heart refuge in these best of gems!' and saying moreover: `Consecrate my friend yet again as king,' he dismissed his friend's ministers, with many marks of honour.
When the ministers had stayed five months, highly honoured they set forth with the envoys, on the first day of the bright half of the month Vesakha. Having embarked at Tamalitti. and landed at Jambukola they sought out the king, when they arrived here on the twelfth day. The envoys handed the gifts to the ruler of Lanka; the ruler of Lanka made them welcome with great hospitality.
But the envoys most faithful to their king consecrated the ruler of Lanka, whose (first) consecration had been held in the month Maggasira on the day when the moon first shows itself, fulfilling the charge of Dhammasoka, yet again as king, they rejoicing in the salvation of their king (consecrated) him who rejoiced in the good fortune of Lanka.
Thus on the full-moon day of the month Vesäkha the ruler of men, in whose name was contained the words `friend of the gods',' bestowing good upon his people, held his consecration (as king) in Lanka, where in every place they held high festival.
Here ends the eleventh chapter, called `The Consecrating of DEVANAMPIYATISSA, in the Mahavamsa, compiled for the serene joy and emotion of the pious.
WHEN the thera Moggaliputta, the illuminator of the religion of the Conqueror, had brought the (third) council to an end and when, looking into the future, lie had beheld the founding of the religion in adjacent countries, (then) in the month Kattika' he sent forth theras, one here and one there. The thera Majjhantika he sent to Kasmira and Gandhara, the thera, MaMdeva he sent to Mahisamandala. To Vanavsa be sent the thera named Rakkhita, and to Aparantaka the Yona named Dhainmarakkhjta; to Maharattha (he sent) the thera named MaMdhammarakkhita, but the thera Maharakkhita he sent into the cuntry of the Yona. He sent the thera Majjhima to the Himalaya country, and to Suvambhrni he sent the two theras Sona and Uttara. The great thera Mahinda, the theras Utthiya, Uttiya, Sambala and Bhaddasala his dig ciples, these five theras he sent forth with the charge: `Ye shall found in the lovely island of Lanka the lovely religion of the Conqueror.'
At that time in Kasmira and Gandhra did the naga-king of wondrous power, Aravla, cause the rain called `Hail' to pour down upon the ripe crops, and cruelly did he overwhelm everything with a flood. The thera Majjhantika went thither with all speed, passing through the air, and wrought (miracles such as) walking on the surface of The water in Arav!a's lake and so forth. When the nagas beheld it they told their king with fury about this thing.
Then full of fury the naga-king brought divers terrors to pass; fierce winds blew, a cloud gave forth thunder and rain, thunder strokes crashed, and lightning flashed here and there, trees and mountain-tops were hurled down. Nagas in grisly forms terrified (beholders) on every side, he himself spat forth smoke and fire threatening in different ways.
When the thera by his wondrous power had brought all these terrors to naught, he said to the naga-king, showing his eminent might: `Even if the world together with the gods came seeking to terrify me, they would not be equal to me (in strength) whatever fears and dread (they may arouse) in this place.' Nay, if thou shouldst raise the whole earth with the ocean and the mountains, thou mighty naga, and shouldst hurl them upon me, thou couldst in no wise arouse fear and dread in me. It were surely but thy own destruction, thou lord of serpents.'
Then to him, humbled by these words the thera preached the doctrine, and thereupon the naga-king came unto the (three) refuges and the precepts of duty, and this likewise did eighty-four thousand serpents and many gandhabbas, yakkhas and kumbhandakas in the Himalaya. But a yakkha named Pandaka with (his wife) the yakkhini Harita and his five hundred sons obtained the first fruit (of sanctification).
`Henceforth let no anger arise as of old; work no more harm to the harvest, for living beings love their happiness; cherish love for beings, let men live in happiness.' Thus were they taught by him and they did according to (this teaching). Then the lord of serpents made the thera sit upon a jewel-throne and he stood near, fanning him. But the dwellers in Kasmira and Gandhara who had come to worship the naga-king acknowledged the thera as the mightier in working wonders, and when they had paid the thera reverence they seated themselves on one side near him. The thera expounded to them the dhamma, (namely) the Asivisupama. The conversion of eighty thousand persons took place and a hundred thousand persons received the pabbajja from the thera. Since then Kasmira and Gandhra shine with yellow robes and prize above all the three things.
The thera Mahadeva who had gone to the Mahisamandala. country preached in the midst of the people the Devadtasuttanta. Forty thousand (persons) made pure (in themselves) the eye of the truth and yet forty thousand received from him the pabbajja-ordination.
The thera Rakkhita, who had gone to Vanavsa, preached, floating in the air in the midst of the people, the Anamataggasamyutta. The conversion of sixty thousand persons took place, thirty-seven thousand in number received the pabbajja frbm him. Five hundred, viharas were founded in the country. Thus did the tbera establish there the religion of the Conqueror.
The thera Dhammarakkhita the Yona, being gone to Aparantaka' and having preached in the midst of the people the Aggikkhandhopama-sutta gave to drink of the nectar of truth to thirty-seven thousand living beings who had come togdther there, lie who perfectly understood truth and untruth. A thousand men and yet more women went forth from noble families and received the pabbajja.
The wise Mahadhammarakkhita, who had gone to MaMrattha, related there the jataka called Mahanaradakassapa. Eighty-four thousand persons attained to the reward of the path (of salvation), thirteen thousand received from him the pabbajjL
The wise Maharakkhita who went to the country of the Yona delivered in the midst of the people the Kalakarama suttanta. A hundred and seventy thousand living beings attained, to the reward of the path (of salvation); ten thousand received the pabbajja.
The wise Majjhima preached in the Himalaya region whither he had gone with four theras, the Dhammacakkappavattana-suttanta.' Eighty kotis of living beings attained to the reward of the path (of salvation). The five theras separately converted five kingdoms; from each of them a hundred thousand persons received the pabbajja, believing in the doctrine of the Sammasambuddha.
Together with the thera Uttara the thera Sona of wondrous might went to Suvannabhumi. Now at this time, whenever a boy was born in the king's palace, a fearsome female demon who came forth out of the sea, was wont to devour (the child) and vanish again. And at that very moment a prince was born in the king's palace. When the people saw the theras they thought: `These are companions of the demons,' and they came armed to kill them. And the theras asked: `What does this mean?' and said to them: `We are pious ascetics, in no wise companions of the demon.' Then the demon came forth from the ocean with her following, and when the people saw them they raised a great outcry. But the thera created twice as many terrifying demons and therewith surrounded the demon and her following on every side. She thought: `This (country) is come into possession of these (people),' and, panic-stricken, she took to flight.
When the thera had made a bulwark round the country he pronounced in the assembly the Brahmajala (suttanta).
Many were the people who came unto the (three) refuges and the precepts of duty; sixty thousand were converted to the true faith. Three thousand five hundred sons of noble families received the pabbajja and one thousand five hundred daughters of noble families received it likewise. Thenceforth when a prince was born in the royal palace the kings gave to such the name Sonuttara.
Since they did even forbear to enter into the bliss already won (such was) also the renunciation of the all-compassionate Conqueror they bestowed blessing on the world,' (going) here and there. Who should grow weary in (striving for) the salvation of the world?
Here ends the twelfth chapter, called `The Converting of Different Countries', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
THE great thera Mahinda, of lofty wisdom, who at that time had been twelve years (a monk), charged by his teacher and by the brotherhood to convert the island of Lak, pondered on the fitting time (for this) and thought: `Old is the king Mutasiva; his son must become king.'
When he had resolved to visit in the meantime his kinsfolk, he bade farewell to his teacher and the brotherhood and having asked the leave of the king he took with him the four theras and also Saipghamitta's son, the miraculously gifted samanera Sumana, mighty in the six supernormal powers; and he went to Dakkhinagira to confer on his kinsfolk (the) grace (of his preaching). While he was so doing six months passed away.
When he came in time to Vedisagiri the city of his mother Devi, he visited his mother and when Devi saw her dear son she made him welcome, and his companions likewise, with foods prepared by herself, and she led the thera up to the lovely vihra Vedisagiri.
When the prince Asoka, while ruling over the realm of Avanti, that his father had bestowed on him, halted in the town of Vedisa, before he came to Ujjeni, and met there a lovely maiden named DevI, the aughter of a merchant, he made her his wife; and she was (afterwards) with child by him and bore in Ujjeni a beautiful boy, Mahinda, and when two years bad passed (she bore) a daughter, Samghamitta. At that time she lived in the city of Vedisa. The thera who then- sojourned there, perceiving (that) the time (was come), thought thus: `In that great festival of consecration commanded by my father shall the great king Devanampiyatissa take part, and he shall know the splendour of the three things when he has heard it from the envoys. He shall climb the Missakamountain on the uposatha-day of the month Jettha. On that same day we will go to the beauteous isle of Lanka;.'
The great Indra sought out the excellent thera Mahinda and said to him: `Set forth to convert Lanka; by the Sam buddha also hast thou been foretold (for this) and we will be those who aid thee there.'
The son of a daughter of Devi's sister, (a youth) named Bhanduka, who had heard the doctrine preached by the thera to Devi, and who had obtained the reward of one who shall return no more unto life remained with the thera.
When he had stayed there a month the thera, on the uposatha-day of the month Jettha, with the four theras and Sumana, and the lay-disciple Bhanduka also, to the end that they might be known for human beings, rose up in the air (and departed) from that vihara; and he, the (thera) of wondrous powers, coming hither with his following alighted on the pleasant Missaka-mountain, on the Sila-peak on the open and fair Ambatthala.
He who was foretold by the Sage, in the hour of death, as bringing salvation to Lak, by his merit in converting Lanka, he, who for Lanka's salvation had become like to the Master, alighted there, extolled by the gods of Lanka.
Here ends the thirteenth chapter, called `The Coming of Mahinda', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
THE king Devanampiyatissa who had arranged a waterfestival for the dwellers in the capital, set forth to enjoy the pleasures of the chase. Attended by forty thousand of his men he went on foot to the Missaka-mountain. The deva of the mountain who desired to show the theras to him, appeared there in the form of an elk-stag browsing in the thicket. When the king saw him, he thought: `It is unseemly to kill an unheeding (creature)' and he struck out a sound from his bowstring; the stag fled towards the mountain. The king pursued, but the stag in his flight drew near to the thera. When the thera came into the prince's view the (deva) himself vanished.
Thinking: `If he sees too many (people) he will be too much afraid,' the thera let (the king) see him alone. When the king beheld him he stood still terrified. The thera said to him: `Come hither, Tissa.' Then, from the calling him by his name, Tissa, the king thought forthwith: `(That is) a yakkha. `Samanas are we, O great king, disciples of the King of Truth. From compassion toward thee are we come hither from Jambudipa,' thus said the thera. When the king heard this fear left him. And remembering the message of his friend, and persuaded that these were samanas, he laid bow and arrow aside and approaching the sage he exchanged greeting with the thera and sat down near him.
Then came his people and surrounded him and the great thera caused the others who had come with him to become visible. When the king beheld these too he said: `When did these come hither?' The thera answered: `(They came) with me.' And he asked moreover: `Are there in Jambudipa other ascetics like to these?' The other said: `Jambudipa is gleaming with yellow robes; and great is the number there of arahants learned in the three vedas, gifted with miraculous powers, skilled in reading the thoughts of others, possessing the heavenly ear: the disciples of the Buddha.'
(The king) then asked: `By what way are you come?' And since the answer was: `Neither by land nor by water are we come,' he understood that they had come through the air.
To test him that most wise (thera) now asked a subtle question, and even as he was questioned the monarch answered the questions severally.
`What name does this tree bear, O king?'
`This tree is called a mango.'
`Is there yet another mango beside this?'
`There are many mango-trees.'
`And are there yet other trees besides this mango and the other mangoes?'
`There are many trees, sir; but those are trees that are not mangoes.'
`And are there, beside the other mangoes and those trees which are not mangoes, yet other trees?'
`There is this mango-tree, sir.'
`Thou hast a shrewd wit, O ruler of men!'
`Hast thou kinsfolk, O king?'
`They are many, sir.'
`And are there also some, O king, who are not kinsfolk of thine?'
`There are yet more of those than of my kin.'
`Is there yet any one besides the kinsfolk and the others?'
`There is yet myself, sir.'
`Good! thou hast a shrewd wit, O ruler of men!'
When he had known that he was a keen-witted man, the wise thera preached to the monarch the Clahatthipadpamasuttanta. At the end of the discourse he, with the forty thousand men, came unto the (three) refuges.
In the evening they brought the king's meal to him. Although the king knew that these (bhikkhns) would not eat then he invited the sages to the meal, with the thought: `It were seemly at least to ask them.' When they told him:
`We do not eat now,' he asked concerning the time. And when he was told the time, he said: `We will go into the city.'
`Go thou, great king, we will stair here.'
`If that be so, then must this young man come with `us.'
`This (youth) is one who has attained the goal, has grasped the doctrine and waits for the pabbajja, (therefore) must he abide near us. We wish to bestow on him the pabbajja now; depart then, O king.' Then, when he had taken leave of the theras with the words: `To-morrow I will send a waggon, do you enter it and conic into the city,' he took Bhandu aside and asked him what the theras intended (to do). And he told the king all. When (the king) heard the thera's name he was full of joy and thought: `This is blessing for me.' And now the king, whose fear had left him because Bhandu was a layman, knew that these were human beings. Saying:
`Let us bestow on him the pabbajja,' the thera bestowed on young Bhanduka, within the boundaries of that village and within that group (of bhikkhus), both the pabbajja and the upasampada-ordination, and even in the same moment he attained to the state of arahant.
Then the thera ordered the samanera Sumana: `Announce ye the time of preaching the dhamma.' He asked: `How far, sir, shall I make the time to be heard when I announce it?' When the thera answered: `Over all Tambapanni,' he announced the time of (preaching the) dhamma, making it to be heard, by his miraculous power, over the whole of Lanka.
When the king, who was seated by the rock-basin at the Nagacutakka and was taking his repast, heard, the loud summons, he sent a message to the thera asking: `Has any misfortune come to pass?' He answered: `No misfortune has come to pass; the time was proclaimed for hearing the word of the Sarnbuddha.'
When the earth-gods heard the summons of the smanera they echoed it and so the call rose up gradually to Brahma's heaven. Because of the summons there came together a great assembly of devas; and the thera preached before this gathering the Samacitta-sutta.
Devas without number were converted to the doctrine and many ngas and supanas came unto the (three) refuges. Even as when the thera Sariputta uttered this discourse so did the devas gather together to hear it from Mahinda.
On the morrow the king sent a waggon. The driver came and said: `Mount into the waggon, we will drive to the city.' `We will not mount into the waggon; go thou, we will follow thee.' Saying this they, full of holy desires, sent the driver away; and they rose into the air and by their miraculous power they descended to the east of the city in the place where the first thpa (afterwards stood). And thenceforward to this day the cetiya that was built on the spot where the theras first alighted 1 is called the Pathamacetiya.
Since the women of the royal household, hearing from the king of the virtues of the theras, desired to see them, the monarch had a lovely pavilion built for them within the royal precincts, covered with white stuffs and with flowers and beautifully adorned.
And since he had heard from the thera that they would not sit upon raised seats, he pondered doubtfully: `Will the thera indeed sit upon a raised seat?' In the meantime the driver saw the theras standing there putting on their robes and in wonderment he came and told the king. Hearing all (this) it became clear to the king that they would not sit on chairs. And commanding: `Let the finest carpets be spread upon the ground,' he went to meet the theras, greeted them reverently, took the almsbowl from the great thera Mahinda's hand and led the thera into the city, as is the custom in hospitable welcome and homage.
And the soothsayers, when they saw the seats prepared, foretold: `The earth is occupied by these (bhikkhus); they will be lords upon the island.' Showing them honour the king led the theras into the palace. There, according to their rank, they took their seat on chairs covered with stuffs. The king himself served them with rice-soup and with foods hard and soft. And when the meal was finished, he himself sat down at their feet and sent for Anul, the consort of his younger brother, the sub-king Mahanaga, who dwelt in the royal palace. When the queen Anul had come with five hundred women and had bowed down and made offerings to the theras, she stepped to one side. The thera preached the Petavatthu, the Vimnavatthu and the Sacca-samyutta. The women attained to the first stage of sanctification.
And many people from the city, hearing from persons who had seen them the day before, of the virtues of the theras, came together desirous to see the theras and made a great stir at the palace-gates. When the king heard that and had been told, on asking, (why it was so,) he said, thoughtful for their welfare: `Here there is not enough space for all these men; let them cleanse the hail of the state-elephant, there shall the townspeople be able to look upon the theras. When they had cleansed the elephant's hall, and had adorned it speedily with canopies and so forth, they prepared seats there (for the theras), according to their rank. The great thera went thither with the (other) theras and when he had taken his seat, he, the eminent preacher, preached the Devadta-suttanta. When the townspeople, who were come together, heard it, they were filled with faith and a thousand persons among them attained to the first stage of salvation.
When thus in the isle of Lanka the peerless thera, like unto the Master in the protection of Lanka, had preached the true doctrine in two places, in the speech of the island, he, the light of the island, thus brought to pass the descent of the true faith.
Here ends the fourteenth chapter, called `The Entry into the Capital', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
WHEN they saw that the elephant's hail was also too small, the people who had assembled there, full of pious zeal, prepared seats for the theras outside the southern gate, in the pleasant Nandana-garden' in the royal park, thickly shaded, cool and covered with verdure. The thera went forth by the south gate and seated himself there. Numbers of women of noble families who came thither sat at the thera's feet filling the garden. And to them the thera preached the Balapandita-suttanta. A thousand of the women attained to the first stage of salvation. So, there in the grove, evening fell.
Then the theras set forth saying: `We will go hence to the mountain.' And they told the king, and the king came with all speed. Approaching the thera he said to him: `It is evening-time, and the mountain is far away; but here in the Nandana-garden is a pleasant place to rest.' When they answered: `It is not fitting (for us) being too near the city,' (he said): `The Mahamegha-park is neither too far nor too near; pleasant (is it), and water and shade abound there; may it please you to rest there! Thou must turn back, lord!' Then the thera turned back.
The cetiya (afterwards) built on the spot where he turned back, near the Kadamba-river, is called therefore Nivattacetiya.
Southwards from Nandana the lord of chariots himself led the thera to the Mahamegha-park, at the east gate. When the king had bidden them prepare fine beds and chairs in fitting wise, in the pleasant royal dwelling, and had taken leave of the theras, saying: `Dwell here in comfort,' he returned to the city, surrounded by his ministers; but the theras sojourned there that night.
As soon as the morning came, the ruler of the land took flowers and visited the theras, greeting them and offering flowers in homage, and he asked them: `Was (your) rest pleasant? Is the garden fitting (for you)?'
`Pleasant was our rest, O great king, and the garden is fitting for ascetics.'
And he asked (moreover): `Is an arama allowed to the brotherhood, sir?' `It is allowed,' replied the thera, who had knowledge of that which is allowed and that which is not allowed. And he related the accepting of the Veluvanarama. When the other heard it, he rejoiced greatly and (all) the people were pleased and joyful.
But the queen Anul, who had come with five hundred women to greet the theras, attained to the second stage of salvation. And the queen Anula with her five hundred women said to the king: `We would fain receive the pabbajja-ordination, your Majesty.' The king said to the them, `Bestow ye on them the pabbajja!' But the them made answer to the king: It is riot allowed to us. O great king, to bestow the pabbajja on women. But in Pataliputta there lives a nun, my younger sister, known by the name Samghamitta. She, who is ripe in experience, shall come hither bringing with her the southern branch of the great Bodhi-tree of the king of samanas, O king of men, and (bringing) also bhikkhunis renowned (for holiness); to this end send a message to the king my father. When this then is here she will confer the pabbajja upon these women.'
`It is well,' said the king, and taking a splendid vase he poured water (in token) of giving, over the hand of the thera Mahinda with the words: `This Mahamgha-park do I give to the brotherhood.'
As the water fell on the ground, the great earth quaked. And the protector of the earth asked the (thera): `Wherefore does the earth quake?' And he replied: `Because the doctrine is (from henceforth) founded in the island.'
The noble (king)' offered jasmine-blossoms to the thera, and the thera went to the royal dwelling and scattered eight handfuls of blossoms about the picula-tree standing on the south side of it. And then again the earth quaked and when he was questioned he gave this reason: `Already in the lifetime of three Buddhas there has been here a malaka for carrying out the duties of the brotherhood, O king, and now will it be so once more.'
Northward he went from the royal dwelling to the beautiful bathing-tank, and there also the thera scattered as many blossoms. And then again did the earth quake, and being asked (the thera) gave this reason: `This, O ruler of the earth, will be the tank with the room for warm baths.'
Then the wise (thera) went to the gateway of the same king's dwelling and did homage to the spot with (the offering of) as many flowers. And here again the earth quaked; and quivering with joy the king asked the reason, and the thera told him the reason: `Here the south branch of the Bodhi
tree of the three Buddhas' of our age was planted, when they had brought it hither, O king, and the south branch of the Bodhi-tree of our Tathagata will likewise have its place on this same spot, lord of the earth.'
Then the great thera went to the Mahamucalamalaka and scattered on that spot as many flowers. And then again the earth quaked, and being questioned he told (the king) the reason: `The uposatha-hall of the brotherhood will be here, O lord of the earth.'
Afterwards the wise thera went to the place of the Pahambamalaka.
A ripe mango-tree, excellent in colour, fragrance and taste and of large size, did the gardener offer to the king, and the king offered the splendid (fruit) the thera. The thera, bringer of good to mankind, let the king know that he would fain rest seated and forthwith the king had a fine carpet spread. When the thera was seated the king gave him the mango-fruit. When the thera had eaten it he gave the kernel to the king to plant. The king himself planted it there and over it, that it might grow, the thera washed his hands. In that same moment a shoot sprouted forth from the kernel and grew little by little to a tall tree bearing leaves and fruit.
When those who were present with the king beheld this miracle, they stood there doing homage to the thera, their hair raising on end (with amazement).
Now the thera scattered there eight handfuls of flowers and then again the earth quaked. And being asked he gave the reason: `This place will be the place where many gifts shall be distributed, which shall be given to the brotherhood, (the bhikkhus) being assembled together, O ruler of men.'
And he went up to the place where (afterwards) the Catuss was, and there he scattered as many flowers, and then again did the earth quake. And when the king asked the reason of the earthquake the thera made answer: `On the occasion of the receipt of a royal park by the three former Buddhas, on this spot the gifts brought from all parts by the dwellers in the island being laid down, the three Blessed Ones and their communities accepted them. And now again the Catassala will stand here and here will be the refectory of the brotherhood, O lord of men.'
From thence the great thera Mahinda, the friend of the island, knowing what was a fitting place, and what unfitting, went to the spot where the Great thpa (afterwards) stood.
At that time there was within the enclosure of the royal park a little pond called the Kakudha-pond; at its upper end, on the brink of the water, was a level spot fitting for the thupa.
When the thera went thither they brought the king eight baskets of campaka-flowers. The king offered the campakaflowers to the thera and the thera did homage to the spot with the campaka-fiowers. And then again the earth quaked, the king asked the reason of the earthquake and the thera gave in due order the reasons for the earthquake.
`This place, O great king, which has been visited by four Buddhas is worthy of a thupa, to be a blessing and happiness to beings.
`In our age of the world there lived first the Conqueror Kakusandha, a teacher versed in all truth, compassionate toward all the world. At that time this Mahamegha-grove was known as Mahatittha; the capital called Abhaya lay eastward on the other side of the Kadamba-river, there Abhaya was king. This island then bore the name Ojadipa.
`By (the power of) the demons pestilence arose here among
the people. When Kakusandha, who was gifted with the ten powers,' knew of this misery, then, to bring it to an end and to achieve the converting of beings and progress of the doctrine in this island, he, urged on by the might of his compassion, came through the air surrounded by forty thousand (disciples) like to him, and stood on the Devakuta-mountain. By the power of the Sambuddha, O great king, the pestilence ceased then here over the whole island.
`Standing there, O king of men, the King of the Wise, the Great Sage, proclaimed his will: All men in Ojadipa shall see me this day, and if they only desire to come (to me) all men shall draw near to me without trouble and speedily."
`When the king and the townsfolk saw the Prince of the Wise, shining and making the mountain to shine, they came swiftly thither.
`The people, who were going thither to bring offerings to the devaths, believed the Guide of the World with the brotherhood to be (such) devats. And when the king, greatly rejoicing had greeted the King of the Wise, had invited him to a repast and had brought him into the city, the monarch then thinking:
`This stately and pleasant place is fitting for the resting-place of the Prince of the Wise, with the brotherhood, and not too small," made the Sambuddha and the brotherhood sit here on beautiful seats in a fine pavilion raised (by him).
`When the people in the island saw the Guide of the world with the brotherhood sitting here they brought gifts holier from every side. And the king served the Guide of the World together with the brotherhood with his own food, both hard and soft, and with such (foods) as were brought by sundry other folk.
`While the Conqueror was seated, after the meal, on this very spot, the king offered him the Mahutitthaka-garden as a precious gift. When the Mahatitthaka-grove, gay with blossoms at an unwonted season, was accepted by the Buddha the great earthquaked. And sitting even here, the Master Preached the doctrine; forty thousand persons attained to the fruit of the path (of salvation).
`When the Conqueror had stayed the day through in the Mahatittha-grove he went in the evening to that plot of ground which was fitting for the place of the Bodhi-tree, and after he, sitting there, had sunk in deep meditation the Sambuddha, rising from thence again, thought, mindful of the salvation of the island-people: Bringing the south branch of my Bodhi-tree, the sirisa,' with her, the bhikkhuni Rucanada shall come hither with (other) bhikkhunis."
`When the theri knew his thought she forthwith took the king of that country with her and went to the tree. Then when the theri of wondrous power had drawn a line with a pencil of red arsenic around the south branch she took the Bodhi-tree thus separated and set it in a golden vase, and this, by her miraculous power she brought hither, O great king, with (company of her) five hundred bhikkhunis, surrounded by the devatas, and she placed it, with its golden vase, in the outstretched right hand of the Sambuddha. The Tathugata received the Bodhi-branch and gave it to the king Abhaya to plant; the lord of the earth planted it in the Mahatittha garden.
`Then the Sambuddha went northwards from this place, and sitting in the beautiful Sirisamalaka the Tathagata preached the true doctrine to the people. Then, O prince, the conversion of twenty thousand living beings took place. Thereupon the Conqueror went yet further north to that plot of ground where (afterwards) the Thuparama. stood, and after he, sitting there, had sunk into meditation, the Sambuddha rising from thence again preached the doctrine to those around him, and even at that place did ten thousand living beings attain to the fruit of the path (of salvation).
`Giving his own holy drinking vessel for the homage of the people and leaving the bhikkhuni here with her following and also his disciple Mahadeva with a thousand bhikkhus, the Sambuddha went eastward from thence, and standing on the place of the Ratanamala, he delivered exhortations to the people; then rising in the air with the brotherhood the Conqueror returned to Jambudipa.
'Second in our age of the world was the Lord Konagamana, the all-knowing Teacher, compassionate toward all the world.
`At that time this Mahamegha-grove was known as Mabnoma, the capital called Vaddhamana, lay to the south. Samiddha was the name of the king of that region then. This island then bore the name Varadipa.
`At that time the misery of drought prevailed here in Varadipa. When the Conqueror Konagamana knew of this misery, then, to bring it to an end, and afterwards to achieve the converting of beings and progress of the doctrine in this island, he, urged on by the might of his compassion, came through the air, surrounded by thirty thousand (disciples) like to himself, and stood upon the Sumanaktaka-mountain. By the power of the Sambuddha the drought came to an end, an4 from the time that the decline of the doctrine ceased rainfall in due season now began.
`And standing there, O king of men, the King of the Wise, the Great Sage, proclaimed his will: " All men in Varadipa shall see me this day, and if they only desire to come (to me) all men shall draw near to me without trouble and speedily."
`When the king and the townsfolk saw the Prince of the Wise, shining and making the mountain to shine, they came swiftly thither.
`The people who were going thither to bring offerings to the devatas believed the Guide of the World with the brotherhood to be (such) devats. And when the king, greatly rejoicing, had greeted the King of the Wise, had invited him to a repast, and had brought him to the city, the monarch then thinking: "This stately and pleasant place, is fitting for the resting-place of the Prince of the Wise with the brotherhood and not too small," made the Sambuddha and the brotherhoo sit here on beautiful seats in a fine pavilion raised (by him).
'When the people of the island saw the Guide of the World with the brotherhood sitting here, they brought gifts hither from every side. And the king served the Guide of the World together with the brotherhood with his own food, both hard and soft, and with such (foods) as were brought by sundry other folk.
`While the Conqueror was sitting, after the meal on this very spot, the king offered him the Mahanoma-garden as a precious gift. And when the Mahanoma-grove, gay with: blossoms at an unwonted season, was accepted by the Buddha the great earthquaked. And sitting even here, the Master preached the doctrine; then thirty thousand persons attained to the fruit of the path (of salvation).
`When the Conqueror had stayed the day through in the Mahanoma-grove, he went in the evening to that plot of ground where the former Bodhi-tree had stood, and after he, sitting there, had sunk in deep meditation, the Sambuddha, rising from thence again, thought, mindful of the salvation of the island-people: "Bringing the south branch of my Bodhi tree, the udumbara' with her, the bhikkhuii Kantakananda shall come hither with (other) bhikkhunis."
`When the theri knew his thought she forthwith took the king of that region with her and went to the tree. Then when the theri of wondrous power had drawn a line with a pencil of red arsenic around the south branch, she took the Bodhi-tree thus separated, and set it in a golden vase, and this, by her miraculous power, she brought hither, O great king, with (her company of) five hundred bhikkhunis, surrounded by the devats, and she placed it, with its golden vase, in the outstretched right hand of the Sambuddha. The Tathagata received it and gave it to the king Samiddha to plant; the lord of the earth planted it there in the Mahnoma garden.
`Then the Sambuddha went northward from the Sirisamala and preached the doctrine to the people, sitting in the Nagamlaka. When they heard the preaching of the doctrine, O king, the conversion of twenty thousand living beings took place. When he had gone yet further northward to the place where the former Buddha had sat, and after he, sitting there, had sunk into meditation, the Sambuddha, rising from thence again, preached the doctnne to those around him, and even at that place did ten thousand living beings attain to the fruit of the path (of salvation).
`Giving his girdle as a relic for the homage of the people, and leaving the bhikkhuni here with her following and also his disciple Mahasumba with a thousand bhikkhus, the Sambuddha, standing on this side of the Ratanamla in the Sudassanamala, delivered exhortations to the people; then rising with the brotherhood into the air, the Conqueror returned to Jambudipa.
`Third in our age of the world was the Conqueror of the Kassapa clan, the all-knowing Teacher, compassionate toward the whole world.
`The Mahamegha-grove was called (at that time) Mahasagara; the capital, named Visla, lay toward the West. Jayanta was the name of the king of that region then, and this isle bore then the name of Mandaipa.
`At that time a hideous and life-destroying war had broken out between king Jayanta and his younger royal brother. When Kassapa, gifted with the ten powers, the Sage, full of compassion, knew how great was the wretchedness caused to beings by this war, then, to bring it to an end and afterwards to achieve the converting of beings and progress of the doctrine in this island, he, urged on by the might of his compassion, came through the air surrounded by twenty thousand (disciples) like to himself, and he stood on the Subhakuta-mountain.
`Standing there, O king of men, the King of the Wise, the Great Sage, proclaimed his will: "All men in Mandadipa shall see me this day; and if they only desire to come (to me) all men shall draw near to me without trouble and speedily."
`When the king and the townsfolk saw the Prince of the Wise, shining and making the mountain to shine, they came swiftly thither. The many people who were coming to the mountain bringing offerings to the devatas, that their own side might win the victory, believed the Guide of the World with the brotherhood to be (such) devatas; and the king and the prince amazed, halted in their battle. When the king, greatly rejoicing, had greeted the King of the Wise, had invited him to a repast and had brought him to the city, the monarch then thinking: "This stately and pleasant place is I fitting for the resting-place of the King of the Wise with the brotherhood and not too small," made the Sambuddha and I the brotherhood sit here on beautiful seats in a fine pavilion raised (by him).
`When the people of the island saw the Guide of the `World I with the brotherhood sitting here, they brought gifts hither from every side. And the king served the Guide of the World together with the brotherhood with his own food, both hard and soft, and with such (foods) as were brought by sundry other folk.
`While the Conqueror was sitting, after the meal, on this very spot, the king offered him the Mahasagara-garden as a precious gift. And when the Mahasagara-grove, gay with blossoms at an unwonted season, was accepted by the Buddha, the great earth quaked. And sitting even here, the Master preached the doctrine; then twenty thousand persons attained to the fruit of the path (of salvation).
`When the Blessed One had staved the day through in the Mahasagara-grove, he went in the evening to that plot of ground where the former Bodhi-trees had stood, and after he, sitting there, had sunk into deep meditation, the Sambuddha, rising from thence again, thought, mindful of the salvation of the island-people, sBringing the south branch of my Bodhitree, the nigrodha,' with her, the bhikkhuni Sudhamm shall come now with (other) bhikkhunis."
`When the theri knew his thought she forthwith took the king' of that region with her and went to the tree. Then when the theri of wondrous power had drawn a line with a pencil of red arsenic around the south branch, she took the Bodhi-branch thus separated and set it in a golden vase, and this, by her miraculous power, she brought hither, O great king, with (her company of) five hundred bhikkhunis, surrounded by the devatas; and she placed it with its golden vase, in the out-stretched right hand of the Sambuddha the Tathagata recieved it and gave it to the king Jayanta to plant; the lord of the earth planted it there in the Mahasagara-garden.
`Then the Buddha went northward from the Nagamalaka and preached the doctrine to the people seated in the Asokamalaka. When they heard the preaching of the doctrine,
o ruler of men, even there the conversion of four thousand living beings took place. When he had then gone yet further northward to the place where the former Buddhas had sat, and after he, sitting there, had sunk into meditation, the Sambuddha, rising from thence again, preached the doctrine to those around him; and even in that place did ten thousand living beings attain to the fruit of the path (of salvation).
`Giving his rain-cloak as a relic for the homage of the people, and leaving the bhikkhuni here with her following, and also his disciple Sabbananda with a thousand bhikkhus, he, standing on this side of the river (and) of the Sudassanamla in the Somanassamalaka, delivered exhortations to the people; then rising with the brotherhood into the air, the Conqueror returned to Jambudipa.
`Fourth in our age of the world lived the Conqueror Gotama, the teacher, knowing the whole truth, compassionate toward the whole world. When he came hither the first time he drove forth the yakkhas, when he came hither again the second time he subdued the nagas. When, besought by the naga Maniakkhi in Kalyani, he returned the third time, he took his meal there with the brotherhood; and when he had taken
his ease'in the place where the former Bodhi-trees bad stood and in the place here appointed for the thupa and (also) in the place (appointed for the guarding) of those (things) used by him (and left as) relics, and when he had gone to this side of the place where the former Buddhas had stood, the great Sage, the Light of the World, since there were then no human beings in Lankadipa, uttered exhortations to the host of devatAs, dwelling in the island, and to the nagas; then rising into the air with the brotherhood the Conqueror returned to Jambudipa.
`Thus was this place, O king, visited by four Buddhas; on this spot, O great king, will the thpa stand hereafter, with the relic-chamber for a dona of the relics of the Buddha's body; (it will be) a hundred and twenty cubits4 high and (will be) known by the name Hemamali.
Then said the ruler of the earth: `I myself will build it.' `For thee, O king, are many other tasks to fulfil here. Do thou carry them out; but one descended from thee shall build this (thpa). A son of thy brother the vice-regent Mahanama, one named Yatthalayakatissa, will hereafter be king, his son will be the king named Gothabhaya; his son will be (the king) named Kakavannatissa; this king's son, O king, will be the great king named Abhaya, renowned under the title Dutthagamini: he, great in glory, wondrous power and prowess, will build the thupa here.'
Thus spoke the thera, and because of the thera's words the monarch set up here a pillar of stone, whereon he inscribed these sayings. And as the great and most wise thera, Mahinda of wondrous power, accepted the pleasant Mahamegha-grove the Tissarsama, he, the unshakeable caused the earth to quake in eight aces' and when going his round for alms he had entered the city like unto the ocean and had taken his meal in the king's house, he left the palace, and when, sitting there in the Nandana-grove, he had preached to the people the sutta Aggikkhandhopama and had made a thousand persons partakers in the fruit of the path (of sanctification) he rested (again) in the Mahamegha-grove.
When the thera had eaten on the third day in the king's house, and sitting in the Nandana-grove had preached the Asivisupama, and had thereby led a thousand persons to conversion, the thera went thence to the Tissrma.
But the king, who had heard the preaching, seated himself at the thera's feet and asked: `Does the doctrine of the Conqueror stand, sir?' `Not yet, O ruler of men, only, O lord of nations, when the boundaries are established here for the uposatha-ceremony and the other acts (of religion), according to the command of the Conqueror, shall the doctrine stand.'
Thus spoke the great thera, and the king answered thus:
`I will abide under the Buddha's command, thou Giver of light! Therefore establish the boundaries with all speed, taking in the city.' Thus spoke the great king and the thera answered thus: `If it be so, then do thou thyself, lord of the earth, mark out the course of the boundary; we will establish it.' `It is well,' said the lord of the earth, and even like the king of the gods leaving the Nandana (garden) he went forth from the Mahameghavanarama into his palace.
When the thera on the fourth day had eaten in the king's house, he preached, sitting in the Nandana-grove, the Anamatagga-discourse and when he had given there a thousand persons to drink of the draught of immortality, the great thera went to the Mahameghavanarama. But having commanded in the morning to beat the drum and to adorn the splendid city and the road leading to the vihara and all around the vihara, the lord of chariots came upon his car to his rma, adorned with all his ornaments, together with his ministers and the women of the harem, with chariots troops and beasts for riders, in a mighty train.
When he had here sought out the theras and paid his respects to these to whom respet was due, he ploughed a furrow in a circle, making it to begin near the ford on the Kadamba-river, and ended it when he (again) reached the river.
When he had assigned boundary-marks on the furrow that the king had ploughed and had assigned the boundaries for thirty-two malakas and for the Thuparama, the great thera of lofty wisdom, then fixed the inner boundary-marks likewise according to custom; and thus the ruler (of his senses) did on one and the same day establish all the boundaries. The great earth quaked when the fixing of the boundaries was completed.
When on the fifth day the thera had eaten in the king's house he preached, sitting in the Nandana-grove, the Khajjaniya-suttanta, to a great multitude of people, and when he
had given to drink of the ambrosial draught to a thousand persons there, he rested (again) in the Mahamegha-grove.
When also on the sixth day the thera had eaten. in the king's house he preached, sitting in the Nandana-grove, the Gomayapirnjr-sutta,' and after the wise preacher had thus brought a thousand persons to conversion he rested (again) in the Mahamegha-grove.
When on the seventh day the thera had eaten in the king's house he preached, sitting in the Nandana-garden, the Dhammacakkappavattana-suttanta, and having brought a thousand persons to conversion he rested (again) in the Mabamegha-grove, when he, the light-giver, bad in this wise brought eight thousand five hundred persons to conversion in the space of only seven days.
The Nandana-grove being the place where the holy one had made the true doctrine to shine forth, is called the Jotivana. And in the very first days the king commanded that a pasada be built for the thera in the Tissrma, and he had the bricks of clay dried speedily with fire. The dwelling-house was dark-coloured and therefore they named it the Kalapasadaparivena.
Then did he set up a building for the great Bodhi-tree, the Lohapasada, a salaka-house, and a seemly refectory. He built many parivenas in an excellent manner, and bathingtanks and buildings for repose, by night and by day, and so forth. The parivena on the brink of the bathing-tank (which was allotted) to the blameless (thera) is called the Sunhtaparivena. The parivena on the spot where the excellent Light of the Island used to walk up and down is called Dighacakamana. But the parivena which was built where he had sat sunk in the meditation that brings the highest bliss is called from this the Phalagga-parivena. The (parivena built there) where the thera had seated himself leaning against a support is called from this the Therapassaya-parivena/. The (parivena built) where many hosts of gods had sought him out and sat at his feet is therefore called the Marugana-parivena. The commander of the king's troops, Dighasandana, built a little pasada for the thera with eight great pillars. This famed parivena, the home of renowned men, is called the Dighasandasenapati-parivena.
The wise king, whose name contains the words `beloved of the gods', patronizing the great thera Mahinda, of spotless mind, first built here in Lanka this Mahvihra.
Here ends the fifteenth chapter, called `The Acceptance of the Mahavihara', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
Going into the city for alms and showing favour to the people (by preaching); eating in the king's house and showing favour to the king (by preaching) the thera dwelt twenty-six days in the Mahamegha-grove. But when, on the thirteenth day of the bright half of the month Asalha, the lofty souled (thera) had eaten in the great king's house and had preached (to him) the Mahappamada-suttanta, he went thence, for he would fain have a vihra founded on the Cetiya-mountain, departing by the east gate (he went) to the Cetiya-mountain.
When the king heard that the thera had gone thither he mounted his car, and taking the two queens with him he followed hard after the thera. When the theras had bathed in the Nagacatukka-tank they stood in their due order to go up to the mountain-top. Then the king stepped down from the car and stood there respectfully greeting the theras. ``Wherefore, 0 king, art thou come wearied by the heat?' they said; and on the reply: `Troubled by your departure am I come,' the theras answered: `We are come to spend the rain-season even here,' and lie who was versed in the rules (of the order), expounded to the king the chapter concerning the vassa.
When the king's nephew, the chief minister Maharittha, who stood near the king with his fifty-five elder and younger brothers, heard this, after seeking the king's leave, they received the pabbajj that very day from the thera, and all these wise men attained to arahantship even in the shavinghail.'
When the king, on that same day, had made a beginning with the work of building sixty-eight rock-cells about (the place where) the Kantaka-cetiya (afterwards stood), he returned to the city; but the theras remained in that spot, going at the appointed time, full of compassion (for the people) to the city to beg alms there.
When the work on the rock-cells was finished, on the fullmoon day of the month Asalha, the king came and gave the vihara to the theras as a consecrated offering.
When the thera, who had passed beyond the boundaries (of evil) had established the boundaries for the thirty-two mlakas and the vihara, then did he on the very same day in the Tumbaru-malaka, which was marked out as the first of all, confer the upasampada on all those who were weary of the pabajja. And these sixty-two arahants, taking up their abode during the rain-season all together on the Cetiya mountain, showed favour to the king (by their teaching).
And, in that the hosts of gods and men drew near with reverence to him, the leader of the host (of his disciples), and to his company that had attained to wide renown for virtue, they heaped up great merit.
Here ends the sixteenth chapter, called `The Acceptance of the Cetiyapabbata-vihaira, in the Mahavamsa, compiled for the serene joy and emotion of the pious.