[DIPAWANSA]

[PART II.]

[By]
[Venarable Pandit]
[AHUNGALLE WIMALAKITTI MAHATHERO]
[Incumbent]
[Ambukkharama Mahavihara]
[and]
[.Principal]
[of ,tgatasasanodaya Pirivena,]
[WELITOTA.]
[Pitbli.@hed]
[BY]
[K. ERINERIS DE SILVA ESQR:]
[Vidyavilasi Press,]

[B, E. 2482]
[C. E. 1939.,]

[ FOREWORD]

[I have great pleasure in c 1011]
[of the Dipavamsa to the seri( the]
[history of Geylon in particular ai oral.]

[The Dipavamsa is the oldest of the Pali Chronicles extant in Ceylon ; its author or authors are unknown as also the date of its composition. It seems safe to assume that its compilation extended over a fairly long period of time and that it was the result of collaboration from more than one quarter. It relied for its authoritativeness on the Sinhalese records, faithfully kept by the dwellers of the Mahavihara at Anuradhapura, and claimed to be no more than a translation into Pali of portions of those apparently very varied documents.]

[Pali had by this time superseded Sinhalese as the language of the new culture which arose with the spread of Buddhism, and scholars, not only of Ceylon but also of other Buddhist lands, ware evidently interested in the traditional lore of the Island. It was necessary, therefore, that information should be ,tvailable in a language familiar to a very wide circle of investigators. The Dipavamsa was the result of an attempt to meet such a demand.]

[The Sinhalese were yet novices in the handling of Pali idiom and metre. The language and style of the Dipavamsa bear evidence of a stage of experimentation. Within a very short time, however, the alumni of the Maliavihara had mastered Pali and were anxious that no room should be left for reflection to be cast on the excellence of Sinhalese scholarship. Thus was produced the Mahavamsa, meticulous care being taken to avoid the faults of diction, of prolixity as well as of undue conciseness, and any other deficiencies from which the Dipavamsa suffered. Some have advanced the theory that the two Chronicles but such a hypothesis]

[were the works of rival seats of learning, can scarcely be maintained. Yet it is true that both compilations dealt with the same period of Ceylon history and that both drew their materials from common sources.]

[The compilation of tl-ie idahavttinsa seems to have eclipsed the Dipavamsa almost completely. It would appear, however, that once or twice attempts were made to revive its glory, though ithout success. The Mahavamsa became the authoritative chronicle of royalty as well as of the Sangha and, when it was considered necessary to bring the account up I o date, it was to the Mahavanlsa that supplementary chapters were added from time to time. But the older Chronicle was riot allowed to fall into oblivio n ; it, too, was assiduously studied arid zealously guarded as a valued heritage; copies of it are to be found in the more representative monastic libraries to this day.]

[No effort seems to have been made in the past to continue the record contained in the Dipavains@t from where its original compiler(s) concluded-the reign of Mahasena. The gap thus left was very wide indeed. The Rev. Pandita AI-iungalle Wimalakitti Thera has now come forward to bridge it. The task he has undertaken is gigantic and would have unnerved another of less heroic mould than he. He has laboured with infinite patience and untiring energy and the present volume contains the results of his industry and ability. I would not here attempt to appraise its value either as history or as literature; that 1 would leave to others better qualified.]

[There are those who consider the resuscitation of ancient chronicles a worthless task. Other times, other works, they would say and add thah nowhere have methods of approach changed so completely as in the sphere of historical stud:es. 1 am not in entire agreement with them ; to me the works of a long-forgotten past have more than a sentimental value when they are -proposed to he made the bases for modern compilations. Thus would the dry bones of a remote age have new life given to them both for our instruction and our edification. I wholeheartedly welcome all such efforts as would quicken interest in our past and provide inspiration for the present.]

[I happen to know that, the Rev Wimalakitti has had to meet with disappointment from mlriy quarters where he had the right to expect encouragement and support. His enterprise is all the more commendable, therefore, that he has refused defeat and persevered with courage and determination. May he reap a rich reward.]

[G. P. ?VIALALASEKER-k.]

[INTRODUCTION]

[his Noble Island visited by the Lord Buddha and blessed with illiinitable wealth and glory was known as Lanka,]

[Sihala and Tambapanni. The naine Lanka is very old.]

[Before the arrival of Vijaya, the father of the Sinhalese royal dynasty, Lankapura was a very prosperous city. The day of Vijaya's landing in Ceylon coincided with the festive occasion of the marriage of a princess from Lankapura to the lord of the city of Sirisavastu. With the aid of Kuveiii, Vijaya proceeded to Sirisavastu with his followers, slew the whole host of its cit.izens and took possession , of the kingdom,.]

[From these and other facts we ean infer that the name Lanka was applied to this country before the arrival of Vijaya.]

[Sinhabahu the ruler of Sinhapura in Lata was known as Sitihala, because of the fact that he captured a lion. His children and their descendents as well as the land they lived in came to be known by the name Sinhala.]

[The term Tambapanni came into use after the advent of Vijaya. The prince and his followers landed from their ship and rested on the sea,-shore. As the pgims of their hands appeared to be of @ copper colour by the touch of the sand on the beach, the land @tme to be known as TLmbapanni. At this spot Vij@tya built a city. This locality is known as Tammanna even at the present day.]

[Both the terms Sibala and Tamb,,tpanni came into existence after the arrival of Vijaya. Nevertheless the name Lanka is generally known. After the conquest of Ceylon by Vijaya the culture common to the people of India spread rapidly among the Ceylonese and thereby the Sinhalese people advanced by gradual steps,]

[This island thrice visited and blessed by the Lord Buddha is enriched by his personal and associated relies to the same extent. as His -native land. During the reign of King Devanampiyfi Tissa in 237 B.E,, the Arahat Mahiiida, son of the Great Emperor Dharmasoka, at the request of Arahat Moggalipubta Tissa who was entreated by the king of Gods, established Buddhism in Ceylon.]

[Mahiiida the spiritual teacher of Lanka propagated the 1)hamma in the Island. He caused the Sinhalese Commentaries to be written. As t result of these activities the literature and scientifie knowledge. spread throughout the land.]

[In the Reign of Wattagamini Abhaya five hundred holy monks assembled at the Aloka Vihara in the Matale District, observing the decay of the Religion in the future, and reduced into writing the Texts and Commentaries that were handed down orally among the monks. The world benefited immensely by this great undertaking.]

[Later, during the reign of Vabanama, the famous commentator Buddhagosha, at the instance of his teacher Revata, arrived in Ceylon and residing at the Ma@ia Vihara in the sacred city of Anuradhapura, translated id.,0 Pali the Commentaries that were in Siiiho,Iese.]

[For the credit of a country or a people that progressed gradually there must exist a continual history. Ceylon and the Sinhilese Nation possess for themselves an unrivalled history in the world. It is said by the ancients that what .,(jmprises of the unbroken tradition of a people embodying the fourfold outlook in life-Darma, Artha, Kama and M(,,kshais called history. It is undisputedly acknowledged by the scholars both oriental and accidental that the earliest and foremost liistorical work of Ceylon is the Dipavamsa.]

[According to the scholastic definition, it is a Dipa (an island) which is bounded by water. A Wansa (a race) is that which propalgates itself by producing men. By the term Dipavamsa the racial continuity of the island as well as the Chronicle that records it, is indicated.]

[In the Dipavarnsa, the story of the visits of Lord Buddha, the establishment of Buddhism in the Island, the succession of Kings and Dynasties, and the temporal and spiritual activities of the rulers and their ministers, are systematically recorded. The Chronicle is written in elegant Pali verse. The first part contains the historical narrative from the story of the visits of Lord Buddha up to the reign of Mahasena.]

[The Book runs into twenty-two chaptersknown as Bhanavaras, each consisting of 25,0 granthas or stanzas. Although each chapter is]

[vii]

[designated a Bhanavara, the requi site number of stanza@s and syllables for a chapter is not uniform. Hence we have to conclude that the author has applied the general scriptural term of Bhanavara to the chapters,]

[As it is considered that the poem which presents a historical narrative is necessarily a "great poem." we cannot but regard the Dipavamsa as a '@great poem." We have no clue whatsoever as to the date and authorship of this monumental work. Yet by a critical examination of the poem we can come to tl,ie conclusion that it has been written by a scholar who was contemporary to the king Mahasena. The great commentary of the Vinaya known as Samantapasadika written by the Thera Buddhaghosha bears ,unmistakable evidence as to the age of this historical work. Therein we come across certain illustrations quoted from the Dipavamsa. This work written in perfect Pali verse narrating the historical tradition of Buddhism and the Sinhalese kingdom during a period of 845 years stood as an example to later compositions of a similar character.]

[THE. MONASTIC ORDER:]

[The Monastic Order established by the Great Arahat Mahinda in the reign of king Devanampiya Tissa, 236 B. E., and which prospered steadily through the support of kings and nobles continned to exist for a space of 1,300 years dividing itself into various schisms. During the later times, owing to the incessant wars between the Tamils and the Sinhalese, Buddhism deteriorated to such an extent that the requisite number of Bhikkhus qualified to perform the ecclesiastical rites were found scarce.]

[Vijaya Bahu I, who united Lanka under one flag and became King in 1609 B. E., was disappointed at the scarcity of qualified Bhikkhus to perform the ecclesiastical duties. He dispatched, envoys to the King of Arimaddana in Ramanna country to bring qualified monks from there and resuscitated the monastic order by conferring the ordination on young men of noble birth,,]

[After the time of king VI'Jaya Bahu until the early years of the reign of Parakrama Bahu I, the country was continually subjected to numerous wars and evil strifes. During this period the monks degraded to a very low ebb and spoiled the religion by acting contrary to the noble toadhing, The great monarch observing the]

[viii]

[irreparable harm done by them disrobed and expelled the unclisciplined monks. He conducted the ordination ceremony annually and reformed the,Holy Order. This reformation continued to exist for a space of 250 years till the reign of Parakrama Bahii VI.]

[As a result of ' the rapid progress of Portuguese power in the maritime provinces since the accession of Don John Dharmapala and of the mgsslere of Buddhist monks by the apostate Rajasinha I, who embraced Shaivaism, King Wimaladharmasuriya, on coming to the throne, met with the difficulty of procuring a single Bhikkliu who had received the Ordination. He sent an embassy to the King of Rakkhanga alias Araman,,i, brought down some monks including the Thera Nandicakka and re-established the Monastic Order in Ceyl on by conducting an Ordinabion in the year 2140 B. E,]

[Subsequently the performance of the Ordination Ceremony and other ecclesiastical duties fall into abeyance owing to the frequent wars during the long reign of Rajusinha II, and it was found impossible to come across a qualified monk in Ceylon. The devout King Witnaladharmasuriya II, who was endowed with a noble character entirely different from that of his father, dispatched a party of Sinhalese envoys equipped with valuable gifts to the Ramannadesa on board a Dutch ship, in 1697 A. C., and brought down 33 monks headed by the Elder Santana Thera.]

[He conducted an Ordination Ceremony inside an aquatic tower built on the river Mahaveliganga at the ford of (,Tetambe, administered the Ordination to 33 monks, admitted 120 laymen to the Holy Order, and revived the Monastic Order in Lanka.]

[Subsequently King Sri Vijaya Raiasinha sent a band of Sinhalese envoys to Pegu in the year 1741 A. 0., with orders to bring fully ordained Bhikklius. As the vessel in which they travelled met with ship-wreck during the course of their journey, another party was dispatched to Siam on board a Dutch sailing vessel in the year 1747. As the king had deceased before the return of the c ' nvoys with the Bhikkhus from Siam, the disappointed Siamese monks returned home without paying a visit to the capital Srivardhanapura.]

[Later when Kirti Sri Rajasinha ascended the throne, he sent an embassy to the King of Siam, got down a party of Siamese monkoundertheElderUpaliThera,ordainedtheVen. Saranankara]

[ix]

[Samanera and others and established the Siamese sect in Coylon.]

[During the reign of King Rajasinli,,t the Ven. Welitota Nanavimala Tissa, embarked for Amarapui.a in Burma, obtained the Ordination from there and on his return to Ceylori in 2340 B. E., established the Amarapura sect in this country.]

[Not long afterwards the Ven. Saranankara of Arnbagahawatta sailed to the city of Ratanapunna in Burma in 2405 B. E., obtained his Ordination there and established the Bamatina Sect in Ceylon.]

[It would be one of the greatest services to Buddhism if the devout Buddhists make a determined endeavour to unite these three sects as were done by the Buddhist monarchs from time to time in the days of yore.]

[This ORDER OF NUNS:]

[During the reign of King Devanampiya Tissa, 236 B. E., the Order of Nuns was' established in Ceylon by the Holy Nun Sanghamitta, daughter of the Great Emperor Dharmasoka. Princess Anula the consort of Maha Naga brother of King Devanampiya Tissa became such a devoted follower of Buddhism that she expressed her desire to be a Nun giving up the householder's life. The imonarch communicated the appeal to the Arahat Mahinda. As the monks were unauthorized to admit ladies to the monastic life he decided to get down his sister Sangamitta and informed the king about it. The monarch, pleased with tl-ie idea of establishing the Order of Nuns, dispatched envoys to the court of Dharmasoka. Emperor Asoka immediately sent a party of eleven Nuns headed by Sanghamitta. The great Nun admitted to the Holy Orders 500 youn. ladies including the Princess Anula as well as 500 women of the Royal household and thereby established the Order of Nuns in Coylon.]

[The Chronicles bear undoubted evidence as to the continual existence of the Order of Nuns for a long space of 1282 years until the reign of Mahinda iii., who ascended the throne in 1519 B. E. We have no evidence as to the existence of the Order of Nuns after this date. Mahinda III, was on the throne for 16 years. It is mentioned that he built an abode for the Nuns named Mahamalla and dedicated it to the Senior Nuns who had received consecration from the Therawansa. This is the last available reference to the]

[X]

[Order of Nuns in -Ceylon. Therefore we can be sure that the monastic order for worrien was still in existence in the reign of Mabinda III. This king was succeeded by big son Sena IV. His reign was distinguished by numerous wars. In spite of it we find no possible cause for the total extinction of the Order of Nuns. Sena TV died at the end of a reign of 10 years and his brother Mahinda TV succeeded to the throne at Anuradhapura. He could not effectually control the kin dom which was over-run by the 9]
[people of various nationalities brought down from different countries by his fatt,.er's General, Sena. As he was found to be a ruler of a gentle disposition, the people refused to pay him taxes. Unable to pay the mercenaries owing to the loss of revenue, he fled from the capital to Ruhuna and lived at the villa-je of Citta Pabbata which he converted into a place of defence. Subsequently he built the city of Kapuga,,1 Nuwara and made his residence there, At this time the Kerala, Karnata and Sinhala rebels held their sway over the remaining territory. The. land was entirely impoverished. A horse-merchant who visited the Island at this period reported the troubled state of the country to tl-ie ruler @f the Chola Kingdom and the Cholian hordes invaded the country, Soon after their landing they were able to capture the crown and insignia with the queen and the royal treasures which they sent hurne to their King. They demolished the sacred shrines and Buddhist Viharas and plundered all their essential wealth. The ruthless destruction of Buddhism during the Cholian invasion is amply recorded in history. It is possible that the Order of Nuns diseared at this disastrous period Any vestiges of the Order of app]
[Nuns that remained during the reign of Mahinda, we presume, were finally lost by the abdication of monastic life by the Nuns in fear of the Cholian menace.]

[THE TOOTH RELIC:]

[The Great Tathagata, after an active life of 45 years, ent@ered the Parinirvana at the age of 80, at the Sala grove of the Mallas in the city of Kusinara. Prior to the distribution of relies, a certain Arahat known as Khema by name, removed one of the Sacred Tooth Relies from the left-hand side of His, jaw, during the course of the cremation. He took it to the country of Kalinga and after converting Danta, the King of Dantapura, to Buddhism handed it over to the monarch who scrupulously guarded it as his]

[xi]

[own life. His son Sunanda succeeded him. In course of time when King Guhasiva became the custodian of the Tooth Relic through linear succession, the King of Pandya heard of it from the Tirthakas and took possession of it by force. He entrusted to the Tirthakas to destroy the Holy Relic which he had captured. They tried their best to put an end to this object of great reverence, but met with failure. Subsequently the King Gubasiva became so delighted on witnessing the miracles performed by the Tooth Relic, that he returned the Relic to its original owner Guhasiva.]

[In order to protect the Tooth Relic from the hands of hostile kings he requested his daughter Hemamala and her husband Sudotta, the Prince of Dantapura, to take it. away to King Mahasena of Ceylon. Accompanied by theToothRelic they embarked from the port of Tamra,lipti and landed in Ceylon. On their arrival they found that Alahasona had already died and his son Kit, Siri Mevan was reigning. The couple journeyed with the Relic toanuradhapura and arriving at the Maha Vihara approached the king through the mediation of the monks. They related the full story of their mission,and entrusted the Tooth Relic to the ruler. The monarch highly gratified by this good fortune received the Relic in a valuable cryst@l casket and deposited it in the hall of Dhammacakka built bydevanampiya Tissa. From that moment this hall received the name of 'Dathadhatughara. In order to facilitate all the citizens to pay respects to the Tooth Relic, the king took it in great procession to the Abhayagiri Vihara, held festivities and offerings there, and returned with it to the Hall of the Tooth. The Eialada festivities were conducted by the monarch Kit Siri Mevan defraying an expenditure of nine lacs of gold coins. It was the first occasion that the Dalada Perahera was ever held in Ceylon. He ordered that the festival of the Tooth Relic should be conducted annually, Since that time the devout kings of Ceylon continued to observe the festival of the Tooth Relic with the accompaniment of a Perahera.]

[When the capital of the kings changed from time to time owing to political and other reasons, the abode of the Tooth Relic also had to be shifted simultaneously. The Sacred Tooth remained at Anuradhapura for a space of more than 700 years until King -'jijaya Bahu I, in 1609 B. E, built the city of Polonnaruwa and removed it thither. When his. son Wickrama]

[Bahu I began to appropriate the wealth of the temples, the Bhikkhus removed the Tooth Relic to Ruhuna. Manabharana, the ruler of Ruhun,,i and contemporary of Gaja Bahu, brought back the Tooth Relic to Polonnaruwa when he captured the city. As soon as Parakrama Bahu I, conquered the capital of Rajarata,, 'LVIanabharana carried away the Tooth Relic with him. At the death of Manabharana, his mother Sugala took possession of the sacred Relic. By the order of Parakrania Bahu I, his Generals waged war against Sugala and brought the Tooth Relic back to Polonnaruwa. The great monarch built a magnificent palace for the I-loly Tooth in the heart of his capital and held great festivities in its honour.]

[When Magha the invader from South India ravaged the city of Polonnaruwa, Vacissara and other Theras concealed the Tooth Relic on the mountain-side of Kotmale. Vanni Vijaya Bahu, who built the new city of Dambadeniya and transferred the Tooth Relic to his capital, constructed a grand palace for the Tooth on the rock fortress of Beligala and securely placed it there in -reat ceremony. His son Parakrama Bahu II, who succeeded him as ruler at Dambadeniya, built the Temple of the Tooth called Vijayasundararama, by the side of his royal palace and deposited tl-ie Tooth Relic there. His son Vijaya Bahu IV, after freeing the country from the thorns of hostile armies, reoccupied the city of Polonnaruwa and brought the Tooth Relic back to its original home. He was succeeded by his brother Bhuvaneka Bahu V, who made Yapawu or Subha Pabbata his capital. He removed the Sacred Tooth to Yapahuwa and conducted daily festivals in its honour.]

[After his reign a Draviclian, General, Aryaeakravarti, descended on the city of Subha Pabbata accompanied by his Tamil hordes. I-Ie captured the Tooth Relic, and presented it to his lord Kalasekhara, King of Pandya. Parakraina Bahu III, who came to the throne immediately after this period, proceeded to the court of Kulasekhara and recovered the Sacred Relic by peaceful persuasion. Returning with the Great Relic he deposited it in the Temple of the Tooth at Polonnaruwa where he conducted festivities. He was succeeded by Parakrama Bahu IV of Kurunegala. This monarch brought the Tooth Relic to his Capital, built a magnificent palace as its repository and conducted grand festivities and daily oiterings.]

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[He composed in Sinhaleqe a treatise called Dh.,itha Dhatu Caritta (Dalada Sirita) which deals with the history of the Tooth Relic.]

[During later years Bhuvaneka Bahu V who made Gampola or Gan,casiripura his capital removed the Tooth Relic thither and conducted fe@tivals in its honour. As the latter part of his reign was connected with Jayavardhanipura (Kotte) the Tooth Relic was transferred from Gampola to the new capital. Parakrama Bahu VI of Kothe built a magnificent building for the Tooth Relic in the vicinity of the royal palace and repc)sited the Tooth Relic there in great ceremony.]

[In the reign of Dharmapala, when the Christian religion introduced by the Portuguese was gaining influence, the monks surreptitiously removed the Tooth Relic to Delgamu Vibara in thi) province of Sabaragamuva. Wimal,@i Dharma Surya who gave up Christianity and became king of Sirivardhanapura removed the sacred Relic to his Capital.' He built a two-storied mansion for the Tooth Relic near the royal palace and conducted offerings to the great relic. From the day that Ceylon was ceded to king George III in 2358 B. B., the Tooth Relic remained under the custody of the British Government. In the year 2396 B. E. the Government transferred the custodianship of the Tooth Relic into the hands of the High Priests of Asgiriya and Malwatta and to the Diyawadana Nilame.]

[THE HERETIC-KL DOCTRINES:]

[These doctrines are teachings absolutely contrary to the Buddha Dhamma. A heresy which originated in India wfis introduced into Ceylon in the days of king Vohara Tissa who ascended the throne in the year 757 B. E. (' ertain sinful monks in this country became its adherents. The monks of the Abhayagiri Vihara endeavoured to propa ,gate this doctrine 1 in Ceylon in the guise of a Buddhist teaching. The king employed a learned minister named Kapila well versed in the Tripitaka to examine the heretical teachings, Having discovered that their teaching was a false doctrine the monarch collected all the books dealing with it and consigned them to a fire, punishing all the monks who had accepted it. Similar heretical teachings that arose in Ceylon during later periods passed under the same name. The heresies were revived by the monks of the Abhayagiri Vihara during the reign of Gothabbaya]

[xiv]

[otherwise known as Megavarna Abhaya. The ruler gathered sixty monks who followed the heretical teaching, branded on them and banished them out of the country. These deported m,.)nks came across a Cholian heretic in India named Sangamitra who became tne inveterate enemy@ of the orthodox monks of the Maha Vihara. He came to Geylon, was successful in winning the favour of the king and became the tutor to the two sons of the monarch. He easily converted the younger prince Mahasena to his new doctrine. But the elder Jettha Tissa was dissatisfied with his teacher. After the death of the king the prince Jettha Tissa ascended the throne. S.,inghamitra realising that it was unsafe for him to remain in Ceylon durin@ his reign, conferred with prince Maha Sena and fled to India with the intention of returning when the latter succeeded to the throne.]

[Jettha Tissa was followed by his brother as king. Sangbamitra returned from India and persuaded the new king to enact a law against the orthodox school prohibiting all citizens to provide alms to the monks of the Maha Vlhara. He fixed a penalty of one thousand gold coins as a fine for infringing this law. The monks of the Maha Vihara direly oppressed by the absence of food fled to Ruhuna and the hill country. The Maha Vihara remained a deserted place for nine years. Sanghamitra removed the enormous wealth of the Maba. Vihara to the Abhayagiri fraternity. The wicked monk caused the Lowa Maha Paya and many other beautiful palaces and religious edifices to be demolished. He made the ground of the Maha -Vihara to be ploughed and converted into a field of corn. Owing to these vicious deeds the people in grave resentment rose acrainst the king. The Minister Meghavarna Abhaya burning with indignation at the ruthless distruction of the Maha Vibara, collected an army and rebelled against the king. The monarch promised to rebuild the Maha Vibara and made peace with the minister who begged the king to forgive him.]

[During this great revolt one of the consorts of the king had the haritical monk Sanghamitra assassinated. The minister Solia, one of his faithful adherents was murdered by the citizens. As a result of these events the king became a sober man, and the heretical doctrines incidentally disappeared.]

[xv]

[Later, during the reign of Silakala, a young merchant who visited the city of Kasi (Benares) in India brought back to Ceylon a religious work known as Dharma Dhatu which contained heretical doctrines and presented it to the king. The monarch who was not capable of distinguishing between heresy and orthodoxy was naturally ignorant of what, it contained. He received it as a sacred book and deposited it in a special shrine by the side of the royal palace. He paid it !devoted respects, and decreed his subjects to pay it homage. As a result of the introduction of the Dharma Dhatu from India the heretical doctrines saw a revival during the reign of Agra Bodhi I. At this period an erudite monk named Jotipala defeated the heretics at a great controversy and protected the Buddhist religion.]

[In the days of Kumaradasa, King of Ceylon, there lived in the city of Southern Madura a ruler Sri Harsha by name. At this time a clever but depraved monk visited the house of a prostitute during the night, clad himself in a blue garb and returned to the Vihara after day-break. His pupils observing this peculiar robe inquired of him whether his attire was not improper. As numerous people had observed his extraordinary dress he stoutly defended it and spoke highly in Its praise. His faithful subordinates who followed his theory discarded the yellow robe and adopted the blue-coloured garb. This heretical leader composed a philosopical work known as Nila-pata Darsaiia praising prostitutes, intoxicants and the God of Love as the' only three precious gems in the triple world while despising all other "gems" as nothing but mere clay.]

[This great heresy began to spread with much rapidity and the new philosophical treatise reached the bands of the King Sri Harsha who went through it critically. Pretending an approbation of the new doctrine he assembled the followers of the novel philosophy together with their whole literature into a special hall built for the purpose and set them all on fire. The lingering vestiges of this false doctrine had a recrudescence in Ceylon during the, reign of Sena II. In recent times, since the advent of the Portuguese, various kinds of religious teachings began to appear in this land, At the present day the island ofceylon is indelibly contaminated with the poisonous stains of those bygone times.]

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[THE SINHALESE ROYAL LINE:]

[The Sinhalese Royal Line that originated with King Vi5aya e,,Lme into existence in the first year of the Buddhist Era. Vijaya was the eldest son of Sinha Babu king of the city built by him in the heart of the forest in L,,tta. Prince Vijaya landed in Ceylon and conquered this island on the very day on which Lord Buddha]
[was lying in bed iii preparation for his final passing away. Among]
[the noted and powerful monarchs of the Greater Dynasty,]
[Pandukabhaya Devanampiya Tissa, Dutthagamini Abhaya,]
[Wattagamini Abhaya and other great kings possessed unsullied fame and unsurpassed glory. Similarly, out of the later sovereigns Buddhadasa, Vijaya Bahu I, Parakrama Babu 1, Pandita Parakrama Babu II, Parakrama Bahu VI. Raja Sinha I, Wimala Dharma Suriya I and others were renovvned and mighty monarchs. Sri Vira Parakrama Narendra Sinba was the last king of the Sinhalese Royal Line. After a long space of about 2300 years of Sinhalese rule the Nayakkars of'South India came into possession of the Sinhalese kingdom with the consent of certain chieftains of the Sinhalese Royal Court. They held their sway for a period of about 74 years. Subsequently this island came under the British flag and is being now ruled by the kings of England for more than a century. As the British Government stood for Justice for all their policy has given satisfaction to everybody. His Majesty King George VI is our present sovereign. May he live long in happiness and glory for the common good and welfare of all the inhabitants of this land]

[ARRIVAL of THE PORTUGUESE:]

[The people of Portugal in the continent of Europe known as the Portuguese, after taking possession of many countries in Europe conquarred certain portions of India. Their main centre in India was the State of Goa. Francisco do Almcida, the Governor General of Goa began to spread the Portuguese power in the east. His son Lourenco do Almeida was the Portuguese Admiral. While chasing after the ships of the Moor men in an unexplored sea he unexpechedly arrived at Galle harbour in 2049 B. E , the 19th year of the reign of Vira Parakrama Babu. The @ Moors, who were traders at Galle at that time sent away the Portuguese by artful pretext. During the short time the Portuguese -spent in Ceylon]

[xvii]

[they gathered as much information as possible concerning this island. On their departure they left behind an engraving on a rock as a memorial of their visit to this country. By reason of this visit of Lourenco de Almeida the Portuguese people learnt about the natural features and the valuable resources of this countryThe Portuguese who brought many parts of India under their sway made up their mind to take possession of Ceyloi). In the year 2061 B. E. when Dharma Parakrama Babu was on the throne Governor Lopo Soarez de Albergaria arrived at Colombo with a squadron of seventeen ships carrying an army of 700 men, with the intention of building a fortress at Colombo. Dharma Parakrama Bahu, the king of Jayawardbanapura reluctantly gave them permission to erect a fortress as -his council of ministers also advised him to remain friendly with the Portuguese. The Moors fearing a danger to their. monopoly of 'trade owing to the presence of the Portuguese, lost no time in setting the Sinhalese king against the Portuguese' Dharma Parakrama Bahu sent an army to Colombo to oppose the Portuguese who easily repulsed the Sinhalese forces. After this incident the Sinhalese and the Portuguese lived in peace for some time. Governor Albergaria entrusted the fort of Colombo temporarily built by the Portuguese, to the charge of his nephew Juan de Silva and left the Island. Captain Lopo de Brito arrived in Ceylon with men and material to strengthen the fort of Colombo. The king despatched an army to resist him. The Portuguese drove them away and strongly fortified the garrison. This was followed by a treaty of peace between the two parties.]

[When the Portuguese arrived in Ceylon this island was disintegrated and the Sinhalese Government was weak and powerless. At this time there were different principalities at Gampola, Peradeniya, Devundara and other places. The Tamils were ruling in the North. The Moors were mending power in the maritime provinces. The King of Kotte reigned as overlord of Lanka. In spite of that there was no genuine concord among the petty rulers of the provinces. The Portuguese power that be-an in small degrees increased in extent during the reigns of Vijaya Babu VII, Bhuvaneka Bahu VII and Don Jolin Dharmapala. They took possession of the maritime provinces and established centres of trade. They persecuted and massacred the Sinhalese without number and plundered all their wealth. The Sitibalese who felt grave indignation at these atrocities, gathered an army of 20, 000 men during the reion of Vijaya Bahu VII, beseiged the Portuguese fort at Colombo and waged a severe war for five years. Ultimately a Portuguese reinforcement from Cochin arrived in Colombo and repulsed the Sinhalese army.]

[The Portuguese were Christians of the Roman Catholic Church. They endeavoured to propagate their religion as much as they endeavoured to establish their political power. The Roman Catholic Fathers who arrived in Ceylon along with the Sinhalese ambassador Sellappu Aratchi who was sent to Lisbon.' as representative on the occasion of the crowning of Prince Dharmapala, extensively converted the people of the maritime districts by preaching Christianity. The results of this wide campaign are still to be seen throughout these districts. Francis Xavier converted the inhabitants of the Maniiar District with tremendous effort. Sankili, the ruler of @alfna attempted to prevent his people embracing the new religion, but met with failure.]

[During the reign of Raja. Sinha of Sitawaka, who was renowned as a great warrior there were frequent conflicts with the Portuguese. The valiant monarch tried his best to drive the Portuguese out of Ceylon. As certain Sinhalese leaders favoured and assisted the Portuguese, the kii)g's efforts were of no avail. Yet Raja Sinha reduced the Portuguese power to a considerable extent. Out of the several encounters that took place between the Sinhatese and the Portuguese, the Battle of Muljeriyawa was one of the most notable. Vast numbers of Portuguese were killed during this fierce encounter.]

[Wimala Dharma Suriya I after he ascended the throne gave up his name D@n John along with the Christian faith. After he embraced Buddhism he attempted to expel the Portuguese from the island. General Don Lopes de Sousa landed with an army from Goa and started for Kandy to give battle to the king. No sooner they reached the pass at Balana the king's forces met them and annihilated the Portuguese areny including General Lopes de Sousa. After a lapse of two years the Governor General of Goa despatched a large force under the Captain General Don Jeronimo de Azevedo.]

[xix]

[He was able to conquer the Western Province, and after perpetrating numerous atrocities he embarked upon a war with the king of Kandy. The Sinlialese forces overwhelmed the Portuguese and drove them back to Colombo. The General Azevedo instigated a sinister plot to assassinate the Sinhalese monarch. Afterwards, the Portuguese gave up the idea of conquering the Kandyan kingdom and remained masters of the maritime provinces.

[THE ARRIVAL OF TIIE DUTCH:]

[While king Wimaladharmasurya was in hostility with the Portuguese, the Dutch Admiral Joris van Spilbergen arrived in Ceylon with a squadron of seven ships and landed at Batticaloa in the year 2146 B. E. Spain was at this tinie one of the most powerful states in Europe. Holland and Portugal were under Spanish suzerainty. The Hollanders revolted against the wicked rule of Spain and acquired their freedom. The Dutch were carrying on trade for some time in friendliness with the Portuguese. But after a short while friction arose. As goon as Admiral Spilbergen arrived in this island he learnt that the Sinhalese king was in hostility with the Portuguese. The Dutch Admiral paid a visit to the Court of Kandy where he had an audience with the king. He gave a solemn promise to the king that the Hollanders would assist him to drive the Por ' buguese out of Ceylon and obtained permission to build a fortress and to carry on trade freely with the natives. Spilbergen remained in this island for about three ' months during which time he captured three Portuguese ships and delivered tlieni over to the Sinlialese king.]

[In the following year Seebald de Weerb, a e,,tptian under Admiral Spilbergen, ,trrived at Batticalot and paid a visit to the Kandyan Court where he was received with cordiality. But the king, was dissatisfied witli him because he had set free four Portuguese vessels that he captured and also had not paid due respects to the officers of the Kandyan Court. This led to the murder of D,3 Weerb and his retinue of men]

[King Senai.atna ascended the. throne of Kandy in the year' 2147 B. E. During the first eight years of his reign there was peace prevailing in the island. In the eighth year of his rule Mareel do Bosehouwer arrived at Kandy as an ambassador,of the Dutch Government. Once more the Hollanders promised to assist the king]

[xx]

[against the Portuguese and they were granted permission to erect a fortress at Kottiyar and to carry on trade in the island without any hindrance. The king who was well pleased with Do Bosehouwer, appointed him ambassador of the Dutch and adviser to himself, and in this capacity he was stationed at Kandy.]

[The Portuguese who heard of these developments collected a large force and descended on Kottiyar where they destroyed the Dutch fort and the garrison. The king who was enraged by this attack sent an army to Kottiyar, killed a large number of the Portuguese and captured the fort. This led to ,i great conflict between the Portuguese and the Sinhalese. The king gathered an army of about 50,000 men. The Portuguese landed near' Jaffna with a large force and had to be defeated by the Sinhalese. After the death of the queen of Karidy the king's health was beginning to fail. The Portuguese who learned about the failing health of the ruler, entered into a conspiracy with Herab Dissava of Harispattu to kill the sons of the king as well as their guardian the subking of Uva. Discovering the treacherous plot of Herat Dissava the king had him immediately executed as an example to others. As a sequel to this execution there broke out a revolt in the Harispattu which the king easily put down.]

[THE, ARRIVAL OF THE DANES:]

[In persuance of the treaty entered into with the Dutch, King Senarati.ia sent De Bosehouwer to Holland asking for help from the Dutch Government to drive the Portuguese out of Ceylon. But the Government of the Netherlands did]

[not wish to enter into a promise with him. Now, De Boseliouwer approached Christian IV, King of Denmark, and asked him for help, which he agreed to give. The Danish king despatched a squadron of five ships under the Adi-niral Ove Giedde who arrived in Ceylon in the 16th year of the reign of King Senaratna.]

[De Bosehouwar met with his death in the course of his return journey. Although the king was highly pleased at the arrival of the Danish ships he was. unable to agree with the proposals of Admiral Ove Giedde. The disappointed Admiral seized the valuable]

[things in the two ships of De Boseliouwer and returned to his native country.]

[After this event the Portuguese erected a number of forts in various parts of the country. The Iiing observing their aggressive activities began to collect an army to pub down the enemy. Several inf lueritial Mudal iyars of the Low Country secret] y worked in favour of the king. Constantine de Sa, the Portuguese Captain General of Colombo, who heard of the warlike preparations of the Sinhalese king marched with a large army and devastated the Central Province. As the Icing was unprepared at this i-noment he fled to the hilly district of Uva. The Porffiguese General returned from Kandy and was reni@gining at Malwana when he received an express order from the Governor Genertl at Goa requesting him to subjugate the Island of Geylon as early as possible. This order also blamed him for delaying military measures. He started with an army of 21,500 men, both Portuguese and Sinhalese, and plundered the town of Badulla. The General advanced ,i little further and was resting on the top of a hill when thousands of Sinhalese soldiers of the king's forces broke in from various direebions. Several of the.Sinhalese Mudaliyars immediately went over to the king's side. As soon as the battle started Mudaliyar Don Cosma Wijayasekhara out off the head of a Portuguese soldier, fixed it on the point of a spear and hold it aloft for everyone to see. It was done as a mark of allegiance to the King of Kandy. All the Sinhalese soldiers except 150 joined the Sinhalese king. Throughout this historic battle the king's own son Prince Rajgsinha, stood in the middle of the field and commanded the Sinh,%]ese army. In this great battle which was fought in the field of Randeniwela in Wellawaya of 'the Uva District the entire Portugue.@e army including General Constantine de Sa was massacred by the Sibhalese.]

[Prince Rajasinba captured a number of Portuguese forts and laying seige to Colombo started to attack the city. The Governor General of Goa who learnt of the death of Constantine de Sa, immediately despatched reinforcements from Goa and Cochin. Being repelled by these forces the Sinhate@ were forced to retreat. Subsequently, the Sinbeilese and Portuguese entered into a treaty of peace. This state of peace achieved in the reign of king Senaratna continued to exist up to the early years of the reign of his son Rajasinba II. During this time an elephant gifted to a Portuguese merchant by the king of Kandy was forcibly Fidized by Diogo de Malho, the Captain General of Colombo. While the king was highly annoyed at this act of effrontery. Diogo de Mellio who thought that the king was very fond of horses, sent a pair of stallions to the city of Kandy for sale. The king ordered the two horses to be seized in return for the lost elephant. He sent a message to Colombo declaring that he would release the two horses as soon as the elephant was restored. Diogo de Melho on receiving this information marched with an army of 28,700 men and reag@,hed the outskirts of K,,xndy. Prince Vijayapala, the sub-ruler of the Matale District collected a force of 10,000 men and advanced towards Kandy to assist the king. When the Portuguese army reached the Balatie Pass, Rajasinba sent a message to Diogo de Melho, through a Christian clergyman, asking him to return forthwith as it was highly improper on his part to embark upon a war so disastrous to thousands of innocent people, na(3rely on accounr, of a private matter. The proud Governor did not hesitate to enter the city. He found the capital entirely deserted. Themoriarch issuedorderstokilltheenemy without allowing any one of them to escape. The Portuguese set fire to the city and went back. On their way they were surrounded and attacked on all sides by the Sinhalese. The Portuguese Governor sued for peace. The monarch determined to punish him severely for his insolence and refused to accede to his reques@.. The entire Portuguese army including Diogo de Melho was slaughtered with the exception of only 38 man who escaped.]

[The king realised that there would be no permanent peace as long as the presence of the Portuguese continued in this island. He communicated with the Dutch Governor at Batavia in order to drive the Portuguese out. Ambissidors from Batavia arrived at the Kandv-an Court and a Treaty was concluded. The conditions of this Treaty were that a Dutch force to be despatched to Ceylon the king to bear all the expenses for the military operations; the Dutch to be free to carry on their trade in this country ; other European powers to be not allowed to carry on trade in Ceylon and the Roman Catholic ministers to be expelled from the Island.]

[According to the stipulations of this Treaty, General Wester. weld arrived in Ceylon accompanied by an army in the fifth year of the king's reign and book possession of the forts of Batticaloa, Negombo, Galle and rdatara. Two years after this event there]

[xxiii]

[prevailed 9, temporary peace between the Portuguese and the Dutch In the twenty-second year of the king's reign the combined forces of the Sinhalese and the Dutch beseiged the Fort of Colot-nbo and started to attack the city by land and sea. After a continuous seige of seven months the Fort of Colombo was taken. The Hollanders did not transfer the captured forts to the king of Kandy as expressly stated in the clauses of the Treaty. Therefore the king not only withheld giving assistance to the%Hollanders, but also evinced undisguised favour towards the Portuguese. Two years after this incident, fell the Fort of Jaffna, the last of the Portuguese strongholds. Thus ended the Portuguese power that prevailed in this country for a space of 150 years.]

[In the 25th year of this king's reign the English vessel in which Robert Knox and his father sailed was disabled at sea and had to call at the harbour of Kottiar. On hearing of the arrival of an English ship the Sinhalese ruler deputed a Dissava to take thein prisoners. The English sailors sixteen in number, were captured and taken to Kandy. They were stationed separately in ditrerent parts of the Central Province. Captain Kiiox, father of Robert Knox, died through ,i virulent attack of malaria, The younger Knox remained in Ceylon as a state prisoner for 20 years and ultimately manacfed to return to his native country by secretly escaping from his captivity. The Hollanders tried their best to regain the lost friendship of the king, but their efforts were without success.]

[THE ARRIVAL OF THE FRENCH.]

[In the 38th year of the reign of Rajasinha, Monsieur Do la Haye, Governor of the French Colony of Madagasn, r arrived at the harbour of Trincomalee accompanied by seventeen ships. He sent his envoys to Ktndy with various presents to the Sinhalese king. The Kandyan monarch learning that the French wore in great hostility with the Hollanders thought that he would be able to expel the Dutch with the aid of the Frenchmen and gave them ,permission to erect a fortress. After the work was completed De 1 a Haye remained in Ceylon for a short time and left for India on ,some urgent matter, authorising De I& Narrole to proceed to Kandy as the accredited French Ambassador. Owing to a misdemeanour of De la Narolle he was ordered to be imprisoned by the king.]

[xxiv]

[The Hollanders came and captured the French fortress, The aim of the French Governor was thereby completely frustrated.]

[On the death of this king he was succeeded by his son Win-ialaclharmasury@t II, as king of Kandy. As he proved to be a gentle and peace-loving monarch his reign was marked by general tranquility. During his tiine the Hollanders improved their trade and political power. The reign of his son Narendrasinha, was likewise a peaceful one. Though there was general peace prevailing during the early part of the reign of Kirti Sri Rajasinba the Hollanders strengthened the forts and persecuted the subjects of the king. The ruler burning with grave indignation descended on the maritime districts and carried on a severe campaign against the Dutch. This led to the continual hostility between the two nations. In the 16th year of this inonarch's reign the Hollanders invaded the city of Kandy with an army of 18,000 men and sat fire to the valuable books and magnificent buildings in the city. They remained in Kandy for nine months, but being unable to resist the severe onslaughts of the Sinhalese, they were forced to retreat to the maritime capital. Van Eck, the Dutch Governor despatched a powerful force of his men to the Central Provine.3 which they subjected to severe devastation. Subsequently, Governor EaIck entered into a Treaty with the king and refrained from further wars with the Kandyans.]

[In the 16bb year of Kirti Sri Rajasinha's reign the British Governor of the.\ladras Presidency deputed Mr. Pybus to thekingof Kandy intimating that the East India Company was prepared to assist the king in his war against the Hollanders. The monarch was exceedingly pleased and he entered into a Treaty with Mr. Pybus. In spite of this agreement the Governor of Madras failed to carry out the obligations of the Treaty. Now, in the second year of his successor Sri Rajadhirajasinha, Lord Macartney, Governor of Madras, despatched a naval force under Admiral Hughes and a land force under General Heel.-or Monroe to capture the Dutch forts in the Island of Ceylon. They idimediately took possession of the Fort of Trincomalee. Not long afterwards, Mr. Boyd arrived in Kandy and solicited the king to give up his displeasure at their neglect to carry out the terms of the Treaty during the previous reign. He entreated the king to give them]

[xxv]
[assistance in the campaign against the Hollanders, or, if the king was not prepared to do so, he requested the Council of Ministers to remain friendly towards the English. As the Englishmen had not adhered to the previous promises. the Sinlialese ministers expressed their, unwillingness to accede to his request. The mission of Mr, Boyd thus ended in utter failure. General Hughes returned to India leaving his men in the Fort of Trincomalea. During this interval the French Admiral Suffren attacked the English garrison and captured the fortress. On his return from India, Admiral Hughes found to his great surprise that the French colours ware flying over the Fort of Triticomalee. The campaign of the English in Geylon thus ended without success.]

[Trincomalee was again captured by the Hollanders. The Englishmen resolved once more to conquer the districts that remained under the Dutch Government. In the 16th year of the reign of the king of Kandy, Lord Hobart, Governor of Madras despatched an army under Colonel Stuart, to Ceylon who beseiged the Fort of Trincomalee. After a sturdy resistance of three weeks, the Dutch had to surrender, and the Fort was capitulated to the English. Subsequent to the occupation of the Fort of Negombo, the English laid seige to the city of Colombo which was capitulated without any kind of resistance. John Angelbeek, the Dutch Governor of Colombo, eventually signed a Peace @aty ceding the Forts of Kalutara, Galle, Matara etc., to the English. The Dutch power in CQylon thus terminated in the 16th year of the king of Kandy.]

[Since the passing of the maritime provinces into the hands of the East India Company, they were again transferred to the British]

[Crown in the 18th year of the king of Kandy reign. The Honourable Frederic North arrived as Governor of the Maritime Provinces. After the death of the sovereign, Prince Kannasamy came to the throne under the title of Sri Wickrama Rajasinha, with the common consent of all the citizens and the approval of the Chief Adigar Pilitna Talawwa, in the year 2341 B. E. The Prime Minister Pilim@ Talawwa himself secretly aimed at usurping the throne. Not long afterwards, the Chief Adigar Pili@a Talawwa arrested and imprisoned all those who advanced any claims to the Sinhalese crown. Arawwawala, the Second Adigar was assassinated by hirelings. Muttusamy, the claimant to the throne fled to the English]

[xxvi]

[at Col,-)inbo. The Chief Adigar with the view of usurping the kingdom conferred secretly with Governor North, in order to enlist his assistance. There were frequent conferences with Mr. Boyd who was Acting Chief Secretary. Pilima Talawwa informed the Governor and Mr. Boyd that he disliked the Nayakkars, and that the Sinhalese too in general did not like the Ma)abars. He explaind that if the English assisted him to depose the king and put him to death, in order that he himself iniglib ascend the throne and establish a new royal line at Kandy, lie would be certainly prepared to enter into a Treaty favourable to Llie British and'also would continue as a ruler under the protection of the British Government. The English gave their approval to all the other proposals except the decision to kill the naonareb, and suggested] to Pitima Talawwa that the king should be deposed and kept in confinement paying him only an annual pension. To this view Pilima Talawwa agreed.]

[It was the intention of the English to take possession of the Kandyati kingdom with the assistance of Piliina Talawwa. The aim of Pilima Talawwawas to get rid of the king with the help of the British and then to drive the English out of Ceylon after himself coming to the throne. The two parties decided to send an envoy to the ruler inviting him to meet the English for the purpose of ne,,,otiatitig a Treaty. Iii the ninth year of the king's reign General Macdowall started for the Kandyan capital accompanied by a force of men. But the Sinhalese troops did not allow them to proceed beyond Ruwatiwella. Pilima Talawwa received General llacdowall and introduced him to the king. The monarch was unaware of the conspiracy that existed between Pilirna Talawwa and the English. But he was not in a position to agree with their proposals, The English were looking for a suitable opportunity, to approach the king once more. Pilima Talawwa thought that lie would be able to put up the English against the king and to enter into a Treaty with them by usurping regal power for himself after putting the king to death. In' the Ilth year of Sri Wikraraa Raiasinha, Pilima Talawwa instigated the king's men to plunder the arecanuts of the Moor traders from the Low-country, who were subjects of the British Government. Although the Governor of Colombo demanded the King of Kandy several times to pay adequate compensation for the Moors, it was without effect. It is evident that the king was not cognisant of what had taken place.]

[xxvii]

[WAR WITH THE ENGLISH.]

[As the above dispute was not amicably settled, the English declared war against the Sinhalese. In the twelfth year of SriWikrama ltaj,,tsinha's reign General Macdowall left Colombo with a force of 3,000 men, while Mr. Barbut started with another force from Trincomalec. When they entered the city there was no one in the Kandyan capital. On that occasion Governor North invited Prince @uttusamy to Kandy and crowned him King. The English Governor immediately entered into a Treaty with the new king which was more favourable to the English. Pilima Talawwa who was deeply annoyed at this development determined to destroy the British power. In the meanwhile the Sinhalesq began to attack the English at night. Later g conference took place between the Second Adigar Meegastenne and General Maudowall as mentioned in a despatch from Pilima Talawwa to the British Governor. They decided that the king should be captured and delivered to the English, that Pilima TalawwiL should be appointed king under the title of Utum Kumara, that Mutbusamy should be deported to Jadna with an annuity for his upkeep, and that the war should be immediately ceased after transferring the Fort Macdowal, the Road to Trincomalee and the District of Seven Korales to the British. Relying on this mutual agreement General Macdowall stationed Mr. Barbut and his men at Kandy and returned to Colombo. At this time Pilima Talawwa sent a communication to Governor North intimating his desire to see him. Pilima Talawwa was met in conference by the Governor at Dambadeniya. He confirmed the Treaty previously negotiated with General Macdowall. As Mr. Barbut arrived with his men at Dambadeniya on this occasion Pilima Talawwa missed the opportunity of taking Governor North prisoner, accordi g to the secret plan laid by him.]

[At the 'death of Mr. Barbut, the English force stationed at Kandy fell under the command of Major David. ' At this time the Sinhalese had occupied the forts of Girihagama and Galagedara that belonged to the English, and started to attack the British force at Kandy. As the British wore greatly weakened Major Davie signified his desire to surrender by the hoisting of a white flag. The war did immediately cease. Major Davie conferred with Pilima Talawwa and left for Colombo accompanied by his men and]

[xxviii]

[Prince Muttusamy. He had to shop near the ford of Watapuluwa being unable to cross the Mahaveligauga as the river. was in flood.]

[On the following day the king sent his men intimating Major Davie that he was not responsible for the agreement and that Muttusamy. should be delivered to him forthwith. As Major Davie was not in a position to refuse this demand he surrendered Muttusamy, who was executed immediately after he was produced before the king. All the members of the English force were thrown down the precipice of a rock and killed except the three officers including Major Davie. However, a single soldier in the person of Corporal Barlisley escaped his death and was able to reach the Fort Macdowal to relate the dreadful fate of his comrades.Captain Madge who was in charge of the fort abandoned the fortress and hastily, marched to Trincomalee with his men. Captaiii Grount who was in command at the fort of Dambadeniya left his position and reached Colombo. Thus the claims of the English to the Kandyan Provinces came to a complete end.]

[Encouraged by this great victory the Kandyans determined to expel the English out of Ceylon and marched towards the Western Province. TI2e king himself proceeded in person with the Sinhalese army. A furious battle took place near the Fo'rt of Hanwella, here the Sinhalese were severely attacked by the English force. The monarch and his men had to flee in disorder. The dieappointed ruler executed Leuke Dissava and the Chief Secretary Palipaiia on a charge of remaining indifferent without leading the soldiers during the battle. The young Molligoda who met the king on his solitary flight treated him wit@i great respect. After this incident the ruler became favourably disposed towards Afolligoda and appointed him to a higher.office.]

[Froderic North was succeeded by Sir Thowas Maitland as Governor of the Maritime Provinces in the year 2348 B. B. At this time there was no serious friction between the Sinhalese and the English. Adigar Meegastenne died in the 17th year of the king's reign. In his place was appointed Rhalapola, the nephew of Pilima Talawwa. The Fol-ir Korales were divided between him and Molligoda Nilame. The residents of the district rose in revolt against this new measure. Pilima Talawwa put down the rising after persuading the king to allow him and his nephew Ratwatte Dissava to have the Seven Korales. The ruler]

[xxix]

[came to the conclusion that the revolt was engineered by the Chief Adigar. On account of this fact the dissatisfaction that was working in his mind was greatly enhanced. After ',-he regime of Sir Thomas Maitland, Major General Wilson arrived as Governor. His relations with the king were not at all strained.]

[When the king's suspicions of Pilima Talawwa grew in extent, the ruler convened the Council of Ministers and disclosed the treacherous deeds of the Chief Adigar. The Ministers declared that Pilima Talawwa was guilty. The monarch divested him of his official position and bade him return to his native village,. Subsequently, Pilima Talawwa plottedi to slay his erstwhile king. The ruler having discovered his conspiracy arrested the ringleaders, tried them before a tribunal and had them all executed including Pilima Talawwa and Ratwatte Dissava. Though the king had his own suspicions of Ehelapola, yet in order-to win the allegiance of all his subjects, he appointed Eholapola to the office of Prime Minister. Consequently, Molligoda rose to the rank of Second Adigar.]

[In the 21st year of the reign of Sri Wickrama Rajasinha ' Sir Robert Brownrigg arrived in Ceylon as Governor of the Maritime Provinces. At this time, the ruler gave orders to his suspected ministers to resort to their respective provinces and to improve agriculture. Eholapola who departed to Sabaragamuwa began to carry on a surreptitious correspondence with Governor Brownrigg in contravention of the orders from the king. IEIE also raised an army at Sabaragamuwa against his own sovereign. The @onarch having learnt of these hostile activities deprived Eholapola of all his offices and appointed Molligoda to the office of Chief Adigar. The latter was deputed to Sabaragainuwa to suppress Ehelapola's men. On the arrival of Molligoda Adigar, Ehelapola fled to Colombo. The irated ruler in order to revenge the intriguing traitor, brutally executed the children, wife and relations of Ehelapola,. Now the Governor Brownrigg found that it was a very favourable opportunity for him to conquer the Kandyan Provinces and commenced to make warlike preparations. Eholapola gave him all the necessary information regarding the military strength and war strategy of the Kandyans. In the meanwhile Mr, John D'Oyly was endeavouring to win the good-will of Molligoda. At this time the residents of the Three Korales plundered the goods of the Moor merchants from the Low]

[xxx]

[Country, who were subjects of the British Government,on theo,?,teritatious pretext that they were spies sent by the English. The king ordered them to be mutilated and to set them free. Some of the Moors succumbed on the way while the rest were able to riach Colombo to acquaint the Governor with the severe tortures they were subjected to. This particular incident was instrumental in expediting the long-awaited war. In the 24th year of the kiiig's reign Governor Brownril,g dispatched the.English army into the Kandyan territory from eight different directions atid declared war against the king of Kandy. In his declaration of war it was proclaimed that the English were taking this extreme measure in order to save the Kandyan population from the yoke of a heartless tyrant, and that it was not at all a war directed against the Kandyan people as a whole, but only a friendly step deliberately taken, out of sympathy and consideration for the poor Kandyans. Owing to these reasons the majority of the Sinhalese did not offer any resistance to the English. infolligoda himself remained quiescent at their attitude The unfortunate monarch having discovered that the English bad reached his capital, and that many of the Kandyan officials had joined the English against him, fled ii-nmediately froi-n the city. The king was captured in the residence of Udupitiya Aratchi of Gallchewatt& under the personal instructions of Ehelapola. Consequently the glorious Sinhalese kingdoi-n that had been existing continually for a long space of over 2,300 years, was finally ceded on a Solemn Treaty, with the united consent of all citizens to king George 1II of Great Britain in the year of 1815. From that moment this island is continuously ruled by the renowned and powerful monarchs of his royal line.]

[MY ENDEAVOUR.]

[.r4en with some amount of experience may realise that the task of writing history is a very arduous undertaking which requires careful scrutiny and sober judgment. To write in, Pali verse is still more difficult. Some historians have represented various facts in an exaggerated form. Others have so confused the actual facts in their writings that it is difficult for any one to understand them clearly. Certain works that pass under the name of history stand as a living evidence to this charge. Authors with various religious ideas and political opinions have]

[xxxi]

[written works on history. Many of them do not realise that when competent students with moderate views examine their works critically the value of their writings might appear to be almost negligible. 13ut the author of the Dipavamsa has regarded this point as the most essential quality. Historical works were caused to be recited in public on festival occasions in the same manner as the Dhamma itself by great monarchs.whose names were mentioned with deep respect even by the great commentator Buddhaghoi;ha.]

[I strongly felt that the vast gap left by the non-completion of the narrative of the Dipavamsa, the oldest historical composition of the Sinhalese was a great reflection on the modern Oriental Scholars of Ceylon, and in response to the earnest appeal of several leading men both among the clergy tnd the laity, I embarked upon'the stupendous task of continuing the narrative up to the present day. 1 tried my best to avoid unnecessary detail as well as inordinate brevity in this composition and aimed at producing this work to suit the modern requirements. The result of my undertaking is the Second Part of the Dipavamsa embracing the historical narrative from the reign of Kirti Sri Meghavarna up to the present day.]

[This work runs to thirty six chapters and contains 2776 stanzas in all. Couched in %, variety of metres, I hope, it would tend to satisfy the literary tastes of the scholars who value rhythmic cadence and metrical melody. The concluding stanzas of each chapter are written in a different metre in conformity with the traditional characteristics expected of a great poem. Following the usage of the Dipavamsa the conclusion of each chapter is given its individual designation.]

[1 do not for a moment think that this work is perfect in every, respect. Yet 1 have endeavoured to represent the subject matter to the best of my ability. As this work is necessarily a Pali composition I have all throughout employed the Buddhist Era. As I met with several instances where the number of regnal years and the date of a,3cession of certain monarchs differed according to each author, I took pains to compare the available sources and give the version that 1 considered most approximately]

[correct. Where conflicting theories were recorded by different authorities it was difficult for me to distinguish the correct view, and in such instances I resorted to the aid of ancient inscriptions and thus gave my osvn conclusions based on established facts.]

[The imperfections in the records of early historians and the unscholarly nature of the works of incompetent writers have resulted in the disappearance of valuable historical data tothe greatest disappointment of the research student. The visit of Fa Hian is such an incident for example. The length of the reign of certain kings is not definitely stated. While obvious discrepancies as these are met with in the estimable works of far-sighted historians of old, we need not mention that there may inevitably be glaring shortcomings in the works of such humble beings as ourselves.]

[The antials of the line of kings treated in this Second Part of the Dipavamsa comprise of the life of glorious monarchs who invaded and conquered foreign lands; of powerful potentates who forced alien kings to submit and come to peaceful terms of humanitarian rulers like king Buddhadasa ; of scholars and poet-kings like Kumaradasa,; of mighty monarchs who built the vast and expansive tanks for the well-being of the people-, of righteous sovereigns who exerted incessantly for the glory of Buddhism ; of great warriors like Wijaya Bahu 1 who repelled the foreign invaders and directed his energy for the advancement of knowledge; of sacrilegious vandals like Dathopatissa who consigned valuable literary w ' orks to the devouring flames; of tyrants and apostates who dispossessed the temples of their valuable treasures and tracts of land and gifted them to their favourites and foreigners; as well as of noble kings who Oere instrumental in the revival of Buddhism by getting down qualified Bhikkhus from foreign lands to perform the ecclesiastical duties. This work also deals with the ruthless devastations' wrought by the Cholian hordes who descended on this country from time to time. We have also recorded herein the famous names of the great scholars who adorned this island during the various periods of vigorous literary activity. The authors of the leading sects in Geylon are also mentioned here with due consideration and attention. The leaders of the subordinate divisions of each sect are not specially referred to mainly for the sake of brevity-]

[xxxiii]

[The people of this island lost their age-long independence and freedom not only as a result of the advent of the European nations led by the Portuguese whose aim was to establish their power in this country through their religion ; but also as a result of the nonappearance of a powerful Sinhalese monarch after the sixteenth century when the throne of this kingdom passed into the hands of a ruler of foreign origin. Some of those monarchs continually waged a severe war against the foreigners. Some rulers observed a scrupulous peace and others eagerly sought the aid of the foreigners themselves. While the native rulers were acting in this fashion the consistent policy of the Portuguese was to conquer this land both by force and by treachery and to propagate their religion throughout the island, at the same time effecting nothing whatever that was conducive to the general welfare of the natives under their rule.]

[The Hollanders who followed them while doing whatever they. can for the well-being of the people as well as t,) their detriment devoted their energies entirely for the advancement of their trade. The Englishmen who finally arrived, engaged in various activities that tended to the general welfare of the Ceylonese than any of the two previous nations. Since they came into possession of the rule of the entire island the people of this country are enjoying the benefits of their liberal institutions and are well in the path of progress.]

[The Sinhalese royal line that continued to exist unbroken for a space of 23 centuries came to an unfortunate end through the personal @imbition ,ind mutual jealousy of scheming Sinbalese leaders.]

[I have to acknowledge here that in the compilation of this treatise various EDgliSli works on Ceylon history, several modern historical books,, the Nikaya Sangraba and the numerous stone inscriptions were of immense aid to me. For the benefit of those who are not familiar with the Pali language and for the use of the future students, 1 have appended hereto a complete Sirihalese paraphrase of the Pali text. By this composition that brings the historical narrative of CeylOD UP to the present day, 1 hope the contemporary historians are relieved of the grave censure that a competent Ceylonese scholar did not come forward to bring into consummation the oldest historical work existing in this Island.]

[xxxiv]

[I wish to record with greatest satisfaction that eminent Oriental scholars like the Principal of the Vidyodaya Pirivena and the Principal of the Vidyalaiikara Pirivena have gone through this work with pleasure and expressed their sincere appreciation. The Venerable T. Sri Amarawansa Maha Thera, incumbent of the Gotami Vihara, with his unrivalled scholarship, has been of immense help to me in the final revision of this composition. Dr. G. P. Malalasekara, M.A., Ph.D., D. Litl., Senior Lecturer in Oriental Languages in the University College, Colombo, most readily consented to write the Foreward to this historical compo6ition. Mr. John S. de Zoysa, Assistant Editor of the Sinhalese Dictionary, willingly undertook, in spite of his duties, to render into English the exhaustive introduction of mine, at my own request. Dr. A. P. de Zoysa, B.A., Ph.D., M.S.c., Barrister-at-law, kindly extended his ungrudgiiig help by carefully going through the English introduction. I have to mention with gratitude that Rev. M. Sugatananda Sthavira, Assistant Teacher of the Sugata Sasanodaya Pirivena, has always rendered his valuable assistance in the compilation 6f this work. I am deeply obliged to the several students of Ceylon history among the clergy as well as the laity, who kindly furnished me with various historical facts in response to my request. A small number of munificent and public-spirited gentlemen came to my aid for the early puLIication of this work, by expressing their willingness to defray the necessary expenses. I owe my obligation to Mr. Meelis de Silva, proprietor, and also the employees, of the Vidyavilasa. Press, Alutgama, for carrying out the printing of this work as expediously as possible. In conclusion I wish to offer my most sincere and heartfelt thanks to all those persons enumerated above who rendered directly or indirectly their valuable assistance and encouragement to me. May it be noted that all rights concerning this work are strictly reserved by the authors]

[Pandita Ahungalle Wimalakitti Thero.]

[2482]
[1938]

[Sugata Sasanodaya Pirivena,]
[Ambarukkharama Maha Vihara,]
[Welitota, Balapitiya.]

[Names of Those who Generously Helped]
[in the Publication of this Work.]

[Dr. L. A, RAJAPAKSE, B.A., L.L.D.,]
["Galiiiangoda Walawwa", Welitara.]

[11. LUCAS de S. KULATILE@ KA, Esq., A.M.I.C.E., Civil Engineer,]

["Wimalalaya," Ahungalla.]

[Dr, N. NVIJEYESEI@-riRA, L.R.C.P. & S. (EDIN.),]

[L.R.F.P. & S. (GLAS.), D.P.H., (UNIV. EDIN.), L.M., (DUB.),]
[Ahungalla,.]

[11. MARTF@ELIS de SILVA, Esq.,]
[Vidana Aratchy, Met,,t,,ama, Kotmale.]

[tl]

[DON GILBERT de ZOYSA GUNASEKARA, Esq,,]
[School Alaster, "Soma Giri," God,,igedara,]

[J. de S. RUPASINGHA, Esq.,]
[General Merchant, Beratuduwa.]

[D. S. ABEYASUNDARA, Esq., "Galwehera Walawwi,"]
[Galwehera.]
[H. A. (le SILVA, Esq., Apothecary, Wellaboda.]
[DANIEL de SILVA, WISAYAKULATILAKA]
[ED1RISINGHA, Esq., Wellaboda.]
[S. W. SILVA, Esq., Moratuwa.]

[Y. CAROLIS de SILVA, Esq., R,.itgama.]

[H. BASTIAN de SILVA, Esq, Maduwa.]
[H. ERINERIS de SILVA, Esq., Abungal.1a,]
[W. BARLIS ME@NL)IS, Esq., Pitegama.]

[H. A. Kulatile'ka,]
[H07ly. Secretaly.]

[Sugatasasanoda@a Pirivena,]
[Aiiibarukkliaramaya," Welitota, Balapitiya.]
[Welitota]

Dīpavaṃso.

Namo tassa bhagavato arahato sammāsambuddhassa.

63.
Tato mahā sena narindajo'ṭṭha
Sate cha tāḷīsatimamhi buddhe
Rājā'si kittisasirimeghavaṇṇo
Cintāmaṇī kāma dado'vadātā

64.
Vasaṅgato pāpavataṃ mahādi
Seno vināsesi'khilaṃhi yaṃtaṃ
Mahāmatī pākatika'ñca vippa
Kata'ṅkarī bhūpati tatra tatra

65.
Mahinda therassa pavatti maggaṃ
Sesaṃ sunitvā'ggaguṇepasīdī
So vaṇṇa bimbaṃ' sapamāṇato'va
Kāretva theramba thale sa'bhupo

66.
Taṃ sannivāsetva mahā mahena
Puraṃ pavesesa'nurādha saññaṃ
Vāsāvidūre panabhūpatissa
Kāretvāpāsādaṃ varaṃ tahiṃ taṃ

67.
Appesi'yiṭṭhī'yitarāna 'bimbe
Netvā'tra rakkha'ñca paribbaya'ñca
Ṭhapetvā pūjāya'nu vassa me'vaṃ
Kātuṃ niyojesi tathā akaṃsu

68.
Vasse'ssa rañño navamekaliṅga
Desā sudattopadisampatīca
Sā hemamālā muni dantadhātu
Midhā'nayiṃsu'ggatahāsacetā

[SL Page 002] [\x 2/]

69.
Laṅkissaro taṃ paṭigayhu'dagga
Cittosucī suddha silāmayamhi
Caṅgoṭake pakkhipimānanāso
Pamoda vācaṃ samudā haranto

70.
Devānamādī piyatissa raññā
Kārāpitaṃ bhūpati vatthukamhi
Sa'dhamma cakkākhya gharaṃ panesi
Taṃ danta dhātvā vasathaṃ punā'hu.

71.
Disampatī vattayi dantadhātu
Mahā mahaṃ khonaca lakkha mattaṃ
Vitta'mpi vissajjiya pīti ceto
Maho'bhavī'yaṃ paṭhamo visiṭṭho

72.
Netvā'nu cassaṃ 'va'bhayuttaraṃso
Vihāra ma'ggaṃ pana danta dhātuṃ
Pūjāvidhi'ṅkāsi para'mpikātu'
Masesa 'mevaṃ viniyojayittha.

73.
Sudatta danto iti hemamālā
Yetaṃ nayiṃsū'dha muninda dāṭhaṃ
Sa'kīravällādhivacaṃhi bhoggaṃ
Katvāna gāmaṃ dadi te vasiṃsu

74.
Katvā vihāra'ṭṭha dasa'gga puñña
Maṭṭhādhikabbīsatimamhivasse
Kammaṃ yathā'to'gamibhūpatindo
Sa'nibbuto dīpavaro'va bhāso.

75.
Tassā'nujobhūpati jeṭṭhatisso
Laṅkāya laṅghesi sitāna pattaṃ
Sodanta sippamhi pavīṇako'va
Vinesi sippejanataṃ taha'mpi

76.
Buddhaṅkurassi'ddhimayaṃ 'varūpaṃ'
Ṇattā tathāpīṭha ma'passaya'ñca
Chatta'ṅkaruṃte maṇimaṇḍapa'mpi
Rajja'ṅkarīso navacassa ma'ggaṃ

[SL Page 003] [\x 3/]

77.
Tato sutotassa bhavī'ha buddha-
Dāso disampatyu'dayoru kitti
Catūhi vatthūhica saṅgahehi
Rañjesi sopāṇi gaṇaṃ vadaññū

78.
Bhisakka satthe'ti pavīṇataṃkho
Gato gilāne supatikirayāya
Dayā paro bhesaja bhattadānā
Sa'bhū patike khalusaṅgahesi

79.
Gāme kire'ko thusavaṭṭināme
Bhikkhaṃ caraṃ bhikkhu susussita'ñca
Sappāṇakaṃ khīrama'bhuñjiladdhā
Nipiḷayiṃsu kimayo'ssakucchiṃ
80.
Nivedayī bhūpatino tama'tthaṃ
Sutvāpavattiṃ nikhilaṃ'mayassa
Nidāna'maññāsi sa'taṅkhaṇaṃ'va
Vidhāya vāhassa sirāya vedhaṃ

81.
Pāyetva ratta'mpi gahetvavīti
Nāmetva mattaṃ samaṇaṃbabhāsa
hayassataṃ soṇitaka'nti sutvā
Vamīkimī nikkhamu'lohitena

82.
Sukhī bhavī bhikkhu pamodama'ssa
Rañño nivedesi tato'pirājā
Satthappahārena kimībhayo ca
Tapassitemenirujākate'ti

83.
Evaṃ narindo pana sallakanta
Kirayā pavīṇo'bhavijīvako'ca
Gaṇḍāmayo'sī phaṇino'daramhi
Phāletva niggaṇḍa 'makāsi kucchiṃ

84.
Siriṃsaposo sukhito narinda
Bhisakkaseṭṭhamhi pamodaveto
Mānesi sammā maṇinā'riyena
Kalla'ṅkarīpāṇi gaṇaṃ bahuddhā

[SL Page 004] [\x 4/]
85.
Rāje'kadā bhūpati bhūsanena
Vibhūsito vāhiniyā sahā'yaṃ
Purindado gacchati seyyathāpi
Disvāna sobhaggagataṃ mahīpaṃ

86.
Pabaddha vero'pi bhavantare'ko
Kuṭṭhī pakuppitva'caniṃ'sahanto
Vipoṭhayaṃ kattarayaṭṭhiyāca
Akkocchi'nekabbidhabhāratīhi

87.
Disvāni'maṃ vippakati mpi kassa
Nā'haṃ sarāmī katamappiyaṃhi
Cerī'sa'yaṃ pecca kadāci kuṭṭhiṃ
Nibbāpayissāmi tadantikassa

88.
Āṇāpayī so pana tassa cittā
Cāraṃ vijāne'ti gatosa'macco
Ruṭṭhoki 'mattha'nti sakhe'va pucchi
Dāso'sya'yaṃme kusalena rājā

89.
Mamaṃ'ca mānāya purādvipena
Payāti nissesa 'mavocakuṭṭhi
Soporiso bhūpatino pavattiṃ
Nivedayī'yaṃ mama pubbaverī

90.
Vinicchanitvā punaverinotaṃ
Veraṃ vinodetu'mupakkamena
Yutta'nti saṅgaṇhi'ti tiyojayītaṃ
Sinānasokhummapavādināso

91.
Santappayitvā sukhitaṃ karitvā
Ñāpesirañño kasiṇa'nti etaṃ
Kārāpitaṃ so puna bhūmipālo
Mato'ti sutvā hadayaṃ phali'ssa

92.
Evaṃhiso vāpavamānasānaṃ
Tikicchayī bhūpativyādhina'ñca
Dīpādhi vāsīna'hitāya gāme
Gāme'pikāretva'tha vejja sālā

[SL Page 005] [\x 5/]

93.
Vejjeniyojesi tahaṃ taha'mpi
Tesaṃ'vakhettānu'pajīvanāni
Adāsi hatthassabalāna'vejje
Ṭhapesi pakkhandha janāna'sālā

94.
Kāresi bhogena samaṃ'vadhamma
Pabhāsakānaṃ sa'ṭhapesi vaṭṭaṃ
Sāratthamā'dāya'pivejja satthe
Sāratthasaṅgāha'makāsi dhīro

95.
Kāretva kekī pariveṇa ma'ggaṃ
Mahāvihāre panagoḷa pānu
Gāvadvayaṃ'dā samaṇo'titassa
Vihāradānālaya vāpiyoca

96.
Kāresi ye'vaṃpaṭimāvatassa
Rajje mahā dhammakathī yatīso
Niruttiyā sīhalikāya sutte
Hitāyi'mesaṃparivattayittha

97.
Tadatrajā'sīti sirīghanassa
Samaññikā'suṃ panasāvakānaṃ
Ekūnatiṃsa ssaradamhi bhupo'
Pajātitulyogami dibba lokaṃ

98.
Suvidita vanipālā'nekasampatti puṇṇaṃ
Samanubhaviya laṅkā rajja'maggaṃ manuññaṃ
Gamu'muda sakakāye cā'pi hitvā parattha
Iti sumariya viññūnocarepāra magge

Bhāṇavāraṃ bāvīsatimaṃ.
-------------

Iti sajjanānanda saṃvegajanake dīpavaṃse vasabhādi rājadīpanonāma bāvīsatimo paricchedo.

[SL Page 006] [\x 6/]

Tevīsatimo paricchedo.
----------------
1.
Tato'ssa jeṭṭho tanayo'patisso
Rājā'bhavī bhūpati dhamma yutto
Rañjesi vatthūhi pajācatūhi
Pakkhandharogī pasavantina'ñca

2.
So bhogasālā api dāna sālo'
Dīcyaṃ subhā maṅgala cetiyamhā
Thūpa'ñca bimbāya ma'gga bimbaṃ
Kāresi puñña kirayāyā'bhijāto

3.
Rājuppalaṃ pokkharapāsaya'ñca
Vālādi hassaṃ punagijjhakūṭaṃ
Ambuṭṭhika'ṅkārayi goṇḍigāme
Vāpiṃ vihāraṃ api khaṇḍa rājiṃ

4.
Bhūpāla gehā'paradakkhiṇāya'
Muposathāgāra varaṃ munissa
Bimboka ma'cchīvaraṇena cā'tra
Uyyāna'mārakkhiya sāpadāno

5 Tasse'varaññe samaye dubhikkha
Rogo'bhavī tassamasambhava'ñca
Bhikkhūhi sutvā munidhātu bimbaṃ
Sovaṇṇika'ṅkāriya ca'smapattaṃ

6.
Ṭhapetva sāpaṃ kārasampuvamhā'
Ropetva ce'sandana ma'ggabimbaṃ
Sīlaṃ samādāya samādapetvā
Vattetva dāna'ñca'bhayaṃjanānaṃ
7.
Alaṅkaritvā pura magga vīthiṃ
Samotarī'tho parivāritoso
Samāgato tattha sa'bhikkhu saṅgho
Bhaṇaṃ'va suttaṃ ratanaṃpaṇītaṃ

[SL Page 007] [\x 7/]

8.
Siñcaṃjalaṃ rājagaho pakaṭṭhe
Racchāpathasmiṃ varaṇividūre
Padakkhiṇa'ṅkāsya'vihiṃsakāmo
Nisāvasāne'tha'ruṇu'ggatamhi

9.
Vassaṃ pavassī mahiyā'turākho
Sukhussava'ṅkaṃsu yadā'tradīpe
Dubbhikkharogādi bhayaṃ bhaveyya
Niyojasī bhūpati kattu'mevaṃ

10.
Kalandakuyyānamuva'pāgamitvā
Caraṃtahaṃ bhattama'dānicāpaṃ
Coraṃ vadhāyānita mā'sukhedī
Disvā punā'netvachavaṃsusānā

11.
Khipitvā lohakkhaliyaṃ dhana'ñca
Datvā palāpetva nisāya coraṃ
So kujjhito bhānumatu'ggate'va
Chavaṃlahuṃ jhāpayi takkaraṃ'va

12.
Dīpe mahe thūpa varāna'masmiṃ
Thūpassa kāretva'tha thūparāme rājāharī cumbaṭa kañcuka'ñca
Rajjaṃ dvitāḷīsa samaṃ karittha

13.
Rañño'nujā tassa mahādināmā
Hetiṃnipātetva'padamhi devī
Taṃ vallabhaṃ mārayi pabbajitvā
Kaṇiṭṭhako bhātari jīvamāne

14.
Vattitva hīṇāyahate'sirañño
Rājāmahesi'ṅkari bhātu ghātiṃ
Gilānasālā garu pāḷivuddhiṃ
Kāresi lohappaṭihāra'maggaṃ

15.
Ralaggagāmaṃ atha koṭipassā
Vanaṃ vihāra'ñca sa'dārayitvā
Adāsi bhikkhūna'bha yuttaravhe
Vihāra ma'ddimhi ca dhūmarakkhe

[SL Page 008] [\x 8/]
16.
Mahesiyāṇāyā'pi kārayitvā
Sa'theravādīnama'dā nava'ñca
Kammaṃ vihāresucajiṇṇakesu
Kārāpayī dāna rato'ti mattaṃ

17.
Idhā'ga vasse dutiyamhirañño
Sopāhiyaṃ gāmiṇi cīna bhikkhū
Vasaṃvivassaṃ vinayamhi potthe
Likhitva'gā tepanagayha sīlo

18.
Laṅkāyahāri maṇihema bimbe
Vaṇṇesi thūpe vipulā taḷākā
Saṭṭhissahassaṃ yatayotadāni
Vasiṃsu byākāsi'ha sotapassi

19.
Bodhividūre vara jambudīpe
Visārado brāhmaṇa mānave'ko
Viññāta vijjo'si tivedavedī
Vādatthiko'hiṇḍa ma'gā vihāraṃ

20.
Sorevatatthera varena saddhiṃ
Katvā vivāda'mpi parājitosaṃ
Tasso'pakaṭṭhepanapabbajitvā
Uggaṇhisammāpiṭakattayaṃhi

21.
Ekāyano'ya 'nti sa'gaṇhi maggo
Buddhassaghoso viyaghosatāya
Ghosohi buddho viyamedinīyaṃva
Taṃ buddhaghoso'ti viyākariṃsu

22.
Tasmiṃ tadā theravaro sa'ñāṇo-
Dayākhya pādī karaṇaṃ gabhīraṃ
Yada'ttha sālini ma'kāsi dhamma
Saṅgaññamatthāyamahā viyatto

23.
Parittasuttaṭṭhakatha'ñca kātuṃ'
Rabhittha taṃ revata thera sīho
Disvāni'maṃ'voca giraṃ ni'ha'ṭṭha
Kathā'tthi āsī'nita pāli mattaṃ

[SL Page 009] [\x 9/]

24.
Mahinda therena katā susuddhā
Saṅgīti mā'rūḷha ma'vekkhi ya'ggaṃ
Tāsīhalīyaṭṭha kathā visiṭṭhā
Vattanti dīpe pana sīhalānaṃ

25.
Gantvā tahiṃ sutvaca māgadhāya
Niruttiyā tā parivattaye'ti
Vutte pasanno'va imaṃ tatohi
Dīpaṃ sa'rañño 'ddhani āgadhīmā

26.
Mahā vihāramhi mahā padhāna
Gharaṃ gamitvā puna therapādo
Sosīhalīyaṭṭha katha'ñca saṅgha
Pālassa ñattā suṇi theravādaṃ

27.
Vinicchiye'so munino'sayo'ti
Saṅghaṃ samānetva tahaṃ dadātu
Niruttiyā māgadhayā mama'ṭṭha
Kathaṃhi kattuṃ'khilapotthakete

28.
Saṅgho sa'vīmaṃsituma'ssa gāthā
Dvaya samatthatta ma'dāsi tasmiṃ
Tipeṭakaṃ sāṭṭhakathaṃ pavīṇo
Saṅgayha'kāsīsa'visuddhimaggaṃ

29.
Therassa nepuñña ma vekkhi ye'ttha
Sabbo'va saṅgho dadi potthake so
Ganthākaredūradisaṅkarākhye
Vihāramagge nivasaṃ yasassī

30.
So sīhalīyaṭṭha kathā'pi sabbā
Niruttiyā māgadhayā pajānaṃ
Hitāya dhīro parivattayittha
Pāliṃ'gahuṃtheriyi'vā'carīyā

31.
Thero visiṭṭhaṭṭha kathā carīyo
Gate sakicce pariniṭṭhitiṃ kho
So vandituṃ bodhi ma'gañchi jambu
Dīpaṃ pamokkho dutiyo 'si'missaṃ

[SL Page 010] [\x 10/]

32.
Bhutvāna dvāvīsa samaṃ sa'rajjaṃ
Sadādayo kāriya citra kammaṃ
Mato mahānāma mahīpatindo
Para'ṅgamīloka mi'maṃ pahāya

33.
Tassā'sirañño damiḷitthi kucchi
Bbhavo suto bhūpati sotthiseno
Mahāsidhītā pana saṅgha nāmā
Ghātāpayī taṃ tadahe'va kopā

34.
Sāchattagāhassa pavecchirajjaṃ
Akāsi vassaṃ api savhavāpiṃ
Tato samaṃ kārayi mittaseno
Sovīhi corohi mahānubhāvo

35.
Tadāni paṇḍu damiḷena saddhiṃ
Yoddhuṃ dvipaṃ'ruyha puraṃ'gamittha
Gantvā raṇe taṃ damiḷohi paṇḍu
Rajjaṃ karī pañca samaṃ tato'ssa

36.
Pārinda nāmo'si suto mahīpo'
Nusāsiye'vaṃ damiḷo tivassaṃ
Tassā'nujo khuddaparinda nāmo
Rājā'bhavī sorasavassa ma'ssa

37.
Hītābalatthassa subhassayete
Morīya vaṃsīyanarāpalātā
Tahaṃ tahaṃ vāsama'kaṃsu nandī
Vāpimhi tesaṃ'bhavī dhātuseno

38.
Tassa'trajova'mbilayāgu gāme
Vasittha dāṭṭho samajātikehi
So dhātuseno palatissabodhī
Sute labhi dvepuna dhātuseno

39.
Pabbajjakho mātula thera ñatte
Vasīsato'pekkhayamā'yati'mpi
Taṃ paṇḍuko jāniya gaṇhathe'naṃ
Pesesi sīghaṃ mahati'ñcasenaṃ
[SL Page 011] [\x 11/]

40.
Kharaṃ niyogaṃ pana paṇḍurañño
Mahādināmo supine viditvā
Thero surakkhī punabhāgi neyyaṃ
Laṅkāya vebhūpati hessatī'ti

41.
Balaṃ gahetvā atha dhātuseno
Khuddena pārindabhidhena raññā
Yujjhitvā māresi tirītarākhyo
Rājā bhavī taṃ dutiyamhi māse

42.
Vināsayī tena raṇa'ṅkarīya
Tasmiṃ hate dāṭhiya dāmiḷe'ko
Rajja'nnusāsī tisamaṃ'va dhātu
Senena naṭṭho thiravikkamena

43.
Tato'bhavī bhūpati piṭhiyavho
Sosatta māsaṃ'nu bhavitva rajjaṃ
Maccussavāsa'ṅgamimānaveso
Pacchijji'to dāmiḷa vaṃsa thāmo

44.
Bhūpā'gatāgama visasa sasattha nītī
Puññaccitā'pi maraṇaṃ kaṭhinaṃ samattā
Accetu ma'gga caritā nasahiṃsu itthaṃ
Vedīvibhāvikayirā matada'mpi puññaṃ

Bhāṇavāraṃ tevīsatimaṃ

Iti sajjanānanda saṃvega janake dīpavaṃse' kārasa rājadīpano nāma

Tevīsatimo paricchedo.
----------------

[SL Page 012] [\x 12/]

Catibbīsatimo paricchedo.
-----------------
1.
Atho sahassechadhike muninda
Saṃvaccharasmiṃ suta dhātuseno
Narādhipo'sī mita puññalakkhi
Sobhesi laṅkaṃ sahajena saddhiṃ

2.
Khandhāpayitvāna mahā savantiṃ
Kedārake'kāsi thirodike'kā
Rogīna'sālā athakāla vāpiṃ
Gaṇhitva bandhesi mahā nadi'ñca

3.
Vināsitaṃ bodhi gharañcarāma
Neyya'ṅkarī so viya dhammasoko
Susaṅgaha'ṅkā piṭakattayassa
Therīya bhikkhūna' mahā vihāre

4.
Sokāla vāpyādi vihārake'ṭṭha
Dasā'su kārāpayi tappamāṇā
Vāpīcakāretvu da khuddakehi
Vihāra ke'ṭṭhārasa vāpiyoca

5.
Dāpesi tesaṃ'va disampatindo
Soloha pāsāde vare sujiṇṇe
Kammaṃ nava'ṅkārayi jiṇṇakeca
Visāla thūpesu ca tīsu chatte

6.
Mahinda bimbaṃ udakārayitvā
Netvāna therassa susāna bhūmiṃ
Mahā maha'ṅkātuma'dā sahassaṃ
Dīpetu'māṇāpayi dīpavaṃsaṃ

7.
Sodantadhātussa mahaṃ vidhāya
Caṅgoṭakaṃ raṃsi ma'nagghika'ñca
Mahaggha muttā maṇikiṇṇa hema
Pupphāni pūjesi vasundharindo

[SL Page 013] [\x 13/]

8.
Bodhīmaha'ṅkāviya tissarājā
Visāla sālā paṭimāca cetye
Kāretva puññaṃ vividhaṃ karittha
Vasīdayo so matimā mahīpo

9.
Dveputtā'suṃ kassapo bhinnamāto
Moggallāno tulyāmāto'ssa rañño
Ekā rammā duhitā pāṇatulyā
Pādāsī sobhāgineyyassataṃhi

10.
Tāḷesi sodhītara'micca'vecca
Jhāpesi tassa'mbama'tho'ti kuddho
Pabaddhaverosa'hi bhāgineyyo
Rajje palobhetvi'ma'māsurañño

11.
Pitva'ntarebhediya jīvagāhaṃ
Gāhāpayī bhūpati dhātusenaṃ
Sa'kassapo'ssāpayi setachattaṃ
Bhātā'bhavesī' gami jambudīpaṃ

12.
Vadhaṃ vidhāyā'pi karīya naggaṃ
Pācīmukhaṃ saṅkhalikaṃ mahipaṃ
Taṃ bhittiyanto'va karitvaruṭṭho
Bandhitva limpesa'tha mattikāya

13.
Gāhāpayanto panakālavāpiṃ
Samāhitaṃ bhikkhuma'pu'ṭṭhapetuṃ
Paṃsuṃkhipāpesi sa'muddhani'ssa
Sandiṭṭhiko'yaṃ sa'vipākavāro

14.
Narādhiposūnuhato yaso'ṭṭhā
Rasassamāto vibudhāna me'vaṃ
Sahavyataṃ pāpuṇi dhātuseno
Dayāparo kosaliko'va niccaṃ

15.
Rañño'ssakāle pana dīghasanda-
Senāpatinda ppariveṇa sāmī
Thero mahānāma bhidho mahīpā
Cero samolokiya dīpikaṃhi

[SL Page 014] [\x 14/]

16.
Pavatti ma'ggaṭṭha kathāgata'mpi
Upāgataṃ kho sutito gahetvā
Yathā tathaṃ yāva mahādisena-
Rājaṃ mahāvaṃsa ma'kā'tihāsaṃ

17.
So kassapo pāpa sakho'vabhātu
Bhīto gato sīgagiriṃ narehi
Bhusaṃ durāroha ma'raṃ samantā
Taṃsodhayitvā varaṇena sammā

18.
Parikkhipitvāna tahiṃhi sīhā
Kārena nisseṇi gharāni citre
Kāresi tannāma'si tena selo
Ṭhapesi rakkha'ñca nidhāya cittaṃ

19.
Vasīgharaṃtatra'pi dassaneyyaṃ
Kāretvaso'vā'laka mandama'ggaṃ
Tato paraṃ taṃ puramu'ttama'ṅkā
Senāpatī tassa migāra nāmo

20.
Sanāmika'ṅkā pariveṇa ma'ggaṃ
Sakammanā vippaṭisāri hutvā
Katha'nnu muñcissa ma'nappaka'nti
Puñña'ṅkarī sīla ma'rakkhi niccaṃ
21.
Sovissarādīsamaṇaṃ vihāraṃ
Kārāpayitvā'dimavatthujātā
Subhogagāme atirittakeca
Kiṇitva'dāsī panatassabhūpo

22.
Dvedhītarā'suṃ mahipassa bodhu-
Ppalādivaṇṇā'ssa vihārakassa
Tāsa'ñca nāma'ṅkarisassatasmiṃ
Dente'ti kammaṃ pitughātakassa

23.
Lokassa gārayha bhayā'va thera
Vādīnaicchiṃsva'thatesa'meva
Dātu'mpi satthuppaṭimāya'dāsī'
Dhivāsayuṃte'ti muninda bhogo

[SL Page 015] [\x 15/]

24.
Nīyyātavuyyānavare'calassā'
Sanne vihāra'ṅkarisassanāmā
Ta'ndāsi so dhammarucīna'pāra
Lokāca bhīto sakabhātarāca

25.
Saṃvacchare'ṭṭhā rasame'ssa mogga-
Llānavhayobārasamukhyayodhe
Gahetva āgammi'ha jambudīpā
Ambaṭṭhakolabbisaye pasiddhe

26.
Bandhittha senānivahaṃ kuṭhārī
Vihārake sutavi'ti'mantya' dissaṃ
Niggañchi rājā punamokkha mogga-
Llāno'si sannaddha balo kumāro

27.
Ambaṭṭhakolo'ti kadamba nāma
Pura'nti maññanti'tihāsavedī
Gatosurānaṃ'va sa'yuddha'mindo'
Pāgammu'bho'jiṃ dhajinī'rabhiṃsu

28.
Tahiṃ raṇesassa parājayaṃ so
Ñatvāsiraṃ chetva kha'mukkhi pitvā
Disampatī kosiya ma'tra sattiṃ
Khipījayo'ññassa nirussaho'si

29.
Kammepasīditvā mahīpatissa
Āḷāhaṇaṃ kāriya tassagattaṃ
Samattamā'dāya'pisādhanaṃso'
Pāgañchikhatto nagaraṃ patitaṃ

30.
Sutvā pavattiṃ yatayo vihāraṃ
Samajjiyā'suṃ sunivatthakā'va
Supārutā'ṭṭhaṃsu yathākkamaṃso
Saṅghepasīditva panammabhatyā

31.
Chattena mānesi tama'ssa'dāsi
Ṭhānaṃ pane 'ta'ntica chattavaḍḍhi
Vohārayiṃsū pariveṇa ma'ggaṃ
Kata'mpi tannāma ma'hosi tattha

[SL Page 016] [\x 16/]

32.
Patvāna rajjaṃ satataṃ samena
Dhammena pālesi pajā'tha kuddho
Sa'nīharī dāya ma'macca jātā'
Nuvattayiṃsū pitughātaka'nti

33.
Tene'va so rakkhasanāmavā'sī
Vināsayī maccagaṇaṃ'nugaṃ taṃ
So sota nāsādi'pichedayittha
Pabbājayī bhūri jane tadā'to

34.
Sutvāna dhammaṃ punasanta citto
Dānaṃ pavattesi'va vārivāho
Phusse'nuvassaṃ panapūṇṇamāyaṃ
Pavattayī dāna varaṃ cirassaṃ

35.
Pitussalājā dadisārathiyo
Dvārādhi paccaṃ sa'hi'dāsi tassa
Sīhācalekāriya daḷhadāṭhā
Koṇḍañña nāma'mpidvayaṃ vihāraṃ

36.
Sa'dhammarocīna'ca sāgalīnaṃ
Dāpesi sīhā calakaṃ vihāraṃ
Katvā mahānāma varamhi dīgha
Sandavhaye'dā pariveṇadhīse

37.
Sorājinī nāma'mupassayaṃhi
Kāretva'tho sāgalikāna'maggaṃ
Pādāsibhūpo pana bhikkhuṇīnaṃ
Sadā rato sāsana vuddhikicce

38.
Dāṭhāpabhūtyavhayakotulamba
Kaṇṇanvayo kassapa bhūmipāle
Nibbinnaceto upagamma tattha
Mereliyaṃ vagga ma'kāsivāsaṃ

39.
Silādikāḷo' bhavi tassa putto
Bhīto ito kassapato'ca gantvā
Sojambudīpaṃ sajanena mogga-
Llānena saddhiṃ varabodhi maṇḍe

[SL Page 017] [\x 17/]

40.
Vihārake pabbaji so kadāci
Saṅghassa sādvamba 'madāsi tasmiṃ
Pasanna citto'vadi ambasāma-
Ṇero'ti tenā 'bhavi taṃ samañño

41.
Sokesa dhātu'mpi labhitva tassa
Rajje idhā'nesi 'matābhisitto
Katvā'ssa sakkāra 'managgha dhātuṃ
Mahaggha caṅgoṭa vare nidhāya

42.
Dīpaṅkaraṅgīrasa bimba vāse
Vaḍḍhetva pujaṃ parihārakena
Pavattayī so parihāra 'massā'
Siggāhaṭhānaṃ bhaginiṃca'dāsi

43.
So sindhu rakkhaṃ pana bandhiyā'suṃ
Nibbhītikaṃ dipa'makāsirājā
Samuddavelāhitanāvikājī
Senā ṭänanṭi mantya'dhi muttise'ti

44.
Senāpatī vuttarako sanāmaṃ
Padhāna gāra'ṅkari bhūmipālo
Katvāna puññaṃ vividhaṃ parattha
Gamittha aṭṭhārasamamhi vasse

45.
Laṅkā rajja'malaṅkarittha'ti saho saṃsuddhabuddhī yaso
Sambuddhāgama vuddhipaddhatirato sokassapamhājito
Moggallāna mahīpatī na visahī jetu'mpi maccuṃparaṃ
Yāte'vaṃsumatī'yavecca palayaṃ hantvā labhavho sivaṃ

Bhāṇavāraṃ catuvīsatimaṃ
--------------
Iti sajjanānanda saṃvegajanake dipavaṃse tirājadīpanonāma catubbīsatimo paricchedo.

[SL Page 018] [\x 18/]

Pañca vīsatimo paricchedo.
------------------
1.
Tato tassa suto dhātu-seno āsi kumārako
Nara devo deva rūpo-sahasse saṭṭhime jine

2.
Kāritesu vihāresu-pitarā nava kammakaṃ
Akāsantappayī saṅghaṃ-paccayehi catūhi'pi

3.
Aṭṭhārasa vihāreca-kāresi vāpiyo tathā
Kāretvā dhammasaṅgītiṃ-sāsana'ñca visodhayī

4.
Jānakīharaṇaṃ nāma-sakkatāya niruttiyā
Mahākabba 'makā rājā-sīhala jana gāravaṃ

5.
Viloketvāna taṃ kabbaṃ-jambudīpā idhā gato
Tassa mitto āsi kāli-dāso kavikavissaro

6.
Rājāvaṇṇā dāsi ghare-kuḍḍe pajjaḍḍhakaṃlikhī
Yo ve puṇṇa'ṅkare tassa-tuṭṭhidāyaṃ dade'vaca

7.
Disvāna taṃ kālidāso-sampuṇṇa'makarī tathā
Māretvā taṃ gharetassā-sā'ttanālikhitaṃ'vadī

8.
Asaddahitvā taṃ rājā-kālidāsassa taṃ iti
Vinicchiya sakhaṃtassa-pariyesi ito ci'to

9.
Māritoso'ti ñatvāna-netvā mata kaḷebaraṃ
Kāretvā citakaṃ tattha-jhāpesi taṃ mahīpati

10.
Ḍayhamānaṃsa'taṃ mittaṃ-disvu'ggasocanopati
Citakaṃ uppatitvāna-mato tassa mahesikā
Pañca sokāturā tena-tā'pi tattha matācite

11.
Tahaṃ ṭhāne cetiyāni-kāretvā sattabodhayo
Ropayiṃsu tato satta-bodhivatthū'ti voharuṃ

12.
Taṃ kho ṭhānaṃ mahātitthe-cā'nurādha puruttame
Icce'va 'mevaṃ matiyo-tesaṃ tesaṃ visuṃ'bhavuṃ

[SL Page 019] [\x 19/]

13.
Rañño'pi tassa vāsattā-anurādhapure iti
Sakkā taṃ patigaṇhātuṃ-ne'tthakocā 'pisaṃsayo

14.
Katvā'nekavidhaṃ puññaṃ-dayāvāso disampati
Hāyane navamepūta-pañño para'magā ito

15.
Tassa'trajo kittiseno-rajja'ṅgā kata puññako tammātulasivo māse-navame taṃ vināsayi

16.
Rājā hutvā sivo pañca-vīsāhe jahi rajjakaṃ
Tatiyo upatisso kho-sivaṃ hantvā'si bhūmipo

17.
Silākāḷocamūnātho-moggallānassa rājino bhaginī sāmikassā'dā-saha bhogena dhītaraṃ

18.
Ṭhānantarādīhi janaṃ-saṅgahesi janādhipo tanaye'ko kassapo'ti-upatissassa rājino

19.
Silā kāḷo rajja lobhā-saṅgaṇhitvā mahā balaṃ
Yujjhituṃ pana pācīna-tissacala'magā balo

20.
Kassapo'pi dvipaṃ 'ruyha-silā kāḷaṃ palāpiya
Aropesi giriṃ hatthiṃ-tene'va girikassapo

21.
Mahā have vattamāne-pekkhayaṃ saparājayaṃ
Sīsaṃ chetvā chūrikāya-hatthikkhandhe avatthari

22.
Sutvā taṃ upatissokho-sokasalla'nnugo mato
Sāddhahāyanikorajjā-diva'ṅgamidisampati

23.
Rājā'bhavī silākāḷo-gahetvā pubba saññakaṃ
Ta'mamba sāmaṇerādi-silā kāḷo'ti ñāpayī

24.
Sokho'vanipatī santo-rajja'ṅkāresi dhammiyā
Māghāta'ṅkārayī bhoge-vejja sālāsuvaḍḍhayī

25.
Ānīta'mattanā kesa-dhātuṃ sampūjayī'nisaṃ
Bodhi pūja'mpa'nudina-'makābimbāni satthuno

26.
Tayo puttā'bhavuṃ jeṭṭha-moggallānassa sūnuno
Ādipāda padaṃ pācī-desa'ñca dadi bhūpati

[SL Page 020] [\x 20/]

27.
Majjhimo dāṭhappabhuti-rajjaṃ mālayikaṃ labhī
Vāsāpayittho'patissaṃ-santike ye'va rājino

28.
Vasse dvādasamerañño-kāsī pura 'mito gato
Vetullavādikaṃ dhammaṃ-dhātu ganthaṃhi vāṇijo

29.
Ānetvā rājino'dāsi-buddha dhammo'ti saññayā
Paggaṇhi taṃ achekattā-dhammā dhamma vijānane

30.
Rājāgārā vidūre taṃ-gehe katvāna pūjayī
Tathe'va kātuṃ sakkāraṃ-niyojesi narādhipo

31.
Katvāne'so silākāḷo-vividhaṃ puñña sañcayaṃ
Suto rajjaṃ gato rājā-ṭhitvā terasahāyane

32.
Tadaccaye majjhimako-dāṭhappabhūti nāmavā
Suto rajjaṃ gaṇhi kama-'matikkamma mahābalo

33.
Akkamo iti vārentaṃ-māresi saka bhātaraṃ
Moggallāno taṃ suṇitvā-yuddha sajjo pakuppiya

34.
Mahā cakkaṃ samādāya-rahera sikhariṃ agā
Rājā sannayha siviraṃ-khandhī karinda bhūdhare

35.
Moggallāno nisamme'taṃ sāparādhā na dīpikā
Tena'ññe māca yujjhantu-hatthiyuddhaṃ karomi'dha

36.
Sandesaṃ pahiṇī rañño-vatvā sādhū'ti tammukhaṃ
Gato gajaṃ samāruyha-moggallāno'si tādiso

37.
Danti ghaṭṭe'sanirāva-samosūyitthanissano
Dantaghāte samuṭṭhāsi-jālāviya'cirappabhā

38.
Rājā parājayaṃ disvāva-gaḷaṃ chindi nivārite
Rajja 'mevaṃ divasehi-māsehi ca chahi jahī

39.
Tassa'ccaye moggallānova-dutiyo āsi bhūbhujo
Paṭiccamātulaṃ culla-moggallāno'tivohari

40.
Paṭitoso'pi kāveyyo-saṅgahehi mahā janaṃ
Saṅgahesi mahā saṅghaṃ-saṅgaṇhi paccayehica

41.
Tipeṭaka'ñca vācesi-sāṭṭhakatha 'manuttaraṃ
Saddhamma bhāṇake pūjā-vidhinā pūjayī'nisaṃ
[SL Page 021] [\x 21/]

42.
Katvānaso dhammakabbaṃ-ṭhapetvā danti sekhare
Saddhamma desanosāne-vācesi nagare nisaṃ

43.
Sikharī majjhato bandhi-kadambāpaga'mādaraṃ
Dīghāyu pada kamma'nti-pattapāsāṇa vāpikaṃ

44.
Bandhāpayī dhana vāpiṃ-garītara'ñca vāpikaṃ
Saddhamma'ñca likhāpesi-sāsanabbhudayerato

45.
Pāletvā sāsanaṃ lokaṃ-soraccādi guṇālayo
Yathā kammaṃ gato rājā-vasse vīsatime ito

46.
Mahesī tassa sajane-visayogena ghātiya
Rajje puttaṃ'bhisiñcitvā-sā kho rajjaṃ vicārayī

47.
Kittissirī meghavaṇṇo-dutiyo bhūpatī pana
Tipupattehichādesi-bodhighara'managghikaṃ

48.
Silākāḷaddhanigāme-saṅgillavhaya vissute
Bhayasīvo mānave'ko-āsi moriya vaṃsajo

50.
Tassa'ggabodhi putteko-mahānāgo'tivissuto
Bhāgineyyocā'bhaviṃsu-mahānāgo vanecaro

51.
Savaṃsike tayo bhūpe-hantvā bhehisi patthivo
Vyākāsi mantiko taṃhi-sutvā siseva bhūpatiṃ

52.
Rājātuṭṭho'vata'ṅkāsi-rohaṇā'yuttakaṃ sakaṃ
Tasmiṃ punapasīditvā-andhasenāpati'ṅkari

53.
Pacceka bhogaṃ katvāso-rohaṇaṃ'va vasaṃ tahaṃ
Dāṭhappabhutināyoddhu-'ṅgāmoggallānabhītiyā

54.
Osakkitvā kittisiri-megharājaddhanī puraṃ
Gantvā ne'kūnavīsāhe-māresi taṃ mahīpatiṃ

55.
Rājāhutvā mahānāgo-desa'ṅkari yathā purā
Matattābhāgineyyassa-tato mātula puttakaṃ
Aggabodhi kumāraṃhi-uparāja 'makāguṇī

[SL Page 022] [\x 22/]

56. Katvā bodhi dumindassa-ālavālaṃ harīmayaṃ
Sadumaṃchādayī bhūpo-muni bimbāni sandahi

57.
Adā mahā vihārassa-gāme jambelakādayo
Uddhādi gāmake jeta-vanassa dadi bhūpati

58.
Khettattisata dānena-niccakālika yāguyā
Santappayī jeta vane-yatayo sātakāmato

59.
Mahā vihāre saṅghassa-duratissa sarā sato
Sahassakhettaṃ pādāsi-yāguyāsa'sarādhipo

60.
Mayūra pariveṇassa-navaṃkamma'ñcadāpayī
Sujiṇṇa'manurārāmaṃ-paṭisaṅkhārayī tadā

61.
Patthivo so mahānāgo-vividhaṃ puñña sampadaṃ
Sañcinitvā tivassena-bhottuṃ phala'magā divaṃ

62.
Santuṭṭhā'mita vibhavā samuttikittī
Bhūpālā janavisaraṃ vamiṃsu vittaṃ
Sante'vaṃ sumariya yutti magga yuttā
Bhāvethā,matasiridaṃ sade'va puññaṃ

Bhāṇavāra pañcavīsatimaṃ.
--------------
Iti sajjanānanda saṃvega janake dīpavaṃse navarāja dīpanonāma
Pañcavīsatimo paricchedo.

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Chabbīsatimo paricchedo.
----------------
1.
Āsī mahānāga narādhipassa
Sa'mātuleyyo puna aggabodhika
Disampatī bhūta samādhinā taṃ
Hirañña gabbho vidadhittha nūnaṃ

2.
Sa'mātula'ṅkā upa medinindaṃ
Bhātussa 'dāsī yuva rājakattaṃ
Sabhāgineyyaṃ malayā dhipacce
Ṭhapesi ṭhāntarakesu yogge

3.
Rājā sacakkaṃ yuva bhūpatissa
Dakkhiñña desaṃ pana 'dāsi tattha
Vasaṃ samāno sirivaḍḍhamāna
Vāpi'ñca gāhāpayi daḷha citto

4.
Girī vihāra'ñca karīya saṅgha
Bhogāya khetta dvisataṃ pavecchi
Dāṭha vhayaṃ dhītara'massa rājā
Adāsi so kho malayā dhipassa

5.
So saṅgha bodhī pariveṇa'maggaṃ
Karī mahāsīva samaññakassa
Sanāmaka'ṅkā pariveṇa'massa
Pādāsi ye'vaṃ parivārākā'pi

6.
Budhā'ssa rañño'ddhani sīhalīya
Niruttiyā 'kaṃsu vicitra kabbe
Padīpikā cā 'su' matappavāho
Kāle 'smi'me'ke pana maññare'ti

7.
Kurunda nāmaṃ atha sabba saṅghiṃ
Vihārakaṃ katva sanāma vāpiṃ
Sa'nāḷikeropavanaṃ mahantaṃ
Tiyojana 'ṅkārayi bhūmi pālo

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8.
So loha yūpaṃ paṭisaṅkharitvā
Mahe 'ssa chattiṃsa sahassa bhikkhū
Ticīvarenā'ccayi dāṭhasīva bhikkhussa 'vāde 'kari ṭhitva rajjaṃ

9.
Sa'mūgasenā patikaṃ vihāraṃ
Kāretva'tho lajjika gāma vāmaṃ
Bhikkhussa bhogattha 'madā mahādī-
Nāgavhaya'ṅkā pariveṇa kantaṃ

10.
Vetulla vādo 'tra tadā'si joti
Pālo mahā thera varo vivādā
Vetulla vādī'pi parājayittha
Rājā pasīditva 'tha mānayī taṃ

11.
Dāṭhā pabhūtya vhayakā'di pādo
Theraṃ parajjhitva karamhi jātā
Gaṇḍā hato kho bhaginī sutagga-
Bodhiṃ 'dipāda gga'makā mahīpo

12.
So bhūpati'neka vihāra bimba
Thūpe ca vāpī atha kārayitvā
Gato catuttiṃsa samāya kamma
Sarikkhakaṃ dibba sukha'nnubhottuṃ

13.
Tato 'ggabodhī dutiyo'si bhūpo
Pubbassa rājassa mahallakattā
Ta'ṅkhudda nāmenu'da vohariṃsu
Pālesi dīpaṃ mahipo manuññaṃ

14.
Devī'ssa dhitā'si samātulassā'
Siggāhaka'ṅkā sa'tha saṅgha bhaddaṃ
Ṭhānantaraṃ 'dāsi yathā rahaṃ 'ñca
Veḷuvana'ṅkāriya sāgalīnaṃ

15.
Jambādimaṃrantaragallaka'ñcā'
Kā mātupiṭṭhiṃ puna khirikāya
Sa'dhātuyā geha'ma ku'ṇṇaloma
Ghara'ñca chattaṃ 'malacetiyamhi

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16.
Asse'ca kālamhi kaliṅga bhūpo
Raṇe janānaṃ maraṇa'mpi disvā
Saṃvigga citto'va idhā 'gamitvā
Saddhāya so pabbajī jotipāle

17.
Padhāna ṭhāna 'ṅkari matta sele
Vihārake tassa adāsa 'macco
Mahesi vā 'gammi 'ha pabbajuṃ te
Sutvā mahesī ta'mu paṭṭhahittha

18.
Amacca therassa sa' vetta vāsa
Vihārakaṃ pācina khaṇḍa rājyaṃ
Adāsi so saṅgha varassa ta 'ñca
Atha 'ccaya 'ṅgā mahipo sa 'thero

19.
So jotipāla tthaviramhi thūpā
Rāmamhi thūpe abhivandamāne
Bhāgo pabhijjitva pure patittha
Dassesi rājaṃ puna dukkhito'va
20.
Disvāna saṃvigga mano ta 'matthaṃ
Tasmi 'ṅkhaṇe paṭṭhapi kamma'maggaṃ
Sa'dakkhiṇāya 'kkhaka dhātu seṭṭhaṃ
Ṭhapetva pūjesa'tha loha yūpe

21.
Cirāyamāne navakammi 'masmiṃ
Rājā papañcessati dhātu gabbhaṃ
Gacchāma dhātuṃ pana gayha yaṃ taṃ'
Vocuṃ 'sa devā supato'va 'rāmī

22.
Rājā pabuddho pana uttasanto
Kāresi sabbaṃ na cirena kammaṃ
Dhātu varaṃ 'netva manuñña loha-
Ppāsādato vaḍḍhayi sampuṭamhi

23.
Pādāsi laṅkaṃ saha sena dhātu-
Gabbhassa vattesu 'pahāra hāriṃ
Ta 'ṅgopakānaṃ 'dadi lābha gāmaṃ
Mahesiyā 'moda pavedayanto

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24.
Mahesiyā katva ca sassa nāmaṃ
Dāṭhaggabodhī'ti akāsi vāsaṃ
Gaṅgā taṭaṃ sela taṭaṃ sara'ñca
Tathā valāhassa 'makāsi vāpiṃ

25.
Sā bhatta vaṃsaṃ 'disi bhikkhuṇīnaṃ
Katvāna so bhatta tariṃ mahantiṃ
Vaḍḍhesi pāḷiṃ mahipo para'ṅgā
Puññaṃ cinitvā dasama ssamāyaṃ

26.
Iti vidita muninda ssāsanā bhumi pālā
Upacita kusalā sampanna bhogā samattaṃ
Siri visara'managghaṃ hitva maccussa vāsa'
Mupagamu'miti ñatvā no care ko hi dhamme

Bhāṇavāraṃ chabbīsatimaṃ
--------------
Iti sajjanānanda saṃvega janake dīpavaṃse rāja dvaya dīpano nāma
Chabbīsatimo paricchedo
-:-:-:-:-:-:-:-:-:

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Sattavīsatimo paricchedo. -----------------
1.
Dutiyo saṅghatisso'si-bhūpo'siggāhako tato
Sahassasmiṃ sate eka-paññāsatima hāyane

2.
Khuddaggabodhi rājassa-moggallāno camū pati
Vasaṃ raññā rohaṇasmiṃ-yuddhatthaṃ 'bhimukho'gami

3.
Kuñjaraṃ'ruyha puttena-rājā sannaddha vāhano
Moggallāna'mupāgañchi-pācīna tissa pabbate

4.
Duvinnaṃ bala kāyānaṃ-saṅgāme samupaṭṭhite
Tasmiṃ rañño mahānāge-madhuka cchāya'māvisi

5.
Sākha'māhacca chattaṃ 'sa-bhūmiyaṃ pati rājino
Ripusenā'haritvā taṃ-sāmino dadi taṅkhaṇe

6.
Chatta'mussāpayī sela-muddhani ṭṭhitako tadā
Patthive'so'ti cintetvā-parivāresi taṃ camū

7.
Hatthikkhandhā'varūhitvā-puttaṃ'maccaṃ va sukhkhacaṃ
Gahetvā pāvisī meru-majjaraṃ kānanaṃ dukho

8.
Atha gantvā vedvavanaṃ-codito pabbajī raho
Rohaṇaṃ gantu kāmo-so-maṇihīra'mupāgami

9.
Tatra ṭṭhā sevakā tassa-sañjānitvā tayo jane
Moggallānassa ñāpesuṃ-netvā sīha giriṃ puraṃ

10.
Tesaṃ chindāpayī sīse-dvīhi māsehi bhūmipo
Saṅghatisso asiggāho-mato evaṃ sudukkhito

11.
Nisamma rājino putto-icca 'tra sa 'pakuppiya
Hattha pādāni tassa'suṃ-chindituṃ viniyojayī

12.
Laddha jjayo moggallāno-pura'māgamma nibbhayo
Laṅkā rajjā dhipo āsi-dalla nāmena pākaṭo

13.
Senāpatiṃ mittaduhiṃ-malayā dhipati 'ṅkari
Tassa puttassa 'siggāha-ṭhānaṃ dadittha bhūbhujo

14.
Mahā thupa ttayaṃ sammā-nava vatthehi chādayī
Dāṭhā dhātuṃ kesa dhātuṃ-mahābodhi 'ñca pūjayī

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15.
Akā vesākhapūja'ñca-sāsanaṃ parisodhayī tipeṭakassa sajjhāya-'ṅkāresi vattayaṃ 'canaṃ

16.
Saṅghassa loṇakhettāni-adāsi tisatādhike
Moggallāna vihāra'ñca-kārapiṭṭhimhi kārayī

17.
Saṅgāma piṭṭhigāma'ñca-vaṭṭa gāma vihārakaṃ
Kāresi cetiya gehaṃ-tathā rakkha vihārakaṃ

18.
Vihārāna 'madā bhūrī-bhoga gāme janādhipo
Sañcinī pacuraṃ puññaṃ-vividhaṃ sāta kāmato

19.
Kuddho malaya rājassa-ta'mupāyena mārayī
Tassa putto asiggāho-nilīnaṃ jeṭṭha tissakaṃ

20.
Upasaṅkamma tenā'pi-yoddhuṃ rāja'mupāgami
Bhūrī pajja ra rogena-rājasenā matā tadā

21.
Rājasenā pabhijjitvā-palāyitvā'tidubbalā
Ekākinaṃ palāyanta-'ma nubandhi mahīpatiṃ

22.
Sīhaselassa sāmante-mārayittha narissaraṃ
Rajja'ṅkāresi soye'vaṃ-chavassāni disampati

23.
Jeṭṭha tissa'mahi ohīnaṃ-hantuṃ bhava patthivo
Pesesi sāsanaṃ ehi-ñatvā so malayaṃ agā

24.
Asiggāho anurādha-puraṃ'gamma nisaṃsayo
Laṅkādhipo āsi silā-meghavaṇṇo'ti vissuto

25.
Bodhi'ñca saṅghaṃ vanditvā-cetiye tīni bhūpati
Sakkāsa'tha mahāpāḷiṃ-vaḍḍhayittha sukhedhito

26. Silāmaya munindassa-vihāre abhayuttare jiṇṇaṃ geha'makādatvā-kolavāpi'ñca rakkhayī

27.
Sirināgo jeṭṭhatissa-mātulo pāratīrakaṃ
Gantvāna damiḷe'dāya-gaṇhituṃ desa'muttaraṃ

28.
Upakkami tadā rāja-sutvā yujjhitva ta'mpi ca
Hantvāna sese pesse'kā-tatra tatra vihārake

29.
Sampatta vijaye raññe-vasante sati nibbhaye
Bodhi vhayo bhikkhu'bhaye-vihāre bahule tahiṃ

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30.
Disvā dussīlake rāja-'mu pasaṅkamma dhammikaṃ
Kammaṃ yācittha tene'