Cfi 1^13 CORNELL UNIVERSItr "■■'- libr,m;igs ITHAC/. ;•■:. Y. 14853 j, .jIs Collection on ioutheast As- JOHN M, OLIN LIBRA? CN1213.A6T""""'""""-"'"'^ ^jhe Kalyani inscriptions erected by Ki OLIN LIBRARY-CIRCULATION-- - DATE DUE - ~Wff ffWWC y' — II Irill K*^ ABS ^^^^DRT' KI <0 ljj< 1^ jiiinfl' , jft-f rWs M^ 1 flfflflfflii 1 \ JS^^^i mm -MSA 4-l9*n ^'" - ■ JHHpM n^ftjfs.../:^ Sama«»>.i.^f.imi.. • •„..,. . . SPf*^^ j^ f^m^ iWeir Jotgitt wV^^wH fi^w«;^^ i^i'nrWhti rw man 1 1 JJHv**^^"" r-i-r\ p i i-jnf.'' (M^ caJVr" GAYLORD PHINTEO IN U.SA Cornell University Library The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924011724808 T H Ei • KALYANI INSCRIPTIONS ERECTED BY KmG DHAMMACETI AT PEGU IN 14T6 A.D. TEXT AND TRANSLATION. RANGOON: PRINTED BY THE SUPERINTENDENT, GOVERNMENT PRINTING, BURMA. 1892. «/ SO"? CONTENTS. Introduction Obverse face of the first btone. « Introductory Ohservaiions. Convooation of the Third Buddhist Council and despatch of mis- sionaries. Arrival of Sowa and Uttara at GoZamattikanagara in Snvanwabhumi. Decline a nd fall of BamaBnadesa. Its nnnqntjiat Viy ^n njnddba. Eng orPn gHTna,, £]^flg^.TiV Tfing- Sirisanghabodhi-Parakkamabahu reforms Buddhism in Ceylon. Uttarajivamahathera, Preceptor of King of Puga- ma, visits Ceylon. His pupil, Chapa^a, remains behind ; and, after ten years' residence, returns home accompanied by four other (heras. gchisms i" %"^ ^Uliltlii'^f^* n ^^"*^^^ at Pu gama con s equent on the death of Uttarajivamahathera Eeverse face of the first stone. Introductory Ohservaiions — (concluded). Schisms at Dalanagara and Muttimanagara. Such ecclesiastic- al ceremonies as the consecration of a simd and upasam- n the valid manner of pages 1 — ^vi. Page of Pali Page of text. translation. CORNELL UNIVERSITY LIBRARY GIFT OF Alexander B. Griswold ECHOLS COLLECTION 3ND STONE. fl. iv consultation with the opinion regarding the '/pasampada and other anadesa. Twenty-two introduce into Maman- i«3}i^Mi<2L>fi]fd.-ina>tion.- as ■fD p n dej .,^^^^^ _ Majninda. r shrines and priests of luvanekabahu, as also spared. Citraduta and Ceylon 1—8 46— S6 8—16 56—66 16—22 66—75 )Z 13 A & G S09 CONTENTS. Introduction pages 1 — ^vi. Page of Pali Page of text. trauslatiou. Obverse face of the first stone. , Introductory Observations. Oonvooation of the Third Buddhist Council and despatch of mis- sionaries. Arrival of Sona and Uttara at GoZamattikanagara in SuvawMabhunii. Decline and fall of Bam afi nadesa. Its nnnqn^at--by Annrud^a , , King oi f nt>a.-mfl. (PnffgnV King Sirisanghabodhi-Parakkamabahu reforms Buddhism in Ceylon. Uttarajivamahathera, Preceptor of King of Pugar ma, visits Ceylon. His pupil, Chapaia, remains behind ; and, after ten years' residence, returns home accompanied by four other theras. gchisms i" \]"' ^nilcli^^l?^- Church at Pugama consequen t on the death of Pttaraiivamahathera ^ Eeverse face of the first stone. Introductory Olservations — (concluded). Schisms at Dalanagara and Muttimanagara. Such ecclesiastic- al ceremonies as the consecration of a sima and upasam- fada ordination are performed in various ways. Accession of Bamadhipati. His reflections on the valid manner of consecrating a aima 1-8 46—56 8—16 56—66 Obverse face of the second stone. Mission to Ceylo%. The King's reflections concluded. After consultation with the learned theras he is confirmed in his opinion regarding the simdvipatti and parisavipatti of upaswmpada and other ecclesiastical ceremonies in Eamannadesa. Twenty-two theras are invited to visit Ceylon and introducg int o Jitaman- Ba asSgjEhe binhaluyo I'Ul'UJ m \iaam mitiJL,MiiiiimiAim^ja.s p?actisfid-ig-Jha-ilaJ)wiba»^^^ bxJIa hinda. Invitation is accepted. Offerings for shrines and priests of Ceylon, and presents for King Bhuvanekabahu, as also letters for priests and King, are prepared. Citraduta and Bamaduta accompany the i^eras to Ceylon ... 16—22 66—75 ( ii ) Page of Pali Page of text. tranelation. Reveese face of the second stone. Re-ordination of the priests from Bamanfiadesa. De parture of party in two ships. Citraduta's ship arrives first. Reception by the King of Ceylon. Eamaduta's ship arrives. Various shrines are visited. The priests from Bamanfia- desa are re-ordained on the Kalyaiii river by 'a Chapter elect- ed from the Mahavihara sect. The Sinhalese King coafers titles on them. Bamadtita's ship returns home and arrives safely. Citraduta's ship is wrecked at Kalambu (Colombo). Citraduta's party is again shipwrecked. The members of the party travel on foot to Navutepaiiana, whence four theras and their disciples return home. Seven theras and their disciples travel on to Komalapafiana. Of the latter party, six tJieras and four young priests die and the rest reach home ... ... ... ... 23—29 75—84 Obverse facr of the third stone. Consecration of the Kalydm-simd. Bamadhipati's reception of the eleven theras who return by Bamaduta's ship. A site is selected for the consecration of a simd for these theras. Enquiry is held into the ante- cedents of the theras and their disciples. A Chapter consist- ing of nine theras and five young priests is appointed for consecrating the proposed simd. (Ceremonies of desecration and consecration are performed, and the simd is named " Kalyani-sima" after the river where the ofiiciating priests received afi:'esh their upasampadd ordination. .liSJlifiBte f | of Bamanfiadesa requ^gl^B^mu^Mfifiiiii to-JjgWiIlfilwiJt^^ receive .the Sinhalese,, form ,SiLjiP(isamxiada ordination.}/ S,uvanwasobhawathera 4&.' appoJBtei^2',f%2lSS»w ••• 29 — 37 84—95 Eevekse face of the third stone. Establishment of the Sinhalese form of ordination in Rdmafmadesa. The priests of Bamanfiadesa receive the Sinhalese form of upasampadd ordination in the Kalya«i-sima. Bamadhi- pati's edict to the Priesthood regarding admission into the Order, •g.^pnlgi^n nf pgfliidri^riPRt.a frnm the Order. Koyal gifts to bhilclchus And. sdmaneras. Hortatory verses .., 37 — 45 05 — 105 Photographs. Kalyajii Inscriptions. Kalyani-sima. INTRODUCTION. The absence in tlie Buddhist CKurch of any organized ecclesi- astical hierarchy under a central Governnient renders it imperative that some kind of eflB.cient check should be devised for the due maintenance of discipline, harmony, and moral control. It was, therefore, ordained by Gotama Buddha that twice in the month, at full moon and at new moon, and also once a year, at the end of the rainy season, meetings should be held, where the assembled priests should be asked whether they had committed any of the offences mentioned in the Patimokkha, or whether the commission of such offences by any of them had been seen, heard of, or sus- pected by the others. The former meetings are called uposatha and the latter pavarana. For the purp ose of holding these meet- ings, at which it is the bounden dutv of all priests to attend, it i s necessary that a con^oiKotagd central place should be appointed. Such a place is called pma^^d the ceremonSFToF'Ti£r~conse^ oration is prescribed in tne"second Khandhaka of the Mahavagga, Vinaya.Pi^aka. This ceremonial has, however, been interpreted in various ways by the commentaries and scholia on the Maha- vagga, such as the Vinaya ^^ha katha , Saratt hadipam , Vimativino - dani, Vinaya^ika by Vajirabuddhithera, Kankhavitaram, Vinaya- vinicchayapakararaa, Vinayasangahapakarawa, Simalankarapaka- ra»a, and the Sim&,lankarasangaha ; and the object of the Kalyam Inscriptions is to give_an authoritative Idling on these variedj opinions, and to prescribe a ceremonial for the consecration of a sima, which is in accordance with what is laid down by\Grotama Buddha, and which, at the same time, does not materially eaaflict with the interpretations of the commentators. ^^t^ A simd also serves another purpose. It is the place where wpa sampada ordination a nd other ecclesiastical ceremonies are performed. Unless the consecration of ^e sima is considered to be validTthe ceremonies performed therein are held to be null and void. Hence a sima is imimately connected with the existence of U. INTEODUCTION. the Buddhist Priesthood, on which the whole fabric of Buddhisnl rests. The following account-of the manner in which simas are con- secrated in Burma will be of interest as showing how the accre- tions of ages have modified the simple ceremonial of Gotama Bu ddha . A piece of land suitable for the consecration of a simEy and generally measuring about 105 or 126 feet i n perim eter, i§ obtained from Government, which declares that the land is visum- gama, that is to say, land in respect of which revenue and all usu- fructuary rights have been irrevocably relinquished by the secular authorities in favour of the Buddhist Priesthood. Within the limits of this land, the learned and qualified priests, who have been appointed to perform the ceremony of consecration, mark the extent of the simd. At the distance of about 10 feet from the boundaries thus marked, an outer boundary-line is indicated. The land enclosed within these two boundary-lines is levelled and clear- ed and besmeare d, with mud. When the mud is dry, allotments of space measuring 6 by 3 feet are marked out in rows with lime or red earth, and an awning is constructed over the whole ground. Then a Chapter consisting of ten or fifteen priests take their seats in the^rst allotment of space in the first row and proceed to in- tone by turns the Kammavdca for the desecration of a sima, it being held necessary that, in order to the proper consecration of the new sima, the one, which may probably exist on the same site, should be first desecrated. This ceremony is repeated till the last allotment of space in the first row is ree^ched. The priests then seat themselves in the last allotment of space in the second row and continue the intonation of the same Kammavaca, The same ceremony is repeated till the first allotment of space in the second row is reached. Thus, once in a forward order, and then in a re- verse order of the allotments of space arranged in rows, is the same Kammavacd intoned till the number of rows has been exhausted. The ceremony of desecrating a simd is repeatedly performed for about a week or ten days. After this, one or two days' rest is given to the oflSiciating priests. Twenty or thirty learned and qualified priests are now selected ; and they proceed to mark the limits of the proposed simoL, such 9** INTRODUCTION. 111. limits being smaller in extent than those of the visumg&ma. At the four corners of the site of the simd, and also on its sides, pits are dug deep enough to hold as much water as will not dry up before the conclusion of the intonation of the Kammavdca for the consecration of a sima — such water being regarded as the boundary. At the distance of 1^ feet from these pits towards the inside, bamboo trellis-works are set up, and the space thus enclosed is decorated with various kinds of flags and streamers, water-pots covered with lotus and other flowers, plantain trees, sugarcane, cocoanut flowers, fhabye leaves, and neza grass. The awning mentioned above is likewise adorned with a ceiling of white cloth and with festoons of flowers. Meantime, the pits are continually flUed with water so that it may not dry up before the .ceremony is over. When the time approaches for the ceremony to begin, no more water is poured into the pits. Near each of them, a junior priest is stationed to furnish the officiating senior priest with replies in respect of the boundaries of the simd. At the appointed hour, th e senioi' priest, holding a Kammavdca, slowly perambulates along the boundary- line of the simd. Approaching the eastern ' water-boundary ' he "asEsT"- " Puratthimaya disaya kim nimittam ?" and the junior "pnesT'^answersT-- " Udakaw, bhante." Similar questions and answers are asked and given also at the South-eastern, Southern, South-western, Western, North-western, Northern, and North- eastern points of the site, and to make the boundary-line con- tinuous, also at the Eastern and South-eastern points, which have already been proclaimed. The questions and answers are asked and given first in Pali and then in Burmese. The same ceremony of proclaiming the boundaries is repeated by two other senior priests in succession. After the boundaries have thus been proclaimed three times, the Kammavaca for the consecration of a " samana- samvasakasima " is intoned seven or eight times by three of, the priests at a time. After this, the Kammavaca relating to the con- secration of an " avi/ppavasasimd " is chanted. At the conclusion of the above ceremonies, a statement record- ing the year, month, day, and hour at which the sima was conse- crated, the names of the senior priests who officiated at the cerQ- IT. INTEODTJCTION. monies, and the name of the sima, is puhlicly read out. , Lastly, in honour of the occasion, drums and conch-shells are sounded, and muskets are fired, and a shout of acclamation is raised by the people. The above account is similar to that recorded in the Kalyam Inscriptions, which are frequently cited or appealed to as the authority on the ceremonial relating to the consecration of simdsi Dhammaceti, or Ramadhipati, King of Pegu, who erected these inscriptions in 1476 A. D., was an .fiiaL4lnfist^..3dla,. in jgnmb^^ of_Amka^_gi2dsajighahijdhte=E^^ an4^o;^sr,,_Buddhkt kin gs of old, made the purit y of Buddhism one of the objeets of ' hii'eai mest/solicitudete yhe mam object in founding the Kalya»i- sima a,ppgars \f) be to.afford to the Priesthood- of Bamannad,esa^a ' diily consecmted place for the purpose of performingjtgfis^^a, ■ ^ESWrrtp uda, and ot her ecclesiasti(^ir ceremonie's7a nd in di rectls :.tt) secure cont inuity i n tib pfirap ostob'c suocessinn from Mahi nd a, the Buddhist Apostle to Ceylon/ Tt was regarded that the succession from Sowa and Uttara, the missionaries to Suvawwabhiimi, had been interrupted in Burma because of the violent political convulsions to which the country had been subjected. In the 11th centurj A. D., the Talaing Kingdom of Thaton w as conquered by Anur ud- dhaWAnawfatazawTKing of Pagan ; and two centurie s later, th e^ Paga n monarc hy was, in. its, tarn, overthrown by threg^^hap. BrotEers, who availed themselv es of the dismemberment of_the, Burmese Empire caused by a Chinese i nvasion in 1284 A.D. While the Upper Valley of the Irrawaddy was pas^g tlirough troublous times, the Takings of the lower country had been fight- ing am ong themselyes'a'f ter they had "regained their independencjB.. IromjHJyfiilQnJaBurma. Thus, during the four centuries that preceded the accession of Dhammaceti, Burma had scarcely en- joyed peace for any great length of time, and matters appertaining to the Buddhist Religion had not been efficiently supervised or regulated. j The Kalya«i-sima derives its name from the fact that it was consecrated by the Talaing priests, who had received afresh their upasampadd ordination at the hands of the Mahavihara fraternity, INTRODirCTION. V. I who were the spiritual successors of Mahinda, 6n the Kalyam river near Colombo. In the fifteenth and sixteenth centuries Buddhist priests from all parts of Burma, from Ceylon and Siam, flocked to it to receive their upasampada ordination. Even at the pre- sent day, priests, whose ordination was of doubtful validity, would suffer themselves to be re-ordained in it. In the preparation of the present edition of the Kalyam In- scriptions, owing to want of tim§, I had no access to the original stone-slabs. The text was Collated from two palm -leaf manu- scripts, one of which was found among the papers of the late Dr. Eorchhammer, and the other was procured from the Bernard Pree Library at Rangoon. On the whole, the latter manuscript, marked (B), preserves a better text, and has been generally fol- lowed in the present edition. Numerous palm-leaf copies of the Pali text of the Kalyam Inscriptions are extant, and are carefully preserved owing to their containing an account of the proper cere- monial of consecrating a sima. No apprehension needs, therefore, exist that there is any material divergence between the present edition and the original text of the inscriptions. The Kalyam. Inscriptions are situated at Zaingganaing, the "western suburb of the town of Pegu. They comprise ten stone- slabs covered with inscriptions on both sides and are arranged in a row^ Owing either to the vandalism of the Portuguese adven- turer, Philip de Brito, who, for ten years, held supreme power in Pegu at the beginning of the 17th century A.D., or to the insen- sate fury of Alompra's soldiery, who plundered Pegu in 1757 A.I)., all of them are more or less broken ; but the fragments, which are lying scattered about, can easily be restored. When whole, . their average dimensions were about J7_fpetj)igh, 4 feet 2_Jnches ysd^, andj^^oot^jneliea^hi^^ There are 70 lines of text to each face, and three letters to an inch. The language of the first three stones is Pali, and that of the rest is Talaing, the latter being the translatory language of the Pali text. I cannot conclude this introduction without adverting to the absolute silence of these lithic records regarding the celebrated Bud- dhist divine Buddhaghosa, the author of the Visuddhimagga and Tl. INTRODUCTION. Atthasdlini, and the Apostle who is reputed to have brought a complete set of the Buddhist scriptures from Ceylon to Thatdn in the 5th century A.D, If the story about Buddhaghosa's advent to Thaton be historically true, the event would have been con. sidered to be an important epoch and would certainly have been mentioned in these inscriptions, which give a rdsum^ of the vicis- situdes of Buddhism in Burma and Ceylon, and which were erected by a king, who was called from the cloister to the throne, and t6 whom every kind of information was accessible. Considering that the identification with the Suvawwabhumi of the ancients has been urged in favour of three countries, namely, Bamaiinadesa, the Malay Peninsula, and Cambodia, in all of which gold is found, one cannot help being sceptical as to the historical accuracy of the account relating to the mission of Buddhaghosa to Thaton, Such scepticism becomes somewhat confirmed, when it is borne in mind that there is no palseographical affinity between the Talaing and Sinhalese alphabets, and when Cambodian writers affirm that the great divine came to their country {vide Bowring's Kingdom and People of Siam, Volume I, page 36). The notes to the Kalyawi Inscriptions are in preparation, and will be published hereafter in a separate volume together with the original Pali text in the Burmese character. Btjrma Seceetariat : The 18th February 1893. TAW SEIN KO, Government Translator, on special duty. ERRATA, Page 1, last word, and page 2, first word.— For "sassataTadino " read " sassatftdiva dino. " Page 12, line 2. — For " pabbajjadhina " reai? "pabbajjftdhina, " and /or "masam- padadhinan" read, " upasampad^dhinan. " Page 12, line 19. — For '•— anulomako " read " — toulomato. " Page 13. — For Api read " Api in line 13 ; and in line 19, for SamavuMhike reaii " Samavutibike. Page 14, line 4. — Delete " na ' 6e/ore " gaoohatiti. " Page 14. — For Jatassaro read " Jatassaro in line 5 ; for Ayan read " Ayafi in line 15 ; for Im&emvm read" Imasmiminline22;and/orTaBmarea(i" Tasma inline 27. Page 16, line 8. — For " parisavippattito " read " parisavipattito," and also in last line, page 16, and in line 10, page 17. Page 17, line 2. — For " eke " read " ete. " Page 18, line 25. — For " bhikkhu " read " bhikkhu, " and in line 32, for " — vihara- vasike" read, " — viharavasika. " Page 20, line 28. — For sasanavuiihihetukatta read " Sasanavuc?ihihetukatta,. and /or " Maharaja read Mabaraja. Pa^e 21, last line. — For " lohitangamawayo " read " lohitankamawayo." Page 23, line 6. — For " niyamana " read " niyamana," and in line 10, for " paoeu- gamanam" read " paccuggamanam." Page 23, line 25. — For vasissam&ti read vasissamati. " Pa^e 24, line 16. — For " paceugamanam " read " paoouggamanaw.' Page 25, line 1. — For " — dhuma " read " — dbuma." Page 27, line 20. — For " paceugamanam" read " pacouggamanam ; " and in line 23, insert a comma (,) after " piijeyyam," and /or "Tato ' read "tato." Page 32, line 32. — Insert ' aiibakathaya santam " after ," nidhaya " ; and delete same before " Evan in the following line. % Page 33, line W.— Insert a semicolon ( ; ) after " va." Page 34, line 14. — Foryeread "Ye -jfor labhantitiin the following line reaiilabhan- tlti " ; and in line 35, for " ihapapetva " read " paihapetva. " Pa^e 35, line 5.— Insert " dve dve " before " pantiya " ; and in line 27, for " vedha- petva " read " veaapetva." Page 36, line 26. — For " ma " read " ma " ; and in line 29, for " upasampada" read " upasampada — ." Pa^e 40, line 16.— Insert "panoaeattaliBadhikadvisatapama«a " before " ganaoariya ; " and delete " pancacattalisadhikadvisatapamananam " after "tesaa ca. " Page 41, line 23.— Insert " va" before " rajapurisehi. " THE KALYANI INSCRIPTIONS OF KING DHAMMACETI: TEXT, TRANSLATION, AND NOTES. I. TEXT. OBVEESE FACE OF THE FIRST STONE. Namo TASSA BHAGAVATO AEAHATO SAMMASAMBUDDHASSA. SiDDHA bhavantu Jinacakkavarabhivutitihiyo siddhani Buddhas- sa namo. Eamafinadesapatibhu-Eamadhipatiua kata Jinasasanasamsuddhi tarn pavatti kathiyate, Bamafiuadesapatibhu-Eamadhipatirajakale Jiuasasauassa snd- dhi. Sakyamunino Sammasambuddhassa parinibbanato dvinnam vas- sasatanam upari aWharasame vasse vitivatte Dhammasokaraja abhi- sekam papuwi. Tato catutthe vasse Nigrodhasamaweram paricca Buddhasasane sanjata 'tiviya pasadena bhikkhunam labhasakkaro vepuUam agamasi ; titthiyanam pa,rihayi. Atha titthiya labhasakkaram patthayamana keci bhikkhusu pab- bgjjitva upasampajjitva sakani sakani sassatsidiai diwhigatani paka- senti. Keci pana sayam eva pabbajjitva bhikkhuvesam gabetva sakani sakani di^higatani pakasenti. Te sabbe pi liposathadisan- ghakammam karontanam bbikkhunam antaram pavisitva nisidanti. 'Tena parisa asuddh^ti sangho uposathaw na karoti. Tato Asoka- rame sattavassani uposatho pacchijji. Tam padcca raja Dhammasoko sasan'-uppanna-mala-kawfaka- 'bbudapaharawena sasanam sodhetukamo Moggaliputtatissamaha- theram upanissayam katva, vibhajjavadi Sammasambuddho sassa- is THE KALYANI INSCRIPTIONS. tavadino titthiyati samayam uggahetva, sabbe bhikkhu sannipata- petva, samanaladdbike ekato vasapetva, tato ek 'ekam niharitya ; kimvadi Sammasambuddho ti ? vutte vibhajjavadi Sammasam- buddbo ti vadanta sasanikabhikkhu safihisatasahassa ahesum ; sassatadivadi Sammasambuddho ti vadanta pana titthiyabhuta papabhikkhu saiihisahassa ahesum. Atha raja te sabbe pi saWhi- sahasse papabhikkhu uppabbajetva, " parisuddha dani parisa, karo- tu sangho uposathakamman ti " vatva nagaram pavisi. Tato Moggaliputtatissamahathero Asokarame tehi sabbehi satthi- satasahassehi bhikkhuhi saddhim uposatham akasi. Tad avasane sankhepena Bhagavata desitam Kathavatthu-pakarawam Bhagavata dinnanaye thatva vittharetva desesi. Tato param yatha 'yasma Mahakassapathero chaZabhiMacatupadsambhidapatte paficasata- matte khmasavabhikkhu uccinitva sattamasam paihamasangitim akasi ; yatha c 'ayasma Mahayasathero chaZabhinnacatupadsam- bhidapatte sattasatamatte khmasavabhikkhu uccinitva aWhamasam dutiyasangitim akasi; evam chaZabhinnacatupaftsambhidapatte sahassamatte khiwasavabhikkhu uccinitva navamasawi tatiyasangi- tim akasi. Sangitikara?iavasane pana anagate sasanam paccanta- ratthesu patitthahissatiti viditva " tesu tesu raWhesu sasanam pa- tiWhapethati" te te Majjhantikatheradayo there pesesi. Tesu Ma- hamahindatheram Tambapan?iidipe sasanam patiwhapetu?re pesesi ; Sonatheram pana Uttaratheran ca SuvannabhumiraWha-sankhata- Eamannadese sasanam patiwhapetum pesesi. TJada Suva/mabhumira«he Sirimasoko nama raja rajjam karesi. Tassa rajaiihani-nagaram Kelasabhapabbatacetiyassa pacchiman- udisayam hoti. Tassa tu nagarassa pacin 'upatZcZhabhago pabbatap uddhani hoti, pacchim 'upadihabhago same bhumibhage hoti. Tam pana nagaram GoZamanussagharanam viya mattikagharanam bahulataya GoZamattikanagaran ti yav 'ajjatana voharanti. Tassa pana nagarassa samudd6paka«ha«ha samuddava'sirakkha-* si ranno gehe anuvijatam darakam satatam gahetva khadati. Tas- mim ca thera gamanasamaye rattiyam ranno aggamahesi ekam darakam vijayi. Sapi rakkhasi ranno gehe darakassa nibbatta- bhavam natva tam khaditukama pancasataparivara nagarSbbimu- THE KALYANI INSCRIPTIONS. 3 khi agacehati, Manussa tam disva bhitatasita viravanti. Tada dve thera ativiya bhayanake rakkhasi-siha-sadise eka-sisa-dvidha- bhuta-siha-kaye disva, tato rakkhasi-ga?iato digujie attabhave mapet- va, anubandhitva rudbapesum. Atha te pisaca tberamapite digune attabhave disva, " mayam pi dani imesam bhakkha bhavis- samati " bhita samuddabhixaukha dhaviwzsu. Thera puna tesam anagamanatthaya dipassa samanta arakkham samvidahitva, tada sannipatitanam manussanam Brahmajalasuttam desesum. Desana- vasane satthisahassanam manussanaiw dhammabhisamayo ahosi : si.ddimddh.am purisasahassani Aijaddham c 'itthisahassani pabba- jimsu ; avasesa pana manussa saranesu ca silesu ca patitthahimsu. Evam Sammasambuddhassa parinibbanato dvinnam vassasatanam upari chattimsatime vasse vitivatte imasmim Kamannadese dve thera sasanam patitthapesun ti daMhabbam. Tato pabhuti Kamannadese tadahu jatarajakumaranam Somuttara- ti namam akarimsu. * Sabbesam abhinavajatadarakanan ca rakkha- sayanivarareattham bhuje va -panne va thera-mapit'-attabhava-rupam likhitva, sis6pari trade in capsicum, which they may receive as offerings. " There are priests, who trade in many other ways. *' There are priests, who, contrary to the rules of the Order, associate with such laymen as gamesters, roues, drunkards, men who obtain their means of living by robbery, or who are in the service of the King, or with other men and women. " All these are sinful priests. Do not. Venerable Ones, permit these sinful priests to take up their permanent residence under your protection. " But there are also other priests, who are replete with faith, who observe the rules prescribed for the Order, whose con- duet is good, and who are devoted to the study of the Tipi^aka together with its commentaries, &c. Do, Venerable Ones, per- mit such priests to take up their permanent residence under your protection. " If, Venerable Ones, laymen, who are replete with faith and are of good family, desire to receive the ;pabhajja ordination at THE KALYInI inscriptions. 101 your hands, tliey should be taught c alligraphy, an d after they have acquired a knowledge of the proper intonation of the letters, they should be instructed in the confession of faith in the 'Three Refuges,' and taught the precepts; and eventually. Venerable Ones, do you confer the fabbajja ordination on them. " If there are samaneras, who have completed their twentieth year, and are desirous of receiving the upasampdda ordination, they should be taught a brief summary of the catupdrisuddhislla, that are observed by priests, who have received the tipasampada ordination, namely, pdtimohlehasamvaraslla, indriyasamvaraslla, ajivapdrisuddhisila, and paccayasannissitasUa. They should ^ further be instructed both in the letter and spirit of the Bhik- khupatimokkha and the Khuddasikkha, from beginning to end, and be directed to learn by heart the ritual of confession and the catvpaccayapaccavekkJiana. Do you ultimately report your action to Ramadhipatiraja as well as to the leading priests resid- ing in Hawsavatipura. Then Ramadhipatiraja will furnish these candidates with the priestly ' requisites', and have the upasampada ordination conferred on them. " Do, Venerable Ones, let all of them conform themselves to such conduct as is in accordance with the precepts prescribed by the Blessed One in the Vinaya. "It was owing to the division of the priests of Ramannadesa into different sects in former times, that such impurity, heresy, and corruption arose in the Religion. But now, through all the Vene- rable Ones being imbued with faith, they have received the Sinha- lese form of the wpasampada ordination, that has been handed down by the spiritual successors of the Mahavihara sect. Whatever may be the mode of tonsure and of dress followed by the mahd- theras of SihaZadipa, let such practice be conformed to, and let there be a single sect." Having sent the above message to the priests throughout the whole of Ramannadesa, Ramadhipatiraja comniunicated the fol- lowing intimation to the priests, who were possessed of gold, silver, 102 THE KALYANI INSCRIPTIONS. and such, other treasure, corn, elephants, horses, oxen, huffaloes, male and female slaves : — " Sirs, if you are really imhued with faith, you will endeavour to give up your gold, silver, and such other treasure, corn, ele- phants, horses, oxen, buffaloes, male and female slaves. Having done so, do you conform yourselves to such conduct as is in ac- cordance with the precepts prescribed by the Blessed One. If you do not endeavour to follow this course, do you leave the Order according to your inclination." Some of the priests, owing to their being imbued with faith, gave up all such possessions, and conformed themselves to such conduct as was in accordance with the precepts ; while other theras did not endeavour to give up all their possessions, and they left' the Order. There were priests, who had flagrantly committed pdrajiha offences: these Ttere requested to become laymen. There were others, whose commission of parajilca offences had not been proved, but whose reproachable and censurable conduct was difficult to be justified : these were asked to become laymen. There were sinful priests, who practised medicine, or the art of numbersj &e., as mentioned above; or who lived misdirected lives by fol- lowing such vocations as painting, &c., as if they were laymen addicted to the acquisition of material wealth ; or who traded in the gifts obtained by preaching the Dhamma ; or who traded in many other ways : all these were commanded to become laymen. It was in this manner that Eamadhipatiraja purged the Religion ' of its impurities throughout the whole of Eamaiinadesa, and created a single sect of the whole body of the Priesthood. From the year 838, Sakkaraj, to the year 84<1, Sakkaraj, the priests throughout Eamannadesa, who resided in towns and vil- lages, as well as those who lived in the forest, continuously re- ceived the extremely pure form of the Sinhalese upasampada ordination, that had been handed down by the spiritual succes- sors of the Mahavihara sect. tSe kalyani inscriptions. 103 The leading priests were 800 in number ; and the young priests numbered 14,265 ; and the total of the numbers of both classes of priests was 15,065. At the conclusion of the upasampadd ordi- nation ceremony of these 800 leading priests, the King presented each of them with the following articles : two couples of cotton cloths of delicate texture for making Uclvara robes ; a betel-box, with a cover, containing betel leaves, areca-nuts, and a nut-cracker, together with a towel, &c. ; an umbrella made of the leaves of the wild date-palm {JPhcenix Sylvestris) ; an alms-bowl, with a stand and cover ; and a palmyra fan. Moreover, suitable ecclesiastical titles were conferred on all the leading priests. Subsequently, in accordance with his previous promise, the ' King furnished 601 sdmaneras, who had mastered the catupmsud- dhislla, studied the Patimokkha and the Khuddasikkha, learnt by heart the ritual of confession and tl!\Qpaccavekkhana,^iaA. completed their twentieth year, with alms-bowls, robes, and all other priestly 'requisites,' and commanded them to receive the upasampada ordination in the Kalyam-sima. Adding these newly-ordained priests, there were, at the time, in K-amaMadesa, 15,666 priests. Eamadhipatiraja, after he had purified the Eeligion of Buddha, expressed the hope that : " Now that this Eeligion of Buddha has been pureed of the impure form of the ypasompada ordination, of sinful priests, and of priests, who are not free from censure and reproach, and that it has become cleansed, resplendent, and pure, may it last till the end of the period of 5,000 years !" '^. In former times, Asokadhammaraja, to whom incomparable majesty and might had accrued, out of love for the Eeligion, be- came agitated in mind at the sight of the impurities, that had arisen in it. 2. He solicited the assistance of Moggaliputtatissathera, and effected the purification of the Eeligion by expelling 60,000 sinful priests from the Order. 3. . In Lankadipa, Parakkamabahuraja, whose name began with Sirisanghabodhi, was the friend of the Eeligion of Buddha. 104 THE KALTANi INSCRIPTIONS. 4. Seeing the impurities of the Religion, agitation arose in, his mind, and he expelled numerous sinful priests, who held heretical doctrines. 5. He effected purification by sparing the single orthodox sect, whose members were the spiritual successors of the residents of the Mahavihara. 6. Subsequently, the purification of the Eeligion was again, in like manner, effected by other Kings as Vijayabahu and Parak- kama. 7. In times past, our Bodhisatta, while fulfilling the paramls, ruled over the celestial kingdom of Tidasalayasagga. 8. At that time, the Eeligion of Kassapa Buddha was in ex- istence, and Anandathera became Usinnara, and ruled over the kingdom of Bara?^asipura. 9. Although he perceived the impurities, he remained indif- ferent, and did not effect the purification of the Eeligion. Then Sakra, the Lord of the devas, set aside his celestial bliss, and, 10. Accompanied by Matali, who had assumed the form of a black dog, went to the King, called Usinnara, and inspired him with fear. 11. Having received a pledge for the purification of the Ee- ligion, and after admonishing him, Sakra returned to Tidasalaya. 12. Therefore, King Eamadhipati, the Lord of Eamannadesa, following respectfully in the footsteps of the virtuous, 13. Purified the Eeligion with a view that it might last till the end of 5,000 years. 14. !For having purified the Eeligion in the manner described above, I, Eamadhipati, have acquired merit, which is as inex- haustible as Nirvana, the state of purity and quiescence. 15. May the excellent Kings, who are imbued with intense faith, and who will reign after me in Hamsavatipura, always strive to purify the Eeligion, whenever they perceive that im- purities have arisen in it ! THE EALYANi INSCEIPTIONS. 105 16. •. Although, the theras, headed hy Maijhantikathera, in whom all passions were extinct, and who had performed their last deeds, took a delight in solitude, they set aside their hliss of Nirvana, 17. And, in former times, exerted themselves in the interest of the Religion. Therefore, respectfully following in their foot- steps, 18. May the priests of Hawsavatipura, who delight in their condition of purity, and are enthusiastic (in the cause of the Re- ligion), purify, in after times, the Religion whenever they per- ceive any impurities in it ! 19. If this is done, the beings, who are immersed in the whirlpool of the three forms of existence, will be enabled to cross (to the other shore), or to free themselves from the conditions of sin and suffering, or to attain the pure and excellent and supreme Buddhahood, which is embellished with the attributes of the wise and is the fruition of supreme exertion. Here end the lithic inscriptions callied Kalyarai. G. B. C. P. 0.— No. 853, B. S.. 6-2-92—500. 14