BUDDHAGHOSUPPATTI mai msronca ROMANCE OF THE RISE AND CAREER ° BUDDHAGHOSA. JAMES GRAY ASIAN EDUCATIONAL SERVICES NEW DELHI* MADRAS* 1998,ASIAN EDUCATIONAL SERVICES ‘31, HAUZ KHAS VILLAGE, NEW DELHI 110016 PH: 6560187, 6568594 FAX :011-6852805, 6855499 Email sianeds@nda van.netin + 5, SRIPURAM FIRST STREET, MADRAS - 600 014, PH, : £265040 FAX : 8211291 E-mail: asimneds@md3 vsol.net.in YA Potted 3. Jey {ec ASAN EDUCATIONAL SERVICES 51, Haz Khas Vlga, Now Det - 110.018 Processed by AES Publications Pv. Lid., Now Debi-110016 Printed at aya Print Pack Pvt. Lined. New Del BUDDHAGHOSUPPATTI THE HISTORICAL ROMANCE THE RISE AND CAREER BUDDHAGHOSA JAMES GRAY LONDON: LUZAC & CO. PUBLISHERS TO THE INDIA OFFICE 1892PREFACE. ‘My text of the Buddhaghosuppatts is based upon a palm- leaf copy I obtained from the late U. Asare’s monastery at Pazundaung, and is referred to as P. On completing my transcript. I was fortanate in finding a copy in the ‘Shwe Dagon Pagoda Library (réferred to as SD.P.). I have also made use of a MS. belonging to the Bernard Froe Library (referred to as BLF.L). The latter shows a different recension from the other two, Not only do words and constructions in it vary, but there are several (though not very material) interpolations. Strange to say, these three copies seem to be the only ones to be found in the whole of Burma, For the purpose of a critical text, I endeavoured to secure a Sinhalese manu- script, but did not succeed ; and my inquiries with regard to Mahimafgala and the time in which he lived have proved somewhat discouraging, The publication of thi ‘work may perhaps elicit information which doos not seem readily available at present, In editing the Buddkaghosuppatti, I deemed it advisable to put together as much information as possible to be found in Burmese records regarding Buddhaghosa, other- vise T may not have trenched upon « field of inguityu PREFACE. which has already claimed the attention of able scholars. Thave added a few notes which have no pretensions to _ ‘being exhaustive, but are intended to serve as hints for young students of Pali, ‘The translation of the Pali text appears separately. JAMES GRAY. Rawcoem, February 1852. CONTENTS. INTRODUCTION. Ovruixes ov tHE Sronr oF BuDDHAGHOSA ‘Tam Mnaxaxstizawix ‘Taamaxdtasieama ‘Vaiesapeayt Siawavala Ft « Kavaiyr Insomierrons” Nissava ‘PmATHANAASINASEK . Bioaxper’s Accourr 5 + Geverat Reaanes. Bopnuacwoss’s Wonks . oe ‘Tae Ace oF sue “ BoDDRAcHosurPATti” TEXT. ‘L Boron = Il, Apurssios 70 1am ParestH00D - UL, His Farnxs’s Conversion. IV. Vorace 70 Cuvtox ‘V, Bupomaonosa as 4 Wirvass : ‘VL. Pamusstoy 10 Traxsiare eax ScnrPrones VIE. Onsxce Arratsep . : VITT. Rerony ro Janmootea asp Dearie NOTE 2. ee a 2 6 2 55 -9 . 6 69Boddhaghow patitthante panavanto pi ye jand, teaash paBtpabht natthi Rahomukhera Candin, —Buddhaghonppoti. INTRODUCTION. OUTLINES OF THE STORY OF BUDDHAGHOSA. Buppascuosa stands out as a grand figure in the annals of Buddhism, The colossal nature of the work accomplished by him as a translator and expounder of Buddha's words, the profound scholarship brought to bear upon that. work, and the almost superhuman zeal and self-denial manifested by him to execute it, evoke the highest esteem and admira- tion on the part of those who have made. Pali literature fa study. But that very little should be known of his personal history beyond his literary labours is indeed a matter for regret, ‘The priest Mahhmangala has given a snore detailed account of him than any other author, and we have to be thankful to him for the beautifal legend by ‘means of which we gain an insight, or, we may rather say, 1 kaleidoscopic glimpse, into the life of that great divine. ‘The legend is contained in his Buddhaghosuppatti, which is also known as the Makdbuddhaghosassa Niddnavattiv. ‘The narrative is intensely interesting, and one is reluctant to dissociate the legendary fancies from the meagre his- torical facts which underlie them. It reads, in fact, like ‘an Arthurian romance. I here give auepitome of it. Cuarrex First, ‘Two hundred and thirty-six years. after the: Nirvana of Buddha the thera Mahinds established himself in Ceylon. ‘After his death, Buddbaghosa -esme into prominence a2 BUDDHAGHOSUPPATTI. Not far from the Bodhi-treo there was a village, Ghosa, named so from the circumstance of its being the rendez- Yous of a large number of cowherds’ children. A king ruled at that time in this village. He had a spiritual adviser and secular teacher who was a Brahman, Kest by name. This Kest had an accomplished wife. Now, when the Buddhist scriptures were recited in Sinhalese, others did not understand them. A thers, Kest’s friend, who ‘was possessed of supernatural powers, reflected as to who could render the scriptures in Migadhese if they were recited in Sinhalese, It thon dawned upon him that Ghoss, a deva prince, had the necessary qualifications. ‘Thereupon he presented himself before Sakke, king of the devas, Sakka saluted him and asked him why he bad come, Having made known his object, both weut to Prince Ghosa, who, on hearing the cireumstances, said, “I, great king, wish to go to a higher world; existeuce ia the ‘workd of men is most painful and vexatious. If, however, the religion of Buddha is not well understood by men, I shall go to the world of men.” Having obtained this promise, the thera announced to Kest that his wife would conceive a son in seven days, who would turn out wise and virtuous, Ghosadevaputta resolved to die, and died, and obtained conception in the womb of Kesibrihmant. On his birth, ten months after, the dwellers in the village made a great uproar, and he was accordingly called Ghosa. ‘He commenced his studies at the age of seven, and within seven years acquired a knowledge of the three Vedas. One day while instructing the king, Kesi came across a knotty point in the Vedas, Not knowing either the aneaning or the drift of the passage, he went home in much perplexity. Young Ghosa, however, solved the difficulty and wrote down the signification of the passage. ‘When Kest came to find this out, he passed the following encomium : “Though young, you have shown yourself as one who is wise. He who has such a son is exalted; ire is the best of men, May you be happy like an immortal. BUDDHAGHOSUPPATTI. 3 ” when he ‘You be my father, I shall be your son.” And when xenioned about him to the king, the latter embraced hima, and said, “Be you my son, T shall be your father’ Cuapren SECOND. 20 J's friend, the thera, came, as was his habit, Coe hile a the middle of the house, one of hhis Brahman attendants took Ghosa’s seat and offered it to him, He sat down on it, This made Ghosa mighty Angry. When the thera ended his mesh, Ghose a cypabdcheaded sir, do you know the Vedas, or are you ia He Yh [know not only the Vedas, but also another manta; fand then relearsed the three Vedas, after which he ‘vashed his mouth with water from his water-pot and dat down, Ghosa, becoming ashamed, asked, “I wish to know your manta, Repeat it.” Thereupon the thera qove 2 aketch of the ADkidhammapifaka in relation to seritorious, unmeritorious, and indifferent actions. Ghose ‘was perplexed, and asked, “What is this manta” On eing told it was Buddha's manta, he desired to become « Tahan; but he was repulsed by the thera, who told him that there were great obstacles in the way of unholy Toymen, One day, while reflecting on the Vedas point by point, he exclaimed, “Duddhe’s manta is priclesss Badaha's manta pleases me. Going to Buddhiw's manta, ‘all sufferings disappear,” He then asked his parents to fllow him to become a monk, His request was granted. “Accordingly his head was ebaven and his beard removed, ‘and the “odour of laymanship” dissipated by the use of the perfumed powder of sandal-wood, After eubmitting to ail necessary ceremonies, he was invested with the Yellow robe, In ono month's time he attained proficiency Jy the three Pifakas, and displayed such learning that he came to be known as “Buddhsghosa,” or “Ghosa the Sage.”4 BUDDHAGHOSUPPATTI. Cuaprer Tarmp, One day Buddhaghosa reflected, “Am I or my pre- geptor more advanced in Buddha's words?” ‘The thera, knowing bis mind, said, “Buddhaghosa, your thoughts please me not. If you reflec, you will see that they are not becoming a priest. Beg my pardon.” Buddhaghosa, being frightened, replied, “It is my fault, Pardon me.” “1 shall pardon you,” eaid the thera, “if you go to Ceylon and render Buddha's seriptures into Magadhese” “I shall do so,” replied the other, “but I must first convert my father.” When his father saw him approaching, he said, “ My sou’s countenance pleases me, Now my son will become a layman.” Buddhaghosa, however, on being questioned about it, remained silent, Afterwards he built 1 two-roomed house, and placing in it all necessaries in the way of food and means for cooking, he shut his father up securely. When Kest resented, saying, “I am your father. Why do you act thus ¢” he replied, “True, I am your son; but you are @ heretic, You don't believe in Buddha's religion, therefore lave I acted so.” He then frightened his father wich’ the terrors of hell and re- cited some beautiful stanzas in praise of Buddha's virtues, On the fourth day of his confinement Kest believed in ‘Buddha and was set free, Cuapres Fourrn. Alter a few days Buddhaghosa set out in a boat with some merchants on his journey to Ceylon. On the same lay Buddhadatta set out from Ceylon for Jambudipa, On the third day of their being at sea, their boats, through the supernatural power of the devas, came into collision and remained stationary. They entered into conversation, and on Buddhadatta finding out the object of Buddha. ghosa’s voyage, he said, “I possess the Jindlankdra os well as the Didfurarisa and the Badhivarisa, but wot the BUDDHAGHOSUPPATTI. s Atthakathds and Tekds; but it you render Buddha's word ia sragudbece, ‘make a transoript also of the A¢hakathés, of the three Pifakas, and of the Zé:ts" Encouraging Buddhaghosa thus, he made over to him the iron stylus ‘and medicinal plum which he himself had received from Sakke, the former for writing quickly and the latter to be used as a medicameat should his back ache while writing; and he further said, “Reverend Buddhaghom, went before you to Ceylon to compile Buddha's word, Tam old have not long to live, and shall not, therefore, be able to accomplish my purpose. You carry out the ‘work satisfactorily.” The two then parted. Buddhadatta reached Jambudipa, and after a time, having fulfilled all Priestly duties, passed away into tho Tucita heaven. Buddhaghosa arrived at Ceylon, and mooring his vessel near the Dvijathana landing-place, remained there, Cuarree Fura. ‘While Buddhaghosa was at the landing-place, two ‘women went dee to taiwan, Te ‘happened, however, that while they were ascending one’s water-jar hit against that of the other and broke it, A great quarrel arose and much abusive language was interchanged, Buddhaghosa, ‘thinking he would be cited as a witness, took the pre- caution of putting ‘their abuses in writing, The case came eventually before the king, and his sealed memoran- dum was put in evidence, he, as a priest, being debarred from attendance in court. Judgment was pronounced on the strength of his statements and one of the women punished. ‘The king being desirous of seeing Buddha- zhosa, asked the Brahmans where he resided; but they, as heretics, being unwilling to have his worth extolled, said, “He, contrary to priestly procedure, has come for the purpose of trading. It is not befitting that you should see him.” ‘The King, however, recognised his goodness, and gave expression to his own opinion in these words6 BUDDHAGHOSUPPATTI. “There are indeed many priests in the island ats i of Ceyl ‘bt never before has one been soon ke thin. le cats heaven who honours and reverences one like him, replete iin virtue, quick-witted, and highly observant of duty.’ Carrer Sixty. Buddhaghosa went to pay his respects to Saigharij tho archtop of Ceylon, aod bat down, bead the monks, who were assembled to hear a discourse on the Tings end ithenma Pies, The arson came upon a knotty point in the Abbidham and becoming perplexed, dismissed Cee and went into an inner chamber to reflect upon it During his absence, Buddhaghosa sot the signifestion down on a board and went away to his vessel. ‘The arch- bishop, who had not solved the difficulty, was surprised afterwards to see the signification entered upon the board On making inguiries about it from the monks, he was told that the foreign priest must have written it, He then gave orders to seareh for him and bring him into his presence. When he vas brought, the archbishop wanted ]him to join his congregation, but Buddhaghosa said, “I do rot wish to learn. I am a resident of Jambudtpa, and have come to render the Duddhist scriptures into Mage chese.” Saiigharaja was exceedingly pleased with this ‘assurance, but to test his qualifications for the task, he gave him a stanza as text upon which to furnish’ an exposition of the three Piatas, Buddhaghoss answered ‘Very well,” and went away. On that very day, through lucky aspect of the stars, he composed the Viou- imagga with the greatest exse, and laying it aside, went frown ths nay ete Ou rising and not seeing it, he again wrote i i placed it under his head and slept. Satke come ine riddle watch of night and again carried it off, Baddha- ‘ghoss, missing this too, wrote another copy in hot haste, BUDDHAGHOSUPPATTI. ? and tying it up in a robe, went to sleep. On awakening at davn, he saw the two copies that had been taken away at the head of his bed. Glad in heart, he took the three Copies to the archbishop. On being asked how he came dy three copies, he narrated the circumstances, and when te archbishop had the three read out, the difference of feven a single prefix of particle could not be discovered, Gnd he then gave permission to render the Buddhist Scriptures in Magadhese. The author of the Vim Ghinagge was thenceforth known in Ceylon as “Buddha ghosa,” or “The Voice of Buddha.” Cuarren SEVENTH. ‘After a while, Buddhaghosa asked Saighardji for a suitable place where he could go on with his work, A tevon-storied iron structure was allotted to him. There day by day be proceeded with the work of transeription, ‘When ou his begging rounds in the morning he used to pick up fallen paltn-leaves snd carry them away. | One Jay a wise, virtuous, and Tearned man, who was a dealer a toddy, noticing what he did, seattered a lot of palm eaves in the place where Buddhaghosa came for his food, and having done 60, concealed himaelf. The thera picked tp the leaves and took them away. The man followed Him to the place where he stayed, and was quite pleased ‘when he saw the writing work on which he was engaged. “After three months, Buddhaghosa completed his task, and, ession. ‘This unsatisfactory mode of imparting he Kmowidge of the newly-founded religion was continued oe nearly seven centuries under seven schools-of teache (or aed sag of Dheramapila, a3. 930, when Budd hoon, a ptiest of Tatoo, erosel over to Ceylon, whom, ghoteyM Xovoted himself to the study of the Sinhalese vig aeyetsopied tho whole ofthe three portions of the ‘Pras with cheir commentaries, and brought them over se ereanajaaheegiuatn nmr ne tie sript, which in the only one of the Niaeayas T have aS oh a ote ee sac cinta ra Pnragieainea a “rae: Si ema Sma athe punts sl _ A ee ipa Wnts" fl tll, i, 2 BUDDHAGHOSUPPATTI, to his mative place. From this circumstance, Thaton, which had been known as Suvannabhitimi—(the “Land of Gold”) —was now called Sndlammavati (the “Land of the ‘Crue Law”), ‘The return of the ships? of Buddhaghosa from Ceylon with the sacred cargo on board is said to have been celebrated with great pomp and splendour, ‘The king, attended by all the members of royalty and tive nobility, and followed Ly a large retinue of attendants, went down to the landing, and there, having made great offerings to the holy ralian, had the seered writings con- veyed on a white elephaut under a canopy formed of the red, the gold, and the white umbrellas, into the town,tand ‘was undertaken. "Nearg,” one boat may have aes a rango of hilla which in known aa the Kelaae cvntral and highest sumsais a called the Kelam Peak, lat. 17° 2 lng. 97" 2. The north-eastern side of the mountain ie ipice of masse rock. ‘ean and the Sittang vier. Ta by the Kyaikdiyo payods and the we Kelaus pagoda at of the Keltawvibtrs, which in former times enjoyed the mame renows in Savangubsaint as the Mablvibara in Crylon. ‘Tbe foundation of tke monastery ia esonected withthe landing of Sopa and Uttara, nd Talaing tradition roporta that Buddhaghoss after hig arcval in Ramat, retired to this cloner...» "The region along the wertern bnae of the mountain ‘Ayetthima to near Kinyon was formerly known (and is ail frequently called) Kalitalk, ‘The Talaing paso la Taikkule (pronounced Taikkale) len to the west, this place wan od seventownth oenturien Te ‘marked on the map of Profenor Lauau as Tablalay but erroseouly placed fow milee north of Tavoy. Cables rope, and other vetiges of ‘eagolag veuels are ail frequently dog up abvut Teikkula” BYDDHAGHOSUPPATTI. 3 placed them on view in the centre of a large mandat or pavilion built in front of the palace for the purpose, Tmmeuse numbers of rahans of different nationalities, such as the Burmese, Talaings (Mons), Siamese, Annamese, Linchins, Thibetans, &c, flocked in from all parts of the Buddhist world and-diligently applied themselves to the study of the Pifekas, Under Anomadassi—the lasi of the above alluded seven teachers—at the head of five hnundred disciples, the sacred religion of Gotama flourished in Thaton, and imany of the most Brahmanical philo- sophers became converts to Buddhism. With the rise of Buddhism, Brahmanism and other heretical religions which lad prevailed in Thaton and its neighbouring Kingdoms began to decline, BIGANDET'S ACCOUNT. For Sir Arthur Phayre’s researches and views with regard to Buddheghosa I must refer the reader to vols. xxxiii, xxxvii,, and xlii, of the Journdl of the Asiatic Society of Bengal! Bishop Bigandet's account in the Legend’of the Burmese Buddha, as based upon MSS. which atate the period of Buddhaghosa’s stay in Ceylon, is as follows:— Tt is probable that there occurred at Thaton what we know to have taken place in Ceylon, namely, religion was propagated first by means of oral tradition. ‘The first one who made an attempt to possess himself of a copy of the sacred seriptures was Buddhaghosa, a religious of Thaton, of the Pounba (Brahman) race. ‘That man embarked at ‘Thaton, which was then on or near the sea. ‘That place is in the Ramatiia country, and is inhabited by a people + or further Liblography on the subject wide Foulkes’ excellent and couprebeative paper “Buddhaghows” in Ue Zedian Antiqury, vl i pr tos, Exonting Phayre and Bigundst, the reader iv reoommended to cogeph the statements of writers on Burma referred to ere with muse ‘totlon See also the excelkot nazrative in chap. vil of Saddham- Imewaigaha in the Journal of the Pali eat Sore, 1850.Hy Ny 4 BUDDHAGHOSUPPATTI. called Moun (Muns). He sailed to Ceylon, then undet the reign of Mah@nama, in the year of religion 943 (=A. 400). He resided three years on that island, wrote the Pifakas on palm-leaves with the Burmese? characters, those being found written in the lungnnge and characters of Ceylon. In another manuscript we read that he translated into Pali the seriptures which were in the language of Ceylon. Buddhaghosa remained three years in Ceylon in order to complete the work he had undertaken. During his stay in that island the people were so much pleased with him that they made him many and costly presents on his leaving their country.* GENERAL REMARKS. Te will be seen that the materials I have brought to- gether are from three sources—(1) Talaing, (2) Sinhalese, (3) Burmese. Whatever accounts the Burmese possess, have been adapted from Talaing and Sinhalese chronicles, and may be safely dismissed as of insufficient value for a rigid investigation into the history of Buddhaghosa. ‘They had no literature—in fact, no letters till the eleventh cen- tury, when Anawratha eonquered Thaton and carried away the literary treasures of its monasteries to his Burinan capital. ‘The Inte learned Dr. Forchhammer wrote: “A critical study off Burmese literature evolves the fact that the Burmese idiom reached the stage of a translatory Janguage at the close of the fifteenth century, and that of fan independent literary tongue not much more than o + Properly speaking, the ‘Talaiog character, which wero afterwards slapd by the Burmese for their iteratare. According to the date given Here, Boddbagton ust have been abet six year from Thaton. *"rniaaccouut, forthe mont pert, seconds with the Tethigateuddna- tipant. "At the time Bishop Biganet wrote, he bad neces to ote MES. hich are dificult to find now, al firming that Boddbaghows was a Tirabman ox Thaton. The worthy Bishop, in »rcentconveraton with ime on the subject, expressed himself aa (ily convineed that the famoot Alvin went fom ‘Thaton to Ceylon (visiting Gaya St) to obtain the ‘Waddie sexiptures forthe Taaings BUDDHAGHOSUPPATTI. 5 century ago.” As for the Sinhalese accounts, they are rendered suspicious by the incorporation of mythical in- grediente. ‘The superstructure as raised in the Buddha- ghosuppatti rests on an unreliable foundation, With a tissue of truth and a great deal of fiction, a story is recounted which, however attractive as legend, is un- trustworthy as a historical document, The narrative in the Cilavarhsa has an unmistakable air of plausibility about it, but as the supernatural element is not absent from it, its authenticity as a whole is open to suspicion; ‘and in the absence of chronological data, one cannot help inferring that it ia condensed version of the Buddha- _ghosuppatti legend with such variations as the exigencies of versification may have necessitated. When, however, ‘we examine Talaing documents, we feel as if we are moving on safe ground. The records of the Talaings date ‘back to the fourth century B.c. ‘The researches by Forch- hammer in this direction are particularly valuable. He says: “The authenticated history of the Talaings begins with the fourth century before Ciirist, when Sona and Uttara, two Buddhist missionaries, landed at Golanagara, ‘a settlement of the Gangetic Gaudas (the Gaurs) on the shores of Suvanpablumini, which comprised the coast from the Sittaung river to the Straits. The oldest Talaing {nseriptions date back to the fourth century A.D, and the lithic characters are almost identical with the Dravidian- ‘Vengi alphabet of the same period.” Theix state of cul- ture and their competence to keep up regular records of jeuts may be gathered from the following passage :— “‘Talaing records contain information about Southern India which, I believe, is not found in the annals of other nations of India and Indo-China; it bespeaks an inter- course with the eastern coast of the Deccan during the supremacy of Buddhism in those parts. . . The Talaing ‘pdramparas, ot histories of the succession of priests, dis- ‘inctly state that Dhammapfila lived in a monastery built by order of Asoka at Bhadra(-tittha) near KAscipura,il " 6 BUDDHAGHOSUPPATII. ‘He must have lived after Buddhaghosa (fifth century), for hhe wrote the Visuldkimaggatttd, a scholium on Buddha sghosa’s great encyclopsndia of Buddhist doctrine... . The list of rahans of Souther India is given in Talaing records in chronological order. . . . They give us further informa tion for whieh we seek in vain elsewhere in works written in Southern India: Kaccdyana, who must have lived in ‘about the seventh century a, is followed by Buddbaphira, author of Sattasangaka; then by Nanagambhira, who wrote the Tathdgatuppatti, a biography of Buddha. "Next in order comes Anuruddha Acariya, the author of the celebrated Attidhammatthasaigaha ...” There is une mistakable evidence in Talaing records of methodical treatment and general truthfulness; and credence can therefore be easily accorded to the account they contain of Buddlaghosa. It is plainly recorded. No mythical elements go to mar its authenticity, and it is free from any great exaggeration of commonplace incidents. If he is called @ native of Thaton, it is not meant that he was a Talaing, It is admitted he was a Brahman and is usually described as a rahan of Thaton, There is nothing incongruous, however, in considering it his Lirthplace. ‘Thaton, or rather its Port Golenagera (Bur. Kulataik), contained a flourishing Brahman colony, with regular ‘maritime communication with the Deccan j and the great Kelise monastery, about ten or twelve miles south-east of the port, was the home of a large number of Buddhist ahans of the Brelimanio race, The main facts, therefore, in the history of Buddha- ghosa, based upon Talaing history and tradition, will be 4s followe:—Buddhaghosa was « Brabman bora in Thatou. ‘He was an inmate of the Kelis monastery, and in aD. 1 eKlataik” ignition a brick or mod bollding of the Kalas (or Goins guugen}"” Ai tothe origin of the ame Golanagar, the MS. of tho ‘Kalytal ineriptions bas—"Tath pana nagarach Golamanusaghartoath vipa mitghatoad bboatye Golumatticagra ty” ata ohare” BUDDHAGHOSUPPATTI. 2 he was deputed to Ceylon by King Thin-l-gyaung atk atmmnphla) inorder to bring away a copy of the Bud Sihist Scriptures, At Dassein he took ship for TAmalitti, the Indian port, and first went to Gaya by the Gangetic route, to bisin drawings of the principal eored ies Ho returned by the saine route aud proceeded to Ceylon. He otayed there three years. He composed the Viruddhi- mage while et Anurddhapara, and on his return to ‘Thaton brought a eouplete copy of the Pifakas with their commentaries, a3 well as other works? in the Telaing, Dravidian-Vengi) characters, - (PAM segand fo the means of communication, recent archeological researches show that there was a regular se : dn and Kalingn andthe pert ot ianagara, about thitty miles north-west of the present cea tiaton, Up to the tenth century there wes no direct communication between Suvapnablimi and Ceylon but rid some port? on the eastern Indian coast, This fact would explain the reference to Buddhaghosa going to Tadia?® before proceeding to Suvanpabbiimi, and when on veetneen quot a nh iin aiahamacratestatingy nicer ae mn og chr ow nd = ned Kate TS ima cpr ent vei rie te a ae mine et on ened fees Sn Sot ee tag tte Somme i ican ings iesa tee ee re, Reeser hy Gah eye fry Png hn gcc pes nr St tay tng Base ro tea a Na ecto anentan cnet clase se ia gaa ere iS gr Ain Sea toe ro nn ay as ta CPt ns ama as ae me ry want ce te ths eae ae ee sa aay Seierccht icing cates emt" " i 28 BUDDHAGHOSUPPATTI. his way to Ceylon from Buddha Gay& he may have met Buddhadatta in some monastery in Kalinga oF elsewhere ‘on the coast. ‘There may be some significance in the statement that Buddhaghosa compiled three editions of the Visuddhi- ‘magga. The original compilation was most probably i tended for Thaton, while one copy may have been made for India, and the other for retention in the Mahdvibrn of Anuridhapura, As to the duration of Buddhaghosa’s stay in Ceylon, the Buddhaghoeuppatti says it was threo months. This calculation is, no doubt, the outcome of Mabamangala’s ingenuity to make the divine's perform- ‘mes accord with the miraculous capabilities of the celestial style presented to him by Buddhadatta. Three years, as mentioned in ‘falaing chronicles, also seem insignificantly small for the colossal work attributed to him, It is reasonable, however, to suppose that he had able condjutors, and was assisted by scribes, who may have written to his dictation, or served as ordinary copyists. ‘The first Yazawin says he brought away in all fifty-six volumes? If it be admitted that the Sinhalese of the fourth century A. was only a dialectical variety of the Magadhese proper—and I believe this cannot be coutroverted—it must have been a work chiefly of adapta- tion rather than of translation that Buddhaghosa had to perform, The Afthakathds, no doubt, receives his special attention, while the transliteration of the Pifekes may lave been executed in collaboration, Therefore, taking into consideration his genius and attainments, a period of three years as the duration of his stay in Ceylon is not below the mark. Te seems unreasonable to hold that a special deputation from the maliithera of Gay, under the circumstances recorded by the Sinhalese writers, was required for the pur- 1 Si centuries afterwards, when Anawratha conquered ‘Thaton, it it said in the history of Pagan that the Burmese carried away to thie ‘opital Sie elephant Toade of manuncrips, BUDDHAGHOSUPPATTI. Ey pose of obtaining the commentaries? Buddhism was in a Hourishing condition in Behar and the southern countries fat the end of the third and the beginning of the fourth century, as attested by the Chinese pilgrim Fa Hian, and tuo disastrous or paralysing effeet on its ascendency is recorded in the centuries preceding, Buddhist monas- teries abounded at the time of that pilgrim’s visit. Able rahans must have existed in large numbers, and writing was not unknown, It seems difficult, therefore, to accept the statement that the commentaries were lost completely jn Judia, or that, with easy communication between it and Ceylon, the desideratum could not have Leen readily sup- plied without having recourse to an improbable story.* Yn Thaton, however, where the labourers in the missionary field were comparatively few, and where up to the fourth century the scriptures were preserved orally, the neces- sity for the possession of a complete version with eom- mentaries must have been keenly felt. ‘That the king of ‘Thaton, by the advice of the chief of the Kelisa monastery, 1 avhen Fe Han visited Gap he fond thes monateic there which conor tthe oor Bahia Ho mgenting nos any SIRE Shes craontery. Bat ave Oldenber’s Vinaye Pats, pi, ati a une youre Fe Hian waa st ratte colt several sacral Cound for bro pers previo to Ba learng fr Capon ba wan ‘ogeged in oping tho scrpraron at TA ‘oncsing Budaiat TEE ie tad dlls at Sst in obtaining certain work bat thon Ok aredappeared torent exiet after be bad devoted inva sae atly of Semurt and wae able to cavers more frely and atl. taupnes the Budde rabanethan.cn hi arrival i Todi ‘The bok ee, onus he anyured was fom the Gangetic monastria, He doce SiNa'an about neste f iteraare in Ceylon, but any Dal con ca Uneaen forthe word book he obtained a copy ofthe Vinge spate sssrding tothe echo! of the Mahiauikan”” He alo obtained seeesstinton Smpltions in PAL, He aaye nothing abuat the Aff ein, bas tere, au bcing in Sinhala, bo coud not have endl wed stat very pertinent qnsion thy be aned. 1 Buddhaghes tok AEA LMarto Gaph fo Revatt monastery bow int Fe Hien, who seus coger were for moasuberpa, makes 00 mention of them ‘The Toa nk ltaghove wer soot fran Gayl bin Iiterary sion to ican open to gre epic, and ay beoally interpreted a «mere {atretion.1 . , ~ BUDDHAGHOSUPPATTI. should have sent a religious mission under Buddhaghosa ‘ most likely inference, and taken in connection with the unvarnished statements of the Telaing clio enforces implicit credence. ~ BUDDHAGHOSA’s Works, As no account of Buddhaghosa would be 4 Co hosa woul ete withont mention of his literary work T give two ieee from Burmese MSS. ‘The nomenclature differs, but the treatises included are identical. The Burmese Difata. Hamaing vames the following A(hakethds Vy him: Pari kanipataaaguttaras Pacis Doatiacatulceenipdtas’, Salieri, Paiiedinipdtantguttarea® jattasllakkbandhaa’, Khuddakaptthan Dhammapadas’ Suttanipatow. sp Apt inna’, Vieudhimaggaa? Upper ‘inant Sagithtvdracniyattan’ Sammohavinodanta’ SaléyatanamabAvarasarhyuttas®, Paficapakaranaa®, id@nakhandhavarasarhyuttaa’, — sone Culaganthavarisa of Nandopait. gives the fol- lowing list — (x) Visuddbimaggs (2) Sumasigalavilisint, commentary of Dighanikiya ()Popmteasodans, Maijhimuntkiya (4) Pakisint » —— Sahyuttanikiya, (5) Manorathapunt, > Afiguttaranikiya, (oSimantapstdiet, 4, Pafeasnayaganthn, 7.) Paramatthakathi, ,—_-Satedthidhammagantha, (8) Kenkhaviterenivisudabi,, ——Pitimok kha. () Rhoddtopiine (20) Dhanmepesay ton) Jake (2) Battniptiw, ig) Apidae 4 he exiting Atlas h enumerated by Ole (1) Samana feommentary onthe Vinay) BUDDHAGHOSUPPATTI. en ‘The first great work of Buddhaghosa, the Viswddli- magga,® has been appropriately termed a“ marvellous pro- duction,” and if he had written nothing else, it alone would hhave secured him undying fame, But when we scrutinise his numerous commentaries and become conscious of the genius they display, we are almost staggered with the immensity of his work. He, says Professor Childers, ‘was “one of the most extraordinary men that Buddhism has produced, Buddhaghosa did not confine himself to ‘translating Mahendra, but incorporated other old Sinhalese chronicles existing in his time, and added immense eon- tributions, chiefly exegetical, of his own. Much of the matter his commentaries contain is as old as the Tripitaka itself, while, like the Tvipitake, they are rich in history and folklore, and abound in narratives which shed a flood ot Jight on the social and moral condition of ancient India.” No doubt, he has left a rich legacy of literature to Burma, Siam, and Ceylon. Savannabhdmi in particular has good reason to be proud of him, Siam derived the Buddhist seriptures from her, as is clear from Telaing chronicles, and the debt of gratitude which Burma owed to Ceylon ‘was sufficiently repaid when, after the total destruction of Sinhalese Buddhistic literature by the Malabars in the twelfth century, she was able to return to that sacred island copy of the very books she had borrowed seven cen- {[c.omPatimokthal; 3) Sumadalaritdein (e.0n Dighanikaye]; (4) Popat- (5) Sératthappabisin (eon Sashyatta- kaya I [eon Aiguttaranikiye]; (7) Parametika- Jotikd fo on Khoddakanikaya snd Suttaniptta}; (8) Dhanmapada(tha. Taehd; (0) Parematthadipant (0. on Uding, Visknavatthu, Potarettho, ‘and Theragithal; (10) 40kidhammatthadipant (eon Tetivuttaka]; (11) ‘Jduabn{thabweAd; (12) Saddhammapniatbt [oon Niddesn) (13) Sadaham- ‘mappaksnt (a. om Patisambbide); (14) Viewldlajonaviasint [eon Aptian); (15) Maduratzhardéini [6 00 Boddhavasis] ; (16) Caripdpi- {aba((habathd; (27) Atthardlint fe. 00 Dbammasatgani}; (18) Sammoba tinodan [eon Vibhatga]; (19) Padosppabarana{(halach [e. a the F Vinddhinrggs.2 BUDDHAGHOSUPPATTI. turies before and preserved with the most jealous care? Buddhaghosa, it seems to me, was but a thera of profound knowledge in the estimation of the Sinhalese until their soriptures were restored to them. Then only was he ‘magnified into a legendary personage and made the hero of a mythical romance. THE AGE OF THE BUDDHAGHOSUPPATTI. I have not been able to obtain anything but the vaguest information in Burma with regard to Mahimangela and the age of the Buddhaghosuppatti, I have, however, to express my indebtedness to the Director of Publio Instruc- tion, Colombo, for the following communication —“ There is no record of a Sinhalese author by the name of Maha- maigala, but there was a man by the name of Maiigala and two men by the name of Sumafgele, Mangala was not the author of any existing works, but was the tutor of Vedeha, the author of Sidatsaigarava, Rasavthin, and Samantakfitavapnand, He lived in the thirteenth cen- tury.” It is out of the question to identify the author of Buddhaghosuppatti with one of the Sumangalas, especially ‘with the writer of the two well-known ‘kas, but in the absence of more precise information, I an disposed to identify him with Mangala, the tutor of Vedeha. ‘The 2 Buddhaghoes's commentaries as they Now exit in Ceylon were taken cover from Pagan in Burma. No copy of them eld have been Kept by tho Sinaieve rieeta after he fit compiled them, otherwice Fs Hian, ‘who visited Anoridhapars after Budibaghons, would not certainly have Of Mabindws woitings hae never yot been satisfactory explained. Te Mabsmasgula, who says he writes “yathabhotaih” (acconling te reality"), i to be credited, they wore cunsigued to the flamen when Buldhaghoss had compiled hisown commentaries; but to aloaon inthe Buddhaghoruppatt (chap. vii) to the baring of the manuscripts seme to:me allegorical of their deatrction Ly the Malabar conquerors of Capon. 538 fa pomble, however, that Mabdannignla refers only to the particular ‘copy that Buddhaghoua had wade tae of. BUDDHAGHOSUPPATTI. 33 internal evidence of the text, as resting chiefly on the iiiision to the burning of Mabinda’s manuscripts, and juterpreted by me as referring to the destruction of them by the Malabars, points approximately to the thirteenth century as the period when the Pitakas and their com- Snentaries were taken to Ceylon from Burma, and Buddhe- ‘thosa looked upon as some extraordinary person by the Sinhalese, and made the hero of a legendary narrative. ‘That the text is comparatively old is evidenced by the ridiculously corrupt form in which the Sauckrit stanzas (chap. vii) have come down. Tt is well ktiown that Sanskrit in Burma, during the last three dentures, oF pothaps even more, lias been appropriately transitersied by menus of the usual Burmese characters, with the addi thn of a few conventional symbols. ‘This conventional system wos evidently unknown when the Buddhagosuypatis as transcribed for Burmese use. But the difficulty stil Js, How happens it that Mabdmangala and his work are not known in Ceylon? Did the thera write the work in Pagan, intending it to be taken to Ceylon, but not live to do to? ‘That he was a Sinhalese is indicated in a gloss Srbich renders “imasmizh patitthahati” at the commence: Inent of chapter i. of the text by “imasmith Laikadipe pecittbabati” ‘The question also suggest itself, Could this Kangala or Mabiimaigala have been associated with the conveyance of the Buddhist soriptures and their com- mentaries from Burma to Ceylon?BUDDHAGHOSUPPATTI [Namo tsa Dhagavatoarahato samméammbaddhaaes, INTRODUCTION. ‘Vanditv’ ratanattayath sabbaptpapavahanah Baddhaghosasea uppattimn vanpayissash* yathabhitarh: Dhavanté sAdhavo tombe sappurish samAzath afifatien kammath pahaya tarh? sunithe sam yoca sutvina saddhammarn vicoti? api sikiehati Gitthe dhammo ea peainso pacch nibbinapspunt; ‘tasmd suneyya sakkacowh Sammofsambuddhavannitarn Baddhaghostssa nidinath saggamokkhasukhdvaban tt CHAPTER FIRST. BOYHOOD. vam iddhiyadthi saddhith agantvt pathamarh tava‘ Ayasm Mahindathero sammasambuddhassa parinibbanato vinnath vassasatfinafica upari chattivn same vasse ca imasmich® patitthati, Patitthahitva ca® yavatayukam titghaméno bah narh vacetva babfinath hadaye patittie- petva anupfidisestya nibbinadhatuy® pain ‘Tessa Ghoso nima gimo mahibodhito avidtre ahosi. Kasma ‘babfinash goptladarakdnarh bahullanivasanathinabhdtatta? sgfmassa Ghosagimo nima ahosi, Tasmith efitataro *rAja > par. 7 SDP. dash=ideh. —* SDP. vtet, P.vdothi. "” Patbama ta inthe reading ofthe B.D. MS; other MSS. hare patitianto cm Trash = fami Sela. Pana. TBF babullasannipbtathtnabtatda) "i wm " 38 BUDDHAGHOSUPPATTI. rajjanh “kiresi Tassa Kest nfma brihmano purahito sefthagara pi shosi plyo mandpo. ‘Tesseva bhariya Kesint nima ahosi. Tenthu portind— . Kesi ca niima brihmago rafifio ca vallabho piyo vedattayai sikkhipeti réjinafica dine dine; tassova Kesipt nima bréhmant oa visiradt Brihmanassa plyA hoti garuythd va* antlast ti, ‘Yada pana paviyattistsanasseva Siha}abhisaya kathit iddhipatto mabkhinasavo tath k@ranath jéuitva cintesi— “Ko nima mahathero Bhagevato pariyattisisanath Stha- Jabhdsiya parivattetva Magadhabhistya Kathessatt” Cintetsd ca pana Ghosadevaputtarn ‘Tavatihsabhavane vasantarh Bhagevato pariyattisteanarh Sthalabbstiya par vattetvé’ Magadhabbdsiya katheturh samatthan ti addasa* Cintanantaram eva Tavatithsabhavane Sakkassa devarafifio piturabo Sakko pi taxh therah vanditva pucchi—\ Kirhkitrant Dhante Agatost” ti, So pi “Dani Mabirdjé Bhagavato sfisanazh afifiehi dubbjjdnarh® hoti Sthalabhisiya kath fans Ghosadevaputto nima pana eko devo Tavatirh- sabhavane santo so pi *tihetukapatisandhi e babuddhesu katase snbro sanitihe, Premureg ed Sitio prea Mitt bern Sakko pi “Tena hi Dhante Agamebt” ti vatva Gh devaputtassa santikash gantva Alifgetva fhe “3iarisa devapatta eko mabithero tvaih * arddhetva, manussalokath ‘gamatumh iechatt "ti, « So “Devardja ahath upatidevalokath gamiturh ico! aso manuasaleke niviso nlm behadukkho chene! yfso; tena manussalokath na gacchimi; yadi pana 's BEL. vinaddbete for geruttht va, * Three MSS, have adanas, + BEL, SDP. dovitaath, 4 BEL. thetukapatiaandbi nme sappebfio, B.D. adde molabhtetya. | * SDLP. tuvash, BIL tah, BUDDHAGHOSUPPATTI. 2 Bhagavato eAsanath afiichi dubbijinaih? hoti she pi manussalokarh gamissdant” ti anujani, Sakko dovardja tassa potifiiaxh gabetva therassa pati- yedesi, So thero devaputtassa patiffiash laddbé puna Agacebi.. ‘Tadd so thero Kestbrihmsnasahfyo kulupako ahosi. ‘Vibhitdya rattiya pattactvaraih ddiya gantvd Brdhmanassa gehe paribhusji Bhuctdvastue brabmanarh tha—" Ajja- Givasato® patthdya sattame divase m& pamejja; tava putto bhavissati malipufiio mabfpafiio” ti vatv&.ca pana pakkeni, Sattame divase Ghosadevaputto adhitthabitvd kealerh katy Kesiniya brabmeniyé kucchimhi patisandhish ganbi. ‘Dasamisaccayena gabbhato nikkhami. Nikkhamanskile ‘ca disakammakaridayo bréhmansparis® afifiamafiiarh eun- Garaghosasadddni “KhSdatha pivatha” titdini pavatte- Yinhsu, Tenassa Ghosakumaro ti nmash akeshso. So pi sattavassiko hutvi vedini ca uggahetv® satta- vassabbhantare yeva tinnarh veddnash ‘nipphattish papuni. Ekasmith divase Ghosabriimanakumiro Bissanukbandhe siditva mAserh bhufjati* Atha narh Ghosakumérarh ‘Biseanukhandhe nistditva misash bhufjantarh disva anise bribmand atikuddba “ Hare‘ Ghosakumira kasmé tvazh embakerh *Gcariya Bissanukhandbe® nistditvd ‘mfsaxh Dhufjast” ti, “Api ea attano garubhivamattarh ne janiti Kathesh tvazh tayo vede jénissaat”® ti Gbarhsu. So Bissanakhandhe nisiditva mfsash bhusjanto yeva Bissana- Kigeath pucchanto githamaha— ‘Miso va bissanu nima ko *bissant. ti vacoati ‘ubhayesu ca etetu kathari jinimi bissand ti. ‘Tain gutva brdhmand afifiamafifarh mukharh clokayamiot jvacanah datuth asamattho *apatibhin® va ahesush. Athenfie? brihmand tah Kestbralumanaih rocesuth, 1 HP.te dojo, * SDP. ajo, YSDP Und SDP. are SPE, dcsijonuiet Biaokiaadbe, — * SDDP-and Pna jin, TADE ate," mi m vy m1 on BUDDHAGHOSUPPATTI. 4 ° BUDDHAGHOSUPPATTI. stsaxh cumbitva ha—*Téta tvath mama putto host; ahari te pit” ti vata imash githam Aha— “Varapefitio tavern tata brihmanesu en uttamo ; patftya te pamodimi; dammi te varagimaken iti Baddhaghosakumarabhftassa pathamapariechedavannant samatt, Kestbrthmano attano pattern puechi—“Kith tata evarh Karost” ti e Ama tata” ti ‘4 Kestbrfimano brihmane 'palobhetva “Math passatha, ‘mf kujjhi; so taruno, kiftci na jandst” ti uyyojesi. Ekasmith divase Kestbrifhmano rijanaah vedash sikkha- petuh attano pittarn gahetv& sikkhanatthiya gato hoti Ghosabrahmanakumtro gamitush ejacammath sauath ge- hhetvA pitarh eaddhith gato hoti, So rfjfnash sikkhanto yeva ekasmish vedapadese genthithAnayh patva atthaxh va adhippiyamn vi ajfnitvé kankeho hutva rijdoah apuechitva attagehah punfigacchi. Ghoso attano pitarash ganthithfnash ajanantayh ftv’ attano peisiya tah genfhithinayh Juttiomh katvi pot thake likhitva thapesi. So pi Kesibrihmano taxh akkhararh disva va vedinath atthafica adhippiyafica fiatva tuftho oti, Tassa brémanassa toxh ganfhithfnash manasi pak- ata hoti, Atha so Kesibrahmano parijane? pucchi— “Ido akkbareth nfima kena likhitan” th. Parijand Shaxhsu- tava puttena Ii Kestbrihmao attano puttezh puechi—* Tata tanh kkharah nima tay «Ama tia” ti vadati, So ativiya tuttho attano puttash pasashsanto dve githiyo abbisi— ‘Train yorn daharo botipaffiavd ti ca plkato yaaa twa tdiso patto so settho va januttamo, "vaca dni skbt host amaro viya sapthito® tvaih Seva mo pité hos, sham to puttasannibho ti Evath pi so attano puttath pasarhsitva rhjdneth Srocesi. Rij tazh sutvé ativiya tuttho tah alingetva anke* katva ASDP parjanwh RFLP tens, 2 RRL attata “SDE. sige, BEL omit ake kateh,CHAPTER SECOND. ADMISSION TO THE PRIESTHOOD. Tato patthisa brdhmane-Ghosakumfrassa vedath ug- gimhantassa divase divase ca chasahassavedapadani!* vicuggatini honti, Athekadivase Kestbrahmanasabdyo mabithero attano pakatiy& bhojanatthaya gehath gantvd gehamajjhe titthati, Atheko manavo Ghosabrthmana- Kumfrassa sanath Aheritvl paffidpetv mahdtherassn i, Mabithero upekkhako va hutva Ghosabrhmana- Kumérassa sane nistdi, Atha kho Ghosabrabme Kuméto tazh mahdtherath attano Ssanne nisinnath disva ativiya kodho hutva. pahatanatgutthabhujago viya ahosi, So taxh kujjhitva avisahanto mahftherazh akkosi—" Ayath mundasamano alajjt attano painfinarh na jénati; kasma me it Dhojanath dApesi; kinnu ayeth imath vedarh janati ‘udahu afifith mantarh jandit” ti, Paribhdsitvd ca pana evath cintesi—* Aharh bhuttavith onitapattapanith * mun- dasamanarh imath vedath pucchisstimt” ti, ‘Atha so mahidtherarh bhuttdvionitapattapanih nisinast, pucchi—“Bhante munda tvath veda jinasi udihu‘ afifiath mantan” ti. Mahdthero tath sutva ativiya hatatuttho$ hutva dha— “Tita Ghosa aba tumbaketh vedash jinimi, afifern ‘mantari pi jandmt” ti, So aha—“ Yadi vedath jnfsi tvath sajjhdyar karoht” ti Atha mahiithero tayo vede sajjhiyitva tina veddnarh ‘Adimajjhantah *Amasitva* pangitena vinivedah jatasut- 2 Patti for cha? REL. thojagindo, SDP. has wiata = aihata for gta ¢ S.D.P. adda kite * SDP. and P. omit hate SD. tanmitet, BUDDHAGHOSUPPATTI. 43 tarh gulamiva vedath susanthapetvd sajjhiyi, SajbAyand- ‘vasiine attano kamandaluna! udakena? mukhaih vikhdletva va nistdi. ‘So tarh diava lajjt hutva pundha—* Bhante munda aba. tava mantah janitush iechdmi; tava mantarh sajjhaht” ti. Mahithero tah. pasidento ‘Abhidhammamétikarh saj- jblyi kusald dhammd akusala dhammd abyikard dhamma ti, Adito va tinnath mAtikfinath atthazh vibhajanto* tha" Tate Ghose kusalazh nfima anavajjitthavipdkalak- Khanarh ekusalaviddhernsanarasarh vodinapaccupatthi- navh itthavipikapadafthdnerh ¢ sugatisamptpakath ; sfvaj- Jnitthavipikalakkbanayh akusalah avodnabhivarasath ayonisomanasikarapadatthfnash daggatisamppakash ; ta- dubhayaviparitalakkhanarh § abydkatorh avipSkitrabarh va knsaldkusalapaggahena.* ‘Sadi kusalena ca yast kusalash catubbtmakarh ‘munind vasind lapitach Iapitah thapitarh maya * plipdppesa plpens yash vuttach pipaminssach ‘ paptptpapahtnens tari mays saniuddhagas ;* lkriyteriyapattivibbiigadosako Ikriyflerycittem avoce yesh jino Ditihitanash kriyflriyato kriy@- desiyash “tatu maya Seamfritan® ti, 14 SDLP. kamapdalunodakenn. * BLF.L. and SDLP. have vibhajjanto, 4“ RPLL. adds yooisomanastedrapadattidnath vi? S.D.P. tadabbayah viperitalakhanam abyakatai, © RA Lpakatens for pagusbens, YS.D.P. given thee stanzas an follows = . Sagi kusaloeu kassona ca yuh Lula catubhomigatads 3d? smnint rasink aptathlaptathsakalah pl maya [plptpen plpeos ya vatiai ppandnasach ‘ape ppbinens fash nayh satnndtbatad, TLFLL bas “laptnin bhdsitash” for “lapitai lapitaih” ond ~/bham- alka for “Bbamakach.” SDE. bas Kriyhbriptpativibliigadensko serigtkirigtettam arora yah loo hitbitdnashKriyakiriyato Krfpkiripach tanta mayd amisitan,“ BUDDHAGHOSUPPATTI. FEtttvath ekavisatividhai Kusalarh, dvadasavidhaih akusalanh, chatishsavidheth t vipikatt, visatividherh Kriya cittan ti vatva saddhammath desesi Ghoso Athidhammamdtikesh sutva pi muyhitva va- Gati—Bhante tuyharh mento ko nim” ti, “Tata ayamh Buddhamanto nama” ti, So dha—*Buddhamanto nfima geliatthena? médisena sikkhitabbo” ti, So tha—“Buddhamanto ndma médisena pabbajitena sikkhitabbo;* kesmd gahatthassa aparisuddhattt babu. pelibodhatta cA” ti. Athekasmith divase Ghoso ttm vedesu ¢hinsthinah sallakkhetvd Adimajjhexh passitva va no antarh passatt ti cintetva udfuath uddnesi— Buddhamanto nfma anaggho, Buddhamanto me pi ruceati ‘Buddhamantam Agumma sebbadakkhé pamuccan ti. Cintetva ca pana métapitaro vanditwa pabbaijaih yAei. So® tehi patikkhitto ea punappunath yacitva puna abe— “Tata aherh mabatherassa santike pabbajitva Buddha- ‘mantazh pariyapunitva manasi viouggatarh Katvd !vib- vhamitva punigatomht®” ti Atha mAtapitaro seha pjtya tah gehetvd maba- therasea upassayarh netva pativedesuzm—“Bhante ayan te nett; tava santike pabbajitukAmo; taza pabbéjetha”® ti ‘TadA so tasse Kesamassurh obtretvd allacondanacunnehi gihigandhath jhapetva setavattharh nivasetva tacakemm: ‘thanath datva, pabbajesi. “Bhante tacakammatthinath ndma kataman” ti. ““Kesd Jom nak: dantd taco” ti aha. “Api ca tace- KammatghGnath® ndma sabbabuddhehi avijahitam ; sabba- buddhé hi nima bodhipallatke nisinnd va bacakammat 2p. batihen, 4 Rand BLE. dew, 4 SDLP. gehatthona, “KYLE adda na tumbddioens, _ * SDP. vo Ghooo, BEL. bas So to smampaticchantA mdtapitare penappmnam.....¢ BAL. punartgacl, 1 Forsaha pojdya tai BLY-L.reeda patho hadeyyadhanmena. "BF Land SDP. pebbajehi, "BL, tacapatcalakamust{hoash, BUDDHAGHOSUPPATTI. 4 thinath mime nissBya Jtilekkhanena fina otfretvt arahattaphalaih ¥sacch@karhsu; tenaha Bhageva— ‘Tacakammatthinah nima? sammésambuddhadesitarh tecakammafica Ggamma sabbedakkb& pamuccati; tasmé kareyye bbévanash pevarash stdhusemmatarh 5 tacakammatica bhivento® nibbinam adhigacchet! ti i havento tis So pi tam sutvil tacakemmatfbduaih Ustvento, osu patifthfya dasastldni * samédiyitva paficast. kam- SBatbdnesn tlakklanash uppAdetva Buddhasisane acala~ vio hutva Buddhasdsanein saddahitva tafice: therath Rha—Bhanto Budchasfisanaih nfima sarhsirassa antake- aptsh sabbabhavesn vattadukkhavindssktranafios mayluait ‘Ratarh; mayhath vedi niima astefi tuochd adbavdy bud- hi atiyehi 'chatfitabba” ti oe ee ‘pebbajonn labhi, Tato patthya ao divase divase ca saithipedasahessini vicaggetini kata eksmfseners {ipl pitakdni poriyfpunivva nitthapes!, So ea ti ptakbog niffhapetvd paripupnavasso va. Jeddhupasmmpado ats ‘catia patisombhidisn avibatafiino hoti, So on sakala- Jambudipe Buddhaghoso ti nimene pakafo hoti, So ca Gevamanussinath piyo hoti mauipo, Tendhu portn&— bodhisamipambi jAto bribmapakulosu Lat pijito naradevehi bethinanebi pi pOjito Dilite bbikichosmbghebi ;niceauh labhati pajitan ti, iti Budabaghosanimatherassa pabbojitassa Goari- aaah ladahapasepedassa BELL amaddho short. * SDP. and P. aptjeyymi 4 8 in all three MSS.) BFL. damoyati ca obhiao. MEL tom visa sobbign7 Pland S.D.P. ambberet, © P. and SDP. Khoj. jupamumadghtouh.—? BEL kbejjopenusame, §—™ BEL potho.B BUDDHAGHOSUPPATTI. ‘Yadé ox Duddho Jokambi? det amita A 3 7 snitappatha nippebbd titthist enti striyo khajjupamo * yathé ti So pi tipi divasini adhivasetva catutthadj et catutthad; 10 puttena vuttarh Buddhagunash counarvd "i pl hagaeyital? vhowtvd ea serapent anew hutva—" Ajjatagge panupetath earanazh gatouilit” ti vayw' faha— Aymh tata Bhagavad me ett, alah pteake* ti, So pi.Buddbagunam nisstva attano difthish nibbin- damtine ‘sotdpattiphale pati¢gbAti.”* : _ saddhaghoso ca dvirath vivardpetva it gandhodakena + nh ndheuiadht tam ajo Sosa ape gandhamalddthi tax pajetva 0 pi sotapannato® patthya sammisam! santo imd githiyo abbési hatha pase * seishabhaggohi yoto yo arabanto pedal . nant sabledbamaene ombuddbo wo ine stihl dijsbama ‘Vijiarapsampanno sabbadhaman ssbtnobocs bento so me salt dein, Anuttaro yo Mager piaoatin dammako asad eral ype a0 mani Stare th So pana atiang pil Pana atiang pituvacanah sutva somanassacitto hutva Held sbdhQ? 8 pitrnh agumodt 11 Beddbaghoosn na Hela mmiechddityniya ‘pitumooanuy ‘atiya-pari cholevennand samatié, sinteitne nmin 1 AD2a RES er maaan a ADI. etipunadita SDP, arto pa dain, "TBE CHAPTER FOURTH. VOYAGE TO CEYLON. ‘$0 ca tash attano pitarash sotfpattiphale patityhapetva fantano dosaxh Khamfipetva tafica Apucchitv upaijhayassa antikath puntigami. So upajjhayena pesito yathabhiran- tah vasitva LankAdtpagatmatthtya tafiea &puechite’ fnah@vdnijehi sadhinn tttharn gantvd nfivash frchited pakkami, Tassa ca nikkhamanadivase yeva Buddhadatta- Prakdthero pi Laik@iitpato nikkbamanto. “Pana Jamba Gitpam Agama ei eintetvl aha vénijehi ndvent ArubityS Agato va hoti ‘Buddhaghoso pi tipi divasini mabisamudde ndvaya pakkanto yevahoti, Buddhadatto pitini divashal mahise” Pradde naviya pundgami yeva, Sakkédtoamh devnarh donbhavena dvinnarh thertoarh dve nav ekato safghattit® va hiubv atfharhsa, ‘Atha vaniji neva disv bhttacittd va affiamadfiath pas- sisheu, Detsu. theresa Buddhaghoso babi, nikkhamanto ora attano sehiyavdnije Dhitecitte disvd epare vanile pucchi—Bhonto tumbikam nfviya ko nu pabbsjto gato attht” ti, ‘Buddhadattassa pana sahfyovanijt pi “Buddhadatto att” ti vadishau? ‘Tath sutva Buddhadatto passitva ativiya tutgho pucet most” ti ‘So Sha “Buddhaghoso ” ti. © Kaharh gatost” ti. «Lankldtparn ahash gatombi bhant « Kimatehiiya gatost” ti. 1 pasts omita thi sontenoe, which is somewhat inaccurately expresred reer Sher MSS - both lenring out “Baddbadatto” before "abate ‘° > Jhi nikkhamitva therath i—“Tuvazh vaso kinnt-se BUDDHAGHOSUPPATTI. “Buddhasisanarh Sthelabhisiya thapitamh ; tar pari- vattetv Magadhabhisdya thapeturi? gatombt” ti, So tha “Buddhasfisanarh parivattetva Magadhabhisiiya Jiiehites Agamanatthdya pesito® ahafica Jinfilankiradan- tadhftubodhivashsaganthe® yeva bandhami, na atthskathii- tikyo;‘ radi bhavath sAsanaih SthaJabhstya parivat- tetva. Magadhabbistya Karosi tinnath pitakfinosh aftha- kathatikyo kerobt” ti Buddbaghosorh ardidhetva Sakkena devinam indena attano dinnoth *haritakith ® ayamayarh dandalekhanatica stlafica tessa datvi'® anumodi. So ex— Yada te cakkhurogo va *pitthirojjanath vl uppeijati tada idath haritakita sfldyeth °pisetv& rujjanatthdne limpetva tuyhath rogo vipasamati” ti “tassa dnubhdvarh dassetva tassa adisi. “So * Jindlaikére (Ava Adimhi— ‘Sukhafica dukkhash samatAyupekkkbarh nevioehi yo kémam skAmanttarh acaikhiltasnsadkbitesambbavarkbbavah hitvA gato tash sugatash namfmt ti, namaktragithath sutvi aba—Bhante tava gantho ativiya vildsena’ ravito; pacchi kulaputtehi na sakka attharh jinituma, bilapurisehi dubbififieyyo”® ti. “Avaso Buddhaghosa ahath tayé pubbe Lankédipe Bhagavato sfisanazh katumh® Agatombt” ti vatva “ Ahaih appyuko, na etrah ytvami; tasmd na sakkomi sfsanerh ‘kftush ;® tvath yeva sfidiu karoht” ti ha, ‘Evath pariyattisdsane dvinnaih therinath vacanapariyo- sine vanijdnath dve nfva sayameva iufcitva gat Tsu Baddhaghosassa niva Lafkidipabhimakha hatva gata hoti; ‘Buddhadattassa pana vive Jambudipabhimukha hutva gat, Atha Buddhadatto sabe vanijehi Jambudiparh patto, 38. D.P. kathetaih. 2 BELL, likkbitarh pesto for Iikhitea dyamanatthays posto, 2 SDP ganthuh. “RPL omite ht," P. and BL. haitakash, REL omits anupedi, Soca, 7 P, ativipa Mbbena; BLP-I-atvitlene, © SDP. duvitieyyo. “BFL. bas gai viya aladkrabi chide inabad of balapariebi dabbinterye. * SDP. kata BUDDHAGHOSUPPATTL. st it lath kat Katipdharn vasitva samanadhammath pretv’ Kal Testtpare® miatt Vapi. pane thers catupac- ccayanissandena Klan katva Tivatishsabavane nibba- tinhst, Biddhaghoso pi vinijehi saddbish Lankitdiparh atto. Dvijathnatitthassa samipe navarh thapetv® vas iti Buddhaghosassa Laaldtpash sarh- ‘pattagamanacatutthaparic~ chedavannant samatté. + SDP, Tesitapare.CHAPTER FIFTH. BUDDHAGHOSA AS A WITNESS, ‘Tasmnit Katipahath vasante yeva anto-Laikidipe brili- moninath dve disiyo ghatam Adaya udakerh osificitnsh gata! Dvfsu ekabrahmenadast purato titthagatodakerh “osifiitvd Arohati, Tass pi Grohanakitle yeva ed brih- manadast turitaturitA va pacchato tasmith titthe gata yeva. ‘Tass ghatena Orohauabrthmansddsiyé ghato potihenfa- mano va bhij Sa ghafebhinnd brihmonaddet tar kujjhitva paribhd- .sited—* Dasiputtosi, ganikiya puttosi ; gono viya na ‘findst” ti atirokatarassa akkosanavatthdhi® tath akkosi. Itar® pi attano paribhdsax sutva va kuddb& hutva tatheva paribhdsi tah akkocohi# Muhuttarh yeva sf pi akkosanaparibhdsanakath® dvthi dasthi kathitv® ativiy: *engatard? bhdpavdramatterh ® va ahosi. Buddhaghoso tarh sutvd cintesi—“Idha afifio koci natthi; imayo disiyo afifiamafifioth paribhasitva math sakkhith katva attano sfimikdnath Grocessanti; atha math pucchissanti ; pucchanakile dassdmt” ti dvinneth pari- bhisanavacanath attano potthake likhitva thapesi—* Tasu ekd tdisarh nfima paribhiisarh keroti; apard tdisath nima paribbisan” ti, Té pi ciratarat afifiamafiferh atiparibhisanens kilan- tamukha gehah gantva attano eimikinath rocesuit, ‘So pana ghatabhinndya dasiya sdmiko asantuftho itardya ADE. ghajtye waked ouldcitvtm path BLF.LL ghate dda edakattbiye dgntd? BFL. Tin. * BPI artateaih dasa SMkomoratthghe 4 B.L peribhati abhona, 7 BPE. slghatara Piamigatart; SDP. atguiad, —* RPL. bhdgartramati, BUDDHAGHOSUPPATTI. 33 stimikena kalahash katvé rafifio vinicchayaghduath ¥ gantva tath Aoilekhi, RAjé viniechitwa attexh chinditmh asamattho—“Ko dma tambékarh sakkht” ti pucehi. visu eki—« Eko deva Agantuko sarhghadandako tithe authi; 20 mayhash sakKlt” ti rajinaih saliapes Tear pi? tameva theranh uddisitva tatheva sdjanamn saitiipesi. ‘Atha raja tarh sutva therath pucelidpetum diam > i. Buddhaghoso pi “Dvinnash bribmanitthinath * pari- Vhisanaketh may ekantena suti; api ca mayaih pab- Dajitt nma na sallakkhemi”* ti avatva® attand likhita- paribhiisanalafijanapotthakarh ddtassa hatthe datva “Tata idameva lafjanapotthakath raffio dasseht” ti @ba, ‘Dato ta gahetva rafio dassesi, Raj tath viekpetva ve disiyo puechi—" Are bhotiyo {dist nfma paribhiisand tumhebi sacoarh kathit” ti? ‘TA pi® * Sacoath dev” ti Bhansu, Raja Gha “Garubbaradhfriko ndma agarubbdradhari- kena vajjetabbo” ti; vatva ca pana abhinnaghatiya bril- mapadasiya dandamn dapesi. ‘Atha so raja rath thera datthukiimo brihmane puccbi Brdhmand micch&difthiké therassa gunath maccharino Deva ayaih saighadandako vanijjatthiya Agato; tum- hrehi dafthurh auanuripo” ti Aiarhsu, Tiiyl tar sutv therassa gune pastditva pasahsanto ve githayo abbBsi— ‘Samagesu ca sabbesa Laiktdtpe babtsa pi thdiso samano nama na ditthapubbo yo idha. eo + ADP. and P, vinlchaystabbatthdnaih ; P. vinlochayitabbathtoash aaDPand?.Eidpam SDP. dete, +BY. bribmani- Gates? BPLeeakibiobs, OBL vate TP. “Tainan ‘Stam pestDhdanhash Combebi kathitadh nocazh kathitan” tl * SDP. ined Br dve dao intend oft pis4 BUDDHAGHOSUPPATTI. ‘Tédisamh silasempannash javafiiparh? mabitaparh 0-ea pfijeti manoti saggarh so upaguechatt* ti, Ever dvihi_gGththi Buddbaghosossg gunazh yatva raja tunht ahosi, iti Buddhaghosena kathitasea attano Pafifiiya dvinnath brahmanadist- nath sakihibhivassa paicama- pariechedavannand i samatté, 1 SDP. jeramntoan. * SDP. eaggush co cn upaijbagh. ' one CHAPTER SIXTH. PREMISSION TO TRANSLATE THE SCEIPTULES, Taro patthdya thero LaiktdtpavAsisaigherdjamahdther- assa vandanatthya gato, So ca tarh vanditvd sanghard- jamahicherassa santike Athidhammavinaye sikkhantnan bhikkifinash pacchato ckamantath nistdi. Athekasmira divase safighar§ja bhikkhOnaih sikkhanto Abhidhamme ganthipadath patva tessa ca genthipadassa adhippiyath apassitva ejfnitva mO}ho hutva bhikkhd uyyojento antogebbhath pavisitva tazh gepthipadash vickr- etva nistdi, Tessa pana pavtsenakile yeva Buddbaghoso Abhidham- ‘me genthipadath ajdnantath inabdtheraih fatva ufthi- yisandi* upasseyyaphalake? ganthipadasea atthafica adbip- plyaiica likhitvé thapetva va attano ndvath gato. ‘Tessa pana ganthipadasse atthayh punappunath cinten- tassa atthaiica adhipplyatica ajénitva gabbhato nikkha- ‘mantassa nisinnakle* yeva texh akkcharash paketash ahosi, Disva ca pana tpase pucchi—‘Idaih akkharaz ndma kena likkhitan” ti, ‘Tapas aharhisu—“ Bhanto Agantukena bhikkhund tara likkhitath Dhavissatt” ti. “So kuhith gato” ti vatvd “tumbe pariyesitva tem ‘gahetva mayhath dassetha” ti tipase anfpesi. ‘Tipash pariyesamin’ passitva tar Aridhetva saiigha- rijossa dassesuth. ‘So pi satigharija “Ida kira akkbaraih nfma tay® likhitan” ti pucobitvd “Ama bhonte” ti vutte “Tena hi 1, upaage ; BAF apasens ; SD-P. upasye and upassane, *'P.and SD.P. wiaidanaldle,56 BUDDHAGHOSUPPATII. tayd thi pitakehi bhikkbusaigho sikkhitabbo” ti bhik- Kiiusanghassa patiniyyadeti2 Buddhaghoso pi tath patikkhipi—“Naharh bhante Dhiikbusafighe sikkhanatthiya Jambudfpato Lankadipath Agato BaddhasAsanash pana Sihalabbisdya parivattetwa Magadhabbistya likbanatthya Agato” ti attano Agate ‘kframath tassa Arocesi? So tath suavi ativiya tuttho “ Yadi ‘stsanazh Magadlia- Vhshja ikhissimt’ ti vata igatosi. “alle patitthaya naro sapatiio clttaih paiifagen Dhtvayamn tip nipako bhikchu ko imash vijataye jatan ti Bhogavatd vuttagithdya tii pitakni yojetva ambakerh dassebt” i ah So “Sadha” gato. ‘Tasminh divase sunakkhattena veddhamanacchiyaya ti sampeficchityd attano vasanathauesh silo patitth4ya naro eapafifio cittarn pafifiaica bhavayarn Atapt nipako bhikkhu ‘ko imaih vijataye jatan ti, Adit katva, Visuddhimaggapakaranarh atilabukena likbi. Nitthapetva oa pana “ thapessimt” ti nidddpagato hoti, ‘Atha Sakko devarij therena thapitalikhitah Visud- Ahimaggath thonetvA gato. Thero ca pabuijhitva attano 3 The readiog of the sentence fm P. snd SDLP. i a folloms— So pi ssigharhjt puttbo ‘idash Kira akkbarah name tayA Tikhitan’ th; ‘Aime DDbante” ti dha no putibo tena potthanish “palate thi piakehi bhi ‘khuusight sikKhitaUba” ti vatva Dhikkhaghe tana pafivedeaL” "This entenoo appears aa follows jn P. and S.D.P. ‘i tash patkhipi—"Nabash bhante Bhikkcbasangh Tabkddtpath Agatomhi” th Aha; *Karmh bath pana Jamnbndiperds ‘athdgata Baddbateoash Sthalabbhnto parva Magadhabdatye ehiedal mand ga” BUDDHAGHOSUPPATTI. Ea pakeranath adisva puna ca pera Visuddhimaggapakera- nah ativiya turitaturito dtpilokena likhi, ‘ath pi nit- thapetva attano sfse thapetva puna niddfipagato. Sakko jd puna tazh thenetva gato hoti. ‘Thero kifici supitva puna pabujjhitv® tah ua passi. Majjhimaydme sampatte yeva kira Sakko devardja dutiyavare duvidhaa pakaranarh thenetvi gato. ‘Thero pabujjhitvd tain adisvA turitaturito puna oa parath Visuddhimaggapekarapath dipélokena likhi. Likh- itdvasdne ctvarena bandhitva va supatit Sekko devardjé pnrimagehite dve pakerane therassa stse thapetv® gato. Vibhatéya rattiy® pabujjhitva va attend likhite pakarane devardjena attano usetsake? thapite disv somanasco hutw carfravalafijanekiccath katva dve ganthini Adaya attano bandhitaganthena saddhith LakAdtpavasisanghardjathe- vassa dasseti* ‘Tis gauthesu kira tisatasshassanavanahutadvesahes- stidhikAni dasasahassfni akkhardni yeva honti, So pi Uini disva “acchariyabhito “Kasmé ttni pakarandot” ti pucchitva “Imind Mirapend” ti vutte vimhayamdno thai ganthini vdedpeti. Tisu yasmith padese ye nipAtopasagai¢ sadd@ therena likbitd tassa tasmith padese te samasamé a-vi-sadisd likhita viya titthanti, Tena samasame a-vi- sadisasadive disva ativiya somanasso va tessa“ Bhagavato sdsanimh Magadhabhasdya karoht” ti anujini, Anojanitva ca panassa pafifidya gunah pasarhsanto dve githd abbisi— ‘Yo passatidisats pafiiamh * abhinnapatisambhidasn 5 sabbadhammesu kosallan Buddham so viya passati ; tvaficeva® fidpasampanno ambakafiiova? seftbaiigo ‘twafiieva ‘stsanantassa karassu munino sada ti, ‘Tato patthdya so tasmizh Utpe Buddhaghoso ti ndmena Lefkddipe manussinaih pakato hoti, ‘Tent porini— + SDP. spt . 9 SDP dane, 8D: * SDP. tea gern, DLP. winkke; P. snd BFL wimgge: ipttopemaggidaya, * BEL. pabbinos’, ‘SDLP. amhikaheors,8 BUDDHAGHOSUPPATTI. Buddhaghoso ti nimena pllcato sabbadipake ; ‘manussinath sadA settho Budbo viya mabitale ti iti Laikddipavdsimabatherena aj anu- Jtnitasdsanassa Buddhaghosassa chatthemaparicchedavan- ‘and somatid. CHAPTER SEVENTH. OBJECT ATTAINED. So. yathfbhirantash vasitvd? attano sdruppasenasanath * safighath yfci munindastsanassa lekhanatthtyo, Mabd- thero therassa vasiturh lohapisidazh dfipesi. So kira Tohagitstido sattabh@niko abosi? Tsu cha blifmiyo chahi mabiitherehi vasita honti, Katame cha? Eko catu- pirisuddbistindharo dutiye vasati; eko dhdtangedharo tatiye vasati; eko suttantedbaro catutthe vasati; eko abhidhammadharo paficame vasati; eko vinayadharo chatfhe vasati; eko maggaphalatthiya tilekkhanabbd- vandyuttajhdnadbaro* sattame bhiimitale vasati. Pést- dassa hetthimabhOmitala sufind abhikkhuka hoti. Buddhaghoso panassa hetthimatale sufifie pativasati. So kira dhitaigadharo hoti; sabbapariyattidharo ea hoti. ‘Vasanto ca pana Bhagavato ssanath dipabhitsato parivat- tetvd Magadhabhasdya divase divase likhi, ‘Puna divase so pito va pindiya caranto sayarnpatite- thlapannath disva fdtya gocaraghmato patikkemi. Idam eva cassa vattan ti veditebbath.® Athekasmint divase *tAlru|hakapariso pandito byatto Ykasalattiko tassa kiriyath disvl achiddath akhendakath tAlapannarh tassa pindapftephine vikiritva niliyi, ‘hero pindapAtdvastine tanh Adaya gato. So tassa anugantvé therassa likhanskiccam disva pasan- nacitto hutva ® ekadivase? bhattapacchith addya therassa 2 BEL viariteh BRL aneriper,8 BPLZS both 4 SDB tlakkbapabbrandya yoto jbinadhare, Band SDP. damea came vatiah, Peasd SDP bot 1 P. and SDP. skadivaambi so.© BUDDHAGHOSUPPATTI. pijesi. ‘Thero tafiea “ Bho upasaka mayharh uparimatale ‘thito setthataro ; tasea tava bliojanaia dadabi” ti vadati So therena snufifito pacchith Adaya uparimatale thitessa mabitherassa aiisi. Eteneva mukhena ekabhattepacchi yava sattamabhi- mitale fhitassa ayyassa sampapuni. So ca uparimatale thito tarh aha—* Hetthimatale Bud- Ahaghoso amhehi gupavisittho; divase divase Buddhast- ‘sanath Iikhi; tasseva dadQht ” ti? So tah sutva bhattepacchith Adaj oruyha Baddhaghosassa puna adasi. So “slidiu sidiiQ” ti sampaticehi; sempaticchitv ca Pana sattakotthdsena bhajapewva cha kotghése chennai therfinath dApesi. Idameva tassa vattamn, So Buddha sghovo sAsanaih likhanto yeva tayo mase khepetva nitthain gato. Vutthavasso tato putthfys pavarewva attant likhi- tastsauarh safighérdjassa® pativedesi. So“sidhu sidha” ti anumoditva ca pana tessa gunath pakfsento* dve githdyo abhasi— eattabhOmitala Sasanath ndma dullabhamh Buddhasetthassa bhisitarn parivattanubhdvena tain passéma yathdsulban yyathé pi puriso andho samAsamaih na paseati Yathé mayaih ne passime afeanarh Buddbabbésitan ti, ‘Tato pattifiya so pi Mahindatherena likhapiténi gan- ‘thani risith karfpetva * mahdcetiyassa samipe parisuddha- thine jbpesi, Sthelabli@sdya kira Mahindatherena likha- pitGni sabbaganthdni* risikat@ni ubbedliena sattamajjhi- mabatthipitthipamantni hontt ti pubbicariy® vadantl ti amhehi sutath. Sthalabbdsdya Katinath * sabbesmh ganthinain jhi- 2 SDP has “Bo ‘Tac bho updanka uparlaethitassn ayyane‘dadht ‘vadati; Kast ca pana vadima wpritito mayhaih shrtaro cabot 2°, and SDP. So ch vpartalo ¢hito ams aba" Hetthimataaana Baddhaghotana atbebi guparitthan dirace divas Baddhasiaoeth fikhaotanera dud.” "SDP. mighamere, #P.and SDP. pakdesto, "SDP. abbdsl ganthdal,*P.andSDEP. hathietna, BUDDHAGHOSUPPATTI. ato patthiya so ca attano mAtApitinarh dassanat- tbiya safighesh Apucchi—" Absth bhante Jambudiperh gemiturn iechdmt” ti vatva vipijehi saddhin ndvan firohituin Arabbhi.y Tassa attano nivabhirfhanakkhane * yeva Sthalavésino DhikkhO ¢sekkataganthe pagunatarh Ayarh thero dhi nu? tepitakarh Buddha stsanath janiti Mafife na sakkataganthan ” ‘Tesah avamafifiavacanath sutvi therassa sabiyavanijé -tassa Grovesuti. ‘Thoro tath sutva “stdhu stdhd” ti vatva Lankédipa- vitsino satigharjamabitherassa pativedesi— Bhante sve uposathadivase pupnamiyerh ahath pi sakkataganthexn Dbitsissimi; catuparist mahdcetiyangane® sannipAtert ti, So pito va parisiya majjho sakkataganthorh dassento Ghammisanaih* truyha thatva sakkataganthena® jm githtyo * abhasi— Cattiro kira acchariya abbhutadbamma Buddhaghose eanti® Katame cattiro? Saco bhikkhuparist Buddha- ghosadassandya upashkamati dassanenassa attamand hoti,’ Tatra ce Buddhaghoso dhammarh bhdsati bbdsitena pissa attamand Koti, Ati ca bhikkhuparisd hoti atha kho Buddhaghoso tunbt hoti, Saco bhikkbupfparist_upisa- Kaparist updsikaparisd Buddhaghosedassaudya upssatke~ n attamnanf hoti; tatra ce Buddhaghoso Ghammath bhésati bhsitena pissa attamaud hoti, Atittd ya hoti atha kho Buddhaghos tupht hott ti evar oatttro acchariyd abbbutadiamma Buddhaghose santi® Ayasmante ‘Roando viya, tasmi Buddhaghosassa desanikiile yeva catasso paris attano attano vatthecelakamuttahéravala- 1B, and SLD, nivash gutabchane, * BYE kino for ahi iu, BDL. mabdostiyawa entike, ¢P. and SDP. dbammadeans thasnih, Two text ganthe, BL. Le uppajunti ‘BL wes the plural verb with pared fn thie and the fllowing sen- ences, and tatha fo tattrn. * Prand SDF. have the following ennstraction after sunti—cattiro acchariyh sbbhutadhamas vie ajaumante Anande sant i tama, 8c.o BUDDHAGHOSUPPATTI. sdtui muficitva dhammapfjtya t therassa padamdlle vika- Yimou, Vatthidin’ pana pojabhendant Kira sattahatthe: imahatthipitthipamAnaui® hon So pana! tui anapekkho va hutva dhammisenato# _omuyha seighoth vanditvd mahallakerh mahtithoraxh dpue- chitvd vanijehi eaddbih névash Gruyha, Jambudipabh mukho payisi. Tassa ca gatakle yeva yécakavanibb Kasamanabrihmanidayo manussd tani therassa dham- ‘mapQjabhandani® yathtrucim yeva gahetva pakkamishsn, iti Buddhaghosandmatherena attand. paguna- sakkataganthena Kathitadhamma, desaniya sattamapariccheda- ‘anand sematta. 1 BEL pojenta and 8, : omit ptt, PandSDP yi, « P and SDB. dhammaderanathinato, *'P. and 8.DP. pojeni hand CHAPTER EIGHTH. RETURN 10 INDIA. ‘Teno Sakkataganthe attano patubhAvarh pakdsetva Jamn- Dudipibhimukho va hut samuddamajjhe Agacchanto yeva vinije anustsanto dve gathiyo abhiisi— ‘Yatht * mayupaniatya ndvash geochfimn annave nfivé ca ambe nissaya titthappatta bhavissati -aggnttthash patitthéya pafifindvupanisatyn ulifanvupanissima amhe seggo sukbivaba ti So titthappatto attano sahtyavtinije Apucchitvi attano pattactvaram fidAya upajjhéyassa santikesh gato. Pariyat- tiseikhitassa Buddhasisanassa attanf, likbitakammath Acikkhi; fcikkhitvd ca pans upajjhdyadandakammaxn ruveetv’ attano. doserh khamapetva taxh vanditva apuc- chitva va mfifpitOnarh sautikarh gato hoti, Matapitaro pissa attano puttash disvd vanditva panttena ahfrena tarh parivisitv® tassa dosash Khamépetya artano Kélabhdvara atv maranAsannakéle Buddhagunara anus saritva Tusftapare nibbattitva kanakavimane pativasanti? ‘esath pi dasakammakarddinath brihmandnath keei ther- fassa ovide thatva kaloth katva devaloke nibbattirhsu ; keci yath@kammath gati® shesuth# ‘Thero pana tipnaih ratandnarh attano panfroavacanaih Gossetvd tesu sidhujanduash pémojjanatthdya “evaxn pi 2B, Mataptaro pina atlano puttash div vanditvd papltens dbtrens pativnicis, ‘Te altano nineya micchAditthié pajahited anmehadtthih Aankdpuniash Kate Gyutapariyootne lah katva tottapare ibbattsin. 80 in P. and SDP. 4 The following ronding occurs in BECL.—Tosash pi disalammakar- ayo theran ovide {hath Kllash katvh pebb6pyeua devalake nibbat fae “P.and RDP, 10 08o BUDDHAGHOSUPPATTI. Sinai ratantonh Wise ntma pantme thi habbo "+ Bi waceadno viyat atanaiayte? sardpnhdasento ‘Yo Bhagava visuddhakhandasantino* yo va 10 budaho ti Pniyamigato hammo na Bhagavatd desito navavidho lokittaradhamino, Pifakato tipi pitakini— : ; yyopitakerh, suttantapita- eth, abhidhammapitakan ti; nikyato pa jcanikyane dighanikfyo, maihimanikayo, seyattanikayo, aigattars- nikiyo, Khuddakanikayo ti; atgato navatgtni—autvath, geyyarh, gathd, veyyAkaranoth, ud@nath, itivuttakerh, jata- kam, abbhdtadhammash, vedailan ti; dhammakhandhato caturieiti Ghammekhandbasahaseini; abhidhamme enttéri dasnsahassGni dvisshassadhammakhandh ; vinaye dvi- dasasahassini ekasahassadhammakhandhA oa; suttante ddasethassn hashastdiamnakandhGc ng cattiro maggnitha cattiro phalat{ht cd ti atphannaih ari catiro mse halal cd ti atthannsthariy’- Tri ratanavtayassa sarfpash asset attano panda pakisento iman githam aha— Panimancn Tadao dhamme en saighe ca kato ko pi aja Pahomt bhevadukiheggim nithipetanh ascent ti So ca ratanattayassa pandmavdsane Bhagavato ss asikkihitacietinash? ‘Jivitatibijya’ ketakubaktnarh kam tmafica pakiisento imd githfyo abbisi— ‘Yat pi hi migindassa shasse migerdjino fesse maith na khidanti © siigtla sonakhidhammd, Serire aamuppanna va kimiyo marhaabhojent, sthamaunstni khidanti na aff stpadd miga, VP,an SDB. lato, 7 P. and SDP. only atv f vga ESD Preaanattytoaih, Be and SDAP. vnwndb, {Tis nt ees nigh omit aD owes! Bd oalitha SDP. ‘a oe Emin SDP. baa BUDDHAGHOSUPPATTI. 65 tathova sakyasthassa nibbtitassa pi sisane ‘na ddeayanti saddbammanh iddhipatta pi titehiy®. Tme va pipabhikkh@ yo mundi saighitipirutt to ddsayenti enddhammath sammasambuddhadesiten ti Ti Bhagavato sisanassa disanatthiya Katalicednash plpabhikkhOoash yeva kammash? pakisanivastine pune Di eabbesafia sottinaih rattidivesu pavattafindpndni* dassento imarh githam Sha— ‘Divi satasabasstini afthasatidhikeini ca rattilicova tathit eva € Andptnaih pavattattt ti. Dassetvil ca pana attano maranamafice nisinno Ayusaf- chfrarh viedrento® appayukabhavarh * fiat upaijbéyath vanditva tefica Apucchitva mabtbodhim® gantvi: mahi- Yodhirukkhe eabbavattidtni pAjupakdrandni katv mabil- Podhirukkhamh pasathsanto dve gith® ebbisi— Bodhith nisshya sambaddho sambuddho * dvipadattamo podhipatto ca so hoti ‘Marasenapameddand ; yo bodhitn Adararh katvd pojya abbipSjayi 3 co Buddbash viya ptjeti sabbadukkhé pamurienso° ti, Tei pasathsitvd 20 cs ekantena attano Klar fiatvi cmaragaih nima tividharh—samucchedamarapath, * khe- pikamavanerh, samutimaranan ti; tatthe samuccheda Praraparh fmea Khinfsavasse Kélerh, khanikamerapai, Maina anantaruppajjananiruddbfinash bhavadighdivithicit- tanath ‘Alar; samotimaranarh nima sabbesarh sattnath Kalan” ti flavva “esa mayhash samutimaranena Dbavi tabben” ti cintesi. Cintetv ca pana maranadivase Bud- Ghagunena saddhish sbtano eflarh enussaramino kélozh 1 pand SDP kammuasn, — * Pavatta docs not oor in P, and SD.P, tEonad SDP, viotrofvh «Band SDLP, atano kil TEE SDE Mabibndbisantizah. —¢ The evading of this Line is is +So ca Buddation pati sabbadokihi pamucetye. 5