THE BUDDHIST TRACTS.
The Mah^vansi, R^j^ Ratn^cari, and R^j^vali, al-
though containing the train of national history, and
recording the events most materially connected there-
with, attach such an al)Sorhiug importance to the doc-
trine of Guadma, as renders it highly desirable, and
indeed necessary, to give that extension to this work
which the following original tracts supply. Collected
in Ceylon by Sir Alexander Johnston, from the same
sources as those which supplied the histories, and
thereby stamped with a species of official guarantee for
their authenticity, it may be confidently hoped that
their contents will contribute to enlarge our means of
examining the dogmas of the Buddhist faith, as pre-
vailing in this beautiful portion of our Indian empire.
The collection commences with three series of
Seventeen Questions each, and one tract of Ninety
Questions, proposed by the Dutch governor to the most
distinguished Buddhist priests on the island, on the
chief points of their doctrine; and although some of
the questions do not evince much acumen on the
part of the propounder, yet, as the exoteric or popular
sense of the system may be fully gathered from the
import of the answers, their acquisition, in our present
state of comparative ignorance of Buddhist literature,
VOL. III. b
IV PREFACE TO THE BUDDHIST TRACTS.
may be deemed l:)otli interesting and instructive. Al-
though the dogmas of Guadma fall far beneath the
kindred writings of Nipal for ethical refinement, yet
these replies demonstrate their growth from the same
root. One example may suffice to illustrate this asser-
tion. Mr. Hodgson was justly struck with surprise at
the Nipalese statement respecting the creation of man ;
his remarks thereon are contained in the 2d volume
of the " Transactions of the Royal Asiatic Society,"
page 234, and the ninth note in the Appendix to that
paper. The reader who will take the pains of com-
paring these passages with the details in pages 16
and 157 of this volume, will perceive their perfect con-
formity.
If again we examine the reply made in the shorter
tracts to Queiy 5, " How sin entered into the world?"
avarice and anger are stated in each answer. The fatal
effects of auger, by introducing death into the visible
creation, we know from higher authority ; and the
enlarged sense given to the expression '* avarice" in
the reply of the Mahabadda priests, namely, " the
love of riches" is sufficiently indicative of that base
passion of the heart which he who read its inmost
recesses terms the root of all evil. The true meanina:
of the answer, rendered " stupidity and thovghtless-
ness" must be deemed very ambiguous ; but the pro-
bable meaning may be drawn from the Ninety Ques-
tions, page 157, which refers sin to the corrupted and
mischievous temj)er of man.
The list of manuscripts contained in the chief
Viharis, although it merely presents the titles of these
literary stores, yet exhibits extensive classes^ on various
PREFACE TO THE BUDDHIST TRACTS. V
subjects, which would probably yield much important
information ; and tlierefore it may be deemed a step to
acquire a knowledge of the titles of Buddhist collections
of tracts, especially when, as in the present instance,
they are accompanied by comments or notices on their
contents, however scanty.
The Pittakas, Winne Sutras, and Abidharma, con-
tain a classification of some of the most important
doctrines of Guadma ; the Mahavansi regularly re-
ferring to them as the treatises which are most in
request.
The tract on the transport of the Bogaha-tree to
Ceylon, is rendered valuable from its connexion with
the account of the lakes, those great and stupendous
national works, which are so honourably mentioned
and eulogised in the report made by command of the
British Government on the present state of the island
of Ceylon. The same official paper makes mention of
a curious exhibition of the datii of the Buddha, so
often named in the histories, taking place in 1828,
before a vast concourse of Singhalese resorting for that
purpose to Kandy : the deep-rooted influence of the
doctrine cannot be more strongly exemplified than by
quoting this fact.
The Jutdkas may probably appear to many of our
readers as flat and insipid. Three of the most esteemed
by the Singhalese, namely, Bombadat Rdja, Userate-
nam Raja, and Wessantara, were, in fact, so charac-
terised in a French review of " The Doctrine of Bud-
hisra," which appeared in the *' Journal Asiatique" of
Paris, January 1830. It may be deemed sufficient in
justification of their publication, simply to state the
VI PREFACE TO THE BUDDHIST TRACTS.
rank which these books always occupy in Buddhist
literature ; which fact may be safely rested on Note I,
conveying so clearly the sentiments of a Buddhist
ffinanse on these tales ; the influence also which their
doctrine of individualism exclusively illustrates, being
the main hinge of the metempsychosis, the manifesta-
tions of the thoughts and words of Guadma, as embo-
died in these tales, are eagerly consulted for moral
guidance when in similar circumstances. This point
was not deemed either trivial or unimportant by avow-
edly the best-informed individual on Buddhist litera-
ture which France possessed, the deeply regretted
M. Abel Remusat ; and his remarks are also sub-
joined, that this point may rest on its true merits.
In discussing the dogmas which influence and ex-
ercise the belief of millions of our race, entertainment
is not so much the object of our efforts as the know-
ledge of facts : it is probable that these translations
may express somewhat obscurely their scope and sense;
but no alteration has been made in the original words,
lest their real meaning might be perverted : matters of
narration may be often successfully corrected by the
context, but matters involving ethical points are rarely
made clearer by emendations.
The minor treatises, such as the Puja to the Bud-
dha, the question of the lawfulness of taking oaths, and
the remarks on the priests' dresses, &c., having been
so often referred to in the histories, were thought en-
titled to insertion.
Although every effort has been made by the Editor
to render this collection available for the elucidation of
the Buddhist faith and its literature, he is well aware
PREFACE TO THE BUDDHIST TRACTS. Vll
that much remains undone ; but it may be hoped that
future research will present us with histories that blend
with Indian epochs, and thus enlarge our knowledge
of essential facts. The dialectics of Buddhism may
amuse, but they rarely instruct us ; while every relic
of really authentic history we can rescue from the
oblivious cloud which at present enshrouds all Indian
records of the past, must be deemed alike interesting
to the public, and highly useful as illustrative of the
character of our species.
NOTE I.
" There is a tradition among the Cingalese, that one of the
kings of Hindostanee, immediately after Budhu's death, col-
lected together 500 learned ascetics, and persuaded them to
write down on palmyra leaves, from the mouth of one of
Budhu's principal disciples, all the doctrines taught by Bud-
hu in his life-time. The Cingalese admit that they received
their religion from the hands of a stranger; and it is pro-
bable that it was propagated in the Burman empire soon
after its reception in Ceylon, that is, about 450 years after
Budhu's death. The Burmans believe, that 650 years after
that event, in the reign of Muhumoone, Booddhughoskli,
a brahmin, was deputed to Ceylon to copy the work Vis-
hooddhimargu, which includes all the jutakas, or histories of
the incarnations of Budhu ; and it is fabled, that the iron
style with which he copied this work was given him by a
heavenly messenger, though others will have it that Budhu-
Sutwu gave it to him.
" These jutakas are said to have amounted to 550 books,
Vlll PREFACE TO THE BUDDHIST TRACTS.
some of which are, however, lost. A work called the Ten
Jutakas is now the best known, and is held in the highest
veneration. The names of these jutakas are Timee, Junishu,
Sooburmu-ramu, Nenee, Muhoshutla, Bhoouduttu, Chuda,
Koomaru, Nardu, and Wessantara. Since the above period,
many Burmans have translated and commented on those
writings. In a work entitled " The great History of the
Burman and Pegu Kings," it is recorded, that during the
I'hiooru-Kshutriya dynasty, not fewer than fifty-five transla-
tions were made, and as many comments written on these
books. But the Burmans are believed to possess works of
greater antiquity than these jutakas, on history, poetry,
medicine, astronomy, grammar, &c., borrowed from the
Sungskulu, or the productions of the Budhu sect : time must
disclose.
" It is a singular circumstance, that the Budhus should
have chosen for their hero, like the Hindoos for Vishnu, ten
incarnations ; and still more singular, that they should have
designated the histories of these incarnations by the names of
ten Hindoo sages."
NOTE II.
Yin-youan. Ce mot exprime la relation qui lie TefFet a la
cause, et marque la destinee, la fatalite, I'enchainement qui
existe entre tous les actes dont la succession constitue I'in-
dividualit^. On dit que, par I'efFet du Yin-youan, I'ame d'un
homme passe dans le corps d'un autre homme ; par exemple,
une pauvre femme qui vivait, il y a des milliers des siecles, au
temps du Bouddha Vipasyi, ayant fourni un peu d'or et une
perle pour reparer une defectuosite qui deparait le visage
d'une statue de ce Bouddha, forma la voeu d'etre par la suite
I'epouse du doreur qui fit cette reparation ; ce voeu se realisa ;
elle renaquit durant quatre-vingt-onze kalpa, on periodes du
PREFACE TO THE BUDDHIST TRACTS. IX
monde, avec une face de couleur d'or ; ensuite elle renaquit
encore comme dieu Brahma ; sa vie comme dieu etant
epuisee, elle devint brahmane dans le pays de Magadha,
et ce fut dans sa famille que naquit Mahd-kuya, le pre-
mier disciple de Shakia; de-la lui vint le nom de Kin-se
(couleur d'or). C'est un exemple de ces Yin-youan ou
dispositions individuelles. — Observations sur quelques Points
de la Doctriyie Samaneene, par M. Abel Remusat, Nouv.
Journ. Asiat. tom. vii. p. 291.
NOTE III.
Fo (Shakia mouni) racontait a ses disciples comment,
dans des existences anterieures et prodigieusement ancien-
nes, il avait merite, par d'assez mauvaises actions, de soufFrir
des peines graves ; et comment alors meme qu'il etait par-
venu a la dignite de Bouddha, il lui restait encore a en-
durer un reste de ces justes punitions pour d'antiques
mefaits ; ce qui expliquait comment un etre actuellement si
parfait pouvait etre soumis a de si rudes epreuves. Une
femme nommee Sun-tho-li avait accable d'injures Shakia
Bouddha ; celui-ci en apprit la raison a ses auditeurs en
ces termes : " II y avait autrefois, dans la ville de Benares,
un comedien nomme Tching-yan (I'oeil pur). Dans le meme
temps vivait une courtisane nommee Lou-siang. Le come-
dien emmena cette femme avec lui dans son char, et la
conduisit hors de la ville dans un jardin plante d'arbres,
oil ils se divertirent ensemble. Dans ce jardin un Pratyeka
bouddha se livrait k la pratique des oeuvres pieuses, Le
comedien attendit que ce saint personnage filt entre dans la
ville pour y mendier sa nourriture, et ayant tue la courti-
sane, il I'enterra dans la chaumiere du Pratyeka bouddha,
et mit sur son compte le crime que lui-meme avait commis.
Cependant, au moment oi\ le saint allait ^tre mis k mort, il
X PREFACE TO THE BUDDHIST TRACTS.
eprouva des remords, se fit connaitre pour la veritable coup-
able, et fut livre au supplice par ordre du roi. Ce come-
dien," ajouta Shakia, " c'etait moi-meme ; la courtisane c'etait
Sun-tho-li. Voila pourquoi, pendant une longue duree de
si^cles, j'ai soufFert, en consequence demon crime, des peines
infinies ; et quoique je sois maintenant devenu Bouddha,
il me restait encore a endurer, comme reste de chatiraent,
les injures et les calomnies de la femme Sun-tho-li." Beau-
coup d'anecdotes du meme genre attestent, dans la personne
menie de Shakia, I'inevitable influence de ces Yin-youan,
ou destinees individuelles ; mais outre ces cas particuliers,
on distingue douze degres ou chainons de fatalites communes
a tous les hommes, et c'est ce qu'on nomme en Sanscrit les
douze Niddnas, en Chinois Yin-youan. M. Deguignes, qui
avait a sa disposition le vocabulaire pentaglotte, y aurait
pu lire les noms Sanscrits des douze termes de cette cate-
goric : Avidya, I'ignorance ; Sanskdra, Taction ou la passion ;
Vidjitdnam, la perception ; Ndmaroupam, le nom et la
forme (I'individualite), &c. On peut voir, dans les extraits
des livres bouddhiques de I'lnde, quel est le noeud qui s'eta-
blit, dans I'opinion des moralistes ou psychologistes de I'lnde,
entre ces actes successifs, supposes enchaines les uns aux
autres, comme I'efFet a la cause, L'ame y est assujettie ; elle
est comme enfermee dans le cercle qu'ils constituent, tant
qu'elle n'a pas pu parvenir a s'afFranchir de ses rapports avec
les etres qui composent le monde exterieur. — Page 292.
FIVE SERIES OF SEVENTEEN QUESTIONS
On
THE PRINCIPAL TENETS
OF THE
BUDHIST FAITH,
ADDRESSED TO
THE CHIEF PRIESTS OF THE PRINCIPAL VIHARIS
IN CEYLON;
ALSO,
TO THE MAHA MODLIAR RAJAPAXE,
BY THE DUTCH GOVERNOR.
1. Mulgirri Galle, Chief Priest Karatotta Oenanse.
2. The Galle Priests.
3. Mahagodda Oenanse.
4. The Mahabadda Priests.
5. A Doctrinal Tract, comiuunicated by Rajapaxe.
VOL. III.
BUDHIST TRACTS.
Karatotta Oenanses Answers.
Query \. What views have you of the Supreme
Being ? or are there more gods than one ?
Anszver. Maha-Brachma-Rajeya is the Su-
preme Being when Budhu is not in the world, but
when he comes to be born in the world then he
is the Supreme Being, for Maha-Brachma-R. mi-
nisters to him. According to the doctrine of
Budhu there are an immense number of gods,
as well in the sixteen heavens called Brachma-
Loka, and six called Dewa-Loka, as in the
trees, rocks, rivers, &c.
2. How do you account for the creation of
the world?
The creation of the world is not to be ascribed
to any person : its rising and perishing is by na-
ture itself.
3. How long since it was created, and by
whom was it created ?
The time of its rising does not appear in the
doctrine of Budhu : its rising is by nature.
4. How do you account for the creation of
the first man and woman ? for there must have
4 BUDHIST TRACTS.
been a first man and woman from whom we
have all proceeded.
Accordmg to the belief of the Budhists there
was no sucli thing as that of the creation of the
first man and woman ; we all have proceeded
from those who, having ended their lives in the
heaven called Bambelowa, have been transmi-
grated to this world in the first calpa.
5. How did sin enter into the world ?
Sin did not enter into the world by any other
means than by the three principal means, as
that of avarice, covetousness, and anger : the
heart which is given up to one, two, or all three
of these vices, is called a sinful heart, and what
we say, do, or think, with such a heart, is sin.
6. Have men souls, or some principle or
spirit that lives after the body dies ?
All men have some principle called Win-
yanaskandaya, that lives after the body dies, in
order to be born (by transmigration) in some
place according to their merits or bad actions.
7. Are there further rewards and punish-
ments after this life, or do all men go to the
same place ?
Surely there are rewards and punishments
\ after this life, as every one deserves, for their
good or bad acts, but there is no such thing as
that of all men going to the same place.
BUDHIST TRACTS. 5
8. What are your views of heaven or a place
of happiness ?
There is a place of happiness called Nirwana-
pooraya, where is neither misery nor death, but
they enjoy happiness for ever and ever.
9. What are your views of hell or a place
of misery ?
There are 136 places of misery where the
sinners suffer great misery.
10. How is the place of misery to be
shunned ?
The place of misery is to be shunned by
doing charities, and by avoiding all sorts of
sins.
11. How is the place of happiness to be
secured ?
The place of happiness is to be secured by
a true belief in the doctrine of Budhu, and by
fulfilling the same.
12. What are your views of moral good
and evil ?
That moral good and evil make men happy
and miserable.
13. What laws or commandments have you ?
There are many commandments of Budhu,
all which dictate to do good and avoid evil,
and purify the conscience.
14. Is there any such thing in man as con-
6 BUDHIST TRACTS.
science, whereby he feels uneasy when he breaks
the law or does wrong ?
There is such a thing in man as conscience,
which makes a man uneasy when he breaks
the law or does wrong, and also makes him
v happy when he does good and performs cha-
rities.
15. In what does your worship consist?
It consists in a true faith, remembering
always virtue.
16. What are the perfections of your god
or gods ?
The perfections of the supreme beings, that
is to say of the Budhus, consist in thirty-two
great accomplishments, and eighty joint accom-
plishments, and more other virtues, wisdom, &c.
17. Have you any books or ancient writings
to direct you ?
Yes ; there are many books in the Palee lan-
guage containing the doctrines of Budliu.
The Answers of the Galle Priests.
Query 1. What views have you of the Supreme
Being ? or are there more gods than one ?
Answer. Yes; it appears that there are. It
further appears in the law of Budhu, that there
BUDHIST TRACTS. 7
are a great number of beings who go under the
name of gods, but, when it is translated into Cin-
galese, it signifies " those who enjoy happiness :"
besides those there is a supreme and chief god
over them all.
2. How do you account for the creation of
the world ?
The creation of the world (which is called
in Cingalese Loka, that is, " existing it existeth
not,") appears to have been self-created, as it
was natural at all times that the world should
be self-created and perish by itself, and likewise
by means of the power of gods and the fortune
of the animals who are on it. It further appears,
that there is in the midst of the ocean a large
rock called Meroo, eighty-four yoduns * high,
only the part above the surface of the water
having four sides of four different colours, and
around which are seven circles of rocks, which are
successively diminishing in height, as much as a
half from one to the other, having different seas
in the intervals fi'om one to the other, at such
a breadth as equal to the height of each of them
successively. At each of the four sides of the
above-mentioned Meroo, on the sea, there are
* One yodun is equal to sixteen English miles, or there-
about.
U
8 BUDHIST TRACTS.
500 countries and one large country, conse-
quently there are, at the said four sides, 2000
small and four large countries. There is one
Chakkra-Vattah (a circle of rock) surrounding
the whole, together with the sea, which forms
the limit of the world ; and the said Chakkra-
Vattah is 82,000 yoduns high, and in circum-
ference, 36 lacses 10,350 yoduns. And there
are under this earth 136 hells, and above this
earth there are in the sky 26 heavens, each over
the other in due order. That enclosed within
the said Chakkra-Vattah (the circle of rock),
when every thing above stated, as well above
as below, &c. are complete, makes one world ;
besides which, from without the said Chakkra-
Vattah there are innumerable worlds like this
world.
3. How long since it was created, and by
whom was it created ?
It is not possible to fix the number of years,
or say how long the world had been created ;
however, the already created world has four
paritchades, namely, the self- creation of the
world, its existency, the gradual destruction, and
the time of its being in destruction. Within
these four paritchades, some anthag-calpas re-
volve, that is to say : of time if the world should
grow one inch high in the space of every thousand
BUDHIST TRACTS. 9
years, it would grow seven and a half gau* high
before one of the said anthag-calpas is passed ;
four such anthag-calpas have passed. Gau
is reckoned, as it is mentioned in the law of
Budhu, as follows : about twenty measures from
a seven cubits pole is called one ismbah, and
eighty ismbahs make one gau. It does not appear
that this world has been created by any one.
4. How do you account for the creation of
the first man and woman ? for there must have
been a first man and woman from whom we
have all proceeded.
On the destruction of the former world, which
also was self-created before this present world,
the animals who were on it being born by trans-
migration in the heaven or Brahma-Loka, came
to the world again on its self-revival, and became
acquainted with the worldly pleasure as men
and women, and it appears that we are de-
scended from them; but it does not appear to
have been multiplied by one man and one woman
only.
5. How did sin enter into the world ?
It appears that when those the above-men-
tioned first came to the world, sin appeared not
to have been in them, as covetousness, anger.
* Gau is about four English miles.
10 BUDHIST TRACTS.
and stupidity; afterwards those things gra-
dually increased in them, in consequence of
which they began to commit sinful acts ; so the
happiness of the world passed away and sin
entered.
6. Have men souls, or some principle or
spirit that lives after the body dies ?
It appears that none of the following four
things do live after the death of the person,
namely : the earth or flesh, the water, the fire,
and the winds, such as breath, &c. which are in
the body. It further appears, that there are in
the body fifty things that are not visible but
nominal, which also do not exist; and twelve
others, like the above, but distinct from them,
and twenty-two more, which are also resembling
the above, but distinct from them ; besides
which there are a great number of others, all
of which do not appear to have any existence.
There is also one principal thing that does live,
concerning which what appears in the law of
Budhu will inform.
7. Are there further rewards and punish-
ments after life, or do all men go to the same
place?
It appears that after this life, in futurity,
there are abodes of fortune and misfortune, and
that all will go to one or the other place, and
BUDHIST TRACTS. 11
obtain the same, but they acquire them by-
means of their virtue or sin accordingly.
8. What are your views of heaven, or a place
of happiness ?
For the enjoyment of the happiness of the
blessed it appears that there are twenty- six
heavens.
9. What are your views of hell, or a place
of misery ?
It appears that there are 136 hells, but they
all are contained in one hell.
10. How is the place of misery to be
shunned ?
He who has gone to the place of misery,
after he has suffered enough for his miserable
deeds or sins, it appears that he can become fi-ee
of it.
11. How is the place of happiness to be
secured ?
It appears that the securing of the place of
happiness is the securing of the body and
mind without entering into the wrongful deeds
of sin, and the securing of the faith towards
the glorious Omnipotent Being by behaving ac-
cording to his law.
12. What are your views of moral good
and evil ?
As to moral good and evil, or doing good
12 BUDHIST TRACTS.
actions and leaving sinful deeds, there are com-
mandments, or many preachings of the Onniipo-
tent Master of all the worlds.
13. What laws or commandments have you ?
The commandments are ten : — 1st, Do not
kill ; 2d, Do not steal ; 3d, Do not commit adul-
tery ; 4th, Do not lie ; 5th, Do not slander ;
6th, Do not call ill-names ; 7th, Do not speak
words which are to no purpose but harm ; 8th,
Do not covet others property ; 9th, Do not
envy ; 10th, Do not err in the true faith, or
think it to be false.
14. Is there anv such thin^? in man as
conscience, whereby he feels uneasy when he
breaks the law, or does wrong ?
Yes ; besides the above-mentioned command-
ments, there are five kinds of heavy, or more
mortal sins, namely, the killing of parents, &c.
It appears natural, that whosoever commits
any such sin shall go to hell ; for he cannot
be comforted either by doing any other act of
charity, or by any faith.
15. In what does your worship consist ?
The true faith, which is like a precious
stone that cleareth the troubled water, must
be kept in mind.
16. What are the perfections of your god or
gods ?
BUDHIST TRACTS. 13
There appears in the law of Biidhu only one
Omnipotent Being. I give here a short answer
as to his perfections, as appears in the law. As
difficult as it would be to chop a ship's mast
into a handle of a chisel, so difficult will it also
be to state the same. But all these are per-
fections that he has : — heavenly wisdom, hea-
venly eyes and ears, such as could perceive, see,
and hear every thing throughout all the different
worlds, in present, past, and future times ; and
also he has Sarira-Irddy and Chitta-Irddy, &c.
17. Have you any book or ancient writings
to direct you ?
Yes ; there are books to direct. Those are
the books of Toonpittaka, which contain 84,000
chapters of sermons how to direct these three
things, namely, — the body and mind ; good and
evil deeds, which are produced by means of
them ; and how to purify the body and mind
from evil deeds.
Mahagodda Oenanses Ausxvers.
Query \ . What views have you of the Supreme
Being, or are there more gods than one ?
Anszver. That he is a Supreme Being above
all others ; and, although there are many gods.
y
14 BUDHIST TRACTS.
yet there is a supreme one, who is god of the
gods.
2. How do you account for the creation of
the world ?
The creation of the world, or rather the
rising of the world, is a natural case.
3. How long since it was created, and by
whom was it created ?
Since the commencement of the rising of the
world there having been an immense time, it
is not to be reckoned, therefore it is infinite.
4. How do you account for the creation of
the first man and woman ? for there must have
been a first man and woman from whom we
have all proceeded.
As it is always the case, in the beginning of
this calpa some Brahma-rajas came from the
heaven called Ahbassara Bambelowa to this
world, from whom we have all proceeded.
5. How did sin enter into the world ?
By means of avarice, covetousness, and anger.
6. Have men souls, or some principle that
lives after the body dies ?
They have souls, or some principle that
lives after the body dies.
7. Are there further rewards and punish-
ments after this life, or do all men go to the
same place ?
BUDHIST TRACTS. 15
Surely there are rewards and punishments
after this hfe ; but all men do not go to the
same place.
8. What are your views of heaven, or a place
of happiness ?
The heaven is aii empty place, but there is a
residence of happiness in it.
9. What are your views of hell, or a place
of misery ?
There is a hell, or a place of misery.
10. How is the place of misery to be shunned ?
The place of misery is to be shunned by
avoiding the sins.
11. How is the place of happiness to be
secured ?
The place of happiness is to be secured by
charity, with pure heart.
12. What are your views of moral good and
evil?
Moral good makes man happy, and evil
makes him miserable.
13. What laws and commandments have you ?
The five commandments, and also the ten
commandments, and many others.
14. Is there any such thing in man as con-
science, whereby he feels uneasy when he breaks
the law or does wrong ?
There is such a thing in man.
16 BUDHIST TRACTS.
15. In what does your worship consist ?
It consists in a true faith, according to the
doctrine.
16. What are the perfections of your god or
gods?
The perfections of the gods appear in the
rehgious books.
17. Have you any books or ancient writings
to direct you ?
There are many books and ancient writings.
Mahahaclda Priests Anszaers.
Query 1. What views have you of the Supreme
Being ? or are there more gods than one ?
Answer. That he is a being above all others.
There are many gods; the god called Sahanpati-
maha-brahmayo is above all others; so that it
does not appear in our religion that there is only
one god.
2. How do you account for the creation of
the world ?
The creation of the world is to be ascribed
to nature, as having risen on account of the
good and bad deeds of all the souls.
3. How long since it was created, and by
whom was it created ?
BUDHIST TRACTS. 17
It was created as above-said, about 1756
coties, 15 lacses, 97,357 years since. It was
not created by any person, as appears in the
second answer.
4. How do you account for the creation of
the first man and woman? for there must have
been a first man and woman from whom we
have all proceeded.
We do account for the creation of the man
and woman as follows : — After the rising of the
world, some souls, called Brahmayo, who had
ended their lives in the heaven called Brahma-
Lowa, having been transmigrated into this
world, lost all their perfections and happiness
(which they formerly enjoyed), on accovmt of
their covetousness, and by eating* of all sorts
of food which lust effected in them. Thus they
became man and woman, according to their fate,
from whom we have all proceeded.
5. How did sin enter into the world ?
Sin entered into the world on account of
the riches, consisting in gold, silver, pearls,
precious stones, &c.
6. Have men souls, or some principle or
spirit that lives after the body dies ?
* See " Sketch of Budhism," by H. B. Hodgson, Esq.
in the Transactions of the Royal Asiatic Society, vol. ii.
page 234, query 2 ; also note 9.
VOL. III. C
18 BUDHIST TRACTS.
They have souls, which are transmigrated
from one place to the other, after the body
dies, till the same shall obtain the happiness of
Moksaya, which is the important one to man-
kind.
7. Are there further rewards and punish-
ments after this life ? or do all men go to the
same place ?
After this hfe, those who have done good are
transmigrated, as well in this world as in the
heavens called Dewa-L5ka and Brahma-Loka,
where there is happiness, and they enjoy all
sorts of blessedness ; those who have done evil
transmigrate into the four great hells called
Ahpahya, and suffer all sorts of miseries : but at
the perishing of the worlds all go to the same
place, except those who have denied this and
the next world, their father and mother, the
god and the Budhu, the doctrine and the
priests, &c.
8. What are your views of heaven, or a
place of happiness ?
The heavens are places of happiness, and
they are called Dewa-Loka and Brahma-
Loka.
9. What are your views of hell, or a place
of misery ?
According to our views there are several
BUDHIST TRACTS. 1^
hells, or places of misery, where sinners suffer
for their sins.
10. How is the place of misery to be
shmmed ?
The place of misery is to be shunned by
doing good. The wicked will be transmigrated
to the places of misery, where they shall remain
till they have suffered for their guilt.
11. How is the place of happiness to be
secured ?
The doctrine dictates that it is to be secured
by doing good.
12. What are your views of moral good and
evil?
Moral good is the doing all sorts of charities,
being virtuous and perfect in the ten sorts of
good called Dassa-coosala ; the moral evil is the
doing all sorts of wickedness, being vicious, and
subject to Dassa-acoosal-carmaya (ten sorts of
sins).
13. What laws or commandments have you ?
The laws or commandments are numerous ;
all which dictate to do good and avoid evil.
14. Is there any such thing in man as con-
science, whereby he feels uneasy when he breaks
the law, or does wrong ?
There is such a thing in man.
15. In what does your worship consist ?
20 BUDHIST TRACTS.
Our worship consists in the laws and com-
mandments.
16. What are the perfections of your god
or gods ?
Our God has seen and known all things of
the three sorts of worlds. He is perfect in every
thing above all others. The perfections of our
god or gods cannot be stated in few words;
according to our faith they are the supreme
beings, above all others.
17. Have you any books or ancient writings
to direct you ?
We have thousands of religious books, cal-
led Sootrabe-darma-Wenaya and Sankayata-tri-
pitakayee ; besides which, many other books or
ancient writings, called Attoowah, Teekah, Get-
tapahda, Yojanahprakarana, &c.
Translation of a Doctrinal Tract replying to the
Queries made hy order of the Dutch Governor.
1. What views have you of the Supreme
Being ? or are there more gods than one ?
There are, according to the religion of
Budhu, innumerable gods, namely : Uppa-Pa-
dooka gods and Utpatty gods, who are born, and
BUDHIST TRACTS. 21
who shall be born, by transmigration, in the fol-
lowing places, to wit : Aroopaboomy, that is,
a place where there is no body, but soul :
these gods shall be born in this place by means
of four affections, called Aroopa-Wachera Koo-
sela-Wipakas ; secondly, Solos-Rootalla, that is,
the sixteen places where gods are born, and
shall be born, by transmigration, having bodies,
by means of five different passions, called Roo-
pa-Watchara-Kooselawipakas ; thirdly, Camah-
Boomiah, that is, where the gods are born, and
shall be born by transmigration, with bodies
where they enjoy the pleasures of the five
senses, and they shall be born by means of
eight different passions, called Cama-Watchera-
Kooselawipakas. This world belongs to the
said Camah-Boomiah, where there are born and
shall be born gods, by transmigration, on the
trees, rocks, seas, rivers, and lakes, &c.
2. How do you account for the creation of
the world ?
This sackwalla (this world) is in circumfe-
rence 36 lacses 10,350 yoduns. Together with
this sackwalla there are other different sackwal-
las, in number kella lacses, each of them of the
same bigness with this. When the time of their
destruction comes, they all naturally perish at
once ; when the time of their growth comes.
22 BUDHIST TRACTS.
they all rise at once. This is the way of the
destruction and the rising of the world, even
in the former times, and as it will be in future ;
but it does not appear to have been made, or
caused to be made, by any body.
3. How long since it was created ? and by
whom was it created ?
Now the time is thus : four calpas called
asanka, make one maha-calpa ; one asanka-calpa
makes twenty anthag-calpas. Out of the above-
mentioned four asanka-calpas, three asanka-
calpas are passed: they are called Sanwarta,
Sanwarttastayis, and Wiwarta. The present
asanka-calpa is called Sanwarttastayi, out of
which three anthag-calpas are passed : the
fourth is the present aijthag-calpa. There re-
main sixteen anthag-calpas more to come, and
then will be the end. An answer to the ques-
tion " Who created the same ? " is given in the
second answer.
4. How do you account for the creation of
the first man and woman ? for there must have
been a first man and woman, from whom we
all proceeded.
. , Wiwartha - Sagarah (the flood) abating by
degrees, the world was self-created, as it was
before, on the same place where it had been.
After which, some of the brachmas who were
BUDHIST TRACTS. 23
in the heaven called Abaswartaiah dying, came
and were born in this world, in Soonnaih-
Brahma-Wemans ; and by their multiplying in
this world they lost the light of their bodies ;
and when they had begmi to eat the rice called
Soyanjahta-El, there were produced within
them excrement and urine, and, in order to
discharge them, there were produced the dif-
ferent orifices, as had been natural from the
former time. And further, there were produced
the sexes of men and women ; and by the con-
stant looking of the men and women at each
other came lust, from which they had been free
from long time, by means of Dianayah. After
that, by means of the carnal enjoyment of the
men and women, they began to conceive chil-
dren, &c., up to this time, and it will be so till
the end of the calpa.
5. How did sin enter into the world ?
The three principal causes of all sin are co-
vetousness, anger, and thoughtlessness ; these
three things cleave to a man always. Such
men, when they are born by transmigration in
any place, those three things, namely, the said
covetousness, &c., will go with them, in the
same manner as a shadow goes with the sub-
stance, and give root to many different sins.
6. Have men souls, or some principle or
spirit that lives after the body dies ?
24 BUDHIST TRACTS,
The five parts of a man are, the body, feel-
ing, imagination, thinking, and mind ; these are
called in general a person. When the mind is
gone, the aspiration and respiration of the
breath, and the passing and repassing, laughing
and speaking, &:c., and the different other acts,
together with the aforesaid feeling, imagination,
and thinking, all these will perish, and the body
will only remain as a wooden image, but nothing
else.
7. Are there further rewards and punish-
ments after this life ? or do all men go to the
same place ?
Had a man done charity before his death,
when he is dead he shall be born in heaven, and
enjoy happiness ; had he committed sin, he shall
be born in the six apayas (hells or places of
misery), and be subject to different sufferings
and punishments. Men who had done charity
in their former life shall be born in the follow-
ing seven places, namely, the six lowermost
heavens, and the world, by transmigration. Men
who had committed sins, shall be born in one or
other of the 136 hells, in the form of beasts,
pretah, and in the Asoora-Nikayah, according
to their sins. On that account there is not a
fixed place where they must be born.
8. What are your views of heaven, or a
place of happiness ?
BUDHIST TRACTS. 25
Nirwana (place of happiness) is the highest
and best place, which destroys all sorrow, and
acquires all happiness. Wise men will obtain
Nirwana, and fools will lose it ; and the same
must be obtained by doing good.
9. What are your views of hell, or a place
of misery ?
There are four apayas (places of m'sery) ;
namely, eight great hells, having sixteen osoo-
pats (hells) on the four sides of each of them ;
altogether 136 hells : all these are one apaya.
One pretah-nikayah (a hfe), one asoorah-ni-
kayah (a life), and the other is Tirisan-apayah
(the life of beasts) : these four apayas are de-
signed for the wretched, or sinners. Wise men,
who perform charities, avoiding bad deeds, and
who do not allow themselves to be possessed
of sins by means of the following three doors,
namely, body, word, and the mind, they shall
not be subjected to any sufferings of the said
apayas. Men who do not so, are subjected to
sufferings in those apayas.
10. How is the place of misery to be
shunned ?
He who becomes righteous himself, getting
free from the following sins, viz. killing animals,
lying, covetousness, &c., which proceed from the
body, word, and mind ; and who becomes him-
26 BUDHIST TRACTS.
self kind and good towards mankind, and does
other charities, shall be saved from the four
apayas designed for the wretched, or sinners.
11. How is the place of happiness to be
secured ?
By all means getting free from sins, and
by keeping, or by the assistance of the law,
doing good, by behaving himself well ; minding
these three things, viz. anittayah (not lasting for
ever), dook-kayah (sorrow), anatmayah (not a
body), thus may be obtained Moksayah.
12. What are your views of moral good and
evil ?
What is good? That is the getting rid of
sin, and the having a mind to do charity. What
is evil ? That is the neglect of charity, and the
having a mind to sin. So the man who does
charity shall obtain every good, even in this
world, and heavenly happiness, &c. in the next
world. The bad man shall be subject to every
misfortune and evil in this world, and likewise,
in the next life he shall be born in one of the
four apayas, according to his sins, and be sub-
jected to sufferings and punishments.
13. What laws or commandments have you ?
The commandments are : the not delaying
agriculture and trade, &c. ; the doing charity ;
the not doing all the sin that proceeds from
BUDHIST TRACTS. 27
the inlets above mentioned, such as body, &c. ;
the acquiring of blessings by means of alms ;
keeping commandments; thoughtfulness with
regard to rehgion ; the faculty of the mind in
destroying the different sinful senses; and the
joy, &c. When the mind is blotted by covetous-
ness, &c., he surely takes the bad journey which
goes to hell. So the mind must be made pure
by avoiding covetousness, thoughtlessness, &c.,
which are the causes of evil. The casting away
shame and fear from the mind is the origin
of all sin ; and retaining of shame and fear is
favourable to every good ; and as thoughtless-
ness is a cause of many evils, one must always
be thoughtful.
14. Is there any such thing in man as con-
science, whereby he feels uneasy when he breaks
the law or does wrong ?
Those who break the law, and commit heavy
crimes, shall have no comfort nor pardon in the
Budhu's law; but there is no kilhng, binding,
punishing, &:c., in the law of Budhu : a man who
commits such crimes shall merely be put away
from his priesthood. If it be not a heavy crime,
such as anantariah (matricide or parricide),
&c., he may become again a layman ; and if he
does charities, as alms, and keeps commandments,
&c., and behave himself as a righteous man, it is
28 BUDHIST TRACTS.
possible for him to obtain happiness in the next
world.
15. In what does your worship consist ?
As a man who is desirous of fruits, leaving the
unfruitful trees goes in search of a fruitful one,
even so those who search for the happiness of
heaven and Nirwana, must believe the man who
shall be so kind and able as to accomplish their
desire. These kind persons are Budhu, his
words, and priests. Budhu is void of lust, and
every other sinful desire ; void of every sort of
passions ; void of every thoughtlessness ; his
words are a conveyance to heaven : the priests
are those who properly keep the commandments.
Those who know for certainty that such good
and kind persons are able to accomplish their
desires, as above stated, shall believe in those
three things. These three things, which are
precious, ought to be believed. The believing
is a matter of the thought, that is, a part of
Sangiskaras-Kandayah. This Sangiskaras-Kan-
dayah is one of the five parts mentioned in the
sixth answer. On that account, know hence
that belief is within one's mind.
16. What are the perfections of your god or
gods?
The pure god, Budhu, has a body possessed
or composed of the accomplishments called
BUDHIST TRACTS. 29
Ptoopa-kayah, that is, thirty-two manly great
accomplishments, called Detismahapoorsalah-
senah, and eighty manly accomplishments, lesser
than the above : they are called Anoowenjanah-
laksenah ; and he is likewise composed of the
accomplishments called Darma-kayah, that is,
ten bodily powers, ten powerful wisdoms, four
daring wisdoms, called Warsaraddatnanah ; six
piercing minds or sensibilities, called Satabitna-
nah ; and fourteen other wisdoms, called Bood-
datnanah ; eighteen Awenika-darmas, that is,
certain virtues or qualities belonging to a Budhu ;
seventy-seven sorts of wisdoms called Satsatte-
tynana-wastoo ; twenty-four kella lacses of palah,
that is, certain rewards a Budhu has got already,
by means of his good deeds in the former life ;
and he is thus accomplished with all these
Mahawatjaratnana (piercing wisdom), namely,
the above said Roopa-kayah and Darma-kayah.
Know hence, that many other innumerable
Budhus were possessed of the like accomplish-
ments, namely, of endless dispositions, wisdoms,
charities, glories, &c. Besides which, in answer
to the question made about the Utpatty gods, the
following are given : — The palace in which the
god Sakkraia Rajah resides, is in the heaven
called Tawootisabawanah, is 10,000 yoduns in
length, and the same in circumference, and
30 BUDHIST TRACTS.
700 yoduns high. His seat, called Pawndoo-
kambela-Saylasanah, is 60 yoduns; his state
elephant is 150 yoduns high ; his coach is
drawn by 1000 horses, called Sayindawa ; his
gardens are called Nandawnan-wannah, Chitter-
lata-wannah, and Misserka-wannah ; he has two
kellas and 50 lacses of heavenly women, toge-
ther with his queen Soojatah : he is king over
two heavens. This is the glory of one god
only.
17. Have you any books or ancient writings
to direct you ?
The doings or acts for the acquirement of
the following blessings, namely, worldly hap-
piness, heavenly happiness, and the happiness of
Nirwana, and the instructions given for ob-
taining relief, or escaping from the sorrows, are
composed in 12 lacses 37,000 grantas (verses) ;
and there are books in which these verses are
fully contained.
When these books are used, it will appear in
them what one ought to do or accept, and what
one ought to avoid; in the same manner as
when lamps are lighted in a dark house, every
thing in the house may be seen. Each of the
above-said verses contain thirty-two letters.
A SERIES
OF NINETY QUESTIONS AND ANSWERS
ON POINTS OF THE
BUDHIST DOCTRINE,
ADDRESSED TO, AND ANSWERED BY,
THE CHIEF PRIEST OF MULGIRI GALLE VIHARI.
BUDHIST TRACTS. 33
A Series of Ninety Queries proposed hy the Dutch
Governor on Points of Budhist Doctrine ; also,
the Answers thereto, by the Chief Priest of
Mulgiri-galle Vihari.
Query 1. What signifies Mulgiri-galle ? and
wliy is it so called ?
Answer. Mulgiri-galle signifies a rock lying
in the country of Giriepawda-ratta, and that has
a subterranean cavity, in the centre of which
rock there has been constructed a statue of
Budhu ; and, as a series of offerings are made at
the place, and as the rock is in size superior to
any other in that quarter, it is therefore called
the Mulgiri-galle, or chief rock.
2. What is imphed by Nayka Oenanse ?
Nayka Oenanse (chief priest) is to express
a principal of many others ; and, in consequence
of his working for the good of many, he is named
the Nayka Oenanse.
3. What is called Samenaira ? and what does
it signify 1
Samenaira signifies one who studies to obtain
that chief priesthood called the Oepasampala,
and although a disciple only, is considered as a
son by the principal priests.
4. What is meant by the term Swamy ? Is
he who has that name a sacred person ?
VOL. HI. D
34 BUDHIST TRACTS.
Swamy (lord) means a person bearing a
superiority over a body of men, whom being
treated both good and bad by that superior,
they must consequently acknowledge him their
swamy. Amongst such swamies there will be
many who are pure and impure : but the reli-
gion allows that Budhu is the only swamy free
from impurities of all kinds. And, in short,
the word swamy implies one who provides for
the good of many people, &c., favouring, instruct-
ing, and protecting them.
5. Are the two deities, namely, Satagiry
and Assoory, those supreme gods who protect
the universe? and do they govern the heaven
too?
The first-mentioned, Satagerenam-Dewatawa,
is a chief over the multitude of devils, subject
to the king of devils, named Wayes-Srawanam,
who it does not appear governs the heaven, but
who commands the devils under him. And as
to the Assoory, there appears no deity by that
name; but, on the contrary, a celebrated god,
as Assoora, who is the sovereign of the world
Assoora-Loka, lying beneath the Mahameroo-
Parkwatte (world stone), and consequently he
is called the Assoora Rajah, or Assoora King.
6. Who is Sakkraia ? Is he the chief of the
heavens ?
BUDHIST TRACTS. 35
Sakkraia is an inhabitant of the heaven
called Tawateinzaia, and is only chief of the
heavens Dewa-Loka, and the next lower heaven,
Chatoork-maha-rajikai ; but not over all the six-
teen heavens.
7. Who is Maha Brahma, and what are his
attributes ? Has he the power of illuminating
and obscuring the world ?
Maha Brahma is the very King Sahampati-
nam- Maha -Brahma -Rajah, inhabiting the six-
teenth highest heaven, and is twelve yoduns high,
and exhibits the four virtues, namely, affability,
munificence, meekness, and kindness, towards
every one. He has the power of illuminating
one world through the brightness which issues
from wherever his finger is pointed, and trans-
mits down to the world every blessing* but the
hall of glory, and possesses a supremacy above
every other, excepting the Budhu, and is blessed
with an age of 84,000 years.
8. How are the above-mentioned four gods
called in the Palee language ?
They are termed, in the Palee language,
Sathagiria, Assuriadaia, Sakkraia, and Maha-
Brahmaia.
* This passage manifests the pertinacity of the Budhist
doctrine in ascribing the acquirement of Nirwana solely to
moral deeds.
36 BUDHIST TRACTS.
9. Are there four gods who govern this
world ? If so, how are these described ? What
are their attributes, and how are they termed
in the Palee language ?
There are no four appointed gods for go-
verning this world; but from the region of
Sakkraia down to this human world it is all
under the government of Sakkraia, who hath
devolved the several quarters of this world to
the superintendence of the subordinate deities,
namely, Iswara, Maheswara, and those who pro-
tect the earth.
10. How many worlds are said to have exist-
ence in the religious books of the Cingalese?
There will be within a universe many places
inhabited by men, such as the Brahma world,
the world of gods, and the Naga-Loka, or world
of cobra capiles, which all being thus divided
into three, it appears by the religion they are
termed the worlds Kame-Loka, Roopa-Loka, and
Aroopa-Loka.
11. There were a great many Budhus; but
of whom did the gods ask for advice, and hear
the sermons ?
An infinite number of Budhus have descend-
ed into the world, from all of whom gods did
solicit advice, and attend to the sermons.
12. Could a human being himself attain to
BUDHIST TRACTS. 37
the dignity of Budhu ? And could such a one
give advice and instruction to God ?
It is appointed to become Budhu by being
born a human soul ; but for a deity, Brahma,
&c., it is not possible; neither for every man, nor
for a brute so much as to think of it, for it is
attainable only by means of exercising all kinds
of difficult, wonderful, and innumerable works
of charity, and amongst them ten grand deeds
in particular, and incessant bestowing of alms
during a space of four sanke caplaxe, or eight
sanke caplaxe, or twelve sanke caplaxe; but
it is not possible for every other human being to
obtain it.
13. Would an accomphshed scholar (if there
be any) in every science oppose Budhu ?
Such a learned person would not oppose
Budhu.
14. What are the three worlds respectively,
and the histories thereof?
The three worlds are Kame-Loka, Roopa-
Loka, and Aroopa-Loka; and of them, wherever
there exist the five senses, namely, hearing,
smelling, seeing, &c., there is the first-mentioned
world, Kame-Loka, which contains the four
hells, the world Naga-Loka, the human world,
and the world Assura-L5ka, and the six lower
heavens.
38 BUDHIST TRACTS.
The sixteen higher heavens of Brahmas (which
are free from the sensual indulgence), namely,
Bramah-parie-Sadjaia, Brahma-Parohietaia, Ma-
ha - brahmaia, Paritta - baia, Ap - pamana - baia,
Ahassaraia, Paretta-Subaia, Ap-pamana-Subaia,
Suba - Kiranaia, Wehat - talaia, Assainje -tallaia,
Awenjaia, Attap-paia, Sudassaia, Sud-dhssaia,
and Aka-nitta-Kaia, are the second-mentioned
Roopa-loka.
The place where prevails the delightful sen-
timents (which exist by means of rendering acts
of difficult charities), is invariably called the
last-mentioned Aroopa-Loka, which comprises
Akasa-Nanchaia-tanaia, Wignia-Nanchaia-tanaia,
Akinja-tanaia, and Nirwasanjanai-Sanjaia-tanaia.
15. In the time of Bramah-Dewanam Budhu,
Maha-bodie-Satwaio having exhausted all the
riches in the exercise of charity, as well as the
soul itself, hoped to become Budhu. What are
the circumstances of that Brahma - Dewanam
Budhu ?
That Brahma-Dewanam Budhu having wit-
nessed the former Budlius, and, like unto our
Maha-bodie-Satwaio, being far advanced in acts
of various charities, at a distance of time of one
calpa-laxe and twenty asanka - calpas to the
present Mahabaddra calpa, and in the time of the
Nandanam-asankai, and at the solicitation of the
BUDHIST TRACTS. 39
Siranam-dewoo-Banboom (both gods and brali-
mas) having made his exit from the region of
Tosita-pooaia, was, in honour of the King Jha-
nadepanam, conceived in the womb of the
Queen Marigulanam, at the city of Yasa-watie-
nuwara, in Maddie-desay, of Jambu-dwipa, and
at the expiration of a space of ten months was
dehvered into the golden sein, held by Maha-
Brahma, and standing on the flower, emerged
fi'om the earth, looked up and down into the ten
directions. And intending not to expect any
to excel or equal him, and pronouncing " I will
be the most high and the supreme," gave a loud,
yet unterrifying noise ; and thenceforth was, by
the care and protection of gods and brahmas,
gradually brought up, and, like unto our Budhu
Gautama, attained the Budhuhood, and wrought
for the good of the world.
16. Does there appear an explanation of the
powers and attributes of the Budhu Gautama ?
If so, relate it ?
After the long train of Budhus who (from
the period of the Budhu Brahma-Devanam) had
existed in the course of one caplaxe and seven
asanka-calpas, and at a distance of one caplaxe
and teles asanka-calpas to the present Maha-
baddra calpa, and in the time of the Sarkwe-
baddranam-Assankai, the said Poorana Gautama
40 BUDHIST TRACTS.
Budlm did, after the manner of the preceding
Budhus, make his exit at the heaven Tosita
Dewa-Loka, and, in honour of the King Yasa-
niewasa, was conceived in the womb of the
Queen Wiemaba-Maha-dewie, in the city of
Yasamewasa-Nuwara in Jambu-dwipa, and being
delivered into the golden sein, and held up by
Maha-Brahma, he was elevated as the Budhu
Gautama.
17. Desciibe the powers and attributes of
Diepan-kare Budhu ?
After the train of Budhus who (since the
period of the aforesaid Poorana-Gautama Budhu)
had become elevated in the course of one cap-
laxe and nine asanka-calpas, and at the distance
of one caplaxe and four asanka-calpas to the
present Mahabaddra calpa, and in the calpa
of Saranandanam, Diepan-kare Budhu, like unto
the preceding Budhu, being far advanced in
deeds of charities, attained unto the heaven
Tosita Dewa - Loka, from whence making his
exit, he was, in honour of the King Sudewanam,
conceived in the womb of the principal Queen
Sumedanam, at the city of Rammawatie, in
Jambu-dwipa, and was born and treated after the
manner of the former Budhus, having an age
of seka lacse, and being eighty cubits high.
18. To whom did the Prince Sumeda Pau-
BUDHIST TRACTS. 41
detanam-Brahma-Kumaraia offer his wealth in
charity? in what manner was it, and what
became of himself afterwards ?
That Sumedanam-Brahma-Kumara-Teina, or
Prince, having exerted himself in such works
of charity as were necessary for becoming
Budhu during a course of one calpa lacse, and
twelve asanka-calpas, and at a distance of one
lacse of calpas and four asanka-calpas to the
present Maha-baddra calpa, was born a Prince
Sammedanam, in the nation of Maha-Brahma,
and in the city of Ammarawatie Nuwara, and
having gi'own up, and seeing the plentiful riches
and treasures which had been amassed by his
ancestors for seven generations together, and
reasoning within himself that his relatives had
departed this life and gone to the other world,
leaving behind them the said riches, he re-
solved that he would disperse those riches in
charities and almsgivings ; and for that purpose
having obtained the sanction of the king, he,
by beating of tom-tom, caused every beggar in
Jambu-dwipa to be assembled; but not being
able to exhaust those immense riches in deeds
of charity, at last he retired into the wilderness
called Himalawane, and betook himself into
the monastery which Sakkraia had created for
him, in the vicinity of the rock Dharmieka-Park-
42 BUDHIST TRACTS.
watai ; and there being invested with the priest-
hood, and being, in the course of seven days,
animated with the power of flying in the air
(which is called the Tatsanaia), and thus spend-
ing his days in that fehcity, he was one day
flying in the air over and above the city of Ram-
mawatie Nuwara, when he understood that Dei-
pankara Budhu, who had in this interval arrived
to the state of Budhu, was coming into the city
of Rammawatie Nuwara. He then descended
from the above element, and extended himself
on the road through which Budhu was to pass,
with his face downwards, and with his head
towards Budhu ; and at the same time prostrating
and hoping for Budhuhood, he obtained the
final and solemn ratification of it from the said
Budhu.
19. Where is the city called Rammawa-
tie Nuwara situated ?
It is impossible to point out or speak as
to the site where that city Rammawatie stood,
because one lacse of calpas and four asanka-
calpas have been extinguished and created
again; and more particularly when a calpa is
expired, the earth also is destroyed, so that it
would be impossible to speak accurately as to
the above.
20. What was the .cause of the pair of
BUDHIST TRACTS. 43
ear-rings of Sakkraia, called Cmidala - barana,
which have a constant wavering and a shining
lustre ?
There may be gods throughout the heavens
who are both superior and inferior to Sakkraia,
and each of whom will have their ear orna-
ments ; and as to the Cundala-baranaia of Sak-
kraia, there is no other particular explanation
to be drawn from it than the bright lustre which
it emits when in the act of trilhng.
21. In what place did Sumeda-Tapasaio die
at, what was his country, where was he born
afterwards, and who were his parents ?
Sumeda-Tapasaio, or hermit, made his exit
in the very monastery created for him by Sak-
kraia, and was born in the heaven of glory;
and as it is said that gods in their heavens spon-
taneously come into vision, and as it is considered
they then are as mere apparitions, there appears
to be no parents for a god.
22. What was the country that King Wes-
santera was born in, and what were the names
of his parents ?
The King Wessantera was born in the city
of Jaya-turanam Nuwara ; his father was the
King Sanjaianam, and his mother the Queen
Tusatienam Deiwie.
23. Where is situated the kingdom of the
44 BUDHIST TRACTS.
King Suddodana, and what were his attri-
butes ?
The city of the King Suddodana was the
province Kapilawastoo - Pooraia, lying to the
south of the banian-tree standing in the middle
of the continent of Jambudwipa ; and from among
the train of princes who reigned in succession
since the period of the King Maha-summata, in
the former calpa, there were 22,010 kings in
number, all of whom reigned in the country of
Kapilawastoo - Pooraia ; and of them the King
Sinhabanoo, son to the King Jaiasena, was the
last who reigned : the King Suddodana, father to
our Budhu, was the son of the said King Sinha-
banoo. The attributes of this King Suddodana
cannot be fully illustrated by a succinct detail.
He having been full of hopes, during a period
of one caplacse, to be made himself father to a
Budhu, at last attained his ends by being father
to our Budhu ; and having experienced favours
and assistance both from deities and Brahmas,
when arrived at the age of 120 years, he, from
his seat on the throne, vanished and attained
the hall of glory.
24. Describe all the strange things or won-
ders that took place on the birth-day of the
Budhu Gautama.
At the moment of the birth of our Budhu,
BUDHIST TRACTS. 45
Maha-Brahma received him in a golden net,
and feasting his eyes with his beauty, he ad-
dressed the queen : *' I congratulate thee on the
birth of a son from your womb, who is supreme
over the whole three worlds ;" and soon after
two bodies of water, similar to a large bar of
silver, having come from above, and washing
the mother and the child, it instantaneously
vanished ; then from the hands of the Maha
Brahma the child was received in a soft and
convenient hide of a tiger, by the kings called
Weeran -Rajas, and by the priests in a super-
fine linen cloth, from whose hands the child
wanting to descend, pointed its feet towards
the earth, and instantly a large flower emerged
forth and received the child's feet, who then
standing on the flower, looked up and down into
the ten directions (according to the Cingalese
calculation), when all the gods, the Brahmas,
and the human beings, with offers of fragrant
flowers, hfting up their hands unto their forehead,
addressed him : " Lord there is no one either to
equal or excel you; you are the most high."
And thereupon he went seven steps towards the
north, when step by step sprung forth flowers ;
then stopping, and saying, " I will be the highest ;
I will be the chief and the superior over all
the worlds," he set up a loud but not terrifying
46 BUDHIST TRACTS.
noise, which noise, piercing into the 10,000
worlds, the 10,000 Brahmas in those worlds,
holding white umbrellas each three leagues in
height, offered the same ; the 10,000 Sakkraias
made offerings of blowing of 10,000 conch-shells,
all wreathed to the right, and each were 120
cubits in length, and which when blown sup-
port an unremitted and unslackened echo for
a space of four months and two pooyas (full
moon days) ; 10,000 rajas, or kings of the third
heaven, made offerings of display of fire - works
called chamarra, each of which was three yoduns
in height ; 10,000 Sootusita kings made offerings
of 10,000 diamond fans ; 10,000 musicians play-
ed on the violin, each of which was three leagues
in length ; and the rest of the subaltern deities,
such as Sienerinita and Parenerinita, made offer-
ings of golden caranduas, or cases, rubied ca-
randuas, golden sandals, rubied sandals, diamond
crowns, head-bands, royal sabres, divine perfumes
in heaps, and other solemn works ; and, at the
moment of the above-said birth, the world ex-
perienced thirty-two unprecedented acts of boun-
ty; namely, 1st, the earth of the 10,000 worlds
quaked; 2d, every world paid homage unto one;
3d, all born blind obtained sight ; 4th, the deaf
obtained their hearing ; 5th, the dumb the power
of speech ; 6th, the lame the power of walking ;
BUDHIST TRACTS. 4)7
7th, the humpbacked and the bowed were
straightened; 8th, the confined had their re-
lease; 9th, the hell fire suffered a momentary
extinguishment; 10th, the demons had their
hunger satisfied; 11th, the brutes banished
their dread;* 12th, the infirm were made whole;
13th, the world was estabhshed by parental
words ; 14th, horses neighed ; 15th, the ele-
phants yawled; 16th, the lions roared; 17th,
all the rest of the quadrupeds made a melodious
howling; 18th, every jeweller's utensils made a
sound ; 19th, a body of light dispersed through-
out every ten directions ; 20th, the air was agi-
tated with gentle winds ; 21st, the heavens rained ;
22d, a body of water emerged up, penetrating the
earth ; 23d, all kinds of poultry descended into the
earth, without flying in the air; 24th, the streams
of the river stopped ; 25tli, the salt water of the
ocean became fresh ; 26tli, the sea was adorned
with flowers ; 27th, the flowers were blown on
the surface of both the land and sea; 28th,
every tree was bent down with flowers ; 29th,
flowers emerged up by penetrating through the
ground, stones, and trunks of trees ; 30th, the
heaven was canopied with the flower canopy ;
* Does this import, lost their fear of man ? If this be its
true meaning, it is a curious and important allusion respecting
the gift to Adam of supremacy and rule over the creation.
48 BUDHIST TRACTS.
31st, the whole world rained upon throughout
with flowers ; 32d,the whole world was filled with
banners : and beside all these thirty-two things,
a variety of other miracles reached the world,
both at the moment the Budhu was conceived
in his mother's womb, and at the moment he
was born, and therefore it is too tedious to
describe by a concise enumeration.
25. Whose daughter was the Queen Yaso-
dara-dewie ?
She was the daughter of the Queen Ami-
tawnan, who was the youngest sister to the
eldest brothers of the Queen Maha-maia-dewie ;
namely, the kings Suprabadda and Suddodana.
26. What is the description of the place
called Maddye - Mandelai, and are there any
other countries also in it?
It is the very village known by the name of
Kanjagalanam-Mamgame of the east, in which
there is situated a sal-tree, at the very extreme
length of the village, and is bounded to the east by
the river Salalawake Ganga, to the south by the
village Setakarnakanam Niangamme, to the west
by the village Toonanam Bahmoonu-gamme, and
to the north by the rock Badjanam Parkuataia.
This place, which is 1200 leagues in length,
1000 in breadth, and 3600 leagues in circum-
ference, is called the Madde-desaia ; and to the
BUDHIST TRACTS. 49
east of the above Madde-desaia are situated
the six cities, namely,* Hastipooraia, Matangaia,
Ganwieraia, Gaiekastraia, Poondariekaia ; to the
west the six cities called Sawatty, Jetuttara,
Sagala, Kusawatie, Rajaegaha, and Mitilaia; to
the south are the eight cities Assapura, Kula-
sawoo, Ay-yodja, Kosasie, Pawtahputta, Kauria,
Gauda, and Daddapooraia ; and to the north are
the eight cities Oettara, Pauchalai, Roja, Was-
sana, Takkasiela, Kusinara, Tamba-Pannie, and
Goudadesaia : all these are within the aforesaid
Madde-desai.
27. What were the symptoms observed on
the journey to the orchard, or oeyana ?
Making three journeys, and having met a
wretched figure, with teeth worn out, gray-
haired, corrugated skin, bowed down, and stand-
ing trembhng with a staff in the hand ; also an
infirm figure, with a body infected and badly
formed; also a withered shape, with a body
swelled and wan, worms issuing from it, with a
mouth wide opened. Having thus witnessed
these three shapes at three several periods, and
having never seen the like before, he inquired
of the waggoner about the same, and being
satisfied of the whole, he deferred his journey
to the orchard, and returned to the city with an
* Only five cities are here enumerated.
VOL. III. E
50 BUDHIST TRACTS.
agitated heart. On his fourth journey he be-
held a figure of a priest, and having questioned
and learnt the same, he was delighted that
eternity should be unto him who had assumed
this sedate metempsychosis, and he resolved to
continue his way to the orchard, and be himself
introduced into the priesthood. The said four
exhibitions were wrought by God.
28. Who is he that calls himself Wisme-
karmaia ?
Wisme-karmaia, properly Wisme-karmanam
Deewya Pootraia, is an inhabitant of the heaven
of Sakkria-poorai, and is the chief artisan of
Sakkraia; and as he is famous for, and emi-
nently skilled in, works of architecture in a man-
ner not to be excelled nor paralleled by any one
else, he is called the Wisme-karmaia, or won-
derful artist.
29. Give a detail of the war of the Assuraia
with Sakkraia, if it is to be found among the
good histories.
This Assuraia was born in the heaven called
Tawootissa-Dewa-Loka ; and when living there,
Sakkraia* having seen the birth of Assuraia,
proposed going there with a company of other
* Another portion of the doctrine asserts that it was
Guadma, in an anterior stage of his existence, on whom this
deceit was attempted to be practised.
BUDHIST TRACTS. 51
deities, in order to attend the festival of the
birth of Assuraia, which the Assuraia being ac-
quainted with, had prepared a jiapane (toast) to
be drunken, which Sakkraia having understood,
charged his divine company not to drink that
toast; but the Assuraia having mistaken, and
taken the toast himself, became inebriated, and
lay exposed from place to place. At last, Sak-
kraia, aided by his other deities, took the Assu-
raia by the feet, and flung him into the ocean ;
and having overcome the above-said heaven, he
made himself king of the gods thereof. Now
when the paloll-tree, of the height of 100 yo-
duns, which had been given for Assuraia, through
the merits of his charitable deeds, and which
had thrived to a distance of 10,000 yoduns
throughout the Treekootta, beneath the Maha-
meru, puts forth flowers, the Assuraia, con-
templating that the flowers of their parasa-
too-tree were not like these, he and the whole
body of Assuraias, wanting to regain their native
heaven, took arms and marched off, and climb-
ing up to the Mahameru, went forward, without
halting at the four guard places called Koom-
banda-hudaia,* Yakhsa-hudaia, Garoonda-hudaia,
* These are the regions immediately above the earth,
inhabited by the inferior guardian deities of Sakkraia.
52 BUDHIST TRACTS.
and Naga-hudaia, when the Assuraias saw the
chakkra-walalla* (a very sharp and circular
weapon invented by Wismekarma) in the hands
of Sakkraia and his followers, armed also with
offensive weapons, upon this the Assuraias were
greatly terrified and took to flight ; but Sak-
kraia being aided by other deities, repulsed the
Assuraias. This expedition of the Assuraias
was to make themselves masters of the kingdom
of Sakkraia.
30. Give a perfect detail of the circumstances
of Kissa-Gautamie.
Amongst the 80,000 queens, wives to the
Budhu Gautama when he was in a lay state,
the Queen Kissa-Gautamie was a woman who,
in point of beauty, might be compared to the
Queen Yasodarawau, who was born of the ma-
ternal aunt of the Queen Parabnamwoe-Yaso-
dara-Dewie, youngest sister to the King Suddo-
dana, and her (the said Kissa-Gautamie) father
was the King of Weggre-pooraia.
31. What is the history of the minister Ja-
nanam-Amaptaia ?
This Jananam-Amaptaia having, during a
period of one lacse of calpas, exercised acts of
* The walalla is described in similar terms as the thunder-
bolt of Jove, or the shackra of Vishnu, are described in the
Grecian and Braminical myths.
BUDHIST TRACTS. 53
charity, with sanguine hopes of aiding at the
induction into the priesthood of one who was
to become Budhu, was, on the very day of the
birth of our Budhu, born in a ministerial family,
and endowed with the strength of 1000 men,
and in his infant state playing and amusing
himself with Budhu all the time, and regarding
him (Budhu) with due deference; at last, on
the journey of Guatama to become Budhu, he
attended the Budhu, and after Budhu was so
become, he, Jananam-Amaptaia, was made priest,
and soon after vanished, and obtained the hall
of glory.
32. Describe the particular circumstances of
Kantakanam Aswa-rajah.
Kantakanam Awsa-rajah, hoping to be formed
for a conveyance of a person going to become
Budhu, exerted himself in acts of charity for
a space of one caplaxe, and being born on
the very birth-day of our Budhu, and having
safely grown up in length to eighteen cubits,
and in proportion thereto in height, and as
white as a pohshed conch-shell; so that the
Budhu was carried upon the Kantakanam Aswa
rajah, being fixed to a superb chariot, (which
could in fifteen hours drive round the universe,
which is 36 lacse 1,000,350 yoduns in circum-
ference, and return to the spot whence it set
54 BUDHIST TRACTS.
off,) when, with Budhu upon his back, he leaped
over the river called Anoomanam, which is 800
cubits in width; and there the Budhu, having
professed himself priest, gave charge of the
horse to the care of his grooms, and sent him
up to the city; but at the spot where the said
Kantakanam Aswa-rajah lost the sight of Budhu,
through mere grief he died of a broken heart,
and was born in the heaven of glory ; and there
having attended to the sermon preached by
Budhu, he from thence obtained the hall of
glory.
33. In what kingdom was the door which
had been made only to shut with the aid of a
thousand men ?
It was the door made by the King Sud-
dodana for the east gate of the city Capila-
wastoo.
34. The Cingalese deny that the sun and
moon are eclipsed, and infer that they are taken
away by devils : if so, state the names of those
devils.
According to the Cingalese religious books,
the eclipse of the sun and moon denotes an
attack of Rahu (one of the nine planets), but
not by a devil; much less the religion allows
(except in some astrological books) that the
same is an attack of both Rahu and the planet
BUDHIST TRACTS. 55
called Kehetty,* whose body below the head
resembles the trunk of the snake cobra capile.f
35. Where runs the river called Annomanam
Ganga?
It lies to the south of the banian-tree, at 120
miles distance from the city Kapilawastoo.
36. Where is the city called Rajegaha-Nu-
wara? and where is the kingdom of the King
Bimsare ?
This city Rajegaha-Nuwara is situated at
a distance of thirty yoduns (a yodun is four
miles) from the said river Annomanam, and is
the city of the King Bimsare, who is the
* Such is the representation made of Kehettoo in the
Bali, or Incantations. Vide Plates in " Doctrines of Bud-
hism."
t The following amusing legend is given of this subject in
" Le Pancha Tantra," translated by the Abbe Dubois : —
" In former times, when the gods and the giants resolved
to churn the ocean of milk, and to extract the amritta,
which would confer immortality, two giants, enemies of the
gods, mixed themselves by stratagem in their assembly without
being detected, and thus drank of the amritta, which made
them immortal. The sun and the moon having observed
them, discovered them to Vishnu, who, enraged at the
fraudulent introduction of these impious beings, and of their
deceit, sought to slay them by striking them with his terrible
shackra ; but it was in vain, as the amritta rendered them
immortal.
56 BUDHIST TRACTS.
sovereign over the two kingdoms Ango and
Magahdah.
37. It is said that the milken rice was re-
ceived on the full-moon day of the month of
May, under the tree called Ajapawlanam-Nig-
groda-Mooleaiah : calculate in what year was it.
From the reception-day of the milken rice to
the Saturday of the 20th November, of the year
of Christ 1813, it makes 2400 years and 27
days.
38. Who was Sujatawoo?
She is that virtuous woman who wrought
many good works during 1,000,000 calpas,
hoping to be so beneficent as to make an offer
of milken rice to a Budhu on the very day of his
" Vishnu then, in order to punish them in some degree,
changed them into two planets ;* and these two giants
henceforth became transformed, the one into the planet
Rahu and the other into the planet Ketty. From that time
these planets have preserved an implacable hatred against
the sun and the moon, the cause of their disgrace; and
although hy far more feeble than these luminaries, they cease
not to wage war with them, and often make them suffer from
their enmity, by obscuring their brightness in consequence of
the eclipse which they occasion." — '• Pancha Tantra," p. 160.
* Rahu and Ketty are the two fixed stars which form the
head and the tail of the constellation of the dragon, of which
the Indians have made two planets.
BUDHIST TRACTS. 57
promotion, which she at last fulfilled by being
born daughter to a sitawno (a rich man), of the
country Senananam Neangame, and as wife to
the chief sitawno of the Bareness,* she having
offered a golden bowl to the worth of 1,000,000
gold massa full of milken rice to the Budhu on
the day of his promotion ; and after his promo-
tion, having attended the sermon of his preach-
ing, she obtained mokse, or hall of glory.
39. Where runs the river called Neranjanam
Ganga?
This river runs through the city of Bareness,
which is situated to the south of the banian-tree,
the water of which is sacred.
40. What are the trees that are called
saigas ?f
They are not produced in any of the petty
islands, but in Jambu-dwipa, even where the
same are excellent species of trees, and to be
had only in orchards or botanic gardens of great
princes.
41. What is Kusatana?
Kusatana is a very salubrious and superior
species of grass, which affords wholesome feel-
ings to a man when he sits upon it, and has a
* Benares.
t The saigas, or sal-trees, named in a former tract.
58 BUDHIST TRACTS.
fragrant smell, which grass is produced no where
else but in Jambu-dwipa.
42. Who is Wasawarty-Dewa Rajah?
The deity Wasawarty-Dewa Rajah is a pow-
erful but bad deity, who sins against the com-
mandments of theWasawarty-Dewa-Maha Rajah,
or the supreme being of the sixth heaven, or
more properly the kingdom of Wasawarty, being
inclined unto sinful deeds, refractory and disobe-
dient towards the said Wasawarty-Dewa-Maha
Rajah, and living in a part of the said kingdom
with a great company of wicked, turbulent, and
diabolical deities.
43. What was the conduct of Mahabody-
Satwaio after he had obtained the sanction from
Brahma-dewanam Budhu ?
Our Body-Satwaio, or the expectant of Bud-
ship, is he who, through a variety of his good
and meritorious works, has acquired the hap-
piness of promotion to Budhuship, which he at
last accomplished in the following manner, to
wit: he entertained the wished -for purpose i/i
heart, by making a regular appearance to 125,000
Budhus, who were successors to each other,
regularly descended down from age to age,
namely, from the Budhu Brahma-nadeweh to
the Budhu called Pooranne. After the comple-
tion of which, he wished the intended purpose
BUDHIST TRACTS. 59
by word, by making his appearance again to
30,887 Budhus, of whom he obtained the sanc-
tion for his promotion, but the time not spe-
cified, till at last it was limited by the Budhu
called Diepankara, and afterwards by twenty-
four Budhus, who were promoted to Budhuship
successively, in the space of 10,000,000 calpas
and 4 asanka-calpas, and at last he was made a
Budhu.
44. Give an explanation of the circumstances
of the priests Aja-Kondanjan after they were
made priests.
Those Paswaga Mahanoo - nanses, or the
five priests, are brahmins, who, far advanced in
knowledge of all sorts of arts, and among them
that of soothsaying, having seen the charac-
teristic marks of his person, namely, twenty-
three symptoms called Assoolakoonoo, and 216
ditto called Magool-lakoonoo, had borne a fore-
knowledge of the certainty of his promotion as
Budhu, they forsook their famihes, and became
themselves priests, and followed him and minis-
tered to him during six years before he became
Budhu; and after having attended his sermon,
which he preached in the first instance, from
thence they attained the hall of glory.
45. Give a description of the temple Issa-
patana-ramaia.
60 BUDHIST TRACTS.
It is a temple which is situated on a very
pleasant spot of land, to the south of the
banian-tree, at a distance of eighteen yoduns,
in which all the Budhus have performed their
first preaching after being promoted to Budhu-
ship ; and the same is frequented by a great
number of magis, or wise men, who are able to
fly in the air; in consequence of which, this
temple is named by those who have seen it Issa-
patana-ramaia.
46. Did Budhu treat the gods in the right
way, by preaching forth his religion to them?
or how is it to be understood? and if so, did
these gods at any time afterwards deviate from
the right path ?
By virtue of a sermon, which was preached
on that day, called Damma-Chakka Sootray, a
number of eighteen kelas of brahmas, three
asankas of deities, and one of the men, named
Anja-Kondanja Teroonancy, who was a priest,
have attained the Nirwana ; the state of which
is so good, that none of those can be again
changed; but it is impossible to give a descrip-
tion thereof to those who have little knowledge
of the Budhu's faith, but to those only who are
skilled therein. There may be thousands and
millions of reasons of every kind whereby to
understand the above.
BUDHIST TRACTS. 61
47. Did Budhu, on the 15th day of the
month of January, and in the ninth month of
his succession to that situation, arrive at Ceylon
and extirpate the devils? if so, what are the
histories thereof?
Budhu resorted to Ceylon purposely to pro-
pagate his rehgion here, by dispelling the devils
Kuwaraia, Jayasainia, Manebaddraia, Tambra-
datiea, Wierasainea, &c., all of whom were then
divided into two parties against each other, and
were ready to make war.
48. Where is situated the place called Mahi-
yangania, and by what name is it now known?
It is situated in the country called Bintenne,
which is on the east of the city Seukada Sayla,
or Kandy, and the cupola, which is in the
temple called Mihingoo-Vihare, or Kauke-Cha-
tize, is the one that was built upon the very
spot of ground on which he was sitting on the
day the devils were expelled.
49. To whom belonged the palace which
was twelve miles in length and six in breadth?
As Ceylon was then void of people, there
were no cities nor palaces, except a garden of
naw (iron-wood) trees, which contained in its
length twelve miles and breadth eight miles;
and the same was the habitation of the devils till
the time of Wijayia, who invaded Ceylon from
62 BUDHIST TRACTS.
Jambu-dwipa with a great multitude of people,
and set forth to reign, after which the same was
turned to use for the population.
50. Who is Saman-dewie Rajah ?
The deity Saman-dewie Rajah is the chief of
a number of other subaltern deities, who having
attended the preaching of Budhu at his first
arrival at Mayhangamy, and having denounced
all v^nckedness, is now living, with his said
deities, upon the top of Samanalagalle (Adam's
Peak), with power over Ceylon.
51. Where is situated the Oeruwel-Dana-
woowa ?
Oeruwel-Danawoowa is a country which is
situated at Madde-Mandaley, in Jambu-dwipa,
between the great banian-tree and the river Ne-
ranjanai.
52 What did Budhu do at Ceylon on his
first journey there ?
In his first voyage to Ceylon he went to
Mayhangany ; then terrified all the devils, who
were ready to war, and sent them out to an
isle called Yakgirie-dewainna. And having af-
terwards preached to Saman-dewie, and other
deities, and having delivered them to Nirwana,
he remained a moment on the spot where now
stands the cupola Mijoogoona-Vihari, making
supplications, as it was customary, to all Budhus;
BUDHIST TRACTS. 63
and then on the same day he returned to
Jambu-dwipa.
53. Where and in what kingdom is Jeta-
wana Ramaia situated ?
Jetawana Ramaia is situated towards the
south-east of the banian-tree, in a garden of
Prince Jatch, which is in the city called Sra-
warty, in the country called Kosalek.
54. Explain the animosity that subsisted
between the two kingly snakes, cobra capiles,
namely, Choolodera and Mahodera ?
Those two kingly snakes had found a pre-
cious stone (the Minnypalange) among their
haunts, and a consequent altercation ensued be-
tween them ; saying each to the other, " It is
mine," " It is mine." But being unable to gain
it one from the other, they began to make war
with their great hosts of snakes.
55. Where is the place called Wadunna-galle
situated ?
Wadunna-galle is situated at Wannia, which
is to the south of Naga-Diepe (the isle of
snakes).
5Q. What tree is that called Kiripaloogaha ?
and what is the cause of it ?
The Kiripaloogaha-tree is a species of tree
called Kirre-naga, also called Rajaiatenah.
64 BUDHIST TRACTS.
57. Where is lying the rock called Samanta-
Koota-Parkwate ?
Samanta-Koota (Adam's Peak) is situated in
the country called Saffergam, in the wilderness
of Sree-pawde Adawisa, which being a moun-
tain of five miles high, is called Samanta-Koota ;
so that no other mountain in Ceylon will be
found superior to this, either in height or size.
58. Who is Wibiesana-Dewie Rajah?* and
what are his properties ?
Wibiesana - Dewe Rajah is he who pro-
tects the temple of Calany, and is a mighty
chief over a certain number of deities, equal to
Samana-Dewe Rajah.
59. Who is Wisme ? and what are his attri-
butes ?
It appears in the ancient story-books called
Pooranerawme, &c., that Wisme is a powerful
deity, having great influence, and living in the
mountain of Waykoote, which is in the wilder-
ness of Jambu-dwipa, called Himmalawanne, to
whose charge Ceylon has been committed by
* The deities of Adam's Peak, Calany, &c., namely,
Sumana Dewe, Wiebesenne, and Wisme, are the Pattina
gods, and are intermixed with the ancient demonolatry of
Ceylon.
BUDHIST TRACTS. 65
Sakkraia, and is consequently protecting the
religion of Budhu there.
60. What became of the precious stone
Mirniypalange, and the tree Kirepaloo after-
wards ?
It appears by the religion that the stony seat
Minnypalange has been buried below the tree
Kiri-naga Rooka^ which is in the isle Minni-
naga Dewe-inne, the same being left, by the
charge of the deity called Samana-dewe Rajah, for
the purpose of offering and making supplica-
tion thereon by the heavenly snakes, that they
may thereby obtain blessedness, as the same is
the stony seat which was placed below the said
tree, which is in the said island, whereupon the
Budhu sat down, leaning himself towards the said
tree, and preached ; and the feelings of his body
were conferred upon that seat.
61. After that where did the god go to?
The answer to this question will be the same
as appears in the paragraph 60.
62. Give an explanation of the attributes of
the kingly snake Naga Rajah, by whom the
Budhu was requested to come to Ceylon for the
third time?
Dewe Naga's haunt is in the rocks called
Ganga-parweta, having illuminative apartments at
divers places, and they are equal in other felicities
VOL. III. F
06 BUDHIST TRACTS.
to other deities. They are capable of becoming
transformed into divers shapes, as they please,
at all times, except in four cases, namely, rest-
ing in sleep, becoming liable to death, eating
food, and enjoying the carnal pleasure; they
have also mighty power, even so far as to destroy
the country, by breathing out venomous fumes,
rain, fire, and winds ; independently of all hap-
piness and long life, they have equally with
others celestial bliss ; and the divine snakes
who invited Budhu at the third time, called
Mani-Okkeke, and who live in the river of
Calany, have also the same power and hap-
piness.
63. Where is the place called Deganakaia
situated ?
The monument called Deganakaia is situate
at Battecolo, which is also called Naka-wehera.
64. Where is the situation of the hells?
what is their description?
The hells called Sanjeewe, Cawle-soottraia,
Sangawtas, Sanjataia, Rourawaia, Maha-Rawraia,
Thawpaia, Prethawpaia, and Awiechia, are si-
tuated below the earth, gradually each upon the
other, in the form of a case of pots, and each of
which eight great hells are accompanied by six-
teen petty hells, called Oossadeho, all of which
amount to 130 ; in which hells the wicked
BUDHIST TRACTS. 67
souls of men who have committed the five sins,
namely, murder (meaning both of man and
beast), thefts, adultery, lying, and drunkenness,
and various other sins, are smarting beneath
pungent miseries, according to the nature of
their deeds ; which miseries are indescribable by
a brief detail.
65. Where is to be found the state of the
Dewa-L5ka, or heavens of glory, in the Cinga-
lese books ?
The first heaven, called Chawtoor-Maha-Ra-
jakai, is situated upon the rock called Sakwal-
lagala (this, according to the European calcula-
tion, is supposed to be the pole), which is in
form of a circle, and which is in circumference
3,610,350 yoduns, and in height it reaches to
the rock called Yugandara-Parwatte, which is
42,000 yoduns high from the earth, and is pa-
rallel to the rim of the said Sakwallagala. In
the four corners of the said heaven, the four
guardians, or divine kings, subject to Sakkraia,
namely, Satawaran Rajah Dradarasta, Wiroo-
dah, Wieroopaxe, and Wayssrauana, reigned.
Above the said heaven, to the same height from
thence, is situated the second heaven, called Ta-
watensaya, upon the rock called Mahameru-
Parwatte (world stone), extending to the above-
said Sakwallagala throughout ; in which heaven
68 BUDHIST TRACTS.
Sakkraia, who is the sovereign king of the fore-
going two heavens, reigned ; so that the heavens
called Yawmey, Tosite, Nummane-rata, Para-
nermite, and Wasawatty, are regularly situated,
each above the other, and the divine kings,
called Soojame, Santosite, Sonemmite, and Wa-
sawattie, reigned each in his respective heaven,
ascending by degrees.
66. In what manner is denoted, in the reli-
gion of Budhu, the end of life, or mokse ? and
what was the will of the Budhu on that point ?
The salvation of men is the mokse, in which
neither the birth nor the death is renewed : and
the same is therefore called Amanta-maha Nir-
wana, or the eternal happiness; the moral of
which imports the blotting out, or the death
of both the body and soul for ever, and which
mokse is obtained only by those who are ad-
vanced in good works, &c. The intention of
Budhu was to lead men to mokse, the state of
which it is not possible to explain at large, but I
will relate in a concise manner, so as every man
of penetration may form an idea, that is to say,
that this mokse is obtained only by all those
who have abstained from every sensual indul-
gence.
67. Give an explanation about the people of
the kingdom called Sewet Nuwara, who pur-
BUDHIST TRACTS. 69
posely arrived at the kingdom called Jetawana-
Ramaia, to see, worship, and offer things for
Budhu ; and on their not finding him there, they
returned home with grieved hearts, leaving there
the offerings they had carried with them.
Budhu, while he dwelt in the temple of
Dewooran-Vihari, understood, through his omni-
sciences whether there were any benefit, with re-
gard both to this and the other worlds, to the
multitude who dwell in the regions thereabout,
which they may gain by beholding him ; and if
so, he used to go either in a public manner, in
company with thousands of priests, and displaying
great miracles, or privately, by himself, either
through the sky, or by diving through the earth,
or by his usual walk, displaying himself to every
one, that they may obtain mercy by seeing him.
And when he had paid such a visit once to the
city, some of the 7,000,000,000,000,000 devout
people called Oepasakayas, who were unacquainted
of his arrival, came as usual, offering odoriferous
flowers and lamps ; but finding him not there,
nor a person suitable to whom to offer those
things, as the same are not applicable to their
own use, they were thrown by them within the
fence of the temple.
68. What is Jetawana ? and by whom was
it offered ?
70 BUDHIST TRACTS.
As appears in the answer 53, the Sitano,
called Anede-Pandike, who had longed to offer
a temple to Budhu, during one lacse of calpas,
having purchased a garden, by paying in gold
spread out on the ground, built thereon a temple,
by expending fifty-four kelas, and offered the
same to the Budhu.
69. When Budhu had arrived at Jetawana
Ramaia, the citizens waited on him, and with
reverence begged permission to have his portrait
taken, which he granted. Relate it particularly.
The offerings which, as appears in the
answer 67, were thrown within the fence of
the temple, having been seen by the King Kosal,
the Sitano Anepedoo, and Wisakawo, and other
virtuous women, having combined themselves
together, they repaired to Budhu on the day
on which he was to come to the temple, say-
ing that they wished to make an image in the
likeness of Budhu, that they might gratefully
worship the same, in his stead, during his
absence ; whereupon he permitted them to do
so, saying, that their proposal was eminently
laudable, as the four cases, namely, the making
and offering of such images, the offering of
things to his banian-tree, his cups, and his
clothing, into which the feelings of his body were
conveyed, and the offerings to his remains after
BUDHIST TRACTS.
71
his demise, would lead them to the Brachma-
Loka and mokse. And he further permitted
them to take a branch from the banian-tree
called Sree-maha-bodie, and plant the same
in the temple, and worship it. And they ac-
cordingly, rejoicing with great dehght, took a
piece of red sandal-wood, to the worth of one
lacse, of which they shaped an image of Budhu,
and planted a banian-tree ; and they worshipped
it in his absence, and obtained thereby great
mercies.
70. Who was Annanda-Maha-Teroonancy ?
Give an account of him.
Each of all the Budhus has got a high-
priest, who will infallibly know their thoughts,
which priests are called Aggre-oopastayekes ;*
and thus the Aggre-oopastayeke of our Budhu
was he who is also called Annanda-Maha-Teroo-
nancy, who, with the same hopes to become
Budhu, has wrought many good works, during
one lacse of calpas, and who is the son of the
Budhu's uncle, or the younger brother of his
father, and is a king called Dowtrowdene Sackje
Maha Raja, who was so capable as to learn by
heart all the doctrines of 84,000 heaps of books,
* The Aggre of the Budhu is a perfect example of the Ferwer
of Mithras. See Porter's " Travels in Persia," vol. i. p. 657.
72 BUDHIST TRACTS.
when the same are only once preached by
Budhu in very high Palee language : and the
said king is mightier than the five following
skilful people ; namely, those who have sound
memory, those who bear knowledge so as to
understand many things, those who are expe-
rienced by questioning upon many things, those
who are skilled in the tenets of Budhu, and
those who are called oopastayeke.
71. There is said to be a variety of worlds:
in those worlds does the human race exist ?
In the Sackwalla, or world, is contained a
number of gods, Maha-Bambas ; so men, &c. in
the same manner are contained in divers innu-
merable Sackwallas, Budhus and Sakwity Rajas,
or the kings who solely reign over the whole
world ; all of whom are produced here.
72. In heaven, also, does adultery prevail;
and if so, what is the origin thereof?
Because gods in their celestial habitations
are satisfied by only seeing divine meats, but
taste not : they have no urethra, in conse-
quence of which, though they indulge not in
libidinous intercourse with the other sex as well
as men, yet they desire it ; and they indulge, to
their extreme satisfaction, in the divine desire
they enjoy by hugging bodies one with the
other ; and as their origin is said to be of
BUDHIST TRACTS. 73
mere spontaneous appearance, and of coming
into vision, their ranks and qualities are thus
discriminated : if a goddess, on the conjugal
seat or throne ; if a son, on the lap ; if in-
ferior beings, in divers apartments in the divine
palace.
73. What are the blessings and the hap-
piness in the heavens ? describe the state
thereof.
It is not possible to relate particularly the
nature of the happiness in heaven in a summary
way, but I will mention it so briefly as the wise
may comprehend; namely, every thing that is in
colour grateful to the eye, or in music melodious
to the ear, a smell grateful to the nose, a taste
delicate to the palate, a convenience wholesome
to the body, a proposal pleasant to the heart, are
spontaneously brought about, according to the
wishes formed. Another enjoyment of the divine
fehcities is, by indulging in the pleasure of feast-
ing the eye on the charms of the goddesses
dancing in the beautiful and divine palaces, which
are constantly illuminated by the rays of every
kind of invaluable diamonds.
74. Who is the King Dharma-Soka-Raja-
juwo ? what is his condition ? and how many
years after the death of Budhu was he
born ?
74 BUDHIST TRACTS.
The King Dharma-Soka* was the son of the
King Bindusare, and who, putting the circle of
order in force in the land of Jambu-dwipa, up to
a distance of two yoduns, one from the sky and
the other from the land, exacted services from
the snaky demons ; and doing charities at the
expense of three lacses out of his riches, and
causing the number of 84,000 of both convents
and monasteries to be erected throughout Jam-
bu-dwipa, he, in a most laudable and praise-
worthy manner, accommodated and satisfied the
mansion of Budhu ; in short, he was a most ex-
cellent king, of great virtues, might, power, and
influence ; and it was 218 years after the extinc-
tion of Budhu that he was elevated king.
75. How many years after the decline of
Budhu was the King Dootoogameny born, and
what were his attributes ?
It was a year after the extinction of Budhu
that the King Dootoogameny was crowned king,
and he was the brave son of the King Ka-
kawaine Tissa. Dootoogameny having invaded
thirty-two cities, taken captive ten lacse and
thirty-four thousand Malabars that inhabited
them, and put their king, Ellala, to the sword,
* The particulars of the reign of Dharma-Soka, also of
Dootoogameny, the subject of the next query, are fully given
in tlie histories of the two preceding volumes.
BUDHIST TRACTS. 75
and established the region Lacdiva; and also
caused to be constructed ninety-nine high and
eminent temples, and, at the expense of twenty
kelas of his riches, caused the monument Me-
resawetty, and another temple roofed with nine
stages, with 1000 auxiliary buildings, to be con-
structed at the charges of thirty kelas ; also
another monument, or cupola, known by the
name of Ruanwelly, where he entertained ninety-
six kelas of priests with alms ; he celebrated a
festival by expending eighty-four of his precious
jewels and 1000 kelas ; also by various other
deeds of charities then done by him, at the charge
of immense wealth.
76. Is the state of Mulgiri-galle the same as
when the King Moottusiwe reigned ?
Yes, it is now in the very same state.
77. Explain what is to be inferred from the
term Budhu.
The full interpretation of the word Budhu
cannot be enlarged upon by a short detail, but
will be hereafter stated so briefly as the wise
may understand, that is to say, in consequence
of the knowledge of every event belonging to
the times past, present, and future, he was called
by the name Budhu.
78. Who are termed Attapiris ?
They are the eight persons, namely, the four
76 BUDHIST TRACTS.
gods Brahma, Mawra, Tawatinsaia, Chatoork-
Maha-Rajikaia ; and the four human beings,
namely, Xestriea, Brahmana, Grahapatrea, and
Sramana-Sanketa.
79. What is the knowledge that is called
Astawedsawe ?
It is the eight omnisciences:* of foreknowing
^ the death and birth of the creation in the time
to come ; of seeing any distant place, when
wished for, near at hand ; of increasing the little
and decreasing the much ; drawing close the dis-
tant, and lengthening that which is the nearest ;
the power of hearing any noise or sound that
goes on in any part of the world ; the power of
seeing every thing in the world ; the wisdom of
knowing the hearts of others ; the penetration
of knowing the shape lived in in the past trans-
migrations; and the prudence of suppressing
every lustful desire.
80. Who was the King Malla-Rassooroowo ?
and what was his kingdom ?
He was a descendant of the family Maha-
sammata, and a prince of great virtues, influ-
ence, might, and power; his city was Kusina
* This definition fully illustrates the Budhist term of
Omniscience, viz. knowing the past, the present, and the
future; which clearly defines itself to be the knowledge of the
transmigrations of the existing calpe only.
BUDHIST TRACTS. 77.
Nuwara, lying to the north of the banian-tree,
and it was in this very city that our Budhu made
his exit.
81. It is said that there are 2000 islands
(excepting the one called Satara - Mahadiwe) ;
describe how they are situated.
There are situated 500 petty islands circum-
jacent to each of the superior ones, so that there
are 500 petty islands (which are appropriated to
the superior island Jambu-dwipa) round about
Jambu-dwipa, and the three other islands are
situated in the very same manner.
82. Is Sakkraia the protector of Ceylon ?
Since Sakkraia has been charged by Budhu
with the protection of his religion in Ceylon,. it
is the fact that he (Sakkraia) preserves the island.
83. Has Sakkraia any pagodas devoted to
him in Ceylon ?
As no pagodas have been consecrated on this
nether world for those gods who inhabit the
heavens (except to those earthly deities who
are begotten for the sake of trees and rocks),
so the deity Sakkraia Diwerajaia has no pa-
goda dedicated to him in Ceylon.
84. What is the shape of the deity Sak-
kraia ?
The deities that inhabit the heavens are
of bright shining bodies, similar to the light
78 BUDHIST TRACTS.
of a lamp, and are three leagues in height,
wearing diamond crowns of one league height
each, their bodies being constantly bathed with
perfumes, clothed with divine raiments, and
ornaments emitting rays from their apparel;
and as the god Sakkraia also presides over them
as king, he has a superiority in point of every
thing stated above.
85. In what year was it that Sakkraia deli-
vered the charge of Ceylon to Wisnoo ?*
From the day of the delivery to the 29th
of November, of the year of Christ 1813, it makes
2,355 years, eight months, and seven days.
86. It is said that there are many Sakkraias ;
state how and what are they.
The regions or sackwallas are numerous, each
of which has a god Sakkraia ; consequently, their
numbers also are numerous, but from amongst
them only 10,000 Sakkraias, belonging to 10,000
regions or sackwallas, can assemble to the festival
of Budhu.
87. There are many worlds : what are their
names ?
There are three worlds; the first of them
constitutes the twenty regions of Brahmas, four
hells, human region, &c., so that within a world
* Wisnoo, or Wismekarma,
BUDHIST TRACTS. 79
there are thirty-one regions that are inhabited
by creation ; of which, from the world of snakes
unto the sixteen heavenly kingdoms, all the
regions that are inhabited by creation are known
by Kamelokaia, from the heaven Brahma-pa-
risadjaia Bambalowa, unto the utmost heaven
Bambalowa; the eight regions between them
which are inhabited by creation are called Roo-
pelokaia; and the other four regions, also in-
habited by creation, namely, Akasanan - chaca-
tena, Wigniananchaia-tenai, Akinjaia-tanaia, and
Niwesansaia-tanaia, are called the Aroopalokaia ;
so that there appear three several worlds in the
religion ; and all the future worlds will contain
as those already stated.
88. Is it a sin in the Cingalese to take their
night's repast ?
It is no sin for every Cingalese (except to
those who are consecrated by being admitted to
fulfil the ten commandments of Budhu, called
Dahasil, also another eight commandments,
called Atas'il) to receive their night's repast; and
as the same has been so strictly forbidden by
Budhu to the priests, unto those in the above
hallowed state, it would be a sin of high degree
for a person so forbidden to take the night
repast.
89. It is mentioned that Budhu was raised in
80 BUDHIST TRACTS.
consequence of his having abstained from all the
sins ; if so, explain how it was.
It is true that Budhu was so promoted on
account of his having avoided many sinful deeds :
such a brief statement as this will not admit of
the whole particulars thereof, wherefore it will
be related in such a short manner as the wise
may understand, namely, as the desires are the
chief aptitude of all sins, the Budhu abstained
from all sensual indulgence, and by that means
attained his end.
90. Why are the priests excluded from re-
ceiving goats, sheep, oxen, &c. ?
In former ages the priests, like unto all sen-
sualists in the secular state, were accustomed
to deal in goats, sheep, oxen, and hogs, and
subsisted thereby, but the people beginning to
murmur, remonstrating that no distinction was
thereby to be made between the sensualists and
the priests, it came to the knowledge of Budhu,
who thereupon strictly forbade the same to the
priests ; in consequence of which, wue be unto
him who now presumes to sin in the like
manner !
TRANSLATION
OF
A CINGALESE COMPENDIOUS DESCRIPTION
OF THE
BUDHIST DOCTRINE,
AND OF THE EDIFICATION OF THE FAMOUS PAGODA
UPON ADAM'S PEAK, DENOMINATED
MULGIRRI-GALLE ;
Sent, on the 3d of December, 1766, to His Excellency
the Honourable Iman Willem Falck, Doctor of Law,
Governor and Director of the Island of Ceylon and
its Dependencies, in compliance with his Excel-
lency's desire (when in the Pagoda Mulgirri-galle),
by the High Priest residing there, named Sue
Bandare Metankere Samenere Samewahanse.
VOL. III.
BUDHIST DOCTRINE,
ETC. ETC.
The powerful gods Satagierre and Assoere, the
four gods who are the supreme rulers and pro-
tectors of all the worlds, the god Sakkraia who
governs six heavens, and Maha-Brahma who
illuminates all the worlds, have, with several
other gods, proceeded to the Budhu, and, stoop-
ing down before him, prayed him to make a
sermon out of love to them.
The said Budhu, who is a king in making
such sermon, and a lord in governing the three
worlds, Brahma-L5ka, Dewe-Loka,and Maneispe-
Loka; — the first, a world above the Dewe-L5ka
heavens; the second, one that is in heaven itself;
and the third, which is inhabited by men — is also
a person who removes the evil from the inhabit-
ants of all the three worlds, and is very great and
beautiful ; and when the other gods and inhabit-
ants of worlds approach him, all their beauties,
power, and other quahties, are impaired, and in
him alone are so transparent, that the others re-
joice at it. Before he came to the state of Budhu,
he had, as he wished, abandoned all his riches
84 BUDHIST TRACTS.
and shewed all possible mercifulness, after which
he died often, and being born again, he met
first the Budhu named Bragmedewe, and then
wishing to become also Budhu, fell at his feet.
Since that, walking during innumerable years,
with a sincere intention of his heart, he met a
second Budhu called Gauteme, and worshipped
him also with such desire.
Afterwards, flattering himself with that hope
during immemorial years, he remained under
the government of the Budhu Diepankerenan,
who, like a shining light, was the highest ruler
of the said three worlds in the city of Ammera-
wetie. Born from the high parentage of bra-
mins, and called the Prince Soomedenam, as
he grew up there, he had an aversion to all
temporal riches, and, on the other hand, con-
ceived a desire to go over to the priesthood ;
whereupon he proceeded to the king of that
country, and informed him of all the treasures
of his ancestors as far as seven generations, and
that he wanted to distribute the same among
the poor. The king was very glad of it, and
praised his intention, causing the poor to be
gathered by beat of tom-tom, amongst whom the
prince caused his treasures to be distributed ;
after which he proceeded to the woods, and,
deep in the same, discovered a rock with a
BUDHIST TRACTS. 85
building upon it like a palace, called Parne,
which, with whatever was to be found in it, by
order of the god Sakkraia, was produced by his
favourite, named Wismekarma, in the twink-
ling of an eye. The garment, which was also to
be found in it, was put on by him, and then he
appeared like a pilgrim ; and, walking in the
air, and seeing that the roads in the city of Ram-
Jenam were beaten and decorated by the inha-
bitants, asked them for what purpose it was
done ? They said for the arrival of the Budhu
Diepankerenan, who, with 400,000 rahatoons,
signifying spirits in the air, were expected there,
asking him whether he did not hear of it ? As
he who was in the air heard it, he stepped with
such a trembling noise upon earth as if an ear-
ring of the god Sakkraia had fallen down, and
asked them whether they could not give him also
a spot to clear ? They gave him thereupon a val-
ley to fill up. He then thought he should be able
to cause the necessary earth to be brought from
heaven ; but it being a knowledge by his faith
that it would be better to do it by his own labour,
he therefore took a basket, in which he himself
conveyed the necessary quantity of earth, and
filled up that valley. In the middle of his work,
it happened that the said Budhu Diepanke-
renan, with several gods more, and the said
86 BUDHIST TRACTS.
400^000 rahatoons, came to the said place with
much splendour and pomp ; and when the valley
was not perfectly filled, the pilgrim thought that
it was not good to make such illustrious persons
go through that half-filled valley, the more so
as he who could do so much had undertaken
that work; on which account he laid a sheet
over it, and went and lay himself forward upon
the same, in order to serve as a bridge when
those great people should pass by. The Budhu
came then and stood near his head, and being
inspired, said to his people, " O ! happy men,
look at this happy pilgrim, Soomedenam, who,
after innumerable years, shall also attain to the
state of Budhu like me, and procure to all the
gift of Nirwana;" and predicted further in which
city he would again be born as Budhu, who
would be his parents, and who his wife and
children, what would be his support, and the
consequence of him, and also that he would be
called Guadma Budhu ; after which he, having
walked with joy around him three times, and
having offered eight handsfid of flowers, went
away from there with those who were with him,
who also, together with several gods, brahmins,
and other people of the earth, did so : where-
upon the said pilgrim went and sat upon a heap
of flowers brought there to be offered ; and recol-
BUDHIST TRACTS. 87
lecting very well that he did not neglect to give
all his treasures to the poor, and to be chari-
table, satisfied, courageous, true, hoping, just,
industrious, and to have knowledge of the birth
after this life, upon that assurance he lived and
died. He was again born anew, with the name
of the King Wesantara, gave all his wealth to
the poor, and died ; but afterwards, being born
again in the fifth heaven, called Tosite, all the
gods that were in that heaven requested him,
when he was in the glory of his life, to come in
the world of men, and to accept of the dignity
of Budhu ; and thus he, having been conceived
in the womb of the lawful wife of the King Sud-
dodarna, called Mahamaarie, was born of her
after ten months.
He was then growing like the increasing
moon, and became the king of the four parts of
the world ; afterwards, he having lived in carnal
conversation with the princess named Jasodera
and 40,000 concubines, during thirty-one years,
upon the three signs which he saw he proceeded
to his country house, and being in the middle of
it, there appeared before him Wismekarme, by
order of 1000 gods, in the shape of one who
always adhered to him, and dressed him in
clothes in which 1000 points were hanging,
adorned him with several jewels, tied his head
88 BUDHIST TRACTS.
with 1000 heavenly head-dresses, and crowned
him with a crown of precious stones ; where-
upon being informed that a son was born for
him, he called him Rahulla, and went out as
cheerful as Sakkraia returning after having con-
quered his enemies the Assuras. On the road
he met a woman called Kisagooteme, who, in a
song, represented to him the good and evil
which befal men during life : he rejoiced at it
so much, that he took off a chain which he had
about his neck and gave it to his followers,
desiring it to be given to her, and afterwards
came into his palace, which was as bright as
that of Sakkraia, where, he having sat in his
apartment upon his chair, some women came to
divert him ; but he not liking it, and coming near
the door, he thought if he entered his house,
and saw his wife and children, that they would
not allow him to become Budhu. He there-
fore returned, and went to his courtier named
Tjannenam, who was asleep, whom he awoke,
and ordered to saddle the horse called Kante-
kenan, which was eighteen cubits long, and high
in proportion, and to bring the same, which
having also been done, he got on horseback, and
rode on as a ruler of the aforesaid three worlds,
when the large gate which was opened and shut
by 1000 men went open of itself by the manage-
BUDHIST TRACTS. 89
ment of God ; and in consideration of his having
formerly always kept an open door for the poor,
he, like the moon which escapes the swallowing
of the eclipse, and being also freed from all
worldly things, came on the border of the river
Anomanam, and alighted from his horse, after
having ridden 120 miles. Afterwards he with his
right hand, laying hold of his hair, took his
gold sword with the left, and cut off a good part
and threw it towards heaven, where it was taken
up by Sakkraia, and having put it in a gold
box, took it to his habitation.
Hereupon Maha Brahma Rajah brought a
garment of a priest and delivered it to him,
which he also took and put on, and afterwards,
out of joy, remained there during seven days;
then he crossed the river, and having arrived
in the city called Rayegahanoewere, begged of
every one for a handful of rice, and sitting near
a stone, ate it.
Thence he came into the city of King Bin-
sere, who having asked him why he begged, as
he was the son of King Suddodarna, and was a
king himself? he said he did so to become
Budhu, and intended also to come ere long as
such in the city. Afterwards he spent his days
during seven years in many difficulties, and, on
the 15th of May, having come near a devil-tree.
90 BUDHIST TRACTS.
there he got an offering, from a virgin called
Soeyata, of rice boiled with cocoa-nut milk,
which he brought near a river named Neran-
jene, and having made of it forty-nine balls, ate
the same ; sitting on the border upon the sand,
he afterwards threw the gold basin in which he
got the rice (of the value of 100,000 larins) in
the river, thinking, should he become Budhu,
that it ought to float against the stream, which
happened also. After that he proceeded into an
adjoining wood of certain sort of trees called
sal, and having rested there the whole day, he
w^ent at night on a road which was cleared by
the gods to another devil-tree. On the road he
met a brahmin, who gave him eight handsfid of
grain called Kusatane, which having been
strewed by him near that tree, the earth was
split open, and out of it came a seat of the
height of fourteen cubits ; upon which he went
and sat, leaning against that devil-tree, which
was like a silver pillar, when all the gods ap-
peared there, and having praised him, a great
light appeared there. Then came also, upon an
elephant, of the extent of a large mountain, in a
frightful shape, a deity called Wassewarti-mara,
with innumerable followers, armed with pikes and
swords, and he himself had a sword in his hand
wherewith heaven could be hewn, in order to
BUDHIST TRACTS, 91
frighten the Budhii and other gods, and to take
away the seat ; for which purpose he also caused
it to rain nine times, but nothing could preju-
dice the Budlm; he, on the contrary, having
recollected himself the ten virtuous deeds done
by him, they were all driven away, as it were,
by ten giants ; whereupon he, on account of the
good which he did since the time of the Budhu
Bragme-dewe until he ascended the seat, obtained
forgiveness of his sins, and became Budhu, with
the name of Guadma, being of a high birth, where
he remained during seven weeks. Afterwards,
at the request of Maha Brahma Rajah, having
gone to the city Barennas (Benares), he made
his introductory sermon there, in the large hall
called Issipattene, whereby a high priest called
Anjakendanje, and innumerable people, were
converted, and many blind were made to see, and
many miracles occurred ; and the gods and others
were by his doctrine brought to a clear state
and in the right path. Nine months afterwards,
or on the l5th January, he came to this island
of Ceylon, and went to the devil who was on
Mayjanginne, in the palace of Nangewenoden-
neje, twelve miles long and four miles broad,
where he, hovering in the air, produced a thick
darkness over the whole earth, and thereby
frightened the devils so much that they all re-
i^'
92 BUDIIIST TRACTS.
tired; and he got thereby an opportunity to tread
upon the earth, and to go and sit upon a seat which
came forth of itself, and to cause fire to issue
forth from the four corners, whereby the devils
were more frightened; but he comforted them,
and caused afterwards a wood called Jakgierrie,
through his power, to come there from the place
where it was situated, where he having banished
the devils, sent the said wood again to the place
where it was formerly situated. Afterwards he
edified the gods who were assembled at Mayjan-
ginne aforesaid with his sermon, and liberated
them from hell ; and having given to Samandiwe
Rajah a handful of his hair, pointed out this
island for the habitation of men, and afterwards
proceeded to Oerroewieldanauwe. Whereupon
the said Samandiwe Rajah, having put the hand-
full of hair received in a chest with precious
stones, kept the same at the aforesaid place,
Mayjanginne.
This is what our Budhu did the first time he
came to Ceylon. Five years afterwards he came
forth from the pagoda Telewanne, and put a stop
to the battle of the two gods in the shape of
snakes, by name Tchulodere and Magodere, the
first whereof was at Waddoenagelle, and the other
at Calany, who kept themselves under the earth,
and were at war on account of the seat of precious
BUDHIST TRACTS. 93
stones, and he edified them with his doctrine;
whose innumerable followers were also converted
by him. Then both the snake-gods, saying, that
if either of them had retained the seat a contest
would have arisen again, offered to the Budhu
the same, as well as some victuals which they
brought forth through their power, who then,
having sat upon the seat and having eaten the
victuals, delivered afterwards a tree called Ke-
riepalloe, which, when he came from the said
pagoda, was used by the god Samman-dewa as
an umbrella to protect himself from the sun, and
also the said seat, which were both used in his
service, to the god Wiebiesinne, in order that
the snakes, by worshipping the same, might
obtain Nirwana; and afterwards he returned
again to the pagoda. When he came again
to this island on the 15th of May, in the eighth
year, at the request of the snake Mannier-
keyeram, he sat on that very beautiful seat;
then he also ate the meat brought there by
the said snake, and converted many persons by
his sermon ; and having also remained for some
time in the pagoda Balance, with 500 rahatoons,
appeared, at the request of the god Samman-
dewa Rajah, as the moon which comes from
the east, on the rock called Sammantekoete ;
where he, having attended, the gods, out of joy.
94 BUDHIST TRACTS.
rained down flowers and precious stones ; and
he afterwards left the impression of his foot
upon that rock. Subsequently, having remained
with his suite, and other priests who were with
him, for some time, he departed with great joy
to a place called Dieganekeye, and thence to the
city Anurahde-pura, where he visited the places
Srimahabode-distaen, Ratnemales-taene, Toepa-
ramettame, and Wonnissakenani Barroewattes-
taene ; and having remained a little time upon
each of the said places, and having preached
before the gods who were there, he returned to
the said pagoda, and remained there forty-five
years, preaching and shewing his good works.
Afterwards he proceeded to the court of the
King Mallele, and there went and lay, according
to his own pleasure, on one of the cots which
were decorated in the two halls, and considered
in which quarter of the world his divinity and
laws would be best acknowledged and adopted,
which is the extent of thirty-six hundred times
hundred thousand ten thousand three hundred
and fifty yoduns, and whereof the one part of the
world, called Poerewewideeseje, is 7000 yoduns ;
the second, called Jambu-dwipa, 10,000 yoduns ;
the third, called Apperego-jancge, 7000 yoduns ;
and the fourth, called Oetoeroekoeroe-diweine,
8000 yoduns ; besides 2000 small islands more ;
BUDHIST TRACTS. 95
and knowing, through his omniscience, what
would happen in this quarter during 5000 years,
whereupon he called from amongst the gods that
were there, one named Sakkraia, and said to him
whilst on Ceylon, which he had visited three
times, and had driven the devils from it, that his
laws would be better followed there, and directed
him to protect Ceylon and its inhabitants well ;
which order Sakkraia took also upon his head,
bowing down, and afterwards devolved the pro-
tection on his assistant god Wisnu. Budhu
Guadma died blessed, on a Tuesday, the 15th of
May, after he had edified all the gods and inhabit-
ants of the highest heaven by his sermons ; whose
corpse afterwards being put in a golden coffin,
was burned by the assembled Sakkraias, Brahmas,
and others, who came from 10,000 worlds,
with sandal-wood, which was heaped up to the
height of 120 cubits ; after which they made
sacrifices during three weeks.
Of the good works of the said Budhu, which
are as great as the ground of the world is large,
the sea is deep, the heaven is high, or the air is
full, something more is mentioned here : he was
guiltless of slaying any thing which enjoyed life,
of the commission of theft, and of fornication, of
telling lies, of speaking evil, and of speaking in-
decent words, of eating at nights, of dancing.
\y
96 BUDHIST TRACTS.
singing, playing, smelling flowers and other
smelling things, of sitting at higher places than
the height of a carpenter's measure, of being
covetous of gold and silver, of desiring all sorts
of paddy, slaves, goats, lambs, fowls, pigs, ele-
phants, horses, cows, buffaloes, gardens, and
fields, of dehvering any writings or presents, of
taking or giving away treasures, of keeping false
measures and weights, of disinheriting any heirs
of gifts or presents, of deceit in falsifying gold
and precious stones, and of taking villages and
other possessions; besides all those things, he
was moreover free fi-om all indecency, and, on
the other hand, performing every thing which is
good, like the priests who keep the laws of
Budhu, and commit also no crime, namely, kil-
ling, or other such deeds, but live according to
their honour.
Now is described the high doctrine of the
Budhu, who is the lord of the three worlds, who
several times, leaving his magnificence, proceeded
to the world as a beggar, and being moved with
mercy over men, and having suffered many
oppressions, has attained to the said state.
Of whatever the people in the world were
instructed, each in his own language in an in-
telligible manner, the good and evil being at the
same time represented to them, but so little is
BUDHIST TRACTS. 97
spoken here as a drop of water taken from the
sea.
1st. That whoever kills, or causes such to
be done, must undergo, even in this life, many
oppressions, and hereafter be born again in
hell ; and although he, after having made amends
there, may again be born in the world from a
good family, he will not however have the least
benefit, but be subject to wretchedness.
2d. That whoever steals is punished in this
life, his hands and feet are cut off, and other
castigation is undergone, and hereafter he goes
to hell ; and although he, having suffered there
much, may again be born in the world, he
however would be obliged to beg, without being
allowed to have any thing to fill his stomach
with, or to cover his nakedness, or to find
a dwelling for shelter.
3d. That whoever desires women shall be
obliged to suffer many oppressions in this world
itself, and hereafter be born again in hell ; and
although he, after having lingered there long,
may be born in this world as a girl 100 times,
no man however will look at her, as such woman
will only have the figure of a human being, with-
out being created either as man or woman, and
consequently will undergo many difficulties and
vexations.
, VOL. in. H
98 BUDHIST TRACTS.
4th. That whoever speaks hes shall die m
this life itself in his sins, and be again born in
hell ; and although he, having suffered there
long, may again at any time be born in this
world, he shall have no fine figure or good
voice, but a stinking breath, and shall have
two tongues like the snakes, and, speaking the
truth, shall not be believed, and in any thoughts,
words, or works, although innocent, shall be
considered as guilty.
5th. That he who drinks himself drunk loses
his understanding, and is detested by every one.
That a drunkard, moreover, treats his parents
and masters unjustly, and, in his journey to
heaven, shall be surrounded by impediments like
a jungle in the road ; that his bad thoughts
shall tend to his own destruction, and be more
and more augmented : the killing of cattle, com-
mitting robbery and adultery, and speaking lies,
backbiting, speaking unnecessary and idle words,
coveting the wealth of his neighbour, and envying
the works of his neighbour, imagining himself
that there is no sin or eternal salvation ; all these
things, which happen through drunkenness, are
prohibited by the Budhu ; so that whoever dies
in such sins shall be born again in hell, and suf-
fer there much; and at some future time being
born in this world, shall be delirious, and be
BUDHIST TRACTS. 99
subject to incurable diseases. That he who
seeks dirty treasure, by selling liquor, beef, living
cattle, arrows and bows, firelocks, or such arms
wherewith birds are shot, ought to leave it off;
and, on the other hand, to mind such things
as these, viz. good riches obtained by one's own
labour, by sowing and reaping, and by carrying
on good trade, to give to the poor with joy, to
think of Budhu, to maintain his good doctrine,
to assist his adherents, to keep his institutions,
to be equally charitable to all men, to honour
parents, masters, Budhu, and his followers, and
do them good according to his abihty, to teach
the doctrine to others as far as he knows it, to
hsten attentively to the instruction thereof, and
to place a constant faith upon it. He who is
and remains so, shall, after this life, go to
Brachma-L5ka, and, enjoying every thing good
there, inherit Nirwana.
Whoever does good works in this world on
behalf of Budhu, as well during his presence as
afterwards, and persists in it, shall have the force
of the sun ; whoever esteems his doctrine shall
obtain so much wisdom as the ground of the
world is large ; whoever honours his adherents
shall obtain gold, silver, precious stones, vil-
lages, and lands, according to the promise of
Budhu ; so that whoever leaves off evil as afore-
100 BUDHIST TRACTS.
said, and observes good deeds, shall share Nir-
wana.
When the said Budhu remained in a certain
city called Sewas, in the pagoda situated there,
called Jetewanemaha -Vihari, he perceived at
once, by the spirit of omniscience, the whole
world, and seeing that there were many blessed
people, he, to make them happy, went to them
from that pagoda ; and exactly on that day the
king of that place, called Kosol, came there,
together with several other people, but not meet-
ing the Budhu, he thought to himself and said,
that that pagoda was abandoned, and that he
who was so favourable to men was now lost ; at
which he became very sorrowful, and laid in the
hall all the treasures which he brought with him,
and returned to his city ; but the Budhu came
there shortly after.
The next day the said King Kosol appeared,
taking with him many people and much treasure,
in the said pagoda, and seeing the Budhu sit there,
he said to him, falling at his feet, that he came
there the preceding day with his people, but not
seeing him, returned with great grief: therefore
he asked for leave to cause an image to be made
like him, for the comfort of mankind. The Budhu
being very glad at it, said that his intention was
very good, and permitted him to get such an image
BUDHIST TRACTS. 101
made ; whereupon the king, on account of the
affection of the Budhu, fell at his feet and wor-
shipped, asking how that image was best to be
made ? He answered thereupon and said, it
could be made, according to his pleasure, of wood,
stone, earth, metal, iron, copper, silver, gold, or
precious stones, long or short, large or small, say-
ing, at the same time, that although any person
had the abihty to fill this part of the world (which
is to the extent of 10,000 yoduns) with small
gi*ains, and afterwards to count the same one by
one, yet the happiness of those who make such
images cannot be estimated : which exhortation
respecting the making of images the king very
gladly heard, and, upon permission obtained,
going again with his suite to his palace, caused
a piece of red sandal-wood to be brought out of
his treasury, and an image to be made thereof
according to the hkeness of Budhu ; after which
he dressed the same with a yellow garment, and
kept it at a secure place : all those who saw it
were very glad. Hereafter the said King Kosol
went again from him with a numerous retinue,
provided with flowers and burning lamps, to the
said pagoda to Budhu, and worshipped him,
saying, that the image was finished, and was
pleasing to be seen; at which he became very
glad. The king returned to his palace, and
102 BUDHIST TRACTS.
caused there to be made a hall, with gold and
all sorts of precious stones, which was covered
with gold tiles, and fine cloth and curtains ; and
decorating the same in this costly manner, caused
an altar to be erected towards the south side
thereof, and placed the image there, causing also
the roads to be cleaned thence to the pagoda,
and all high places to be levelled, white sand to
be strewn, and fine cloth to be spread thereupon,
and on both sides to be decorated with bows
of honour and painted cloth, and the lamps to
burn with fragrant oil ; then he, taking his people
with him, and all sorts of music and sacrifices,
proceeded to the said pagoda, and prayed Budhu
to go with him. The Budhu thereupon imme-
diately dressed himself in a yellow garment, and
covered himself therewith, when he shined like
the sun, and, like it, attended by 500 rahatoons,
and treading upon flowers, which through the
force of his happiness and providence came spon-
taneously from earth, and enjoying the honour
which all the gods shewed him, proceeded to the
said hall, to the great joy of every one. Having
arrived there, the image which was made by the
king and his people was devoted to Budhu and
his rahatoons. But when Budhu went into the
said hall, the image of red sandal-wood made
some motions upon the altar, as if it thought
BUDHIST TRACTS. 103
that it was not proper, when the Budhu arrived,
to sit on such high places, and on that account
wished to come down ; but the Budhu perceiv-
ing it, said, pointing with his right hand towards
it, that as he intended within a short time to go
to Nirwana, his name would be thought of
5000 years on account of that image, and there-
fore did not allow that image to come down :
and in order that thus long all gods and men
should make sacrifices to the same with love,
he took eight handsful of flowers and offered
himself; which the rahatoons having perceived,
did the same with all kinds of flowers, as well as
all the Brahmin princes, and about 4000 wives
of the king ; and all the inhabitants of the town
came with flowers and treasure ; on account of
which high sacrifices, the king treated, out of
joy, the Budhu, in the said gold hall, upon a
throne made expressly for that purpose ; and
placing the said rahatoons in the same, treated
them during seven days with nice sweetmeats.
After which he, informing the Budhu of his igno-
rance, and of the Budhu's great abilities in
making images, prayed to know what benefit a
person who makes images can expect in this
world, how he would proceed to heaven from
this life, and what he would enjoy there ; and he
said he wished much to hear it, and to keep it
104 BUDHIST TRACTS.
in his heart. The Budhu repHed, that he asked
it rightly, and promised that he would fully ex-
plain it, in order that he might keep it in his
heart. His servant, the priest Annedemahateroe-
wahanse, interrupted him in the meantime, and
asked what good a person who writes his sermon
can expect ? He then said he was glad at that
question also, and answered upon these points
in the manner following : —
1. That he, who according to his abihty,
makes an image or writes sermons, shall never
be born in either hell.
2. That such shall not be born out of the
circumference of the world, but in the same.
3. That he will not be born from the womb
of any one's slave, but from a respectable family,
and shall faithfully maintain the laws of Budhu.
4. That he will not be born as a girl, or be
subject to the falling sickness, frenzy, want of
speech, deafness, deformity; nor be subject to
any eruption or other complaints; but, on the
contrary, shall be made like a gold image with
tiger's teeth.
5. That he will not be frightened by tigers,
bears, &c., nor undergo any injustice at any time,
but be born from a respectable family, and
obtain wealth every where, which also shall be
au£?mented like as the moon increases after its
BUDHIST TRACTS. 105
appearance; and that the family from which
such a one shall be born shall receive no affront.
6. That he shall become rich in pearls,
precious stones, paddy, rice, fine clothes, slaves,
faithfi-il subjects, elephants, horses, coaches, pa^-
lenkeens, cows, and buffaloes.
7. That he shall be born in heaven, and with
1000 heavenly wives hve in an unspeakably shin-
ing habitation, and in every thing obtain his wish,
and enter the glory mokse.
In this manner the Budhu having stated the
happiness of those who make his image and
write his sermon-book, it was heard with joy
by the King Kosol and the high priest Annede-
mahateroe-wahanse, and kept in their hearts ;
and since that time the making of images and
writing of sermons were introduced into the world,
and by the king of this quarter of the world
called Dharma-Soka, under whom 84,000 other
kings were subject ; as many pagodas were erected
in which sacrifices of joy were made, according
to the lesson of Budhu, happiness was to be
derived therefrom ; also, the king of this island,
called Dootoogameny, caused for that purpose
ninety-nine pagodas to be erected, and great
sacrifices to be made therein ; and his followers
therefore caused also hundreds of houses for
sacrifices to be erected, and, in consequence
06 BUDHIST TRACTS.
thereof, inherited the Brahma heaven. Another
king of this island, called Dieweni-patisse, who
resided in the city Anuradhe-pura, caused, in the
809th year after the birth of Roedoo, in conse-
quence of the happiness which consisted in his
doctrine, this pagoda, called Mullegirri, to be
erected in a most splendid manner, which is
situated within the Girrewadoloosda-haspattoo ;
and, with the consent of the necessary villages,
and many people, caused great sacrifices to be
made therein, from which time also it has re-
mained in the same state.
THE
BUDHU GUADMA'S DOCTRINE,
DRAWN UP FROM A
SINGHALESE COMPENDIUM,
BY
MODELIAR RAJAH PAXE.
THE
BUDHU GUADMA'S DOCTRINE,
ETC. ETC.
The Lord Budhu, who rules like the sun over
the whole world, is a brahma of the brahmas,
a god of gods, and king of kings ; he subdued
the five senses, and, according to the predictions
of the Budhus, &c. arrived at the eminent and
surpassing state of Budhu, by virtue of such be-
neficent acts as he performed in the unuttera-
ble number of lives through which he passed.
He became Budhu on the 15th day of the
month Ursenje ; and since that day he sojourned,
during seven weeks, at seven different places.
Among others, he remained seven days under
the tree Kiripaluruke, on the south side of the
tree Burweke, where he enjoyed celestial hap-
piness. When he left this place, the god Sak-
dewirajun, who had become acquainted with the
wish of Budhu, offered to him the medicinal
110 BUDHIST TRACTS.
gal-nut, and the nalijedawetu (a certain root),
and the water of the river Anukattewille, with
which he washed his face, and then took up his
abode there.
On this occasion two merchants, by name
Tapasjuye and Ballakeje, two brothers, who had
been born and educated in the city Puskereweti
Nuwara,* in the kingdom Raamanne Mandeleje,
and were on their journey with a great company,
and 500 loaded waggons, to trade in the country
Maddemepredereje, came into the country where
Budhu was. A goddess who had inhabited the
earth, and who, in her former life, had been the
mother of these two brothers, caused the wag-
gons to stop. Upon this the merchants pro-
mised to make an offering. The goddess then
addressed them, saying, " Hark ye, fortunate
men, our Lord Budhu is under the tree Kiri-
paluruke, you, who go to trade, make an offer-
ing to him of fresh butter and honey ,f and you
* It would be in vain to inquire where the places men-
tioned in these accounts are to be found. These are mysteries
too great even for the priests, who generally content them-
selves by saying, that the places have perished in some of the
destructions of the world.
f It is scarcely requisite to say, that these are and have
been ever the chief offerings of the East, and are still so in Per-
sia, to instance only the ceremonies exhibited at the entrance of
BUDHIST TRACTS. Ill
will obtain satisfaction for a great length of
time."
After this, the merchants made an ofFerins
to Budhu, which he accepted, and ate out of the
ruby vessel given by the god Sienwarandewi-
rajun; he then preached his doctrine to them,
by which they were converted, and became
Vepasekeas.
When the merchants resumed their journey,
Budhu, with his right hand, took eight blue
hairs from his head, and gave them to the mer-
chants as a pledge that they should in future
promote his religion.
The merchants were exceedingly gratified at
this, and conveyed the hair in a golden box to
the city Puskereweti Nuwara, where they laid
it at the east gate of the city, and built a tower
over it, from which issues blue rays at particular
seasons, and, like Budhu himself, still contribute
to the delight of both gods and men. This was
the first tower that was erected at Anurahde-pura.
the Shah into Teheran, &c., as detailed in Morier's " Embassy."
Virgil also alludes to the sacred character of honey, when, in
the Georgics, book iv. he thus sings : —
" His quidam signis, atque hssc exempla secuti
Esse apibus partem divinse mentis, et haustus
^therios dixere : deum namque ire per omnes
Terrasque, tractusque maris, coelumque profundum."
112 BUDHIST TRACTS.
Some time after this, these merchants pro-
ceeded to their own country, and preached to
the world the doctrines of Budhu. It was by
them also that this persuasion was first intro-
duced at Anurahde-pura, the country of the King
Mahadharme.
Budhu arriving some time after at the temple
Iswerepatneranaye, in the country of Benares,
whither he had repaired at the request of the
god Maha-Bambehee, preached a sermon to the
people. He then proceeded to the temple
Nisadwiam Vihari, in the country Sawetnoewere,
where he preached to a merchant, by name
Mahapunneje, who, being converted, became a
priest that could walk on the air. He then
became a member of the college of the eighty
high-priests of Budhu.
After this, a merchant, by name Chulepan-
neje, sailing to an island to purchase sandal-
wood, when he had loaded his vessel, and was
about to set sail, was terribly frightened by the
devils who inhabited that place ; but, through
the power of the priest Mahapunneje, the mer-
chant and his ship were safely conveyed to his
own country ; and the merchant himself was
made a priest. The merchant then gave half
of the sandal to the priest, with which he built
a temple in the country called Sunaparanteratte.
BUDHIST TRACTS. 113
He then prayed Budhu and his suite to come to
the temple, intending to offer it to them.
The god Sakkraia, who knew the intention of
the merchant, caused golden palanquins to come
down from heaven, in which Budhu and his suite
were seated. These palanquins first appeared
on the rock Sachebaddepaovaba, where he
converted the heathen pilgrims; and, having
made them priests, he came with them to the
country Sunaparante, where he accepted the
offering of the temple, and made a sermon, by
which a great number of souls inherited Nir-
wana.
He returned afterwards to Dewram Vihari,
and thence, at the request of the king of the
snakes, called Narmadaanam, he proceeded to
Nababhuvana, and preached there. After which,
he set his feet upon a precious rock, situated
on the shore of the river Narmadaanam-ganga,
whence he returned to the temple Dewram
Vihari.
At the request of the high priest Salchebadde
Terehu, and for the welfare of many gods and
men, the Lord Budhu set his feet upon the rock
Sachebaddeparaweteje, and thence he proceeded
to Jeeteweneraameje. After this, the principal
high-priests, Punnemahaterun-wahanse and Sa-
chebaddeterun - wahanse, promoted the persua-
VOL. III. I
114< BUDHIST TRACTS.
sion of Budhu at Anurahde-pura, as well as in
several other countries. This was the second
propagation of the persuasion of Budhu at
Anurahde-pura.
The Lord Budhu, having executed every
thing for the pubhc benefit, died in blessed state
on the 15th day of the month Wesenge, at the
age of eighty years.
After a lapse of 208 years, the Emperor of
Jambu-dwipa, by name Dharma-Soka Maharaja,
having heard the doctrine of Budhu from the
high - priest Nikgroda Terun-wahanse, was con-
verted, and immediately set about spreading
that doctrine. The high-priest Mokgeliputte-
tisse Terun-wahanse, perceiving that the persua-
sion of Budhu was to take effect, made a sermon
to 1000 rahatoons.
He afterwards sent the priests Joonekedam-
merakki Maharakkite Terun-wahanse, Jooneke-
ratte, Sooneje Terun-wahanse, Vettereje Te-
run-wahanse, and Swarnebumije, in order to
promote the doctrine of Budhu. This was also
done at Anurahde-pura, and was the third time
the persuasion of Budhu was taught at that
place.
The laws and sermons of Budhu have long
existed at this capital, or, as it is otherwise
called, the country of the King jNlahadharme,
BUDHIST TRACTS. 115
under Jambu-dwipa, and on the island of the
Cingalese, according to the traditions of the
priests and their posterity.
The King Walegamabaa, who descended
from the first King of Ceylon, by name Vijaya-
raja, had the laws and sermons called Turn-
pittike written out, within the term of seven
months, in the sixth year of his reign, and 450
years after the death of the Lord Budhu, by
500 rahatoons, at the temple Alu Vihari, at
Maatele.
In the sixth year of the reign of the King
Maha-Naaone, and in the year of Budhu 930,
the high-priest Buddothegooseke Terun-wahanse,
coming to the island of Ceylon, composed the
books called Visuddhimarge, &c. Upon his
return to Swarnabhumiye, he composed the
Turnpittike also, and employed himself in
teaching the doctrine of Budhu; while the
King Aniniddha Maha Maja propagated the
same persuasion in the country Arunardene-
pureje, &c.
It might be unnecessary to add any thing
more in order to shew in what manner the
Budhists beheve their religion to have been
taught. The following is intended further to
illustrate their belief as to the existence of the
last Budhu.
116 BUDHIST TRACTS.
This Guadma of such great might, who so
soon attained to the state of Budhu, in mercy
to mankind, having studied throughout four
lacses of asankas, and done amazing works of
charity in every state of his existence, departed
at length from the being of Wessantera Raja,
and was born again in the seventeenth heaven
called Tosite Dewa-Loka, where he enjoyed the
divine bliss : and when the time to become
Budhu had arrived, at the request of the deitical
brahmas, and agreeably to former custom, he
departed from the said heaven, and was con-
ceived in the womb of Mahamaya Devi, the
principal Queen of Suddodana, the King No-
dana Maha Raja; and having remained during
a period of ten months in his mother's womb,
he was born on the 15th, or full-moon day,
attended by many miracles.
At length, after much reflection on the mi-
series and vicissitudes of human life, he was
presented by God with the image of a hermit,
with which he was so much pleased, that he
immediately quitted his kingdom, riches, and
every pleasure ; and secluding himself from the
laity, and assuming the habit of a hermit, he
repaired to the wilderness, where, through a
period of six years, he cherished the sil, or
piety, and led a life of austerity and self-denial.
BUDHIST TRACTS. 117
During this time he had many dreams and omens
afforded him, which plainly foretold his promo-
tion to the estate of Budhu, upon which he took
encouragement, resolving not to forsake his
station till he was initiated into that desirable
state. He accordingly laid himself down, and
placing his back against the bo or braman-tree,
called Sri-maha-bodin-wahanse, on the 15th, or
full moon, of Ursinje (May), he expired ; and
losing all corporeal feelings, he became endowed
with the powers of omniscience, enabling him at
once to view the three calpas.* After this, at
the request of Brahma, he set out to Isipatana-
rame, where he preached from the bana,f made
by former Budhus, and thereby provided in-
struction for a great number of people. From
this time he went preaching and working mi-
racles, as former Budhus had done ; and by
continually insisting on works of charity, piety,
prayer, as well as the torments of the four hells,
he succeeded in affording consolation to brahmas,
princes, brahminical philosophers, the sixty-two
images then renowned in the world, and many
others.
Budhu, by his preaching, is said to have
* Different ages or states of the world.
t The sermons extant of prunitive Budhist doctrine.
118 BUDHIST TRACTS.
saved twenty asankas of human beings; and,
after the space of thirty-two years of labours,
he attained to the state of Nirwana. While
attaining this state, he ordered that some relics
of his body might be preserved for the adoration
of mankind, which was accordingly done, and
these are still kept in several temples under the
name of dawtoo.
The following is an extract from a still more
circumstantial account of Budhu.
The powerful gods Satagiry and Assoory, the
four gods who are the supreme rulers and pro-
tectors of all the worlds, the god Sakkraia, who
governs six heavens, and Maha Brahma, who
illuminates all the worlds, with several other
gods, went to Budhu, and bowing before him,
requested the favour of a sermon from him.
Budhu, who is very experienced in such per-
formances, and who is, moreover, lord of the
three worlds Brahma-Loka,* Dewa-Loka,f and
Manape-L5ka,3; is also the god who guards the
three worlds from all misfortune. His person is
most beautiful and majestic, insomuch that, upon
comparison with him, the other gods seem to
* The heaven of the brahmas.
t The next inferior heaven of gods.
I The residence of men.
BUDHIST TRACTS. 119
lose all their beauty, while his alone remains
resplendent.
Before he arrived at the state of Budhu, he,
upon his own simple volition, abandoned all his
riches, and became liberal in the extreme. After
this he died ; and, being born again, met the
Budhu Brahma Deva, and wishing to become a
Budhu, fell at his feet. After this, he met a
second Budhu, named Gautama, to whom he
paid divine honours, hoping some day to arrive
at the same state of holiness. Continuing in
this state, and fostering this desire through time
immemorial, he at length found himself subject
to the Budhu Diepankerenan, who, shining like
the sun, was the highest ruler of the three
worlds, and had his residence in the city Amara-
wati. He was of the brahmin class, and was
called the Prince Soomedanam Budhu. Growing
up under this prince, he began to have an aver-
sion to all temporal riches, and, at the same time,
conceived a desire of becoming a priest. Upon
this he proceeded to the king of that country,
informing him of all the wealth of his ancestors,
as far as seven generations, and expressed a wish
to distribute the same among the poor. The
king was much rejoiced at this; and causing all
the poor to be assembled by the beat of torn-
120 BUDHIST TRACTS.
torn, caused his treasures to be distributed among
them.
After this, Budhu retired to a wood, in the
recesses of which he discovered a rock, upon
which a building hke a palace had been erected.
This building was called Parne. Whatever was
in this building was ordered by the god Sak-
kraia to be produced in the twinkling of an eye ;
whereupon a certain garment was brought forth
and put upon Budhu, which gave him the ap-
pearance of a pilgrim, and moreover enabled
him to walk in the air.
Budhu, thus elevated above other mortals,
looking about him, saw the roads about the city
Ramjenan adorned and decorated by the in-
habitants ; and asking for what purpose this had
been done, he was told that the Budhu Diepan-
kerenan was expected that way with 400,000
rahatoons. Upon this, he alighted upon the
earth with a noise no less terrible than if the ring
of the god Sakkraia had fallen on the ground.
He then asked them to give him some employ-
ment in this way; and, in reply, he received
command to fill up a valley which lay in the
same road.
In this he hoped to have some assistance
from heaven ; but reflecting, that in order to
BUDHIST TRACTS. 121
make it a work of merit it must be his own, he
took a basket, and began to carry earth to fill
up the valley. In the middle of his work the
Budhu Diepankerenan, with his suite, made his
appearance. Budhu was rather disconcerted at
this : he soon resolved upon an expedient by
which the Budhu and his followers might be
accommodated; he, accordingly, spread a sheet
over the half-filled valley, and laying his head
at the one extremity and his feet at the other,
presented a bridge for the accommodation of
the illustrious travellers. The Budhu arriving
at his head, and inspired with delight and sur-
prise at the sight, said : " Cast your eyes, my
friends, on this happy pilgrim, who, like me,
shall, after the lapse of innumerable years, arrive
at the state of Budhu, and procure for many
Nirwana." He further foretold the city in which
he should be born, the names of his parents,
wife, and children ; and also that his name
should be Guadma Budhu.
After this, he walked three times round the
prostrate pilgrim, made an offering of eight
handsful of flowers, which was also done by the
brahmins, and other people present, and then
each went his way.
The pilgrim upon this got up, sat on the
flowers that had thus been offered, and reflect-
122 BUDHIST TRACTS.
ing upon the riches which he had given to the
poor, on the merit of being charitable, brave,
patient, just, and industrious, and, moreover,
meditating on the birth after this hfe, he
expired, and was accordingly born again with
the name of King Wessantera. In this state
he gave all his riches to the poor, and died,
and was again born in the fifth heaven called
Tosite. Upon this occasion all the gods of the
fifth heaven requested him to accept the dignity
of Budhu, and to come down into the world of
men. Soon after this he was conceived by the
Queen Mahamaya, and after ten months was
born in the world.
The child grew and increased like the moon,
and became king of the four quarters of the
world. He was married to the princess Jasoda,
by whom, as well as 40,000 concubines, he had
children. In this state he continued till the age
of thirty-one, when, seeing certain portentous
signs, he retired to his country seat, and, meeting
Wismekarma, who had been dispatched to him
by 1000 gods in the form of a servant, he was
adorned with a most magnificent dress, studded
with jewels, and a crown of precious stones. At
the same time, being informed of the birth of a
son, he became cheerful as Sakkraia after the
defeat of the Assuras.
BUDHIST TRACTS. 123
Soon after this he met a woman called Kisa-
goutame, who, in a song, represented to him
all the good and evil which befal man in this
life. He was so much pleased with this repre-
sentation, that he took the gold chain which
hung from his neck, and presented it to the
woman.
He soon after arrived at his palace, which
was splendid as that of the god Sakkraia;
but some women being admitted in order to
divert him, he took offence, insomuch that he
quitted the palace without taking leave of the
princess and his children, fearing they might
persuade him from becoming Budhu. He ac-
cordingly ordered his servant Kantekenan to
saddle his horse, which was eighteen cubits in
length, and large in proportion in other respects ;
which being done, he mounted, and rode on till
he came to a gate so large that it could not be
shut by fewer than 1000 men. This gate, in
consideration of his always having kept an open
door to the poor, opened to him by the imme-
diate command of God. He then rode on till
he came to the banks of the river Anomanam,
where he alighted, having performed a journey
of 120 miles.
He then drew his golden sword, and with it
cut off some of his hair, and throwing it towards
124 BUDHIST TRACTS.
heaven, it was taken up, and preserved in a
golden box by the god Sakkraia.
Upon this occasion he was presented with
the garment of a priest by Maha Brahma Raja,
which he put on ; and, from the joy he ex-
perienced on this occasion, he determined to
remain where he was for the space of seven
days. He then crossed the river, and arrived
at the city called Rajegaha-nuwara, where he
begged a handful of rice from the inhabitants,
and sat near a stone till he had eaten it.
He next arrived at the city of King Bimsare,
who, asking him why he begged since he was
the son of a king ? he answered, he did it in
order to become Budhu, a state which he hoped
soon to attain.
The seven succeeding years were spent in
great difficulties. At length, meeting a virgin
called Sujata, who made him an offering of
boiled rice and cocoa-nut milk, he sat down
near the river Neranjara, where he made the
rice into forty-nine balls, which he ate ; he then
threw the golden basin which he had used into
the river, laying it down as a proof, that if the
basin should swim against the stream he should
at length attain to the state of Budhu.
The miracle was accordingly wrought, and
he then set out with fresh vigour on his journey.
BUDHIST TRACTS. 125
After this he came to a wood of sal trees,
where he rested for the day ; at night, he pro-
ceeded onward to a road that had been cleared
by the gods, where he found a bogas-tree. On
the road thither he had been met by a brahmin,
who had given him eight handsful of grain called
kusatane, which he strewed on the ground near
the tree ; whereupon the earth clave, and a seat
fourteen cubits high rose out of the ground.
On this he immediately seated himself, and lean-
ing his back against the tree, which now ap-
peared like a column of silver, he was visited
by the whole assembly of the gods, who did him
homage, and bestowed large praises on his vir-
tuous exploits.
There then appeared an elephant as large as
a mountain, on which was seated a person of
terrific demeanour, armed with a sword large
enough to cut heaven in two ; his name was
Wassewarti Raja. With him was an innumerable
army armed with pikes and swords, all of whom
marched directly towards Budhu, in order, if
possible, to dispossess him of his seat, and to
put the gods to flight. But Budhu recollecting
the ten virtuous deeds which he had done, they
were all instantly put to flight, as though they
had been attacked by ten giants. Upon this
occasion it was that he received formveness of
126 BUDHIST TRACTS.
all his sins and became Budhu, and obtained the
name of Guadma, in consideration of the good
actions he had done since the time of Brahma-
dewanan.
In this place he remained seven weeks ; but,
at the request of Maha Brahma Raja, he pro-
ceeded to Benares, where he made his introduc-
tory sermon.
On this occasion, a high-priest called Anja-
kendange, with innumerable others, were con-
verted to the faith. Many miracles were also
performed, as healing the bhnd and lame, by
which many gods and men were brought to the
true religion.
Nine months afterwards, on the 17th Jan.,
Budhu arrived at the island of Ceylon. He
first went to the devil, who resided at the spa-
cious palace of Nangewenodennaje, which was
twelve miles in length by four in breadth, where,
hovering in the air for some time, he produced
a thick darkness throughout the whole earth,
which so much alarmed the devils, that they
immediately retired. By this means he had an
opportunity of alighting upon the island, and to
seat himself upon a seat which again rose out of
the ground for his accommodation. He next
caused fire to issue from the four corners of
the world, whereby the devils were more than
BUDHIST TRACTS. 127
ever alarmed ; but their fear of destruction was
assuaged on receiving the sentence of banish-
ment from the island. On this occasion, the
Budhu caused a wood, called Jakgierrie, to come
from a distant place, and which he afterwards
placed in its original situation.
After this, the Budhu preached a sermon to
the gods, by which they were edified and deli-
vered from hell. He then gave a handful of his
hair to Samandewe-Raja, informing him, at the
same time, that the island was now fit for the
habitation of men. The Raja took the hair, and
putting it into a chest with precious stones, laid
it up at Mayanginne.
This is what our Budhu did when he first
came to Ceylon.
Five years after this, coming from the pagoda
Telewanne, he put a stop to a battle between
two gods in the shape of snakes. These gods
were called Chulodere and Mayodere, who had
for some time kept themselves under the earth
on account of the seat of precious stones. The
Budhu then edified them, as well as their nu-
merous suite, by his doctrine, and they were at
length converted; when they confessed, that
had either of them remained in possession of
the seat, some future contest must unavoidably
have arisen. They then made an offering of
128 BUDHIST TRACTS.
victuals to the Budhu, which they had the
power to produce. This was accepted by
Budhu, who placed himself upon the seat and
>i ate it. He then gave a tree called Kiriepalloe,
which had been used as an umbrella by the god
Samane, as well as the above-mentioned seat,
to the god Wismekarma, that he might obtain
salvation by worshipping them. After which, he
returned to the pagoda.
Some time after this he again visited the island
of Ceylon, at the request of the snake -king
Manaerkijeram : on this occasion, as before,
he rested on his beautiful seat, where he re-
ceived and ate the offerings made by the
snake. During this time, also, he converted
many to his religion. He then took up his
residence with 500 rahatoons, upon the pagoda
Balance.
\\ The next The next miracle which he performed, was
causing himself to appear like the moon from
the top of the rock Sammantekule, which he
did at the request of the god Samandewe-Raja ;
upon which occasion, the gods caused it to rain
down flowers and precious stones.* Upon this
* This is probably the Budhist legend regarding the mark
of a foot which is still said to be seen on Adam's Peak, in
Ceylon. The Portuguese, it seems, upon finding such a
story extant respecting Budhu, had the address to apply it to
BUDHIST TRACTS. 129
rock the Budhu left the impression of his foot.
He went, soon after, to Dieganskeje, and thence
to the city Anurahde-pura, where he visited the
places Srimaha Buddhistan, Ratnemahstan, Tu-
paramettaene, and Wonissakenaniparru Wattis-
tan. At each of these places he remained a
short time, and preached before such gods as
were found there. He then returned to the
pagoda, where he resided during the subsequent
forty-five years, preaching and exhibiting his
good works to all around him.
He next proceeded to the court of the King
Mallele, and laying himself down on one of the
decorated cots which stood in the hall of the
palace, he began to consider in what quarter of
the world his doctrine would be best received.
Now, the extent of the world is 360,000,000
yoduns, each yodun being computed at four
miles in length. Of this, one part, called Pure-
wewidesije, extends 7000 yoduns ; a third, called
Apperego Janege, 7000 yoduns ; and the fourth,
called Uturukudewine, 6000 yoduns, beside 2000
small islands. After some consideration, it oc-
curred to his omniscience, that his doctrine would
flourish most in the island of Ceylon, and
Adam, hoping by this means to soften the prejudices of the
people against Christianity.
VOL. III. K
130 BUDHIST TRACTS.
it would continue there for the space of 5000
years. This he declared to the god Sakkraia,
and moreover appointed him the tutelary deity
of the island. The care of the island was after-
wards intrusted to the god Vishnu.
Soon after this, and on the 15th day of
May, the Budhu died in happy state, having
edified the gods of the highest heaven with his
sermons. His body was deposited in a golden
coffin, and burned by the Chakkeneassen brah-
mins, and others, who had come from 10,000
worlds. The funeral pile was of sandal-wood,
and was in height 120 cubits. The three weeks
following were occupied in offering sacrifices to ,
the departed Budhu.
The following is a short enumeration of his
good works : to enumerate the whole would be
impossible, being more in number than the sum
of the solid contents of the earth, the depths of
the sea, the height of heaven, or the abundance
of the atmosphere. He was guiltless of slaying
any thing that enjoyed hfe, of the commission of
theft, fornication, lying, slandering, obscenity,
of eating at night,* of dancing, singing, playing,
smelling flowers and other odoriferous sub-
* This is thought so great a sin among the Cingalese,
that a fine is said to be imposed on any one who should be
guilty of it.
BUDHIST TRACTS. 131
Stances ; of sitting on any place higher than a
cubit,* of being covetous of gold and silver, of
desiring all sorts of paddy, slaves, goats, lambs,
fowls, hogs, elephants, horses, cows, buffaloes,
gardens, and fields ; of dehvering away writings
or presents, of taking or giving any treasm-es, of
keeping false weights and measures, of disin-
heriting any heir, of deceit in falsifying gold and
precious stones, of taking villages, and other
possessions ; besides all this, he persevered in
every good and laudable action, as the priests
of Budhu, who still keep his laws, continue
to do.
Here follows a summary of the high doctrine
of Budhu, which is but as a drop of the ocean.
1st. Whoever kills any hving thing, or causes
the same to be done, shall undergo much op-
pression in this world, and at length shall be
born again in hell. After atoning there for his
sins, he may again be born in the world; and
although this might happen in a good family,
still he shall experience nothing but wretched-
ness.
* We must, of course, except the seat of precious stones,
said to have been fourteen cubits in height, which is the
same throne or mystic couch on which all the statues of
the Budhu are placed.
132 BUDHIST TRACTS.
2dly. Whoever steals shall be punished in
this life by the amputation of his hands and feet,
and other castigations ; after this, he shall be
born in hell; then, after much suffering, he
may be born again in the world, where his por-
tion will be to beg, but shall receive nothing
either to satisfy his hunger or cover his na-
kedness.
3dly. Whoever is a slave to lusts shall suffer
many oppressions in this life. After this, he may
be born 100 times into this world in the shape
of a young woman, yet shall he be unnoticed
and undergo many vexations.
4thly. Whosoever speaks lies shall die in
his sins, and be born again in hell. Having
made atonement there for his sins, he may again
be born in the world, bur shall possess neither
a fine figure nor fine voice, his tongue shall be
forked like that of a snake, his breath shall be
offensive, and he shall not be beheved although
he speak the truth.
5thly. Whosoever gets drunk loses his under-
standing and is detested by all ; such a one, also,
treats both his parents and master unjustly.
After his death, and in his journey to heaven,
he shall meet with impediments on his way as
jungles.
, The wicked thoughts of the drunkards shall
BUDHIST TRACTS. 133
become worse and worse : besides this, the kil-
ling of cattle, committing robbery, adultery,
speaking lies, slandering, speaking unnecessary
and idle words, coveting the wealth of his neigh-
bour, envying the good works of his neighbour,
as well as imagining himself without sin, and in
the way of salvation, is all prohibited by the
law of Budhu ; so that whoever dies in any of
these sins shall be born again in hell : after
atonement there, he may again appear in the
world only to undergo new scenes of suffering.
All, therefore, who seek wealth by selling
liquor, beef, living cattle, arrows and bows, fire-
locks, or such arms wherewith birds may be
shot, should leave it off, and turn their attention
to the following : — To seek to acquire good
riches by the labour of their own hands ; such
as sowing, reaping, and carrying on honest
trades, to give cheerfully to the poor, to think
of Budhu, to maintain his doctrine, assist his
adherents, keep his laws, and be equally charit-
able to all men ; to honour parents, masters,
Budhu, and his followers, and to do them good
to the best of their ability ; to teach his doctrine
to others; to Hsten attentively to the instruc-
tions of his priests ; and constantly to place faith
in their doctrine. He who thus hves, shall, after
134 BUDHIST TRACTS.
this life, go to heaven, where he shall enjoy
every good thing for ever and ever.
A further account of the doctrines of the
Budhists, originally written in the Dutch lan-
guage in questions and answers, as proposed to
the Candians, and answered by them.
Do the learned acknowledge a most high
and sole supreme being? and how do they de-
scribe him ?
No ; at least no such conclusion is to be
drawn from their writings. They acknowledge
one Sagampati Maha Brahma, as the first and
chief of all the gods ; and they say, that both he
and his servants have neither flesh nor bone,
that they have a shining skin, teeth in their
mouth, and hair on the head and body, which
are not to be felt, but are mere appearances ;
hence it should seem they consider them as
spirits, though this is not positively asserted in
their writings. Budhu, who is described as
having been human, is, nevertheless, superior to
Maha Brahma in knowledge, as well as in other
respects. He has, moreover, the power of om-
niscience, so that he is able to be present in the
ninth heaven, where Brahma keeps his court,
and, at the same time, to surpass him both in
splendour and dimensions.
BUDHIST TRACTS. 135
It is further said, that Budhii (we speak of
the last Guadma Budhu) after attaining Nir-
wana in the glory-hall Mokse, a place higher
and more excellent than the twenty-sixth heaven,
was born again, and is still living there in joy,
magnificence, and immortality; and that his
doctrine, which is still maintained in full lustre,
should, according to his prophecy, last 5000
years after he attained Nirwana ; so that it shall
still continue 2,623 years, as, according to the
chronology of the Cingalese, 2,377 years have
already elapsed since the decease of Guadma
Budhu. A long time after these years shall have
expired, another Budhu is to be born, who shall
be called Maitreya. After an unutterable num-
ber of ages the superintendence of Maha Brahma
shall cease, when the world shall perish, and
another shall arise in its place. After this, Maha
Brahma shall, by degrees, ascend through the
seventeen superior heavens, till he shall at last
arrive at the state of Budhu. The names of
these heavens, beginning with the lowest, and
ascending to the highest, are the following : —
1 . Chatturmaharaj ekij e.
2. Tawetiengseje.
3. lameje.
4. Tusitteje.
136 BUDHIST TRACTS.
5. Nirmaneratije.
6. Parrenirmitre Wassewartie.
These are called Kama-Lokas, and are the
residences of inferior gods : women are said to
be found in these places.
7. Brahmeparisatjeje.
8. Brahme Puruhiteje.
9. Brahme Kajekanam.
10. Paritrabheje.
11. Appemanibheje.
12. Abhassereje.
13. Parrite Subheje.
14. Appemane Subheje.
15. Subhekiemeje.
16. Whabhehege.
17. Assanjasattheje.
These are called Brahma-Lokas, also Roopa-
Lokas, that is, heavens of superior gods.
18. Arriheje.
19. Attapheje.
20. Suddasseje.
21. Suddasseje.
22. Akkenieshkeje.*
* The doctrine of Budhism, although it inculcates practi-
cally the tenet of materialism, yet contains a germ of ancient
doctrine in these triumphing heavens — mansions for the souls
BUDHIST TRACTS. 137
The numbers 18, 19, 20, 21, and 22, desig-
nate the triumphing heavens.
23. Akasanancha Jattenieje.
24. Winjannancha Jatteneje.
25. Bkinchanija Jatteneje.
26. Nevvesanjan Samijajatteneje.
Aroopa-Lokas — these are heavens above all
heavens, or worlds above all worlds. There are
in some, souls without bodies; and in others,
bodies without souls, which live notwithstanding.
The Cingalese believe that the world has been
destroyed and restored several times under the
direction of one or more, if not fewer than five,
Budhus; and although no Budhu has now the
care of it, yet a Maha Brama is always to be
found who has.
Have the Cingalese any notion of a ghost or
immaterial being ?
No : it does not appear from any of their
writings that they have; yet, from their de-
scription of the gods, they seem to consider
them as immaterial beings.
Did the Supreme Being create the inferior
gods?
No: in the first place, a supreme being is
who shall survive the great catastrophe of the destruction of
the universe.— Vide " Doctrine of Budhism," p. 74.
138 BUDHIST TRACTS.
denied; and, in the second, no god has the
power of creating any inferior being. On the
contrary, all proceed from nature. When men
die, such, for instance, as are of the lower
heavens, they are first judged according to their
works; and, in proportion as these are found
good or evil, they are again born into the world,
either as rational or irrational creatures. This
death and regeneration takes place several
times, till the objects of such probation gra-
dually ascend through all the Brahma-Lokas,
and at length arrive at the highest heaven ; so
that the regeneration only takes place in such
as are inhabitants of the Dewa-L5kas, and in no
other. The Budhists, moreover, believe in no
such thing as the creation of souls. The breath
of life, say they, by which they mean the soul,
loses not its hold on this life, till it has a
•J prospect of enjoying some other, just as a leech
loses not his hold at the head till he has
fastened on some part with the tail. Hence
they conclude, that the soul, before it leaves
this mortal body, has either a prospect of
getting to heaven, or is conscious of its liabi-
lity to the torments of hell.
Is the Supreme Being also creator of heaven
and earth, and does that Supreme Being still
interfere in the direction thereof?
BUDHIST TRACTS. 139
A supretae being is denied, and, as aforesaid,
all proceeds from nature, for these reasons : if
there were a creator, the world could not perish,
but would by him be kept permanent and en-
tire ; but the direction of heaven and earth is in
the first case subject to the Budhu ; after him,
Sagampati Maha Brahma has the rule ; and after
him, the gods in their several order.
The Candians speak of four gods as chiefs ^'
and directors of the world ; who are they ?
The names of these gods are Dertheraach-
tirre, Viruddhi, Vesoepaeskani, and Waysre-
wenne.
Are these gods equal to each other in power ?
and what are their chief transactions ?
They are independent of their chief god
Sakkraia, who is director of the world, and of
the lowest heaven called Chatturmaharayea,
where he resides with the four gods just men-
tioned. These four gods, who are equal in
power, employ themselves constantly in guard-
ing their superior god ; and, as he presides over
the four quarters of the world, each of them has
one quarter assigned to him.
The first of these gods, who is called Bir-
th eraachtirre, has his residence in the east;
himself, his clothing, servants, horses, carriages,
&c., are all white; his weapons are of white
140 BUDHIST TRACTS.
crystal ; while his office is that of presiding over
all music, both vocal and instrumental.
The second, who is called Viruddhi, hast he
superintendence of the south; his colour, as
well as that of his servants, is sky-blue ; he is
also head of a great number of angels called
Kumbandijo.
The third, called Vesoepaeskani, directs the
western part: his distinguishing colour is that
of red coral ; he, moreover, presides over the
Nagebattejo, a sort of snakes said to be in the
heavens : the upper portion of their body re-
sembles that of a man ; the lower, that of a
snake. The servants of this deity are said to
have the power of transforming themselves into
men, birds, quadrupeds, reptiles, &c., and even
to become wood or stone.
The fourth and last of these gods is called
Waysrewenne : his province is the north ; he
has the superintendence of the devils ; and his
distinguishing colour is that of gold.
The office of these four gods is to guard
their chief god Sakkraia against the attacks of
his enemy, the god Wessetjiette Assurendria,
who is equal in power to Sakkraia himself, and
whose residence is lower than the world called
Assura-Loka, and deeper than the bottom of the
sea. The four gods above mentioned send out
RUDHIST TRACTS. 141
their emissaries on or near the day of the new
moon, in order to take an account of the actions
of men : on the first eight days they investigate
and record the sins committed by them ; on the
eight following they go about in order to con-
firm or correct their account. After this, the
statement is presented to the god Sakkraia
in council, who is attended with thirty-two gods,
superior in rank to the above-mentioned four.
On this occasion, should the virtuous men be
found more in number than the vicious, there is
great joy in heaven ; if the contrary, there is
much sorrow.
Is any book extant said to be wi'itten by
Sakkraia ? and if so, in what language ?
There are many such books in the pos-
session of the priests of Budhu. They are in
the Pah language, and are to be had in Ceylon,
of which the book Deewadutesustere is one.
How many inferior gods are there besides
the four above mentioned ?
The number, with that of their attendants, is
unutterable. Those whose names are known
amount to 120,535.
142 BUDHIST TRACTS.
Of these, 35 reside in the Dewa-Lokas, or inferior
heavens 35
120,500 reside on the earth, viz., in the kingdom
of Kimbulwatnuwere* 7,000
The gods that reside in the unknown southern
countries amount to 1 13,500
120,535
Viz., in a rock called Himaleparkwete .... 10,000
In a rock called Satagirenampartwete ..... 3,000
In a rock called Wissameteparkwete 500
In the rock called Wepuleparkwete 10,000
Total 120,535
The gods that reside on the earth may, if
they choose, ascend to the Dewa-Lokas, or six
inferior heavens.
Do these inferior gods, hke our angels, exe-
cute the will of the Supreme Being ?
Neither the superior nor inferior gods are
angels; their servants are the angels, and are
therefore called Kumbandijo. These angels, as
well as the inferior gods, obey the commands of
their superiors ; and they succeed each other in
rank, in the following order :
1st, Budhu; 2d, Mahabrahma; 3d, The
gods of Dewa-L5ka ; 4th, thirty-two counsellors,
* This kingdom is said to be situated on the south of
Hindoostan; but, from the change of names which those
places have undergone, is not now to be found.
RUDHIST TRACTS. 143
or Chaen ; 5th, the before-mentioned four gods ;
6th, the other inferior gods; 7th, the Kumban-
dijo; 8th, the gods on earth, with their servants.
Is there any book extant giving an account
of these gods? and in what language is it
written ?
In Candia, and in the district of Matura,
such books are to be found, written both in the
PaK and High Cingalese languages, particularly
the books Diksangieje and the History of Maha
Sameje Sastra.
Does it appear in the Cingalese books that
there were more Budhus than those that were
in Ceylon?
This question will be more fully answered
in the sequel, and is merely touched upon here
to shew that the word Budhu signifies om-
niscient, a saint superior to all saints, and even
superior to the chief god Mahabrahma. Still
the Budhu, properly speaking, is no god, but is
considered as having been born human, and in
process of time attained to the state of Budhu.
This power, however, was not given him by any
superior being, but he took it of his own sove-
reign will.
Is Budhu descended from gods or men ?
He was god before his birth as man, and
had the superintendence over the gods in the
144 BUDHIST TRACTS.
heaven Tusitieje. Afterwards, at the request of
all the gods, he was born of the Princess Maha-
maya, and as son of the King Suddodana Ra-
jah. The manner of his birth differed not from
that of other men ; so that the opinion of some,
that he was born from the left side of the
princess, is false.
Is he not to be considered as one sent from
heaven to publish to men the way of salva-
tion?
No : in the fulness of time, and according to
the predictions of numberless ages, at the re-
quest of the said gods, and by his own sovereign
will, he became man, for the salvation of all who
should embrace his doctrine.
How many such Budhus have there been ?
j According to the Cingalese writings, there
were twenty-two Budhus before the creation of
the present world. These Budhus lived during
the ten creations and destructions which pre-
ceded the present creation. It is also believed
that many creations and destructions have pre-
ceded the ten above referred to ; but there is no
account of the Budhus who existed during this
time. For the direction of this world, however,
five Budhus have been appointed, of which four
have already appeared, whose names are these —
Kakusande, Konagamme, Diepankerenan, and
BUDHIST TRACTS. 145
Guadma. The fifth, called Maitri, is still ex-
pected ; he is said to be now in heaven, and is
to be born of a brahmin woman.
Who was the Budhu Diepankerenan ?
He was the principal of the above-mentioned
twenty-two Budhns, which he became on ac-
count of his gi-eat personal beauty, and because
the number of people in his time is said to have
been greater than in the time of any other
Budhu. His doctrine, however, differed not
from that of other Budhus ; nor did he possess
any peculiar privilege relative to the point of
salvation.
Was he on Ceylon ?
Yes : as were Guadma and the other Budhus,
where they proceeded whithersoever they pleased,
for the purpose of promulgating their doctrines.
What has he done upon earth ?
He pubhshed his doctrine and saved men.
Are there any books at hand treating of him
and his doctrine ?
Yes, there are many, particularly those en-
titled Satyadharma, Ratnavah, Thuparvanyse,
and Buddhavansa, which are all written in the
Pali language.
Is it not Guadma Budhu who, in the Si-
amese language, is called Sammona Kodom and
Pootisat ?
VOL. III. L
146 BUDHIST TRACTS.
It is ; yet it is not in the Siamese, but the
Pah language, that he is so called. Sammona
signifies a principal saint known by his dress;
Kodom (z. e. Gautame) is a proper name ; Poo-
tisat is a title given to all Buddhisatwe before
they arrive at that state in heaven.
What is that god which is worshipped at
Katteregam ?
He is one of the gods of the earth. His
place of residence is near a rock called Maha
Mirreparkesette, situated between the bottom of
the sea and the lower world, called Assura-L5ka.
What is his name ?
Kande Kumara. He has six heads and
twelve hands. In his hands he has ten wea-
pons, namely, 1, a trisuli, or harpoon ; 2, a
pallas ; 3, a large ring, or spring, called para-
wallalle, which is sharp on the outsides, and
which, by turning it round on the finger, is
thrown at the enemy ; 4, a javelin ; 5, a line ;
6, a leg - breaker ; 7, a standard, with a cock
painted on it ; 8, a throwing chain ; 9, a bow ;
10, an arrow. He is further delineated as
standing, or riding, on a flying peacock, with
such other insignia as his good works in this
world merited. These insignia are generally
some of the following : a god of great courage
has on his shield a lion; a behever has an
BUDHIST TRACTS. 147
eagle ; one who has performed laborious ex-
ploits, an ox ; and so on.
What good works is this god said to have
done ?
It is said, that when Guadma Budhu was in
his pagoda at Kattegeram, Kande Kumara was
on guard, on the tree called bogaha,* some-
times called devil's tree ; and that, upon making
his obeisance to Budhu, he obtained the power
of heahng the sick, particularly such as are of
royal blood ; of performing miracles ; of doing
good to irrational beings, and to men in dis-
tress : with this caution, that he should never
aspire to the honour of being worshipped as a
god; but might claim such respect from the
followers of Budhu as is generally given to other
inferior gods. Hence it was that the offering-
house at Katteregam was consecrated to him,
and which is held in greater esteem than the
temple at Candy, insomuch that the king him-
self not only sends presents to it, but permits
his subjects to visit it in great numbers.
Does his power still extend to the world,
and is it exerted for the good of the creatures ?
* Every Budhu is said to have a tree sacred to himself;
which, when it has been consecrated, never perishes. The
tree to be chosen by the last Budhu, Maitri, is the iron-
wood tree, called nagaha.
148 BUDHIST TRACTS.
Yes : he heals the sick, and performs mi-
racles.
How is he worshipped in his temple ?
The first day after the new moon in July is
that on which the ceremonies begin. Should
the astrologers, however, determine that day to
be unlucky, the ceremonies are deferred to the
day of the new moon in the following month,
when people, in great numbers, assemble from
all parts. Budhists, brahmins, Gentoos, pat-
tanies, and Moors,* are found among the con-
course, as well as many who come out of curiosity
from the coasts of Madura and Coromandel.
On the day appointed for the ceremonies, the
following order is observed : The three prin-
cipal officers of the place, called the Maha Bitme-
ralehaine, the Kuda Bitmeralepami, and the Bas-
naykeralehami, meet the three inferior officers,
called the Maha Kappuraales, and Kuda Kap-
puraales,f as well as the other inferior servants,
and sixteen married women chosen to prepare
the procession. Three elephants, with tusks, one
larger in size, the other two smaller, are also
* The Moors (i. e. Mahometans) are said to affirm that
the temple at Katteregam formerly belonged to a nabi, or
prophet of theirs.
t These temple-servants will be described in a subse-
quent tract.
BUDHIST TRACTS. 149
provided. The large elephant is adorned with
seven valuable pieces of cloth, with golden
flowers, and other valuable ornaments, con-
sisting of pearls, precious stones, gold chains,
and jewels. On the elephant's back is placed a
bench, wrought with gold, silver, and precious
stones. Upon the extremities of the bench are
placed six supporters, and over these is laid
an arched roof, the covering and curtains of
which are of very costly silk. On the bench is
laid a golden sword.
On each side of the large elephant the
smaller ones are placed, in their usual accou-
trements. Upon each of these sits a Kappu-
raale, having in his hand a tail of the cha-
mara,* with which they fan the sword. On
this occasion, many open umbrellas are held
near the great elephant, in order to protect the
sword.f
The sixteen women then divide themselves
* This animal is said to be found only in Hindoostan, and
that its hair is of such an extraordinary length as frequently
to entangle the animal in the jungles ; and that, rather than
disturb the hair, it submits to be taken, which is, therefore,
frequently done. It is the same as the yak, which is de-
scribed in the " Asiatic Researches."
t Herodotus affirms that the Scythians worshipped their
war-god under the symbol of a sword.
150 BUDHIST TRACTS.
into two companies, placing themselves on the
right and left of the elephants, and carrying in
their hands brazen bowls filled with safFron-
water. As the procession moves on, it is the
business of the women to pronounce short bene-
dictions on the people, such as. May those who
are assembled here prosper! In this manner,
and attended by drums, trumpets, and other
musical instruments, as well as colours flying,
the procession proceeds through the four prin-
cipal streets, and as the sun has by this time
set, the houses are brilliantly illuminated, and
many of the attendants are provided with torches
for the occasion. This procession is repeated
through the following fifteen days successively,
or till the next day of full moon. On the last
day of the procession, the ceremonies continue
till the morning of the following day, when the
gold sword, &c. is taken from the back of the
elephant, and is put into a magnificent palanquin
provided for the purpose.
The palanquin is then carried in procession
by two kapuwas to a shallow river, which is
about a mile from the temple, and is thrown
into the water ; upon which one of the kapuwas,
called Diejekappenerale, or wood-cutter, steps
into the stream, and taking the golden sword
from the scabbard, strikes the water, which im-
BUDHIST TRACTS. 151
mediately stands still. This miracle is generally
believed ; and those who doubt, account for the
phenomenon by saying, that as the people all
rush into the stream on this occasion, a tempo-
rary stagnation is produced, which does not
amount to a miracle.
This ceremony generally ends about seven
in the morning, when the palanquin and sword
are carried back in great pomp to the temple.
The people now assemble for the purpose of
making the usual offerings, which consist of gold
coin, gold and silver in bars, slaves, &c. : fields
and gardens are also given for the use of the
temple. Those who are sick either come in
person or send images of gold and silver, with
their names, to be offered in the temple, in
order to obtain a recovery, or to avert death.
For the purpose of getting reHef for animals,
images of them are sent with their names and
presented to the priests.
Three bowls are provided, in which the offer-
ings are collected ; the first is of gold, and in it
are collected the offerings of the nobles and
wellales ; the second is of silver, and is used to
collect the offerings of the fishermen, chandos,
and superior castes ; the third is of inferior metal,
and receives the offerings of the berrewais and
low castes. When these bowls are filled, they
152 BUDHIST TRACTS.
are emptied by the servants in attendance, and
are again placed on the offering-bench.
These presents serve to defray the expenses
of the temple, as well as to maintain the superior
and inferior officers, who act as judges to the
people. There is, moreover, a vessel filled with
a part of these offerings, and sent to Candia for
the use of the temple there.
After the ceremonies are ended, it is ex-
pected that the people depart for their respective
homes on the day following, which is the ancient
custom. Such as are sick are permitted to suit
their convenience in this particular.
There is, beside the above-mentioned cere-
monies, a general illumination, in the month
of November, at Katteregam, as well as at the
three other principal temples of Ceylon,
What do the Candians believe of devils ?
They believe that there are devils in the
world, but, according to the doctrines of Budhu,
they are not permitted to honour them.
What is the origin of devils? did the Supreme
Being create them, or are they from eternity, or
are they fallen gods or angels ?
They say, that' when nature produced the
sun, moon, and stars, the devils were human
beings, and, on account of their horrible sins,
did fall from their state of happiness. But their
BUDHIST TRACTS. 153
having been gods, or fallen angels, or having
been created, or existing from eternity, is denied.
They also say, that devils who commit gi'eater
sins than those already committed by them, are
condemned to greater suffering. Men who have
been condemned for their sins are also said to
be placed among the infernal devils. On the
other hand, such devils as have died and been
born again as men, and have not committed sin,
are finally restored to their former happy state.
Indeed, angels, as well as devils, rank in exact
proportion to the good or evil done by them,
and not according to imputation of either the
one or the other.
What is the employment of the devils ?
They obey their chief, the god Waysrewenne ;
they make war against the enemy of the god
Sakkraia, namely, the god Wessetjiette Assuren-
dria ; they eat the flesh of the dead, and al-
though the doctrines of Budhu forbid divine
honours being paid to them, the Cingalese do,
notwithstanding, shew them some honours, be-
cause, as they have the power of inflicting sick-
ness, &c. on human beings, they think it best
to conjure them, and then to make to them
offerings of money, of boiled and unboiled meat,
and to pay them some other honours. They
also cause the throat, arms, legs, and other parts
154 BUDHIST TRACTS.
of the sick man's body, to be tied about by the
conjurors with necklaces or threads dyed with
saffron-water.
What do the Candians further beUeve of
devils ?
According to the doctrine of Budhu, they
believe nothing but that they are enemies to the
human race.
How is the most sacred law-book or Scrip-
ture of the Cingalese called ?
Abidarmepeteke Sattaperkarreneje.
In what language is it written ?
In the renowned PaU or Magadi language,
in which Budhu first preached his doctrine.
Is the book to be had here ?
In Candia it is to be had complete : at Mul-
girigalle, or Adam's Hill, it is not complete.
Is it not the same that the brahmins have,
and which they call the Vedam ?
No ; the book of the brahmins called Vedam
is a collection of secular learning :* there are
many such books.
May any one read this law-book or bible ?
None but the learned, who can understand
it, are permitted to do so.
* It was doubtless the exalting of the Banas of the Budhu
above the Vedam of braminisra, which drew on the Budhists
their relentless persecutions.
BUDHIST TRACTS. 1$5
When was the world or universe created, or,
according to the Cingalese system, produced by
nature ?
In order to state this correctly, it would be
necessary to know how long the world was
without a ruler after the above-mentioned four
Budhus; but this is not possible for want of
a complete copy of the Cingalese Scripture.
In what manner did nature produce the
world ?
The worlds which preceded the present (for
besides this there were, and there are, many
others, as the sun, moon, and stars, &c.), all
perished by wind, fire, and water, excepting hell
only, which is said to have lain concealed be-
neath the abyss of the earth. The gods whose
time had arrived for their removal to the
triumphing heavens, were removed thither;
the others were sent to the unknown worlds.
Whereupon a violent motion took place by
means of the wind. Seven suns, or pillars of
fire, upon this descended on the earth, which
burnt every thing to ashes, and, at the same
time, destroyed the fourteen lower heavens.
After this, a general deluge took place, or, to
express it in the words of the Cingalese, the
whole was filled up with the general rain of the
world called Sampattiekere Mahamege.
156 BUDHIST TRACTS.
Some time after this, hitherto uiK^etermined,
the gods who were in the heaven Subhekierneje,
to which the waters had nearly risen, seeing the
lotos floating on its surface, supposed, for the
first time, that a new earth existed beneath.
Such, therefore, whose time had expired for
quitting this heaven, seated themselves upon the
flowers, and, as the waters descended, arrived
at length at the siuface of the earth.* The gods,
who were then without bodily parts or passions,
and reflecting from themselves light sufficient
without the aid of the sun or. moon, were much
delighted with their new situation. After a
while these gods became so much inflated with
pride, and debased by lust, that they were
changed into human beings of both sexes. Their
resplendent properties being now gone, they
* The Cingalese suppose that the whole surface of the
earth is flat, and that it is terminated by the circle which the
horizon seems to present. All beyond this circle, though it
might be inhabited, is in another world, and so separated from
this, that none but the gods can pass from the one to the
other. They also believe, that though a great part of the
sea lies without this circle, it is still attached to the earth.
The four parts of the world, they say, are enlightened by the
reflection of four precious stones. Asia, Africa, Europe, and
America, are indebted for their light to the blue sapphire:
white sapphire, ruby, and topaz, enlighten the rest, which, ac-
cording to them, is unknown.
BUDHIST TRACTS. 157
lived a great length of time in entire darkness,
until the sun, moon, and stars, were produced
by nature. Their god was the clay of the
earth, which was at this time sweet; but, on
account of the avarice of these gods in accu-
mulating great quantities for their pleasure, it
was rendered tasteless for their punishment.
After this, they subsisted on a kind of shrub,
which, for similar reasons, also became tasteless.
A sort of kampernulje, commonly called devil's
bread, or paddestulen, was their next food ; but,
conceiving an aversion to this, they were sup-
ported on a sort of seed, in the use of which
they grew more wicked than formerly, and were
accordingly condemned to till the ground for
their future maintenance.
As the supreme god is perfectly good and
holy, and consequently has a great aversion to
sin, from whence then came sin ?
The origin of sin is to be attributed to the
mischievous and corrupted temper of man.
Is the devil, or any other powerful spirit, the
cause of sin ?
By no means.
What are the principal precepts of Budhu,
and where were they given ?
They are the following, which are ten in
number, and considered threefold: 1st, extend-
158 BUDHIST TRACTS.
ing to the thoughts; 2d, to the words; 3d, to
the works.
1st. Call not truth by the name of falsehood,
and be not suspicious.
2d. Desire not the wealth of others.
3d. Never wish for the death of your ene-
mies.
4th. Avoid lying.
5th. Betray not the secrets of others,
6th. Avoid all injurious and foul words.
7th. Abhor all idle conversation which may
tend to the ruin of yourself and others.
8th. Commit no murder.
9th. Do not steal.
10th. Commit neither fornication nor adul-
tery.
This is the moral law of the Budhists, which
was given from time to time by the several
Budhus, and last of all by Guadma Budhu, in
the kingdom of Rajaguham.
Is there any life to be expected after this?
If so, are rewards and punishments to be ex-
pected for the good or evil done in this, and
what are those rewards and punishments ?
There is, undoubtedly, a life after this, in
which the virtuous may expect the reward of
their good deeds ; but that reward is not to be
enjoyed till they have died many times, and
BUDHIST TRACTS. 159
been born again in the six Dewa-Lokas, and again
bom into the world. After they have thus en-
joyed the eleven Brahma-Lokas, and a foretaste
of felicity, they arrive at the five upper Brah-
ma-Lokas, or triumphing heavens, where the
transmigration ceases, and they remain for ever
in felicity. Wicked men, on the contrary, are,
after their death, born in hell, as irrational
animals. If they have done any good thing
during their lifetime, they are, after a long time,
released from this hellish banishment, and are
born again into the world as men. If, in this
state, they abstain from evil and do good, it
is possible for them to arrive at the state of
felicity.
What and where is paradise? what and
where is hell ? and what is believed concerning
them?
The Cingalese know neither the name nor
the situation of paradise. They suppose it to
be a place full of joy and delight. Nirwana, or
Mokse, is the place of departed Budhus ; and,
according to the doctrine of the last, is situated
above the twenty -sixth heaven, and is mag-
nificently adorned with gold, silver, and precious
stones.
With regard to hell, it is, as aforesaid, si-
tuated beneath the abyss of the earth, and is
160 BUDHIST TRACTS.
continually agitated by winds, more violent than
the strongest hurricane.
According to the doctrine of Budhu, there
are eight large hells, in each of which there are
sixteen smaller ones. Part of these hells is
square, and is walled round with walls of iron,
thirty-six miles thick. The floor and roof are
of the same materials and thickness. In each
of the walls there is a gateway. The punish-
ments inflictecl in each of these places are such
as are p
60 BUDHIST TRACTS.
continually agitated by winds, more violent than
the strongest hurricane.
According to the doctrine of Budhu, there
are eight large hells, in each of which there are
sixteen smaller ones. Part of these hells is
square, and is walled round with walls of iron,
thirty-six miles thick. The floor and roof are
of the same materials and thickness. In each
of the walls there is a gateway. The punish-
ments inflictecl in each of these places are such
as are proportionate to the crimes of the
damned. In the hell called Awitgege, the
greatest punishments are inflicted with bills,
sledges, bone -breakers, hammers, pincers, spits,
&c. The skin is also taken off occasionally
from head to foot, and melted lead poured down
the throat.
Is a last judgment and resurrection of the
body to be expected ?
No ; that judgment immediately follows
death; and this is pronounced by the inferior
god Wassewartija on such as may have done
some good in their lifetime, and may have
hopes of arriving at last at the Brahma-Lokas ;
but the flagrantly wicked shall go to hell un-
heard.
Have the Cingalese any peculiar form of
prayer ?
BUDHIST TRACTS. 161
No : they have, however, many prayers for
both pubhc and private use, which were given
by Giiadma Budhu, as occasion required.
These prayers were pubhshed 433 years
after his death by the King Wattegemmoense
Abejereje,* who is said to have been the in-
ventor of writing.
Are there stated times of prayer ? and if so,
what are they ?
The stated times of prayer are three daily,
namely, in the morning at half-past four or five
o'clock, at noon, and in the evening at half-past
six. Some, however, who wish more parti-
cularly to obtain the favour of Budhu, pray
much more frequently.
To whom do the Cingalese pray ?
To Budhu; to his arhatas, or saints; to
his doctrine, law-book, and other rehcs : these
latter are addressed without attributing any mi-
raculous power to such relics, &c.
Are any days set apart for public prayer ?
Four days in every month are thus set
apart, namely, the new and full moons, and
the others in the first and last quarters,
when the people assemble in the temples for
religious service. Such as are unable to go
* The accuracy of this date is confirmed by the Mahavansi.
VOL. III. M
162 BUDHIST TRACTS.
to the temples, perform their services at
home.
Are there any appointed festivals ?
Besides such as have been above noticed,
any one may, by meditation and abstinence
from sin, set apart any day for prayer and fast-
ing in honour of Budhu.
In what manner do they perform their re-
ligious services in the temples ?
It has been said that the Cingalese pray
three times a-day. In the morning, from eight
to eleven o'clock, dressed victuals are offered
for the priests, whose duty it is to keep the
temples clean, and to perfume the altar and
images with incense.
In the afternoon, offerings of flowers are
made. When the priests worship, all others are
excluded; but when the people worship, one
priest remains, who instructs the ignorant what
to say in their prayers, which is to this effect :
" The health and salvation of Budhu befal me ;
and for this end, may his doctrine and rahatoons
assist me."
When this has been said, vows are some-
times made not to sin in thought, word, or
deed, and to keep the five following command-
ments :
1st. Kill neither man nor beast.
BUDHIST TRACTS. 163
2d. Do not steal.
3d. Do not commit adultery.
4th. Tell no lies.
5th. Drink no intoxicating liquors.
Others undertake to observe eight com-
mandments, adding three more to the above-
mentioned.
Those who are still more rigid, add the two
following commandments, making in the whole
ten :
1st. Smell no odoriferous flowers, &c.
2d. Wear no sumptuous apparel, gold, silver,
or precious stones.
To these they add some other austerities,
such as to eat no dressed victuals after noon, but
to subsist upon the juice of fruits, excepting the
milk of the young cocoa-nut, the juice of cu-
cumbers, and some others.
To attend no pleasure parties of dancing,
singing, &c., and to sleep upon no bed more
than a cubit in height.
In what way do they perform their religious
services in the dewales and kowiles ?
In the dewales, drums and tom-toms are
beaten in honour of the god to whom the place
is dedicated. In the morning and evening.
164 BUDHIST TRACTS.
trumpets and horns are sounded. In the month
of July, as before-stated, the great offering takes
place ; and in November there is a general
illumination. But as the dewales are held by
inferior servants only, the priest's service is not
performed there.
The kowiles are mere chapels, situated in
hamlets and villages, where no other religious
service is observed except that of a few offer-
ings of boiled food, for the maintenance of the
officers who reside there.
Do the Budhists do penance for sin, use
holy water, or any other preservatives against
wicked spirits, &c., as the brahmins do, who rub
their forehead with ashes for this purpose ?
No : these outward ceremonies are, by the
Budhists, considered as superstitious, and there-
fore rejected.
Why have the Budhists such respect for
cattle ?
Not because they suppose any peculiar vir-
tue inherent in them, but from gratitude. The
great services which these animals render, in
ploughing the ground, &c., as well as the milk
they afford for sustenance, is with them reason
sufficient for such a conclusion.
It is also said by the learned, that there is a
prohibition regarding the slaughter of cattle.
BUDHIST TRACTS. 165
made formerly by a king, whose name is un-
known. This king gave order for a general
illumination in honour of Budhu, for which the
lamps were to be supplied with butter. He was
told by his ministry that it was impossible this
order could be executed, unless he issued ano-
ther prohibiting the slaughter of cattle. With
this the king complied ; and, since that time,
none but the lowest castes, such as tom-tom
beaters, have taken the liberty to eat beef.
Is suicide considered as a crime amongst the
Budhists ?
It is considered a greater sin than even
murder.
Have the Candians any knowledge of Adam
and Eve? Was Paradise on Ceylon, and did
Adam leave the imprint of his foot on the hill
called Adam's Peak? Is the lake found there
said to have originated from the tears shed by
Eve, on account of her sins ? Are Adam and
Eve represented by the images in the temple of
Mulgiri-galle ? What idols are those which have
the shape of women ?
The Candians have no knowledge of Adam
or Eve, &c. The footstep visible on the hill
called Adam's Peak is that of Guadma Budhu.
The large images in the temple of Mulgiri-galle
are images of Budhu alone ; the smaller ones
166 BUDHIST TRACTS.
are those of the inferior gods. Wherever pic-
tures of women are found painted on walls,
they represent former queens and princesses, of
whom accounts are to be found in Cingalese
books.
PALI AND CINGALESE BOOKS
CONTAINED IN
THE VIHARIS
OF
1. Mulgirri Galle Vihari.
2. The Chief Vihari in the District of Matura.
3. The Galapata Vihari in the District of Bentotte.
As the only information respecting the contents of
these Pali and Cingalese works is contained in the
scanty notices comprised in the Series of Tracts No. II.,
which follow the List of the Collections in possession of
the Viharis of Mulgirri Galle, of Matura, and of Ben-
totte, the numbers added are intended to facilitate a
reference to these notices, as their information becomes
valuable by supplying a key to their contents which
we cannot otherwise possess : in this view the reference-
figures on the left margin of the text shew the number
of the Tract in the Second Series which contains any
matter referring to the work that it precedes. It
also has been considered a matter of utility to ascertain
168 PALI AND CINGALESE BOOKS.
the books composing the collection of the three Viharis
named in the Title, which being the chief Temples of
Ceylon, and superintended by the most learned of the
Budhist priesthood, it is fair to conclude, that the works
which are found in the whole three Viharis are books
particularly in estimation. No. 1, therefore, shews that
the book is in the collection of the Vihari of Mulffirri
Galle; No. 2, of the Vihari of Matura; No. 3, in that
of Bentotte ; and consequently indicates that such work
is in all three of these religious establishments whenever
the three figures follow a title.
A LIST
OF
RELIGIOUS BOOKS, &c.
IN
The Temple of Mulgirri Galle, No. 1.
The Temple of Matiira, No. 2.
The Temple of Bentotte, No. 3.
6. Digsangiya. 12 3.
6. Maidum-sangiya. 12 3.
6. Sanyut-sangiya. 12 3.
6. Angottra-sangiya. 12 3.
Samanda-pasadicanan-atuwa. 12 3.
1. 6. Sumangala-wilaseniiian-atuwa. 12 3.
Prapama-siidatinan-atuwa.
Manorata-puraninan-atuwa. 12 3.
Mangaladipaninan-atiiwa. 3.
- Wimatiwinodaninan-atuwa. 3.
Pansiya-panas Jataka-atiiwa. 12 3.
6. Sarartadipaninan-atuwa. 12 3.
2. 6. Dampiya-atuwa. 12 3.
6. Terigata-atuwa. 12 3.
170 PALI AND CINGALESE BOOKS.
6. Teregata-atuwa. 12 3.
Tikamaha-wanse. 1 3.
6. Jataka-tika.
Piriwana. 12 3.
Abidarma-pitaki. 12 3.
The above-mentioned books are in Pali
language, and contain each from 4 to 800 leaves
of one cubit's length.
Wisuddi-magge-pela. 12 3.
6. Aratasahninan-artawarnana. 1 3.
6. Parayika. 12 3.
Pawiti. 1 3.
6. Maha-waga. 12 3.
6. Suluwaga. 1 3.
6. Pariwara-pate. 12 3.
Palimuttaka-wine. 1 3.
Canka-witarane. 12 3.
6. Winaya-winitche. 1 3.
2. Maha-wanse. 12 3.
6. Suttra-nipate. 12 3.
6. Upasaka-Janalankare. 1 2 3.
6. Wisuddimarga-tika. 12 3.
Milindapprasne. 12 3.
6. Wimana-wastu. 12 3.
6. Preta-wastu. 12 3.
1, 6. Sarasan-grahe. 12 3.
Maha-bodiwanse. 12 3.
PALI AND CINGALESE BOOKS. 171
6. Rasa-wahini. 12 3.
6. Bodiwanse4ika. 12 3.
6. Abidarma-arta-sangrahi. 12 3.
Jina-lankare. 12 3. ■
The above books are likewise in Pali lan-
guage, and contain each about 250 or 300 leaves
of a cubit and a half in length.
6. Parajika. 12 3.
Mangala-dipaninan-atuwa. 12 3.
These two books, which were brought from
Camboya country, are in Camboya language,
and contain each about 200 or 300 leaves.
Sataramaha - sangiyehi - linarta - warnana.
1 3.
This book is written in Pali language, and
contains 200 leaves of two cubits long.
1. Pansiya-panas Jateke. 12 3.
This book is written in Cingalese, and con-
tains 1500 leaves, each a cubit and a half long.
3. Puja-waliya. 12 3.
Ratana-waliya. 12 3.
Saddarma-ratanakare. 12 3.
Sararta-sangrahe. 12 3.
Wisuddimarga-sanne. 1 '2 3.
172 PALI AND CINGALESE BOOKS.
Wimana-wastu-prakarane. 12 3.
These books are written in Cingalese, and
contain each about 500 or 600 leaves of one and
a half cubits long.
Teleatara-gata-sanne, or explanation. 1 3.
Dampiya-sanne, or ditto. 12 3.
Amawatura. 12 3.
Paritcheda. 12 3.
Tupa-wanse. 12 3.
Carma-wibage. 12 3.
6. Anagata-wanse. 12 3.
Saddarma-dipica. 12 3.
2. 7. Brahma-jalasustra-sanne, or explanation.
1 2 3.
Raja-ratna-kara. 12 3.
Sanga-sarane- 12 3.
Gehiwini. 1 2 3.
Attanagalu-wanse. 12 3.
These books are written in Cingalese, and
contain each about 100 or 150 leaves of one
cubit long.
Gatipattana-suttra-sanne, or explanation. 1 .
Salaya-suttra-sanne. 12 3.
Chulakamma - wibanga - suttra - sanne.
12 3.
Singa-lowada-suttra-sanne. 12 3.
PALI AND CINGALESE BOOKS. 173
Cala-carama-suttra-sanne. 1.
Chula - hattipadoma - suttra - sanne. 1 .
Mangala-suttra-sanne. 1,
Aloka-suttra-sanne. 1 .
Daksina-wibanga-suttra-sanne. 1.
Damsakpawatun-suttra-sanne. 12 3.
Uposata-suttra-sanne. 12 3.
Balapandita-suttra-sanne, 12 3.
6. Kudusika-sanne. 1 3.
Angulimala-suttra-sanne. 1 3.
6. Mulusika-sanne. 12 3.
Prati-moksa-sanne. 12 3.
These books are written in Cingalese, and
contain each about sixty or seventy leaves of
one cubit long.
Sadu-charitode. 12 3.
Cudu-sika. 1 3.
Mulusika. 12 3.
6. Prati-mokse. 12 3.
Dampiyawa. 12 3.
Sikkapada-walawjani. 12 3.
The above books are written in Pali lan-
guage, and contain about fifty or sixty leaves of
one cubit long.
Abidane. 12 3.
Amara-sinhe. 1 3.
174 , PALI AND CINGALESE BOOKS.
Pada-sadane. 12 3.
Saibda-lakkate. 12 3.
Sandicappe, 12 3.-
Prayoga-siddiya. 12 3.
Balawa-tare. 12 3.
Nigandu-sanne, or explanation. 1 3.
Saibda-lankata-sanne. 12 3.
Balawatara-sanne. 12 3.
Wratto-de. 12 3.
Wratta-ratnakari. 12 3.
These books are written in Pali-waikarna,
and contain about 100 or 200 leaves of one
cubit long.
A List of the Religious Books which are in the
Temples in the District of Matura.
6. Damnia-sangani. 2 3.
6. Arta-salini. 2 3.
The explanation of the same. 2.
6. Wibaneja-prakaranaya. 2 3.
6. Sammoha-winodani. 2 3.
6. Catawastu-prakaranaya. 2 3.
The original of the same in Pah. 2.
6. Datuprakara-naya. 2.
The original of the same in Pah. 2.
PALI AND CINGALESE BOOKS. 175
6. Pattana-prakaranaya. 2.
The original of the same in Pah.
6. Abidarmawa-taraya. 12 3.
The original of the same in Pali. 2.
The explanation of the same in Cingalese.
1 2.
6. Abidarmarta-sangrahaya. 12 3.
The explanation of the same in Pali. 2.
The explanation of the same in Cingalese.
3.
6. Abidarma-pitapota. 12 3.
6. Maha-waga. 12 3.
6. Sulu-waga. 12 3.
6. Parajika. 12 3.
Pachiti. 12 3.
Samanta-pasadika-atuwa. 12 3.
6. Sararta-dipanitika. 12 3.
6. Wajira-bodi-tika. 2 3.
Wimati-winodani-tika. 2 3.
Canka-witarani. 12 3.
Pali-mnttaka-winaya. 12 3.
The explanation of the same in Pali. 3.
Budda-sikka. 2 3,
The explanation of the same in Pali. 2.
The explanation of the same in Cingalese.
2.
Sikkapada-walanjiniya. 12 3.
176 PALI AND CINGALESE BOOKS.
The explanation of the same in Cingalese.
2.
6. Mulusika. 12 3.
The explanation of the same in Cingalese.
2.
6. Prati-moksaya. 12 3.
The explanation of the same. 2.
6. Diksangiya. 12 3.
Sumangala-wilasini. 12 3.
The explanation of the same in Pali. 2.
6. Maidum-sangiya. 12 3.
6. Prapancha-sudani. 12 3.
6. Sarujul-sangiya. 12 3.
6. Sararta-prakasani. 2.
6. Angottara-sangiya. 12 3.
6. Manorata-purani. 12 3.
6. Dampiya-pela. 12 3.
The original of the same. 2.
The explanation of the same. 2.
The explanation of the same in Cingalese.
2.
6. Maha-nerdesaya. 2 3.
6. Chula-nerdesaya. 2 3.
Pansiya-panas-jataka-atuwa. 12 3.
The explanation of the same. 2.
The explanation of the same in Cingalese.
2.
PALI AND CINGALESE BOOKS. 177
6. Teregata-atuwa. 12 3.
6. Terigata-atuwa. 12 3.
6. Wimana-wastu-atuwa. 12 3.
The explanation of the same in Cingalese.
2.
Patisampida-pela. 2 3.
The original of the same in Pali. 2 3.
Nettipprakaranaya. 2 3.
6. Udana-atuwa.. 2 3.
6. Etiwuttaka. 2 3.
6. Pretawastu-atuwa. 12 3.
6. Suttra-nipata-atuwa. 12 3.
The explanation of the same in Cingalese.
2.
6. Budda-wansa-atuwa. 12 3.
6. Chariya-pitaka-atuwa. 2 3.
6. Wisuddi-margaya. 12 3.
Paramarta-manjusa. 2 3.
The explanation of the same. 2.
Piriwana. 12 3.
Mehndapprasnaya. 12 3.
The explanation of the same. 2.
1. 6. Sara-sangrahaya. 12 3.
Saddarma-sangrahaya. 2 3.
Jina-lankaraya. 12 3.
Maha-bodi-wansaya. 12 3.
The explanation of the same in Pali. 2.
VOL, III. N
178 PALI AND CINGALESE BOOKS.
The explanation of the same in Cingalese.
2.
6. Rasa-wahini. 12 3.
6. Upasaka-janalankaraya. 12 3.
2. Maha-wansaya. 12 3.
Data-wanseya. 2 3.
The explanation of the same in Cingalese.
2.
Padda-maduwaya. 2 3.
The explanation of the same. 2.
Jina-charitaya. 2 3.
The explanation of the same. 2.
Sadu-charitodaya. 12 3.
Saddammo-payanaya. 2.
The explanation of the same. 2.
Saddarma-ratana-waliya. 12 3.
Butsaranaya. 2 3.
2. Saddarma-lankaraya. 2 3.
Daham-saranaya. 2 3.
3. Puja-waliya. 12 3.
Paritchedaya. 12 3.
Sanga-saranaya. 12 3.
Ama-watura. 12 3.
Tupa-wanse. 12 3.
Carma-wihagaya. 12 3.
Anagata-wanseya. 1 2 3.
Saddarma-pradipikawa. 2 3.
3. Raja-ratna-karaya. 1 2 3.
PALI AND CINGALESE BOOKS. 179
Gehi-winaya. 12 3.
Attanagalu-wanseya. 12 3.
The explanation of the same. 2.
Sarata-sangrahaya. 12 3.
Abidana-pradipikana. 12 3.
The explanation of the same. 2.
Sandikappaya. 12 3.
The explanation of the same. 2.
Muka-matta-dipaniya. 2 3.
Maha-rupa-siddiya. 2.
The explanation of the same. 2.
The better explanation of the same. 2.
Balawa-taraya. 12 3.
The explanation of the same. 2.
Another explanation of the same. 2.
Maha-sannaya. 2 3.
Datu-manjusuya. 2 3.
Datu-pataya. 2 3.
Sabda-laksanaya. 12 3.
The explanation of the same. 2.
Pada-sadanaya. 12 3.
The explanation of the same. 2.
Prayoga-siddiya. 2 3.
Panehi-cawa. 2 3.
The explanation of the same. 2.
Wrattodaya. 12 3.
The explanation of the same. 2.
Brahma-jala-suttraya. 12 3.
180 PALI AND CINGALESE BOOKS.
Singalowada-sannaya. 12 3.
Salaiyaka-suttraya-sannaya, or explana-
tion. 12 3.
Werawjaka-suttra-sannaya, or ditto. 2 3.
Uposata-suttra-sannaya, or ditto. 12 3.
Chula-camma-wibanga-suttraya. 12 3.
List of the Cingalese Books belonging to the
Temple Galapata Vihari, in the District of
Bentotte.
Pansiya-panasjataka. 12 3.
Ratnahwahlija. 12 3.
3. Poojahwahlija. 12 3.
Angottra-sangiya. 12 3.
6. Madoon-sangiya. 12 3.
6. Sanyot-sangiya. 12 3.
6. Dicksangiya. 12 3.
6. Parpancha - soodaneenam - attoowahwa.
2 3.
Sawmantepawdee - kawnam - attoowahwa.
12 3.
6. Dampeeyaw-attoowahwa. 12 3.
Saddarma-rattanakary. 12 3.
Madoorawrta-deepaneeya. 3.
Soettraneepawta. 12 3.
PALI AND CINGALESE BOOKS. 181
Meeleendapprasna. 12 3.
Aloopotwahansa. 3.
Peeroewana-potwawhansa. 12 3.
Pawleewimawna-wastoowa. 3.
Aloowimawna-wastoowa. 3.
1. Predeepikawwa. 3.
Jeena-awlankawra. 12 3.
Maha-awnawgata-wansa. 12 3.
Saddarma-awlankawra. 2 3.
Satty-pattana-soostra-sanna. 3.
Unmagga-jawtaka. 3.
Brachma-jawla-soostra-sanna. 12 3.
Rattapawla-soostra. 3.
Bawlapanditta-soostra-sanna. 12 3.
Soostra-sanna. 3.
Anawgata-wansa. 12 3.
Satty-pattawna;Soostra-sanna. 3.
Toopaw-wansa. 12 3,
Boodsawrana. 12 3.
Pawreechada-potwawhansa. 12 3.
Coosala-soostra. 3.
2. Brachmajawla - soostra - pawda - anoema.
1 2 3.
Rawna-dawham-potwawhansa. 3.
Attanagalloe-wansa. 12 3.
6. Cawtaw-wastoo-potwahansa. 2 3.
Sangrahaw-potwawhansa. 3.
Mangala-soostra. 1 2 3.
182 PALI AND CINGALESE BOOKS.
6. Rawsa-wawhena-potwawhansa. 12 3.
Waranjaka-soostra. 2 3.
Damsakpawatoon-soostra. 12 3.
Sooba-soostra. 3.
Dampejaw-pawle-potwawhansa. 12 3.
Sanna-potwawhansa. 3.
Sooroochy-rawtaw-potwawhansa. 3.
Pawleeneegandoewa. 3.
Bawlawatawra-pawle-potwawhansa. 3.
Sanna-potwawhansa. 3.
Maittrewarnaw-potwawhansa. 3.
Sangee-sawkrata-aksarawdeya. 3.
Brachmawyoe-soostra. 3.
Singawla-wawda-soostra. 12 3.
Awlawaka-soostra. 3.
Maha-damma-sawmawdawna-soostra. 3
Angoely-mawla-soostra. 2 3.
Sawrawrta-sangraha. 12 3.
Amaw-wawtoora-potwawhansa. 12 3.
1. 6. Sawra-sangraha. 12 3.
Negandoe-sanna. 12 3.
Ratty-kawneesansaw-potwawhansa. 3.
Wena-potwawhansa. 3.
Bawwoodda-sawtaka. 3.
Annorda-sawtaka. 3.
Sooreeya-sataka. 3.
Nawmasta-sawtaka. 3.
Wasana-sataka. 3.
PALI AND CINGALESE BOOKS. 183
Caumene-kondala. 3.
Cawuya-maneemawlawa-sanna. 3.
Wawrayogawsawra. 3.
Yogasawtaka. 3.
Yogaratnawkawra. 3.
Goenados-sangraha. 3.
6. Digsangiya. 12 3.
6. Maidun-sangiya. 12 3..
6. Sanyut-sangiya. 12 3.
6. Angottra-sangiya. 12 3.
Samantapasadikanan-atuwawa. 12 3.
6. Sumangala-wilasininan-atuwa. 12 3.
6. Prapancha-siidaninan-atuwa. 2 3.
6. Manorata-puraninan-atuwa. 12 3.
Mangala-dipaninan-atuwa. 1 3.
Wiraati-winodaninan-atuwa. 2 3.
Paiisiyapanas-jataka-atuwa. 12 3.
6. Sararta-dipaninan-atuwa. 12 3.
6. Dampiya-atuwa. 12 3.
6. Terio;ata-atuwa. 12 3.
6. Teraffata-atuwa. 12 3.
Tika-wahanse. 1 2 3.
6. Jataka-tika. 1 3.
Piriwana. 12 3.
Abidarma-pitake. 12 3.
The above-mentioned books are written in
the Pah langnage ; some of them contain
about 400 or 500 olas each, others about 700
184 PALI AND CINGALESE BOOKS.
or 800 ; and they are about a cubit and a half
in length.
6. Wisuddi-mangepela. 12 3.
6. Artasalininan-artawarnana. 3.
6. Parajikanan. 12 3.
Pachiti. 1 2 3.
Mahawaga. 12 3.
6. Suluwaga. 1 3.
Pariwara-pate. 12 3.
Palimuttaka-wine. 12 3.
Kanka-witarane. 12 3.
6. Winaya-winiche. 12 3.
2. Maha-wanse. 12 3.
6. Suttra-nipate. 12 3.
6. Upasaka Janalankare. 12 3.
6. Wisuddi-marga-tika. 12 3.
Milindapprasne. 12 3.
Wimana-wastu. 12 3.
6. Preta-wastu. 12 3.
Sarasangrahe. 12 3.
6. Mahabodi-wanse. 12 3.
Rasa-wahini. 12 3.
6. Bodiwanse-tika. 12 3.
6. Abidarma-sangraha. 12 3.
Jinalankare. 12 3.
The above-mentioned books are also written
in the Pali language ; they contain about 250 or
PALI AND CINGALESE BOOKS. 185
300 olas each, about a cubit or a cubit and a
half in length.
6. Parajika, which had been brought from
the Camboya country, after having
been written in the same characters.
1 3.
Mangaladipaninan-atuwa, which had also
been brought from the above country,
after having been written in the same
characters. 12 3.
These books are written in the same lan-
guage, and contain each about 200 or 300 olas,
about a cubit and a half in length.
Sataramaha-sangiyehi-linarta-warnana ; this
book is written in the Pali language,
and contains 200 olas, and are in
length two cubits. 1 3.
Ratana-waliya. 12 3.
Saddarma-ratnakara. 1 3.
Sarartasangraha. 12 3.
6. Wisuddimarga-sanne. 12 3.
6. Wimana-wastuprakarane. 12 3.
These books are written in Cingalese, and
contain about 500 or 600 olas each, about one
or two cubits in length.
186 PALI AND CINGALESE BOOKS.
Telcatara-yatasanne. 1 3.
Dampiya-sanne. 12 3.
Amawatura. 12 3.
Paratchida. 12 3.
Tiipawanse. 12 3.
Carma-wibage. 12 3.
6. Anagata-wanse. 12 3.
Saddarmapradipika. 12 3.
Brahmajala-sustrasanne. 12 3.
3. Raja-ratnakare. 12 3.
Sangasarane. 12 3.
Gehiwine. 12 3.
Attaiiagala-wanse. 12 3.
The above-mentioned books are written in
the Cingalese language, and contain each about
100 or 150 olas, about one cubit in length.
Satipattana-suttra-sanne.
Saleya-suttra-sanne. 12 3.
Chulakamma-wibanga. 12 3.
Suttra-sanne. 12 3.
Singalowada-suttra-sanne. 12 3.
Calakaracha-suttra-sanne. 1 3.
Chulahattipadoma-suttra-sanne. 1 3.
Mangala-suttra-sanne. 12 3.
Aloka-suttra-sanne. 1 3.
Daksinawibanga-suttra-sanne. 1 3.
PALI AND CINGALESE BOOKS. 187
Damsak-paiwatun-suttra-sanne. 1 3.
Uposata-suttra-sanne. 12 3.
Balapandita-suttra-sanne. 1 3.
6. Cudusika-sanne. 1 3.
Angulimala-suttra-sanne. 1 3.
6. Mulusika-sanne. 12 3.
Pratimoksa-sanne. 12 3.
These books are written in Cingalese, and
contain each about sixty or seventy olas, about
one cubit in length.
Sadu-charitode. 12 3.
Kudusika. 1 3.
6. Pratimokse. 12 3.
9. Dampiyawa. 12 3.
Sikkapada-walanjene. 12 3.
These books are written in Pali, and con-
tain each about fifty or sixty olas, about one
cubit in length.
Abidane, 12 3.
2. Amarasinhe. 1 3.
Padasadane. 12 3.
Saibdalakkate. 12 3.
Sandikappe. 12 3.
Prayoga-siddiya. 12 3.
Balawatare. 12 3.
Nigandu-sanne. 12 3.
X88 PALI AND CINGALESE BOOKS.
Padasadane-saiine. 12 3.
Saibdalakkane-sanne. 12 3.
Balawatare-sanne. 12 3.
Wrattode. 12 3.
Wratta-ratnakare. 1 3.
These Pali - waikarne books contain each
about 100 or 200 olas, about one cubit in
length.
6. Damma-sangane. 2 3.
Arta-salini. 2 3.
The explanation of the same. 3.
6. Wibangaprakaranaya. 2 3.
6. Sammoha-winodani. 2 3.
Catawastu-prakaranaya. 2 3.
The explanation of the same in Pah. 3.
6. Datu-prakaranaya. 2 3.
The explanation of the same in Pali. 3.
6. Yamaka-prakaranaya. 3.
The explanation of the same in Pali. 3.
6. Pattana-prakaranaya.
The explanation of the same in Pah. 2 3.
6. Abidarmawa-taraya. 12 3.
6. The explanation of the same in Pali.
1 2 3.
The explanation of the same in Cinga-
lese. 3.
Abidarmarsta-sangrahaya. 3.
PALI AND CINGALESE BOOKS. 189
The explanation of the same in Pah.
1 2 3.
The explanation of the same in Cinga-
lese. 3.
Abidarmapita. 3.
Mahawaga. 12 3.
6. Sulumaga. 12 3.
6. Parajika. 12 3.
Pachiti. 1 2 3.
6. Pariwara. 12 3.
Samantapasadika-attuwa. 12 3.
Sarartadipini-tika. 12 3.
6. Wajirabode-tika. 2 3.
Wimatiwinodani-tika. 2 3.
Kanka-witarani. 12 3.
Palimuttaka-winaya. 2 3.
The explanation of the same in Pali. 3.
Budda-sinka. 2 3.
The explanation of the same in Pali. 3.
Sikkapada-walanjanaya. 3.
The explanation of the same in Cinga-
lese. 12 3.
Prati-moksaya. 12 3.
The explanation of the same in Cinga-
lese. 3.
Mulusika. 12 3.
The explanation of the same in Cinga-
lese. 3.
190 PALI AND CINGALESE BOOKS.
Sumangala-wilasini.
The explanation of the same in Pali.
12 3.
Maidum-sangiya. 12 3.
Prapancha-sudani. 12 3.
Sanyut-sangiya. 12 3.
Sararta-prakasani. 1 3.
Sangottara-sangiya. 3.
6. Manorata-purani. 12 3.
Dampiya-pela. 12 3.
Attuwawa. 3.
The explanation of the same in Cinga-
lese. 3.
Mahanirddesaya. 2 3.
6. Chulanirddesaya. 2 3,
6. Teragata-atuwa. 12 3.
6. Terigata-atuwa. 12 3.
6. Wimana-wastu-attuwa. 12 3.
The explanation of the same in Cinga-
lese. 3.
6. Patisampida-pela. 2 3.
The explanation of the same in Pali. 3.
Netti-prakaranaya. 2 3.
6. Udana-atuwa. 2 3.
6. Eti-wuttaka. 3.
Preta-wastu-atuwa. 12 3.
Suttra-nipata-atuwa. 12 3.
PALI AND CINGALESE BOOKS. 191
The explanation of the same in Cinga-
lese. 3.
6. Buddawansa-atuwa. 12 3.
6. Chariapitaka-atuwa. 12 3.
Wisuddi-margaya. 12 3.
Paramarta-manjussa. 3.
The explanation of the same in Cinga-
lese. 2 3.
Piriwana. 12 3.
Milindapprasnaya. 12 3.
Explanation of the same. 3.
Sarasangrahaya. 2 3.
Saddarma-sangrahaya. 12 3.
Jinalankaraya. 12 3.
Mahabodi-wanseya. 12 3.
The explanation of the same in Pali. 3.
The explanation of the same in Cinga-
lese. 3.
6. Rasa-mahini. 2 3.
Upasaka-janalankare. 1 2 3.
Maha-wanseya. 12 3
Data-wanseya. 1 3.
The explanation of the same in Cinga-
lese. 3.
Paddai-maduwaya. 12 3.
The explanation of the same. 3.
Jina-charitaya. 12 3..
The explanation of the same. 3.
192 PALI AND CINGALESE BOOKS.
Saducharitodaya. 12 3.
Saddammopayanaya. 2 3.
The explanation of the same. 3.
Saddarma-ratanawahya. 12 3.
Butsaranaya. 12 3.
2. Saddarmalankaraya. 2 3.
Saddarma-ratnakaraya. 12 3.
Daham-saranaya. 2 3.
3. Pujawahya. 12 3.
Paritchedaya. 12 3.
Sanga-saranaya. 12 3.
Ama-watura. 12 3.
Tupa-wanseya. 12 3.
Karma-wibagaya. 3.
Anagata-wanseya. 12 3.
Saddarma-pradipikawa. 2 3.
Raja-ratnakaraya. 12 3.
Gihi-wineya. 12 3.
Atvvanagalu-wanseya. 12 3.
The explanation of the same in Cinga-
lese. 3.
Sararta-sangrahaya. 12 3.
Abidana-pradipikawa. 12 3.
The explanation of the same. 3.
Sandi-kappaya. 12 3.
The explanation of the same. 3.
Mukamatta-dipaniya. 2 3.
Maharu-pasiddiya. 2 3.
PALI AND CINGALESE BOOKS. 193
The explanation of the same. 3.
The better explanation of the same. 3.
Balawataraya. 12 3.
The explanation of the same. 3.
Another explanation of the same. 3.
Maha-sannaya. 2 3.
Datii-manjusaya. 2 3.
Datu-pataya. 2 3.
Sabdu-laksanaya. 1 2 3.
The explanation of the same. 3.
PadasadanaPadasadanaya. 12 3.
The explanation of the same. 3.
Prayoga-siddiya. 12 3.
Panchikawa. 2 3.
The explanation of the same. 3.
Wartodaya. 12 3.
The explanation of the same. 3.
Brahmajala-suttra-sannaya. 12 3.
Singa-lowada-sannaya. 12 3.
Saleyyana-suttra-sannaya.
Werajaka-suttra-sannaya.
Uposata-suttra-sannaya.
12 3.
2 3.
1 2 3.
VOL. III.
NOTICES OF SEVERAL
OF THE PRECEDING
PALI AND CINGALESE WORKS
ON
DOCTRINE AND GENERAL LITERATURE.
PALI AND CINGALESE BOOKS. 197
I.
The brief account of the religion of Budhu
agrees with and may be seen at large in the
following books : —
Pradiepika,
Saurasangraha,
Sumangala-wilasinie,
The Commentary of the book Pansiya-
pana-jutakas.
Saddharma-alancaraya, signifying an illus-
tration of the genuine writings which relate
the thirty-two majestic bodily perfections in
Budhu, eighty simple perfections, and 216 other
simple natural signs in Budhu ; the merits due
in the next world for the honour, respect,
homage, &c., paid to Budhu and other sacer-
dotal characters ; the blessing already obtained
in the preceding state of life, by those who
had done in the like manner; also the good
resulting to those who followed the doctrine
of the religion, and the evil resulting to those
who sinned against the same; the reward or
punishment that is expected by those who do
198 PALI AND CINGALESE BOOKS.
good or commit sin here, in the future state of
being.
II.
1. Dampiyawa. — This book contains ser-
mons of Budhu to his priests, and other people,
with rules of life.
2. Brahmajala-sustraya. — This book shews
how the priests are to preserve the command-
ments of Budhu, and how to abstain from sins ;
and also the fraud of the sixty-two other re-
ligions.
3. Mahawanse. — This book contains the
histories of the kings ; and it also appears
there, how those kings believed in Budhu's re-
hgion, and continued to preserve it.
4. Saddarma-lankare. — This book contains
histories about Ceylon, and some about Jambu-
dwipa.
5. Wakkai-potta. — This book teaches how
to calculate the years, months, and days.
6. Guna-pata. — This book gives a descrip-
tion of the effects of different sorts of me-
dicine.
PALI AND CINGALESE BOOKS. 199
7. Wattoru-weda-pota. — This book contains
accounts of different sorts of the choicest
medicines.
8. Nidana-pata. — This book contains an
assertion of the truth of Budhu's rehgion.
9. Yantra-pota. — This book contains a col-
lection of figures, one of which is to be copied
out, and tied on the body of the sick person,
when the cause of his disorder is supposed to
have arisen from any evil spirit.
10. Amara-pura-warna-nawa. — This book
shews how the inhabitants of Amara-pura began
first to embrace the Budhu's religion.
11. A List of Lands.— A hst of all the lands
that belong to the Budhu temples in the district
of Matura.
12. Graha-chare, or Almanac. — The Cin-
galese Almanac.
13. Anne-pan a -tikitsawa. — This book con-
tains an account of the effects of different sorts
of food.
200 PALI AND CINGALESE BOOKS.
III.
A Sketch of the contents of the Cingalese Book
called Rajaratnakare, according to the state-
ment of the chief priest of Galle.
Paryepty, Pretypanty, and Pretiwaide.
Paryepty signifies the scripture of the Bud-
hist rehgion.
Pretypanty signifies the mode of exercising
the same.
Pretiwaide signifies the good fortmie that
awaits good deeds.
It appears, says the priest, that when the
wicked, that cared not themselves, and deviated
from these three principles, were multiplied to
a considerable number, this book was written
by one Abeyeraje Pariwainaste (a high priest)
in the reign of one of the kings of the royal
family of Sriesangebo, for the purpose of re-
forming them, and re-establishing the law.
The chief priest of Galle, and every other
of his profession, regard the contents of this
book as a true and holy Scripture.
PALI AND CINGALESE BOOKS. 201
IV.
Manjoosey. — First book of the doctors,
by which every thing about physic may be
known.
Weeraha-meerey. — By which astronomical
matters may be known.
Abidarmepitteka. — Praise to the idols.
Wineepitteka. — Praise to the priests.
Soottrepitteka. — Praise to the men.
V.
Sudderme-alancalny. — Seiinons, or Bana of
Budhii.
Brachmagahle Locha. — A dialogue between
a Budhu priest and a bramin, in which the
brahmin is at last converted.
202 PALI AND CINGALESE BOOKS.
VI.
A List of the different sorts of Books amongst
the Cingalese.
Bannepot, or religious books, are of three
different sorts, namely, Wineepitteka, Soottre-
pitteka, and Abidarmapitteka.
Wineepitteka consists of the following
books : —
Pawrajikaya, Pachittia, Suluwarge, Maha-
warge, Pariwarepawtte, Samantasawjikawe, Wa-
jirabuddhia, Sawrartediepania, Wineawinisiea,
Wineasangrahaya, Pawti-moksea, Wankawtina-
ranea, Wineyalankaria, Kudusikaya, Mulusikaya,
Wineyartechaksusawe.
Soottrepitteka consists of —
Dicksangia, Medunsangia, Angottrasangia,
Sanyutsangia, Buddahpawte, Damply awe, Oe-
dawney, Ittioetteke, Suttra-nipawne, Wimawne-
wastua, Praytewastua, Theregata, Theerigata,
Jawtekka, Chulanerdeve, Mahanerdese, Patti-
sambidawmarge, Apadawne, Buddahwanse, Ana-
gatawanse, Bodiwanse, Diepawanse, Kaisa-daw-
too-wanse, Lallatte-dahtoo-wanse, Charria-pit-
teka, Sumangala - lasania, Prapancha - soodana.
PALI AND CINGALESE BOOKS. 203
Manoratta - poorania, Sawrawrta - prakawsania,
Rassawahinee, Buddeke-pawteya, Oepawseke-
janawlankawre, Sawra-sangrahe, Wissuddhi-
marga.
Abidarmapittekka consists of —
Paramawrtaj otikawe, Dahrmasangranippre-
karane, Wibahnga-prekarane, Kattawwastuppra-
karane, Puggalla-prag-gnaptia, Dawtoo-preka-
rane, Yamakapprakarane, Pantawnapprakarane,
Artasalia, Sammoha - winodania, Abhidahrma-
wetawre, Abhidarma - sangrahaye, Mani-diepe,
Manimanjuse, Abhidahrma-wikawsania, Goela-
hattawdiepennia, Satcha-sanke, Sankawpewarne-
nawe, Paramawrta-winischea, Suchittaw-lan-
kawre, Dhawtoo-kattaw-warnenawe, Madoosaw-
ratta-diepania, Apeggoe-sawre, Pantawnasawra-
dienia, Mahanayasawra-goona, Cheeda-wiha-
sania, Abhidarma-prakawsenia.
Weddepot, or medical books.
Charawke, Mcela-game, Helay, Buddah-
gaggia, Buddah-wedeke, Halceke, Assina-saw-
hitawe, Kahra-nawde, Catchayaniea, Waidawp-
pieya, Mahakassapia-kahra-pawne, Preyoga-kose,
Bissak-mutlia, Chickit-cha-kalli-kawe, Wara-
roocbe, Watcha-kassapia, Preyoga-ratna-wallia,
Ammette-mawlawe, Can-cawnia, Harriettee,
204 PALI AND CINGALESE BOOKS.
Chandettee, Sussutte, Yogakose, Maha-yawne,
Boja-rajia, Jawtoo-kannia, Bindhu-sawre, Waray-
awne, Sussutta-bahatte, Pawta-suddia.
Nacksastrapot, or astrological books.
Dhywag-gne-kawme-deenua, Waraha-meree,
Dosesan-grahe, Hora-bharene, Dose-winischea,
Nacksastra-diepa-mawlawe, Santawne-diepikawe,
Soorye-siddahnte, Chandra-siddahnte, Nawe-pat-
tawle, Chandra -charne, Soorye-charne, Prasna-
sawre, Bahg-gyesanhitawe, Siridhare, Why-kon-
tye-alankawre, Sawhit-thyea-chooda-mania, Jo-
teaw-lankawre, Saw-raw-wallia.
Cahwye-sastra-pot, or poetical books.
Caw-silu-mina, Moowe- dew-daw-watte, Sa-
sanda - watta, Yamakap - prati - hawrye - satteke,
Cawye-sekkere, Girra-sandese, Selle-lihini-san-
dese, Parrewi-sandese, Tisserre-sandese, Cowul-
sandese, Lowe-wedde-sangrahe, Himawle-wis-
terre, Cauminny-condelle, Cau-minny-mal- dam-
me, Caumoot-harre, Lanka-wisterre, Gannedewi-
helle, Wadan-kawi-potte.
Halipot.
There are several historical books amongst
the Cingalese (wherein the histories of Ceylon
are recorded), namely : —
PALI AND CINGALESE BOOKS. 205
Maha-wanse, Mahawanse - tiekawe, Rajarat-
nakare, Raja-wallia, Siehelle-wastua.
Wye-carne, or grammatical books, are of
three different kinds, namely, Pali, Sangis-
kritta, and Elua.
Pali Wye-came consists of —
Sandy-cahg-ghe, Maha-roopa-siddia, Choola-
rupa- siddia, Balawe - tawre, Mooka-matta-die-.
pania, Sebdhe-niddhese, Casawne-chede, Gan-
dha-charne, Abhidahane- warne-nawe, Sebde-
nietiya, Sambandha-chintawe, Sadda-sawratwa-
jalinseya, Sad-dwanta-cheede-chintawe, Wache-
natwe-jotikawe, Wachekopedese, Abhi-dhne-pra-
diepi-kawe, Waran-negilla, Dahtoo-pawya, Dali-
too-manjoose, Samaya-chakkre.
Sangiskritta consists of —
Ammara-sinhe, Dor-ge-sinhe, E-kawksera-
kose, Kriya-mawlawe, Roopa-mawlawe, Chandra-
cau-mudia, Saras-wettiya, Maha-siddahnte-cau-
mudia, Chula-siddahnte-kau-mudia, Moogdha-
chode, Buddha -garge, Sakkas-kadda, Nawe-
ratne, Wve-sene - sattekke, Naw-maws - ta- sat-
tekke, Anoo - rud - dha-sattekke. Baud - dye - sat-
tekke, Soor -ye- sattekke, Wartha- maw- lawk-
kye-we, Wartha-ratna-kerre.
206 PALI AND CINGALESE BOOKS.
Elua consists of —
Sidat-sange-rawe, Lack-senne-sawre, Cauye-
ratnemaw-lawe, &c. &c. &c.
Soostrakienne-pot, or astrological books.
Garbad - dware, Panche - pakse, Dandoo-
marenne^ Indra - guruUua, Sareve - to - chaddre,
Niwitty-pottC;, Baw-daw-wallia.
VII.
Brachmah Jawle Sootra consists of a dialogue
between two bramins respecting the principles
of the Budhu religion, originally written in PaH :
it is written in this book both in Pali and Cin-
galese ; the Pali and Cingalese words being
placed alternately. The disciples of Budhu are
supposed to have heard all that was urged
against their religion, which they then related
to the Budhu, who controverts the objections.
Kaala Karame Sooha contains sermons,
almost all of which are written in Cingalese, only
a small portion being in Pali.
PALI AND CINGALESE BOOKS. 207
VIII.
The Books belonging to the Temple of Calamj.
Rattana-walliya.
Saddarma-lankawra.
Pujawalliya.
Pradipikahwa.
Rasa-wawhina.
Amaw-watoora.
Brammajawla-soostra.
Sawtipattana-soostra.
Sawleiya-soottra.
Singawla-wawla-soottra.
Angoly-mawla-soottra.
Dahansappawatun-soottra.
Soeba-soottra.
Piroewawhanaw- potwawhansa.
Kadusika.
Mulusika.
Jawtaka-potwawhansa.
In this temple were several other books,
which were lost when the priests were impri-
soned.
208 PALI AND CINGALESE BOOKS.
IX.
An explanation of the contents of the book
called Dampiyawa, which had been preached by
Budhu, who was the chief of all the worlds, and
displaying the doctrine in the said book.
Thought is the root and the principal thing
which marks every intention.
A person commits the four following sins
by words, viz. speaking falsehood by hiding the
truth ; speaking falsehood with an intention to
deprive friends of their friendships ; abusing a
person as if he had pierced into his heart by
a weapon ; and by vain talking in such a
manner as is of no use to himself nor to any
one else.
A person commits the three following sins
by his body, viz. either by punishing another
severely ; by teasing or killing any living thing ;
taking away the property of other people either
by theft or force ; and by enjoying carnal plea-
sure with women belonging to others.
A person commits the three following sins
by his thoughts, viz. by covetousness to get the
wealth of other people ; by wishing for another's
death ; and thinking to one's-self that there is
no sin, there is not a good act, there is nothing
PALI AND CINGALESE BOOKS. 209
in this world, there is nothing in the other
world, there are no good priests nor brahmins,
and there is nothing to expect in return from
charity that is given to the poor; and also by
persuading a person to beheve another rehgion.
Thus the people commit the said ten differ-
ent sins by their bodies, words, and thoughts,
on account of their ignorance, and by which
means they descend themselves into the four
following hells, viz. Narakaya (or bad), Tirisa-
nyoniya (or that of becoming beasts), Preta-
lokeya (or the place of inferior devils), and
Asurakaya (or the place of another sort of devils
called Asurayas) ; and though they be born in
a world where men are, yet they are exposed
to many vices, ginefs, troubles, pains, and dis-
eases. Moreover, when such a sinner is born at
any time in the habit of a man, there he again
follows his old custom of committing sins, which
are greater than what he had committed in the
other world. For an example; as the wheels
of a cart follow always the bullocks wherever
they draw it, a person who . has once committed
such sin, follows his custom of committing sins
wherever he is born again.
A person performs the following four good
acts by his words, viz. speaking always what is
true without any falsehood ; persuading those
VOL. III. p
210 PALI AND CINGALESE BOOKS.
that are on bad terms to live amicably; speak-
ing in such a manner as always to please the
hearer ; and by conversing about matters which
are either useful to himself or to others.
People who observe these will enter into
Nirwana (or the place of everlasting happiness),
after having enjoyed much happiness and plea-
sure as gods and men. For an example ; as
the shadow of a man will not leave him at any
time, a person who has once done a good act,
as above-mentioned, will not forget to do good
acts always wherever he is born.
A person, either a priest or a common man,
gets himself into a passion by the following
means, viz. either when he is affronted or abused ;
when he is beat, kicked, or flogged ; when he
is stabbed or wounded ; when he has lost his
case on account of the false evidence of another;
or when he is robbed either of his movable or
immovable property ; which passion often turns
into hatred, and which hate he hides in the
bottom of his heart, as a lump of spoiled flesh
hidden under some straw, and this bad passion
increases day by day, as the scent of the flesh so
hidden increases.
When a person, either a priest or a common
man, is so treated, in either of the modes named,
if he thinks to himself. This is nothing, the life of
PALI AND CINGALESE BOOKS. 211
this world is nothing, and I am so treated now
by them as they were treated by me in the other
world, so I deserve thus to be treated, and then
drop off the hatred from his heart, the passion
will also decrease, and will not increase, as the
tire cannot be much where there is no fire-
wood.
Hatred which the people of this world bear
in their hearts, can never be turned into good-
will through the hatred itself, but by good acts,
patience, compassion, and wisdom, — as a place
filled with filth can never be cleaned by filth
itself, but by clean water.
The ignorant people of this world often make
quarrels without ever considering that they are
mortal; but those that are wise will always
endeavour to avoid quarrels, considering to them-
selves, " What is the use of making quarrels
when we are all mortal ?" and by which means
a person who bears an ill-will towards a wise
man will, in a short time, be his good friend.
The great Budhu often preached thus, " Ye
priests, live together amicably without quarrel-
ling or bearing in your heart any hatred ;" but
if a priest should happen to make a quarrel by
accident or impatience, he will soon appease it
by his wisdom.
212 PALI AND CINGALESE BOOKS.
X.
The book called Dampiyawa contains twenty-
six sorts of Budhu's exhortations.
1. Is called Yamakka ; of this sort there are
twenty exhortations having double meanings in
each.
2. Appamada ; of this sort there are twelve
exhortations concerning things which ought not
to be delayed.
3. Chitta ; of this sort there are eleven ex-
hortations concerning the different thoughts of
a person.
4. Puppa; of this sort there are sixteen ex-
hortations in comparison to flowers.
5. Bala; of this sort there are seventeen
exhortations in comparison to fools.
6. Panditta ; of this sort there are fourteen
exhortations in comparison to wise men.
7. Arrehantakka ; of this sort there are ten
exhortations in comparison to Budhu priests,
who can walk on the sky.
8. Sahassa; of this sort there are sixteen
exhortations in comparison to number.
9. Papa ; of this sort there are thirteen ex-
hortations concerning sins.
10. Danda; of this sort there are seventeen
exhortations concerning punishments.
PALI AND CINGALESE BOOKS. 213
11. Jarrah ; of this sort there are eleven ex-
hortations concerning infirmities.
12. Atta ; of this sort there are twelve ex-
hortations concerning the soul.
13. Loka; of this sort there are twelve ex-
hortations concerning the world.
14. Budhu ; of this sort there are sixteen
exhortations concerning Bndhu.
15. Sooka; of this sort there are twelve ex-
hortations concerning health.
16. Piya ; of this sort there are twelve ex-
hortations concerning love.
17. Kroda ; of this sort there are fourteen
exhortations concerning anger.
18. Mala ; of this sort there are twenty ex-
hortations concerning blemish.
19. Dammatta ; of this sort there are seven-
teen exhortations concerning justice.
20. Magga; of this sort there are sixteen
exhortations on good behaviour.
21. Pakinna; of this sort there are sixteen
exhortations concerning common concerns.
22. Nirraya ; of this sort there are fourteen
exhortations concerning hell.
23. Naga ; of this sort there are fourteen
exhortations in comparison of elephants.
24. Tanha; of this sort there are twenty-
two exhortations concerning covetousness.
214 PALI AND CINGALESE BOOKS.
25. Bikkoo ; of this sort there are twenty-
three exhortations concerning Budhu priests.
26. Brahmanna ; of this sort there are forty
exhortations concerning brahmins.
Altogether there are 417 exhortations.
The several exhortations of the first sort
are these, viz. : — The mind is the origin of all
the different thoughts; and whatsoever sins a
person does by means of his mind, they go to-
gether with him or her into his or her next life
in hell, in the same manner as a wheel goes
after an ox who draws it.
Whatsoever good or charity a person does
by means of his mind, it goes in the manner as
a shadow with that person, &c.
Of the second sort, viz. — He who does not
delay of doing charity, has already obtained
the everlasting glory. He who does delay in
doing charity is already dead. He who does
charity, though he is dead, he is like unto a
man who is not dead. He who puts off doing
charity though he is not dead, he is like unto
a dead man, &c.
Of the third sort, viz.- — The wandering mind,
a wise man would make it straight in the
manner that a carpenter makes straight an
arrow, &c.
PALI AND CINGALESE BOOKS. 215
On the booh called Sarlputtra and
Roopamatawa.
The first contains the art of constructing
of Budhu's image, by taking the measure of
the length, breadth, circumference, and size of
each part, each hmb or joint, from the head to
the feet of the same ; and the second contains
the manners, forms, and the different colours
of all and every distinct part or parts for con-
structing the different images of different deities,
devils, and animals, &c.
The book called Amarapura-warna-nawa
contains the story of the last Budhu's coming to
Amarapura country, and how the Budhu's re-
ligion prevailed in that country.
This book is in the Pali language, and has
no Cingalese explanation of it.
DETAILED ACCOUNT
OF
THE TRANSPORTATION
OF THE
BRANCH OF THE BOGAHA TREE
FROM
JAMBU-DWTPA TO BODI MANDELLA,
AT ANURADHE PURA,
BY ORDER OF KING PATISSA THE SECOND.
HAIL, BUDHU!
The King Patissa the Second having constructed
ships, then sent for ninety-six kelles of maha-
rahatoons, (those were Budhii priests who could
walk on the sky) ; and, together with them,
after a seven months' navigation, landed at the
place called Bodimandella ; when the king of
that country, Sribodi-Rajah, came out of his pa-
lace, and, after having bade the said rahatoons
to sit down, he asked the cause of their coming
thither. Then the King Patissa the Second said
that he came to take away the bodinwahansa
(that is, a tree which the Budhists worship);
whereupon Sribodi-Rajah replied and said, that
he would not allow it. Then the priests cried
out, saying, that they could not settle the
dispute between the parties (meaning the two
kings), and they adjured the bodinwahansa.
The King Patissa the Second stretched forth
one of his hands towards heaven, and the other
towards the earth, and said, " Our bodinwahansa
be ours ; and our bodinwahansa witness us, if
you have mercy upon our Cinhala (Ceylon)."
Thereupon, the bodinwahansa roared hke thun-
220 BUDHIST TRACTS.
der without rain. The King Sribodi-Rajah,
being affrighted, desired them to take away the
bodinwahansa ; then the priests said to the King
Patissa the Second, no one could take the bodin-
wahansa away except a bickshou (a female her-
mit), of your Cinhala-Sakka-Coola, (that is, of
the royal family called Sakka-Coola, in Ceylon,)
who never felt the breath of a male. The priest
having seen by their heavenly eyes such an one,
desired to send messengers to call the priest
Mihidoomaha-Teroonancy's younger sister, who
had been performing her functions as a hermit,
in a painted cave in the rock called Sayagri-
parwetta. Upon that, the two priests, namely,
Malliyamaha and Mihidooma, went up to the
said Sayagri-parwetta in less time than a spider's
web, taking fire from the lower side, could blacken
the upper side ; and after having called the said
sister of the priest, Mihidoo-maha desired her
that she would not eat any food cooked on the
hearth but fruits, and that she should change her
dress thrice a-day after having washed herself
in smelling-water. So saying, the priests went
to heaven, when the gods Sakkraia, Brahma, &c.,
having constructed two seats called Watjrasen-
nah, fourteen cubits high, making them sit upon
them, offered to them Dassawidderatnah, (that
is, the ten precious things, namely, pearl, pre-
BUDHIST TRACTS. 221
cious stones, gold, silver, &c.) and began to
hear their preaching. The priests desired the
gods to offer as a gift to their Tonuroan, (that
is, Budhii, his word, and his priests,) two hea-
venly clothes, and sixteen golden pots, which
they accordingly got from them, and afterwards
giving blessing to the gods, and taking with them
sixteen heavenly women, came to the lake Ano-
tatta-Willah, and having taken sixteen potsful
of smelling-water from that lake, went their way
back to Sayagri-parwetta, and caused the said
female hermit to wash in sixteen pots of smel-
ling water, after which she took in her hand the
heavenly cloth brought by the priests to dress
herself; and hardly had she taken off the cloth
which she had already on, than she obtained the
power of going on the sky ; so she proceeded to
go with the heavenly women, and the priests
followed them.
When they came to Bodimandella they in-
troduced themselves to the king; and having
sent for the flowers of Dambagassa, (a tree,
the leaves, flowers, &c. of which are said to
be gold,) and the said flowers being gold were
ground in mercury, and it being made liquid,
it was given into the hands of the female
hermit. The golden ladder being placed, she
climbed the ladder, taking with her the gold
222 BUDHIST TRACTS.
coach, the golden cup, and the golden pencil ;
and she being so directed by the heaven and
earth, did draw a line on the tree bodinwahansa,
saying, " Bodinwahansa, come to our Cinhala."
Then the tree fell asunder from the place where
the line was drawn, as if it was cut with a golden
saw, and went up to the sky, and came back
and set itself in the golden coach. There also
issued blood* from the two ends of the tree that
was so cut. The female hermit having torn the
heavenly cloth which she had on her, covered
the two ends of the tree ; then the blood stopped.
Sribodi Rajah permitted the Mallawa princes to
conduct the bodinwahansa, giving them three
golden tiles to offer them to the bodinwahansa
at any place where it would set itself, with fur-
ther directions to offer Satroowan and Mini-
roowan flowers, (that is, seven precious things of
which the flowers are made, namely, gold, silver,
pearl, precious stones, &c.) ; and further desired
the King Patissa the Second to keep peace with
the said Mallawa princes.
Now, the bodinwahansa tree, in the space of
seven days, came to Mahatotta, or Matura,
thence to Samanalla-Sripada, and thence to Mai-
* The personification of the tree reminds the reader pi'
Tasso's enchanted grove, and the northern legends.
BUDHIST TRACTS. 223
hangana. But the people of Ceylon, not having
been able to know where the bodinwahansa went
thence, began to lament and cry, which cry was
heard hke thunder throughout the whole of Jam-
budwipa. Sribodi-Rajah having heard this cry,
went up to the said mountain Maihangana, and
begged the bodinwahansa to come forth : (since
that time that mountain was called Hunnasjrri-
Cauda). The bodinwahansa came forth, and
thence proceeded to the place called Santaneya ;
when it came there gifts were offered to it.
Thence it went to the mountain called Yaba-
hoo, belonging to the priest Yama ; thence to
the village Nalligamma, where the bodinwa-
hansa let fall a piece of bark ; and from thence
went to the mountain or rock at the place
called Allegalla. There it tarried some time,
and, by the power of the bodinwahansa, those
who were in the cave of that rock were caused to
come out, and they were made stones on the
spot. The upasakka (a religious man) of that
village seeing this, took a golden cupful of honey,
and went and offered the same to bodinwahansa,
begging it to come down. The bodinwahansa let
fall a branch with leaves into that golden cup,
and sunk itself thirty cubits deep into the earth,
and stood stretching forth its branches ; thence
proceeded again and went to the mountain Dem-
224 BUDHIST TRACTS.
mettedenny ; after having placed there a sandal-
wood tree, it went to Calany ; thence it went to
Bopittiya, and after having let fall there a piece
of bark, went to the wood Mahatal-himay : there
having caused to be made a fortification of a
hedge of Sal-trees, and in the middle of that
fortification having placed a golden - colom*ed
branch with leaves, it went to the wood called
Nitipatma-Unnewanney, in the village of Maha-
daiwa- gamma, where the bodinwahansa stood
still in the golden -coach on the sky; so it
stood seven weeks viewing the earth. Now, the
King Patissa the Second having caused to be
assembled gods and men, and ninety-six kelles
of maha-rahatoons, or Budhu priests, nine kelles
and nine lacses of men, seven kelles of wissi-
maha-yodeas (giants or warriors), sent for the
blacksmith Drowah, and, on the lucky hour
Uttersala-Nakketta caused to be made the fol-
lowing instruments, viz. kettes, mammetties,
axes, adzes, chisels, iron crows, and anvils ; and
begun to prepare a ground (such as is called
in Cingalese Maluwa) for bodinwahansa, which
was in breadth 100 cubits, in circumference
440 cubits, and 32 cubits high. There was
placed in this Maluwa a golden pot of seven
cubits, called Kallessa : after which, the bodin-
wahansa proceeded to descend from the sky to
BUDHIST TRACTS. * 225
come to the Maluwa, on the lucky hour of
Rehenne - nekketta, on a Tuesday full moon,
(according to the Cingalese reckoning of time,
by the shadow), the sun to be at meridian, or
height, in the month Assalla (July); but the
bodinwahansa, looking at the golden pot above-
mentioned, would not come down ; upon that
the golden pot sunk itself into he ground at
the Maluwa, or the ground prepared for the
bodinwahansa. Whereupon Sonattra - Teroo-
nancy, by his heavenly eyes penetrating the
earth at a look, went to the bottom of Ma-
hameru ; thence he brought Satroowan - welly
(that is, seven precious kinds of sand), putting
the same into one end of his cloth which
he had on, and came as the water-fowl called
Diyakawah, and splitting the earth, rose up from
the Maluwa as the full moon ; and after having
scattered the sand in the Maluwa, cried out
" Sadu !" and the gods called out so as to cause
the earth to tremble, saying, " The virtue of the
bodinwahansa will endure for 5000 years hence-
forth ;" and they then gave this island the name
Sri-lanka.
Then were granted to the Maluwas, by the
King Patissa the Second, on account of then-
expertness shewn on behalf of him, the follow-
ing lands : Sry-sakan, Sry-boomi, Pihitty-Ratta,
VOL. III. Q
226 BUDHIST TRACTS.
Maya-Ratta, Maddegam-Nuwerra, Jayaboomy,
as far as to the step of marble stones of the
city called Pandoohas. Prince Rama got the
lands Trinanboomy and Yapa-Pattoona, or Jaffna,
after which the king departed this life. There-
upon the lands, beginning from the city Pandoo-
has, became a dependency of Malakka ; and the
other lands, including the city of Anurahde-
Pura, went to Heddy-Demallos (a Malabar na-
tion). So it remained under them for 120 years.
Afterwards, the King Dootoogameny, who had
ten giants and a cadol elephant, captured 300
batteries and fortifications of metal, and the
strong fort of Bomaluwa, (which is the place
where the bodinwahansa-tree stands), which was
eighteen cubits high, and made of metal ; and after
having destroyed the Heddy-Demallos, he sub-
dued the Isle of Lanka, and reigned over the same.
Now, the king had asked the teroonancies,
" Shall I have committed sin by having killed
these Malabars ?" the priests answered and said,
*' O king, you cannot be absolved from the sin
of having killed four certain persons." Then the
king asked the priests what was to be done to
be absolved from it. The priests said, that he
should cause to be built a cave called daggoba,
placing in it the dawtoo of Loutoorah-Budhu.
Thereupon the king began to clear and repair
BUDHIST TRACTS. 227
the cave called Ratnamali, which was in length
and breadth 120 cubits, the four walls of it were
caused to be painted, mats were spread on the
floor, and images of Sakkraia and Brahma, gods,
&c. of gold, valued at six lacses, were placed
in it ; at the east gate was placed a maikkadda-
pahanna (a semi-circular step made of a pre-
cious stone), which was worth the three worlds,
namely, the Dewa-Loka (or heaven), Manoepe-
Loka (or the world), and the Naga-Loka (or
the cobra capiles' world). The image of Loutoo-
rah-Budhu was made of pure gold ; the Sri-ma-
ha-bodinwahansa-tree was made of gold ; a seat
called watjrasenna was made of blue sapphire ;
in the middle of the cave thereupon were placed
the image of Loutoorah-Budhu, and his two
diagasan (or the two Budhu priests) used to sit
on the right and left-hand side of Budhu when he
was alive ; a statue of the King Dootoogameny,
having the golden sword, as if he was praying to
the Budhu. A box of seven cubits having been
made of pearl, the Budhu priest Sonattra was
sent to Naga-Loka to bring the dawtoo or bones
of Budhu; who went to Naga-Loka and de-
manded from the cobra capiles the said bones
of Budhu, but they refused. Thereupon the
priests came away, saying, " Let our will be
done :" upon which the belly of the great king
228 BUDHIST TRACTS.
of the cobra capiles, called Mutchalindah, became
empty ; (it is said that the said cobra capile had
the box of bones of Budhii in his belly, and
after the demand made by the priest it came
away by itself.) So the cobra capiles came to
the Maluwa, the place prepared by the king,
and claimed the bones ; then all the priests dis-
puted against them, and, in the mean time, the
Maluwa princes took away the box of dawtoo
bones to Ramag-gramaya, where they deposited
it, together with our pearl dawtoo-box, in a cave,
and built a steeple over it, which being broken
open on the sea-side, the box of pearl fell into
the sea. The cobra capiles found it out ; on that
account the pearl-box, and the measures by which
the dawtoo are measured, were given to the co-
bra capiles for their trouble of finding the same
again, and the dawtoo were measured and re-
ceived, being thirty paras : afterwards the cobra
capiles offered as a gift the measure, and went
away.
The dawtoo, or bones of Budhu, having been
put into the new box, and the same being
shut, it was carried on the heads of the Maluwa
princes to the King Dootoogameny, and delivered
to him. The king having called together the
gods of two lokas (or worlds), namely, Sak-
kraia, Brahma, &c., and a number of priests.
BUDHIST TRACTS. 229
amounting to the number of kelle-laksa-sowahas,
and men also, and having dressed himself in gold
like the King Wessamooni, the king over the
devils, or like the rocks called Suddarsanah and
Yugandara, went into the cave in a procession,
accompanied with the sounds of the five sorts of
music called Pantchatoorya-nada, like the sound
of the sea, and placed the box of dawtoo, the
bones of Budhu, upon the seat called watjra-
sana. When the king came out he sent for
smiths and carpenters, and caused the cave to
be locked and shut, and it was likewise covered
over, and walls built round the place. In the
middle of these walls, the covering over of the
cave was filled up with rape-seed oil and butter ;
and after having mingled the same by elephants
during seven days, and paddled boats on it, he
opened the drain, and the place was made clean.
The king having asked the chief priest how to
build the steeple, or the tower upon it, and tiles
having been brought in a golden plate, and clay
being prepared, he began to build the tower.
Before the building of the tower was finished,
the king foresaw his death approaching, and
asked how or in what manner the top of the
tower should be placed. Upon that, a top of
cloth was made and placed on the tower, to be
viewed by the king ; and whilst he was viewing
230 BUDHIST TRACTS.
it there appeared to him the heavenly coach,
brought to him to go from this world. He
made it known to those who were about him,
but they would not believe it. Upon that he
ordered four wreaths of flowers to be brought,
which he took into his hands and cast upon the
coach, and they were suspended on it. Then
the multitude cried as the king went away to
heaven, or departed this life ; the king's ele-
phant, called Cadol, broke the chain with which
he was tied up, and went away to Saddanta-
willa, a lake ; Mallalloo, went to Malakka ; and
this lanka, or the island of Ceylon, was left to
the prince Tissa.
Afterwards, a nation called Cakamukkoroo
came and landed at this island : their king was
called Nalla Modeley, who possessed the land on
the other side of Cala-oya rivulet as far as Ma-
oya rivulet ; and he constructed different forti-
fications : the rest remained under Prince Tissa.
This prince being unable to fight against Nalla
Modeley, letters were sent to the country of
Aiotty-Pattelam, and from thence were brought
nine sorts of Malabars, namely, 500 men of the
class called Powittewah, 700 men of Kewat-
tewah, 300 men of Kalingawah, 150 men from
Itcha-Ottah, 12,500 men of Nallandowah, 8000
men of Pallewah, 400 men of Mooddewallan-
BUDHIST TRACTS. 231
gan-padi-Tewerreya, 900 men of Weddhi-rissah,
500 men of Marrewarrah. These men were
landed at the isle of Kuddira-Malla, and the
King of Ceylon having gone thither, took an
account of the men and great guns, and ordered
that hire should be given to them from his
treasury. Those men asked the king, " What
will your majesty give us if we gain the battle ?"
The king answered and said, " I will give you
women of this country in marriage." After the
Malabars had landed Cara rice, and heaped it
up together, the place was thenceforth called
Cara-Doowa. Now the men went to battle,
and after seven days' battle took possession of
the fort Nallewa-Cottoowah, after which they
went to the king's palace, and addressed them-
selves to the king. He being much pleased by
it, got ready food for them, and desired them to
eat, and also asked them whether they would
have women in marriage. They said that they
did not want women in marriage, but they ate ;
after which they again asked the king what
he would give them. The king ordered them
to fight against Nalla Modeley, and to take the
land which he had the possession of. There-
upon they, having obtained orders from the
king, prepared every thing that was necessary
for the battle, and loaded 900 cannons on carts.
232 BUDHIST TRACTS.
besides bandies and horses for their journey.
So the king went and met them, and gave them
leave to go to battle. Thereupon they asked
the king where they should erect a battery.
He ordered them to erect a battery in the
centre of the place called Calalgoruwa-Duwah,
belonging to Triparmeswarah, a hermit. Accord-
ingly they erected the battery on that place ;
after which they went on horses to meet
Nalla Modeley, and encountered him at Gal-
gommuwi. When Nalla Modeley approached
their battery, they, the Malabars, fired at once
all the 900 cannons ; so the said Nalla Modeley
and his men were slain. After which they went
to the strong fort of Nalla Modeley, and de-
stroyed the same. Thence they went and tar-
ried at Tarragodda-gallah three months. On re-
ceiving a message from the king, they came up
to him, leaving the following posts, namely, —
the post of Pottoopittiya ; the post of Soorro-
witta ; the post of Potana, at Calluwella ; and
met the king at the lake of Nuwerra or Candy.
The king having received them with joy, gave
them the possession of the lands called Anakat-
janah-boomi and Caluratta, fixing limits for the
same.
After the death of the king, there prevailed
in this island a famine called Millalapah ; then
BUDHIST TRACTS. 233
the Malabars, leaving this island, went away to
their own country; and the other men and
women of this island went into the woods or
wilderness, eating leaves, bark of trees, white
ants' nests, &c.
Afterwards there proceeded a king to this
island called Biiwanaika Bahu ; and about that
time the King Mallawah, of the country of Mal-
lawa-Ratta, having died, leaving seven sons,
that country was taken possession of by another
king, who was a competitor of the late King
Mallawah's : so the princes remained concealed
in a vihari; and afterwards they thought to
themselves, as they were unable either to fight
against him or to pay him tribute, that they
would come to Cinhala, or Ceylon, again ; so
they came away from the Budhu temple of
Bodimandella, and went on board ship, and
came and first landed at Madura-pura, thence
Mailla-pura, thence at Ayotti-Pattenam. When
they came there, they inquired the way to come
to this island of Ceylon from seven different
castes of Malabar chitties, and two or three
families of them also desired to come along with
them ; so they sent for four carpenters, and
built dhoonies and ships; and having taken
each of them separate presents to give to the
King of Ceylon, accompanied by their people.
234 BUDHIST TRACTS.
namely, the carpenter called Kotta-waduwah,
who built the vessel called Hambana, for the
King Semasinha, of the country Tellenga ; the
smith called Galwadduwah, who sawed crystal;
the carpenter who made the spy-glass; Abar-
rena-badalah, the goldsmith ; Cappuroe-hettia,
Wettella - hettia, Pakku - hettia, Chunnambo -
hettia, Handun - hettia, Wahoon - wallakarrua,
Manternetti-lianna - pandittia, Sakkanadigurroe-
whatalawirridou-ogan-panikkia, and Dellasawan-
tani Chakkrewanni Sudda - halluwa, came and
landed at Ceylon, and having given their dif-
ferent presents to the King of Ceylon, obtained
the following titles, viz. : one of the said per-
sons, called Nalantadewah, presented a silk
cloth, and obtained the title Raja-wanniah ; one
person, Palak-koomara, a prince, presented a
silk cloth, and obtained the title Sinha-wana;
one person, Malleloe, presented a golden chair,
and obtained the title Raja-gurroe-Modiansa ;
Prince Malla presented a golden cat, and ob-
tained the title Mallawah - Bandara ; Eriawe-
pannikki-rata presented an elephant, and ob-
tained the title Sinhappoe - Modiansa ; and one
person. Prince Samasinha, presented a silk cloth,
and obtained the title Hetti-Bandara.
The country had been divided, and the fol-
lowing were fixed as land-marks, viz. : — one
BUDHIST TRACTS. 235.
vihari (a tower) ; mioya (a rivulet) ; the hollow
place at Dekkehawimotenna ; the hollow place
called Ellewallakadda ; Kottekumbook - kalia ;
Palukandewewa-shallawehera (a tower so called) ;
the stone pillar on which an axe is engraven,
and planted on the end of Attikkulamay-
galkanda, a rock; the rock on which is en-
graven a peacock ; Maillawewa - Shellawehera
(a tower so called) ; Galtenwehera, a tower at
Tammannagodda ; Kalla-oya, a rivulet ; Panan-
kani ; Sriwarddana - nuwara ; Dadduro-oya, a
rivulet ; Ratmallegallai-galwettya, a rocky bank ;
Degoddeturah-Canda, a mountain ; Nana-Ella ;
Hewan-Ella ; Pottoopettiya ; Morregodda-inna ;
Goorrugamma-vihari ; Niandewanna-vihari ; Ma-
pakalankoottiya ; and Galmaddudekka - Vihari.
Thus ended the land-marks of the four Wanni-
Pattoos. The King Buwanaika Bahu viewed
this division of the up-side land granted to them
by him, so that it might not be alienated while
the sun and moon endure.
Epologamma Hetti Bandara, Eriawa-panikki
Modiansa, and Oddooweria Mallela Bandara,
received grants, engraven on slabs, and minis-
tered to the Prince Mallewa, and were honoured
with the titles of Siama-sinha, Rajegorru, Ban-
dara Modiyansa ; and the villages Oodugampolla,
Kurewella, Mahara, Yakedaettaiwe, Wattella,
236 BUDHIST TRACTS.
Banpana, Yattahaina, Calany, Madula - pittia,
Toppou, Borregodda-watta, Malwana, Cattotta,
Halpa, Ballegalla, Botella, Hettimolla, Kaham-
bilia-pittia, of the Hina-corle, which were marked
out and granted free from the following duties : —
madiungan, palimarala, binpolottoo, gatepolla,
kaddappo, tirrappoo, tuwakkoo-aya, etaya ; and
they were appointed as desaves and adigars, and
granted a sannas engraven on a copper-plate, to
remain as long as the sun and moon endure.
The two Budhu priests of a Budhu temple
had conferred on them the titles of Budhu-
Chittra teroonancy and Sairenankara teroo-
nancy, by clothing them with the robes called
Sangalla-patta and Siwooroe, and lived as glo-
rious as the Sree-maha-bodinwahansa, who were
commonly called Mahatottagammoe Terre and
Weedagamma Terra.
Eriawa Pannikki - rata and Dippitigamma
Liannah-weddah were commanded by Buwa-
naika Bahu, the King of Cottah, to come toge-
ther with the four wannias of the four pattoes,
and the pannikkias* thereof, to wit, the said
Eriawa Pannikki-rata himself bringing with him
fifty men ; Galawewa Panikki-rata bringing with
him twenty-two men ; Doopatagamma Panikki-
* Keepers of elephants.
BUDHIST TRACTS. 237
rata twelve; Kaikoonawa Sinhanada Panikki-
rata twelve ; Wilawe Gajasinlia Panikki - rata
sixteen ; Warragammana Wanniaddi - Panikki-
rata twenty; Golloogalla Irroogal-Newadootton
Panikki - rata thirty-two ; Aggattigammana Wa-
naweera Gaja Panikki-rata eighteen ; Wende-
kaddoowa Winnakeswerra Gaja Panikki-rata
twenty - two ; Magalla Oloopokkoona Soondra
seven ; pingos of ropes and thongs, and doonoo-
kayawa polhiria also ; wagapolloos or clubs for
driving elephants, who were ordered to go with
the elephants of the four cooroowes and their
keepers to catch wild ones. The elephants and
the keepers were at Coemboorupittiya ; the four
wannias, and the panikkias of the four pattoos,
also went to the spot where the elephants were
kept, and declared the king's order to them, and,
together with them, went and stopped the ele-
phants at Magalla, being on this side of the
rivulet called Deddooroo Oya ; thence they went
and stopped at Atteregalla; thence at Galgom-
moowa; thence at Madinnorowa ; thence they
departed and went round the forest called Ma-
hanaga-Sola Himaya, where, finding an ele-
phant, they surrounded him by the tame ones,
and got him tied by the panikkia named La-
boonnoruwa. Afterwards they went and stopped
at Kahalla, and having promised to give offer-
238 BUDHIST TRACTS.
ings to gods, the keeper of an elephant mounted
upon the elephant, and began to proceed ; so
they went and stopped at the city of Moodda-
kondapolla, thence at Dambedenia, thence at
Kalloogalla, thence at Sitawak, where the king
Buwanaika Bahu, of Cottah, came out to the
audience-hall, and ordered the elephants to be
let loose, while people watched around beating
tom-tom, and then that the four wannias should
tie up the elephant, in order to make a trial of
their dexterity. Whereupon the malleloes went
into the midst of the elephants, tied up one of
the fore legs of the elephant, and made their
bow to the king, who gave presents, and the title
of Airiawa Wanninayaka Sinhappoo Modiyansa.
Oodduweriya Winnagoonna, without being the
least terrified by the noise of the elephants
round about, tied up the other leg, and bowed
down before the king, and obtained the title of
Ratna Mallewa Jerrugal Bandara. Pattelemek-
krantisila Kirti-rajatoranga, without being in the
least afriad, went amidst the elephants and tied
another leg, and bowed down to the king, and
obtained the title of Tree-Raja Wanniah. Pale-
wiya-Sinhala Keerty obtained the title of Raj e-
paksa Comara Sinha Wanniah. Addiwiddinottik
Waddatta Moddatta obtained the title of Raja-
paksa Gonnaratna Ipologamma Irrogal Modi-
BUDHIST TRACTS. 239
yansa. Afterwards they were appointed elephant-
catchers by the King Buwanaika - Bahu ; and
the six pattoos or provinces granted to them
by the king were divided, of which the fol-
lowing is an account : —
1st. The lake of Ponparappuwa is eight cubits
deep, it has eighteen dams ; the fields which are
watered by it are sufficient to sow 250 ammo-
nams of paddy.
2d. Kalletirrella has seven ollegam lands,
which are sufficient to sow forty ammonams of
paddy.
3d. The lake of Mahatabbowa is twelve
cubits deep; the land watered by this lake is
sufficient to sow 350 ammonams of paddy ; the
lands overflown by the lake-water are eighteen
magam lands, which were sufficient to sow 250
ammonams of paddy, 108 dams and ollegam
lands, besides thirty-two ruins of Budhu temples.
This is the land of Ayana Bandara ; it is free
from every duty, and on the dam of this lake
stands a jack-tree, with a beetle-creeper, a tem-
ple, a chank- shell on the hik-tree, and two
Budhu temples at the end of the wana, or
water-course ; and on that side of the land
which was overflown were seventy-two giants'
wells.
4th. Peronkandallama is sufficient to sow
240 BUDHIST TRACTS.
forty ammonams of paddy ; it has seven dikes,
dams, and lakes, and, at Orrugala, a tower called
Nellonatkanno-weherra.
5tli. The lake of Ottookkoollama is seven
cubits deep ; the land watered by it is sufficient
to sow forty ammonams of paddy : there are in
the same district a stone cave, two Budhu tem-
ples, two giants' wells, and two ollegams, which
were sufficient to sow nine ammonams of paddy,
which were overflown by the lake. The said
land is a place where cattle are kept, and it be-
longs to two temples.
6th. Sohonkandellama is sufficient to sow
forty ammonams of paddy; there are twelve
ollegam lands, two Budhu temples, and eighteen
towers at Toottanaruwa-agoonowel Kanda, in-
clusive of those at Galpiti-Kanda. The land
lying between Baiwoema-Galtaimba and Pahala-
Aibba is a gift to a Budhu temple.
Now follows an account of the province
called Marrikara-pattoo.
The lake of Ramankandellema is five cubits
deep ; the land watered by it is sufficient to sow
forty ammonams of paddy. In the part of it
which was overflown by the lake were twelve
ollegam lands, two Budhu temples, and two
giants' wells.
BUDHIST TRACTS. 241
Pieremankandellema is sufficient to sow twelve
ammonams of paddy ; there are eighteen dams
and two giants' wells.
Tamarakkollama is sufficient to sow forty
ammonams of paddy ; there are eighteen olle-
gam lands, dams, and dikes, and five giants'
wells.
Kattekadduwa is sufficient to sow twelve
ammonams of paddy; there are four ollegam
lands.
Karrewikkoollama is sufficient to sow seven
ammonams of paddy; there are in that district
five ollegam lands and dams.
Maddewakkoolama is sufficient to sow twenty-
five ammonams of paddy : there are in the same
district five ollegam lands; the lake thereof is
five cubits deep.
Wattoopola is sufficient to sow thirty ammo-
nams of paddy ; its lake is six cubits deep ; it
has five ollegam lands, two giants' wells, one
Budhu temple : its limit is the stone pillar on
which is engraven an aupotta or umbrella.
Ooppala-watta is sufficient to sow forty-five
ammonams of paddy ; there are seven dams and
dikes ; the lake of it is six cubits deep, and there
is one giant's well, and one Budhu temple.
The ground hereof, sufficient to sow five ammo-
nams of paddy, is a gift to the temple.
VOL. III. R
242 BUDHIST TRACTS.
MankoUemma is sufficient to sow twenty-
five ammonams of paddy; it has five ollegam
lands ; the lake of it is five cubits deep ; it
has also one giant's well, and one galmaddoe,
a building constructed of stones.
Koobookkadewella is sufficient to sow se-
venty-five ammonams of paddy ; its lake is eight
cubits deep ; it has one Budhu temple, one
giant's well, and some ollegam lands.
KokkoomankooUama is sufficient to sow thirty
ammonams of paddy. In that part of it which
was overflown were ollegam lands, which were
sufficient to sow forty-five ammonams of paddy ;
its lake is six cubits deep, and it has one hall
built of stones and one giant's well.
Bamoonnaria is sufficient to sow eight am-
monams of paddy ; it has five ollegam lands, and
one tower called Gaitta-Vihari.
Tattawewa is sufficient to sow sixty ammo-
nams of paddy ; it has five ollegam lands, be-
sides five stone pillars in the jungle, and one
giant's well.
Paritchankoollema is sufficient to sow fifteen
ammonams of paddy ; its lake is five cubits deep ;
it has one Budhu temple, and one giant's well.
In that part of it which was overflown there
were five ollegam lands.
Waddiggamangawa is sufficient to sow twelve
BUDHIST TRACTS. 243
ammonams of paddy ; its lake is six cubits deep ;
it has one Budhu temple and one giant's well.
In that part of it which was overflown were five
ollegam lands.
Karrewittawewa has seven ollegam lands.
In that part of it which was overflown were
twelve ollegam lands, dams, and dikes ; its lake
is five cubits deep. The land watered by that
lake is sufficient to sow 250 ammonams of
paddy; there is likewise one giant's well, the
limits of which are Wellangria and Deddoo-
rooya.
Kaddoopittia is sufficient to sow 150 ammo-
nams of paddy.
Madampay is sufficient to sow 650 ammo-
nams of paddy.
Ana-Ollendawa is sufficient to sow seventy-
five ammonams of paddy.
Nellikkoolamma is sufficient to sow twelve
ammonams of paddy.
Wendekkadoowa is sufficient to sow twenty
ammonams of paddy; it has five ollegam lands
and dams. This province was granted by
Buwanaika Bahu the king to Panditapattoo
Koomarasinha-wannia, by engraving the grant
on a slab, and fixing as limits the following
places, viz. Tonigalla, Wellangriya, and Deddoo-
roova.
244 BUDHIST TRACTS.
Galkandellama is sufficient to sow twelve
ammonams of paddy, and it has three lakes.
Sitta-wellia is sufficient to sow 120 ammo-
nams of paddy ; it has seven ollawewoo lakes.
Sellankandellama is sufficient to sow seventy-
five ammonams of paddy ; there are in it twelve
ollegam lands, dams, and dikes; one hall built
of stones, one Budhu temple, and one giant's
well.
Karrebawewa lake is six cubits deep ; the
land watered by it is sufficient to sow thirty
ammonams of paddy ; and in that part of it
which was overflown were five ollegam lands :
the limits for the same are Midellagaha-kalia and
Kohombewemboowa.
Meddegamma is sufficient to sow thirty am-
monams of paddy; its lake is five cubits deep;
it has five ollawewoo lakes, three ollegam lands,
one Budhu temple at the corner of the mount,
and three ammonams of ground. From between
the stone pillar at the upper end, and the two
stone pillars at the lower end, is a gift to a
Budhu temple.
Ollikkooly is sufficient to sow twelve ammo-
nams of paddy ; its lake is six cubits deep ; it
has one Budhu temple, one giant's well ; and on
that side of it which was overflown there were
eighteen ollegam lands, dams, and dikes.
BUDHIST TRACTS. 245
Parria-wellia is sufficient to sow thirty am-
monams of paddy ; its lake is six cubits deep ;
it has five dams, one giant's well, and one Budhu
temple.
Pettigama is sufficient to sow twelve ammo-
nams of paddy ; its lake is five cubits deep. In
that side of it which was overflown were fifteen
ollegam lands and dams, and the market-street
of Kuweni (a she-devil so called) has five halls
built of stones, one tiled house, five willas or
ponds, eight pattas or tanks. The end of Kan-
da-Soottou-Pattoo.
Mooriak-koUama Kirrela-maddoowa is suffi-
cient to sow forty ammonams of paddy; the lake
of it is five cubits deep ; there are twelve olle-
gam lands, dams, and dikes, six stone pillars,
and one Budhu temple. Of this land, the
ground sufficient to sow eight ammonams of
paddy is a gift to a Budhu temple.
Kottookatchiya is sufficient to sow 150 am-
monams of paddy ; its lake is nine cubits deep ;
it has one Budhu temple, and two giants' wells.
On that side of it which was overflown by the
lake were thirty -two ollegam lands. Of this,
ten ammonams of ground is a gift to a Budhu
temple.
Katchimaddowa is sufficient to sow thirty
ammonams of paddy ; its lake is six cubits deep ;
246 BUDHIST TRACTS.
and on that part of it which was overflown by
the lake's water were twenty-two ollegam lands
and dams. There is in this land the stone cave
which was the store-house of Premeswerra Rajah,
of Parma-Canda, besides one tower, two ponds,
and two giants' wells.
Ooriagamma is sufficient to sow 250 ammo-
nams of paddy ; its lake is fifteen cubits deep ;
it has two Budhu temples, three galattoos (stone
barns), seven ollegam lands, five giants' wells,
and three ponds ; and on that part of it which
was overflown by the lake there were fifty-five
ollegam lands, six magam lands, eighteen towers,
and eighteen wells.
The land between the following marks, viz.
the rock called Diwooroon-galla at Tammanna-
pittiya ; the stone pillar on which an image of a
woman is engraven, standing at the upper end
of Karrembawewa (a lake) ; the stone called
Hunnoogalla, standing at the water -course of
the lake called Nannerra; the mountain Mad-
doomolla ; the rivulet Kalaoya ; Dikkallewella ;
the mountain Yaberra-Kanda ; Welparappoowe ;
and the mountain called Rinooga-Kanda, — was
granted to Raja Wanni, by the King Wirepa-
rakkan-bahu, on his having presented elephants
to the said king.
Bogommowa is sufficient to sow sixty-five
BUDHIST TRACTS. 247
ammonams of paddy. This land is an offer to
the temple of Monnassiram.
Dettenna is sufficient to sow seventy-five
ammonams of paddy. There are within this
district twelve ollegam-lands, one giant's well,
one Budhu temple. The hmit of this land is a
stone pillar, whereon an awoopota (a parasol)
is engraven. The lake belonging to this district
is five cubits deep ; there are likewise two halls
built of stones. On the upper end of Timbiri-
pokkoona Hes the land of Wirepandy-tewerra ;
the limits of this are the five stone pillars at
Ilella-welliwembowa : this land is free from
all duties. There is a Budhu temple in this
village.
Here follows an account of Magool-Corle.
Monnas Serrama : the field of it is sufficient
to sow seventy-five ammonams of paddy ; its lake
is fifteen cubits deep. There are within this dis-
trict five giants' wells, five Budhu temples, eighty-
one ollegam lands, dams, and dikes. Twenty
ammonams of ground hereof is a gift to the five
Budhu temples.
Santigammana, belonging to Saika-Raja,
King of Pategamay, is sufficient to sow 100 am-
monams of paddy. There are in it seventy-two
ollegam lands, dams, and magam lands ; its lake
248 BUDHIST TRACTS.
is eleven cubits deep. There are likewise in it
two Biidhu temples ; and on that part of it
which was ovei-flown by the lake are two stone
pillars and six giants' wells. This is the king's
property.
Soellogalla is sufficient to sow eighty ammo-
nams of paddy ; the lake of it is nine cubits
deep; there are in it eighteen ollegam lands
and dams. Beyond the stone called Diagilma-
galla there are fifty-six large lakes and dams ;
and a part of it beyond the stone called Lahal-
lebee-galla is an offer to the Budhu temple
called Soollogolloo-Vihari. There are hkewise
within this district five ruins of Budhu temples
and ten giants' wells.
Rakkoossah-wewa is sufficient to sow 150
ammonams of paddy ; the lake of it is twelve
cubits deep ; there is one sluice, one Budhu
temple, one giant's well; and the hmit of it is
the dam of the lake. On that part of it which
is overflown by the lake were seventy -eight
magam lands, ollegam lands, and dams.
Elloopitia is sufficient to sow sixty-five am-
monams of paddy ; the lake of it is six cubits
deep. There are in this district one tower
called Galpitta-weharra, and one giant's well.
On that side of it which is overflown by the
lake were eighteen ollegam lands and dams.
BUDHIST TRACTS. 249
Kalala-gomwa is sufficient to sow 150 am-
monams of paddy; its lake is ten cubits deep.
There are in this district one sluice, two Budhu
temples, near the two wanes or water-courses,
and two wells ; and on that part of it which is
overflown by the lake there were thirty-two
ollegam lands and six giants' wells.
Maddagam-pola is sufficient to sow thirty
ammonams of paddy; its lake is nine cubits
deep. There are in this district one sluice, five
ollegam lands, one Budhu temple, one banna-
mandoo or preaching-hall, and one well, the
brim of which is built of brick. On that side
of this district which is overflown by the lake
there were eighteen ollegam lands and magam
lands ; and at Kaddoopittia seven towers.
Karroonjan - coollama is sufficient to sow
twelve ammonams of paddy ; its lake is five
cubits deep. There are in this district one ruin
of a temple and one giant's well ; and on that
side of this district which was overflown by the
lake were five ollegam lands.
Warrawewa is sufficient to sow six ammo-
nams of paddy; its lake is five cubits deep.
There is one hall built upon stone pillars ; and
on that side of this land which is overflown by
the lake were five ollegam lands, and one well
hewn out of a stone.
250 BUDHIST TRACTS.
Dewegalla is sufficient to sow twelve ammo-
nams of paddy ; its lake is five cubits deep.
There are five dams, and one coral rock.
Solagribawa is sufficient to sow 170 am-
monams of paddy ; its lake is thirteen cubits
deep. There are seven stones called Pahan-
kaddagal.
The village beyond the upper end of Ma-
hagribawa is a gift from Magambati-Rajah to
the tower called Bayagri ; so the same became
the property of a Budhu temple.
Wirepokkoona is sufficient to sow twelve
ammonams of paddy. There is one bannaman-
doo, or preaching-hall, constructed upon stone
pillars. The lake of this place is five cubits
deep : it has one sluice.
Galkaddawalla is sufficient to sow twelve
ammonams of paddy ; its lake is five cubits
deep. There is in this district a stone cave.
On that part of it which is overflown there
were five lakes, and on the mount hes a Budhu
temple.
Tammanapittia has a lake which is five
cubits deep ; the field belonging to the lake is
sufficient to sow seven ammonams of paddy ; it
also has five ollawewoo lakes, one hall built of
stones, and one giant's well.
Palookanda-wawa is sufficient to sow eight
BUDHIST TRACTS. 251
ammonams of paddy ; there are five oUawewoo
lakes and two ollegam lands.
Motta-pattawa is sufficient to sow fifteen
ammonams of paddy; its lake is six cubits
deep. It lias one Budhu temple, and one gut-
ter at tlie end of the water-course, and five
ollegam lands on that part of it which is over-
flown.
Molaiwa is sufficient to sow forty-five ammo-
nams of paddy; its lake is six cubits deep.
There are five ollegam lands, one tower on the
stone upon the mount, and one giant's well.
Kohombagaha - wewa is sufficient to sow
twelve ammonams of paddy; the lake of it is
seven cubits deep. There are on this district
five ollawewoo lakes, one bannamandoo, or
preaching-hall, built on stone pillars, and one
giant's well.
Diwoolwawa is sufficient to sow twelve am-
monams of paddy ; its lake is five cubits deep.
There are in this district five ollegam lands, and
two giants' wells.
Walinpittia is sufficient to sow thirty-eight
ammonams of paddy. There are twelve ollegam
lands on that part of it which was overflown by
the lake, and two stone caves on the mount,
one ruin of a Budhu temple, and one giant's
well.
252 BUDHIST TRACTS.
Kewoonwewa is sufficient to sow seven am-
monams of paddy ; its lake is four cubits deep :
it has five ollawewoo lakes, one giant's well,
one sluice, two gutters, one Budhu temple, and
one hall built of stones, seven ollegams and
dams, and one ruin of a temple.
Konagribawa is sufficient to sow fifty ammo-
nams of paddy ; its lake is six cubits deep, and
has one gutter, eight dams and dikes, and seven
ollegam lands. On that part which was over-
flown there was one Budhu temple, and one
giant's well.
Ooddagribawa is sufficient to sow 150 am-
monams of paddy ; its lake is six cubits deep ;
it has one sluice, one stone gutter, one Budhu
temple, one tower, two giants' wells; and on
that side which is overflown by the lake's water
seven ollegam-lands.
Kandoowilla is sufficient to sow 250 ammo-
nams of paddy ; its lake is seven cubits deep.
There are in this district six sluices, five olle-
gam lands, two Budhu temples ; and on the
mount there is a giant's well. These lands are
a gift to the tower Bayagri.
Halmilla - kaddewalla is sufficient to sow
fifteen ammonams of paddy; its lake is five
cubits deep. There are ruins of a Budhu tem-
ple, and one giant's well ; and on that part of
BUDHIST TRACTS. 253
it which is overflown by the lake's water there
were five ollegam lands, and dams.
Konwawa is sufficient to sow twelve ammo-
nams of paddy ; it lake is five cubits deep.
There is one ruin of a Budhu temple ; and on
that part of it which is overflown by the lake
there were five ollegam lands.
Galwawa is sufficient to sow thirty ammo-
nams of paddy ; its lake is eight cubits deep.
The fields watered by this lake are sufficient
to sow twelve ammonams of paddy.
The lake Mahagala is six cubits deep. The
land belonging to this lake is sufficient to sow
thirty ammonams of paddy. There is on this
land one Budhu temple, and one giant's well;
and on that side of this land which is overflown
by the lake's water were five ollegam lands.
Poddikkattoo - hawa is sufficient to sow
seventy-five ammonams of paddy ; it has one
sluice, two giants' wells, twelve ollegam lands,
and one Budhu temple. ■
Koobook - haddewallay is sufficient to sow
thirty ammonams of paddy; its lake is seven
cubits deep. There is one Budhu temple, two
giants' wells ; and on that side of this land which
is overflown by the lake's water were ten olle-
gam lands.
Patkolla-wawa is sufficient to sow thirty
254 BUDHIST TRACTS.
ammonams of paddy ; its lake is six cubits deep.
There is one Budhu temple, and two giants
wells ; and on that side of this land which is over-
flown by the lake, were thirteen ollegam lands.
Hoonoogalla-wawa is sufficient to sow seven
ammonams of paddy ; its lake is seven cubits
deep. On that part of this land which was
overflown there were seven ollegam lands, one
Budhu temple, and one giant's well.
Piddooroo-wella is sufficient to sow thirty
ammonams of paddy ; its lake is seven cubits
deep. On that side of it which is overflown
were eighteen ollegam lands and dams, and
one giant's well.
Rallapana-wawa is sufficient to sow thirty
ammonams of paddy; and on that part of it
which is overflown by water were twelve olle-
gam lands, dams, and dikes, and one giant's well.
Kettapahoowa is sufficient to sow forty am-
monams of paddy; its lake is eight cubits
deep ; and on that part of it which is overflown
by water were seven ollegam lands and dams,
twelve stone pillars, one Budhu temple, and
two giants' wells.
Hytokadda-wellay is sufficient to sow fifty
ammonams of paddy; its lake is eight cubits
deep ; and on that part of it which is overflown
were ten ollegam lands, dams, and two wells.
BUDHIST TRACTS. 255
The lands lying between the following
limits, namely, the mountain called Ulpottas-
trigaltemba, Nagalla, Attembooroogalla, Kum-
bookebba, and Ammonoopotanagaltemba, had
been offered to the tower of Runa-magam by
the King Tissa ; so it is a gift to a Budhu
temple.
The lake of Piella is eleven cubits deep :
the ground watered by this lake is sufficient
to sow thirty ammonams of paddy; the lands
overflown by the lake's water were twenty-two
ollegam lands and dams, five Budhu temples,
two mandoos constructed upon rocks, and six
wells called giants' wells.
The lake of Nallagalla is twelve cubits deep ;
the land watered by the lake is sufficient to sow
150 ammonams of paddy. The lands overflown
by the lake's water, ollegam lands and dams,
were forty-eight ; Budhu temples, twelve ; one
pillima-house (that is a house in which the
image of Budhu was kept) ; and twelve giants'
wells. This land also belongs to the father of
Rammarra.
The lake of Pepella-wewa-dippittia is five
cubits deep ; the land watered by the lake is
sufficient to sow forty ammonams of paddy.
The lands overflown by the lake's water were
eighteen ollegam lands, three ruins of Budhu
256 BUDHIST TRACTS.
temples, and three giants' wells. The end of
Ooddokaha-wanny-pattoo.
The lake of Maddegalla is eighteen cubits
deep, and it has three water-courses. The
ground watered by the lake is sufficient to sow
seventy ammonams of paddy. Besides which,
there are in this pattoo two Budhu temples,
twelve giants' wells, two bannamandoos or
preaching - halls, five lofts constructed upon
marble pillars to lay paddy in, and a maliga-
tenna, a place whereon a palace was formerly
built. The lands overflown by the lake's water
were, ollegam lands, magam lands, dams, and
dikes, seventy-eight in number ; eighteen ruins
of towers, one tank, and ten pillimas or images
of Budhu. The end of Maddegalloo Pattoo.
The lake of Siyambalangommuwa is fifteen
cubits deep ; it has two water-courses and one
channel. The land watered by the lake is suf-
ficient to sow 300 ammonams of paddy. There
are in the same district two Budhu temples,
two ruins of Budhu temples, two preaching-
halls, two houses constructed on stone pillars
for Budhu priests, three lofts in which to keep
paddy, and three giants' wells. The lands over-
flown by the lake were fifty-eight ; viz. ollegam
lands, magam lands, and dams.
The lake of Palookanda is ten cubits deep :
BUDHIST TRACTS. 257
it has one water-course. The land watered by the
lake is sufficient to sow 150 ammonams of pad-
dy ; and contains one Budhu temple, one house
for Budhu priests, one preaching-hall, and one
giant's well. The places overflown by the lake's
water were forty-one; viz. ollegam lands, ma-
gam lands, and dams ; besides three caves, one
image of Budhu made of earth, and seven ruins
of towers.
The lake of Atterregalla is nine cubits deep.
The land watered by the lake is sufficient to
sow ninety-two ammonams of paddy ; and con-
tains one ruin of a tower, one house for Budhu
priests, one preaching-hall, two lofts for keep-
ing paddy, eighteen magam and ollegam lands
and dams, and one Budhu temple, called Nakol-
lagam-totta.
The lake of Maddinnorruwa is six cubits
deep. The land watered by the lake is suffi-
cient to sow fifty ammonams of paddy. There
are one temple, one preaching-hall, one house
for Budhu priests, one giant's well. The places
overflown by the lake were thirteen ollegam
lands and dams.
The lake of Kattin-noruwa is seven cubits
deep. The ground watered by the lake is suffi-
cient to sow fifty ammonams of paddy. There
are one Budhu temple, called Binpokkoona,
VOL. III. s
258 BUDHIST TRACTS.
two ponds, one ola-house at the place called
Laggunwala, and two giants' wells. The places
overflown by the lake were twelve ollegam
villages and dams.
The lake of Migas-wewa, belonging to Tri-
cinhala-tapaswarra, a Cingalese hermit, is ten
cubits deep. The land watered by the lake is
sufficient to sow 250 ammonams of paddy. It
contains two water-courses, two Budhu temples,
two houses for Budhu priests, and two wells
called giants' wells. The places overflown by
the lake were eighteen ollegam lands and dams,
and five towers called Gatteweheres.
The lake of Mahakalankoottia. The land
watered by this lake is sufficient to sow 250 am-
monams of paddy. It contains one tower, one
preaching-hall, one house for the Budhu priests,
and two wells called giants' wells. The places
overflown by the lake were eighteen ollegam
lands and dams.
The lake of Eriyawa is six cubits deep.
The land watered by this lake is sufficient to
sow thirty ammonams of paddy. There are one
tower, and one well called giant's well. The
places overflown by the lake were ten dams
and ollegam lands.
The lake of Kaddingawa is five cubits deep.
The ground watered by the lake is sufficient to
BUDHIST TRACTS. 259
SOW thirty ammonams of paddy. The places
overflown by the lake were eighteen ollegam
and magam lands, dams, and dikes, one Budhu
temple, one tower, two giants' wells. The land
between Ihelladryabetnawa and the two stone
pillars is an offering to the Budhu temple.
The lake of Likollapitia is six cubits deep.
The land watered by this lake is sufficient to
sow forty ammonams of paddy. The places
overflown by the lake, ollegam lands, magam
lands, dams, and dikes, were twelve. Between
the two stone pillars standing on the lower side
of the land, from the two stone pillars called
Shella-gattan, and the stone pillars on which
are engraven the letters called Nagarra, there
are one Budhu temple, and one giant's well;
and the land belonging to the same is an offering
to the Budhu temple.
The lake of Attangana is seven cubits deep.
The land watered by this lake is sufficient to
sow fifty ammonams of paddy. On the other
side of this lake there are altogether ollegam
lands, magam lands, and dams, twenty-seven.
Between the two stone pillars standing at Ihel-
labetnawa and the pillar standing at Patralabet-
nawa there are one Budhu temple, two giants'
wells, one mandoo-house constructed of stones,
one tower, and one dewalaboomia (that is, a
'^
260 BUDHIST TRACTS.
place on which a temple has been built). A
part of this land, sufficient to sow ten am-
monams of paddy, is an offering to the Budhu
temple.
The lake of Malpanawa is five cubits deep.
The land watered by this lake is sufficient to
sow fifty ammonams of paddy. The places
overflown by the lake were, altogether, ollegam
villages, dams, and dikes, seven. A portion of
ground, sufficient to sow five ammonams of
paddy, lying between the places called Ihella-
dryabetnawa and Pahalagalgoddella, is a gift to
the Budhu temple ; and on the end of the
water-course of the lake stands a temple.
The lake of Ooddonawa is seven cubits deep.
The ground watered by the lake is sufficient to
sow sixty-five ammonams of paddy. Towards
the end of the water-course of the lake there are
one Budhu temple, one mandoo- house con-
structed of stones, one tower, and two giants'
wells. The places overflown by the lake were
twelve ollegam lands. Towards the side of the
dam by the lake, there are, between the places
called Ihellagallawa-galgodella and Diggalpotta,
altogether, ollegam lands, dams, and dikes,
1000 ; whereof twelve oUegams are an offering
to the Budhu temple. The lower end of Kella-
gammadiyabetnawa, and of the Monnikkoolema-
BUDHIST TRACTS. 261
diyabetnawa, lying beyond the marble pillar,
forms the limit of Uddoonawa.
The lake of Abokkagamma is three cubits
deep. The gromid watered by the lake is
sufficient to sow nine ammonams of paddy.
The place called Ihella-ella is the limit of
the same.
The lake Midellagaha-wewa is four cubits
deep. The places overflown by the lake were
seven : those were ollegam lands and dams. The
ground watered by the lake is sufficient to sow
twelve ammonams of paddy; besides which there
are two giants' wells, eight ponds ; towards the
end of the watercourse of the lake, one Budhu
temple and one tower. The land between
Ihelladiyabetnawa, Yodekammalgoddella, God-
depatta, and Goddepottahella, is a gift to the
Budhu temple.
The lake of Muddattawa is seven cubits
deep. The land watered by the lake is sufficient
to sow fifteen ammonams of paddy. The lands
overflown by the lake lying between Diyahitti-
kanda and Pahalla-ella were seven ollegam lands
and dams.
The lake of Dehannagamma is four cubits
deep. The ground watered by the lake is suffi-
cient to sow thirty ammonams of paddy, besides
eighteen ollegam magam lands, dams, and dikes.
262 BUDHIST TRACTS.
and one Biidhii temple at the end of tlie water-
course of the lake. These lands are lying be-
tween Ihellabetnawa and Ikkiry-goddella.
The lake Karriyatty-Kollama is four cubits
deep. The ground watered by the lake is suffi-
cient to sow five ammonams of paddy. There
are over the lake thirteen ollegam lands, dams,
and dikes. The land between Ihellagal-goddella
and Pahalagal-goddella was granted to the Prince
Mallawa, who had obtained the title Mallawa-
Bandara on his presenting the silk cloth called
wannigawarrian .
The said Mallawa-bandara, together with ano-
ther, Hetty-bandara, formerly called Moddattawa-
chitty — who, having presented a four-square pre-
cious stone, had obtained the title called Mud-
dattawa Hetty-bandara — were granted by the
king Bowennaka-bahou the following lands ; viz.,
the land between Pahalla-ella and Diwooroon-
galla rock; the land between Diyabetnawa of
Kellagamma and the pillar on which is engraven
the letters called Nagarra, which is planted in the
lake called Hoddeliyawa belonging to Donnoo-
kayawa at Pulhiria; and the land between the
four-angular pillar which is planted in Diyaba-
wooma of Dunnukaiyawa, Gorrookanda at
Unnala-diyabetnawa, and Yodekammala. Be-
vsides the lands of the said Moddattawa-chitty,
BUDHIST TRACTS. 263
the lake belonged to Mallawa prince, which lies
beyond the place called Diyahitty-kanda, and
is called Mettawalhya ; this lake is six cubits
deep. The ground watered by this lake is suffi-
cient to sow fifty ammonams of paddy. The
places overflown by the lake were eighteen olle-
gam lands and dams. There is a Budhu temple
towards the end of the water-course of the lake,
and two giants' wells. The ground, sufficient to
sow seven ammonams of paddy, of this district,
is a gift to the Budhu temple, which is situated
between Ihelladiahittiya-diyabetnawa, and Diya-
hitty-kanda.
The lake of Unnala is seven cubits deep.
The land watered by the lake is sufficient to
sow sixty-five ammonams of paddy. The lands
overflown by the lake were twenty-eight ollegam
lands, magam lands, dams, and dikes. There
are, over the lake, one Budhu temple, one
tower, one mandoo-house constructed of stones,
and two giants' wells. The ground between
Ihelladiyabetnawa and the pond at Yodekam-
malgodda is a gift to the Budhu temple.
The lake of Hallabehena belonged to Mood-
diwalanganpadey-tewerreya. The ground wa-
tered by this lake is sufficient to sow thirty
ammonams of paddy. The lands overflown by
264 BUDHIST TRACTS.
the lake were thirteen ollegam lands, dams, and
dikes, and one spot of ground on which a temple
was constructed. The depth of the water at
Ihelladeyabetnawa is five cubits.
BUDHIST TRACTS. 265
The Regulation of tlie Poqja Days, in honour
of the Budhu Guachna.
The public worship of Budhu amongst the
Cingalese is fixed upon four days in every
month, that is to say, on the days of the four
phases of the moon, when they go to the temple,
where they offer any thing they like, consisting
of flowers, provisions, money, &c., before the
image of Budhu, and promise, some persons to
keep five, some eight, and some ten command-
ments, and on that day abstain from their
evening meal. The great solemn time of their
worship is the day of full moon in the month
called Wasak (May), being that on which
the Budhu was born and departed this life.
The commandments above mentioned, are as
follow : — 1st, not killing ; 2d, not stealing ; 3d,
avoiding fornication; 4th, not lying; 5th, not
drinking of strong liquors ; 6th, not eating of
any victuals after the sun has passed the me-
ridian ; 7th, not looking at dancing, nor listen-
ing to singing and beating of drum; 8th, not
using of flowers and other sweet-smeUing things.
266 BUDHIST TRACTS.
also of jewels and other ornaments ; 9th, not
using of high seats, and other places covered
with valuable cloths; and 10th, the non-recep-
tion of gold, silver, and money.
PARTICULARS
keferhing to
THE FIVE HUNDRED AND FIFTY TALES
FOKMING TllF, CELEBRATED EUDIIIST 1500K
TERMED
THE PANSIYAS PANAS JUTAKA;
OR,
INCARNATIONS OF THE BUDHU GUADMA
WITH
TRANSLATIONS OF SEVERAL OF THE STORIES.
P S. — The entire work, in the original, is in the pos-
session of the Royal Asiatic Society, presented by Sir
Alexander Johnston. This valuable book is the more
important for the Illustration of the Budhu History or
Doctrines, as it appears that complete copies are ex-
tremely rare, and not to be met with even in the most
celebrated Viharis, although there is not a single
Vihari which has not some portions of a work deemed
the most distinguished compendium of the Budhist
Faith.
BUDHIST TRACTS.
269
The Names of the Jutakas Guaclma relating
to the Budhu.
Apannaka
Bojahjahniya
Wannupatha
Siriwanija
Chulla-setti
Ajanie
Nirtheca
Mahilahmucca
Tandudale
Abinha
Dewa-darma
Nandiwisala
Katt-ha-hari
Kanha
Gamane
Munika
Makha-diwa
Kulawaka
Sukha-wihara
Nada
Lakshana
Sammodamana
Nigroda-mraga
Matsya
Khandina
Wattaka
Watha-mraga
Lakuna
Kliarajiya
Tipallatthi-mraga
Maluta
Tittira
Baka
Nanda
Matakathatta
Cadirangahra
Ayachithab-hatta
Nalapana
Curungamerga
Loseca
Capotha
Weehica
Cnccura
Macasa
270
BUDHIST TRACTS.
Rohiny
Arahmeduse
Waruny
Weedabbe
Naccattha
Dummeda
Mahasielewa
Chullejaneca
Punnejany
Ele
Pantchayuda
Pantchanascanda
Wanerinda
Tayodarma
Beeriwahda
Sancadammeny
Asahtemanta
Andebuta
Thacca
Durachara
Anebiraty
Mudulaccane
Utchanga
Sahketha
Wisewantha
Cuddawla
Warena
Sielewenagarahja
Satchankira
Ruccadarma
Matcha
Asankiya
Mahasupina
Sillisejahteca
Mekerasseca
Rimesena
Surapana
Calecanny
Attassedwara
Kinpacca
Silewimansa
Mangala
Saramba
Cuheka
Accatatnea
Litta
Mahasara
Wiswasebojena
Lomehansa
Mahasudassena
Thelepattha
Namesiddy
Cutewanija
Parosehassa
Asateruha
Pimeparosehassa
BUDHIST TRACTS.
Pannica
Sanrena
Weery
Jatesocha
Mithewinda
Chandaba
Durwelecanta
Swarnehansa
Udancheiiy
Ranelu
Salica
Goda
Baheya
Ubeyabrarta
Cundecapuwa
Caca
Sinsrala
Goda
Mithaminthy
Singala
Sacuna
Wirocheiia
Dubbetcha
Nangunta
Thiiitira
Rahda
Watteca
Pupperattha
Acalerawy
Singawla
Bandenemocca
Eccapattlia
Cussenaly
Sanjiwa
Dummeeda
Rahjowahda
Nagulisa
Sinsjawla
Ambeja
Sucara
Cataheca
Urrenga
Asilaccana
Ganga
Calanduca
Almechettha
Rilara
Gunna
Aggidanta
Suhennu
Cosiya
Swarnemayoora
Asampedawna
Winila
Pantchegarn
Indeguttha
271
:572 BUD]
BIST TRACTS.
Santha
Siricalecanny
Susima
Chullepaduma
Gitjah
Maiiichora
Nacula
Parwetthupattha
Uppesallhecca -
Walahecca
Samiddy
Mitthametha
Sacimaggy
Rawda
Areca
Grahpathy
Calleana
Sawdusila
Daddera
Bandenahgawra
Maccateca
Kelisila
Duthiyamaccateca
Bandecawattha
Adedupattahna
Wira
Calawbemiitty
Gangawnan
Ninduca
Curiingamiga
Catchepa
Asseca
Santhedarma
Sunsumawra
Duddeda
Caccara
Assaduisa
Candegala
Sangawmawechera
Somedantha
Wawlodeca
Udellabattha
Girridattha
Barru
Anebirathy
Punnenady
Dadiwahanna
Catjepa
Chatumatta
Matcheca
Sinhechamma
Seggu
Silawnisaiisa
Cutewanija
Ruhecca
Garrehitha
BUDHIST TRACTS.
273
Darmaddoja
Casawa
Chullananda
Putabattha
Catthiyawanna
Cosiya
Gutapawny
Cawmeniya
Palawsa
Duthiyapalawsa
Upahanna
Wennuthuna
Wicannewa
Ahithawboo
Watjaneca
Baca
Sawketha
Eccapawny
Arithamawna
Mahapingala
Sabbedawta
Simeca
Gutthela
Winiwatcha
Moolepariyaya
Nelowahda
Pawdawnjely
Kinsugocawma
VOL. III.
Sahli
Capy
Sancappa
Thilamutty
Manicanta
Cudaccutchisindewa
Siewa
Rajedepawna
Gawmenichanda
Mahamandawtoo
Kiritewatcha
Dutha
Padumaw
Madupawny
Chullepatobena
Mahapanawda
Curagga
Wawthasawindewa
Carcatteka
Arawmedusa
Sujawtha
Cawkevoluka
Udepawnedoosa
Weagga
Catchapa
Lola
Dulusirah
Curudarma
274
BUDHIST TRACTS.
Roma
Mahisa
Sathapattra
Cutasawca
Abbeantra
Seyasa
Waddesookera
Siry
Manisukera
Sawloka
Lawbegaroo
Matchadwara
Nawnawchaiida
Silewimansa
Baddegatta
Supattha
Cayewitchanda
Jambucawda
Antha
Samuddra
Cawmewilopena
Udumbera
Cumarepattha
Bacca
ChuUecawlinga
Maha-aswarohenna
Silewimansa
Sujawtha
Palawsa
Jawesecuna
Jawa
Sayiha
Puchimanda
Cassepamandy
Iksawntivvawda
Lohecumby
Mansa
Sasa
Eccarawja
Daddera
Matherodana
Caneweera
Tittira
Dubba
Cutidusca
Daddeba
Brahmadattha
Chanmachawta
Goda
Caccawroo
Cawca
Annennsochiya
Cawlabahoo
Silewimansa
Ratalatty
Jambiica
BUDHIST TRACTS.
Brahatchattlia
Tawasara
Pita
Mittawinda
Thusa
Palawsa
Baweroo
Diegakosala
Wisayha
Moowapota
Wanara
Moosika
Ciinthany
Chulladanoerda
Ambechora
Capota
Gajecomba
Ahwary
Kesewa
Iwatakata
Ayekoota
Dareemooka
Aratcha
Naroo
Sandibeda
Awsanka
Sujawtha
Migahlopa
Donasaka
Sirikalakanny
Uranga
Belawla
Gata
Darmaddwaja
Karandika
Caraputta
Latookika
Nandiyamarga
Choolladarmapala
Soochy
Swarnamarga
Toondila
Sussondiya
Swarnakarkataka
Warnaroba
Mahesa
Sielaparicka
Dajawehata
Geeree
Puspaganda
Abiguntika
Wegawta
Gumbieja
Wattaka
Sawlieja
Kawkaw
275
•ii/b ]
5UDHIST TRACTS.
Kookkoo
Awditiya
Manoja
Diepy
Sootanoo
Bejanda
Bidja
Cosanbeja
Dabbapuppa
Mahagirah
Dassannaka
Suloosoowa
Santoobatta
Hawritta
Attisana
Rawjowahda
Kapy
Padamanawaka
Bawka-brachma
Lomakassapa
Gandawra
Sakwah
Mahakapy
Haliddy
Cumbakahra
Samoogga
Dalhadarma
Pootimansa
Somadatta
Titwattoo
Sooseema
Chatooddwara
Cotisimbaly
Krisna
Dodmakary
Chattooposata
Jahgara
Poorna
Cummasapindy
Sanka
Pahrantapa
Choollabody
Catehany
Kanhadipayana
Attasabda
Nigoda
Soolasah
Jackahla
Soomangala
Mahadarmapale
Gangamala
Roockooha
Chatiya
Mattakimdaly
Indriya
Belalakosiya
BUDHIST TRACTS.
277
Chackawahka
Mahamangala
Gatta
Matooposaka
Joonha
Darma
Udayabadda
Pawnieya
Yoodadja
Dassaratta
Sanwara
Suppahra
ChuUakoonala
Baddasawla
Samuddawahny
Kahma
Janasantawa
Mahakanha
Mahapadooma
Chittachitta
Amba
Pandana
Jawanahansa
Chullanarada
Doota
Kalingabody
Ackierty
Taekawry
Rooroomarga
Jarabamarga
Sawlekadawra
Chandakinnara
Maha-nekoosa
Uddawla
Bissa
Soorichy
Panehooposata
Mahamayoora
Tatchasookara
Mahawanija
Sawdina
Dassabrachmana
Bickaparampara
Matanga
Sanboota
Seewe
Serymanda
Rohantamarga
Hansa
Sattygiimba
Ballatiya
Somanassa
Champaiya
Mahapalobana
Hattypawla
Ayogara
278
BUDHIST TRACTS.
Panchapandita
Kinehanda
Kumba
Jayaddisa
Chatdanta
Sambawa
Mahakapy
Dassarackasa
Pandaranawga
Samboola
Gandatindoo
Tasakoona
Sarabanga
Allaboosah
Sankapahla
Chullasootasoma
Naling
Sonaka
Manicundela
Sankida
Koosa
Sonananda
Chullahansa
Mahahaiisa
Soodabojana
Koonala
Sootasoma
Moogapacka
Mahajanaka
Sawma
Nemy
Candahala
Mahanaraddakassepa
Booridatta
Wedoora
Ummagga
Wessantara.
BUDHIST TRACTS. 279
EXPLANATION.
No. 1, Apannaka Jutaka. — A certain foolish
merchant set out on a journey with 500 carts
loaded with merchandise, and a proportionate
number of attendants. On arriving in the midst
of a vast sandy desert which he had to traverse,
he was met and accosted by some demons in
disguise, who, by their artifices, prevailed upon
him to throw away his whole stock of water ;
in consequence of which imprudent act, both
himself and his followers fell into the power of
the demons and were devoured by them. A
short time afterwards, a wise and experienced
merchant travelling the same road, with an
equal number of carts and people, was encoun-
tered by the same demons ; but being aware of
their designs, the nature of which his superior
sagacity had enabled him to discover, he com-
pletely succeeded in frustrating their sanguinary
purpose. After which, he took possession of the
most valuable articles belonging to the foolish
merchant, which he found in the desert, and
proceeded with them on his journey.
No. 2, Wanmi patha Jutaka. — A certain mer-
280 BUDHIST TRACTS.
chant, witli a train of 500 carts, and a suitable
number of persons in charge of them, was once
traveUing through a sandy desert of considerable
extent, when there happened a deficiency of
water, in consequence of which they all suffered
great distress, having neither water to drink
nor to wash themselves. Upon this the mer-
chant directed them to dig below a tuft of green
grass which he had observed, and, on their com-
plying with his instructions, they discovered a
plentiful stream of water that afforded an ample
supply to all their wants.
No. 3, Siriwanija Jutaka. — A certain covet-
ous merchant, who dealt in rings and bracelets
made of a sort of glazed earth, in travelling
about the country with his merchandise, came
to a house where there was, unknown to the
inhabitants, a golden plate worth 100,000 pieces
of money. The persons to whom the house
belonged had originally been possessed of great
wealth, but all that remained of the family at
this time was a poor old widow woman and her
young daughter. The little girl went and offered
the plate to the merchant in exchange for a
few of the bracelets, but he told her that the
plate was not worth a madata, and that he
would give nothing for it : so saying, he went
BUDHIST TRACTS. 281
away, intending to return afterwards and to get
the plate upon his own terms. By the time he
was out of sight another merchant, who hkewise
dealt in the same kind of bracelets, came to
the house, and the little girl repeated her
former offer ; upon which this honest merchant
informed her and her mother of its real value,
and giving them all the money he had in his
possession, amounting to 1000 masuras, he took
the plate away with him. When the covetous
merchant returned and heard that his fellow-
merchant had got possession of the plate, his
affliction was so immoderate that it broke his
heart, and he died upon the spot.
No. 4, Chidla-setti Jiitaka. — A certain opu-
lent sita (a man of high rank) seeing a dead rat
lying in the street, said aloud, " That any man
who should take up that rat and expose it for
sale would become a sita like himself." A poor
man who happened to hear this took up the rat,
and with the money he obtained from the sale
of it, laid the foundation of a fortune, which he
afterwards realised, of 100,000 pieces of gold.
After having acquired this sum he married the
daughter, and succeeded to the dignity of the
same sita.
282 BUDHIST TRACTS.
No. 5, Tandudale Jutaka. — A certain foolish
officer, whose duty it was to fix a value upon
every thing, was tempted by a bribe to value
the city of Baranais, and all that it contained,
at a single measure of rice, in consequence of
which he was discarded from his situation with
disgrace, and in his room a wise minister was
appointed, whose valuations were always fair
and equitable.
No. 6, Dewa-darma Jutaka. — In this ju-
taka, Bodi Sat is stated to have delivered his
two brothers from the clutches of a rakshasa,
by solving, to the satisfaction of the latter, a
question proposed by him relative to the nature
of genuine piety.
No. 7, Katt-ha-haii Jutaka, — A certain king
had a son by a woman whose employment con-
sisted in cutting fire-wood, but this son he re-
fused to acknowledge ; whereupon the mother,
coming into the king's presence, threw the child
up into the air, saying, " If thou art not the
king's son mayest thou fall down and perish."
Instead, however, of falling down, the child re-
mained buoyant in the air with his legs crossed
under him, immediately above the city, and be-
gan to preach to the people below ; the king
BUDHIST TRACTS. 283
was then satisfied, and no longer hesitated to
own his son.
No. 8, Gamane Jiitaka. — In this jutaka is re-
lated the manner in which a young prince, by
taking Bodi Sat's advice, obtained the succession
to a kingdom even during the life-time of his
elder brothers.
No. 9, Makha-diwa Jutaka.* — In this jutaka
is related the story of a certain king who, on
observing a gray hair in his head, renounced the
world and became a priest, notwithstanding that
he had still 84,000 years to live.
No. 10, Sukka-Vihara Jutaka. — In this ju-
taka is related the story of a certain king who,
becoming weary of the cares of sovereignty,
abdicated his throne, and retired to a solitary
cell, where he passed his days in the exercise
of rehgious duties, and his nights in undisturbed
sleep.
No. 11, Lakshana Jutaka. — In this jutaka is
related the destruction of 500 deer who wilfully
* In the Mahawanse, vol. i. p. 14, is the recital of the
circumstance here alluded to relating to King Makka-dewa.
284 BUDHIST TRACTS.
neglected to follow their father's advice, and the
preservation of an equal number who did in
obedience to his instructions.
No. 12, Nigroda-mraga Jiitaka. — In this
jutaka is related a noble instance of generosity
on the part of a golden deer, the prince of a
herd, in offering up his own life to save that
of a female deer, big with young, who was
upon the point of being killed for the king's
table.
No. 13, Khandina Jutaka. — A stag, struck
with admiration at the beauty of a hind, followed
her blindly wherever she went, and was in con-
sequence shot through with an arrow by a hunts-
man laying in wait for him. Bodi Sat, who was
then a tree, observing the fate of the stag, took
this occasion to inveigh against the mischiefs
of sensuality, and made the whole forest resound
with his remonstrances.
No. 14, Watha-mraga Jniaka. — In this
jutaka is related the story of a stag who was
attracted to the court of the king's palace, and
caught by the lure of a small quantity of honey
mixed with grass. The king, on observing this
circumstance, immediately exclaimed against the
BUDHIST TRACTS. 285
evil consequences of a too free indulgence of the
sensual appetites.
No. 15, Kharajiya Jutaka. — In this jutaka is
related the untimely death of a stag who dis-
obeyed the injunction of his father-in-law.
No. 16, Tipallatthi-mraga Jutaka. — In this
jutaka is related the story of a stag who, by
following the advice of his father-in-law, fortu-
nately escaped from the snare laid for him by a
huntsman.
No. 17, Maluta Jutaka. — In this jutaka is
related the story of a lion and tiger, of whom the
one maintained that the cold was greatest from
the new to the full moon; and the other, that
it was greatest from the full to the new moon.
Whilst they were engaged in this altercation,
Bodi Sat came up to them and settled the dis-
pute, by pronouncing that the cold proceeded
from wind ; with which impartial decision both
sides were pleased.
No. 18, Matakathatta Jutaka. — In this ju-
taka is related the story of a goat who, though
surrounded by a hundred persons assembled
for the purpose of shielding it from danger, was
286 BUDHIST TRACTS.
killed by the splinter of a rock broken off by
lightning. This punishment the goat was doomed
to suffer for having committed murder in a
former state of existence, and therefore all the
precautions taken for preserving its life were in
vain. Upon this occasion Bodi Sat, then a tree-
god, addressed himself to those who had wit-
nessed the untimely fate of the goat, cautioning
them against the heinous sin of murder, and re-
presenting to them the punishment by which it
will infallibly be followed.
No. 19, AyacMthah-hatta Jutaka. — In this ju-
taka is related the story of a certain person who
put to death a number of animals in order to
make a sacrifice of their bones to a dewatawa, or
deity, whom he wished by that means to pro-
pitiate. Bodi Sat, the Warksha Dewatawa, or
tree-god, to whom this sacrifice was made, ex-
pressed his abhorrence of this cruel practice, and
directed, in the presence of numerous persons
collected together upon this occasion, that so
barbarous a custom should be wholly discon-
tinued for the future.
No. 20, Nalapana Jutaka. — In this jutaka is
related an ingenious contrivance of Bodi Sat,
then a monkey, by means of which himself, and
BUDHIST TRACTS. 287
bis 80,000 companies of the same race, procured
water to quench their thirst from a tank wherein
a rakshasa or demon resided. This they effected
by drinking the water through reeds previously
made completely hollow by their breath. In
memory of the event, the reeds surrounding this
tank grew without joints during the period of
one entire calpa.
No. 21, Ncmdiwisala Jutaka. — In this jutaka
is related the story of a man who laid a wager
of a thousand pieces of money, that his ox
would of himself draw a hundred loaded carts.
On the appointed day the carts were all ranged
in a line one behind another, and the ox was
harnessed to the foremost cart. The master,
however, having spoken harshly to the ox, the
latter would not stir a step, in consequence of
which the master lost his wager. Not dis-
couraged at his ill success, he laid another
wager, of double the sum, that his ox would
draw a hundred carts loaded with gravel and
sand, and this he won by speaking kindly to the
, animal ; for he had discovered the cause of his
former failure, and took care to avoid commit-
ting the same error a second time.
No. 22, Kanha Jutaka. — In this jutaka is
288 BUDHIST TRACTS.
related the story of an ox who, being rewarded
by a merchant with a thousand massas for
dragging five hundred carts out of a slough,
carried that sum, which the merchant, at his
request, had tied about his neck, and presented
it to the old woman to whom he belonged, and
by whom he had been fed and reared up.
. No. 23, Miinika Jutaka. — In this jutaka is
related the story of two oxen, the younger of
whom longed for some food which he saw car-
rying to a hog, and which was intended to
fatten up the latter for an entertainment shortly
to be given upon the marriage of their master's
daughter. The elder ox cured his brother of
this longing by representing to him the peril
to which the hog was exposed from eating the
rich food placed before him, and the safety
which they enjoyed from feeding on nothing
but plain grass.
No. 24, Kulawaka Jutaka. — In this ju.taka is
related an instance of great humanity on the
part of the god Sakkraia, who, in endeavouring
to make his escape from the Assuras, after an
engagement with them in which he had been
defeated, struck so much terror into the Ga-
rudas (through whose country his route lay)
BUDHIST TRACTS. 289
by the rattling of his chariot, as to cause some
of them to precipitate themselves headlong into
the sea. On observing their distress, he re-
solved to retm-n and give himself up to the
Assuras, upon the principle that it v^^as not con-
sistent with a merciful disposition to endanger
the hves of the Garudas merely for the purpose
of securing his own safety. The effect of this
measure was, however, more fortunate than
could have been expected, for the Assuras,
seeing the chariot, thought the Sakkraias of all
the other worlds were about to fall upon them,
and, under this impression, retreated as fast as
possible to their own regions.
No. 25, Nada Jutaka. — In this jutaka is
related the story of the royal henza (swan), the
king of the birds, who assembled all his sub-
jects in an extensive plain, in order that his
daughter might choose a husband from amongst
them. She singled out the peacock, who, vain
at the preference, immediately began to dance,
and, spreading out his tail, displayed to the com-
pany those parts which ought never to be ex-
posed to view ; at which indecency his majesty
was so much shocked that he instantly broke off
the match.
VOL. III. u
290 BUDHIST TRACTS.
No. 26, Sammodamana Jutaka. — In this ju-
taka is related the story of a snipe who extri-
cated himself and his companions from the net
in which they had been caught, by suggesting
that each bird should apply his head to one
of the meshes of the net, and that they should
all lift it up at once, fly with it to a neighbour-
ing bush, leave it there, and make their escape
from under it. Some time afterwards, observing
that many of his companions were quarrelhng
amongst themselves, and knowing that where
discord prevails nothing will prosper, he with-
drew himself from them, and, accompanied by
those who were attached to him, went to ano-
ther place. Ere long, the snipes whom he had
quitted were caught again, but not being able
to agree amongst one another as to the method
of lifting up the net, they fell into the hands of
the fowler, and perished.
No. 27, Matsija Jutaka. — In this jutaka is
related the story of a fish who, whilst pursuing
a female, was caught in a net, and dragged to
the shore, where, regardless of pain and death,
he did nothing but bewail his misfortune in
being separated from his dear mistress. Bodi
Sat, who was then purohita to the king, hap-
pened at this time to be walking by, and
BUDHIST TRACTS. 291
hearing the lamentations of the fish, whose
language he understood, — " If," said he to him-
self, " this poor fish should die in his present
condition, he will assuredly be born again in
hell; a fate which a compassionate being like
myself ought to try to avert, if possible."
Going up, therefore, to the fisherman, he begged
to have the fish, and after getting it, he put it
with his own hands into the sea; thereby de-
livering it, at one and the same time, from two
imminent dangers, that of death, and that of a
renewed existence in a state of misery.
No. 28, Wattaka Jutaka. — In this jutaka is
related the story of an unfledged snipe, who,
one day, during the absence of his parents in
quest of food, was hemmed in on every side by
a fire which some persons had kindled, and
which, like the all-consuming fire at the end of
the calpa, threatened to destroy every thing that
opposed its progress. In this desperate predi-
cament, without wings to fly away, or feet
strong enough to convey him out of the reach
of the spreading flame, the defenceless bird had
no resource left excepting that of an appeal to the
Budhu. Such, however, was the sincerity with
which this appeal was made, that, as the course
of a mighty conflagration is suddenly arrested on
292 BUDHIST TRACTS.
its arrival at the borders of the wide-extended
ocean, so the flames were not suffered to ap-
proach within a considerable distance of the spot
where he was lying; and, in memory of the
event, during the space of one entire calpa from
that period, no impression could be made by
fire on the area which had been thus miracu-
lously rescued from its destructive effects.
No. 29, Lakuna Jiitaka. — In this jutaka is
related the destruction of certain birds, who,
after having been warned by their king that the
trees in which they had placed their nests
would shortly take fire by the friction of the
dry branches, foolishly neglected to adopt his
advice, that they should remove to some other
place previously to that disaster. In the same
jutaka is recorded the preservation of certain
other birds, who prudently attended to the re-
commendation of their king, and, by removing
in time, were fortunate enough to escape the
impending danger.
No. 30, Tittira Jutaka. — In this jutaka is
related the story of an elephant, a monkey, and
a partridge, who were all living amicably toge-
ther near to a nuga-tree, when one day it occur-
red to them that, notwithstanding the friendly
BUDHIST TRACTS. 293
disposition which they bore to each other, there
would be a greater degree of regularity in their
society if they could ascertain which of them
was the elder. The elephant set up his claim
by stating, that when he was quite young there
was room enough for the tree between his fore
and hind legs ; the monkey declared, that he
had eaten some of the buds of the tree when it
was scarcely raised above the ground ; but the
partridge obtained from both parties a ready ac-
knowledgement of his superior pretensions to
seniority and reverence, by telling them that the
tree was produced from a seed which he had
swallowed, and which he afterwards voided in
the very spot where it then grew.
No. 31, Baka Jiitaka* — An artful cormorant,
addressing himself to some fish who were living
in a very shallow tank, offered his services to
convey them to another, in which, he assured
them, there was abundance of water. The
simple fish, seduced by this tempting offer, per-
mitted the cormorant to take them out in suc-
cession ; but, instead of conveying them to the
promised tank, he had no sooner got them out
* This is also related in Pilpay's Collection of Oriental
Tales.
294 BUDHIST TRACTS.
of sight of their companions, than he fell to and
devoured them. One day he happened to ad-
dress himself to a crab, who resided in the
same tank, and who readily accepted the offer,
but proposed, as the most convenient mode of
transporting him, that he should cling about the
cormorant's neck. The cormorant consenting to
this arrangement, they proceeded on their jour-
ney. After having gone some distance, the crab,
looking round and discovering no appearance
of a tank, suspected the intention of the cormo-
rant, and, seizing him fast by the neck, threat-
ened him with instant death unless he went
back immediately to the tank they had quitted.
The cormorant, not daring to refuse, returned
accordingly with the crab, who, just as he was
entering into the water, with his piercing claws
nipped off the cormorant's neck, in the same
manner as the stem of a lotus is cut in two by
a pair of sharp scissors. Bodi Sat, then a tree-
god, observing what had passed, proclaimed
aloud the mischiefs of deceit, and the just
punishment by which, in this case, it was fol-
lowed.
BUDHIST TRACTS. 295
Six Explanations of the foregoing Jntakas.
No. 1. — This story was related by Budhu
for the purpose of reclaiming 500 of his dis-
ciples, who had quitted him, and placed them-
selves under the guidance of the anti-Bud hist
Dewadah, who, he tells them, was, in a former
state of existence, the foolish merchant herein
spoken of, and in whose service they were then
unfortunately placed, whilst he himself was the
wise merchant, and his present followers were
at that time the servants employed in conduct-
ing the carts through the desert.
No. 2. — This story was related by Budhu
for the purpose of encouraging certain priests
to persevere in the ordinances of his religion,
by shewing them the benefit they had derived
in a former state of existence from acting in
conformity to his directions.
No. 3. — In this story Budhu communicates
to his priests the circumstances which gave rise
to the enmity of Dewadah, who, in a former state
of existence, was the covetous merchant therein
alluded to.
296 BUDHIST TRACTS.
No. 4. — A certain person having derived
much benefit from following some advice given
to him by Budhu, the priests were one day
discom-sing on the subject in the hall of the
temple, when Budhu entered, and learning the
nature of the conversation in which they had
been engaged previously to his arrival, related
this story, in order to shew that the occasion
of which they had been speaking was not the
only one upon which he had been serviceable
to the person alluded to, but that he had like-
wise essentially befriended him in a former state
of existence.
No. 5. — One day there was a great uproar
in the eating-room of the temple. Budhu having
sent to inquire the reason of it, the priest came
and informed him that Dabba Mulla, whose
office it was to distribute to each person his
portion of rice, had managed the business so
ill as to give great dissatisfaction ; and that this
was the cause of the disturbance. Budhu having
ordered Dabba Mulla to be brought before him,
dismissed him from his employment, relating, at
at the same time, a similar disgrace which had
befallen him, in consequence of his stupidity, in
a former state of existence.
BUDHIST TRACTS. 297
No. 13. — This story was communicated by
Budhu on account of a priest who, captivated by
the charms of a handsome woman he had acci-
dentally seen, began to neglect his religious
duties. Budhu cured him of his attachment
by relating the disaster which had befallen him
in a former state of existence from giving way
to a similar passion.
Pot'tions of the Pansya Pana Jutakas, not given
in the List of Titles.
No. 1. — The introduction to this story re-
sembles that which precedes the Wittakka
Jutaka.
During the reign of Brachma-datta, king of
Baranais, Budhu was an opulent sita, or banker,
and resided in that city. When his son was
of a proper age to go to school, he sent him
thither, accompanied by the son of a female
slave, who lived in the house. This lad, whose
name was Kataha, and who had been born on
the same day with his young master, being pos-
sessed of a good understanding, soon attained
a considerable proficiency in various branches
of learning, insomuch that, on his return from
school, the sita appointed him to the superin-
298 BUDHIST TRACTS.
tendence of his household. Whilst engaged in
exercising the duties of that office, the following
reflections one day presented themselves to his
mind : — " The situation to which I have been
appointed/' said he to himself, " is very preca-
rious ; if I commit any fault whatsoever, I may
be dismissed, and reduced to great distress; I
must therefore endeavour to hit upon some
expedient by means of which the impending
evil may be averted. The sita, my master, has
a friend also a sita, who resides at some dis-
tance in the country, I will go to his house,
and, telling him that I am the son of his friend,
will solicit the hand of his daughter."
In pursuance of this project he forged a
letter as from the sita his master, w^hich ran as
follows : —
" I have sent my son to you : as our families
are of equal rank, you will not be surprised at
my proposing an alliance between him and your
daughter, with whom I shall, of course, expect
that you will give a handsome dowiy. Being
very much occupied with important affairs, it
has been out of my power to attend on you
at this juncture, but I will soon follow."
Having written this letter, he packed up
some perfumes and fine clothes to take with
him, after which he mounted one of the sita's
BUDHIST TRACTS. 299
best horses, and proceeded on his journey. On
arriving at the place of his destination, he went,
without delay, to the house of his master's
friend, whom he saluted with great respect.
The old sita asked him from whence he came,
whose son he was, and what was the object of
his journey. To these questions he replied, that
he was the son of the Baranais sita, whom he
named, and that the purpose of his coming
would be best explained in the letter which he
had brought, and which he then delivered.
The country sita having read the letter, imme-
diately gave his daughter in marriage to Kataha,
and with her a considerable portion.
On the day of the nuptials, the newly-married
lady displayed to the view of her husband the
viands, perfumes, and clothes, which had been
sent to her upon the occasion. The moment
Kataha saw them, " Is it possible," exclaimed
he, " that any human being can eat such food
as this ? or make use of such perfumes as these ?
and who can wear clothes of this description ?
Such good-for-nothing presents bespeak the
mean condition of the uncouth rustics who in-
habit this remote village."
Whilst Kataha was thus giving vent to his
peevish disposition, the Baranais sita was using
his endeavours to discover the place to which
300 BUDHIST TRACTS.
his slave had absconded ; and having at length
ascertained that he had gone to the house of his
country friend, determined to proceed thither
immediately in quest of him. Kataha, as soon
as he heard of his master's approach, communi-
cated the inteUigence to his father-in-law, re-
commending, at the same time, that every thing
should be prepared for his father's reception and
entertainment, and signifying his intention to go
and meet his pretended parent. Accordingly,
on being informed that the Baranais sita had
arrived within a day's journey, he went out to
meet him. On coming into the sita's presence,
he saluted him very respectfully, and laid before
him the gifts brought for that purpose, earnestly
entreating at the same time that the sita would
not ruin his good fortune. The sita, pleased with
these tokens of his humihty, promised not to
betray him, and proceeded to the house of the
country sita, who gave him a most cordial re-
ception. A few days afterwards he sent for the
newly-married lady, and desired her to comb his
hair. Whilst she was employed in this office, he
inquired how her husband behaved to her. To
this question she replied, that she had nothing
to complain of, except that whenever she per-
formed any service for him, he invariably found
fault with her, and abused her. On hearing
BUDHIST TRACTS. 301
this, the sita taught her a charm, which he
assured her would effectually bind up her hus-
band's mouth upon such occasions. And soon
afterwards, taking leave of his country friend,
he returned to Baranais.
It was not long before an opportunity oc-
curred of trying the efficacy of the charm, for
the Baranais sita's back was scarcely turned,
when Kataha began to give himself still more
airs than formerly, and one day, when his wife
presented him with a plate of rice, he took that
occasion to find fault with her and abuse her ;
upon which, advancing towards him, she, in a
firm tone, repeated the magical words which had
been taught her, and which were as follows :
Bahumpujo Wikatt'heya Angyang Jana Pa-
dang gato Anwaganatwa nadusiya bhunga Bhogi
Katahaka.
This sentence being in Pali, the meaning of
it was entirely unknown to Kataha's wife, but
he himself understood it perfectly well, and from
that period was very careful to avoid giving her
any offence. The following is the interpretation
of the miraculous sentence which produced this
happy effect :
^' Thou who art come hither from another
country, hast thou forgotten thy mean condi-
tion ? The sita has gone away for this time.
302 BUDHIST TRACTS.
but if he return he will cause thee to be severely
punished, and take thee away with him, and so
he hath desired me to tell thee."
Budhu was the sita of Baranais, and the
priest Pintu, on whose account this jutaka was
related, was then the slave Kataha.
No. 2. — During the period of Budhu's resi-
dence at Jeta Wana Arama, the priests assembled
in the temple were one day speaking of another
priest called Kaludayi, who, when any person
came to request that he would preach upon some
joyful occasion, never failed to deliver a dis-
course suited to a melancholy subject, and vice
versa. Budhu having entered and learnt the
purport of their conversation, related to them
some incidents that had occurred to the same
priest in a former state of existence, from which
it appeared that he was just as great a blockhead
then as now. Budhu lived at that time in the
city of Baranais, and was master of a school, the
terms of which were, that the sons of wealthy
persons should pay 1000 massas, and present
the master with two pieces of cloth, as the price
of their education, and that the sons of indigent
persons should receive instruction, on the con-
dition of their performing menial services for
their tutor.
BUDHIST TRACTS. 303
Kaluclayi was one of the latter description
of scholars. After a day spent in performing
various services about his master's person, it oc-
curred to the latter, that so long as his follower
should be employed in servile occupations he
would always remain an illiterate being. The
benevolent tutor determined therefore to adopt
a plan which he conceived might tend to Kalu-
dayi's improvement. This plan was, to make
Kaludayi, on his return from cutting fire-wood,
relate what he had seen during his absence from
home, and illustrate it by some apt comparison.
The first day after this expedient had been
resolved upon, Kaludayi being questioned as to
what he had seen whilst abroad, replied, that he
had seen a serpent, and that it was like the pole
of a plough : as there was actually some resem-
blance between the two objects compared, the
master conceived some hopes of his pupil. Be-
ing questioned again on the following day, he
replied, that he had seen an elephant, and that
it was like the pole of a plough. This compa-
rison was likewise thought by the master to
denote some symptoms of an intelligent mind, as
it could not be denied that there was a resem-
blance between the pole of a plough and the
trunk of an elephant. A similar question being
put to him on the third day, he replied, that he
304 BUDHIST TRACTS.
had seen a sugar-cane, and that it was Hke the
pole of a plough. Neither was the master dis-
satisfied with this answer, as, in some respects,
the pole of a plough and a sugar-cane were not
unlike. On the fourth day, being on his way to
the forest, he passed by an alms-house and par-
took of some rice and milk which had been pre-
pared for the poor. On his return home he men-
tioned the circumstance to his master, who made
the usual inquiry. To this Kaludayi replied,
that the rice he had eaten resembled the pole of
a plough. Hereupon the master said to himself,
that though there was certainly some resem-
blance between the objects seen by Kaludayi on
the preceding days and the instrument to which
he compared them, yet it is impossible to trace
the smallest similitude between a dish of rice
and the pole of a plough : to attempt the in-
struction of such a blockhead, will, therefore, be
a fruitless task, and 1 must even let him continue
in his present menial capacity, for which alone
he seems qualified.
No. 3. — Once when there were no Budhus,
neither his priests nor religion in the world, there
was a king called Dahamsonda, in a kingdom of
Jambu-dwipa, who, having a strange desire to
be acquainted with Bana (what the Budhu had
BUDHIST TRACTS. 305
preached), sent for the ministers and the nobles
of his court, and inquired of them whether they
were acquainted with Bana, or knew any person
who was acquainted with it, or in what part of
the world they thought any of them could be
found. They all answered with one voice, that
they never heard any such thing, nor was it ever
mentioned to them by their ancestors of any
such thing ever having been in the world ; but
advised the king to send throughout the king-
dom a tom-tom beater to proclaim his desire,
with an offer of a reward to any person who should
gratify it. The king thereupon ordered one of
his courtiers to put 1000 pieces of gold in a
purse and place it upon an elephant, and then
to cause the desire of the king to be proclaimed
throughout the markets, towns, and all the public
places, and that if he found any person who was
acquainted with Bana, to make him a present
of the purse, and to bring him to the king, after
having him placed upon the elephant But the
courtier returned after having made fruitless
inquiries through every part of the kingdom.
The king's desire to become acquainted with
Bana daily increased to such a height, that it
made him resolve in his mind to travel in
foreign countries till he met with a person ;
and accordingly the king took his leave from
VOL. III. X
306 BUDHIST TRACTS.
the court, and, after having passed over his
dominions, entered into a wilderness. The god
Sakkraia having seen this through his divine
power, appeared before the king in the form of
a monstrous devil, and asked him who he was,
and where he was going to. The king ac-
quainted him both with his name and the cause
of his travel. The pretended devil then asked
the king what he would give him if he should
acquaint him with Bana. The king replied, that
if he was in his palace he could give him any
wealth which was in the world at present ; but
being in the wilderness, he had nothing to give
him but his own flesh. '' Well," said the devil,
" I will be satisfied with it." And the kinor
readily consented to it, in hope of learning Bana.
The devil then said to the king, " Well, then,
ascend that black rock (pointing out one which
was in the front), and jump from it into my
mouth, which I shall keep open, and as soon as
you have left the rock and jumped, I will begin
to acquaint you with Bana, which you may
learn before you shall reach my mouth." The
king readily agreed to it, and jumped from the
summit of the rock ; but before he reached the
ground, the devil, changing to his natural shape
of god, took up the king into his arms and
carried him alive to the heaven. Afterwards,
BUDHIST TRACTS. 307
having taught him Bana, he replaced him on the
throne of his native country.
The king in after-time became Budhu, and
the god Sakkraia became Anurahde, one of his
priests.
4. — A wicked man traveUing through a wil-
derness met with a parrot, and the parrot ad-
dressed the man thus : " Friend, why do you
go in this road ; are you not aware that there is
a tiger near the road in which you proceed, which
feeds upon human flesh ?" The man, without
listening to what the parrot said, continued on
his journey. The parrot thereupon called out to
him again, and said, — " My good friend, if you
are resolved to go through this road, take my
last advice, and tell the tiger when he comes to
attack you, that you are coming from his friend
the parrot." The man thinking that the parrot
was joking him, turned back with anger and
killed it, and pursued the same road ; but he did
not go far before he was met by the tiger,
with its mouth open, and running towards him
apparently to devour him ; but the man, who was
terrified at the sight of the tiger, recollecting
what the parrot had told him, spoke out thus :
" O, tiger ! do not kill the person that comes
from the parrot your friend." The tiger stopped
308 BUDHIST TRACTS.
at once at the mention of the name of his
friend, and asked him where and in what part
of the wilderness his friend was, and upon what
tree ;" and by the answers given by the man,
the tiger, convinced in his own mind that the
man really came from his friend, introduced him
to his father, who was an old and blind tiger, in
order that he might be treated kindly ; and while
the man was conversing with the father, the son
went in search of food to entertain him, and, on
his return with provision, his father mentioned
to him that he had reasons to suspect, in the
conversation with the man, that he had killed the
parrot his friend. The son immediately went
to the place where his friend was, to ascertain
the truth, after having given secret instructions
to his father to take care that the man did
not run away. The man, in the mean time, ap-
prehending that they suspected him of having
killed the parrot, tried every means to fly away
from the place before the return of the young
tiger ; and finding at last that it was impossible
for him to do so while the old tiger was there,
he took up a large stone and threw it upon the
head of the old tiger, which instantly killed him
on the spot, and then to£)k that opportunity to
make his escape. The young tiger, that had
gone to see the parrot, finding that it was killed.
BUDHIST TRACTS. 309
returned in rage to destroy the criminal ; but find-
ing that his father was also killed and the man
gone, his rage increased, and he pursued him
with full speed. The man, in the mean time,
not doubting that the tiger, when he saw his
father was killed, would pursue and overtake
him, armed himself with a club, and lay con-
cealed near the road to destroy the young tiger
likewise ; but no sooner did he see the tiger's fierce
countenance, than he was so much terrified that
it made him drop his club ; and as he had neither
the courage to defend himself, nor the power to
run away, he prostrated himself before the tiger,
and begged of him his life. The tiger answered,
" Thou treacherous wretch, thou hast killed my
friend and my father, without considering the
good they have done to thee, and was concealed
here with an intention to kill me likewise ; yet
I shall grant thee thy life : begone directly
out of this wilderness, and never think of re-
turning again ;" and left him.
5. — In former days, a hare, a monkey, a coot,
and a fox, became hermits, and lived in a wilder-
ness together, after having sworn not to kill any
living thing. The god Sakkraia having seen this
through his divine power, thought to try their
faith, and accordingly took upon him the form
310
BUDHIST TRACTS.
of a brahmin, and appearing before the monkey
begged of him alms, who immediately brought
to him a bunch of mangos, and presented it to
him. The pretended brahmin, having left the
monkey, went to the coot and made the same
request, who presented him a row of fish which
he had just found on the bank of a river, evi-
dently forgotten by a fisherman. The brahmin
then went to the fox, who immediately went in
search of food, and soon returned with a pot of
milk and a dried liguan, which he had found in
a plain, where, apparently, they had been left
by a herdsman. The brahmin at last went to
the hare and begged alms of him : the hare
said, " Friend, I eat nothing but grass, which
I think is of no use to you." Then the pre-
tended brahmin replied, " Why, friend, if you
are a true hermit, you can give me your own
flesh in hope of future happiness." The hare
directly consented to it, and said to the sup-
posed brahmin, " I have granted your request,
and you may do whatever you please with me."
The brahmin then replied, " Since you are
willing to grant my request, I will kindle a fire
at the foot of that rock, from which you may
jump into the fire, which will save me the
trouble of killing you and dressing your flesh."
The hare readily agreed to it, and jumped from
BUDHIST TRACTS. 311
the top of the rock into the fire which the sup-
posed brahmin had kindled ; but before he reached
the fire, it was extinguished ; and the brahmin
appearing in his natural shape of the god Sak-
kraia, took the hare in his arms and imme-
diately drew its figure in the moon, in order
that every living thing of every part of the world
might see it.
No. 6. — A brahmin had a field, and was in
the habit of visiting it daily. In these visits he
never failed to take into his hands, as soon as he
got there, a crab of golden colour, which was in
a tank within the limits of the field, and to
leave it again in it after his walk in the field,
and before he quitted it. A crow from a neigh-
bouring tree observing the friendship between
the brahmin and the crab, envied it, and went
to a snake which was residing in a hole at the
foot of the tree, and addressed himself to the
snake thus : " Friend, my wife, who is about to
lay her eggs, has a strong longing for the eyes
of the brahmin who visits this field every day,
to eat them up, after pulling them out ; and if
she fails in this she will undoubtedly perish, — if
you will assist her in attaining this, she will not
fail to reward you with her eggs. You are only
to lie concealed to-morrow morning early, in
312 BUDHIST TRACTS.
one of the roads in the field in which the brah-
min passes, and sting him as soon as he reaches
you, and leave the rest to me." This the snake
agreed to do, and concealed himself accord-
ing to his promise. The brahmin, who knew
nothing about this conspiracy, came in the
morning into the field, and after having taken
his friend the crab from the tank into his hands,
continued his walk in the field as customary.
The snake, which was anxious to comply with
his promise with the crow, stung him as soon
as he came near ; when the brahmin fell sense-
less to the gi'ound. The crow, who had been
impatiently watching for the opportunity, came
flying immediately, and perched upon the body,
to satiate the desire of eating up the eyes.
The crab, which was in the hands of the mo-
tionless brahmin, perceiving their combination,
laid hold with one of its tongs by the neck of
the snake, and with the other by the neck of
the crow, and threatened to kill them if they
did not take off the poison and cure his friend.
The snake, being very much terrified at the
treatment of the crab, begged him to allow its
mouth to be applied unto the wound; which
being granted, it soon extracted the whole
poison from the body of the brahmin, who, by
the relief he had received, got up immediately.
BUDHIST TRACTS. 313
as if nothing had happened to him. The crab,
which was still holding the necks of the two,
said that it would be improper to suffer two
such wicked creatures to Kve any longer ; so he
pressed the necks of them both with his two
tongs and killed them instantly.
The brahmin was afterwards born Budhu,
the crab was born one of his priests, the snake
Wasewarty,* and the crow Dewa-dattaya, his
enemies.
* This character appears throughout the jutakas, as in the
whole history of Budhism, as the rebel Assura, whose hostile
appearance at the birth of Guadma is constantly adverted to.
See Mahawanse, p. 161. And for references to his unceasing
hostility, vide " Asiatic Researches," vol. vi. p. 207 ; also
many parts in the " Doctrines of Budhism."
314 BUDHIST TRACTS.
The manner of making a Samenera or
Ganoonnancy.
A person who wishes to be made a ganoon-
nancy, or a priest, is, in the first place, to obtain
leave from his parents for that purpose, and
then to go to a teroonancy or high-priest, and
say to him *' Bura (Lord), I beg you will make
me a samenera or ganoonnancy, and give me a
habit of a priest." And after his having re-
peated this three different times before the
priest, the priest will teach him the ten principal
commandments of Budhu, which he who is
going to be made a priest is to repeat after him ;
viz. : Not to kill any living thing ; not to steal ;
not to have any carnal pleasures ; not to lie ; not
to drink any spirits or strong drink ; not to eat
after the appointed time, which is before the sun
has reached the meridian ; not to see or hear
any pleasures, as dancing, singing, and music,
&c. ; not to wear any flowers, nor to anoint his
body with any thing that will give any good
smell; not to sit upon a seat which is higher
than a cubit, or covered with any valuable
cloths ; and not to receive nor to touch any
gold, silver, or money : and then he will receive
the habit of a priest, from which time he is to
BUDHIST TRACTS. 315
obey and observe the ten commandments, and
likewise learn the religious books.
How to become a Teroonancy or High-priest.
A ganoonnancy, after having learned by
heart the following books, viz. Pilikulbawa-
nawa, Satara-sanwara-sileya, S^itara-kamata-han,
Dina-chariawa, Herana-sika, Sekiyawa, Dampi-
yawa, and Piruwana-satarabanawara, is to go to
Candy, and there he is to be examined by the
first and second chief-priests, and a great num-
ber of other learned priests, who wdll assemble
at the large hall of the priests for that purpose ;
and after having examined him, by putting many
questions, they inform the king of the same ;
after which the first and second chief-priests, and
a number of other high-priests (this number can-
not be less than twenty), will assemble again, and
there, after having some holy words pronounced
(which is a kind of blessing) by two of the priests,
confer upon him the title of teroonancy, and
appoint him a high-priest. This appointment
takes place either with great pomp, or without
it, as the opportunity affords ; and from which
time he, the priest, is to obey and observe
316 BUDHIST TRACTS.
8,820,000,000,000,000,000,005,000,036 (eight
thousand eight hundred and twenty quadriUions,
five milhons, and thirty -six) commandments.
A samenera or ganoonnancy who is younger
than twenty years cannot be appointed a teroo-
nancy or high-priest.
Livelihood of the high and subordinate Priests
called Teroonancys and Samenera Oenancys.
The rehgious people used to build houses
and place the high-priests therein, from the full-
moon day of the month of July until the full-
moon day of the month of October, and, during
the space of that time, provide them victuals, and
furnish them with all necessaries, such as bed-
steads, spreading cloths, pillows, lamps, spitting-
pots, cups, pots, &c. &c. After the expiration
of these three months, they offer three yellow
gowns, or attepirikere, according to the ability
of the people. An attepirikere consists of three
yellow gowns, one piece of cloth to sift water,
one piece of cloth called pattia, one needle, one
razor, and one pattra, used by the priests for eat-
ing the victuals in ; and some people make an
offering called kattinay, which consists of one
BUDHIST TRACTS. 317
yellow gown, one garden, one paddy field, one
slave, cattle, one house, one bed, addices, axes,
chopping knives, mammotties, chisels, saws, &c.,
to the value of more than three or four hundred
rix-dollars. As the subordinate priests, called
Samenera Oenancys, live with the high-priests,
they support themselves by what the high-priests
receive, and in the other months they are sup-
ported by the produce of the lands belonging to
temples. The priests who have no such temples
or lands, support themselves by begging alms,
which, however, they do not ask for as the
beggars, but they are only to wait in front of
the house, and should any thing be offered,
they ought to receive it, and if not, they go
away, after having waited for a short while.
When slaves are offered, the priests emanci-
pate them, or appoint them as priests.
318 BUDHIST TRACTS.
List of different Siwoores or Priests' Garments.
Five cubits of cloth for the under garment.
Seven cubits of cloth for another siwoore,
worn above ditto.
Six cubits of cloth, of one span broad, for a
band.
Twenty-four cubits of cloth, of five spans
broad, for the maha-siwoore.
Four cubits of cloth, of one cubit broad, for
a band.
Twenty - four cubits of cloth for another
maha-siwoore.
Sixty cubits of cloth will be sufficient for
making the garments of the whole of the said
siwoores.
One yard of cloth for a fan, which is made
of the following kinds of cloth, viz. embroidered
cloth, satin, velvet, or superfine scarlet cloth.
Query — is it lawftilfor the Budhist Priests to be
sworn to their testimony ?
Although I knew that religion does enjoin
no oath to be exacted of priests, yet for a better
BUDHIST TRACTS. 319
understanding of it, I referred myself to various
books, which prevented my sending an earKer
reply. I could find no passage of a priest hav-
ing been compelled to take an oath, or of having
himself done it, as priests are forbidden to lie ; so
that a virtuous priest would never lie, but only
those of degenerate principles ; which morality
and immorality in priests may be discovered
by those who are well versed in the religion ;
but if the priest offending in the like manner be
an artful one, and his immoralities are such as
not to be easily discovered, on account of his
cunningness, the sincere professor of the religion
may punish the priest so lying, according as reli-
gion enjoins, by disclosing his purity or impurity.
Endeavouring by all means to come at the truth,
it is expedient to proceed in the investigation.
The following books, namely, Samantapaw-
sadicawa, Adicaranawinishayacanda, Sarartadie-
pania, Wimatiwindania, and in the judgments of
the books Winayalancaraya and Winayasangra-
haya, contain as follows on this subject : —
The Budhu priests are always bound to
speak the truth, which is one of the ten com-
mandments of Budhu ; as they ought to keep
320 BUDHIST TRACTS.
the ten commandments. It does not appear, in
any of the books of the Budhu law, that priests
should take their oaths to speak the truth ; in
case of any doubt of their statements, they
should say what they have stated is true, for
avoiding such doubts.
According to the rules of the Budhist reli-
gion, the priests are to avow twice a-day that
they would conform themselves to their com-
mandments called Apat ; and by that means
they are bound not to speak a lie, — the Budhus
never deny the saying of the priest : but it does
not appear in any book of that religion that
priests are to be sworn.
The proper method of preventing Budhists
from forswearing, would be to have a building
constructed in the neighbourhood of the court-
house, under the name of Boodalle (house of
Budhu), and Dewalle (house of gods), a part of
which should consist of an image of Budhu, and
a Bana-potta (a book containing doctrines of
Budhu), and the other part to consist of the
images of several deities adored by them, and to
intrust the same to the care of a religious priest
and a capoorawla, for the celebration of the
BUDHIST TRACTS. 321
different ceremonies vs^hich are performed in
other temples and pagodas, so that it may be
more binding on the minds of the Budhists^, and
the oath of a Budhist should be taken at the
said building.
Amongst Budhists there are some who be-
lieve that perjuries will be punished in the
world to come, whilst others are of a different
opinion, namely, that perjuries are punished by
the deities in this world only; and the finding
out of these two different sorts of believers
being impossible, we think it proper that the
person whose oath is required, after having
washed himself, should be sent to the above-
said building, and there the priest should ex-
plain to him the Pansil, or the five command-
ments of Budhu, and then swear him on the
Bana-potta, and on the image of Budhu, and
afterwards that the capua should also swear him
in like manner on the images of gods.
As there are some persons who have little
reflection of the punishment which will come
upon them in this life, or in the next, for per-
jury, it would be proper that such a person
(after his character and conduct are ascertained
by inquiry) should be ordered to take his oath at
the said building, on the head of a child of him
or her, according to the customary way.
VOL. III. Y
322 BUDHIST TRACTS.
Note. — The important amelioration and improvement
effected in the civil code of Ceylon, by Sir Alexander
Johnston, rendered it highly important to ascertain
a legal mode of obtaining the testimony of Budhist
priests ; and the foregoing detail not being satisfac-
tory, the following were issued, which elicited the
desired infoi*mation.
It is ordered that each magistrate do report
to the court what form of oath he conceives to
be the most binding upon the Budhist priests m
his district. What form upon the other natives
professing the Budhist religion, whether that of
swearing them upon the halampe, or in the tem-
ples, or that upon the head of their children or
next of kin; adding whatever information the
said magistrate may be able to procure from the
best-informed people in his district, specifying at
the same time the names and situation of the
different people from whom he obtained informa-
tion on the subject.
It is also ordered, that the magistrate do
report what number of Budhist temples, or
dewalles, or other places of worship, there may
be in his district, specifying also the number of
Mohammedan temples and schools, and the num-
ber of Christian churches and schools ; and he
will also add whether many or few of the people
in his district are taught to read and to write,
specifying whether the greatest number are
BUDHIST TRACTS.
323
taught to read and write by the Budhist priests
at the Budhist temples, or at the Christian
schools by the schoolmaster.
Ceremony of Marriage as j^ractised in Ceylon.
The manner of marrying, according to the
Cingalese custom, is, when a bridegroom comes,
together with his relations, to the house of the
bride's parents, for the purpose of marrying, there
shall be spread a white cloth upon a plank called
Magoolporoewe, and upon that white cloth
there shall be scattered a small quantity of fresh
rice, whereupon the bridegroom and the bride
shall be put or carried upon the said plank by
the uncle of the bride, who shall be on her
mother's side — if there are none, by any other
nearest relation — and afterwards there shall be
delivered by the bridegroom to the bride a gold
chain, a cloth, and a woman's jacket, besides
which there shall be changed two rings be-
tween them ; at the same time, the bridegroom
gives a white catchy cloth to the mother of the
bride, according to his capacity ; after which
ceremony, and while the bridegroom on the
right and the bride on the left are standing
upon the said plank, by the uncle of the bride,
or by any of her nearest relations, as above
stated, shall be tied the two thumbs, one of the
bride and one of the bridegroom, by a thread.
324 BUDHIST TRACTS.
and under the knot of the said thumbs there
shall be holden a plate, and some milk or water
poured upon the said knot, and then shall the
bride be delivered to the bridegroom. In some
places, the two little fingers of the bride and
bridegroom are tied, and the said ceremony per-
formed ; and, in some places, a chain shall be
put by the bridegroom on the bride's neck, a
cloth be dressed, and then rings be changed.
In some places the marriage is performed with-
out these last - mentioned ceremonies. This
manner of marrying of the people who are not
Christians was admitted in the time of the Dutch
government, on which account the rights of inhe-
riting property are according to the Dutch law.
Names of the Chief Viharis, or Budhu Temples,
existing in Ceylon.
Nammobooddaye Sallewe
Saggamme Arrame
Pasgamme Maddiliye
Arrattene Dippittiye
Maadan-walle Bampaney
Wilwalle Kaariyegamme
Kadde-dorre Gal-lelle
Morre-paaye Aloot-nowere
Dimboole Parrane-nowere
Poosool-pittiye Maawelle
BUDHIST TRACTS. 6
Niyangan-payestaneye
Maakaddewarre
Walwasegodde
Higoole
Kappagodde
Bammoonoogamme
Paddidorre
Wattaramme
Ottoo-rale
Wattoo-deniye
Abooloogalle
Poohoriye
Dannegire-galle
Galbadde-gamme
Waagere-galle
Koloore
Lenne-galle
Okde-palle
Allewattoore
Odde-palle
Wattoore
Algamme
Muakorawe
Navekolle-gammoowe
Kawoodoo-gamme
Atkade-vihari
Bissowalle
Koorona-galle
Daddigamme
Kooroowenniya-galle
Arandorre
Aada-galle
D ore wake
Ebba-galle
Maddebade-wite
Yakdessa-galle
Totte-geddere
Naate-gamme
Madooroo-pittiye
San-welle
Attene-galle
Kadikawe
Ooro-welle
Malle-ganney
Godde-geddere
Kaballa-lenne
Dorenagodde
Niyede-wanne
Yatte-watte
Nagalle-vihari
Raagamme
Rasweroowe
Meegammoowe
Talangammoowe
Dambe-deniye
Perriye-kadoowe
Bellegale
Dewe-giri-vihari
325
326
BUDHIST TRACTS.
Nawegammoowe
Otooropawo-viliari
Bojas-lenne
Yaaw-lenne
Jayekadoo-lenne
Sagaa-lenne
Kombooro-lenne
Redee-lenne
Rammade-galle
Delwitte
Wilgamme
Asgiriye
Roseegamme
Ambocke
Milele-waane
Bamba-vihari
Rangire-diiboolle
Seegiriye
Kalewe
Ballallawe
Anurahde-poreyche
Sree-maha-bodinwa-
hanse
Lowamaha-praasadas-
tane
Mirese-watte-vihari
Abbeyegire-vihari
Jeetewanne-vihari
Denne-nakeye
Sangamoo-viliari
Bagre-nakeye
Ratnemaale-chiyette-
yeye
T oparamme-chiy etti-
yeye
Mihintalle
Attesette-lenne
Neetoopatpaane
Sooroolomaa-moniyawe
Moonnissarame
Attale
Makkame
Mannareme
Maan-totteme
Pomparappoowe
Malwille
Demmene -pattelemehi-
Naage-koville
Kadaroogode-vihari
Tellipalle
Mallagamme
Memangame-vihari
Tannedewe-enne
Agne-dewe-enne
Nage-dewe-enne
Poowagoo-dewe-enne
Kaare-dewe-enne
Molliyawalle
BUDHIST TRACTS.
327
Terikona-malleye
Wilgam-vihari
Tissemalia-vihari
Elandegodde
Kadoorookotteyehe-
Attoobaddeye
Lankaa-telekeye
Gaddela-deniye
Wijeyatpaaye
Abbeyegire-viliari
Jetwanne-vihari
Kapil-vihari
Esipattena-raameye
Kossina-raameye
Oorwa-raameye
Daksinna-raameye
Paschimma-raameye
Oottaraa-raameye
*Salloominne-saye
*Silloominne-saye
Demelemaha-saye
Polonnaroo-vihari
Solonnaroo-vihari
Dananjaye-vihari
Kakooloowa-vihari
Dembolagal-vihari
Naka-vihari
Nuwogona-vihari
Soronna-totte
Badooloo-vihari
Yoodeganna-pittiye
Roohoonobadde
Katteregamme
Oggal-alootnowere
Tambegammoowe
Moolgeriye
Owagere-vihari
Dewenowerehe-dewe-
raje-baweneye
Otpelimegeye
Sittipelimegeye
Galganney
*Welligamme-aggre-
bode-vihari
*Paregodde-vihari
*Tottegammoo-vihari
*Galepaate-\dhari
*Bodimaloo-vihari
*Wannwaase-vihari
*Ben-vihari
Kalototte
Bentotte
* Those' marked with a star are in the Galle districts.
S'lii BUDHIST
TRACTS.
Sorone
Denewake
Weedaagamme
Saparegammoowe
Kattalla-walle
Gelee-maleye
Rabookkane
Samantekoote-paroo
Paanedorey-dewaaleye
wateye
Bellan-wille
Dewagahawe
Pappiliyaane
Ballahille
Naavinne
Sidegalle
Wijeya-raameye
Kalloogammoowe
Sobaddra-raameye
Gangaat eleke-vih ari
Jayewardene-kotteyehe
Koballolloowe
Pilleme-geye
Alloo-deniye
Sammoke-dewaaleye
llloopan-deniye
Kitsiremewan-kalleniye
Seen-deniye
Raj emaba-kalleniye
Niggammene
Wibeesane^dewalaye
Atteregamme
Walliwitte
Nadde-welle
Bolla-galle
Santaanagodde
Sewa-gamme
Wegeriye
Desapatte-noogaye
Ambecke
Kaddoo-dewole
Lankatelekeye
Bomeriye
Wattedaa-geye
Sanwelle
Gaddela-deniye
Kehelbattoowe
Delliwille
Attooroogere-vihari
Gagool-deniye
Dennegammoowe
Oroola-watte
Delgammoowe
Kattebogodde
Battoogeddere
Ranmoon-godde
BUDHIST TRACTS.
329
Deldeniye
Manik-dewele
Moneregodde
Kalloogalle
Walgampaaye
Dantotte-watoore
Siliballagodde
Dodanwelle
Deye-kelina-welle
Sooriyegodde
Kobbakadoowe
Gaiioroowe
Kooloogammane
Atteregamme
Madde-wele
Gallalle
DoUepielle
Allewattoogodde
Kohone
Tebbatowawe
Abille-vihari
Aaloke-vihari
Koroowa-bogambewe
Kadoo-wele
Doono-wele
Ammoono-gamme
Abellenitte-wele
Sree-malwatte
Senkade-gale
Aloot-vihari
Parene-vihari
Naage-wimaaneye
Oposatta-raameye
Sree-dagistraw-daledaa-
Mandireye.
Translation of a Budhist Tract on the merits of
performing Budluis precepts.
Question. — In case the dead can inherit the
six habitations of the blessed, each by one par-
ticular good act, it then rests only upon six
particular pious acts ; are the other charitable
acts then to be accomphshed in vain ?
330 BUDHIST TRACTS.
Answer. — No rules of that kind appear in
the precepts of the rehgion.
The precepts of the rehgion that treat on this
subject are, a person having renounced the ten
sins, and hving as becomes the ten good acts,
preserving in every respect the five moral ob-
jects, who also dies in full possession of the
same, with a desire at his departure to be born
in any of the said blessed habitations, he will
accordingly inherit it.
The departure of a person suddenly from the
present world will cause his future situation ac-
cording to the manner of his behaviour in it,
either in a blessed habitation or a miserable one.
The good acts are, the preservation of three
faiths, eight pious acts, (the five moral objects
inclusive), and farther, ten good acts, the above
eight included.
This life is apphtable to an individual not
in the priesthood ; and if it be a priest of the
inferior class of the denomination of Samanera,
or Ganoon-nancy, he must live to the same
dignity, or becoming the above principles, with
the additional preservationof forty different good
rules. The priests of the superior class, who
are denominated Oepasampata, or Teroonancy,
are to five a pious life to its utmost extent, in-
dependent of the above-mentioned principles.
BUDHIST TRACTS. 331
Tract on the Castes in Ceylon. ,
There are four high castes, namely. Royal,
Braminy, Real Chitty, and Vellala, or, as the
Cingalese expresses. Raja, Bammunu, Wellanda,
and Gowy.
There are eighteen other inferior castes, de-
nominated, in general terms, Naggar-akkarayo.
The word naggarra means the city within
which, and in such other divisions inhabited by
any of the said four castes, they cannot reside ;
and, as they are subjects of them, they are
known by the general appellation of Naggar-
akkarayo.
The denominations which are applicable to
each of the said castes, and the duties they are
liable to, are as follow : —
1st, Peesakaraye, namely, Hallagama or
Chalia, subject to the government duty of car-
rying palanquins, as also to peel cinnamon.
2d, Carrawoo, namely, fishers.
3d, Darawoo, namely chandos, liable to the
government duty of training elephants.
4th, Nawandanna, consisting of goldsmiths,
blacksmiths, and carpenters.
5th, Baddahallaya, namely, potters.
6th, Raddawu, namely, washers.
7th, Pannikky, namely, barbers.
332 BUDHIST TRACTS.
8th, Sommam, being leather-workmen and
shoemakers.
9th, Hakkm-oo, namely, jaggariers.
10th, Hunnoo, namely, chunam-bm*ners.
11th, Berrawayo, being tom-tom beaters.
12th, Ollie, liable to the duty of procuring
coal.
13th, Kinnaru, hable to the duty of making
bamboo baskets, rush mats, &c.
14th, Padduwoo, subject to the duty of
erecting walls of houses,
15th, Gahalagambadayoo, subject to the
duty of disposing or removing out of the city
which is called Nuwara the corpses, and car-
cases of elephants and other dead animals.
16th, Pahe, hable to perform the duty of
washers to the lowest castes.
17th, Hinnawoo, being the washers of the
chalias.
18th, Roddy, subject to the duty of making
ropes of leather, for tying elephants and other
animals.
Of these eighteen castes, the 15th and 16th
abovesaid are not in this part of the island.
BUDHIST TRACTS. 333
A short Description of the different Castes on
the Island of Ceylon.
Question. — Into how many different castes
are the natives of this island divided ?
Answer. — Exclusive of the Malabars, there
were originally only four castes; but, in pro-
cess of time, the fourth of these castes was sub-
divided into twenty-four different castes, making
altogether twenty-seven castes.
What are the names of those castes ?
The four original castes were the Ksha-
tria or Rajapoot caste, the Bramin caste, the
Wysya or merchant caste, and the Kshudra or
low caste.
Into what castes was the said low caste
divided ?
The said Kshudra, or low caste, was divided
into the four-and-twenty following castes, viz. : —
1. The Goigama or Vellala caste, which is
distinguished by the following names, viz.: —
Khetta Jiewakayo, Kassakayo, Goyankaranno,
Goigama Etto, Goi Bamuno, Goi Kulayo, Sandu-
ruwo or Handuruwo, or, vulgarly, Wellalas, —
which word comes from the Malabar.
2. The Halawgama, or Chalia caste, which is
334 BUDHIST TRACTS.
distinguished by the following names: Paisa-
kara, Brahmanayo, Tantavayo, Paisacawrayo,
Paihairo or Paihaira - kulayo, Salagamayo or
Halagamayo, Mahabaddey - Etto, or, vulgarly,
Chalias.
3. The Nawandanno, or goldsmiths, which is
distinguished by the following names; viz.
Cammakarayo, Suwannakarayo, Ayokarayo,
Achariyo, Gooroowarayo, Nawankaranno, Na-
wandanno, Lokuruwo, and Kamburo.
4. The Waduwo, or carpenters, are distin-
guished by the following names ; viz. Tacha-
kayo and Waduwo.
5. The Mananno, or tailors, are distinguish-
ed by the following names; viz. Tunnawayo,
Sochikayo, Sannawliyo, and Mahanno.
6. The Radawo, or washers, are distinguish-
ed by the following names ; viz. Ninne Jakaya,
Rajakayo, Radau, Paihaira Haliyo, Paidiyo,
and Hainayo.
7. The Panikkayo, or barbers, are distin-
guished by the following names; viz. Cappa-
kayo, Nahapikayo, Karranawiyo, Panikkiyo, and
Embettayo.
8. The Sanmahanno, or shoemakers, are
distinguished by the following names; viz.
Chammarakarayo, Rattakarayo, Sommarayo,
and Samwaduwo.
BUDHIST TRACTS. 335
9. The Chandos are distinguished by the
names of Soudikayo, Maggawikayo, Suraw-
beejayo, Maddino, Surawo, and Durawo.
10. The Potters are called by the names of
Coombakarayo, Culawlayo, Pandittayo, Bada-
Sellayo, and Cumballu or Ciimbalo.
11. The Fishers are called by the names of
Wagurikayo, Jawlikayo, Kay-wattayo, Kaywulo,
and Carawo.
12. Shooters, or hunters, are called by the
names of Weddo, Wanacharakayo.
13. The Drummers, or tom-tom beaters, are
called by the following names ; viz. Atodya-
wadakayo, Bhera - wadakayo, Berawayo, and
Ganitayo.
14. The Jagerers are distinguished by the
following names ; viz. Hangarammoo, Sakuro
or Pakuro, and Candey Etto.
15. The Lime-burners are distinguished by
the following names ; viz. Chunna-karayo and
Sunno or Hunno.
16. Grass-cutters or branch-cutters for the
elephants are distinguished by the following
names ; viz. Pannayo and Jana Capanno.
17. Iron -burners, or makers of iron from
stone, are called Yamanayo.
18. The Scavengers are called by the follow-
336 BUDHIST TRACTS.
ing names ; viz. Pookkoosayo, Pooplia, Chadda-
kayo^ and Gahalayo.
19. Basket-makers are called by the follow-
ing names ; viz. Cooloopotto, Sinnawo, Hadayo,
and Welwaduwo.
20. Palankeen-bearers are distinguished by
the following names ; \iz. Paddo, Paduwo, and
Batgama Etto.
21. Flower - gardeners are called Mawla-
cawrayo and Malcaruwo.
22. Maskers, or masked dancers, are called
Uhuliyo and Oliyo.
23. Mat-weavers are called Pannakarayo,
Cattakarayo, Tinakarayo, Kinnaru, and Haina-
walayo.
24. Rodias, or barbarians, are called Roga-
dikayo, Adarmishtayo, Wasalayo, and Rodiyo.
Some of these castes or classes of people
have existed for the space of 2360 years, and
others for only the space of 2120 years.
Exj)lanatiofi of the above Names of the different
Castes.
1. The Kshatria. The meaning of this word
is landlord or landowner.
BUDHIST TRACTS. 337
In the early ages of the world all men were
equal, in consequence of which many conten-
tions arose among them ; and, in order to pre-
vent or appease their strifes, they elected a
chief to govern them. To this chief they all
submitted, and for his support they gave the
one-tenth of all the produce of their lands ; and
hence came the name of Kshatria or landlord.
As this landlord endeavoured by all means
to satisfy the people, they gave him the name
of rajah, which word is derived from the word
ranjite, to satisfy, and hence came the word
rajah, which is considered as equivalent to king ;
and as it was one of the Kshatria caste who
became the first king of Ceylon, his name was
changed from Kshatria to Rajah : and the kings
of this island are called by the Cingalese Raj-
juruwo.
2. Bramin or Brachman caste. The meaninir
of the word is to put away sin ; and hence in
the said first ages of the world, such people as
refrained from sin were called Brahmanayo, or
Bramins ; and as some of these men found their
way to this island, and continued to reside
herein, their name has been, by the Cingalese,
changed from Brahmanayo to Bamino, which
is, however, of precisely the same meaning,
VOL. III. z
338 BUDHIST TRACTS.
3. The Wysya caste. The meaning of this
word is to give and take, buy and sell, make
merchandise, &c. ; and hence, in the beginning,
people who made merchandise were called
Wysyayo, and had three different modes of
employment. The first was dealing or mer-
chandising, the second was that of feeding
cattle, and the third was tilling the gromid.
Some of this description of people having come
and dwelt in this island, their name has been,
by the Cingalese, changed from Wysyayo to
Welindo (merchant).
In those days all who did not belong to the
above description of people were called Kshu-
drayo, that is, low people, and were divided into
several classes ; and especially in Ceylon were
divided as follows : —
1. The Vellalas, because they lived by agi'i-
culture, were called Kettau Jiewakayo : the word
signifies livers by the field.
Because they ploughed the land, they were
called Kassakayo-ploughers ; because they sowed
or cultivated rice, they were called Goyanka-
ranno, sowers or cultivators of rice.
Because they cultivated other grains, herbs,
and vegetables, they were called Goiyo, or
Goigama Etto, cultivators.
BUDHIST TRACTS. 339
Because they were not guilty of destroying
the creatures, but hved by agriculture alone,
they were called Goi Bamuno, cultivating bra-
mins.
Because they descended from ancestors who
were cultivators of the soil, they were called
Goikulayo, i. e. of the cultivating caste.
In the cultivation of their lands they were
subject to the scoffs and abuse of their ill-
disposed neighbours ; and because they bore
such insults with patience, and did not retort,
they were called Sanduruwo, i. e. the Pacific, or
Sons of Peace.
Sanduruwo and Handuruwo are the same.
2. The people called Chalias.
Because they were weavers of gold and
silver thread, and refrained from every vicious
practice, they were called Paisakara Brahma-
nayo, i.e. gold and silver-weaving bramins.
Because they stretched and ordered their
warp, and wove it with weft, they were called
Tantavayo, that is, yarn-stretching weavers.
Because they wove gold and silver thread
they were called Paisacawrayo, i.e. weavers of
gold and silver thread : the same word changed
into Cingalese, makes Paihairo.
Because they were descended from the weaver
340 BUDHIST TRACTS.
caste they were called Salagamayo, i. e. of the
weaver caste.
The King of Dambadenia, in the Seven
Corles, called Wathimi Buwanaika Rajah, in
order to establish a cloth manufactory, caused
a third colony of weavers to be sent from Jam-
budwipa (the continent), and appropriated to
their use the place called Chilaw, and there they
constructed spacious apartments, or halls, for the
use of their manufactories, and hence they were
called by the name of Salagamayo, that is,
people who inhabit the large hall-village ; hence
the word Chalia caste now commonly used ; and
from this also came the name of the place
Salawa, but now commonly called Chilaw.
In the time of the Portuguese, the said
people were taken to serve as cinnamon-peelers ;
and as the cinnamon at that time was the prin-
cipal source of revenue, it was called the great
rent, which, in Cingalese, signifies Mahabadde,
and hence the name of Mahabaddey-Etto, that
is, people of the cinnamon department, was
given to them.
3. The Goldsmiths.
Because they work in copper, brass, and
silver, they are called Cammakarayo, which
word signifies workers in metals, and because
BUDHIST TRACTS. 341
they work in gold, they are called Suwanna-
karayo, which word signifies workers in gold.
Because they work in iron they are called
Ayokarayo, which word signifies workers in
iron. As these people were found useful to
society, they were complimented with the name
of Achariyo, which word signifies masters, and
is expressed in Cingalese by the word Gooroo-
warayo, masters.
Because they are in the habit of making
old things new, they are called Nawankaranno,
which word signifies makers of new; and be-
cause they know how to make things new, they
are called Nawandanno, that is, knowers of the
art of making new things out of old.
Because they melt their metal and form a
vessel, they are called Lokuruwo, that is, foun-
ders or makers of vessels with melted metal.
They are sometimes called Cammaro, which word
is a corruption of Camburo, which is a term of
reproach given to them because they take em-
ployment from high and low. Kamburanawa
signifies to become subject or slave.
4. The Carpenters.
Because they smooth and carve wood they
are called Tachakayo, which word signifies
smoother or planer.
342 BUDHIST TRACTS.
Because by their workmanship they enhance
the value of timber they are called Waduwo,
that is, enhancers of value.
N.B. The carpenters are in some places
considered by many as belonging to the gold-
smith caste, but this is not authorised by any
book.
5. The Tailors.
Because they sew pieces of cloth together,
they are called Tunnawayo, which word signi-
fies weavers, or sewers of pieces ; because they
work with a needle, they are called Sochikayo,
that is, workers with the needle ; because they
make armour or covering for the body with
cloth, they are called Sannawliyo, that is, makers
of cloth armour; and because they sew, they are
called Mahanno, that is, sewers.
6. The Washers.
Because they restore to its former state
what has been defiled, they are called Ninney
Jakaya, that is, restorers.
Because they remove the dust from the
garment they wash, they are called Rajakayo,
that is, removers of dust, and is expressed by
the Cingalese word Radau.
Because they make foul clothes clean, they
BUDHIST TRACTS. 343
are called Paihara Haliyo, that is, cloth-
cleaners.
Because they take payment for their work,
they are called Paidiyo, that is, takers of pay-
ment.
Because they wash the foul hnen of little
children, and thereby are supposed to obtain
the affection of the child for whom they wash,
they are called Hainayo, which is a corruption
of Snaihayo, beloved persons.
7. The Barbers.
Because they cut the hair of the head and
beard, they are called Cappakayo, that is, cut-
ters.
Because they, by cutting the hair of the
head and beard, create comfort to the mind,
they are called Nahapikayo, that is, com-
forters.
Because they use a razor, they are called
Karranawiyo, that is, razor-users, or workers
with the razor : because they cut the foliage of
the head and beard, they are called Pannikkiyo,
that is, leaf or foliage-cutters.
Because, as ministers of the cabinet, they
approach the person of the king, they are called
Embettayo, that is, near approachers, or livers
near.
344 BUDHIST TRACTS.
8. The Shoemakers.
Because they dress skins, they are called
Chammakarayo, that is, skin-dressers, or workers
in skin ; because they make harness for chariots
(or carriages), they are called Rattakarayo, that
is, carriage-makers, which is expressed in Cinga-
lese by the word Sommarayo; and because
they do to skins what carpenters do to timbers,
they are called Samwaduwo, that is, skin-car-
penters.
9. The Chando caste.
Because they extract toddy from the trees,
which makes all hearts glad; and because the
man who first made the discovery of this art
was called Soudamakaya, they are called Sou-
dikayo, that is, producers of lust.
Because they sell toddy, which intoxicates,
they are called Maggawikayo, that is, venders
of intoxication.
Because they furnish toddy for the bakers,
they are called Surawbeejayo, that is, toddy-
makers, or producers of good taste.
Because they prune the trees, they are called
Madinno, that is, pruners.
Because they furnish men with toddy, which
inspires generous sentiments, they are called
Surawo, that is, givers of pleasant taste.
BUDHIST TRACTS. 345
Because evil is often the consequence of in-
toxication from toddy, they are called Dui^awo,
that is, producers, or givers of the evil-producing
taste.
10. The Potters.
The first two potters were called the one
Coombeya and the other Culala, and therefore
the potters are called Coombakarayo and Cu-
lawlayo, after the said two men.
Because they make their wares according to
their own fancy, without any previous form, they
are called Pandittayo, that is, wise men.
Because they burn their wares in places or
halls close to their dwelling-houses, they are
called Bada Sellayo, that is, possessors of near
halls.
The name Cumballu, by which they are
sometimes called, is derived from Koomba-
karayo.
11. The Fishers.
Because they are in the habit of wading and
working in the water, they are called Wagu-
rikayo, that is, workers or dealers in the
water.
Because they make use of nets, they are
called Jawlikayo, that is, workers with nets.
346 BUDHIST TRACTS.
Because in fishing they surround the water,
they are called Kay-wattayo, that is, surrounders
of water.
The name Kay wulo, by which they are some-
times called, is derived from Kaywattayo ; be-
cause they have their dwellings along the shore,
they are called Carawo, that is, shore-people, or
dwellers on the shore.
12. The Shooters.
In order to escape from oppression, or from
being tormented, having taken refuge in the
jungle, where they live by kilHng the creatures,
they are called Weddo, that is, tormentors ; and
as they pass their time in the jungle or wilder-
ness, they are called Wanacharakayo, that is,
wild men, or men of the desert.
13. The Berawayas, drummers or tom-tom-
mers, having been first appointed to do this duty
by the minister called Atodya, who himself made
and played on the first timbrel or drum with one
head, which also was called by his name, they
are called Atodya-wadakayo, that is, tormentors
or beaters of the Atodya, or drum with one head;
and because they beat the baira, or tom-tom,
they are called Berawayas, or Berawayo, that is,
tom-tom beaters; and because they are astro-
BUDHIST TRACTS. 347
logers or calculators of the motions of the pla-
nets, they are called Ganitayo, that is, counters
or calculators.
14. The Jagerers.
Because they make cakes of sugar or jagery
as hard as stone, they are called Sakuro, or Pa-
kuro, that is, stone-makers.
Because they defend or take care of the gar-
dens of the priesthood, and because they take
their own sisters as wives, they are called San-
garammu, which word has a double meaning : it
signifies, in the first place, defenders of the gar-
dens of the priesthood ; and, in the second place,
cohabitors with sisters, or with own blood.
And because they hve on the mountains,
they are called Candey Etto, that is, Candians
or mountaineers.
15. The Lime-burners.
Because they burn and reduce to powder
stones and trees, they are called Chunna-karayo,
that is, reducers to powder ; and the same thing
is expressed by Sunno or Hunno, by which
names the said people are called.
16. Grass or Branch-cutters.
Because they cut down branches and leaves
348 BUDHIST TRACTS.
from the trees to feed the elephants, they are
called Pannayo, that is, leaf-gatherers, leaf-cut-
ters, or leaf-strippers ; and because they cut
grass for horses, they are called Jana Capanno,
that is, grass-cutters.
17. Iron-makers.
Because they understand how to burn iron,
they are called Yamanayo, that is, iron-creators
or iron-makers.
18. The Scavengers.
Because they gather the dirt of a city, they
are called Pookkoosayo, that is, removers of the
city dirt.
Because they carry away the faded flowers
from the altars of the gods, they are called
Pupphachaddakayo, that is, casters away of
flowers.
Because they throw away the dirt, they are
called Kasalayo, that is, throwers away of dirt.
But the Cingalese, changing the k into g,
and the permutable s into A, generally call them
Gahalayo.
19. The Basket-makers.
Because they make winnowers with the
peeling of bamboo -cane and reed, they are
BUDHIST TRACTS. 349
called Cooloopotto, that is, peeling winnower-
makers.
Because they weave or plait their materials,
they are called Hadayo, that is, plaiters.
Because they work with or make articles
with rods, they are called Welwaduwo, that is,
rod-carpenters.
Because they cut and bring home their ma-
terials, they are called Sinnawo, that is, cutters.
20. The Paduwas or Palankeen-bearers.
Because they reap the fields of grain for a
certain proportion thereof, which proportion,
amounting to one-fifth of the whole, is called
Walahana, that is, hire, they are called Baddo,
of which word the b being changed to jt>, makes
it Paddo ; and hence comes Paduwo, that is,
rice-makers.
Because the villages which are possessed by
the king, and which produce a great deal of
rice, are given to be cultivated by these people,
they are called Batgammu, or Batgamayo, or
Batgama Etto, that is, rice-village people.
N.B. Bat signifies boiled rice, not raw.
21. The Flower-gardeners.
Because they cultivate, string, and make
garlands, or chains of flowers, they are called
350 BUDHIST TRACTS.
Mawlacawrayo, that is, chain-makers. The
same word has been turned into Malcaruwo,
which imphes chain- makers, and also flower-
makers.
22. Maskers, or Masked Dancers.
Because they appear with masked faces,
make gestures, &c., they are called Uhuliyo ;
and, by permutation of characters, the same word
is turned into Ohyo, that is, disguised actors or
comedians.
23. Mat-weavers.
Because they weave a kind of leaves, they
are called Pannakarayo, that is, leaf-workers.
Because they beat some kinds of trees till
they become of a woolly substance, which sub-
stance they take and make into mats, they are
called Cattakarayo, that is, workers in hard
matter, or in wood.
Because they make some kinds of grass into
mats, they are called Tinakarayo, that is, workers
in grass ; and by changing the ti into ki, and
doubhng the n, and suppressing the k, and by
changing the ra into rti, the Cingalese call them
Kinnaru, which signifies the same thing — work-
ers in grass..
Because they make some mats with fringed
BUDHIST TRACTS. 351
selvedges, they are called Hainawalayo, that is,
fringe-makers.
24. The Rodias.
Because they, being lepers, were driven into
the wilderness, where they remained separate
from society, they were called Rogadikayo, that
is, incurable sick men.
Because they were addicted to bestiality, they
were called Adarmishtayo, that is, unrighteous
men.
Because they are inferior, and subject to all
people, they are called Wasalo or Wasalayo,
that is, subject to all.
The name Rodia is a corruption of Roga-
dikyo. — N. B. The delivering any person to the
Rodias is reckoned the greatest degradation.
In former days, when the king happened to be
displeased with any of his concubines, this was
the punishment inflicted on the offender: — A
Rodia being called, he was told to take the
offender in charge, which he did by taking the
betel from his own and putting it into her
mouth; after which she was obliged to remain
among the Rodias till death.
That the above-mentioned difference of caste
has obtained in the island of Ceylon, from the
352 BUDHIST TRACTS.
preceding dates, appears in different books. But
with regard to the Vellalas, it is to be observed,
that since the time of Parakrama Bahu Rajah,
who reigned about 800 years ago, they have
assumed the title of high caste.
As one of the employments of the merchant
caste was to till the ground, they claimed affinity
with them, and, instead of three, they now enu-
merate four noble castes ; viz. the Rajah caste,
the Brahman caste, the Merchant caste, and the
Vellala or Goigama caste, and all the rest they
call Kshudra or low ; which assumption, how-
ever, is not countenanced by any written autho-
rity whatever, but, on the contrary, is represent-
ed in the books as inconsistent and improper.
Time and circumstances have introduced
some alterations with regard to rank and pre-
cedency among the natives of Ceylon, though
divided according to the above classification by
the most ancient writings.
According to the present bias which rests
on the minds of the natives, the different castes
rank as follows : —
1. The vellala, or goigama.
2. The halagama, or cinnamon-peelers.
3. The fishers.
4. The chandos.
5. The shooters.
BUDHIST TRACTS. 353
6. The goldsmiths.
7. The carpenters.
8. The tailors.
9. The potters.
10. The washers.
11. The barbers.
12. The shoemakers.
13. The lime-burners.
14. The basket-makers.
15. The jagerers.
16. The berawayas, or drummers.
17. The maskers, or actors.
18. The grass-cutters.
19. The iron-makers.
20. The palankeen-bearers,
21. The flower gardeners.
22. The scavengers.
23. The mat-weavers.
24. The rodias; which, added to the three
noble castes, make in all twenty-seven castes.
Among these castes, the Vellalas and the
Chahas contend who are the most honourable,
but though the first say we are high, and the
second say we are high, it must be acknow-
ledged, that, according to the usage which ob-
tains in Ceylon, the Vellalas is the higher of
the two.
VOL. III. A A
354 BUDHIST TRACTS.
But it is not only between the Vellala and
the ChaUa castes that there is a contest for
honour ; the Fishers and Chandos are equally
jealous of one another ; and from thence down
to the Rodia, there is a constant strife among
the Cingalese for honour.
Some account of the world, of mankind, of the ge-
nerations of man, of the division of castes, and
particularly of the Pesa Cowra Brahmania,
now called the Maliabadda, or Chalia caste, as
taken from the books of the ancient magi, or
wise men, and the whole histories of the Bud-
hists.
As appears in the book called Derga Nekha,
in the book called Angotra Nekha Jutaka
Atuwawa, as stated by Budhu himself, and in
the book called Sawrasangraya, it appears, as
said by the rahatoons (deified men), that this
world having been annihilated was again formed,
not made ; but when the same was void, hke the
space within the rim of a timbrel, or a dark
house, in which state there were a kela of lacses
of unformed worlds, while darkness so per-
vaded all, it came to pass, that like as trees in
BUDHIST TRACTS. 355
their season put forth their flowers and yield
their fruits without abortion, so in due time
Brahma descended fi'om the Brahma-Loka, or
highest heaven, which decayeth not, nor is sub-
ject to decay, and with the hght of his own body
illumined the dark abyss which now constitutes
this world, and walking in the heavens, joyed in
the possession of his glory.
In the book called Sumangala Wilasina
Atuwawa, and in Tikawa, or explanation of the
said book, it is written, that in the aforesaid
manner, one Brahma, and then another, from
time to time descended and dwelt in the heavens,
and from the self-inherent virtue of the said
Brahmas, this world below became sweet as the
honey of the honey-bee.
It having so happened, it came then to pass,
that one of the Brahmas, beholding the earth,
said to himself, what thing is this ? and with one
of his fingers having touched the earth, put it
to the tip of his tongue, and perceived the same
to be deliciously sweet ; from which time all the
Brahmas ate of the sweet earth for the space of
60,000 years. In the meantime, having coveted
in their hearts the enjoyment of this world, they
began to say one to another, this part is mine
and that is thine ; and so fixing boundaries to
their respective shares, divided the earth between
356 BUDHIST TRACTS.
them. On account of the Brahmas having been
guilty of this covetousnesS;, the earth lost its
sweetness, and then it came to pass that the
earth brought forth a production called Parpa-
taka, a kind of mushroom ; and these mushrooms
the Brahmas ate for the space of 15,000 years ;
and having again coveted distinct shares of the
earth so producing mushrooms, and having, as
in the former case, appointed limits to their re-
spective shares, the earth ceased to yield any
more mushrooms.
After this the earth produced a kind of
creeping plant called Badralataw, and this plant
the Brahmas enjoyed for the space of 35,000
years, and then, in the same manner as before,
the earth ceased to produce the said plant.
The earth next produced a kind of tree
called Calpa Warkshia, which trees the Brahmas
enjoyed for 2,200,000 years, and then, in the
same manner as before, the earth ceased to pro-
duce calpa-trees.
The earth then produced a kind of grain-
rice which was void of all husk ; and this grain
the Brahmas enjoyed for the space of 35,000
years, and then, as before, the earth ceased to
yield the said grain.
The earth then produced another kind of
rice-grain, also without any husk ; and this the
BUDHIST TRACTS. 357
Bralimas enjoyed for 60,000 years, and then,
in consequence of the covetousness of the
Brahmas, the earth ceased to yield the said
grain again. It is written in the abovesaid
books, and in the books of ancients, called Ja-
namansa and Soottoottara, &c., that because of
the sons of the Brahmas having greatly in-
creased, and because of their having used sub-
stantial food, the light which once shone in their
bodies was extinguished, and also the different
qualities of matter began to grow in them, and
their lustful desires began likewise to increase,
and then there began to appear a race of women,
men, and hermaphrodites, and lusting the one
after the other prevailed.
It then came to pass, that some Brahmas
who were more virtuously inclined, disapproved
of the sexual depravity, and separating them-
selves from the rest, repaired into the wilder-
ness, and from them proceeded what is now
called the Brahma or Bramin caste, which caste
was, in process of time, divided again into three
castes ; and on account of their having originally
descended from the heaven called Brahma-Loka,
and having preserved their purity, they are still
called the Brahma, or Bramin cast.
The three castes into which the said Brah-
mas were divided are called —
358 BUDHIST TRACTS.
1st. Soama Brahmas.
2d. Waida Brahmas.
3d. Paisakawra Brahmas.
The Soama Brahmas, are so called from
their excellence in wisdom and knowledge, and
on account of their virtuous lives, through which
they meet with the favour and esteem of kings
and great men, who choose them for their in-
structors.
The Waida Brahmas are those who devote
themselves to the study of the mysteries of their
religion, which consist in sympathies and charms,
and by virtue of which they perform charitable
cures in the bodies of the distressed.
The Paisakawra Brahmas are those who
wear cloths of gold and silk, and costly gar-
ments. These Brahmas having descended from
heaven, having from the light of their own
bodies illumined the obscure, and having de-
praved themselves to such a degree that from
gods they became men, found themselves at
last involved in darkness, and then they all,
with one mind, began to deplore their fallen
state, and desired light as a blessing, upon
which the sun came into existence.
On the same day that the sun began to
shine, a virtuous Brahma was born, who was
therefore called the Son of the Sun ; and the sun
BUDHIST TRACTS. 359
having shined thirty (Indian) hours, did set,
and then it became again dark. Whereupon the
Brahmas, with one accord, desired to have ano-
ther hght, and then was born or came into exist-
ence the meek and gentle moon.
In this manner the Brahmas were once
glorious and happy, and fell from that glory;
and again, through their virtuous actions, ob-
tained many blessings, and by their industry
in cultivating the ground, &c., acquired great
riches. But then it came to pass, that they began
to covet and steal the goods of one another,
in consequence of which, quarrels and discord
took place ; on which account some of the wise
men amongst them assembled together, and took
counsel how they might prevent the said evils ;
and having drawn many people together, repre-
sented that it was because they had no ap-
pointed chief to govern them that the said
troubles happened to them, which they were
obliged to suffer.
A resolution was accordingly made to elect
a chief, who should reign over them^ and protect
the good and punish the wicked ; and, accord-
ingly, as the abovesaid Son of the Sun was re-
puted virtuous above all the rest, they elected
him to be their king, assuring him, that whoever
would not obey his laws they themselves would
360 BUDHIST TRACTS.
punish and correct ; and, therefore, from that
day he was called Maha Sammata Rajaroowo,
that is, by the general voice of the people elected
king.
From the time that the Brahmas descended
to this lower world, until the day that the Son
of the Sun was elected king, was forty-three
hundred and twenty thousand years.
In the above-mentioned book (and as was
said by the rahatoons in the book called Maha
Puja WaUa, and in the book called Choola
Nerdese and Maha Nerdesa) we find it came
to pass, that in process of time the royal caste of
Rajah Wangsa was divided into five parts ; and
it also happened, that those who maintained
themselves by merchandising were called mer-
chants, and they were likewise divided into two
classes. Exclusive of those already mentioned,
all the rest of the world were considered low,
and called low-caste people.
Of these four castes, namely, the Brahmas' ;
secondly, the King's caste ; thirdly, the Mer-
chants' caste ; and fourthly, the low caste, it
sometimes happened that the Brahmas were
considered the highest caste, and sometimes
that the King's caste was considered highest.
Accordingly, it appears in the book called
Dampaya, as having been said by Biidhu, and
BUDHIST TRACTS. 36l
in the book called Atuwawa, as having been
said by the Atuwachary (the authors of the said
book), as follows : —
That in the quarter of the world called
Jambu-dwipa, one of the Paisakawra, or weaver
Brahmas, named Huma Sena, was made a
king; and in the book called Dhirga Nicaw
Tiecawa, it appears as having been said by the
rahatoons, that another of the Paisakawra Brah-
mas, named Jaishta, was also made a king ; and
in the books called Wangsa, Dupikaya, Soottool-
laria, and Sooroo Namakia, as having been said
by the ancients, that the castes rank next to
each other in the following manner; viz. first,
the Rajah Brahmas ; secondly, the Paisakawra
Brahmas ; thirdly, the Merchants ; fourthly, the
Grahapatias, or husbandmen ; and so on, from
one to another. And accordingly, in the coun-
tries called Makanda Rata, Maha Patuna Rata,
Cawsia Rata, Grandhawra Rata, Sooloopata
Rata, all belonging to the aforesaid quarter
of the world, called Jambu-dwipa, there were
no fewer than thirty-five of the Paisakawra
Brahmas made king; and that in the country
called Sagala Nuwara, also belonging to the
same quarter of the world, there was a man of
the Merchant caste, called Melindoo, made a
king ; and again, that in the country called
362 BUDHIST TRACTS.
Caoroo Rata, there was another man of the
Merchant caste, called Maha Damila, who was
made king, and reigned in the city called In-
depat Nuwara ; and in many other books it
appears, that of the aforesaid two castes, many
were promoted to the first dignities in many
places. With regard to the common castes,
it appears in the book that some individuals
have been promoted to courtly stations, but it
nowhere appears that any one ever was made
a king from the abovesaid two castes.
Having thus said something which, according
to the ancient books, took place in Jambu-
dwipa, we turn to speak of what took place in
Ceylon. This Ceylon, as appears in many
books, belongs to Jambu-dwipa, which is one
quarter of the world, and contains 100 yoduns,
(one yodun is equal to sixteen miles), and was,
for a great length of time, a mere wilderness,
and an abode of devils. While in this state,
it came to pass that a king called Sinhabau
Rajah, of Wagoo Rata, in Jambu-dwipa, had
a son whose name was Wijaya, who began
to oppress and torment the people of that
country; which behaviour came at last to the
ears of his father, who then called to mind
that it was written in the book called Angotra
BUDHIST TRACTS. 363
Sanjaya, as having been prophesied by Budhu,
that this prince, his son, was to become king of
Ceylon ; he thereupon called his son, and, toge-
ther with 700 giants, which were born on the
same day with the prince himself, put him on
board ship, and sent him to Ceylon, which at
that time bore the name of Srilaka. Whilst
yet in the midst of the sea, the prince lifted up
his eyes and beheld the mountain Samanta
Coota, that is, Adam's Peak, and concluded in
his mind that this was an island which properly
belonged to him and his followers ; and, having
made the shore of Ceylon, this prince and his
giants landed at a haven called Tammene Totta
(said to be near Manaar), and there took up
his abode. From hence this prince sent pre-
sents to the country called Pawndy Rata;
whence, in return for his presents, he obtained
a princess to wife, with 700 women, and ser-
vants of the five sorts, in her train. This
princess he crowned as his queen, and made her
the first of his consorts; and the 700 women
who came in her train he gave as wives to the
700 giants who attended and came with him
from Jambu-dwipa. While reigning as king in
this country, he sent many ambassadors and
presents to the King of Pawndy Rata, in Jambu-
dwipa ; and having brought over many brahmas
364 BUDHIST TRACTS.
to this country, he conferred on them many
honom's ; supphed them with elephants, horses,
chariots, umbrellas, canopies, gold, pearls, pre-
cious stones, and other kind of precious trea-
sure, and also abundance of lands ; besides
which, he raised them to great power in the
country : and thus commanding universal re-
spect, those brahmas made their abode in this
island. The said king, when he had reigned
thirty-eight years, went to the other world.
Since that time till this day the descendants
of the said king sat on the throne of Ceylon,
as appears in the books called Bodi-wansa,
Maha-wansa, and Raja-waly.
It further appears by the said books, and
also by the books called Jana-wansa, made by
the rahatoons and the ancient people, that the
second king of Ceylon was Deweny Paetissa
Rajah ; and that in his time the King of Jambu-
dwipa and Darma Soka Rajah sent as a pre-
sent to the King of Ceylon the bo-tree ; and to
100 of the Paisa brahmas, with a chief man
over them, whom he sent at the same time,
he gave presents of pearls and precious stones,
elephants and horses, &c. And when they
arrived at Ceylon, the said King of Ceylon
receiving them with great joy, bestowed upon
them twice as much as the King of Jambu-
BUDHIST TRACTS. 365
dwipa had done, and many villages and fields,
and great honours, and made them manufacture
fine cloths.
It appears also in the books called Sacra-
nawatawra, and Raja Ratnacari written by the
ancients, that a king of Ceylon, called Wijaya
Prawkrama Bahu, who held his court at the
city of Dambadeny, sent presents of precious
stones to the country called Soly Rata, and
caused several expert Paisa brahmas to come
from thence to Ceylon, and conferred on them
lands, and male and female slaves, elephants
and horses, pearls and precious stones, and dif-
ferent kinds of treasure, and great honours ; and
then taking up their abode in this country,
were treated with great respect by the hus-
bandmen of Graha Patty Brahma, that is, the
Vellalas.
The second Paisa brahmas who were
brought for the first time during the reign
of Wijaya Rajah, and those who came for the
second time under the reign of Deweny Paetissa
Rajah, having in process of time lost their ex-
pertness at weaving, betook themselves to the
cultivation of their lands, in order to find a
maintenance, and hved by that means.
The Paisa brahmas who for the third time
came with the king called Wijaya Prawkrama
366 BUDHIST TRACTS.
Bahu Rajah, are the people now called ChaHas,
of the Mahabaclda. These Paisa brahmas, at
their arrival on this island, obtained villages
from the king, where they erected their working-
shops, or mandoos, for their looms, which
shops were called Sawlawa (signifying hall or
salle) ; from which circumstances it came to pass
that the name of Paisakawra Brahma fell into
disuse, and, instead thereof, the name of Saw-
lawgama was usually adopted.
It came to pass, after these Paisa brahmas
had continued for a great length of time to
manufacture their cloths, that, from the small-
ness of the island, and the dearth of gold thread
and silk, the said branch began to decline, and
very few cloths were manufactured ; and at
last, in the time of the king called Buwanaika
Bahu Rajah, the King of Portugal estabhshed
himself on this island, and made forts ; and
after the said Portuguese began to govern, they
thought proper to make the cinnamon an article
of revenue, and then it happened that the said
Paisa brahmas, or people of Hawlagame, were
appointed to that service ; and accordingly the
said branch of government service began to be
carried on by the said people.
Now it is to be observed, that any article
set apart for the use of the king, or his stores.
BUDHIST TRACTS. 367
or from which any revenue is derived, is called
in Cingalese Badda; and as the cinnamon of
this island was soon found to be the chief article
of the revenue, and more profitable than any
other branch of revenue whatsoever, the same
was distinguished by the name of Mahabadda,
or chief revenue, and the people employed in
that department are called the people of Maha-
badda to this day. And hence it follows, that
although the said Paisa brahmas, or Chahas,
amongst the numerous tribes that are in Ceylon
are but few in number, yet they are by no
means a low people, —
1st, Because, according to the doctrine of
Budhu, when the king of the gods, Sakkraia,
who brings much good to the world, chooses
to take upon himself the form of a man, it is
in the form of a Paisakawra Brahma that he
chooses to appear ; which Budhu himself de-
clares in the books called Coodhaka Nikawya,
and in the books called Jutaka.
2ndly, Because, in many other books of the
Budhist religion, the said people are spoken of
as a noble and renowned caste ; and because
that in Jambu-dwipa many of the said caste
have obtained the dignity of kings ; and be-
cause also that in Jambu - dwipa many of the
said caste were promoted to the highest and
368 BUDHIST TRACTS. •
principal stations; and because it is written in
the books called Soottootara Suranamaka and
Wansa Dipicaya, that many of the said caste
succeeded each other as kings of their respective
countries ; and because the Budhus and the
Chakrawarty Rajas always proceed from this
caste, and no other. Because it is written in
the said book called Sooranamaka, that the first
caste is the Sastria Brahmas, the second is the
Paisa Brahmas, and the third is the Wysya,
and the fourth the Grahapatties, or Vellalas;
and because it is written in the Malabar books
of their ancient kings and histories, that the said
caste is noble and dignified; and also because
that, even in this country, till a short time ago,
the said caste, or, as they are now called,
Chalias, were privileged in such a manner that
they were not obliged to pay any tax or duty
whatsoever, either upon their merchandise,
their landed property, or any thing else what-
soever; and because they, the said Chalias or
Paisa brahmas, were in like manner exempted
from paying any toll or ferry-money at any
gravetts or ferry to which they might come ;
and because the said people, however poor they
may be, will not serve any other people than
the government, or those who govern ; and,
lastly, because the people of this caste in par-
BUDHIST TRACTS.
369
ticular will hold no intimacy with "any but
themselves, in order thereby to preserve their
honour unsullied ; also to their ruler they are
faithful and constant, and are continually em-
ployed by, and are the most faithful servants
of, government.
THE END.
LONDON :
j. MOViSSi CASTI/E STRKi!.T, LBICESTKR SgUAKK.
DATE DUE
rniNTED IN u.»».
BL1410.U67V.3
The Mahavansi, the Raja-ratnacari, and
Princeton Theological Seminary-Speer Library
