December 11, 2019
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    ramanayake

    Sri Lanka Navy managed to rescue two persons who fell into water while riding Jet Ski at the Lake Gregory in Nuwara Eliya yesterday (10th) .They were on a visit to Nuwara Eliya had engaged in Jet Ski riding before they faced this unfortunate incident, without being able to control the speed of the watercraft. Having noticed the accident, naval personnel attached to the Navy's Rapid Response Rescue and Relief Unit 4RU) deployed on the lake premises had swiftly rescued the two riders fallen into water.The rescued persons have been identified as a 33 year old male and a 27 year old female who are residents of Katugastota in Kandy. In a bid to rescue both local and foreign tourists engage in recreational activities at rivers, lakes and sea, the Navy have kept rescue teams at such locations.

     

    The Cultural Affairs Ministry has decided to translate the 'Mahawansa', which relates the history of Sri Lanka from 600 BC, into English and Tamil.The Ministry's Director General Anusha Gokula said the Mahawansa Secretariat was set up on the fourth floor of the second phase of the Sethsiripaya, Battaramulla on December 9.She said Volumes one to six will be translated into Tamil while volumes three to six into English.

    The fundamental nature of Buddhism is based on the human being, and what the human being is. The Buddha found there was one fundamental problem that everybody had. And that was the problem with discontentment. Everybody is discontented, nobody is contented at all.Discontentment is really our motive for doing things. We do things because we think it’s going to bring us more contentment. Sometimes discontentment becomes rank suffering, sometimes it’s just little irritations, but always it’s there. And this, the Buddha saw, was the fundamental problem that everybody had. And everybody is trying to overcome it all the time by big ways or small ways. Everybody, it doesn’t matter whether they are Buddhist or what they are. He saw that this was the problem.
    He analysed this problem and he saw that this problem came from craving. The wanting all the time. And with this wanting one’s mind constantly goes out and searches for things. Then desire comes up and it wants to get that thing and goes out to grab that, whatever it is. And when it does that, then it tries to satisfy by that means this discontentment. But when it goes out to grab things like that it also produces a state of attachment to the objects it grasps after. When it gets things which it like it wants these more and more. They get attached to them. When they find things they dislike they want to get rid of them. And then they get attached to not wanting those things as well. When we have this attachment, this keeps us going on in the way that we set up the situation in the past. In other words we’ve set up attachment to things; those attachments come up time after time after time, and lead us in the same way.
    Endless life
    This causes us to go, until we come to the end of our life. And when we come to the end of our life there is the remainder of what we’ve got within us; of the seeds of what we’ve planted by our actions.So we go on the next time. And the same sort of thing happens and we go on the next time. We go on and on and on like this.
    Most people want endless life. But in fact, if they realised the nature of it, they wouldn’t. They would see that the only thing to do is to try and stop this. To try and get to some satisfaction. Something really satisfactory. The trouble is that we always want things based upon, (What we call the Kilesas) the defilements within ourselves.
    These defilements are greed, hate and delusion. These are caused by fundamental ignorance. The ignorance in us doesn’t understand what the right way of things are; doesn’t understand what we are, why we are here, where we’ve been, where we’re going to. When people don’t understand this, then they ‘suppose’ all the time. They suppose that this is the right way and that’s the right way. They suppose that if they follow other people it will be right, because everybody’s going that way. And they suppose that if they see something they want they should try and get it. Because they feel that “that something” will make them happy. And they get it, but that just satisfies them for a short while. But then the old habit of wanting comes back again. Very very quickly too. So they keep on doing the same thing time after time.
    When people have discontent and they search for the cure to it, they use a method of cause and effect. If somebody had discontent, if they feel bored; they think how can I get rid of this boredom. What will overcome it? And they think of something and they go and do it or they get it or whatever it happens to be. If they have wisdom, they understand the situation, then they do the right thing. And they will in fact bit by bit get rid of that discontent.

    The problem is, people have this ignorance in them and they keep doing the wrong thing all the time.

    Because they don’t know. This is what the Buddha saw, and he saw in His wisdom the correct way that people should act and how to overcome this situation. The right way is to get rid of this attachment and this craving we have within us. Because if we’re attached, we keep going on in the same old way. And once we have the craving we create that attachment. That attachment comes from craving.So what we have to do is get rid of that craving.Now craving comes because of feeling. We get feelings, we feel discontented, we feel irritated, upset.
    Wrong direction
    When that feeling arises, then there comes the craving to overcome that feeling. And the person then acts in whatever way they think is going to cure it. And if in fact they had wisdom to see what is the right way, they could do it. But the trouble is, when it comes like that from feeling, feeling giving rise to the craving; immediately they’re on the wrong path, they’re going in the wrong direction to cure it. And this is the way most of the world is going. When most of the world is going like this one is bound to have plenty of trouble in the world. I don’t need to tell you about that I think you know enough about it.
    The trouble in the world has always been there one way or another. And it will continue. Because these Kilesas, these defilements, are there in people. And if they’re there in people, there’s bound to be trouble, the whole time.For ourselves, we’ve learned to search, to some extent, for a cure to this, for the right way. Because we’ve learned the right way we can see how to do things properly. So we can slowly learn to undo this situation that we’ve got caught. Because we are caught in a situation. We’re caught in a sort of repetitive process where the results of what we’ve done in the past, keep doing those things which bring us back to those same things in the future. And we just keep rolling along like a wheel, going along all the time on the same path. Sometimes, veering this way sometimes veering that way.And the wise person, when they see this and they realise this; they want to do something about it; they want to get free from the situation. The Buddha taught: when a situation is caused such as this, then if you stop the cause then you can stop the situation. It may not stop straight away; but you’re going towards the ceasing of that situation.
    And he taught that if one stops this craving, then one can slowly undo the situation. The results of what one’s done in the past will come out and the whole situation become weaker and weaker. Then one comes to a level of satisfaction and contentment, which one has never had before.If one wants the cessation of discontentment one had got to produce the causes for it. And the causes are what the Buddha called the Path, the Eightfold Path. The path one has to do to overcome this situation. It’s basically made up of moral behaviour, mental training (to control one’s mind) and wisdom. Those are the three things that are necessary. It’s the wisdom that overcomes these defilements within one.
    But in order to have the wisdom that will do that, One’s mind has got to be trained up and sharp. It’s like, if you want to cut a tree, you have to sharpen up the axe first. When the axe is sharp enough then you can cut the tree. If you do it with a blunt axe it’s difficult. Similarly one has to train oneself, one has to practice these ways, and slowly if one does that, one will get results.
    Morality in Buddhism
    Firstly morality: morality in Buddhism concerns only speech and action; not thought. Because thought is subtle. Thought is difficult to control. Morality in Buddhism is: our relation to the world. We have to set up our relation to the world so there are no attachments. So that we can feel free form the world. So that we don’t feel there is any guilt anywhere, or anything pulling us in that direction. If we’ve done bad things and we’re still doing those bad things, then when one sits down to do one’s meditation practice, inevitably those things will come up and cause some trouble. Hence in order to do the meditation practice properly, one has got to be free - free from these guilts. Because of that, the moral practice is absolutely essential.

    In the way of the world there are the normal five moral precepts, which we use. These are the minimum behaviour necessary to make the human being. It is said that if one keeps these five moral precepts: the precept not to kill, steal, indulge in wrongful sexual behaviour, use wrong speech (bad speech) and finally to take drinks and drugs (which dull the mind). If one trains oneself to keep these, one will retain ones status as a human being. It is said that if one doesn’t keep those, to that extent one is going below the human level. It is also said that if one trains oneself in higher things than that, one goes to a higher level. The moral training is very important in that respect. In addition if one practices morality, this will bring one a certain degree of contentment. It brings one satisfaction of knowing that one hasn’t done anything wrong, that nobody can rightly claim that one has done something wrong; and one feels freedom from that.
    And the contentment that one knows that one’s all right where the world is concerned. And at the same time there will be within one, a certain restlessness, a certain hankering for things, wanting, craving; in other words the discontent is there, but in a more subtle manner. More subtle than the discontent of bad morality. To overcome that discontent one has to train the mind. One trains the mind by putting one’s attention onto a single object or single phenomena. Usually we use the breathing at the tip of the nose.
    Some people will use the word “Buddho.”
    If one does that and one keeps one’s attention on that, (and the important thing is to keep one’s attention) then steadily the mind will become more and more peaceful. The distractions which one usually has, tend to die away. It can take quite a long time depending on the person. Some people can do it very quickly. With most people it’s quite a job to control the mind.And it doesn’t readily give way to the mediation practice. The reason why it doesn’t give way is because of these defilements within us.
    If they weren’t there it would be easy. We’ve got these defilements, they are within us and they keep coming up all the time. They act like demons. They cause one trouble the whole time. So when one does the meditation practice and it’s quite hard work for quite a long time, but steadily the results come. Bit by bit they come. As they come one gets more calm more contentment. One gets a feeling of confidence that one’s on the right path. And when one gets that feeling of confidence, it makes one want to do it more and more the whole time. The practice gradually improves. As you practice of controlling your mind, you become more focused more concentrated and the practice becomes easier. Until one finds that one can get into the practice quite easily. When that happens the mind is well tamed, well controlled. Then it is time to turn and develop wisdom.
    One develops wisdom by first of all calming the mind with the practice of calm, the practice of holding the mind there on that single object. Then once it’s calm one turns and one investigates. First of all one’s own body: What is this body? Who’s is it? Where did it come from? Where does it go to? Is this what I call me? What sort of thing is it? Is it pleasant, unpleasant? Is it a joyful thing?
    We have to look for ourselves and see; find out for ourselves what the situation is. When we do that we come to see: this body isn’t me, it isn’t mind, the body belongs to the world, it’s part of the world, it’s made up of the world. It’s made up of food. We take food and it goes into the body and it replenishes the body. So we find out that the body is in fact something ‘separate’ from me. When one can see that - that the body is something separate- then one finds that the concern about the body diminishes. One is not so worried about death, one is not so worried about the possibility of getting disease or getting pains and aches. This itself is again where one decreases the discontent, the discontent is gradually dying away.
    As one goes on at this, one comes finally to realise in full extent, that the body is completely separate from me, it’s not me, never was me, it belongs to the world. When one’s got to that realisation one’s really far into the practice. Not many people get there. One can then look at the mind and ask oneself what is the mind.
    Mind in Buddhism
    The mind in Buddhism is made up of four things: feelings, memory, thought, consciousness. Those four! All four of these come from one basic thing - Citta. The citta is the underling thing that’s within one; it’s always there. One way we put it: we call it ‘the one who knows’. The one who knows “is the citta”, it’s the central theme. And the one who knows is the one who’s been trapped. It’s been trapped by turning itself into consciousness, into thought, into feeling, into memory.The whole thing comes from this – “one who knows.” ?This one who knows” is not free and is always causing us trouble. It’s causing us trouble because it’s got these defilements within it.

    The defilements are within one’s own heart, and the “one who knows” is within the heart and the Dhamma (the right way) is in the heart. Both of these are in the “one who knows.” If you want to know who the “one who knows” is you will have to ask yourself how you know things. And look and realise that when you see things or hear things you know them. No question about it! And if you see, for example, the colour red, you know that perfectly well for yourself. You know what it’s like -you know the experience. But in no way can you tell anyone else what that experience is. There just isn’t any way you can tell them. You use the word “red” and you rely on the other person’s experience. You rely on the other person having an experience similar to yourself. Really speaking, you don’t know if they see it in the same way as you do or not. If you hear something, you know what you hear, but you don’t know if anybody else hears it the same way as you do or not. All you can say is, that by physiology, that the mechanism of the body is similar in both cases. That doesn’t mean that the experience is necessarily the same. If you try to explain to somebody what a sound is or a particular colour is or anything of that sort, any experience you get, you find you can’t do it.
    You have to refer that that person’s experience is the same thing. So if you get somebody who has been blind from birth, you can tell them as much as you like about seeing but they won’t understand. There is no way they can. It’s the one who knows these things is what we call “the one who knows”. That is the one which can become free.
    That thing is not physical; it’s not a thing of the world. It only becomes a thing of thing of the world because of these kilesas, these defilements. The one who knows is infected by them. When it’s infected by them it’s got ignorance in it. When it’s got ignorance in it, it hasn’t got confidence in itself. When “the one who knows” has got no confidence in itself, then it has to grab hold of things to have confidence in. So that we have to have things, we have to have other people, other objects, sensations, all sorts like that.Our existence is something that we make up by relationship to all these things that we know.
    So what do we call ‘that one’ who is relating to these, we call ‘that one’ myself. But this self that I’ve got is a changing thing, it’s not the same thing from one moment to the next. It’s really an impostor, making out that it’s something that it isn’t. The idea of self is the idea of some entity within one which is permanently fixed there. But that idea is wrong. The way people use the word ‘self’ makes one feel that sometimes it is body, sometimes it’s feeling, sometimes it’s thought.
    You get somebody who says “I’m going to a door.” When they say they’re moving their body to a door. So it is body there. If a person says “I’m tired” or “I don’t feel happy,” it is feeling.If a person says “I think it’s like this or like that”, that’s thought. All the time it is different things-this self. Never one thing, it’s constantly changing about all the time. When it’s changing about you can’t say what it is because it’s a changing thing. When it’s a changing thing, it doesn’t deserve the name of the “self”. Because the idea of self is something that is permanent. So we say in Buddhism that this self is not a true thing, an impostor, and it’s the training of the Buddha to realise the nature of the self that it’s not a true thing at all. By overcoming that self one can get back to the “one who knows”, it’s true nature, but it’s difficult. Because we haven’t got the faith in the one that knows.
    And you can’t just have great faith in it like that, you have to build up faith. To build up faith in it we’ve got to have knowledge, understanding. We’ve got to be able to see it with insight into what we are.The way we work. And gradually by cutting off the things that we’re not we come to what we are. What I mean by that is, if we cut off the body we see that this isn’t me. Now that one is gone so I don’t need to worry about that. Then if I cut off the feeling, we see that that’s not me.
    By cutting off I don’t mean you get rid of it, you’re removing it from the idea that “I am that”. And similarly with the other things the thought, memory, consciousness. One sees that I am not these things here. When one sees that one slowly gains confidence in this “one who knows.” And when one gains confidence in the “one who knows” one can then make the jump, and become that, entirely. That’s the final result. A few make it not many, it’s a very difficult thing to do.
    But there are people who have and it’s worth trying. In fact when one comes to it really, there is nothing else to do. Whatever anything else one does in life is like playing. So we like children playing with toys.The only way is, to try and find the way out of this situation. And then by example to attract other people. That’s about all one can do.

    That the Bo tree sapling was brought to Sri Lanka from India by Arahant nun Sanghamitta is common knowledge.Jaya Sri Maha Bodhi, as famously known, is a sacred fig tree in Anuradhapura said to be a sapling from the historical Bodhi tree under which the Buddha achieved enlightenment. The sapling belongs to the southern branch of the original Bodhi tree in Bodh Gaya. Planted in 288 BC, the Bo tree is the most ancient human-planted tree with a traceable date. King Devanampiyatissa planted the sapling in Mahameghavana Park, Anuradhapura, in 249 BC.

    The bo tree is planted on 6.5m (21.3ft) high terrace on the ground and is surrounded by railings. Much revered by the Buddhists both Sri Lankan and across the globe, the tree was surrounded by a wall built during King Kirthi Sri Rajasinghe’s period. It was a barrier for wild elephants.Sanghamitta links two important personalities: Emperor Asoka being her father and Arahant Mahinda being her brother. Emperor Ashoka was hesitant a little at first to send his daughter on this overseas mission, yet finally gave in as the intention was bona fide. Arahant Sanghamitta was accompanied by a number of Buddhist nuns as a result of Sinhala royal ladies requested Buddhist nun order be set up in Sri Lanka.The arahant died at 59. The celebrations had lasted for a whole week.

    Mahawamsa account

    WHEN the lord of chariots had appointed to watch over the Bodhi-tree eighteen persons from royal families and eight from families of ministers, and moreover eight persons from brahman families and eight from families of traders and persons from the cowherds likewise, and from the hyena and sparrowhawk-clans, (from each one man), and also from the weavers and potters and from all the handicrafts, from the nagas and the yakkhas; when then the most exalted prince had given them eight vessels of gold and eight of silver, and had brought the great Bodhi-tree to a ship on the Ganges, and likewise the theri Samghamitta with eleven bhikkhunis, and when he had caused those among whom Arittha was first to embark on that same ship, he fared forth from the city, and passing over the Viñjhä-mountains the prince arrived, in just one week, at Tamalitti.

    The gods also and the nagas and men who were worshipping the great Bodhi-tree with the most splendid offerings, arrived in just one week. The ruler of the earth, who had caused the great Bodhi-tree to be placed on the shore of the great ocean, worshipped it once more by (bestowing upon it) the great kingship.

    When the wish-fulfiller had consecrated the great Bodhi tree as a great monarch, he then, on the first day of the bright half of the month Maggasira, commanded that the same noble persons, eight of each (of the families) appointed at the foot of the great säla-tree to escort the great Bodhi-tree, should raise up the great Bodhi tree; and, descending there into the water till it reached his neck, he caused it to be set down in seemly wise on the ship. When he had brought the great theri with the (other) theris on to the ship he spoke these words to the chief minister Maharittha: ‘Three times have I worshipped the great Bodhi-tree by (bestowing) kingship (upon it). Even so shall the king my friend also worship it by (bestowing) kingship (upon it).’

    When the great king had spoken thus he stood with folded hands on the shore, and as he gazed after the vanishing great Bodhi-tree he shed tears. ‘Sending forth a net like rays of sunshine the great Bodhi-tree of the (Buddha) gifted with the ten powers departs, alas! from hence!’

    Filled with sorrow at parting from the great Bodhi-tree Dhammasoka returned weeping and lamenting to his capital.

    The ship, laden with the great Bodhi-tree, fared forth into the sea. A yojana around the waves of the great ocean were stilled. Lotus-flowers of the five colours blossomed all around and manifold instruments of music resounded in the air.

    By many devatas many offerings were provided, and the nagas practised their magic to win the great Bodhi-tree. The great theri Samghamitta, who had reached the last goal of supernormal powers, taking the form of a griffin terrified the great snakes. Terrified, the great snakes betook them to the great theri with entreaties, and when they had escorted the great Bodhi-tree from thence to the realm of the serpents and had worshipped it for a week by (bestowing on it) the kingship of the nagas and by manifold offerings they brought it again and set it upon the ship. And on that same day the great Bodhi-tree arrived here at Jambukola.

    King Devanampiyatissa, thoughtful for the welfare of the world, having heard before from the samanera Sumana of its arrival, did, from the first day of the month Maggasira onwards, being always full of zeal, cause the whole of the highroad from the north gate even to Jambukola to be made ready, awaiting the arrival of the great Bodhi-tree, and abiding on the sea-shore, in the place where the Samuddapannasälä (afterwards) was, he, by the wondrous power of the theri, saw the great Bodhi-tree coming.

    The hall that was built upon that spot to make known this miracle was known here by the name Samuddapannasala.

    By the power of the great thera and together with the (other) theras the king came, with his retinue, on that same day to Jambukola.

    Then, uttering an exulting cry moved by joyous agitation at the coming of the great Bodhi-tree, he, the splendid (king), descended even neck-deep into the water; and when together with sixteen persons (of noble families) he had taken the great Bodhi-tree upon his head, had lifted it down upon the shore and caused it to be set in a beautiful pavilion, the king of Lanka worshipped it by (bestowing on it) the kingship of Lanka. When he had then entrusted his own government to the sixteen persons and he himself had taken the duties of a doorkeeper, the lord of men forthwith commanded solemn ceremonies of many kinds to be carried out for three days.

    Great Bodhi-tree

    On the tenth day he placed the great Bodhi-tree upon a beautiful car and he, the king of men, accompanying this, the king of trees, he who had knowledge of the (right) places caused it to be placed on the spot where the Eastern Monastery (afterwards) was and commanded a morning meal for the people together with the brotherhood. Here the great thera Mahinda related fully to the king the subduing of the nägas which had been achieved by the (Buddha) gifted with the ten powers.

    When the monarch heard this from the thera he caused monuments to be raised here and there in such places as had been frequented by the Master by resting there or in other ways. And, moreover, when he had caused the great Bodhi-tree to be set down at the entrance to the village of the brahman Tivakka and in this and that place besides, he, (escorting it) on the road, sprinkled with white sand, bestrewn with various flowers, and adorned with planted pennons and festoons of blossoms, bringing thereto offerings unweariedly, day and night, brought the great Bodhi-tree on the fourteenth day to the neighbourhood of the city of Anurädhapura, and after, at the time when the shadows increase, he had entered the city worthily adorned by the north gate amid offerings, and (when he then), leaving the city again by the south gate, had entered the Mahämeghavanäräma consecrated by four Buddhas, and here had brought (the tree) to the spot worthily prepared by Sumana’s command, to the lovely place where the former Bodhi-trees had stood, he, with those sixteen noble persons, who were wearing royal ornaments, lifted down the great Bodhi-tree and loosed his hold to set it down.

    Hardly had he let it leave his hands but it rose up eighty cubits into the air, and floating thus it sent forth glorious rays of six colours. Spreading over the island, reaching to the Brahma-world, these lovely rays lasted till sunset. Ten thousand persons, who were filled with faith by reason of this miracle, gaining the spiritual insight and attaining to arahantship, received here the pabbajja.

    When the great Bodhi-tree at sunset was come down from (its place in the air) it stood firm on the earth under the constellation Rohini. Then did the earth quake. The roots growing over the brim of the vase struck down into the earth, closing in the vase. When the great Bodhi-tree had taken its place all the people who had come together from (the country) round, worshipped it with offerings of perfumes, flowers and so forth. A tremendous cloud poured forth rain, and cool and dense mists from the snow-region surrounded the great Bodhi-tree on every side. Seven days did the great Bodhi-tree abide there, awaking faith among the people invisible in the region of the snow. At the end of the week all the clouds vanished and the great Bodhi-tree became visible and the rays of six colours.

    Faultless fruit

    The great thera Mahinda and the bhikkhuni Samghamitta went thither with their following and the king also with his following. The nobles of Kajaragama and the nobles of Candanagama and the Brabman Tivakka and the people too who dwelt in the island came thither also by the power of the gods, (with minds) eagerly set upon a festival of the great Bodhi-tree. Amid this great assembly, plunged into amazement by this miracle, there grew out of the east branch, even as they gazed, a faultless fruit.

    This having fallen off the thera took it up and gave it to the king to plant. In a golden vase filled with earth mingled with perfumes, placed on the spot where the Mahääsana (afterwards) was, the ruler planted it. And while they all yet gazed, there grew, springing from it, eight shoots; and they stood there, young Bodhi-trees four cubits high.

    When the king saw the young Bodhi-trees he, with senses all amazed, worshipped them by the gift of a white parasol and bestowed royal consecration on them.

    Of the eight Bodhi-saplings one was planted at the landing place Jambukola on the spot where the great Bodhi-tree had stood, after leaving the ship, one in the village of the Brahman Tivakka, one moreover in the Thüpäräma, one in the Issarasamanäräma, one in the Court of the First thüpa, one in the äräma of the Cetiya-mountain, one in Kajaragäma and one in Candanagäma. But the other thirty-two Bodhi-saplings which sprang from four (later) fruits (were planted) in a circle, at a distance of a yojana, here and there in the vihäras.

    Intent on the welfare

    When thus, for the salvation of the people dwelling in the island, by the majesty of the Sammäsambuddha, the king of trees, the great Bodhi-tree was planted, Anulä with her following having received the pabbajjä from the therï Samghamittä, attained to arahantship. The prince Arittha also, with a retinue of five hundred men, having received the pabbajjä from the thera, attained to arahantship. The eight (persons from the) merchant-guilds who had brought the great Bodhi-tree hither were named therefrom the ‘Guild of the Bodhi-bearers’.

    In the nunnery, which is known as the Upäsikävihära the great theri Samghamitta dwelt with her company (of nuns). She caused twelve buildings to be erected there, of which three buildings were important before others; in one of these great buildings she caused the mast of the ship that had come with the great Bodhi-tree to be set up, in one the rudder, and in one the helm, from these they were named. Also when other sects arose these twelve buildings were always used by the Hatthälhaka-bhikkhunis.

    The king’s state-elephant that was used to wander about at will liked to stay on one side of the city in a cool grotto, on the border of a Kadamba-flower-thicket, when he went to feed. Since they knew that this place was pleasing to the elephant they put up a post in the same spot. One day the elephant would not take the fodder (offered to him) and the king questioned the thera who had converted the island as to the reason. ‘The elephant would fain have a thupa built in the Kadamba flower thicket,’ the great thera told the great king. Swiftly did the king, who was ever intent on the welfare of his people, build a thupa, with a relic, in that very place and a house for the thupa.

    The great theri Samghamitta, who longed for a quiet dwelling-place, because of the too great crowding of the vihara where she dwelt, she who was mindful for the progress of the doctrine and the good of the bhikkhunis, the wise one who desired another abode for the bhikkhunis went (once) to the fair cetiya-house, pleasant by its remoteness, and there she the skilled (in choice) of dwelling-places, the blameless, stayed the day through.

    When the king came to the convent for bhikkhunis to salute the theri, he, hearing that she had gone thither, went also and when he had greeted her there and talked with her and had heard the wish that was the cause of her going thither, then did he, who was skilled in (perceiving) the desires (of others), the wise, the great monarch Devänampiya-tissa, order to be erected a pleasing convent for the bhikkhunis round about the thüpa-house. Since the convent for the bhikkhunis was built near to the elephant-post therefore was it known by the name Hatthälhaka-vihära.

    The well-beloved, the great theri Samghamitta of lofty wisdom now took up her abode in this pleasing convent for bhikkhunis.

    Bringing about in such wise the good of the dwellers in Lañkä, the progress of the doctrine, the king of trees, the great Bodhi-tree, lasted long time on the island of Lanka, in the pleasant Mahamegha-grove, endowed with many wondrous powers. Here ends the nineteenth chapter, called ‘The Coming of the Bodhi-tree’, in the Mahavamsa, compiled for the serene joy and emotion of the pious.

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