..續本文上一頁d hands, a discourse which he had learned, perfect in all its component parts, and sustained throughout in the same lofty strain. A certain Mahâthera, Revata, becoming acquainted with him there, and (saying to himself), "This inpidual is a person of profound knowledge, it will be worthy (of me) to convert him;" enquired, "Who is this who is braying like an ass

　　" The Brâhman replied to him, "Thou canst define, then, the meaning conveyed in the bray of asses." On the Thera rejoining, "I can define it;" he (the Brâhman) exhibited the extent of the knowledge he possessed. The Thera criticised each of his propositions, and pointed out in what respect they were fallacious. He who had been thus refuted, said, "Well, then, descend to thy own creed;" and he propounded to him a passage from the Abhidhamma (of the Pitakattaya). He (the Brâhman) could not pine the signification of that passage, and enquired, "Whose manta is this

　　"--"It is Buddha”s manta." On his exclaiming, "Impart it to me;" the Thera replied, "Enter the sacerdotal order." He who was desirous of acquiring the knowledge of the Pitakattaya, subsequently coming to this conviction, "This is the sole road" (to salvation), became a convert to that faith. As he was as profound in his eloquence (ghosa) as Buddha himself, they conferred on him the appellation of Buddhaghosa (the

　　[1. See Bigandet, Life of Gaudama. pp. 351, 381.

　　2. On this vihâra, its foundation and character, see Oldenberg, Vinaya, vol. i. p. liii; Hiouen-thsang, III, p. 487 seq.]

　　p. xxii voice of Buddha); and throughout the world he became as renowned as Buddha. Having there (in Gambudîpa) composed an original work called Ñânodaya (Rise of Knowledge), he, at the same time, wrote the chapter called Atthasâlinî, on the Dhammasangani (one of the commentaries on the Abhidhamma).

　　 ”Revata Thera then observing that he was desirous of undertaking the compilation of a general commentary on the Pitakattaya, thus addressed him: "The text alone of the Pitakattaya has been preserved in this land, the Atthakathâ are not extant here, nor is there any version to be found of the schisms (vâda) complete. The Sinhalese Atthakathâ are genuine. They were composed in the Sinhalese language by the inspired and profoundly wise Mahinda, who had previously consulted the discourses (kathâmagga) of Buddha, authenticated at the three convocations, and the dissertations and arguments of Sâriputta and others, and they are extant among the Sinhalese. Preparing for this, and studying the same, translate them according to the rules of the grammar of the Mâgadhas. It will be an act conducive to the welfare of the whole world."

　　 ”Having been thus advised, this eminently wise personage rejoicing therein, departed from thence, and visited this island in the reign of this monarch (i.e. Mahânâma, 410-432). On reaching the Mahâvihâra (at Anurâdhapura), he entered the Mahâpadhânâ hall, the most splendid of the apartments in the vihâra, and listened to the Sinhalese Atthakathâ, and the Theravâda, from the beginning to the end, propounded by the Thera Sanghapâla; and became thoroughly convinced that they conveyed the true meaning of the doctrines of the Lord of Dhamma. Thereupon paying reverential respect to the priesthood, he thus petitioned: "I am desirous of translating the Atthakathâ; give me access to all your books." The priesthood, for the purpose of testing his qualifications, gave only two gâthâs, saying, "Hence prove thy qualification; having satisfied ourselv…

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