1838.] Pali Buddhistical Annals. 791 



" On Sattha (the divine teacher Sakya) hecoming Buddho, he held his first wasso 

 at the Isipatanan an edifice situated at Bdr&nasi at a place so secluded that no wild 

 animal was disturhed ; and having completed his wasso there, repaired to Uruwdla 

 where he tarried three months. Having there converted the three Jatilians who 

 were brothers, attended by his fraternity of a thousand bhikkhus, he proceeded to 

 Rdjagahan, on the full moon day of the month of Maga*, (January-February ;) and 

 there sojourned two months. Five months had then elapsed, since his departure 

 from Bdrdnasi. The hemanto was also over ; and it was also seven or eight days 

 after the arrival of the emissaryf Uda'yi. That individual in the month of Phag- 

 guno, (February-March,) thus thought ' the hemanto is past, and the wasanto (first 

 half of the hot season) is arrived ; and it is the time Tathagato promised to repair 

 to Kapilawatthu. 7 Having thus reflected, he set forth the gratifications of a visit to 

 his native city in a poem of sixty verses (to Buddho) . 



" Thereupon Sattha', on his hearing this appeal, disposed to gratify the wishes of 

 his relatives, attended by ten thousand (bhikkhus) of various tribes, from Anga and 

 Magadha, and by ten thousand from Kapilawatthu, being altogether twenty thousand 

 sanctified arahanta, set out from Rdjagahan. By only travelling daily at the rate of 

 one yojanaX, he reached the city of Kapilawatthu, which is distant from Rdjagahan 

 sixty yo'jandt,, in two months : and in order that he might command the reverence of 

 his relations, he performed a miracle of two opposite results. It was upon this 

 occasion, that he propounded the Buddhawanso. 



" Whose discourse is it? It is the discourse of the Supreme Buddho, who is not 

 to be compared with the priesthood, and the Pachchi Buddha. 



" By whom has it been perpetuated ? It has been perpetuated by the generation, or 

 unbroken succession, of the Therd (elders of the priesthood). This is that succes- 

 sion : Sariputto thero, Bhaddaji, Tissokosyaputto, Siggawo, Moggali- 

 putto§, Sudatto, Dhammiko, Dasako, Sonako, Rewato. By these it was 

 brought to the period when the third convocation was held. 



*'* If it be asked, how has it subsequently (to the third convocation) been perpe- 

 tuated by their disciples ? Be it understood, that in the same manner, it has been 

 brought down to the present day, by the transmission from preceptor to disciple. 



" By thus much explanation alone, it will be understood, by whom, where, for 

 whose edification, on whose account, and when it was propounded ; whose discourse 

 it was, and by whom it has been perpetuated. It now behoves unto the expounder 

 of this commentary, to enter upon his general explanation (of his work). 



" This Atthawannand is the (niddncm) repository of the history in part of a remote 

 antiquity ; in part of comparatively modern, and in part of contemporaneous 



charging themselves with certain stationary religious duties. Though the Buddhist 

 priests have lost in Ceylon much of their mendicant character, from the age in which 

 their temples became endowed with lands, the observance of wasso is so far pre- 

 served still, that every priest of any repute is in general invited by some wealthy 

 individual, or by a community, to take up his residence at some selected place for 

 the wassdno, where he is provided with an habitation and his subsistence, and is 

 treated with great respect. 



* The text gives Russamaso (December-January), which is considered to be a cle- 

 ric al error. 



f An emissary from Kapilawatthu sent by Suddhodano, the father of Buddho, 

 to entreat of him to be respectably maintained by his family, instead of leading the 

 life of a religious mendicant. 



* About 16 miles. 



§ Not Moggaliputtatisso by whom the third convocation was regulated. 

 5 G 



