216 A. M. Broadley — The Buddhistic Bemains of Bihar. [No. 3, 
near the city, would doubtless be a very fit place for Buddha and his 
followers to live in, as it lies not far from the city ; it would be a place of 
easy resort to all those who would feel inclined to visit Buddha and pay 
him their respect ; it is moreover far enough, that the noise and cries 
of the people could not be heard therein ; the place is peculiarly fitted for 
retreat and contemplation ; it will assuredly prove agreeable to Buddha. 
Whereupon he rose up, and holding in bis hand a golden shell, like a cup, he 
made to Phra a solemn offering of that garden, which was called Weluwana. 
Gaudama remained silent in token of his acceptance of the gift. He preach- 
ed the law and left the palace. At that time he called his disciples and 
said to them, “ Beloved liahans, I give you permission to receive offerings.” 
He next proceeds to recount the conversion from schism of Sariputra 
[Thariputra] and Mogalan [Mankalan], who subsequently became the chief 
disciples of Buddha. After this event, Buddha continues to preach, teach at 
the Kalandavanonvana Vihara,* but at last yields to the frequent messages 
of his royal father and returns to Kapila.f The next chapter, however, is 
devoted to legends connected with his three years’ stay at Ra j agriha, i. e., 
the dedication of the Dzetawoon [?] monastery, the miraculous cure of 
Djvika, and the avarice of Mogalan. In the succeeding chapter we leam 
that Buddha spent the 11th season of his religious life at Nalanda, and 17th 
and 20th again at Raj agriha. After this Sariputra set out for his native 
place Nalanda, to enter into that state of unconsciousness — the much-longed 
for Nirvana — which formed the consummation of religious life. I quote 
Bigandet’s translation of this part of the biography, as a specimen of Bud- 
dhist writing, and as peculiarly interesting on account of its close connection 
with the rains of the great Nalanda monastery. 
‘ It was little before dark when the great Bahan arrived at the en- 
trance of the Nalaka village. He went to rest at the foot of a banian tree 
close to that spot. At that time there came a young man, his nephew, 
named Ooparewata, who perceiving Thariputra bowed down before him and 
stood in that place. The great Rahan said to him : “ Is your grandmother at 
home ?” Having been answered in the affirmative, he continued addressing 
him: “ Go now to her and tell her to prepare for me the room wherein I was 
born, and a place for these five hundred Rahans that accompany me. I will 
stay for a while in the village, and will go to her house, but this evening. 
The lad went in all haste to his grandmother’s house and said to her : “ My 
uncle is come, and is staying at the entrance of the village.” “ Is he alone,” 
* Beal, p. 117, note. Although he states the monastry to be called in Singalese 
(as in Burmese) Weluwana, he supposes it to have been the gift of a rich landow- 
ner, Kalanda. The Burmese text, however, states distinctly that it was the religious 
gift of Buddha. 
f Bigandet, p. 120. 
