________________
THE INDIAN ANTIQUARY.
[FEBRUARY, 1893.
are void by reason of parisavipatti, caused through their having been ordained in a simá, whose consecration was invalid for the reasons indicated above, or on a visurigamak hétta, that does not possess the characteristics of a gáma, or on a khuddakanadi, that does not possess the characteris. tics of a nadi, or on a khuddakajátassara, that does not possess the characteristics of a játassara."
Then King Ramadhipati became aware of the existence of simávipatti and parisaripatti of the upasampadá ordination and other ceremonies in Ramaniadêsa, and thought thus:
“The simávipatti and parisavipatti of the nipasa mpadá ordination and other ceremonies appear to me in the manner indicated above. Now, there are, in Ramaiñadêsa and Hatsavati nagara, many priests, who are well-versed in the Tipitaka, learned, and able; and I am not sute whether the simavipatti and parisavipatli of the upasampadá ordination and other ceremonies appear to them in the same manner. It is, perhaps, advisable that I should ask all of them to investigate the subject by the light of the interpretation, literal or otherwise, of the VinayapiJaka together with its af!hakathás and fíkás, to compare and collate the atthakathas with the páļi texts, the ţiká with the a!thakathás and what follows with what is gone before, and to give an authoritative ruling, based on the Vinaya, as to the valid manner of consecrating a sima."
All the priests, who were well-versed in the Tipitaka, were accordingly asked to give an authoritative ruling, based on the Vinaya, as to the valid manner of consecrating a simá.
Then, in compliance with the request of King Ramadhipati, all the priests, who were well-versed in the Tipitaka, investigated the subject by the light of the interpretation, literal or otherwise, of the Vinayapiļaka, together with its atthakathás and fikus, and, through repeated comparison and collation, perceived the existence of simávipatti and parisavipatti, and communicated to the King the result of their enquiry as to the manner prescribed in the Vinaya.
The King said to himself: "The excellent compilers of athakathás have declared that the Religion of Buddba will last 5,000 years; but alas ! only 2,047 years have now passed away since the Enlightened One attained Buddhahood, and the Religion has become impure, tainted with heresy and corruption, and the upasam pada ordination has also become invalid. This being the case, how can the Religion last till the end of 5,000 years P” The King again reflected thus: "Being aware of the impurity, heresy, and corruption, that have arisen in the Religion, methinks that, in order to ensure the continuance of the Religion to the end of the period of 5,000 years, it is essential that it should be purified by resuscitating the pure form of the upasampadá ordination. However, if I do not exert myself and remain indifferent, I shall be guilty of not having intense love for, or faith in, the Blessed Fully Enlightened One, and of being devoid of respect and reverence for Him. It is, therefore, I think, expedient that the purification of the Religion should be effected by me. How shall I first call into existence the pure form of the upasampadá ordination, and establish it in this country of Ramañcadêsa ? There are men having faith, belonging to good families, and desirous of receiving such upasampadá ordination. If, at my instance, they receive it, the Religion will become purified through the existence of a pure form of the upasampadů ordination."
The following were the thoughts that arose in the mind of King Ramadhipati, who considered about the condition of the Religion :
"It is said that, in the 26th year26 that had elapsed since the attainment of Parinir. vana by the Fully Enlightened One, Mahamahindathora, who was sent by Moggaliputtatissamahathéra, went to Tambapannidipa, and established the Religion. Devanampiyetissa, King of sthaladipa, conceived a feeling of esteem and reverence for the thera, and founded the Mahavihára monastery. During the period of 218 years, 26 tbat elapsed since the foundation of the Mahåvihîra, the Religión remained pure, and there was only one fraternity, namely, that of the residents of the Mahâvihêrs. Then King Vattagamani» Or 308 B. O,
* This yielda's date, 40 B. C.
