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48
THE INDIAN ANTIQUARY.
[FEBRUARY, 1893.
(from the Chapter) the thora, together with his disciple, as well as the four young priests, who, before receiving the pure form of the upasampadá ordination, were not free from a measure of censure and reproach, which was not of a grave character, but only of a trivial nature. The King then resolved that the remaining ten thóras and the six young priests, who had received the exceedingly pare. form of the upasampadá ordination, and were free from the smallest measure of consure and reproach, were qualified to constitute a Chapter for the consecration of the simd.
When the time approached for the consecration of the simd, out of these (ton) théras Ganaratanadharathêr, on the plea of illness, returned to his own monastery, accompanied by his papil, and remained there. Therefore, the nine théras, namely, Siripanghabodhisami, Kittisirimöghasami, Parakkamabahusami, Buddhagheasami, Jinalankarasami, Ratangmalisami, Saddhammatējas&mi, Sudhammaramasami, and Bhavanokabahusami, and their disciples, the five young priests, namely, Sangharakkhita, Dhammaviláse, Uttars, Uttama, and Dhammasara, -in all, fourteen priests-took up their residence in the monastery built on the west side of the site of the proposed simá.
Then the King, who was desirous of having a simá consecrated, came to the following conclusion: "If, at a place, where priests desire to consecrate s simá, there does not exist an ancient simi, the simá consecrated, at that place, is valid ; but, if otherwise, the new simá is null and void, because of the doubtful defect of the junction and overlapping of simds. Therefore, it is only by the desecration of the ancient simá at that place, that the validity of the new simá to be consecrated, can be secured. For this reason, previous to the consecration of a simá, the ceremony of desecrating the simá (wbich-may possibly exist on the site), should be performed." The King accordingly had preparations made for performing the ceremony of desecrating the existing) simd in accordance with the procedure expressly laid down in the atthakatha.
“Priests, an avippavdsasime may thus be desecrated by means of the tiohivara." There are certain conditions to be observed by a priest desecrating a simd. The following are the conditions. Standing on a khandasima, a mahasima, called avippavasasima, should not be desecrated; and similarly, standing on a mahasimá, called avippavasasima, a lohandasimá should not be desecrated. It is only when standing on a khandasimá that another khandasimá may be desecrated; and the same rule applies mutatis mutandis to the other class of simá. A simá is desecrated for two reasons, namely, (i) in order to make a mahasimá of one, which is originally a khuddakasima, with a view that its ares may be extended; (ii) in order to make a khuddaka. simá of one, which is originally a mahasimá, with a view that sites for monasteries may be granted to others. If, at the place of desecration, the existence of both khandasima and mahásimá, called avippavása simá, is known, a simá may be desecrated or consecrated. If, however, the existence of a khandasima is known, but not that of a mahasim, called avippavásası'má, a simá may be desecrated or consecrated. If, on the other hand, the existence of a mahásina, called avippavasasimd, is known, but not that of a khandasimd, it is only by standing on such places as the premises of a chatiya, a bôdhi tree, or an upôsatha hall, which are undoubtedly outside the limits of an avippavásasimd), that a simá may be desecrated; but by no means can it be consecra ted. If, however, a sima is consecrated, there will be a janction of simds, and a vihárasima will be transformed into an avih drasina. Therefore, the ceremony of desecration should not be performed.
If the existence of both kinds of simnás is unknown, neither desecration nor consecration should be effected. A simá is invalidated by means of the kammaváchá, or through the declension of the Roligion, or because those, who do not know a simá, are incompetent to recite the kammavách. Therefore, desecration should not be effected. Because it is said that it is only when (the different classes of simás) are well-known, that desecration or consecration may be effected, priests desiring to desecrate & simá, and who are aware of either the existence of an ancient simd or its extent, may, by stationing there duly qualified prieste, desecrato an
