________________ 320 Homage to Vaisali been ably pointed out by Dr. R. C. Majumdar, M. A., Ph. D. P. R. S. in his article entitled 'Historical Materials in Gilgit Manuscripts' published in B. C. Law Volume, Part I, pp. 134-141. Below we propose to collect together the important references to Vasali in the Gilgit Manuscripts and consider their significance. The scene of the first Sutra of the very first volume of Gilgit Manuscripts is laid at Vaisali. The Buddba arrives at the great city of Vaisali (Vaisalim mahanagarim); he is surrounded by all the beings of the worlds. Manjusrikumara stands up and requests the Tathagata to give an exposition of the vows made formerly by the past Buddhas for rescuing the living beings from the miseries of existence. Bhagava grants the request and explains the twelve vows taken formerly. As has already been mentioned the first 52 pages of the Civaravastu published in the Second Part of the Third Volume of the Gilgit Manuscripts are devoted to the history of the Licchavis and their relations with contemporary powers. The first story is that of the marriage of Bimbisara with Cellapa. She was the elder daughter of Simha, the commander-in-chief (Senapati) of the Licchavis and piece of Gopa, the chief minister of Bimbisara. Gopa and Simba were the two sons of Khanda, who was at first the chief minister of the king of Videha, but on finding his fellow ministers envious of him for his abilities, resigned his ministership and became tha Senapati of the Licchavis (pp. 1-15). The second story is that of the foundling Amrapali, who was adopted as a daughter by a Licchavi nobleman called Mabanama. Amrapali became a courtezan and came into contact with Bimbisara. To her was born a son, who came to be known as Abhaya (pp. 16-22). In connection with the above two stories, interesting light is thrown on the political and social customs of the Licchavis. The third story is that of Jivaka (pp. 23-48). In pages 49-52 is related the incident of Bimbisara's mistaking an Ajivaka for a Bhikshu, which led Buddha to devise a special dress (civara) for the Buddhist monks. In the Civaravastu, we find other references as well to Vaisali (pp. 87-89). Buddha passes on to this place where he admonishes the monks to keep their articles of use clean (pp. 87-89). While at Vaisali, he refers to a monk who had misappropriated the property of the Sangha in bis previous lives and as a result had suffered long. This story is followed by certain directions regarding seats, bed-covers, bandages, and segregation of monks suffering from leprosy (p. 91).
