This inscription is one of three lengthy epigraphs engraved on the rock to the south of the Buddhist shrine of Laṅkātilaka in the village of Rabbēgomuwa in Uḍunuvara, Kandy District. Two extensive areas on the surface of the rock are covered with deeply and carefully engraved writing. The upper stretch contains two Sinhalese inscriptions arranged one above the other: the first of these records is dealt with here and features thirty-three lines, dated in the reign of Bhuvanikabāhu IV of Gaṁpaḷa; the second consists of seven lines from the reign of Bhuvanikabāhu IV’s successor, Vikramabāhu III (IN03213). Meanwhile, an inscription of forty-six lines in Tamil (IN03214) is engraved on the lower stretch of the rock. Another version of the present inscription is engraved on a set of copper plates preserved inside the Laṅkātilaka temple (IN03216).
The present inscription is dated in Śaka 1266, being the third year of Bhuvanaikabāhu IV. This date is equivalent to 1343–1344 A.D. The contents of the inscription consist of a fairly detailed account of the founding of the Laṅkātilaka shrine, mainly due to the efforts of Senālaṅkādhikāra. This is followed by a list of lands and other donations made to the shrine by the king, Senālaṅkādhikāra and other notables of the period. It ends with imprecations against those who would hinder the continuance of the grant, and exhortations made by the minister to kings and minsters of the present and the future for the maintenance of the shrine. The exhortations are embodied in two Sanskrit stanzas with an expanded paraphrase in Sinhalese. The same stanzas also feature in the Tamil inscription on the same rock (IN03214) and the second is included in the rock inscription at Alavaḷa-amuṇa (IN03217), which registers further grants to the Laṅkātilaka shrine. This would seem to suggest that these stanzas were not specially composed for the present inscription but were instead standard forms for expressing such sentiments in this period.
[L. 1] When One Thousand Two Hundred and Sixty-six years had been completed in the era of the illustrious Śaka (king)—on the fifteenth of the bright half of Vesaga in the third year of me, named Bhuvanaikabāhu who has attained to the sovereignty at this time.
[Ll. 2–12] Whereas Senā-Laṁkā-adhikāra intimated to us that it would be desirable if there be an endowment for the maintenance in the future of this illustrious great monastery (vihāra) which was established on the summit of (the rock called) Panhalgala in Siṅguruvāṇa by the two venerable Communities of the eminent Saṅgha, which includes the great image-house established with the name of Śrī Laṁkātilaka consisting of the fourth storey complete with twenty-eight principal images and a thousand other images, the third storey which was caused to be constructed complete with Its Lordship the Principal Image and five other images, the second storey which is completed with (the representations of) the twenty-eight Trees of Wisdom (Bodhi) and the twenty-four Predictions, caused to be constructed conjointly by all the chiefs (mudali) and the army, and the lowermost storey which is complete with images of Buddha and gods, to wit, Its Lordship the Principal Image seated on the Diamond Throne (vajrāsana) with back to Its Lordship the illustrious great Bodhi-tree, which (Image) has been made by having installed within it a relic-image containing two hundred and sixty-five Lordships of relics, with three thousand Lordships of painted images (including the images of) the Lord Maitrī Bodhisattva, Lord Lokeśvara Nātha, the forms of the divinities beginning with Suyāma, Santuṣita, Śakra, Brahma, Viṣṇu and Maheśvara, the images of the divine consorts of all these aforesaid personages, the images of the Lord, the divine king Kihireḷi Upulvan, who has taken (upon himself) the protection of Laṁkā, and the divine kings Sumana, Vibhīṣaṇa, Gaṇapati, Kandakumāra and others and their consorts—which (storey) was caused to be constructed by this personage himself, namely Senā-Laṁka-adhikāra, and which (image-house) was caused to be constructed by us, our chiefs (mudali) and the host together, having spent thirty-six millions in masuran reckoning on account of things including paddy, gold, silver and cloths given to many artisans including Sthapati-rāyara, from the time the base-moulding (väli–konda) was started up to the completion of the finial of this image-house—which (vihāra) includes the image of solid bronze, installed in the pavilion measuring twenty-eight cubits, which was caused to be constructed by Senā-Laṁkā-adhikāra through his sons and the ladies of his household, the two convents for monks established so that their lordships the members of the great communities of the two fraternities, including the elders of moderate wants, may rest there with comfort, and which comprises flower gardens and orchards of fruit trees—(as it was so intimated, we have ordered) in this wise.
[Ll. 12–24] (An extent of field sufficient for) the sowing of a yāḷa of seed (paddy) in Kirivavula within the township of Siṅguruvāṇa, (an extent of) fields (sufficient for) the sowing of six yāḷas of seed (paddy) in New Badalagoḍa, which has been established by the construction anew of channels and a dam by us, our chiefs (mudali) and the host conjointly, (an extent of field sufficient for) the sowing of five yāḷas of seed (paddy) in Old Badalagoḍa and lands appertaining thereto, including trees and forests, (an extent of field sufficient for) the sowing of a yāḷa of seed (paddy) from Gonāṇika in Sitdavulla, granted by Senā-Laṁkā-adhikāra from among the heritable lands belonging to him; (an extent of field sufficient for) the sowing of a yaḷa of seed (paddy) from Yakālla in Old Badalagoḍa granted from the property of Vasa Laṁkā-vari-adhikāra; (an extent of field sufficient for) the sowing of a yāḷa of seed (paddy) from (the property) of Satruvan-patirāja in Kasambiliyāgoḍa; (an extent of field sufficient for) the sowing of a yāḷa of seed (paddy) from Nāramgoḍa which is a donation from Divāṇa; (an extent of) field (sufficient for) the sowing of twelve amuṇas of seed paddy from the property of Jayasiṁha-patirāja in Deltoṭa, (which field) extends from the edge of the stream called Sīlpänkandura up to the boundary of Saputala, one maḍel-viṭiyela from Santāṇa; an extent of field sufficient for the sowing of a yāḷa of seed paddy from Goḍavela dedicated as it was prepared by having dams constructed and the stumps and roots removed, and granted conjointly by everybody high and low in the two townships of Siṅguruvāṇa; house-sites, trees and forests appertaining to the aforesaid lands altogether amounting to seventeen yāḷas and twelve amuṇas in accordance with their boundaries as of old; articles for common use of the Saṅgha (garu–bhāṇḍa) including (vessels of) gold, silver, bronze and copper, offered by Senā-Laṁkā-adhikāra from his own properties; two hundred slaves, male and female, from among the slaves that he had acquired at marriages and slaves purchased; and four hundred head of cattle comprising neat cattle and buffaloes likewise offered by Senā-Laṁkā-adhikāra; the dues called pideni–paṇam settled so that one paṇama be given every year from a house, in consideration of the fact that this shrine was established by the people of Laṁkā in their own name, and for the purpose of improving what has been done and causing what has not been done to be done, of maintaining without cessation the offerings of cooked rice, flowers and lamps to the Buddha and the gods, and for conducting audiences; a levy of a quarter per cent, at the Inner Customs House and the Outer Customs House, of the value of whatever merchandise purchased or sold by merchants coming from the nine seaports or the eighteen countries in accordance with the agreement engraved on copper and granted—all this has been settled (on this vihāra) with the stipulation that all revenues, including the goods received as above, shall be divided into five shares, out of which three shares shall appertain to the Three Jewels, (i.e. the Buddha, the Dhamma and the Saṅgha), one share to the gods and one share to any person descended in the succession of sons and grandsons of this Senā-Laṁkā-adhikāra, who is attached to this establishment and maintains it.
[Ll. 24–28] Should there be any persons who contravene anything from these as stated above, and forcibly appropriate anything through avarice, they will be born in the four evil states of existence such as hells, and will not be able to see Mete Budun (the future Buddha Maitreya); like crows and dogs they will not obtain food or drink, they will become more despised than the caṇḍālas and will become the sons of crows and dogs. Should there be any noble persons who, having known this, and in view of the scriptural text which says ‘Whosoever takes away anything out of the possession of the Buddha, be it a blade of grass, a stick of wood, a single flower or a fruit, he will become a monstrous goblin’, wish to enjoy happiness both in this world and in the other world, who not desiring anything out of this, support this meritorious action even by a mere word or a mere letter, improve what has been done, cause to be done what has not been done and maintain (it)—should there be such high-souled persons—they will share in this meritorious action just as they themselves have done it, and realise the happiness of Heaven and the happiness of Nirvāna. And to that end and in order that this act of merit may be maintained in the future, this edict has been granted by me named Bhuvanaikabāhu, having had it recorded on copper-plates and in this stone inscription.
[Ll. 28–33] Therefore, Senā-Laṁkā-adhikāra, too, makes an exhortation of this manner. ‘Whoever be the protector of this charitable endowment, Lord Senā-Laṁkādhikārin places the dust on his (i.e. that person’s) two feet like a flower on his own head.’ ‘Should this act of merit be protected, having rendered support to it even with a mere word or a letter by any noble person, the dust on the illustrious feet of that eminent personage is honoured by me, named Senā-Laṁkā-adhikāra, by having it placed on my head as if it were a cluster of fragrant flowers’.
‘(This minister) of diverse splendour, in order to protect this charity of many forms, having contracted his fingers on his head, beseeches (to that end) lords of men, powerful ministers and other personages who are already born or will be born in the future.’
‘So that this complete charity may be protected by noble kings who are already born, noble kings who will be born, noble ministers who are already born and noble ministers who will be born, and that this charity may be protected by the members of the hosts possessing splendour and prosperity, by me, named Senā-Laṁkā-adhikāra, they are beseeched having saluted them, placing on my head my two hands with their ten nails brought together’.
May there be happiness for the whole world.
Other versions
http://doi.org/10.5281/zenodo.3577538
(May there be) health.
In the third year of me, Bhuvanaika Báhu, the supreme lord of the three-fold Sin̥hala, who ascended the throne of Lan̥ká in the 1266th year of the illustrious Saka era, on the fifteenth day of the bright half of the month Wesak, Sénálan̥kádhikára, having told us that it would be well if any help were rendered with a view to hereafter maintain the great and beautiful Viháre consisting of—
The fourth story furnished with the twenty-eight principal images and 1,000 images which were caused to be made on the top of Pan̥halgala in Sinduruwána, conjointly with the priesthood of the two orders (priests who reside in forests and priests who live in villages);
The third story caused to be furnished with the principal images and five (other) images;
The second story caused to be made by all the Mudaliyárs and the people conjointly, containing descriptions of the twenty-eight Bódhis (trees under which Buddhas attain Buddhahood) and the assurances of twenty-four Buddhas (that Gotama will become a Buddha), and 1,000 images (of other objects);
The lowest story caused to be made by Sénálan̥kádhikára, and consisting (of the images) of these Buddhas and gods, viz., the principal image, in which was deposited one of the 256 constituent parts of (Buddha’s) body, seated on the diamond throne with the back turned towards the great and illustrious Bó tree; 1,000 painted images, Maitrí Bódhisatwa; Nátha, chief of the world; the divine likenesses of the gods in the Suyáma and Santusita worlds, of Ṣakra, Brahma, Vishṇu, Mahéṣwara, &c., as also the images of the wives of the said gods; the god-king Kihirẹḷi Upulvan, the tutelary deity of Lan̥ká; the god-kings Sumana, Vibhíshaṇa, Gaṇapati, Skandakumára, &c., as also their wives;
The big image-house caused to be made under the name of the illustrious Lan̥kátilaka by Us and the Mudaliyárs and the people at the expense of 36,000,000 in value of gold masus, of things including paddy, gold, silver, and clothes given to many workmen, including head carpenters, who did the work from the foundation up to the top of the spire, as also the solid metal image placed on the terrace of 28 cubits which Sénádhilan̥kára caused to be built by his wife and children, &c.; (and) the two monasteries caused to be made with a view to the accommodation of the great body of the priests of the two orders, inclusive of aged priests who have but little desire (for the world); the flower garden and the orchard;—the following grant was made:—
One yála of paddy sowing extent from Kiriwámula belonging to the said Sinduruwánanuwara, six yálas of sowing extent from Alut Badalagoḍa which We, the Mudaliyárs, and other people conjointly caused to become fertile by making a fresh, strong dam; five yálas of sowing extent from Paraṇa Badalagoḍa, twelve yálas (inclusive of the above) and places together with the trees, shrubs, and meadows belonging thereto; one yála of sowing extent from Gonwánika in Hiddámulla, which Sénálan̥kádhikára offered out of his hereditary possession; one yála of sowing extent from Yakálla in Paraṇa Badalagoḍa, which was offered by the minister who managed affairs at the royal court; one yála of sowing extent from Kasambiliyágoḍa, which was offered by Satruvan Patirája; twelve amuṇu of sowing extent lying between the upper side of the field Hínpẹnkandura in Deltoṭa and the limit of Saputalé, offered by Patirája; one ……… from Santána; one yála of sowing extent from Goḍawela offered by all the small and great, conjointly, in the two-fold Sinduruwánánuwara, after having thrown up embankments, uprooted the stumps, and prepared it (for cultivation)—all amounting to seventeen yálas and twelve amuṇu in all the aforesaid places, according to the old boundaries; the places including the trees, shrubs, and meadows appertaining thereto; the furniture, including gold, silver, bell-metal, and copper vessels offered by Sénálan̥kádhikara of his own property; 200 male and female servants, amongst whom some are his own ancestral servants and others purchased by him; 400 black cattle and buffaloes;—in order that continually rice, flowers, lamps, and religious festivities may be continued for the sake of the gods and Buddhas—finishing the work left incomplete and repairing the work already done in the temple and monastery.
The inhabitants of Lan̥ká having done this work under their name, offerings at the rate of one fanam from each household have been enjoined upon them.
All the income derived from everything accruing from the produce of each season as prescribed on copper plate, to the effect that one fourth per cent, from any goods given to, or received from, the merchants who come from the eighteen countries, from the nine ports, and from the carriage departments in the inner and outer city. It is decreed that the said income must be divided into five parts, three of which are to go to the three gems, one to the gods, and the other one to the children and grandchildren of those who will constantly maintain (these endowments).
If there should be any one who from covetousness should take away any of these things (thus granted), disputing title to the same, he will be born in the four hells, Naraka, &c., and not see Meté (Maitrí) Buddha; like unto crows, disembodied spirits, &c., he will suffer from want of rice and water, and be more degraded than the Chanḍálas (outcasts) and become the offspring of crows and dogs.
If anybody takes away grass, wood, flower, or fruit which is the property of Buddha, he will become a great Péta (hobgoblin).
(1) If, in view of this noble original saying, any great men wish to enjoy happiness in this world and the next, and (3) without coveting anything (2) help forward this charitable work even by a word or letter, and (4) not only keep up the work already completed but also execute the work which is left undone, they may participate in the merits of this act as if done by themselves, and work out for themselves the happiness of heaven and Nirváṇa.
Sénálan̥kádhikára makes also the following request:—
The most excellent Sénálan̥kádhikára places, like a flower on his head, the dust sticking to the two feet of him who is the maintainer of this charitable act.
With clasped hands on his head he requests the born and the future princes, ministers, and commanders of armies, and wealthy people to patronise the manifold Dhamma.
Between a gift and its maintenance, the maintenance is better than the gift itself: in consequence of the gift one attains heaven, in consequence of its maintenance one attains the state from which there is no fall (Nirvána).
If, in accordance with the above well-said maxim, there be any good person who, by mere word or bodily exertion, will be a helper in this charitable deed, let him endeavour to attain divine and human happiness, and, finally, to experience the ambrosial and great Nirváṇa, keeping in view the fact that one who puts up a fence and protects seed derives benefit more than the man who planted the seed, and one who brings up a child with parental affection derives benefit more than the mother who brought forth the child.
May there be the accomplishment of wishes!
May there be good success!
May there be health!
May there be happiness!
May there be long life!