This inscription is engraved in larger and clear characters on a rock by the side of the stream known as Kospotu Oya, close to the dam at Alavaḷa in the Hēvāvisse Kōraḷē of the Kuruṇǟgala District. Its existence was recorded by Edward Müller in his Ancient Inscriptions in Ceylon (1883: 72, no. 171) but he provides neither the text nor the translation of the record. Müller also reported as fact an erroneous local legend that the text contained a grant to the nearby temple of Maedagama by king Parākramabāhu of Dambadeniya. In fact, the inscription registers the grant of extensive fields at Badalagoḍa to the Laṅkātilaka temple. Unfortunately, the name of the king who was responsible for the grant is no longer legible, due to the damaged condition of the first ten lines of the text. The lands affected by the grant lie close to the location of this epigraph and it was presumably inscribed here so that the local people, particularly the tenants, could be made aware of the fact. The same grant is recorded in two inscriptions – one in Sinhalese (IN03212) and one in Tamil (IN03214) – at the temple itself. However, the inscriptions at Laṅkātilaka refer to a much smaller extent of land at Badalagoḍa – only fourteen yāḷas, compared to the ninety yāḷas mentioned in the present inscription. This has led Senarath Paranavitana to conclude that the present inscription is somewhat later than those at the temple. As he suggests, the probability is that, after the publication of the temple inscriptions, more lands were brought under the plough below the Batalagoḍa tank and the income from these fields was also dedicated to the Laṅkātilaka temple.
[Ll. 1–15]. . . . . . . . . . . . . the Illustrious . . . . . . . . . . . . . . . . who has attained . . . . . . . . . . . . . . . . Lordship the Tooth Relic . . . . . . . . . . . the Solar Race which is full of splendour . . . . . . . . . . . unto His Majesty . . . . . . . . the Minister named . . . . . . . . . . . . in order that he may became a Buddha in the future . . . . . . . . . . . . . in the monastery caused to be established by the two Venerable Communities of the eminent Saṅgha . . . . . . . . His Majesty the King skilled in protecting the world and the religion, and the Queen . . . . . . . . . . . . . . . . . . a thousand images including Its Lordship the Principal (Image) in the third storey . . . . . . . . . . . . and a thousand images in the second storey which was made resplendent with (representations of) the twenty-eight Trees of Wisdom and the Seven . . . . . . . . . . . . and in the first storey caused to be built by Senā-Laṅkā-adhikāra who has also received assistance therefor from the army of the Three Kingdoms, were installed The Lord on the Diamond Throne, five thousand images including two thousand images depicting the five hundred and fifty Jātakas together with figures of gods, the protectors of the world such as Brahmā, Viṣṇu, Maheśvara, the Four Varam (Mahārājas), Kihiräḷi-Upulvan, Saman, Vibhī-ṣaṇa, Gaṇapati and Kandakumāra.
[Ll. 15–25]. Having built the Laṁkātilaka shrine resplendent with (the above) by spending thirty-six millions, and having established convents for the two confraternities, (His Majesty) thought that it would be appropriate if there be a grant of land for its maintenance in the future. (His Majesty further) reflected that such grant will not endure in the future if the dedication be made by expropriating an estate or a piece of land belonging to someone else. His Majesty the King (therefore) came to this spot, taking with him the company of chiefs and the army, constructed channels and dams anew, prepared fields having forests felled down, dedicated farmers, herdsmen, slaves and cattle and granted (these) so that they may not be confiscated by any king, sub-king or great ministers that may arise in the future, constituting into a free-hold (pamuṇu) to endure as long as the sun and the moon, fields of a sowing extent of ninety yāḷas of seed (paddy) within an area of a yotna in the four directions and situated in the four villages of Paraṇa Badalagoḍa, Kasambiḷiyagoḍa, Nāramgoḍa and Alut Badalagoḍa, fields of a sowing extent of three yāḷas of seed paddy form places including Siddāulla, Gonvaṇakē, Kirivavuluva and Goḍavela in Siṅguruvāṇa and fields of a sowing extent of seven yāḷas of seed paddy granted from various places by pious persons—comprising (in all) fields up to a sowing extent of a hundred yāḷas of seed paddy.
[Ll. 25–33]. (His Majesty further) granted the right of sanctuary to any person coming to any of the said lands through fear; (His Majesty) divided any income obtained from these lands into five shares, apportioning three shares therefrom to the Three Jewels (Buddha, Dhamma and the Saṅgha), one share to these five devālas and one share to kinsmen of the minister Senā-Laṅkā-adhikāra who would administer the vihāra in the future.
One who might say or do anything contrary to this (charity) will be even meaner than the five caṇḍāla (castes) and become a son unto crows and dogs; he will see for himself (the four evil existences of which) the first (is) Hell. Any great one who would support this even by a word will obtain a share of this merit, and obtain for himself the happiness of Heaven and the happiness of Nirvāṇa. Having vouchsafed thus, His Majesty came and stood at this very spot and had this written.
He of varied splendour with fingers clasped upon his head beseeches kings who are already born, kings who will be born in the future and likewise great ministers and other people, to protect this charity undiminished. May there be welfare.