^{page 266 note 1} See also Mahāvaṃsa, Ixxx, 6 f.

^{page 267 note 1} Inscriptions of Pagan, Pinya, and Ava (Rangoon, 1892), x, No. 15, p. 243.Google Scholar

^{page 267 note 2} Inscriptions of Pagan, etc., iv, No. 3, p. 117, and vii, No. 16, p. 184.

^{page 267 note 3} Inscriptions of Pagan, etc., iii, No. 6, p. 101.

^{page 267 note 4} Inscriptions of Pagan, etc., vii, No. 14, p. 181.

^{page 267 note 5} See Forchhammer, The Jardine Prize, pp. 29 ff.

^{page 267 note 6} Mahāvaṃsa, lxi, 23 ; lxxii, 118 ff.; lxxv, 21.

^{page 269 note 1} A^b, B^b, C^b -ācitamhā; A^a, B^a, C^a, D -ocitamhā.

^{page 269 note 2} A^a, B^a, C^a, D -nīrajāpa-; A^b, B^b, C^b -nīrajapa-.

^{page 269 note 3} A, C sūnibhi.

^{page 269 note 4} A^a, C^a -ādol-; B^a, D -andol-; A^b, B^b, C^b -āndol-.

^{page 269 note 5} A, C kuñj-; B, D kūj-.

^{page 269 note 6} C kadalavināvali.

^{page 269 note 7} A, C, D -ārambhite.

^{page 269 note 8} After thero A adds ṇaro, C naro.

^{page 270 note 1} A^a, C^a -nālaṃ.

^{page 270 note 2} So B, D, A^a, C^a ; A^b, C^b -tulite (or -tuline).

^{page 270 note 3} Should we read -dā ?

^{page 270 note 4} A, B, C -bhāvo (D -bhānavo); but the Sinh., which explains “ like the moon's rays ” (candra-marīcīn menda), confirms our emendation.

^{page 270 note 5} A, B, C, D candanandavā.

^{page 270 note 6} Should we read dum- ?

^{page 270 note 7} A^a, C^aparisayan-; A^b, C^bparissayan-; the latter may be right.

^{page 270 note 8} Sonā- A^a (originally, but corrected), C^a, D.

^{page 270 note 9} Hilādayo A (originally, but corrected), C, D.

^{page 271 note 1} A^a -ādhi-, corrected to -ādi-; A^b, B, D -ādi-; C -ādhi-.

^{page 271 note 2} Dosāra- A, C (in A^a orig. dosāri-); sodāri- D.

^{page 271 note 3} A, B, C, D -tanuyā.

^{page 271 note 4} A, B, C aḍḍho … bhūmibhedābhisaṅko (D aḍḍho … -saṅke); the emendation is confirmed by the Sinh.

^{page 271 note 5} I.e. in Sanskrit dig-avaguṇṭhitām. C^b has -tā, A^b -to altered to -taṃ, D -to.

^{page 271 note 6} B, D nindita.

^{page 271 note 7} A, B, C, D hāriṇi or -ni; but the Sinh. treats the word as epithet of -yasaṃ, which must be a feminine, as apparently in v. 49.

^{page 272 note 1} A, B, C, D -pādā.

^{page 272 note 2} Only A^a, C^a -dā; D -de.

^{page 272 note 3} B -rañja-.

^{page 272 note 4} A, C -pīṭhe.

^{page 272 note 5} B^a, D duṭṭh-.

^{page 272 note 6} A, B, C, D jhatvāmāri-, dividing jhatvāma ari- ; the Sinh. also suggests jhatvāna.

^{page 272 note 7} A(?), B, C^a, D samino; C^bsamito.

^{page 272 note 8} C, D duddhāra- ; but A, B, and the Sinh. confirm our reading.

^{page 272 note 9} A^a, C^asantenāri- ; B^a, D yan tenapi-.

^{page 272 note 10} B ambha- ; the Sinh. translates “mass of clouds.”

^{page 272 note 11} Should we read disā dasûbhippasaranti ?

^{page 273 note 1} A, B, C, D -tndarā-. In the next line only B^b has akāri. A, B^a, C, D akāsi, which may possibly be right, supposing the poet's grammar to be vitiated by the vernacular (the Sinh. has here keḷēyi, both active and passive).

^{page 273 note 2} B, C^b -parikkhitta-, and so apparently the Sinh.

^{page 273 note 3} A -parimanthana- ; C -paramanthana- ; B, D -paripanthana-.

^{page 273 note 4} A, B, C, D nikhiḍā.

^{page 273 note 5} Corrupt. A, B^b, C, D agree in reading mace- (B^amaṇḍ-), and the Sinh. construes it as if it were acc- (i.e. aty-) !

^{page 273 note 6} A, B, C, D m ; the Sinh. suggests c’.

^{page 273 note 7} A, B, C virasāpatāpahā (D,-tāpavābhā); the Sinh. has “allaying unpleasant heat.”

^{page 273 note 8} B^atapanopavanod-, B^btapavanod-, D tapavanopavadāra-.

^{page 273 note 9} B, D -kaṇṇu- ; A, C -kannu-.

^{page 273 note 10} A^a, C^ayāsā- ; A^b, C^byasa- ; B, D yasā-.

^{page 274 note 1} C brū-, D bra-.

^{page 274 note 2} C -ghina-.

^{page 274 note 3} A^b, B^a -karaṇo ; A^a, C^a -karano.

^{page 274 note 4} A, B, C, D -pādāmihitaṃ (B^a twice hitaṃ).

^{page 274 note 5} A, B, C, D samaggi- ; the Sinh. siyaḷu, “all.”

^{page 274 note 6} Versea 58–62 are for the most part incorrigibly corrupt, and probably spurious.

^{page 274 note 7} A (?), C bheti.

^{page 274 note 8} A, B, C, D sammād-.

^{page 274 note 9} B pariṇāy-; D parinay- ; A, C pariṇāmay-.

^{page 274 note 10} B tvanirāmayattha, C tvaromayatvā, A dādāmi. D omits all.

^{page 274 note 11} So apparently A, C ; A, however, has saṃsāgame (?), and C -raṇam. B has jīvitaṃ saṃsajjam idaṃ ku^o sulabhaṃ, D jīvitam soyāgamena … sulabhaṃ patirājāti jīvitaṃ mayaṃ.

^{page 275 note 1} A, B, C ye ye ; D yo ye.

^{page 275 note 2} D tehaṃ.

^{page 275 note 3} A, C nameva; D tam eva.

^{page 275 note 4} These words are found only in D.

^{page 275 note 5} Sinhalese poets are fond of comparing a city to the jewelled face of the Earth or of Lankā ; so in the Anurādhapura-vistaraya—

Anurādhapuraṃ raramaṃ āsi laṅkāmahītale

bhūmikāminiyā sādhu maṇḍitaṃ vadanaṃ viya.

^{page 275 note 6} Cf. Buddhacarita, viii, 37.

^{page 275 note 7} Guṇa = ‘ pistil’ and ‘ virtue.’ The point is strengthened by nīraja, which suggests nis-rajas.

^{page 276 note 1} The same metaphor as in Attana-galu-vaṃśa, i, 7.

^{page 276 note 2} The point lies in the double meaning of jhāyanti, signifying both ‘ are burnt’ and ‘meditate.’

^{page 276 note 3} The words are chosen to suggest Indra and Nandana.

^{page 276 note 4} Ghanānurāga means both ‘intense devotion’ and ‘thick reddening’ (of red pollen floating in the air). In its ethical sense anurāga is a phase of saṅga.

^{page 276 note 5} As so often, the plantain (Musa sapientum

^{page 276 note 7} Ātāpine is glossed as kelasayan tavannāvū vīryā ti, ‘ having valour consuming the kilesas.’

^{page 276 note 8} So the sannaya ; the strife is with the kilesas.

^{page 277 note 1} This is interesting as presenting one of the roots which Western Orientalists in their wisdom call ‘ artificial,’ but in fact had a real, if obscure, life outside the Dhātupāhas. In its secondary sense samaṇa is analysed by our poet as sa-maṇa, ‘with noise.’

^{page 277 note 2} Nāgasena, having been in v. 12 compared by a pun upon his name to an elephant, is now likened to a “flood of glory.” The verse means that the hermitages in which at the end of the Spring he spends the vassa or rainy season (July–August) are blessed by his presence.

^{page 277 note 3} Nāgasena is contrasted with Śiva. The Sinh. explains sūlapāṇī as secondarily meaning ‘torturing the body.’ Kapāladhārī is to be analysed secondarily as kapāladha-ari.

^{page 278 note 1} Namely Kāma.

^{page 278 note 2} The Sinh. translates āsā yato by ē ē dikhi yamheyakin, taking āsā as disā.

^{page 278 note 3} I.e. even coming as an enemy. Secondarily to be analysed as sa nāgaseno, “this Nāgasena.”

^{page 279 note 1} The seven aṅgas are enumerated in the sannaya as svāmy amātyās suhṛt kośo rāṣṭradurgabalāni ca, which slightly diverges from the text of Manu ix, 294, and Yājñavalkya i, 352.

^{page 281 note 1} Namely dharma, artha, and kāma.

^{page 281 note 2} I take pavandā as ablative ; the Sinh. regards it as adjective, meaning hamannāvū pavan ti, ‘having uniform wind.

^{page 281 note 3} Sarasa as referring to the birds is ‘ noisy,’ as referring to the flowers ‘ sweet.’

^{page 282 note 1} Referring to the temptation of the Buddha by the daughters of Māra, who are compared to clouds, the influence of which upon the peacock is a commonplace. Ra-kara is ‘ fire-ray (aggimhi ro, says Saddhammakitti in his Ekakkhara-kosa; a Sanskrit Ekāksharī-kośa says raś ca rāme ’nile vahnau bhūmāv api dhane ’pi ca).