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The Mahavamsa is believed to have originated from an earlier chronicle known as the Dipavamsa (4th century CE; lit. ' Island Chronicles '). The Dipavamsa is much simpler and contains less information than the Mahavamsa and probably served as the nucleus of an oral tradition that was eventually incorporated into the written Mahavamsa.
[1] [7] According to Geiger, the Mahavamsa is likely based on Dipavamsa, these chronicles are of doubtful reliability. [8] The Dāthāvaṃsa is the chronicle of the Buddha's tooth relic until the 9th-century CE. The Thūpavaṃsa is the purported legendary chronicle of the great stupa in Sri Lanka, mostly ahistorical stories from the 1st ...
Regarding the Vijaya legend, Dipavamsa has tried to be less super-natural than the later work, Mahavamsa, in referring to the husband of the Kalinga princess, ancestor of Vijaya, as a man named Sinha who was an outlaw that attacked caravans en route. In the meantime, Sinha-bahu and Sinhasivali, as king and queen of the kingdom of Lala (Lata ...
Chapter 22 of the Mahavamsa, "The birth of Prince Gamani" mentions of the city of Rohana where there are "still princes who have faith in the three gems" (Buddha, his Teaching, the Community of monastics). Chapter 22 describes the war against the Damila. This name of Damila occurs both in the Mahavamsa and in the Culavamsa (Small Chronicle).
According to the Mahavamsa-tika, Ashoka's mother Dhamma [9] belonged to the Moriya Kshatriya clan. [ 3 ] According to the 2nd century historian Appian , Ashoka's grandfather Chandragupta entered into a marital alliance with the Greek king Seleucus I Nicator , which has led to speculation that Ashoka's father Bindusara (or Chandragupta himself ...
The traditional Theravadin account provided by the Mahavamsa stands in contrast to the writings of the Chinese Buddhist monk Faxian (Ch. 法顯), who journeyed to India and Sri Lanka in the early 5th century (between 399 and 414 CE). He recorded that the Mahavihara was not only intact, but housed 3000 monks.
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According to the Mahavamsa, Tissa, who was thoroughly proficient, at a young age was sought after by the Buddhist monks Siggava and Candavajji for conversion, as they went on their daily alms round. At the age of seven, Tissa was angered when Siggava, a Buddhist monk, occupied his seat in his house and berated him.