calling to mind what the act of piety of that previous existence was, and preparing fragrant flowers and other offerings, descended (at a subsequent period) to this thúpa to make oblations. Having made these flower and other offerings to the cétiya, they bowed down in worship.

At the same instant the théra Mahásiva, resident at the Bhátivańka vihára, who had come in the night time, saying, "Let me pray at the great thúpa"; seeing these females, concealing himself behind a great "sattapaņņi" tree, and stationing himself unperceived, he gazed on their miraculous attributes. At the termination of their 3prayers he addressed them thus: "By the effulgence of the light proceeding from your persons the whole island has been illuminated. By the performance of what act was it, that from hence ye were transferred to the world of the dévas?" These dévatás replied to him: "The work performed by us at the great thúpa." Such is the magnitude of the fruits derived from faith in the 'successor of former Buddhas!

5 As by the bricklayers the thúpa was successively raised three times to the height of the ledge on which the flower-offerings are deposited, (on each occasion) the inspired (théras) caused (the edifice) to sink to the level of the ground. In this manner they depressed (the structure) altogether nine times. Thereupon the king desired that the priesthood might be assembled. The priests who met there were eighty thousand. The rájá repairing to the assembled priesthood, and making the usual offerings, bowed down to them, and inquired regarding the sinking of the masonry. The priesthood replied, "That is brought about by the inspired priests, to prevent the sinking of the thúpa itself (when completed): but now, O Mahárájá! it will not occur again. Without entertaining any further apprehensions, proceed in the completion of this undertaking." Receiving this reply, the delighted monarch proceeded with the building of the thúpa. At the completion for the tenth time up to the ledge on which flower-offerings are deposited, ten kóțis of bricks (had been consumed).

On

The priesthood, for the purpose of obtaining (méghavanņa) cloud-coloured stones for the formation of the receptacle of the relic, assigned the task of procuring them to the sámanéras Uttara and Sumaņa, saying, "Bring ye them." They, repairing to Uttarakuru, brought six beautiful cloud-coloured stones, in length and breadth eighty cubits and eight inches in thickness, of the tint of the "ganthi" flower, without flaw, and resplendent like the sun. the flower-offering ledge, in the centre, the inspired théras placed one (of the slabs), and on the four sides they arranged four of them in the form of a box. The other, to be used for the cover, they placed to the eastward, where it was not seen. For the centre of this relic receptacle, the rájá caused to be made an exquisitely beautiful bo-tree in gold. The height of the stem, including the five branches, was eighteen cubits: the root was coral : "he planted (the tree) in an emerald. The stem was of pure silver; its leaves glittered with gems. The faded leaves were of gold; its fruit and tender leaves were of coral. On its stem, 10eight inches in circumference, flower-creepers, representations of quadrupeds, and of the "hansa," and other birds, shone forth. Above this (receptacle of the relic), around the edges of a beautiful cloth canopy, there was a fringe with a golden border tinkling with pearls; and in various parts

1 Dele.

3 worship."

2 "to worship the great thúpa."

4.66

Tathagata (the successor of former Buddhas ')." 5"No sooner were the three ledges for laying offerings of flowers built up with bricks and raised, than the théras, who were endued with spiritual power."

"made of precious things."

Insert "it had five branches."

Dele.

9"it was fixed on emerald ground."

10 there were representations of the eight auspicious objects (aṭṭha-maúgalika), flower-plants, and beautiful rows of quadrupeds and hapsas."

garlands of flowers (were suspended). At the four corners of the canopy a bunch exclusively of pearls was suspended, each of them valued at nine lacs : emblems of the sun, moon, and stars, and the various species of flowers, represented in gems, were appended to the canopy. In (the formation of) that canopy were spread out eight thousand pieces of valuable cloths of various description and of every hue. He surrounded the bo-tree with a low parapet, in different parts of which gems and pearls of the size of a "neli" were studded. At the foot of the bo-tree rows of vases filled with the various flowers represented in jewellery, and with the four kinds of perfumed waters, were arranged.

On an invaluable golden throne, erected on the eastern side of the bo-tree (which was deposited in the receptacle), the king placed a resplendent golden image of Buddha (in the attitude in which he achieved buddhahood at the foot of the bo-tree at Uruvéla in the kingdom of Magadha). The features and members of that image were represented in their several appropriate colours, in exquisitely resplendent gems. There (in that relic receptacle, near the image of Buddha), stood (the figure of) Mahábrahma, bearing the silver parasol of dominion; Sakka, the inaugurator, with his "vijayuttara" chank; Pancasikha with his harp in his hand; Kálanága together with his band of singers and dancers; the hundred armed Mára (Death) mounted on his elephant (Girimékhalá), and surrounded by his host of attendants.

Corresponding with this altar on the eastern side, on the other three sides also (of the receptacle) altars were arranged, each being in value a "kóți." 'In the north-eastern direction from the bo-tree there was an altar arranged, made of the various descriptions of gems, costing a "kóți of treasure. The various acts performed at each of the places at which (Buddha had tarried) for the seven times seven days (before his public entry into Báránasí), he most fully represented (in this relic receptacle); as well as (all the subsequent important works of his mission, viz.): Brahmá in the act of supplicating Buddha to expound his doctrines; the proclamation of the sovereign supremacy of his faith (at Báránasí); the ordination of Yasa; the ordination of the Bhaddavaggiya princes; the conversion of the Jațila sect; the advance of Bimbisára (to meet Buddha); his entrance into the city of Rájagaha; the acceptance of the Véluvana temple (at Rájagaha); his eighty principal disciples there (resident); the journey to Kapilavatthu, and the golden "chańkama" there; the ordination of (his son) Ráhula and of (his cousin) Nanda; the acceptance of the Jéta temple (at Sávatthi); the miracle of two opposite results performed at the foot of the Samba tree (at the gates of Sávatthi); his sermon delivered in the Távatipsa heavens (to his mother Máyá and the other inhabitants of those heavens); the miracle performed unto the dévas at his descent (from the heavens, where he had tarried three months expounding the "abhidhamma"); the interrogation of the assembled théras (at the gates of Sańkapura, at which he alighted on his descent from the Távatinsa heavens, and where he was received by Sáriputta at the head of the priesthood); the delivery of the "Mahásamaya discourse (at Kapilavatthu, pursuant to the example of all preceding Buddhas); the monitory discourse addressed to (his son) Ráhula (at Kapilavatthu after he entered into priesthood); the delivery of the Mahámangala discourse (at Sávatthi, also pursuant to the example of preceding Buddhas); the assembly (to

1 "lotuses."

"There was also a bed (representing that on which Buddha rested imme diately after he had attained enlightenment) with its head towards the bodhi tree, adorned with," &c.

* Dele.

366
"gapḍamba tree."

"phenomena."

the discourses." The Abhidharma,

witness the attack on Buddha made at Rájagaha by the elephant) Dhanapá la ; the discourse addressed to A'lavaka (at A ́lavipura); the 'discourse on the string of amputated fingers (at Savatthi); the subjection of (the nága rájá Apalála at **); the (series of) discourses addressed to the Párayana brahman tribe (at Rájagaha); as also the 3revelation of (Buddha's) approaching demise (communicated to him by Mára three months before it took place at Pává); the acceptance of the alms-offering prepared of hog's flesh (presented by Cunda at Pává, which was the last substantial repast Buddha partook of); and of the couple of “singivaņņa" cloths (presented to Buddha by the trader Pukkusa on his journey to Kusinárá to fulfil his predicted destiny); the draught of water which became clear (on the disciple A'nanda's taking it for Buddha from the river Kukuta, the stream of which was muddy when he first approached it to draw the water); his "parinibbána" (at Kusinárá); the lamentation of dévas and men (on the demise of Buddha); the prostration at the feet (of Buddha on the funeral pile) of the théra (Mahá Kassapa, who repaired to Kusinárá by his miraculous powers from Himavanta to fulfil this predestined duty); the self-ignition of the pile (which would not take fire before Mahá Kassapa arrived); the extinction of the fire, as also the honours rendered there; the partition of (Buddha's) relics by the (brahman) Dóna. By this (monarch) of illustrious descent, many of the "Játaka" (the former existences of Buddha), which were the best calculated to turn the hearts of his people, to conversion, were also represented. He caused Buddha's acts during his existence as Vessantara rájá to be depicted in detail; as well as (his history) from the period of his descent from Tusitapura to his attaining buddhahood at the foot of the bo-tree. At the farthest point of the four sides (of the relic receptable) the four great (mythological) kings (Dhataraṭṭha, Virulha, Virúpakkha, and Vessavana) were represented; thirty-three dévas and thirtytwo princes; twenty-eight chiefs of yakkhas; above these again, dévas bowing down with clasped hands raised over their heads; still higher others bearing vases of flowers; dancing dévas and chanting dévas; dévas holding up mirrors, as well as those bearing bouquets of flowers; dévas carrying flowers, and other dévas under various forms; dévas bearing rows of boughs made of jewels; and among them (representations of) the "dhammacakka"; rows of dévas carrying swords; as also rows bearing refection dishes. On their heads, rows of lamps, in height five cubits, filled with aromatic oil and lighted with wicks made of fine cloth, blazed forth. In the four corners of the receptacle a bough made of coral, each surmounted with a gem. In the four corners also shone forth a cluster, each of gold, gems, and pearls, as well as of lapis lazuli. In that relic receptacle on the wall made of the cloudcoloured stone, streams of lightning were represented illuminating and setting off (the apartment). The monarch caused all the images in this relic receptacle to be made of pure gold, costing a "kóți." The chief théra Indagutta, master of the six branches of doctrinal knowledge, and endowed with profound wisdom, who had commenced the undertaking, superintended the whole execution of it himself. By the supernatural agency of the king, by the supernatural agency of the dévatás, and by the supernatural agency of the arhat priests, all these (offerings) were arranged (in the receptacle) without crowding the space.

"conversion of Angulimála."

"There is no omission in the text here as the asterisks would indicate. "relinquishment of Buddha's full term of life (three months before his

death)."

*"princesses."

3

Insert "solid."

By the truly wise man, sincerely endowed with faith, the presentation of offerings unto the deity of propitious advent, the supreme of the universe, the dispeller of the darkness of sin, the object worthy of offerings when living, and unto his relics when reduced to atoms, and conducing to the spiritual welfare of mankind, being both duly weighed; each act of piety will appear of equal importance (with the other); and as if unto the living deity himself of felicitous advent, he would render offerings to the relics of the divine sage.

The thirtieth chapter in the Mahávapsa, entitled "The Description of the Receptacle for the Relics," composed equally for the delight and affliction of righteous men.

CHAPTER XXXI.

THE vanquisher of foes (Duṭṭha Gámaní) having perfected the works to be executed within the relic receptacle, convening an assembly of the priesthood, thus addressed them: : "The works that were to be executed by me in the relic receptacle are completed; to-morrow I shall enshrine the relics. Lords, bear in mind the relics." The monarch having thus delivered himself, returned to the city. Thereupon the priesthood consulted together as to the priest to be selected to bring the relics; and they assigned the office of 'escorting the relics to the disciple named Sóņuttara, who resided in the Pújá parivéņa, and was master of the six departments of doctrinal knowledge.

During the pilgrimage (on earth of Buddha), the compassionating saviour of • the world, this personage had (in a former existence) been a youth of the name Nanduttara; who, having invited the supreme Buddha with his disciples, had entertained them on the banks of the river (Ganges). The divine teacher with his sacerdotal retinue embarked there at Payaga-paṭṭana in a vessel; and the théra Bhaddaji (one of these disciples), master of the six branches of doctrinal knowledge, and endowed with supernatural powers, observing a great whirlpool (in the river), thus spoke to the fraternity: "Here is submerged the golden palace, twenty-five yójanas in extent, which had been occupied by me, in my existence as king Mahápanáda (at the commencement of the "kappa"). The incredulous among the priests (on board), on approaching the whirlpool in the river, reported the circumstance to the divine teacher. The said divine teacher (addressing himself to Bhaddaji) said, "Remove this scepticism of the priesthood." Thereupon that individual, in order that he might manifest his power over the Brahmalóka heavens, by his supernatural gift springing up into the air to the height of seven palmyra trees, and stretching out his arm, brought to the spot (where he was poised) the Dussathúpa, (in which the dress laid aside by Buddha as prince Siddhattha, on his entering into priesthood was enshrined in the Brahmalóka heaven, for its spiritual welfare) and exhibited it to the people. Thereafter, having restored it to its former position, returning to the (vessel on the) river, by his

"Offerings presented in (sincere faith) by a lover of mankind unto the blessed, the adorable, the supreme, and the enlightened Buddha while he yet lived, and those offered unto his relics which were dispersed (at his death),—are both equal in merit. Bearing this in mind, let the wise man, adorning himself with the ornaments of faith and virtue, make offerings unto the relics of the Sage as unto the living Lord himself."

(Now at one time), during the pilgrimage of our Lord on earth for the benefit of mankind, a certain youth, by name Nanduttara, who dwelt on the banks of the Ganges, invited the supreme Buddha with his disciples and entertained them." * Insert "The stream of the Ganges comes in contact therewith at this place, (and thus creates this whirlpool)." Dele.

supernatural powers he raised from the bed of the river the (submerged) palace, by laying hold of it, by a pinnacle, with his toes; and having exhibited it to the people he threw it back there. The youth Nanduttara, seeing the miracle, 'spontaneously (arrived at this conviction): "It will be permitted to me to bring away a relic appropriated by another."

6

On account of this occurrence (which had taken place in a former existence) the priesthood selected Sónuttara a (sámaṇéra) priest, sixteen years of age, for the execution of this commission. He inquired of the priesthood "From whence can I bring relics ?" The priesthood thus replied to this thera : “ The relic are these. The ruler of the universe, when seated on the throne on which he attained parinibbana,' in order that he might provide for the spiritual welfare of the world by means of relics, thus addressed himself to (Sakka) the supreme of dévas, regarding these relics: 'Lord of dévas, out of eight 'dóņas' of my corporeal relics one 'dóņa' will be preserved as an object of worship by the people of Kóliya (in Jambudípa): it will be transferred from thence to Nágalóka, where it will be worshipped by the nágas; and ultimately it will be enshrined in the Maháthúpa, in the land Lanka.'

"The pre-eminent priest, the théra Mahá Kassapa, being endowed with the foresight of divination, in order that he might be prepared for the extensive requisition which would be made (at a future period) by the monarch Dhammâsóka for relics, (by application) to king Ajàtasattu caused a great enshrinement of relics to be celebrated with every sacred solemnity, in the neighbourhood of Rájagaha, and he transferred the other seven dónas of relics (thither); but being cognizant of the wish of the divine teacher (Buddha), he did not remove the 'dóna' deposited at Rámagáma.

"The monarch Dhammâsóka seeing this great shrine of relics, resolved on the distribution of the eighth dóna also. When the day had been fixed for enshrining these relics in the great thûpa at (Pupphapura, removing them from Rámagáma), on that occasion also the sanctified ministers of religion prohibited Dhammasóka. 10 The said thúpa, which stood at Rámagáma on the bank of the Ganges, by the action of the current (in fulfilment of Buddha's prediction) was destroyed. The casket containing the relic being drifted into the ocean, stationed itself at the point where the stream (of the Ganges) spreads in two opposite directions (on encountering the ocean), on a bed of gems, dazzling by the brilliancy of their rays. Nágas discovering this casket, repairing to the nága land Maujérika, reported the circumstance to the nága rájá Kála. He proceeding thither attended by ten thousand kóṭis of nágas, and making offerings to the said relics, with the utmost solemnity removed them to his own realm. Erecting there a thúpa of the most precious materials, as well as an edifice over it, with the most ardent devotion he with his nágas incessantly made offerings to the same. It is guarded with the greatest vigilance; (nevertheless) repairing thither bring the relics hither:

made this aspiration, namely, "May I (in a future existence) be endued with the power of bringing away a relic that is in the possession of another." "the monk Soņuttara, albeit he was only sixteen years old.” 3" then described the relics to the thera in this wise: while lying on his bed of final emancipation,'" &c.

4" at Rámagáma.

5" seeing that an extensive diffusion of relics. "collection of relics for enshrinement.

The Chief of the world

9"But the sanctified priests who were there dissuaded Dhammâsóka, saying, 'It has been reserved by the Conqueror (Buddha) for enshrinement in the great thúpa (Ruvanvęli).'

10 Now the."

11"rested on a bed of gems."

12 and remained there covered with a halo of rays."