named Kassapo and the powerful Moggalláno. He had also a daughter as dear to him as his own life. He bestowed her, as well as the office of chief commander, on his nephew. This individual caused her to be flogged on her thighs with a whip, although she had committed no offence. The rája, on seeing his daughter's vestments trickling with blood, and learning the particulars, furiously indignant, caused his (nephew's) mother to be burnt naked. From that period (the nephew), inflamed with rage against him, uniting himself with Kassapo, infused into his mind the ambition to usurp the kingdom; and kindling at the same time an animosity in his breast against his parent, and gaining over the people, succeeded in capturing the king alive. Thereupon Kassapo, supported by all the unworthy portion of the nation, and annihilating the party who adhered to his father, raised the chhatta. Moggalláno then endeavoured to wage war against him, but being destitute of forces, with the view of raising an army, repaired to Jambudipo.

In order that he might aggravate the misery of the monarch, already wretched by the loss of his empire as well as the disaffection of his son, and his own imprisonment, this wicked person (the nephew) thus inquired of the rája Kassapo: "Rája, hast thou been told by thy father where the royal treasures are concealed?" On being answered "No," "Ruler of the land, (observed the nephew,) dost thou not see that he is concealing the treasures for Moggalláno ?" This worst of men, on hearing this remark, incensed, despatched messengers to his father with this command: "Point out where the treasures are." Considering that this was a plot of that malicious character to cause him to be put to death, (the deposed king) remained silent; and they (the messengers) returning, reported accordingly. Thereupon, exceedingly enraged, he sent messengers over and over again (to put the same question). (The imprisoned monarch) thus thought: "Well, let them put me to death after having seen my friend and bathed in the Kálawápi tank,” and made the following answer to the messenger: "If ye will take me to the Kálawápi tank, I shall be able to ascertain (where the treasures are)." They, returning, reported the same to the rája. That avaricious monarch, rejoicing (at the prospect of getting possession of the treasures), and assigning a carriage with broken wheels, sent back the messengers.

While the sovereign was proceeding along in it, the charioteer who was driving the carriage, eating some parched rice, gave a little thereof to him. Having ate it, pleased with him, the rája gave him a letter for Moggalláno, in order that he might (hereafter) patronise him and confer on him the office of " Dwáranayako" (chief warden).

Thus, worldly prosperity is like unto the glimmering of lightning. What reflecting person, then, would devote himself (to the acquisition) thereof!

His friend, the thero, having heard (the rumour) "The rája is coming," " and bearing his illustrious character in mind, laid aside for him some rice cooked of the "masa" grain, mixed with meat, which he had received as a pilgrim; and saying to himself, "The king would like it," he carefully preserved it. The rája, approaching and bowing down

to him, respectfully took his station on one side of him. From the manner in which these two persons discoursed, seated by the side of each other, mutually quenching the fire of their afflictions, they appeared like unto two characters endowed with the prosperity of royalty. Having allowed (the rája) to take his meal, the thero in various ways administered consolation to him; and illustrating the destiny of the world, he abstracted his mind from the desire to protract his existence.

The mes

Then, repairing to the tank, diving into and bathing delightfully in it and drinking also of its water, he thus addressed the royal attendants: "My friends, these alone are the riches I possess." sengers, on hearing this, conducting him to the rája's capital, reported the same to the monarch. The sovereign, enraged, replied: "As long as this man lives, he will treasure his riches for his (other) son, and will estrange the people in this land (from me)"; and gave the order, "Put my father to death." Those who were delighted (with this decision) exclaimed, "We have seen the back (the last) of our enemy." The enraged monarch, adorned in all the insignia of royalty, repaired to the (imprisoned) rája, and kept walking to and fro in his presence. The (deposed) king, observing him, thus meditated: "This wretch wishes to destroy my mind in the same manner that he afflicts my body; he longs to send me to hell: what is the use of my getting indignant about him? what can I accomplish?" and then benevolently remarked, "Lord of statesmen! I bear the same affection towards thee as towards Moggalláno?" He (the usurper) smiling, shook his head. The monarch. then came to this conclusion: "This wicked man will most assuredly put me to death this very day." (The usurper) then stripping the king naked, and casting him into iron chains, built up a wall, embedding him in it, exposing his face only to the east, and plastered that wall over with clay.

What wise man, after being informed of this, would covet riches, life, or prosperity!

Thus the monarch Dhátuseno, who was murdered by his son in the eighteenth year of his reign, united himself with (Sakko) the ruler of devas.

This rája, at the time he was improving the Kálavápi tank, observed a certain priest absorbed in the "Samadhi" meditation; and not being able to rouse him from that abstraction, had him buried under the embankment (he was raising) by heaping earth over him. This was the retribution manifested in this life, for that impious act.

THE MAHÁVANSA.

CHAPTER XXXIX.

ND after that, that wicked ruler of men 1 (Kásyapa) sent his groom and his cook to his brother (Moggallána) to kill him. And finding 2 that he could not (fulfil his purpose), he feared danger, and took himself to the Síhagiri rock, that was hard for men to climb. He cleared it 3 round about and surrounded it by a rampart,

and built galleries in it (ornamented) with figures of lions; wherefore it took its name of Sihagiri (the Lion's Rock'). Having 4 gathered together all his wealth, he buried it there carefully, and set guards over the treasures he had buried in divers places. He built there a lovely palace, splendid to behold, like 5 unto a second A'lakamandá, and lived there like (its lord) Kuvera. And Migára, the chief of the army, built a Pariveņa 6 after his own name, and a house also for the Abhiseka-jina. And 7 for the dedication thereoff he besought the king that he might (be allowed to) display ceremonies of greater splendour than were permitted to the Silá Sambuddha.‡ And because his request was not granted unto him, he thought within himself, "In the reign of the rightful heir to the throne shall I know how to obtain it."

But it repented him (Kasyapa) afterwards of what he had 8 done; so he did many acts of merit, saying, "How shall I

• One of the great statues of Buddha restored and adorned by Dhátusena. See chap. XXXVIII., vv. 66, 67.

†The abhiseka of an image is the setting or painting of its eyes, a ceremony generally performed with great splendour. It is the Netrá-pinkama of the Sinhalese Buddhists.

Another famous stone statue of Buddha which stood in the precincts of the Abhayagiri Vihára. Its eyes were adorned by Buddhadása with "the cobra's gem," and when it was lost during the Tamil occupation previous to Dhátusena's accession, that monarch reset the eyes with two valuable sapphires, and renewed it otherwise. See chap. XXXVII., v. 37; chap. XXXVIII., vv. 61, 32.

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9 escape (punishment)?" He planted gardens at the gates of the city, and groves of mango trees also throughout the island, at a 10 yójana's* distance from each other. He repaired the Issarasamanâráma (Vihára), and by buying and making gifts of more lands for its support, he gave unto it more substance than it had possessed at any former time.

11 And he had two daughters, the one named Bodhi and the other Uppalavanná. And he called this vihára after their

12 names and his own. And when it was dedicated the Theravádít brethren (to whom it was offered) wished not to accept it, because they feared that the people would blame them in that they accepted an offering which was the work of a parricide. 13 But the king being desirous that these selfsame brethren should possess the vihára dedicated it to the image of the Supreme Buddha; whereupon they consented, saying, "It is the property 14 of our Teacher." In like manner, he caused a vihára to be built in the garden that he had offered near the rock (Síhagiri), 15 whence it also took the names of his two daughters. And this vihára, abounding with the four things necessary for monks, he gave unto the Dhammaruci brethren, together with a garden that 16 stood in the north side of the country. And having eaten once of a meal of rice that a woman had prepared for him in the milk of the king-cocoanut and ghee, flavoured highly with sweet con17 diments, he exclaimed, "This is delicious! Such rice must I give unto the venerable ones." He then caused rice to be prepared after this manner, and made an offering of it to all the brethren, 18 with gifts of robes. He observed the sacred days and practised the Appamaññᇠand Dhutanga§ discipline, and caused books to 19 be written. He made many images, alms-houses, and the like;

but he lived on in fear of the world to come and of Moggallána. 20 At length, in the eighteenth year of his reign, the great warrior Moggallána, being advised thereto by the Niganthas,|| came

Supposed to be equal to twelve English miles.

The Mahá Vihára Fraternity.

Four subjects of meditation prescribed for a recluse who wishes to attain entire sanctification. They are, friendliness, compassion, goodwill, and equanimity. (Vide Childers' Dictionary for explanation, and Visuddhi-Magga, chap. IV., Samádhi-Bhávanádhikára, for directions.)

§ Certain austere practices (thirteen in number) prescribed for ascetics who desire to prepare themselves for the attainment of the highest stages of sanctification. (See Childers' Dictionary for enumeration, and VisuddhiMagga, chap. II., for details and mode of practice.)

A set of Hindu ascetics. Sanskrit, Nirgrantha.

hither from Jambudípa attended by twelve noble friends, and 21 encamped with his forces near the Kuṭhári Vihára in the country of Ambaṭṭha-kola.

And when the king heard thereof, he exclaimed, "I will catch 22 him and eat him." And though the soothsayers prophesied that he could not (be victorious), he went up with a large army (to meet his adversary). And Moggallána also advanced with his 23 army well equipped, and with his valiant companions, like unto the god Sujampati* in the battle of the Asurs. And the two 24 armies encountered each other like two seas that had burst their bounds; and a great battle ensued. And Kassapa, seeing a great 25 marsh before him, caused his elephant to turn back, that so he might advance by another direction. And his men seeing this, 26 shouted, "Friends, our lord here fleeth," and broke the ranks; whereupon Moggallána's army cried out, "The back (of the enemy) is seen."† And the king (in great despair) raised his 27 head up and cut (his throat) with a knife and returned the knife to its sheath. And Mogallána was well pleased with this deed 28 (of boldness) of his brother, and performed the rite of cremation over his dead body; and having gathered together all his spoils, went up to the royal city. And when the brethren heard this 29 news they put on their garments and robed themselves decently and swept the vihára, and ranged themselves in a line (according to seniority). And Moggallána having halted his army outside 30 the elephant-ram part of the city, entered the (royal garden called) Mahámeghavana, like unto the king of the gods entering his garden Nandana, and being well pleased with the priesthood he 31 approached and made obeisance unto them, and offered unto the Order his royal parasol. § And they returned it to him. Where- 32 fore the people called that place Chattavaḍdhi ('gift of the royal parasol'), and the Pariveņa that was (afterwards) built there was called by the same name. And when the king reached the city 33 he proceeded to the two viháras, and having saluted the brethren there he took the government of the great kingdom into his hands, and ruled his people with justice.

But his wrath was kindled against the chief men of the State 34 for having attached themselves to him who had slain his father,