all the insignia of state, causing to be taken up one of those bricks, which was surrounded with all the pageantry of festivity, (the king) deposited it there on the eastern side, with the prescribed formalities, in the delicious fragrant cement formed out of the jessamine flowers which had been presented in offerings: and the earth quaked. The other seven bricks also he caused to be laid (severally) by seven state ministers, and 'celebrated great festivals. Thus those bricks were laid during the bright half of the month "ásáļhi," on the fifteenth day, when the moon attains its utmost plenitude.

The overjoyed monarch having in due order bowed down and made offerings to these Mahá théras, victors over sin, at each of the four quarters at which they stood; repairing to the north-east point and bowing down to the sanctified Mahá théra, Piyadassi, stationed himself by his side. The said (Mahá théra) on that spot raising the "jayamangala" chant, expounded to him (the monarch) the doctrines of the faith. That discourse was to that (assembled) multitude an elucidation (of those doctrines). Forty thousand lay persons attained 3superior grades of sanctity; forty thousand attained the state “sótápatti”; a thousand “sakadágámi”; the same number "anágámi”; and a thousand also, in like manner, attained "arahatta." Eighteen thousand priests and fourteen thousand priestesses also attained the sanctification of "arahatta."

4

From this example (of Duttha Gámani) by the truly wise man, whose mind, in his implicit faith in the "ratanattaya," is bent on the performance of charitable actions, and who is devoted to the welfare of the human race, the conviction being firmly entertained that the advancement of the spiritual salvation of the world is the highest attainable reward; imbued by the spirit of faith and by other pious impulses, he ought zealously to seek that reward.

The twenty-ninth chapter in the Mahávaysa, entitled, "The Preparation for the (construction of the) Thúpa," composed equally for the delight and affliction of righteous men.

CHAPTER XXX.

THE Mahárájá reverentially bowing down to the whole priesthood, thus addressed them: "Whatever the term of the period may be, during which the cétiya will be in process of completion, (for that period) accept your maintenance from me." The priesthood did not accede to this (proposition). He then by degrees (reducing the term of this invitation), solicited them to remain seven days. Having succeeded in gaining their acceptance of the seven days' invitation from one-half of the priesthood, the gratified monarch causing edifices to be erected on eight different spots round the site of the thúpa, for the priests who had accepted the invitation, there he maintained the priesthood by the assignment of alms for seven days. At the termination thereof he allowed the priesthood to depart.

Thereafter, by the beat of drums, he expeditiously assembled the bricklayers: they amounted to five hundred in number. One of them being asked

"caused auspicious ceremonies to be performed over them."

*" attended with great benefit to the multitude."

3" the knowledge of the Law."

"Seeing that the highest good of humanity is brought about by means of him whose mind delighteth in the Three Gems, and whose heart is inspired with a love of mankind and a spirit of self-sacrifice,-a man should cherish a love of faith and other virtuous impulses."

"The Commencement (of the building) of the Thúpa."

invited them: Be pleased to accept my alms until the cétiya is completed.'"

by the king, "How much work canst thou perform?" he replied to the monarch, "I will in one day complete work sufficient to contain the earth drawn by a hundred men in carts." The rájá rejected him. Thereafter (each of the five hundred bricklayers) decreasing the quantity of work by half, at last they stated two "ammanans" of sand. The four bricklayers (who gave this answer, also) the rájá dismissed. Thereupon an intelligent and expert bricklayer thus addressed the monarch: "I (will do the work of) one 'ammanan' of sand, having (first) pounded it in a mortar, sifted it in a sieve, and ground it on a grinding stone." On this offer being made, the ruler of the land, omnipotent as Sakka himself, being aware that on this thúpa no grass or other weed ought to be allowed to grow, inquired of him, "In what form dost thou propose to construct the cétiya ?" At that instant Vissakamma (invisibly) came to his aid. The bricklayer, filling a golden dish with water, and taking some water in the palm of his hand, dashed it against the water (in the dish); a great globule, ‘in the form of a coral bead, rose to the surface; and he said, "I will construct it in this form." The monarch delighted, bestowed on him a suit of clothes worth a thousand, a splendid pair of slippers, and twelve thousand kahápanas.

In the night the rájá thus meditated : "How shall I transport the bricks without harassing labourers?" The dévas divining the meditation, night after night brought and deposited at the four gates of the cétiya bricks sufficient for each day's work. The delighted monarch being informed of this (miraculous proceeding), commenced upon the construction of the cétiya; and caused it to be proclaimed, "It is not fitting to exact unpaid labour for this work." At each of the gates he deposited sixteen lacs of kahápanas; a vast quantity of cloths; food together with beverage, served in the most sumptuous manner; garlands of fragrant flowers; sugar and other luxuries; and the five condiments used in mastication (and issued these directions :) "Having performed work according to their inclination, let them take these things according to their desire." Pursuant to these directions the royal servants, permitting the workmen to make their selection, distributed these things.

5

A certain priest, desirous of contributing his personal aid in the erection of this thúpa, brought a handful of earth prepared by himself (in the manner before described). Repairing to the site of the cétiya, and eluding the king's overseers (who had been enjoined to employ paid labourers only) delivered that (handful of earth) to a bricklayer. He, the instant he received it, detected (the difference). This evasion of the king's order being made known, it led to a disturbance. The king hearing of the affair, repairing to the spot, interrogated the bricklayer. (He replied), "Lord! priests are in the habit, holding flower-offerings in one hand, of giving me a handful of earth with the other: I am only able, lord, to distinguish that such a priest is a stranger, and such a priest is a resident person here; (but I am not personally acquainted with them)."

The rájá having heard this explanation, in order that (the bricklayer) might point out the priest who gave the handful of earth, sent with him a "balattha" (one of the messengers who enforce the authority of the king). He pointed

"I will exhaust, in one day (in my work), the earth drawn in a cart by an hundred men."

2 Add "(as so large a portion of earth mixed in the masonry would have the effect of producing trees in the edifice)."

366 'inspired him."

4 "like unto a ball of crystal."

Add "and suspected the priest from his manner."

66

The rumour spread gradually, and reached the ears of the king, who." 7" not." 'as."

out the (offending priest) to that enforcer of authority, who reported him to the rájá. The king (in order that he might fulfil his own vow of building the dágoba exclusively with paid labour, yet without compelling the priest to violate the rule that priests should never accept any reward or remuneration). had three jars filled with 'fragrant jessamine and mugreen flowers deposited near the bó-tree; and by the management of his messenger he contrived that they should be accepted by the priest. To the said priest who was standing there (at the bó-tree) after having made an offering (of these flowers), without having discovered (the trick played), the messenger disclosed the same. It was then that the priest became conscious (that the merit of the act performed by him had been cancelled by the acceptance of these flowers).

A certain théra, the relation of the aforesaid bricklayer, resident at Piyangalla in the Kéliváta division, impelled by the desire of contributing towards the construction of the cétiya, and having ascertained the size of the bricks used there, and manufactured such a brick, repaired thither; and deceiving the superintendents of the work, presented the brick to the bricklayer. He used the same, and a great uproar ensued. The instant the rájá was informed of it, he inquired of the bricklayer, "Canst thou identify that brick ?" Though he knew it, he replied to the king, "I cannot identify it." (The monarch) again asking, "Dost thou know the théra?" thus urged, he said "I do." The monarch, that he might point him out, assigned to him a “balattha." The said messenger having identified (the priest) by means of him (the bricklayer); pursuant to the commands of the rájá, proceeded to the Katthahála parivéņa; and sought the society of, and entered into conversation with, this théra. Having ascertained the day of the théra's intended departure, as well as his destination, he said, "I will journey with thee to thy own village." All these particulars he reported to the rájá, and the king gave him a couple of most valuable woollen cloths, with a thousand pieces; and having also provided many sacerdotal offerings, sugar, and a "náli" full of scented oil, despatched him on this mission. He departed with the théra; and on the following day, at the Piyańgallaka vihára, having seated the priest at a cool, shady, and well-watered spot, presenting him with sugared water, and anointing his feet with the scented oil, and fitting them with the slippers, he bestowed on him the priestly offerings with which he was entrusted. 3. This pair of cloths and other articles belonged to a certain théra who is attached to me as if he were a son: accepting them from him, I now give them all to thee." Having thus spoke, and presented (the théra) with these things; 'to him who was departing, having accepted them, the "balattha" in the precise words of the king, delivered the royal message.

Many asankiyas of paid labourers, in the course of the construction of the thúpa, becoming converts to the faith, went to "sugati." The wise man bearing in mind that by 'conversion alone to the faith the supreme reward of being born in heaven is obtained, should make offerings also at the thúpa. Two women who had worked for hire at this place, after the completion of the great thúpa were born in the Távatipsa heavens. 10Both these (women), endowed with the merits resulting from their piety in their previous existence,

"These priestly articles were bought by me for a certain théra who is attached to me, and this couple of cloths for my son."

4" and having bowed unto him who had accepted them, and departed." * "A great number."

666

heaven."

10 Insert" After the completion of the great thúpa both" &c.

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 Bhátivaňka 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!

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 (theras) 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).

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 Sumana, 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 "gaṇṭhi" flower, without flaw, and resplendent like the sun. On 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.

2 "to worship the great thúpa."

366 worship." 4" 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."

8 Insert "it had five branches."

7

Dele.

9"it was fixed on emerald ground."

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

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.

The features

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). 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 "amba tree (at the gates of Sávatthi); his sermon delivered in the Távatiņsa 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 Sankapura, 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.