Hearing that the théra had departed thither, the sovereign, mounting his chariot, and taking the two princesses (Anulá and Síhalí) with him, followed the track of the théra. The théras, after having bathed in the 'Nágacatukka tank, were standing in the order of their seniority on the bank of the pond preparatory to ascending the mountain. The king instantly alighted from his carriage and bowed down to the eight théras. They addressed him : "Rájá! what has brought thee in this exhausting heat?' On replying, "I came afflicted at your departure," they rejoined, "We came here to hold the

The théra, perfect master of the "khandhas," expounded to the king the "vassúpanayika" discourse (of Buddha). Having listened to this discourse (on the observance of "vassa") the great statesman Maháriṭṭha, the maternal nephew of the sovereign, who was then standing near the king, together with his fifty-five elder and younger brothers, (the said brothers only) having obtained his sanction, on that very day were ordained priests by the théra. All these persons who were endowed with wisdom attained, in the apartment where they were shaved ( ordained), the sanctification of "arhat."

On that same day, the king, 'enclosing the space which was to contain (the future) sacred edifices (at Mihintalé), and commenced the execution of his undertaking for the construction of sixty-eight rock cells, returned to the capital.

8

These benevolent théras continued to reside there, visiting the city at the hours of alms-pilgrimage (instructing the populace).

On the completion of these cells, on the full moon day of the month "ásáļhi" repairing thither, in due form, the king conferred the vihara on the priests. The théra, versed in the consecration of boundaries, having defined the limits of the thirty-two sacred edifices, as well as of the vihára aforesaid, on that very day conferred the upasampadá ordination on all those (sámanéra priests) who were candidates for the same, at the edifice (called) Baddhetumbaru, which was the first occasion on which (it was so used). All these sixty-two holy persons, holding their vassa at the Cétiya mountain, "invoked blessings on

the king.

13 The host of devas and men, having with all the fervour of devotion flocked to this chief of saints, the joyful tidings of whose piety had spread far and wide, as well as to his fraternity, acquired for themselves pre-eminent rewards of piety.

The sixteenth chapter in the Mahávansa, entitled "The Acceptance of the Dedication of the Cétiya Mountain Vihára," composed equally for the delight and affliction of righteous men.

"tank at the Nágacatukka."

2 "The théra, who was a perfect master of the Khandhakas ('sections of the Vinaya'), expounded to the king the section relating to the observance of the 6 vassa.'

3 "thereto."

5 "admitted to the priesthood."

7 Dele.

Dele. • Dele.

s Insert "around the site of the (future) Kanṭaka-cétiya and."

9"The théra, who had crossed the boundary (of sinful desire), set up the boundary of that vihara and of the thirty-two Malakas, and on the selfsame day conferred the rite of ordination on all of them who were looking forward thereto, first of all at the Tumbaru Málaka which had been set up by himself," 11"conferred."

10"arhats."

12" And hosts of dévas and men came unto this chief of théras and to his disciples, whose fame for piety had spread abroad, and ministered unto them; and thus laid up for themselves heaps of merit."

that 'celebrated

L

elephant's cassa "which had been held, having terminated on the full moon day

of the month of "kattika," this great théra of profound wisdom thus spoke : Mahárájá, our divine teacher, the supreme Buddha, has long been out of our sight we are sojourning here 'unblessed by his presence. In this land, O ruler of men! we have no object to which offerings can be made." (The king) replied, "Lord, most assuredly it has been stated to me, that our supreme Buddha had attained 'nibbuti,' (and that a lock of his hair and the 'givaṭṭhi' relic have been enshrined at Mahiyangana)." 5 Wherever his sacred relics are seen our vanquisher himself is seen," (rejoined Mahinda). "I understand your meaning" (said the monarch), "a thúpa is to be constructed by me. I will erect the thúpa: do ye procure the relics." The théra replied to the king, "Consult with Sumana." The sovereign then addressed that sámanéra: "From whence can we procure relics ? " "Ruler of men (said he), having decorated the city and the highway, attended by a retinue of devotees, mounted on thy state elephant, bearing the canopy of dominion, and 'cheered by the music of the tálávacara' band, repair in the evening to the Mahánága pleasure garden. There, O king! wilt thou find relics." Thus "to the piously devoted monarch spoke Sumana, who fully knew how the relics of Buddha had been distributed.

12The delighted thera proceeding from the palace to the Cétiya mountain, 13consulted with the equally delighted Sumana sámanéra, 15to whom this important mission was to be confided. 16" Hither, thou piously virtuous Sumana proceeding to the celebrated city Pupphapura, "deliver unto the sovereign (Dhammâsóka), 18the head of thy family, this my injunction. Mahárájá, thy ally the Mahárájá surnamed Maruppiya (19 Tissa-the-delight-of the dévas), converted to the faith of Buddha, is anxious to build a dágoba. Thou possessest many corporeal relics of the 'muni'; bestow some of those relics, and the dish used at his meals by the divine teacher.' 'Taking (continued Mahinda addressing himself to Sumaņa)' that dish filled with relics, and repairing to the celebrated capital of the dévas, thus deliver my message to Sakka, the déva of dévas: 'King of dévas, thou possessest the right canine-tooth relic, as well as the right collar-bone relic, of the deity worthily worshipped by the three worlds: continue to worship that tooth-relic, but bestow the collar-bone of the divine teacher. Lord of dévas! demur not in matters (involving the salvation) of the land of Lanka.'

Replying, "Lord, most willingly," this supernaturally gifted sámanéra instantly departed to the court of Dhammâsóka. There he had his audience of (the king), who was in the midst of the celebration of the festival of

Transferred from Dantapura to Ceylon in A.D. 310; and now enshrined in the Daladá-máligáva temple in Kandy.-[Note by Mr. Turnour.] "Having observed the 'vassa,' and terminated it by holding the pavárana.” 2" without our master." 3" didst not thou tell." 4 Dele.

'Insert "and taken the vows of abstinence (uposathi').”

'thy retinue."

'accompanied by music and dancing."

10"the relics (dhátu ') of him ('Buddha') who knew how to distinguish the elements of things ('dhátu ')."

"1" spake the sámaņéra Sumaņa to the king, who was well pleased." 12 "Then the théra proceeded." 13 Insert "and."

14 Dele.

15" whose mind was well disposed (to the work that was to be confided to him)." "Come hither, thou good Sumaņa; proceed."

17 Insert "and."

"kattika," after having effected the transfer of (the right, mounting his supreme bo-tree to the foot of the sal-tree. Delivering the messag, followed théra, and taking with him the relics and the sacred dish obtained from tika king, (Sumaya) departed for (the mountain in the confines of Himavanta. Depositing the sacred dish together with the relics at the Himavanta (mountains), and repairing to the court of the déva of dévas, he delivered the message of the théra. Sakka, the ruler of dévas, taking the right collarbone from the Cúlámaņi dágoba, presented it to the sámanéra. The disciple Sumaņa thereupon bringing that relic, as well as the sacred dish and (other) relics, and reaching the Cétiya mountain, presented them to the théra (Mahinda).

According to the injunction given (by Sumaņa) before his departure, in the afternoon, the king, attended by his state retinue, repaired to the Mahánága pleasure garden, The théra deposited all these 1(cétiya) relics there, on that mountain: from that circumstance the "Missaka" mountain obtained the name of the "Cétiya." Leaving the sacred dish and the relics (it contained) at the sacred mountain, the théra attended by his disciples repaired to the appointed place, taking the collar-bone relic with them.

"If this be a relic of the divine sage, may my canopy of state of itself bow down-may my state elephant of his own accord (go down) on his own knees-may the relic casket, together with the relic, alight on my head." Thus inwardly the king wished: those wishes were accordingly fulfilled.

The monarch, as if he had been overpowered by the delicious draught (of nibbuti), exulting with joy and taking it from his head, placed it on the back of the state elephant. The delighted elephant roared, and the earth quaked. The elephant, as well as the thera, together with the state pageant, having halted awhile, the théra, entering the magnificent city by the eastern gate, and passing through it (in procession) by the southern gate; thereafter repairing in the direction of the Thupáráma Cétiya to an edifice of many apartments (built for the yakkha named Pamojjó), halted at the spot where the branch of the bo-tree (was afterwards planted).

The multitude stationed themselves near the spot where the Thupáráma (was subsequently constructed); which at that period was overrun with the thorny creeper called kadamba.

The déva of men (Dévánampiya Tissa) causing that spot, which was guarded by dévas, to be instantly cleared and decorated in the utmost perfection, prepared to take the relic down himself from the back of the elephant. The elephant (however) not consenting thereto, the monarch inquired the reason thereof from the théra. (Mahinda) replied, " (The elephant) is delighted in having it exalted on the summit of his back on that account he is unwilling that the relic should be taken down (and placed in a lower position)." The king causing to be brought instantly, from the dried up Abhaya tank, dried lumps of mud, had them heaped up to the elephant's own height; and having

1 "('dhátus')." It is by reason of this collection of relics having been deposited in it that the mount obtained the name of "Cétiya." Cetiya from ci, to collect or heap up.

2"After that the elephant turned back with the théra and the military array, and entered the splendid city by the eastern gate; passing out again from the city by its southern gate he proceeded to the temple Pamoja-vatthu, which was built behind the site of the (future) Cétiya at the Thupâráma, and halted," &c.

"Now at that time the site of that thúpa was overrun with the creepers of the kadamba-pupphí and ádári; but the déva of men," &c.

4" desirous that it should be placed on a summit as high as his own back; he desires not," &e.

that 'celebrated place decorated in various ways, lifting the relic from the elephant's back, deposited it there.

Stationing the elephant there for the protection of the relic, the monarch in his extreme anxiety to embark in the undertaking of constructing the dágoba for the relic, having engaged a great number of men to manufacture bricks, re-entered the town with his state retinue, to prepare for the relic festival. The chief théra Mahinda, repairing, together with his fraternity, to the delightful Mahámégha garden, tarried there.

This state elephant during the night watched without intermission over this place, as well as over the relic. During the daytime he remained with the relic in the hall in which the bo branch was (subsequently) planted.

The sovereign pursuing the directions of the théra, (incased it in a dágoba,) on the summit of which (sacred edifice) having excavated (a receptacle) as deep as the knee, and having proclaimed that in a few days the relic would be enshrined there, he repaired thither. The populace, congregating from all quarters, assembled there. In that assemblage, the relic rising up from the back of the elephant, to the height of seven palmyra trees, and remaining self-poised in the air, displayed itself; and, like unto Buddha at the foot of the gaṇḍamba tree, astonished the populace, till their hair stood on end, by performing a two-fold miracle. From it proceeded, at one and the same time, flames of fire and streams of water. The whole of Lanká was illuminated by its effulgence, and was saturated by its moisture. "While seated on the throne on which he attained "parinibbána" these five resolutions were formed by the vanquisher endowed with five means of perception.

"Let the right branch of the great bo-tree, when Asóka is in the act of removing it, severing itself from the main tree, become planted in the vase (prepared for it).

"Let the said branch so planted, delighting by its fruit and foliage, glitter with its six variegated colours in every direction.

"Let the enchanting branch, together with its golden vase, rising up in the air, remain invisible for seven days in the womb of the snowy region of the skies.

7" Let a two-fold miracle be performed at Thupárámaya (at which) my right collar-bone is to be enshrined.

"In the Hémamáliká dágoba (Ruvanveli), the jewel which decorates Lagká, there will be enshrined a 'dóna' full of my relics. Let them, assuming my form as Buddha, and rising up and remaining poised in the air, perform a two-fold miracle."

1" eminence."

2" Having made arrangements for the protection of the relic and stationed the elephant there."

"pondering over the things necessary."

4.66 was wont during the night to walk round about the place in which the relic was placed, and during the day to remain," &c.

5 "biform." The "miracle" said to have been performed by Buddha at the foot of the gaṇḍamba-tree is regarded as the greatest feat of supernatural phenomena he ever displayed before a multitude. It was a manifestation of a series of multiform phenomena in simultaneous pairs of opposite forms, such as streams of fire and water, &c.

"While he laid himself down on his bed of final emancipation."

"Let my right collar-bone, while being enshrined at the Thupárámaya, rise up to the sky and display a biform miracle."

"biform."

The successor of former Buddhas (silently) willed these five resolves: on that account, in this instance, this relic performed this miracle of two opposite results.

Descending from the skies (the collar-bone relic) placed itself on the crown of the monarch's head. The delighted sovereign deposited it in the shrine. At the enshrining of the relic in the dágoba (on the full moon day of the month of kattika) a terrific earthquake was produced making the hair (of the spectators) to stand on end.

*" Thus the Buddhas are incomprehensible; their doctrines are incomprehensible; and (the magnitude of) the fruits of faith, to those who have faith in these incomprehensibles, is also incomprehensible."

Witnessing this miracle the people were converted to the faith of the vanquisher. The younger brother of the king, the royal prince Mattábhaya, being also a convert to the faith of the lord of "munis"; "entreating of the lord of men (the king) for permission, together with a thousand persons, was ordained a minister of that religion.

In like manner, five hundred youths from each of the villages Cétápi, Dvaramandala, Vihirabíja, Gallakapíṭha, and Upatissa, impelled by the fervour of their devotion and faith, entered into the priesthood of the religion of the successor of former Buddhas.

Thus the whole number of persons who entered into the ministry of the religion of the vanquisher at that period were thirty thousand priests.

The ruler of the land having completed the celebrated dágoba, Thupâráma, constantly made many offerings in gold and other articles. The inferior consorts of the monarch, the members of the royal family, the ministers of state and the inhabitants of the city, as well as of the provinces,—all these, separately, made offerings.

Having in the first instance completed the dágoba ('Thúpa'), the king erected a vihára (áráma) there. From this circumstance the vihára was distinguished by the appellation Thúpârama.

Thus, the saviour of the world, even after he had attained "parinibbána," by means of a corporeal relic, performed infinite acts to the utmost perfection, for the spiritual comfort and mundane prosperity of mankind. While the vanquisher yet lived, what must he not have done?

The seventeenth chapter in the Mahávapsa, entitled "The Arrival of the Relics," composed equally for the delight and affliction of righteous men.

CHAPTER XVIII.

THE ruler of the land, meditating in his own palace, on the proposition of the théra, of bringing over the great bo-tree as well as the théri Sanghamittá; on a certain day, within the term of that "vassa," seated by the thera, and having consulted his ministers, he himself sent for and advised with his maternal nephew the minister Ariṭṭha. Having selected him for that mission, the king addressed this question to him, "My child, art thou

* This is a quotation from a commentary on a passage of the "pitakattaya.”— [Note by Mr. Turnour.]