The elephant continued retreating in the direction of the temple of Puradéva (on the northern side of the great cemetery); and steadily planting himself there, took up his position within the consecrated boundary of the Mahavihára.

When the elephant thus made his stand, Bhalluka the Damila, presenting himself before the protector of the land, ridiculed him on his retreat. The king, guarding his mouth with (the handle of) his sword, reproached him in return. Retorting, "Let me strike the rájá's mouth, (Bhalluka) hurled his spear at him. The said javelin striking the handle of the sword (which guarded the rájá's mouth) fell to the ground. Bhalluka having vauntingly announced his intention, "Let me hit him in the mouth," set up a shout (at the effect of his throw). The valiant warrior Phussadéva, who was seated behind the king (on the elephant), hurling his javelin at the mouth of this (boasting enemy), happened to graze the ear-ornament of the monarch. Throwing a second spear at him (Bhalluka), who was thus falling (backwards) with his feet towards the rájá, and hitting him on the knee, the said expert elephant-rider quickly fell (respectfully) with his head presented to the king. At the fall of the said Bhalluka the shout of victory was set up.

Phussadéva, to manifest his contrition on the spot (for having grazed the ear-ornament of the king with the spear), split his own ear at the part in which the ring is inserted; and himself exhibited to the monarch his streaming blood. Witnessing this exhibition, the king asked, "Why, what is this?" He replied to the monarch, "It is a punishment inflicted by myself for an offence committed against majesty." On inquiring, "What is the offence committed by thee?" he replied, Grazing the ear-ornament." "My own brother! (exclaimed the king) what hast thou been doing; converting that into an offence which is the reverse of one!" Having made this ejaculation, the monarch, who knew how to appreciate merit, thus proceeded: 2" A reward awaits thee from me, proportionate to the service rendered by the throw of the javelin." After having subdued all the Damilas, the victorious monarch (on a certain day), ascending the state apartment, and there approaching the royal throne in the midst of his officers of state, and while surrounded by the charms of music and revelry, caused Phussadéva's 3javelin to be brought, and 4 to be deposited formally on the royal throne by this assembly; and heaping (gold) over and over again above this javelin, and thereby concealing it with kahapanas, at once made a present thereof to Phussadéva.

On a subsequent occasion, while seated on this throne, which was covered with drapery of exquisite value and softness, in the state apartment lighted up with aromatic oils, and perfumed with every variety of incense, and spread with the richest carpets, attended by musicians and choristers decked (as if belonging to the court of the déva Sakka); this monarch was pondering over his exalted royal state, and calling to his recollection the sacrifice of countless lives he had occassioned; and peace of mind was denied to him.

The sanctified priests resident at Piyangudípa, being aware of this visitation of affliction, deputed eight "arhat" priests to administer spiritual comfort to the monarch. These personages, arriving in the night, descended at the palace gate; and with the view of manifesting

2 Lit. 46

866

a་

A great reward awaits thee, worthy of thy (unfailing) arrow."

arrow.

causing it to be placed upright on its feather end, heaped gold thereon so as to cover the top thereof, and presented them forthwith to Phussadéva.”

that they had journeyed through the air, they rose (through the air) to the upstair state apartment. The Mahárájá bowing down to them, and showing them every mark of attention (by washing their feet and anointing them with fragrant oil), caused them to be seated on the throne, and inquired the object of the visit. "O ruler of men ! (said they), we have been deputed by the priesthood at Piyangudípa to administer spiritual comfort unto thee." Thereupon the rájá thus replied: "Lords! what peace of mind can there be left for me, when under some plea or other I have been the means of destroying great armies, an akkóhiní in number?" Supreme of men! from the commission of that act there will be no impediment in thy road to 66 sagga ('salvation): herein no more than two human beings have been sacrificed the one person had been admitted within the pale of the salvation of the faith; the other had attained the state of piety which enabled him to observe the five commandments. The rest being heretics are sinners, and on a par with wild beasts ;" and added: " As thou wilt cause the religion of Buddha to shine forth in great splendour, on that account, O ruler of men, subdue this mental affliction."

66

The Mahárájá, who had been so admonished, and who had been restored to peace of mind, having bowed down to and allowed them to depart, thereafter, extended on his bed, thus meditated: "In my childhood, my father and mother administered an oath to me, that I should never take a meal without sharing it with the priesthood. Have I, or have I not, ever partaken of a meal without sharing it with the priesthood?" While pondering thus, he recollected that (he had eaten) a round chilly at his morning meal, in a moment of abstraction, without reserving any part of it for the priesthood; and decided thereupon," It is requisite that I should perform penance on that account." 3Reflecting on the numberless kóțis of human lives sacrificed by these persons (Duttha Gámani and his army); a truly wise man, influenced by his abhorrence of such indiscriminate slaughter, pondering on this calamity, and steadfastly contemplating the principle of mortality; by these means the said pious man will speedily attain “ mokkha" (the emancipation from all human affliction); or, at least, will be born in the world of the dévas (which leads to that final emancipation).

66

The twenty-fifth chapter in the Mahávansa, entitled "The Triumph of Duttha Gámaní," composed equally for the delight and affliction of righteous men.

CHAPTER XXVI.

THIS potent monarch, having reduced the dominions of Lanká under one Government, according to their deserts conferred honorary distinctions on his warriors.

The hero Théraputtábhaya rejected the reward offered to him: and being asked, "What does this mean?" replied, "The war is not over." (The king) again asked, "Having by war reduced this empire under one Government, what further war can there be?" He thus rejoined, 4" I

1" heaven."

266 are heretics and sinners who are."

* "The good man should bear in mind the numberless crores of human beings sacrificed for the sake of ambition, and the evils attendant thereon. He should also steadfastly keep in mind the instability of all things, with a view to attain enduring happiness. Thus will he obtain before long a deliverance from sorrow or a happy departure (from this world)."

"I will wage war with enemies whom it is very hard to conquer."

will make war to gain the righteous victory over our insidious enemies, the sinful passions." Again and again the rájá attempted to dissuade him : but again and again Théraputtábhaya, renewing his application, with the king's consent entered into the priesthood. Having been ordained, in due course he 1attained “arhat," and "became the head of a fraternity of five hundred sanctified ministers of religion.

On the seventh day after the elevation of his canopy of dominion, this inaugurated, fearless monarch, (hence also called) Abhaya rájá, with a splendid state retinue, (proceeded to) the Tissa tank to celebrate an aquatic festival with every description of rejoicing, and to keep up a custom observed by his anointed predecessors.

The whole of the king's royal attire, as well as a hundred tributes (presented to him during that festival), were deposited on (a certain spot, which became) the site of the Maricavaṭṭi vihára; and the royal suite, who were the sceptre-bearers, in like manner deposited in an erect position, on the site of the (future) dágoba of that name, the imperial sceptre.

The Mahárájá, together with his suite (thus undressed), having sported about (in the Tissa tank), in the afternoon he said, Let us depart my men, take up the sceptre." The royal suite, however, were not able to move the said sceptre. Attended by all the guards who accompanied the monarch, they made offerings thereto of garlands of fragrant flowers.

The rájá, witnessing this great miracle, delighted thereat, posting a guard round the spot (to which the sceptre was fixed), returned to the capital. Thereafter he inclosed the sceptre in a cétiya, and encompassed that dágoba with a vihára.

In three years that vihára was completed, and the monarch invited the priesthood to a great festival. Those who assembled on that occasion, of priests, were in number one hundred thousand; and there were ninety thousand priestesses. In that assembly, the ruler of the land thus addressed the priesthood: "Lords! forgetting the priesthood, I have (in violation of a vow) eaten a chilly for that act this infliction is visited on me. (In expiation thereof) I have constructed this delightful vihára, together with its cétiya may the priesthood vouchsafe to accept the same." Having made this address, relieved in mind, pouring the water of donation on the hand of the priesthood, he bestowed this vihára on them. Having caused a superb banqueting hall to be erected around that vihára, he there celebrated a great festival of alms-offering to the priesthood. The hall thus erected, on one side reached the Abhaya tank-who will undertake to describe the (dimensions of the) other sides? For seven days having provided food and beverage, he then bestowed every description of sacerdotal equipments of the most costly kind. The first offering of sacerdotal equipments was worth one hundred thousand, and the last a thousand pieces. The priesthood exclusively obtained all these.

Independently of the incalculable amount of treasures expended, commencing with the construction of the thúpa and terminating with the alms-festival, in making offerings to the "ratanattaya;" the rest of

1" became an." 2 Dele.

in the water during the day." 4" in expiation of that act."

"In the vihara itself and in a superb hall which he built around it, he." "That hall extended even over the waters of the Abhaya tank, in which pillars were caused to be erected (for a platform). What need is there to speak of other open spaces (into which the hall was extended) ? "

the wealth (laid out) on this spot by this monarch,-who was as indefatigable in war as in acts of charity, sincerely attached to the "ratanattaya," endowed with purity of mind, (and wise in the application of his means,)—amounted to nineteen kóṭis.

If by men endowed with wisdom the five evils (loss by confiscation, by robbery, by water, by fire, and by the animal creation) attendant on the acquisition of wealth were thoroughly understood, they would thereby realise the five rewards of virtue (love of mankind, good-will of pious men, character for piety, lay-sanctity, and regeneration in the Dévalóka heavens). The wise man therefore ought to secure to himself the treasure of this knowledge.

The twenty-sixth chapter in the Mahávansa, entitled " The Festival of Offerings at the Maricavaṭṭi Vihára," composed equally for the delight and affliction of righteous men.

CHAPTER XXVII.

Subsequently (to the construction of the Maricavatți vihára and cétiya) this monarch, who was endowed with superlative good fortune, and with wisdom as well as beneficence, was meditating on a tradition which originated (with Mahinda), and had been perpetuated to his time (from generation to generation) without interruption.

The théra (Mahinda), who had shed the light of religion on this land, had thus prophesied (to Dévánampiya Tissa), the ancestor of the king: "Thy descendant, Duṭṭha Gámaní, a most fortunate prince, will hereafter build the great splendid thúpa Sonnamálí (Ruvanveli), in height one hundred and twenty cubits; as well as the Lóhapásáda, to serve as an 'upósatha hall,' embellished in every possible manner, and having nine stories." The monarch (Duṭṭha Gámaní) reflecting (on this tradition), and searching for a record thereof, stated to have been deposited in the palace; and by that (search) finding in a vase an inscribed golden plate, he thereon read as follows: "Hereafter, at the termination of one hundred and fifty-six years, the monarch Duṭṭha Gámaní, son of Kákavanṇa, will construct such and such edifices in such and such manner.' ." The delighted monarch, overjoyed at hearing this (inscription) read, clapped his hands; and early on the following morning repairing to the magnificent Mahámégha garden, and convening the priesthood, thus addressed them: "I will build for you a palace like unto that of the dévas: send to the world of the dévas, and procure for me a plan of their palace." Accordingly they despatched thither eight priests, all sanctified characters.

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"In the time of the divine sage Kassapa, a certain brahman named Asóka had made a vow that he would give daily alms sufficient for eight priests. He said to his slave-woman named Bharani, Provide them always." She, during the whole course of her life zealously providing them, thereafter dying, was born again in a superb and delightful

1" After that the king deeply meditated on a tradition that was (then) wellestablished and wide-spread, in this wise, namely, It is said that the théra (Mahinda)," &c. 2 my royal ancestor."

..

3" found in a vase deposited in the king's palace an inscribed golden plate, the writing whereof he read as follows." '5" Now."

4" forty."

"was wont to give ticket-food."

residence in the (Cátummahárájika) heavens, surrounded always by a heavenly host of a thousand attendants. Her enchanting golden palace was in length twelve yójanas and in circumference forty-eight yójanas, having nine stories, provided with a thousand apartments and a thousand dormitories. It had four faces, each having in number a thousand windows, like so many eyes; and the eaves of the roof were decorated with a fringe tinkling (with gems). In the centre of this palace was situated the Ambalaṭṭhika hall, decorated with a profusion of banners all around.

The aforesaid eight théras, in their way to the Távatinsa heavens, seeing this palace, immediately made a drawing of it on a leaf with a vermilion pencil: and returning from thence, presented the drawing to the priesthood, who sent it to the court of the king. The monarch, on examining the same, delighted therewith, repairing to the celebrated garden (Mahámégha), according to the plan of that renowned palace constructed the pre-eminent Lóhapásáda.

The munificent rájá at the very commencement of the undertaking deposited at each of the four gates eight lakhs (to remunerate the workmen). He deposited also at each gate, severally, a thousand suits of clothing, as well as vessels filled with sugar, buffalo butter, palm sugar, and honey; and announced that on this occasion it was not fitting to exact unpaid labour; placing therefore high value on the work performed, he paid (the workmen) with money. This quadrangular palace was one hundred cubits long on each of its sides, and the same in height. In this supreme palace there were nine stories, and in each of them one hundred apartments. All these apartments were highly 3embellished; they had festoons of beads, resplendent (like) gems. The flower-ornaments appertaining thereto were also set with gems, and the tinkling festoons were of gold. In that palace there were a thousand dormitories having windows with ornaments 5(like unto) jewels, which were bright as eyes.

Having heard of the beauty of the conveyance used by the females attached to the déva Vessavana, he (Duṭṭha Gámaní) caused a gilt hall to be constructed in the middle of the palace in the form (of that conveyance). The hall was supported on golden pillars, representing lions and other animals, as well as the dévatás. At the extremity of this hall it was ornamented with festoons of pearls, and all around with beads as before described.

Exactly in the centre of this palace, which was adorned with (all) the seven treasures, there was a beautiful and enchanting ivory throne, floored with boards. On one side (of this throne formed) exclusively of ivory, there was the emblem of the sun in gold; on another the moon in silver; and (on the third) the stars in pearls. From the golden corners or streaks, in various places as most suitable in that hall, bunches of flowers, made of various gems, were (suspended). On this most enchanting throne, covered with a cloth of inestimable value, an ivory fan of exquisite beauty was placed. On the footstool (of the

2

a (proper)."

1 66 cloth." 3" finished with silver; and the cornices thereof were embellished with gems." silver."

5 Dele.

Add" and between golden creepers there were representations of the Játakas." The fan borne by the Buddhist priests, which, till very recently, has been bestowed in Ceylon on the appointment of a chief priest, as the official emblem of his office. [Note by Mr. Turnour.]