possible way. At the four gates of the city the ruler of men provided, for the accommodation of the people, clothing and food of every description. On the full moon day, in the evening, this popular (monarch), wise in the administration of regal affairs, adorned in all the insignia of majesty, and attended by bands of singers and dancers of every description; by his guard of warriors fully caparisoned; by his great military array, consisting of elephants, horses, and chariots, resplendent by the perfection of their equipment; mounting his state carriage, (to which) four perfectly white steeds of the Sindhava breed (were harnessed), stood, bearing a golden casket for (the reception of) the relics, under the white canopy of dominion. Sending forward the superb state elephant Kandula fully comparisoned to lead the procession, men and women (carrying) one thousand and eight exquisitely resplendent "punnaghata" (replenished vases), encircled the state carriage. Females bearing the same number of baskets of flowers and of torches, and youths in their full dress bearing a thousand and eight superb banners of various colours, surrounded (the car). From the united crash of every description of instrumental and vocal music, and the sounds heard from different quarters, produced by the movements of elephants, horses, and carriages, the earth appeared to be rending asunder. This pre-eminently gifted sovereign, progressing in state to the Mahámégha garden, shone forth like the king of dévas in his progress to his own garden Nandana. The priest Sóņuttara, while yet at his parivéņa, hearing for the first time the burst of the musical sounds which announced the procession to be in motion, instantly diving into the earth, and proceeding (subterraneously) to the land of nágás, there presented himself to the nága rájá. The nága king rising from his throne, and reverentially bowing down to him, seated him (thereon); and, having shown him every mark of respect, inquired from what land he had come. On his having explained himself, he then asked the théra for what purpose he had come; who, after detailing all the principal objects, then delivered the message of the priesthood: "For the purpose of enshrining at the Maháthúpa, pursuant to the predictive injunction of Buddha, do thou surrender to me the relics which have fallen into thy hands." On hearing this demand, the nága rájá, plunged into the deepest consternation, thus thought: Surely this sanctified character is endowed with power to obtain them by forcible means; therefore it is expedient that the relics should be transferred to some other place"; and 1(secretly) signified to his nephew, who was standing by, 2" By some means or other (let this be done)." That individual, whose name was Vásuladatta, understanding his uncle's intention, hastening to the relic apartment, swallowed the relic casket, and repairing to the foot of mount Méru (and by his supernatural powers extending his own dimensions to three hundred yójanas, with a hood forty yojanas broad, coiling himself up), remained there. This preternaturally-gifted nága, spreading out thousands of hoods and retaining his coiled-up position, emitted smoke and lightning; and calling forth thousands of snakes similar to himself, and encircling himself with them, remained coiled there. On this occasion, innumerable dévas and nágás assembled at this place, saying, "Let us witness the contest between these two 5parties, the snakes (and the théra)." 2 Dele. 34 1" intimated his purpose by a sign." 466 one yojana." fire." 5 "nágás." The word nága means a serpent as well as a chief or magnate; used here to apply to both the snake and the théra. The uncle, satisfying himself that the relics had been removed by his nephew, thus replied to the théra: "The relics are not in my possession." The said théra, revealing to the nága rájá the travels of these relics from the commencement (to their arrival in the land of nágás), said, "Give up those relics to me.' The ophite king, in order that he might 1indicate to the thera (that he must search) elsewhere, escorting and conducting him to the relic apartment, proved that (point) to him. The priest beholding the cétiya and the cétiya apartment, both exquisitely constructed and superbly ornamented in various ways with every description of treasure, exclaimed, "All the accumulated treasures in Lanká would fall short of the value of the last step of the stair (of this apartment); who shall describe the rest!" (The nága king, forgetting his previous declaration that the relics were not there, retorted): "Priest, the removal of the relic from a place where it is preserved in so perfect a manner, to a place inferior in the means of doing honour to it, surely cannot be right? (Sóņuttara replied): Nága, it is not vouchsafed unto you nágás to attain the four superior grades of sanctification: it is quite right, therefore, to remove the relics to a place where the four superior grades of sanctification are attainable. Tathágatas (Buddhas) are born to redeem beings endowed with existence from the miseries inseparable from sansára (interminable transmigration). In the present case also there is an object of Buddha's (to be accomplished). In fulfilment thereof I remove these relics. On this very day the monarch (of Lánka) is to effect the enshrinement of the relics. Therefore, without causing unavailing delays, instantly surrender the relics." The nága insidiously rejoined: "Lord, as thou (of course) seest the relics, taking them begone." The théra made him repeat that declaration three times. Thereupon the théra, without moving from that spot, miraculously creating an invisibly attenuated arm, and thrusting its hand down the mouth of the nephew (at mount Méru), instantly possessed himself of the relic casket. Then saying (to Kála), " Nága, rest thou here," rending the earth, he re-ascended at his parivéņa (at Anuradhapura). The nága rájá then sent a message to his nephew to bring back the relics, informing him at the same time, "The priest is gone, completely deceived by us." s." In the meantime, the nephew becoming conscious that the casket was no longer in his stomach, returning, imparted the same to his uncle with loud lamentations. Then it was that the nága rájá, exclaiming, "It is we who are deceived," wept. The afflicted nágás also all mourned (the loss of the relic). The dévas assembled (at Méru to witness the conflict), exulting at the priest's victory over the nága, and making offerings to the relics, accompanied him (hither). The nágás, who were in the deepest affliction at the removal of the relics, also presenting themselves, full of lamentation, to the théras (at Anuradhapura), wept. The priesthood, out of compassion to them, bestowed on them a trifling relic. They delighted thereat, departing (to the land of nágás), brought back treasures worthy of being presented as offerings. 1" make an impression on the théra in another way, took him to the cétiya house and praised the beauty thereof, saying, 'Behold, O priest, this cétiya and the house which covers it, so exquisitely built and adorned with divers gems.' All the," &c. 2 Dele. 3" to an understanding of the four Great Truths." "an understanding of the four Great Truths is." 5 "if thou seest the relics, take them and depart." a few relics." Sakka, with his host of dévas, repaired to this spot, taking with him a gem-set thrcne and a golden casket; and arranged that throne in a superb golden hall, constructed by Vissakamma himself, on the spot where the théra was to emerge from the earth. Receiving the casket of relics from the hands of the said théra (as he emerged), and encasing it in the casket (prepared by himself), deposited it on that superb throne. Brahma was in attendance bearing his parasol; Santusita with his "cámara "; Suyama with his jewelled fan; and Sakka with his chank filled with consecrated water. The four great kings (of the Cátummahárájika heavens) stood there with drawn swords; and thirtythree supernaturally-gifted dévas bearing baskets of flowers.1 There stood thirty-two princesses making offerings of " páricchatta" flowers; and twenty-eight yakkha chiefs, with lighted torches, ranged themselves as a guard of protection, driving away the fierce yakkhas. There stood Pañcasikha striking the harp; and Timbaru, with his stage arranged, dancing and singing; innumerable dévatás singing melodious strains; and the nága rájá Mahákála rendering every mark of honour. The host of dévatás kept up their celestial music, poured forth their heavenly songs, and caused fragrant showers to descend. The aforesaid théra Indagutta, in order that he might prevent the interference of Mára (Death), caused a metallic parasol to be produced, which covered the whole "cakkavála." In the front of the relics, at five several places, all the priests kept up chants. The delighted mahárájá Duṭṭha Gámaní repaired thither, and depositing the relics in the golden casket which he had brought in procession on the crown of his head, placed them on the throne; and having made offerings and bowed down in worship to the relics, there stationed himself, with clasped hands uplifted in adoration. Beholding these divine parasols and other paraphernalia, and heavenly fragrant (flowers and incense), and hearing all this celestial music, while at the same time Brahma and the dévas were invisible (to him), the monarch, delighted and overcome by the wonders of these miracles, dedicated his canopy of dominion to the relics, and invested them with the sovereignty of Lanká; exclaiming in the exuberance of his joy, "Thrice over do I dedicate my kingdom to the redeemer of the world, the divine teacher, the bearer of the triple canopy-the canopy of the heavenly host, the canopy of mortals, and the canopy of eternal emancipation"; and accordingly he dedicated the empire of Lanká three times successively to the relics. The monarch attended by dévas and men, and bearing on his head the casket containing the relics, making presentations of offerings thereto, and surrounded by the priesthood, marched in procession round the thúpa; and then ascending it on the eastern side, he descended into the relic receptacle. Surrounding this supreme thúpa on all sides, stood ninety-six "kótis" of "arhat " priests with uplifted clasped hands. While the ruler of men, having descended to the relic receptacle, was in the act of deciding, "Let me deposit them on this invaluable splendid altar," the relics, together with the casket, rising up from his head to the height of seven palmyra trees, remained poised in the air. The casket then opened spontaneously, and the relics disengaging themselves therefrom and assuming the form of Buddha, resplendent with his special attributes, according to the resolve made 1 Add" and making offerings of páricchatta flowers.'" 244 bearing lighted torches." 3 Dele. 4" lord." by the deity of felicitous advent while living, they worked a1 miracle 2of two opposite results, similar to the one performed by Buddha at the foot of the gandamba tree. On witnessing this miracle, twelve kóțis of dévas and men, impelled by the ardour of their devotion, attained the sanctification of “arhat. The rest who attained the other three stages of sanctification are innumerable. These (relics), relinquishing the assumed personification of Buddha, reverted to the casket, and then the casket descended on the head of the rájá. This chief of victors (Duṭṭha Gámaní), together with the théra Indagutta and the band of musicians and choristers, entering the relic receptacle, and moving in procession round the pre-eminent throne, deposited it on the golden altar. 5Bathing his feet and hands with the fragrant water poured on them, and anointing them with the four aromatic unctions, the ruler of the land, the delight of the people, with the profoundest reverence, opened the casket, and taking up the relics made this aspiration: "If it be destined that these relics should permanently repose anywhere, and if it be destined that these relics. should remain enshrined (here), providing a refuge of salvation to the people, may they, assuming the form of the divine teacher when 'seated on the throne on which he attained parinibbána,' recline on the superb invaluable altar already prepared here." Having thus prayed, he deposited the relics on the supreme altar; and the relics assuming the desired form reposed themselves on that pre-eminent altar. Thus the relics were enshrined on the fifteenth day of the bright half of the month "Ásálhi," being the full moon, and under the constellation "uttarásálha." From the enshrining of the relics the great earth quaked, and in various ways divers miracles were performed. The devoted monarch dedicated his imperial canopy to the relics, and for seven days invested them with the sovereignty over the whole of Lanká ; and while within the receptacle he made an offering of all the regal ornaments he had on his person. The band of musicians and choristers, the ministers of state, the people in attendance, and the dévatás did the same. The monarch bestowing on the priesthood robes, cane sugar, buffalo butter, and other offerings, kept up throughout the night chants hymned by the priests. Next day this regardful monarch of the welfare of his people caused it to be proclaimed by beat of drums through the capital, "Let all my people during the ensuing seven days worship the relics." The chief théra Indagutta, pre-eminently gifted with supernatural powers, formed this aspiration: "May the inhabitants of Lanká, who are desirous of worshipping the relics, instantly repairing hither, worship the relics, and in like manner return to their respective homes!" His prayer came to pass accordingly. This indefatigable great monarch having kept up alms-offerings for seven days, without interruption, to the great body of priests, thus addressed them: "The task assigned to me within the relic receptacle has been accomplished; let the priesthood who are acquainted therewith proceed to close the receptacle." The priesthood allotted the task to 1 Insert" biform." 66 3" illustrious chief." 2 Dele. 4“relic receptacle, entered it and deposited the casket.” "Washing his hands." 646 undisturbed by any (enemies)." 7" lying on the bed." 66 the two sámanéras (Uttara and Sumana), who closed the relic receptacle with the stone brought by them. The sanctified ministers of religion moreover formed these aspirations: May the flowers offered here never perish! May these aromatic drugs never deteriorate! May these lamps never be extinguished! May no injury, from any circumstance whatever, be sustained by these! May these cloud-coloured stones (of the receptacle) for ever continue joined, without showing an interstice!" 1All this came to pass accordingly. This regardful sovereign then issued this order: "If the people at large are desirous of enshrining relics, let them do so." And the populace, according to their means, enshrined thousands of relics on the top of the shrine of the principal relics (before the masonry dome was closed). Inclosing all these, the rájá completed (the dome of) the thúpa; at this point (on the crown of the dome) he formed on the cétiya its square capital, (on which the spire was to be based). 2Thus (like unto Duttha Gámaní, some) truly pious men, for the purpose of individually earning for themselves the supreme of all rewards (nibbutí), accumulate acts of the purest piety; and again (also like unto Duttha Gámaní, other) men endowed with the purest spirit of piety, born in every grade in society (from the khattiya and the brahma to the lowest class), on account of the spiritual welfare of the human race at large perform (similar acts of pious merit). The thirty-first chapter in the Mahávansa, entitled "The Enshrining of the Relics," composed equally for the delight and affliction of righteous men. CHAPTER XXXII. WHEN the construction of the spire and the plastering of the cétiya alone remained to be completed, the rájá was afflicted with the disease which terminated his existence. Sending for his younger brother Tissa from Díghavápi he said to him, " Perfect the work still left unfinished at the thúpa.' As his brother was in the last stage of weakness (and as he was desirous of exhibiting the cétiya to him in its completed form), this prince caused a case, made of white cloths, to be sewed by seamsters, and enveloped the cétiya therewith. He also employed painters to paint the panelled basement; and thereupon rows of filled vases and ornaments radiating like the five fingers (were represented). He employed parasol-frame weavers to form the frame of a (temporary) spire, made of bamboos; and in the same manner with "kharapatta he formed a (temporary) parapet round the pinnacle, representing thereon the sun and the moon; and having painted the same most beautifully with red stick lac and " kunkuma," he made this announcement to the king: "The work which was to be performed at the thúpa is completed." The ruler of the land repaired thither, carried extended on his “siviká "; and causing himself to be borne in the " siviká" round the cétiya, and having bowed down thereto in worship near its southern 1 Dele. 2" So do good men, pure in heart, themselves perform, and also cause others to perform, pure actions, which are the means of securing the highest of all blessings as well as of obtaining a multitude of followers of divers kinds." • Omit. |