entrance,-extending himself on a carpet spread on the ground,1 and turning on his right side, he gazed on this pre-eminent Maháthúpa; and then turning on his left side, he fixed his eyes on the magnificent Lóhapásáda; and finding himself at the same time encircled by the priesthood, he was filled with joy. The number of priests who congregated on that occasion to inquire after the patient were ninety-sixkótis." These ministers of religion, in their separate fraternities, hymned forth their prayers (for the royal patient's spiritual consolation).

The monarch noticing that the théra Théraputtábhaya was not present on this occasion, thus meditated: "There was a great warrior, who had fought twenty-eight pitched battles by my side, undaunted, and without retreating a step; but now that he is a théra, by the name of Théraputtábhaya, though he sees me struggling with death, and on the eve of being vanquished, does not approach me." The said théra, who was resident at the Pañjali mountain, at the source of the river Karinda, cognizant of his meditation, attended by a retinue of five hundred sanctified disciples, and, by their supernatural power, travelling through the air, descended, and arranged themselves around the monarch.

The rájá, overjoyed at beholding him, and causing him to be seated immediately in front of him, thus addressed him: "In times past, supported by thee, (one of) my ten warriors I engaged in war; now single-handed I have commenced my conflict with death. It will not be permitted to me to overcome this mortal antagonist."

The théra replied: "Mahárájá, ruler of men, compose thyself. Without subduing the dominion of the foe, sin, the power of the foe, death, is invincible. For by our divine teacher it has been announced that all that is launched into this transitory world will most assuredly perish; the whole creation, therefore, is perishable. This principle of dissolution (continued Théraputtábhaya), uninfluenced by the impulses of shame or fear, exerts its power even over Buddha. From hence impress thyself with the conviction that created things are subject to dissolution, afflicted with griefs, and destitute of immortality. In thy existence immediately preceding the present one (in the character of the sámanéra priest, resident at the Tissáráma vihára), 2imbued with the purest of piety while on the eve of transmigration to the 'Dévalóka' world, relinquishing that heavenly beatitude, and repairing hither, thou didst perform manifold acts of piety in various ways. 3By thy having reduced this realm under one sovereignty, and restored the glorification of the faith, a great service has been rendered. Lord! call to thy recollection the many acts of piety performed from that period to the present day, and consolation will be inevitably derived by thee."

The rájá on hearing this exhortation of the théra received the greatest relief; and thus addressed him: "Thou supportest me then even in my struggle with death." The consoled (monarch) instantly causing to be brought the "puññapotthakan" (register of deeds of piety), commanded his secretary to read (its contents), who accordingly read aloud the said record: "One hundred, minus one, vihárás have been constructed by the Mahárájá. The Maricavațți vihára cost nineteen kóțis ;

1 Insert "near its southern entrance."

"thy ambition to do good was truly great; for when the world of the gods was then even nigh unto thee (and thou couldst have been born therein) thou didst renounce."

3

The object of thy."

4 was that thou mightest restore the glory.”

5 Omit.
"Verily, thou."

the pre-eminent Lóhapásáda was built for thirty kótis; in the construction of Maháthúpa twenty invaluable treasures were expended; the rest of the works at the Maháthúpa, executed by this truly wise personage, cost a thousand kótis. O, Mahárájá (continued the secretary), during the prevalence in the Koṭṭhaka division of a famine to such an extent that the inhabitants lived on the young sprouts of trees, (and therefore) called the 'aggakkháyika' famine, two invaluable ear ornaments were given away, in the fervour of thy devotion, in order that thou mightest become the eminent donor of a mess made of 1kangu seed, which had already commenced to get sown, to five eminent théras, who had overcome the dominion of sin." On (the secretary) proceeding to read " On the defeat at the battle fought at Cúlanganiya, in his flight, the call of refection being set up, disregardful of himself, to a sanctified minister who approached travelling through the air, the repast contained in his golden dish was given," the monarch interrupting him (proceeded to narrate his acts after his accession): 2“ The festivals of seven days at the great (Maricavatți) vihára; in like manner 3 the festival at the (Lóha) pásáda; as also the festival of seven days at the Maháthúpa; in like manner at the enshrining of the relics, to the priesthood of both sexes, who had come from the four quarters of the globe, a sumptuous alms-offering had been kept up, without the slightest omission, by me in great profusion. I have celebrated the great 'Vesákha' festival four and twenty times. I have bestowed, on three separate occasions, on the whole priesthood in the island the three garments (which constitute the sacerdotal robes). On five several occasions I have conferred, with the most gratified feelings, on the national church, the sovereignty over this land, for a term of seven days in each instance. I have constantly celebrated, in offerings to the deity of felicitous advent, in twelve different places, an illumination of seven thousand lamps, lit with clarified butter and white wicks. I have daily maintained at eighteen different places (hospitals) provided with suitable diet, and medicines prepared by medical practitioners for the infirm. I have bestowed at four and forty places rice prepared with sugar and honey; and at the same number of places rice prepared with butter; at the same number of places confectionary dressed in clarified butter; at the same places, ordinary rice, constantly. I have provided monthly all the viháras in Lanká with lamp oil, for the eight upósatha' days in each month. Having learnt that the office of expounding the scriptures was an act of greater merit than the bestowal of offerings, I will to-morrow,' I exclaimed, in the midst of the priesthood, ascend the pulpit on the ground floor of the Lóhapásáda, and expound the mangala' discourse of Buddha to the priesthood; but when I had taken my place, from reverential deference to the ministers of religion, I found myself incapable of uttering. From that period, I have caused the preaching of religious discourses to be kept up in the viháras in various parts of Lanká, supporting the ministers of religion who were gifted with the power of preaching. I have caused to be provided for each priest, endowed with the gift of preaching, clarified butter, sugar, and honey, análi' of each; I have provided a piece of liquorice of the breadth of the four fingers of the hand;

6

1" kangu and acidulated sauce." Kangu is a sort of millet, panick seed, which, when boiled, makes an excellent meal.

2 At the."

3 Insert " at."

4" the eight viharas."

5 Omit.

"handful."
"length."

I have provided also two cloths for each. But all these offerings, having been conferred in the days of my prosperity, do not afford me any mental relief. The two offerings made by me, disregardful of my own fate, when I was a pious character afflicted in adversity, are those which alone administer comfort to my mind."

The aforesaid Abhayathéra, hearing this declaration of the rájá, explained from various passages (of the "tepiṭaka ") the causes which led to the monarch being especially comforted by the recollection of those two offerings; (and thus proceeded): "The chief théra Máliyadéva, one of the five priests who had accepted the kangu mess, dividing the same among five hundred of the fraternity resident at the mountain Sumana, himself also partook of it. (Another of these five), the théra Dhammagutta, the earthquaker, partook of his portion with five hundred of the fraternity of Kalyáṇi vihára. (The third), the théra Dhammadinna, of Talanga, partook of his portion, dividing it with twelve thousand of the fraternity of Piyangudípa. (The fourth), the théra Khuddatissa, endowed with miraculous powers, resident at Mangana, partook of his share, dividing it with sixty thousand of the fraternity of Kélása. (The fifth), the chief théra Mahábyaggha, partook of his portion, dividing it with five hundred of the fraternity of Ukkunaga vihára. The théra (Tissa, the son of a certain kuṭumbaka), who had accepted the rice offered in the golden dish (at the Kappakandara river), partook thereof, dividing it with twelve thousand of the fraternity of Piyangudípa." The théra Abhaya, having thus spoken, administered mental comfort to the king. The rájá having derived consolation, thereupon replied to the théra: "For four and twenty years have I been the patron of the priesthood; may even my corpse be rendered subservient to the protection of the ministers of the faith! Do ye, therefore, consume the corpse of him who has been (as submissive as) a slave to the priesthood, in some conspicuous spot in the yard of the upósatha' hall at the Maháthúpa." Having expressed these wishes, he addressed his younger brother: "My beloved Tissa, do thou complete, in the most efficient and perfect manner, all that remains to be done at the Maháthúpa; present flower offerings morning and evening at the Maháthúpa; keep up three times a day (the sacred service with) the full band of musicians at the Maháthúpa. Whatever may have been the offerings prescribed by me to be made to the religion of the deity of felicitous advent, do thou, my child, keep up, without any diminution. My beloved, in no respects, in the offices rendered to the priesthood, let there be any intermission." Having thus admonished him, the ruler of the land dropped into silence.

At that instant the assembled priesthood simultaneously chanted forth a hymn; and from the six Dévalókas dévatás presented themselves in six chariots. These dévas remaining in their cars, separately (implored) the monarch: "Rájá, repair to our delightful Dévalóka." The king hearing their (clamorous) entreaty, silenced them by a signal of his hand, which implied, " As long as I am listening to the doctrines of Buddha, so long must ye wait." The priests, imagining that he wished to arrest the progress of the hymn, (abruptly) ceased their

1" and."

2 Omit.

The epithet used in the text is pathavi-pálaka, which, even when applied to a holy monk, can only mean "the saviour or preserver of mankind.”

"within sight of."

chant. The rájá inquired the cause thereof. They answered, "Because by the signal made (we understood thee) to say 'stop.' The king rejoining, "Lords, not so," explained what the signal meant. On hearing this explanation, some of the assembly (as the dévas and chariots were invisible to them) observed, "Surely this (monarch) is thus supplicating, overawed by the dread of death." For the purpose of removing this misconception, the théra Abhaya thus addressed the monarch: "What should be done to make manifest that they (the dévas and chariots) are in attendance?" The all-wise king 1flung wreaths of flowers into the air. They, attaching themselves separately one to each chariot, remained pendent. The multitude witnessing these pendent wreaths were disabused of their misconception.

The rájá then thus addressed himself to the théra: "Lord! which is the most delightful Dévalóka?" He replied, "It has been held by pious men, O rájá, that Tusitapura is a delightful Dévalóka. The allcompassionate Bodhisatta, METTEYYA, tarries in Tusitapura, awaiting his advent to buddhahood."

Having received this explanation from the théra, this pre-eminently wise Mahárájá expired in the act of gazing on the Maháthúpa, stretched on his bed.

Instantly (his spirit) disengaging itself (from his mortal remains), and being regenerated in the chariot which had been sent, his heavenly figure manifested itself standing up in the said car. In order that he might display the realized reward of his pious life, exhibiting his 3(regenerated) person, adorned in the utmost perfection, to the multitude, and retaining his position in the chariot, he drove round the Maháthúpa three times; and then bowing down to the Maháthúpa as well as the priesthood, departed for Tusita.

From the circumstance of the women of the palace having assembled there, and wept with dishevelled (makuța) hair, the hall built on the spot (to commemorate where the monarch expired) was called Makuta-muttasálá. At the instant that the corpse of the rájá was placed on the funeral pile, the multitude (arávi) set forth their clamorous lamentation. From that circumstance the edifice erected there obtained the name of Rávavaṭṭí sálá. On the spot where they burnt the corpse of the rájá, in a yard without the consecrated ground (devoted for religious purposes), a Málaka square was formed, which obtained the name of the Rájá-málaka.

This Duttha Gámaní rájá, eminently worthy of his exalted state, will hereafter become the chief disciple of the sanctified METTEYYA Buddha. The father of the rájá will become the father, and his mother the mother, of the said METTEYYA (Buddha); and his younger brother Saddhá Tissa will become his second disciple. The son of this monarch, the prince royal Sáli, will become the son of the sanctified METTEYYA Buddha.

1" caused to be flung."

"closed his eyes while yet."

3" divine re-embodied."

4 The meaning of this passage is somewhat obscure. The BațuvantuḍáveSumangala version makes it, The hall built at the spot where the dancing women came and took off the (dead king's) crown was called the Makuţa-muttasálá" ("the hall where the crown was taken off '). The word náṭakitthi means, here as well as elsewhere in these Chapters, women of the palace, kept to amuse the king with singing, dancing, &c.-artistes. Makuta may mean a crown or a knot of dressed hair. Here it evidently means the latter.

1Thus (like unto Duṭṭha Gámaní) he who is intent on acts of piety, and leads a virtuous life, eschewing the innumerable sins which are undefinable, enters the heavenly mansions as if they were his own habitation. From this circumstance, the truly pious man will be incessantly devoted to the performance of acts of piety.

66

The thirty-second chapter in the Mahávansa, entitled The Departure for Tusitapura," composed equally for the delight and affliction of righteous men.

CHAPTER XXXIII.

DURING the reign of the rájá Duṭṭha Gámaní the nation enjoyed great prosperity. He had a son, renowned under the designation of the royal prince Sáli, gifted with good fortune in an eminent degree, and incessantly devoted to acts of piety. He became enamoured of a lovely female of the candála caste. Having been wedded in a former existence also to this maiden, whose name was Asókamálá, and who was endowed with exquisite beauty, fascinated therewith, he relinquished his right to the sovereignty (to retain his low-born wife).

Saddhá Tissa, the brother of Duṭṭha Gámaní, on his demise succeeding to the monarchy, completed eighteen years during his reign.

This monarch, whose name implies the sincerity of his faith, completed the pinnacle, the plastering (of the dome), and the enclosing parapet wall, decorated with figures of elephants, of the Maháthúpa. The Lóhapásáda, which had been constructed in this island (by the late king), did not endure; (the present monarch) subsequently built it seven stories high, and the edifice cost nine "kótis."

In the course of his reign he erected the Dakkinagiri and the Kallakallena viháras, as well as the Kulumbála, the Pettangaváli, the Vélangavițți, the Dubbalavápitissa, the Dúratissakavápi, as also his mother's vihára, and Dighavápi vihára, distant each one yójana from the other. At the same time with Díghavápi vihára he built the cétiya of that name ; the pinnacle of that cétiya he decorated with every description of gems. Thereon, at appropriate places, he suspended exquisite flowers made in gold, of the size of a chariot wheel.

This most fortunate monarch made eighty-four thousand offerings to the eighty-four thousand "dhammakkhandas," of Buddha. Having performed these numberless acts of piety, this ruler of the land, on severing himself from his mortal frame, was regenerated in the Tusita heavens.

1 A more literal rendering would have been preferable :-" Thus he who is ever intent on good works and does them covers a multitude of venial sins, and enters into heaven as freely as he does into his own house. Therefore should the man of wisdom be constantly diligent in good works."

2" reigned full eighteen years.'

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The meaning of this passage has been entirely misapprehended. It should be rendered thus: (And it happened that in this king's reign) the stately Lóhapásáda caught fire from a lamp and was burnt down. He (Saddhá Tissa) built it up again and formed a seven-storied building. It was then worth only ninety lakhs (nine millions)." The original building, consisting of nine stories, cost Dévánampiya Tissa thirty kóṭis, or crores, equal to three hundred millions. " and also viháras as far as Dighavápi."

5" He also built the Dighavápi vihára together with a cétiya, and made for it a covering (of network) resplendent with divers gems. On the seams thereof," &c. "sections of the Law."