Ch. 17 The Arrival of the Relics
Ch. 18 The Receiving of the Great Bodhi Tree
Ch. 19 The Arrival of the Bodhi-Tree
Ch. 20 The Nibbana of the Thera
WHEN the great thera of lofty wisdom, after spending the rain-season (thus), had held the pavarana-ceremony, on the full-moon day of the month Kattika, he spoke thus to the king: `Long is the time, O lord of men, since we have seen the Sambuddha. We lived a life without a master. There is nothing here for us to worship.' And to the question: `Yet hast thou not told me, sir, that the Sambuddha is passed into nibbana?' he answered: `If we behold the relics we behold the Conqueror.' `My intention to build a thupa is known to you. I will build the thupa, and do you discover the relics.' The thera replied to the king: `Take counsel with Sumana'; and the king said to the samanera: `Whence shall we have the relics?' `O lord of men, when thou hast commanded the adorning of the city and the road and hast taken the uposathavows upon thyself together with thy company, go thou, in the evening, mounted on thy state-elephant, bearing the white parasol and attended by musicians, to the Mahanaga-park. There, O king, wilt thou receive relics of him who knew how to destroy the elements of existence,'so said the sämanera Sumana to the (king), glad of heart.
And now the thera went forth from the king's house to the Cetiya-mountain and summoned the samanera Sumana, bent on holy thoughts.' `Go, friend Sumana, and when thou art come to the fair Pupphapura, deliver to the mighty king, thy grandfather, this charge from us: "Thy friend, O great king, the great king, the friend of the gods, desires, being converted to the doctrine of the Buddha, to build a thupa; do thou give him the relies of the Sage and the alms-bowl that the Master used, for many relies of the (Buddha's) body are with thee." When thou hast received the alms-bowl full (of relics) go to the fair city of the gods and declare to Sakka, king of the gods, this charge from us: "The relic, the right eye-tooth of the (Buddha), worthy of the adoration of the three worlds, is with thee, O king of the gods, and the relic of the right collar-bone. Honour thou the tooth; the collar-bone of the Master do thou give away. Grow not weary of thy duty toward the isle of Lankä, O lord of the gods!
And the sämanera of wondrous power, replying: `So be it, sir,' went, that very moment, to the king Dhammäsoka and found him even as he stood at the foot of a säla-tree and honoured the beautiful and sacred Bodhi-tree with the offerings of the Kattika-festival.
When he had delivered the thera's charge and had accepted the alms-bowl full of relics received from the king he went to the Himalaya. When, on the Himalaya, he had set down that most sacred bowl with the relies, he went to the king of the gods and delivered the thera's charge.
Sakka, the lord of the gods, took from the Culamani-cetiya the right collar-bone (of the Buddha) and gave it to the samanera. Thereupon the ascetic Sumana took the relic and the bowl with the relics likewise and returning to the Cetiya mountain he handed them to the thera.
In the evening the king, at the head of the royal troops, went to the Mahanaga-park, in the manner (already) told. The thera put all the relics down there on the mountain, and therefore the Missaka-mountain was called the Cetiya mountain.
When the thera bad put the vessel with the relics on the Cetiya-mountain, he took the collar-bone relic and went with his company of disciples to the appointed place.
`If this is a relic of the Sage then shall my parasol bow down, of itself, my elephant shall sink upon its knees, this relic-urn, coming (toward me) with the relic shall descend upon my head.' So thought the king, and as he thought so it came to pass. And as if sprinkled with ambrosia the monarch was full of joy, and taking (the urn) from his head he set it on the back of the elephant.
Then did the elephant trumpet joyfully and the earth quaked. And the elephant turned about and having entered the fair city by the east gate, together with the theras and the troops and vehicles, and having left it again by the south gate he went to the building, of the Great Sacrifice set up' to the west of the spot where (afterwards) the cetiya of the Thuparama and when he had turned around on the place of the Bodhi-tree he remained standing, his head turned toward the east.
But at that time the place of the thüpa was covered with flowering kadamba-plants and adari-creepers.
When the god among men had caused this holy place, protected by the gods, to be cleared and adorned, he began forthwith, in seemly wise, to take the relic down from the elephant's back. But this the elephant would not suffer, and the king asked the thera what he wished. And the other answered: `He would fain have (them) put in a place that is equal (in height) to his back; therefore will he not suffer them to be taken down.'
Then with lumps of dry clay that he had commanded to be brought straight way from the dried Abhaya-tank he raised a pile even as (high as the elephant), and when the king had caused this high-standing place to be adorned in manifold ways and had caused the relic to be taken down from the back of the elephant, he placed it there.
(Then) having entrusted the elephant with the guarding of the relic and having left him there, the king, whose heart was set on building a thupa for the relic, and who speedily commanded many people to make bricks, went back with his ministers to the city meditating (to hold) a solemn festival for the relic. But the great thera Mahinda went with his company of disciples to the beautiful Mahamegha-grove and rested there.
During the night the elephant paced around the place with the relic; through the day he stood with the relic in the hail on the spot (destined) for the Bodhi-tree. When the monarch, obedient to the thera's wish, had built up3 the thüpa knee-high above that (brick)work and had caused the (festival of the) laying down of the relic to be proclaimed in that same place, he went thither and from this region and that, from every side a multitude assembled there.
Amid this assembly the relic rose up in the air from the elephant's back, and floating in the air plain to view, at the height of seven talas, throwing the people into amazement, it wrought that miracle of the double appearances,' that caused the hair (of the beholders) to stand on end, even as (did) the Buddha under the Gandamba-tree. By the rays of light and streams of water pouring down therefrom was the whole land of Lanka illumined and flooded again and again.
When the Conqueror lay stretched upon the couch of the great nibbana the five great resolutions were formed by him, who was endowed with the five eyes.
`The south branch of the great Bodhi-tree, grasped by Asoka, being detached of itself, shall place itself in a vase. When it is so placed the branch, illumining all the regions of the world, shall put forth lovely rays of six colours from its fruits and leaves. Then, rising up with the golden vase, this delightful (tree) shall abide invisible for seven days in the region of snow. My right collar-bone, if it be laid in the Thuparama, shall rise in the air and perform the miracle of the double appearances. If my pure relics, filling a doiameasure, are laid in the Hemamalika-cetiya, that ornament of Lanka, they shall take the form of the Buddha, and rising and floating in the air, they shall take their place after having wrought the miracle of the double appearances.'
Thus did the Tathagata form five resolutions and therefore was the miracle then wrought by the relic. Coming down from the air it rested on the head of the monarch, and full of joy the king laid it in the cetiya. So soon as the relic was laid in the cetiya a wondrous great earthquake came to pass, causing a thrill (of awe). Thus are the Buddhas incomprehensible, and incomprehensible is the nature of the Buddhas, and incomprehensible is the reward of those who have faith in the incomprehensible.
When the people saw the miracle they had faith in the Conqueror. But the prince Mattabhaya, the king's younger brother, who had faith in the King of Sages, begged leave of the king of men and received the pabbajja of the doctrine with a thousand of his followers.
And from Cetavigama and also from Dvaramandala and also from Viharabahu even as from Gallakapitha and from Upatissagama, from each of these there received gladly the pabajja five hundred young men in whom faith in the Tathagata had been awakened.
So all these who, (coming) from within the city and without (the city), had received the pabbajja of the Conqueror's doctrine now numbered thirty thousand bhikkhus.
When the ruler of the earth had completed the beautiful thüpa in the Thuparama he caused it to be worshipped perpetually with gifts of many jewels and so forth. The women of the royal household, the nobles, ministers, townspeople, and also all the country-folk brought each their offerings.
And here the king founded a vihara, the thiipa of which had been built before; for that reason this vihära was known by the name Thüpärama.
Thus by these relics of his body the Master of the World, being already passed into nibbana, truly bestowed salvation and bliss in abundance on mankind. How can there be discourse (of this, as it was) when the Conqueror yet lived
Here ends the seventeenth chapter, called `The Arrival of the Relics', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
THE monarch remembered the word spoken by the thera, that he should send for the great Bodhi-tree and the theri, and when, on a certain day during the rain-season, he was sitting in his own city with the thera and had taken counsel with his ministers he entrusted his own nephew, his minister named Arittha, with this business.
When he had pondered (on the matter) and had summoned him he spoke to him in these words: `Canst thou perchance, my dear, go to Dhammasoka to bring hither the great Bodhi-tree and the then Sanghamitta?' `I can bring them hither, your majesty, if I be allowed, when I am come back, to receive the pabbajja, O most exalted!'
`So be it,' answered the king and sent him thence. When he had received the command of the thera and the king and had taken his leave he set forth on the second day of the bright half of the month Assayuja,' and having embarked, filled with zeal (for his mission) at the haven Jambukola and having passed over the great ocean he came, by the power of the thera's will, to the pleasant Pupphapura even on the day of his departure.
The queen Anulä, who, with five hundred maidens and five hundred women of the royal harem had accepted the ten precepts, did (meanwhile) pious as she was, (wearing) the yellow robe, waiting for the pabbajja, in discipline, looking for the coming of the theri, take up her abode, leading a holy life, in the pleasant nunnery built by the king in a certain part of the city. Since the nunnery was inhabited by these laysisters it became known in Lañkã by the name Upasikavihara.
When the nephew Maharittha had delivered the king's message to the king Dhammasoka he gave him (also) the thera's message: `The spouse of the brother of thy friend, of the king (Devanampiya), O thou elephant among kings, lives, longing for the pabbajjia, constantly in stern discipline. To bestow on her the pabbajja do thou send the bhikkhuni Samghamitta and with her the south branch of the great Bodhi-tree.'
And the same matter, even as the thera had charged him, he told the then; the theri went to her father (Asoka) and told him the thera's purpose.
The king said: `How shall I, when I no longer behold thee, dear one, master the grief aroused by the parting with son and grandson ? `
She answered: `Weighty is the word of my brother, O great king; many are they that must receive the pabajja, therefore must I depart thither.' `The great Bodhi-trees must not be injured with a knife, how then can I have a branch!' mused the king. Then when he, following the counsel of his minister Mahädeva, had invited the community of bhikkhus and had shown them hospitality the monarch asked: `Shall the great Bodhi-tree be sent to Lañka, sirs?'
The thena Moggaliputta answered: `It shall be sent thither,' and he related to the king the five great resolutions that the (Buddha) gifted with the five eyes had formed.
When the ruler of the earth heard this he was glad, and when lie had caused the road, seven yojanas long, leading to the great Bodhi-tree to be carefully cleaned he adorned it in manifold ways, and gold he caused to be brought to make ready a vase. Vissakamma,' who appeared in the semblance of a goldsmith, asked: `How large shall I make the vase?' Then being answered: `Thyse'f deciding the size do thou make it,' he took the gold, and. having moulded it with his hand he made a vase in that very moment and departed thence.
When the king had received the beautiful vase measuring nine cubits around and five cubits in depth and three cubits across, being eight finger-breadths thick, having the upper edge of the size of a young elephant's trunk, being in radiancy equal to the young (morning) sun; when, with his army of four divisions stretching to a length of seven yojanas and a width of three yojanas, and with a great company of bhikkhus, he had gone to the great Bodhi-tree, decked with manifold ornaments, gleaming with various jewels and garlanded with many coloured flags; when he, moreover, had ranged his troops about (the tree), bestrewn with manifold flowers and resounding with many kinds of music and had covered it round with a tent; when in seemly wise he had surrounded himself and the great Bodhi-tree with a thousand great theras at the head of a great company (of bhikkhus) and with more than a thousand princes who had been anointed as king, he gazed up with folded hands at the great Bodhi-tree.
Then from its south bough the branches vanished, leaving a stump four cubits long.
When the ruler of the earth saw the miracle he cried out, rejoicing: `I worship the great Bodhi-tree by bestowing kingship (thereon),' and the monarch consecrated the great Bodhi-tree as king of his great realm. When he had worshipped the great Bodhi-tree with gifts of flowers and so forth, and had passed round it three times turning to the left' and had done reverence to it at eight points with folded hands, he had the golden vase placed upon a seat inlaid with gold, adorned with various gems and easy to mount, reaching to the height of the bough; and when, in order to receive the sacred branch, he had mounted upon it, grasping a pencil of red arsenic with a golden handle he drew (with this) a line about the bough and uttered the solemn declaration:
`So truly as the great Bodhi-tree shall go hence to the isle of Lañkä, and so truly as I shall stand unalterably firm in the doctrine of the Buddha, shall this fair south branch of the great Bodhi-tree, severed of itself, take its place here in this golden vase.'
Then the great Bodhi-tree severed, of itself, at the place where the line was, floating above the vase filled with fragrant earth. Above the line first (drawn) the ruler of men drew, at (a distance of) three finger-breadths, round about ten (further) pencil-strokes. And ten strong roots springing from the first and ten slender from each of the other (lines) dropped down, forming a net.
When the king saw this miracle he uttered even there, greatly gladdened, a cry of joy, and with him his followers all around and the community of bhikkhus raised, with glad hearts, cries of salutation and round about was a thousandfold waving of stuffs.
Thus with a hundred roots the great Bodhi-tree set itself there in the fragrant earth, converting the people to the faith. Ten cubits long was the stem; five lovely branches (were thereon), each four cubits long and (each) adorned with five fruits, and on these branches were a thousand twigs. Such was the ravishing and auspicious great Bodhi-tree.
At the moment that the great Bodhi-tree set itself in the vase the earth quaked and wonders of many kinds came to pass. By the resounding of the instruments of music (which gave out sound) of themselves among gods and men, by the ringing-out of the shout of salutation from the hosts of devas and brahmas,' by the crash of the clouds, (the voices) of beasts and birds, of the yakkhas and so forth and by the crash of the quaking of the earth all was in one tumult. Beautiful rays of six colours going forth from the fruits and leaves of the Bodhi-tree made the whole universe to shine. Then rising in the air with the vase the great Bodhi-tree stayed for seven days invisible in the region of the snow.
The king came down from his seat and sojourning there for seven days he continually brought offerings in many ways to the great Bodhi-tree. When the week was gone by all the snow-clouds and all the rays likewise entered into the great Bbdhi-tree, and in the clear atmosphere the glorious great Bodhi-tree was displayed to the whole people, planted in the golden vase. Whilst wonders of many kinds came to pass the great Bodhi-tree, plunging mankind into amazement descended on the earth.
Rejoiced by the many wonders the great king worshipped again the great Bodhi-tree by (bestowing on it) his great kingdom, and, when he had consecrated the great Bodhi-tree unto great kingship he abode, worshipping it with divers offerings, yet another week in that same place.
In the bright half of the month Assayuja on the fifteenth uposatha-day he received the great Bodhi-tree; two weeks after in the dark half of the month Assayuja on the fourteenth-uposatha day the lord of chariots brought the great Bodhi-tree, having placed it on a beautiful car on the same day, amid offerings, to his capital; and when he had built a beautiful hail (for it) adorned in manifold ways, and there on the first day of the bright half of the month Kattika had caused the great Bodhi-tree to be placed on the east side of the foot of a beautiful and great sula-tree, he allotted to it day by day many offerings. But on the seventeenth day after the receiving (of the tree) new shoots appeared on it all at once; therefore, rejoicing, the lord of men once more worshipped the great Bodhi-tree by bestowing kingship upon it. When the great ruler had consecrated the great Bodhitree unto kingship he appointed a festival of offerings in divers forms for the great Bodhi-tree.
So it came to pass that the festival of adoration of the great Bodhi-tree, vivid with gay and lovely flags, great, brilliant and splendid, in the city of flowers, opened the hearts of gods and men (to the faith) (even as) in the lake the sun (opens the lotuses).'
Here ends the eighteenth chapter, called `The Receiving of the Great Bodhi-tree', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
WHEN the lord of chariots had appointed to watch over the Bodhi-tree eighteen persons' from royal families and eight from families of ministers, and moreover eight persons from brahman families and eight from families of traders and persons from the cowherds likewise, and from the hyena and sparrowhawk-clans, (from each one man), and also from the weavers and potters and from all the handicrafts, from the nagas and the yakkhas; when then the most exalted prince had given them eight vessels of gold and eight of silver, and had brought the great Bodhi-tree to a ship on the Ganges, and likewise the theri Samghamitta with eleven bhikkhunis, and when he had caused those among whom Arittha was first to embark on that same ship, he fared forth from the city, and passing over the Vinjha-mountains the prince arrived, in just one week, at Tamalitti.
The gods also and the nagas and men who were worshipping the great Bodhi-tree with the most splendid offerings, arrived in just one week. The ruler of the earth, who had caused the great Bodhi-tree to be placed on the shore of the great ocean, worshipped it once more by (bestowing upon it) the great kingship.
When the wish-fulfiller had consecrated the great Bodhitree as a great monarch, he then, on the first day of the bright half of the month Maggasira,' commanded that the same noble persons, eight of each (of the families) appointed at the foot of the great säla-tree to escort the great Bodhitree, should raise up the great Bodhi-tree; and, descending: there into the water till it reached his neck, he caused it to be set down in seemly wise on the ship. When he had brought the great theri with the (other) theris on to the ship he spoke these words to the chief minister Maharittha:
`Three times have I worshipped the great Bodhi-tree by (bestowing) kingship (upon it). Even so shall the king my friend also worship it by (bestowing) kingship (upon it).'
When the great king had spoken thus he stood with folded hands on the shore, and as he gazed after the vanishing great Bodhi-tree he shed tears. `Sending forth a net like rays of sunshine the great Bodhi-tree of the (Buddha) gifted with the ten powers departs, alas! from hence!'
Filled with sorrow at parting from the great Bodhi-tree Dhammasoka returned weeping and lamenting to his capital.
The ship, laden with the great Bodhi-tree, fared forth into the sea. A yojana around the waves of the great ocean were stilled. Lotus-flowers of the five colours blossomed all around and manifold instruments of music resounded in the air.
By many devatas many offerings were provided, and the nagas practised their magic to win the great Bodhi-tree. The great theri Samghamitta, who had reached the last goal of supernormal powers, taking the form of a griffin terrified the great snakes. Terrified, the great snakes betook them to the great theri with entreaties, and when they had escorted the great Bodhi-tree from thence to the realm of the serpents and had worshipped it for a week by (bestowing on it) the kingship of the nagas and by manifold offerings they brought it again and set it upon the ship. And on that same day the great Bodhi-tree arrived here1 at Jambukola.
King Devanampiyatissa, thoughtful for the welfare of the world, having heard before from the samanera Sumana of its arrival, did, from the first day of the month Maggasira onwards, being always full of zeal, cause the whole of the highroad from the north gate even to Jambukola to be made ready, awaiting the arrival of the great Bodhi-tree, and abiding on the sea-shore, in the place where the Samuddapannasal (afterwards) was, he, by the wondrous power of the then, saw the great Bodhi-tree coming.
The hail that was built upon that spot to make known this miracle was known here by the name Samuddapannasala.
By the power of the great thera and together with the (other) theras the king came, with his retinue, on that same day to Jambukola.
Then, uttering an exulting cry moved by joyous agitation at the coming of the great Bodhi-tree, he, the splendid (king), descended even neck-deep into the water; and when together with sixteen persons (of noble families) he had taken the great Bodhi-tree upon his head, had lifted it down upon the shore and caused it to be set in a beautiful pavilion, the king of Lañkä worshipped it by (bestowing on it) the kingship of Lanka. When he had then entrusted his own government to the sixteen persons and he himself had taken the duties of a doorkeeper, the lord of men forthwith commanded solemn ceremonies of many kinds to be carried out for three days.
On the tenth day he placed the great Bodhi-tree upon a beautiful car and he, the king of men, accompanying this, the king of trees, he who had knowledge of the (right) places caused it to he placed on the spot where the Eastern Monastery (afterwards) was and commanded a morning meal for the people together with the brotherhood. Here the great them Mahinda related fully to the king the subduing of the nägas which had been achieved by the (Buddha) gifted with the ten powers.
When the monarch heard this from the them he caused monuments to be raised here and there in such places as had been frequented by the Master by resting there or in other ways. And, moreover, when he had caused the great Bodhitree to be set down at the entrance to the village of the brahman Tivakka and in this and that place besides, he, (escorting it) on the road, sprinkled with white sand, bestrewn with various flowers, and adorned with planted pennons and festoons of blossoms, bringing thereto offerings unweariedly, day and night, brought the great Bodhi-tree on the fourteenth day to the neighbourhood of the city of Anuradhapura, and after, at the time when the shadows increase, he had entered the city worthily adorned by the north gate amid offerings, and (when he then), leaving the city again by the south gate, had entered the Mahameghavanarama consecrated by four Buddhas, and here had brought (the tree) to the spot worthily prepared by Sumana's command, to the lovely place where the former Bodhi-trees had stood, he, with those sixteen noble persons, who were wearing royal ornaments, lifted down the great Bodhi-tree and loosed his hold to set it down.
Hardly had he let it leave his hands but it rose up eighty cubits into the air, and floating thus it sent forth glorious rays of six colours. Spreading over the island, reaching to the Brahma-world, these lovely rays lasted till sunset. Ten thousand persons, who were filled with faith by reason of this miracle, gaining the spiritual insight and attaining to arahantship, received here the pabbajja.
When the great Bodhi-tree at sunset was come down from (its place in the air) it stood firm on the earth under the constellation Rohini. Then did the earth quake. The roots growing over the brim of the vase struck down into the earth, closing in the vase. When the great Bodhi-tree had taken its place all the people who had come together from (the country) round, worshipped it with offerings of perfumes, flowers and so forth. A tremendous cloud poured forth rain, and cool and dense mists from the snow-region surrounded the great Bodhi-tree on every side. Seven days did the great Bodhi-tree abide there, awaking faith among the people invisible in the region of the snow. At the end of the week all the clouds vanished and the great Bodhi-tree became visible and the rays of six colours.
The great thera Mahinda and the bhikkhuni Samghamitta went thither with their following and the king also with his following. The nobles of Kajaragama and the nobles of Candanagama and the Brabman Tivakka and the people too who dwelt in the island came thither also by the power of the gods, (with minds) eagerly set upon a festival of the great Bodhi-tree. Amid this great assembly, plunged into amazement by this miracle, there grew out of the east branch, even as they gazed, a faultless fruit.
This having fallen off the thera took it up and gave it to the king to plant. In a golden vase filled with earth mingled with perfumes, placed on the spot where the Mahaasana (afterwards) was, the ruler planted it. And while they all yet gazed, there grew, springing from it, eight shoots; and they stood there, young Bodhi-trees four cubits high.
When the king saw the young Bodhi-trees he, with senses all amazed, worshipped them by the gift of a white parasol and bestowed royal consecration on them.
Of the eight Bodhi-saplings one was planted at the landingplace Jambukola on the spot where the great Bodhi-tree had stood, after leaving the ship, one in the village of the Brahman Tivakka, one moreover in the Thuparama, one in the Issarasamanarama, one in the Court of the First thüpa, one in the arama of the Cetiya-mountain, one in Kajaragama and one in Candanagama. But the other thirty-two Bodhi-saplings which sprang from four (later) fruits (were planted) in a circle, at a distance of a yojana, here and there in the vihäras.
When thus, for the salvation of the people dwelling in the island, by the majesty of the Sammasambuddha, the king of trees, the great Bodhi-tree was planted, Anula with her following having received the pabbajja from the theri Samghamitta, attained to arahantship. The prince Arittha also, with a retinue of five hundred men, having received the pabbajja from the thera, attained to arahantship. The eight (persons from the) merchant-guilds who had brought the great Bodhi-tree hither were named therefrom the `Guild of the Bodhi-bearers'.
In the nunnery, which is known as the Upasikavihara the great theri Samghamitta dwelt with her company (of nuns). She caused twelve buildings to be erected there, of which three buildings were important before others; in one of these great buildings she caused the mast of the ship that had come with the great Bodhi-tree to be set up, in one the rudder, and in one the helm, from these they were named. Also when other sects arose these twelve buildings were always used by the Hatthalhaka-bhikkhunis.
The king's state-elephant that was used to wander about at will liked to stay on one side of the city in a cool grotto, on the border of a Kadamba-flower-thicket, when he went to feed. Since they knew that this place was pleasing to the elephant they put up a post in the same spot. One day the elephant would not take the fodder (offered to him) and the king questioned the thera who had converted the island as to the reason. `The elephant would fain have a thupa built in the Kandamba flower-thicket, 'the great thera told the great king. Swiftly did the king, who was ever intent on the welfare of his people, build a thupa, with a relic, in that very place and a house for the thupa.
The great theii Samghamitta, who longed for a quiet dwelling-place, because of the too great crowding of the vihara where she dwelt, she who was mindful for the progress of the doctrine and the good of the bhikkhunis, the wise one who desired another abode for the bhikkhunis went (once) to the fair cetiya-house, pleasant by its remoteness, and there she the skilled (in choice) of dwelling-places, the blameless, stayed the day through.
When the king came to the convent for bhikkhunis to salute the theri he, hearing that she had gone thither, went also and when he had greeted her there and talked with her and had heard the wish that was the cause of her going thither, then did he, who was skilled in (perceiving) the desires (of others), the wise, the great monarch Devanampiya tissa, order to be erected a pleasing convent for the bhikkhunis round about the thüpa-house. Since the convent for the bhikkhunis was built near to the elephant-post therefore was it known by the name Hatthalhaka-vihara.
The well-beloved, the great theri Samghamitta of lofty wisdom now took up her abode in this pleasing convent for bhikkhunis.
Bringing about in such wise the good of the dwellers in Lañkä, the progress of the doctrine, the king of trees, the great Bodhi-tree, lasted long time on the island of Lanka, in the pleasant Mahamegha-grove, endowed with many wondrous powers.
Here ends the nineteenth chapter, called `The Coming of the Bodhi-tree', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
IN the eighteenth year (of the reign) of king Dhammasoka, the great Bodhi-tree was planted in the Mahameghavanarama. In the twelfth year afterwards died the dear consort of the king, Asamdhimitta, the faithful (believer) in the Sambuddha In the fourth year after this the ruler of the earth Dhammäsoka raised the treacherous Tissarakkhä to the rank of queen. In the third year thereafter this fool, in the pride of her beauty, with the thought: `Forsooth, the king worships the great Bodhi-tree to my cost!' drawn into the power of hate and working her own harm, caused the great Bodhi-tree to perish by means of a mandu-thorn. In the fourth year after did Dhammasoka of high renown fall into the power of mortality. These make up thirty-seven years.
But when king Devanampiyatissa, whose delight was in the blessing of the true doctrine, had brought to completion in seemly wise his undertakings in the Mahävihära, on the Cetiya-mountain and also in the Thuparama, he asked this question of the thera who had converted the island, who was skilled in (answering) questions: `Sir, I would fain found many viharas here; whence shall I get me the relics to place in the thupas?'
`There are the relics brought hither by Sumana, with which he filled the bowl of the Sambuddha and which were placed here on the Cetiya-mountain, O king. Have these relics placed on the back of an elephant and brought hither.' Thus addressed by the thera he brought thus the relics hither. Founding vihäras a yojana distant from one another he caused the relics to be placed there in the thupas, in due order. But the bowl that the Sambuddha had used the king kept in his beautiful palace and worshipped continually with manifold offerings.
The (vihära that was built) in the place where the five hundred nobles dwelt when they had received the pabbajja from the great thera,' was (named) Issarasamanaka. That (vihara that was built) where five hundred vessas dwelt, when they had received the pabbajja from the great thera, was (called) in like manner Vessagiri. But as for the grotto inhabited by the great thera Mabinda, in the vihära built upon the mountain, it was called the' Mahinda-grotto'.
First the Mahavihara, then the (monastery) named Cetiya vihara, third the beautiful Thuparama, which the thüpa (itself) preceded, fourth the planting of the great Bodhi-tree, then fifth the (setting up) in seemly wise (of the) beautiful stone pillar which was intended to point to the place of the thupa, on the place where the Great cetiya (afterwards) was, and also the enshrining of the Sambuddha's collar-bone relic, sixth the Issarasamana(vihara), seventh the Tissatank, eighth the Pathamathupa, ninth the (vihära) called Vessa(giri), then that pleasant (nunnery) which was known as the Upasika(vihara) and the (vihara) called the Hatthalhaka, those two convents as goodly dwellings for the bhikkhunis; and (furthermore) for the accepting of food by the brotherhood of bhikkhus when they were visiting the dwelling of the bhikkhunis (called) Hatthalhaka(vihara), the refectory called Mahäpäli, easy of approach, beautiful, stored with all provisions and provided with service; then lavish gifts, consisting of the needful utensils for a thousand bhikkhus, (which things he gave) on the pavarana-day, every year; in Nagadipa the Jambukolavihara at this landing place, the Tissamahävihära and the Pacinarama: these works, caring for the salvation of the people of Lañkä, Devanampiyatissa, king of Lañkä, rich in merit and insight, caused to be carried out, even in his first year, as a friend to virtue, and his whole life through he heaped up works of merit. Our island flourished under the lordship of this king; forty years did he hold sway as king.
After his death, his younger brother since there was no son, the prince known by the name UTTIYA held sway piously as king. But the great thera, Mahinda, who had taught the peerless doctrine of the Master, the sacred writings, the precepts of righteousness and the higher perfection, full excellently in the island of Lanka, (Mahinda) the light of Lanka, the teacher of many disciples, he who, like unto the Master, had wrought great blessing for the people, did, in the eighth year of king UTTIYA, while he, being sixty years old,' was spending the rain season on the Cetiya-mountain, pass, victorious over his senses, into nibbana, on the eighth day of the bright half of the month Assayuja. Therefore this day received his name.
When king UTTIYA heard this he went thither, stricken by the dart of sorrow, and when he had paid homage to the thera and oft and greatly had lamented (over him) he caused the dead body of the thera to be laid forthwith in a golden chest sprinkled with fragrant oil, and the well closed chest to be laid upon a golden, adorned bier; and when he had caused it then to be lifted upon the bier, commanding solemn ceremonies, he caused it to be escorted by a great multitude of people, that had come together from this place and that, and by a great levy of troops; commanding due offerings (he caused it to be escorted) on the adorned street to the variously adorned capital and brought through the city in procession by the royal highway to the Mahavihara.
When the monarch had caused the bier to be placed here for a week in the Panambamälaka with triumphal arches, pennons, and flowers, and with vases filled with perfumes the vihära was adorned and a circle of three yojanas around, by the king's decree, but the whole island was adorned in like manner by the decree of the devas and when the monarch had commanded divers offerings throughout the week he built up, turned toward the east in the Theränambandhamälaka, a funeral pyre of sweet smelling wood, leaving the (place of the later) Great thupa on the right, and when he had brought the beautiful bier thither and caused it to be set upon the pyre he carried out the rites of the dead.'
And here did he build a cetiya when he had caused the relics to be gathered together. Taking the half of the relics the monarch caused thupas to be built on the Cetiya-mountain and in all the vihäras. The place where the burial of this sage's body had taken place is called, to do him honour, Isibhumangana.
From that time onwards they used to bring the dead bodies of holy men from three yojanas around to this spot and there to burn them.
When the great theri Samghamitta, gifted with the great supernormal powers and with great wisdom had fulfilled the duties of the doctrine and had brought much blessing to the people, she, being fifty-nine years old, in the ninth year of this same king UTTIYA, while she dwelt in the peaceful Hatthalhaka-convent passed into nibbana. And for her also, as for the thera, the king commanded supreme honours of burial a week through, and the whole of Lanka was adorned as for the thera.
The body of the theri laid upon a bier did he cause to be brought when the week was gone by, out of the city; and to the east of the Thüpäräma, near the Cittisala (of later times) in sight of the great Bodhi-tree, on the spot pointed out by the theri (herself), he caused the burning to take place. And the most wise UTTIYA also had a thupa built there.
The five great theras also, and those theras too of whom Arittha was the leader, and many thousand bhikkhus who were freed from the asavas and also the twelve theris among whom Samghamitta stood highest, and many thousand bhikkhunis who were freed from the äsavas, who, endowed with great learning and deep insight had expounded the holy scripture of the Conqueror, the vinaya and the rest, fell, in time, into the power of mortality.
Ten years did king UTTIYA reign; thus is mortality the destroyer of the whole world.
A man who, although he knows this overmastering, overwhelming, irresistible mortality, yet is not discontented with the world of existence and does not feel, in this discontent, resentment at wrong nor joy in virtue that is the strength of the fetters of his evil delusion such an one is knowingly fooled.'
Here ends the twentieth chapter, called `The Nibbana of the Thera', in the Mahavamsa, compiled for the serene joy and emotion of the pious.