Ch. 29 The Beginning of the Great Stupa
Ch. 30 The Making of the Relic-Chamber
Ch. 31 The Enshrining of the Relics
Ch. 32 The Entrance into the Tusita-Heaven
WHEN the wherewithal to build was thus brought together he began the work of the Great Thupa on the full-moon day of the month Vesakha, when the Visakha-constellation had appeared. When he had ordered to take away the stone pillar the lord of the land had the place for the thüpa dug out to a depth of seven to make it firm in every way. Round stones that he commanded his soldiers to bring hither did he cause to be broken with hammers, and then did he, having knowledge of the right and the wrong ways, command that the crushed stone, to make the ground firmer, be stamped down by great elephants whose feet were bound with leather.
The fine clay that is to be found on the spot, for ever moist, where the heavenly Ganga falls down (upon the earth ) (on a space) thirty yojanas around, is called because of its fineness, `butter-clay.' Samaneras who had overcome the asavas, brought the clay hither from that place. The king commanded that the clay be spread over the layer of stones and that bricks then be laid over the clay, over these a rough cement and over this cinnabar, and over this a network of iron, and over this sweet-scented marumba that was brought by the samaneras from the Himalaya. Over this did the lord of the land command them to lay mountain-crystal. Over the layer of mountain-crystal he had stones spread; everywhere throughout the work did the clay called butter-clay serve (as cement). With resin of the kapittha -tree,' dissolved in sweetened water, the lord of chariots laid over the stones a sheet of copper eight inches thick, and over this, with arsenic dissolved in sesamum-oil, (he laid) a sheet of silver seven inches thick.
When the king, glad at heart, had thus had preparation made upon the spot where the Great Thüpa was to be built, he arranged, on the fourteenth day of the bright half of the month Asalha, an assembly of the brotherhood of the bhikkhus, and spoke thus: `To-morrow, venerable sirs, I shall lay the foundation-stone of the Great Cetiya. Then let our whole brotherhood assemble here, to the end that a festival may be held for the Buddha, mindful of the weal of the people; and let the people in festal array, with fragrant flowers and so forth, come to-morrow to the place where the Great Thupa will be built.'
He entrusted ministers with the adorning of the place of the cetiya. Commanded by the lord of men, they, filled with deep reverence for the Sage (Buddha), adorned the place in manifold ways. The whole city also and the streets leading thither did the king command to be adorned in manifold ways. On the following morning he placed at the four gates of the city many barbers and servants for the bath and for cutting the-hair, clothes likewise and fragrant flowers and sweet foods (did) the king (place there) for his people's good, he who rejoiced in the people's welfare. Taking, according to their wish, the things thus put before them, townsfolk and country-people went to the place of the thüpa.
The king supported, in order of their rank, by many ministers, richly clothed as befitted their office, surrounded by many dancers richly clothed like to celestial nymphs, (be himself) being clad in his state-raiment, attended by forty thousand men, while around him crashed the music (he being) glorious as the king of the gods; in the evening he who had knowledge of fit and unfit places went to the place of the Great Thupa, delighting the people (with the sight). A thousand and eight waggon-loads of clothes rolled in bundles did the king place in the midst, and on the four sides he had clothes heaped up in abundance; and moreover he had honey, clarified butter, sugar and so forth set (there) for the festival.
From various (foreign) countries also did many bhikkhus come hither; what need to speak of the coming of the brotherhood living here upon the island? With eighty thousand bhikkhus from the region of Rajagaha came the thera Indagutta, the head of a great school. From Isipatana came the great thera Dhammasena with twelve thousand bhikkhus to the place of the cetiya.
With sixty thousand bhikkhus came hither the great thera Piyadassi from the Jetarama-vihara. From the Mahavana (monastery) in Vesali came the thera Urubuddharakkhita with eighteen thousand bhikkhus. From the Ghositarama in Kosambi came the thera Urudbammarakkhita with thirty `thousand bhikkhus. From the Dakkhinagiri in Ujjeni came the thera Urusamgharakkhita with forty thousand ascetics.
With a hundred and sixty thousand bhikkhus came the thera named Mittinna from the Asokarama in Pupphapura. From the Kasmira country came the thera Utinna bringing with him two hundred and eighty thousand bhikkhus. The wise Mahadeva came from Pallavabhogga with four hundred and sixty thousand bhikkhus, and from Alasanda the city of the Yonas came the thera Yonamahadhammarakkhita with thirty thousand bhikkhus. From his dwelling by the road through the Vinjha forest mountains, came the thera Uttara with sixty thousand bhikkhus.
The great thera Cittagutta came hither from the Bodhimanda-vihara with thirty thousand bhikkhus. The great thera Candagutta came hither from the Vanavasa country with eighty thousand ascetics. The great thera Suriyagutta came from the great Kelasa-vihara with ninety-six thousand bhikkhus. As for the number of the bhikkhus dwelling in the island who met together from every side, no strict account has been handed down by the ancients. Among all these bhikkhus who were met in that assembly those alone who had overcome the äsavas, as it is told, were ninety-six kotis
These bhikkhus stood according to their rank around the place of the Great Thupa, leaving in the midst an open space for the king. As the king stepped into this (space) and saw the brotherhood of bhikkhus standing thus he greeted them joyfully, with believing heart; when he had then duly offered them fragrant flowers and had passed round them three times, turning to the left,' he went into the midst, to the consecrated place of the `filled pitcher'. Then forthwith uplifted by the power of pure gladness he, devoted to the welfare of the beings, commanded that the pure turning staff (for tracing the circular boundary), made of silver and secured (by means of a rope) to a post of gold, be grasped by a minister of noble birth, well attired and in festival array, and, being resolved to allot a great space for the cetiya, he ordered him to walk round (with the turning staff in his hands) along the ground already prepared. But the great thera of wondrous power named Siddhattha, the far-seeing, prevented the king as he did this. Reflecting: `If our king shall begin to build so great a thupa death will come upon him, ere the thüpa be finished; moreover, so great a thupa will be hard to repair,' he, looking to the future, prevented (the measuring of)that great dimension. In agreement with the brotherhood and from reverence toward the thera, the king, though he would fain have made (the thupa) great, hearkened to the thera's word and did, according to the thera's instruction, allot a moderate space for the cetiya, that the (foundation) stones might be laid.
Eight vases of silver and eight (vases) of gold did he, with tireless zeal, place in the midst, and in a circle around these he placed a thousand and eight new vases, and likewise (around each of these) a hundred and eight garments.' Eight splendid bricks did he lay, each one apart by itself. When he then had commanded an official chosen for this and adorned in every way to take one of them, he laid on the east side, which had been prepared with many ceremonies, the first foundation stone, solemnly, upon the sweet-smelling clay.
When jasmine-flowers had been offered on that spot an earthquake came to pass. And he caused the other seven (stones) to be laid by seven (other) ministers and ceremonies (of consecration) to be carried out. Thus he caused the stones to be laid on the day appointed, the fifteenth uposatha day in the bright half of the month Asalha.
When he had reverentially greeted the four great theras who were free from the asavas, who stood there at the four heavenly quarters, and when he had honoured them with gifts he came in due course, greatly rejoicing, to the north-east side, and when he (here) had greeted the great thera Piyadassi, who was free from the asavas, he took his place near him. Exalting the festival ceremony there this thera preached the true doctrine to him; the preaching of the thera was rich in blessing for the people. The conversion of forty thousand to the true doctrine took place, and (yet) forty thousand (more) became partakers in the fruit of entering into the path of salvation. A thousand lay-folk became even such as have but one (earthly) existence before them, a thousand became such as have no other (earthly) existence (to come), and a thousand also became arahants.' Eighteen thousand bhikkhus and fourteen thousand bhikkhunis attained to arahantship.
Even so may every one whose heart is inclined to (faith in) the Three Gems, knowing that by a benefactor of mankind, whose heart is set on generous giving, the highest blessing is brought to pass for the world, strive toward the attainment of many virtues, as faith and so forth.
Here ends the twenty-ninth chapter, called `The beginning of the Great Thupa', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
WHEN the great king had reverentially greeted the whole brotherhood he invited them, saying: `Even till the cetiya is finished accept ye alms from me.' The brotherhood would not consent; when he then by degrees' prayed (them to accept) for a week he won acceptance, for one week, by the half of the bhikkhus. When he had obtained this from them he, satisfied, had pavilions set up in eighteen places around the place of the thupa and commanded there, for one week, lavish gifts to the brotherhood. Then he gave the brotherhood leave to depart.
Thereupon commanding that the drums be beaten he called the master-builders together with all speed; in number they were five hundred. And one of them answered the king, on his asking: `How wilt thou make (the thupa)?' `Taking a hundred workmen I will use one waggon-load of sand in one day.'
The king rejected him. Thereon they offered (to work with) one half less and yet one half less again, and (at last with) two ammanas of sand. These four master-builders also did the king reject. Then an experienced and shrewd masterbuilder said to the king: `I shall pound (the sand) in a mortar, and then, when it is sifted, have it crushed in the mill and (thus will use) one ammana (only) of sand.'
And on these words the lord of the land, whose courage was like to Indra's, consented, with the thought: There will be no grass nor any such thing on our cetiya, and he questioned him saying: `In what form wilt thou make the cetiya?' At that moment Vissakamma entered into (and possessed) him. When the master-builder had had a golden bowl filled with water, he took water in his hand and let it fall on the surface of the water. A great bubble rose up like unto a half-globe of crystal. He said: `Thus will I make it.' And well-pleased the king bestowed on him a pair of garments worth a thousand (pieces of money) and ornamented shoes and twelve thousand kahapanas.
`How shall I have the bricks transported without laying burdens on the people?' Thus pondered the king in the night-time; when the gods were aware of this they brought night after night bricks to the four gates of the cetiya and laid them down there, always as many as sufficed for one day. When the king heard this, glad at heart, he began work on the thüpa. And he made it known: `Work shall not be done here without wage.' At every gate he commanded to place sixteen hundred thousand kahapanas, very many garments, different ornaments, solid and liquid foods and drink withal, fragrant flowers, sugar and so forth, as well as the five perfumes for the mouth.
`Let them take of these as they will when they have laboured as they will.' Observing this command the king's work-people allotted (the wages).
A bhikkhu who wished to take part in the building of the thupa took a lump of clay which he himself had prepared, went to the place of the cetiya, and deceiving the king's work-people, he gave it to a workman. So soon as he received it he knew what it was, perceiving the bhikkhu's design.
A dispute arose there. When the king afterwards heard this he came and questioned the workman.
`Sire, with flowers in the one hand the bhikkhus are used to give me a piece of clay with the other; but I can only know (just so much) whether he be a bhikkhu from another land or of this country, Sire.'
When the king heard this word he appointed an overseer to show him the ascetic who had offered the lump of clay. The other showed him to the overseer and he told the king. The king had three pitchers with jasmine-blossoms placed in the courtyard of the sacred Bodhi-tree and bade the overseer give them to the bhikkhu. When the bhikkhu, observing nothing, had offered them, the overseer told him this while he yet stood there. Then did the ascetic understand.
A thera living in Piyañgalla in the Kotthivala district, who also wished to take part in the work of building the cetiya and who was a kinsman of that brick-worker, came hither and when he had made a brick in the size (such as was used there) after having learned (the exact measure) he, deceiving the work-people, gave it to the workman. This man laid it on its place (in the thupa), and a quarrel arose (on this matter). When the king knew this he asked: `Is it possible to recognize the brick?' Although the workman knew it, he answered the king: `It is impossible.' To the question:
`Dost thou know the thera?' he answered: `Yes.' So that he might be made known the king placed an overseer near him. When the overseer had thereby come to know him he went, with the king's consent, and visited the thera in the Katthahala-parivena and spoke with him; and when he had learned the day of the thera's departure and the place whither he was going, and had said to him: `I am going with thee to thy village,' he told the king all. The king commanded that a pair of garments, worth a thousand (pieces of money), and a costly red coverlet he given to him, and when he had (also) commanded to give him many things used by samanas, and sugar and a nali of fragrant oil withal, he laid his command upon him.
He went with the thera, and when Piyangallaka was in sight he made the thera sit down in a cool shady place where there was water, and when he had given him sugar-water and had rubbed his feet with fragrant oil and put sandals upon them, he gave him the necessaries (saying): `For the thera who visits my house have I brought these with me, but the two garments for my son. All this do I give to thee now.' When with these words he had given those (necessaries) to the thera who, after receiving them, set out again upon his journey, he, taking leave of (the thera), told him, in the king's words, the king's command.
While the Great Thupa was built, people in great numbers who laboured for wages, being converted to the faith, went to heaven. A wise man who perceives that only by inner faith in the Holy One is the way to heaven found, will therefore bring offerings to the thupa.
Two women, who since they had also laboured here for hire, were re-born in the heaven of the thirty-three (gods), pondered when the thupa was finished, upon what they had formerly done, and when they both became aware of the reward of their deeds, they took fragrant flowers and came to do reverence to the thupa with offerings. When they had offered the fragrant flowers they did homage to the cetiya. At this moment came the thera Mahasiva who dwelt in Bhätivaka (with the thought): `I will pay homage by night to the Great Thupa.' As he, leaning against a great sattapanna-tree, saw those women and without letting himself be seen stood there gazing at their marvellous splendour, he, when their adoration was ended asked them:
`Here the whole island shines with the brightness of your bodies; what works have ye done that ye have passed from this world into the world of gods?' The devatas told him of the work done by them in the (building of the) Great Thupa; thus does faith in the Tathagata bring a rich reward.
The three terraces for the flower-offerings to the thupa did the theras of miraculous power cause to sink down so soon as they were laid with bricks, making them equal to the surface of the soil. Nine times did they cause them to sink down when they were laid. Then the king called together an assembly of the brotherhood of bhikkhus. Eighty thousand bhikkhus assembled there. The king sought out the brotherhood, and when he had paid homage to them with gifts and had reverentially greeted them he asked the reason of the sinking down of the bricks. The brotherhood answered: `In order that the thupa may not sink down of itself was this thipg done by the bhikkhus of miraculous power, O great king; they will do it no more, make no alteration and finish the Great Thüpa.'
When the king heard this, glad at heart he caused the work on the thüpa to be continued. For the ten flower-terraces ten kotis of bricks (were used). The brotherhood of bhikkhus charged the two samaneras, Uttara and Sumana, saying: `Bring hither, to (make) the relic-chamber in the cetiya, fat-coloured stones." And they set out for (the land of) the Northern Kurus and brought from thence six massive fat-coloured stones measuring eighty cubits in length and breadth, bright as the sun, eight inches thick and like to ganthi blossoms. When they had laid one on the flower terrace in the middle and had disposed four (others) on the four sides, in the fashion of a chest, the (theras) of wondrous might placed the sixth, to serve (afterwards) as a lid, upon the east side, making it invisible.
In the midst of the relic-chamber the king placed a bodhi tree made of jewels, splendid in every way. It bad a stem eighteen cubits high and five branches; the root, made of coral, rested on sapphire. The stem made of perfectly pure silver was adorned with leaves made of gems, had withered leaves and fruits of gold and young shoots made of coral. The eight auspicious figures were on the stem and festoons of flowers and beautiful rows of fourfooted beasts and rows of geese. Over it, on the border of a beautiful canopy, was a network of pearl bells and chains of little golden bells and bands here and there. From the four corners of the canopy hung bundles of pearl strings each worth nine hundred thousand (pieces of money). The figures of sun, moon and stars and different lotus-flowers, made of jewels, were fastened to the canopy. A thousand and eight pieces of divers stuffs, precious and of varied colours, were hung to the canopy. Around the bodhi-tree ran a vedika made of all manner of jewels; the pavement within was made of great myrobalanpearls.
Rows of vases (some) empty and (some) filled with flowers made of all kinds of jewels and filled with four kinds of fragrant water were placed at the foot of the bodhi-tree. On a throne, the cost whereof was one koti, erected to the east of the bodhi-tree, he placed a shining golden Buddha image seated. The body and members of this image were duly made of jewels of different colours, beautifully shining. Mahabrahma stood there holding a silver parasol and Sakka carrying out the consecration with the Vijayuttara shell, Pancasikha with his lute in his hand, and Kalanaga with the dancing -girls, and the thousand-handed Mara with his elephants and train of followers. Even like the throne to the east (other) thrones were erected, the cost of each being a koti, facing the other seven regions of the heavens. And even thus, so that the bodhi-tree was at the head, a couch was placed, also worth one koti, adorned with jewels of every kind.
The events during the seven weeks he commanded them to depict duly here and there in the relic chamber, and also the prayer of Brahma, the setting in motion the wheel of the doctrine, the admission of Yasa into the order, the pabbajja of the Bhaddavaggiyas and the subduing of the jatilas; the visit of Bimbisära and the entry into Rajagaha, the accepting of the Veluvana, the eighty disciples,' the journey to Kapilavatthu and the (miracle of the) jewelled path in that place, the pabbajjä of Rahula and Nanda, the accepting of the Jetavana, the miracle at the foot of the mango-tree, the preaching in the heaven of the gods, the miracle of the descent of the gods, and the assembly with the questioning of the thera, the Mahasamayasuttanta, and the exhortation to Rahula, the Mahamahgalasutta, and the encounter with (the elephant) Dhanapala; the subduing of the (yakkha) Alavaka, of the (robber) Anguli mala and the (naga-king) Apalala,' the meeting with the Parayanakas, the giving-up of life, the accepting of the dish of pork, and of the two gold-coloured garments, the drinking of the pure water, and the Parinibbana itself; the lamentation of gods and men, the revering of the feet by the thera, the burning (of the body), the quenching of the fire, the funeral rites in that very place and the distributing of the relics by Dona.' Jatakas also which are fitted to awaken faith did the noble (king) place here in abundance. The Vessantarajataka he commanded them to depict fully, and in like manner (that which befell beginning at the descent) from the Tusitaheaven even to the Bodhi-throne.'
At the four quarters of the heaven stood the (figures of) the four Great kings, and the thirty-three gods and the thirty-two (celestial) maidens and the twenty-eight chiefs of the yakkhas; but above these devas raising their folded hands, vases filled with flowers likewise, dancing devatas and devatas playing instruments of music, devas with mirrors in their hands, and devas also bearing flowers and branches, devas with lotus-blossoms and so forth in their hands and other devas of many kinds, rows of arches made of gems and (rows) of dhammacakkas; rows of sword-bearing devas and also devas bearing pitchers. Above their heads were pitchers five cubits high, filled with fragrant oil, with wicks made of duküla fibres continually alight. In an arch of crystal there was in each of the four corners a great gem and (moreover) in the four corners four glimmering heaps of gold, precious stones and pearls and of diamonds were placed. On the wall made of fat-coloured stones sparkling zig-zag lines were traced, serving as adornment for the relic-chamber. The king commanded them to make all the figures here in the enchanting relic-chamber of massive wrought gold.
The great thera Indagutta, who was gifted with the six supernormal faculties, the most wise, directed here all this, being set over the work. All this was completed without hindrance by reason of the wondrous power of the king, the wondrous power of the devatas, and the wondrous power of the holy (theras).
If the wise man who is adorned with the good gifts of faith, has done homage to the blessed (Buddha) the supremely venerable, the highest of the world, who is freed from darkness, while he was yet living, and then to his relics, that were dispersed abroad b him who had in view the salvation of mankind; and if he then understands: herein is equal merit; then indeed will he reverence the relics of the Sage even as the blessed (Buddha himself) in his lifetime.
Here ends the thirtieth chapter, called `The Making of the Relic-Chamber', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
WHEN the subduer of foes had completed the work on the relic-chamber he brought about an assembly of the brotherhood and spoke thus: `The work on the relic-chamber has been completed by me; to-morrow I will enshrine the relics; do you, venerable sirs, take thought for the relics.' When the great king had spoken thus he went thence into the city; but the assembly of bhikkhus sought out a bhikkhu who should bring relics hither; and they charged the ascetic named Sonuttara, gifted with the six supernormal faculties, who dwelt in the Püja-parivena, with the task of bringing the relics.
Now once, when the Master was wandering about (on the earth) for the salvation of the world, on the shore of the Ganges a bra hman named Nanduttara invited the Sambuddha and offered him hospitality together with the brotherhood. Near the landing-place Payaga the Master, with the brotherhood, embarked on a ship. As then the them Bhaddaji of wondrous might, endowed with the six supernormal faculties, saw there a place where the water whirled in eddies, he said to the bhikkhus: `The golden palace measuring twenty-five yojanas wherein I dwelt, when I was (the king) Mahapanada, is sunk here. When the water of the Ganges comes to it here it whirls in eddies.'
The bhikkhus, who did not believe him, told this to the Master. The Master said: `Banish the doubts of the bhikkhus.' Then to show his power to command even in he Brahma-world he rose, by his wondrous might, into the air and when he, floating at a height even of seven talas, had taken the Dussa-thupa in the Brahma-world upon his outstretched hand, and had brought it hither and shown it to the people, he put it again in the place to which it belonged. Thereon he dived, by his wondrous power, into the Ganges, and seizing tht palace by its spire with his toe he raised it high up, and when he had shown it to the people he let it fall again there (to its place). When the brahman Nanduttara saw this wonder he uttered the wish: `May I (at some time) have the power to procure relics that others hold in their possession.' Therefore did the brotherhood lay this charge upon the ascetic Sonuttara although he was but sixteen years old. `Whence shall I bring a relic?' he asked the brotherhood, and thereupon the brotherhood described the relics thus:
`Lying on his deathbed the Master of the world, that with his relics he might bring to pass salvation for the world, spoke thus to (Sakka) the king of the gods: 0 king of the gods, of the eight donas of my bodily relics one dona, adored (first) by the Koliyas in Ramagama, shall be borne thence into the kingdom of the nagas and when it will be adored even there by the nagas it (at the last) shall come to be enshrined in the Great Thupa on the island of Lanka. The far-seeing and most wise thera Mahakassapa then, mindful of the (coming) division of the relics by king Dhammasoka, had a great and well-guarded treasure of relics placed' near Rajagaha (the capital) of king Ajatasattu as he brought thither the seven donas of relics; but the dona in Ramagama he did not take, knowing the Master's intention. When the king Dhammasoka saw the great treasure of relics he thought to have the eighth dona also brought thither. But, bethinking them that it was destined by the Conqueror to be enshrined in the Great Thüpa, the ascetics of that time who had overcome the asavas prevented Dhammasoka from (doing) this. The thupa in Rajagama, that was built on the shore of the Ganges, was destroyed by the overflowing of the Ganges, but the urn with the relics reached the ocean and stayed there in the twofold divided waters on a throne made of many-coloured gems surrounded by rays of light. When the nagas saw the urn they went to the naga palace Mañjerika of the king Kalanaga and told him, And he went thither with ten thousand kotis of nagas, and when he had brought the relics to his palace, (adoring them) with offerings meanwhile, and had built over them a thupa made of all kinds of jewels and a temple above the (thüpa) also, he, filled with zeal, brought offerings continually, together with the (other) nagas. There a strong guard is set; go thou and bring the relics hither. To-morrow will the lord of the land set about enshrining the relics.'
When he had heard these words of the brotherhood he, answering `Yes (I shall do so) `, withdrew to his cell pondering over the time when he must set forth. `To-morrow the enshrining of the relics shall take place,' thus proclaimed the king by beat of drums in the city, by which all that must be done is set forth. He commanded that the whole city and the road leading hither' be carefully adorned and that the burghers be clad in festal garments. Sakka, the king of the gods, summoning Vissakamma (for this task), caused the whole island of Lanka to be adorned in manifold ways.
At the four gates of the city the ruler of men had garments, food and so forth placed for the use of the people.
On the fifteenth uposatha-day in the evening, (the king) glad at heart, well versed in the duties of kings, arrayed in all his ornaments, surrounded on every side by all his dancingwomen and his warriors in complete armour, by a great body of troops, as well as by variously adorned elephants, horses and chariots, mounted his car of state that was drawn by four pure white Sindhu-horses and stood there, making the (sumptuously) adorned and beautiful elephant Kandula pace before him, holding a golden casket under the white parasol. A thousand and eight beautiful women from the city, with the adornment of well-filled pitchers, surrounded the car and, even as many women bearing baskets (filled) with various flowers, and as many again bearing lamps on staves. A thousand and eight boys in festal array surrounded him, bearing beautiful many-coloured flags. While the earth seemed as it were rent asunder by all manner of sounds from various instruments of music, by the (thundering) noise of elephants, horses and chariots, the renowned king shone forth, as he went to the Mahameghavana, in glory like to the king of the gods when he goes to Nandavana.
When the ascetic Sonuttara, sitting in his cell, heard the noise of the music in the city as the king began to
set out, he went, plunging into the earth to the palace of the nagas and appeared there in a short time before the naga king. When the king of the nagas had risen up and had greeted him and invited him to be seated on a throne, he paid him the honours due to a guest and questioned him as to the country whence he had come. When this was told he asked the reason of the thera's coming. And he told him the whole matter and gave him the message of the brotherhood: `The relics that are here in thy hands are appointed by the Buddha to be enshrined in the Great Thupa; do thou then give them to me.' When the naga-king heard this, he was sorely troubled and thought: `This samana might have the power to take them from me by force; therefore must the relics be carried elsewhere,' and he made this known by a sign to his nephew, who was present there. And he, who was named Vasuladatta, understanding the hint, went to the temple of the cetiya, and when he had swallowed the urn (with the relics) he went to the foot of Mount Sineru and lay there coiled in a circle. Three hundred yojanas long was the ring and one yojana was his measure around. When the (naga) of wondrous might had created many thousand (heads with puffed-up) hoods he belched forth, as he lay thare, smoke and fire. When he (then) had created many thousand snakes like to himself, he made them lie about him in a circle.
Many nagas and devas came thither then with the thought:
`We will behold the combat of the two nagas.'
When the uncle perceived that the relics had been taken thence by his nephew, he said to the thera: `There are no relics with me.' The thera told him the story of the coming of the relics from the beginning, and said then to the nagaking: `Give thou the relics.'
And to content him by some other means the serpent-king took the thera with him and went to the temple with the cetiya and described it to him: `See, O bhikkhu, this cetiya adorned with many gems in many ways and the nobly built temple for the cetiya. Nay, but all the jewels in the whole island of Lanka are not of so great worth as the stone-slab' at the foot of the steps; what shall be said of the other (treasures)? Truly it beseems thee not, O bhikkhu, to bear away the relics from a place of high honour to a place of lesser honour.'
`Verily, there is no understanding of the truth among you nägas. It were fitting indeed to bear away the relics to a place where there is understanding of the truth. The Tathagatas are born for deliverance from the sarusara, and thereon is the Buddha intent, therefore I will bear away the relics. This very day the king will set about enshrining the relics; swiftly then give me the relics without delay.'
The naga said: `If thou shalt see the relics, venerable sir, take them and go.' Three times the thera made him repeat this (word), then did the thera standing on that very spot create a (long) slender arm, and stretching the hand straightway down the throat of the nephew he took the urn with the relics, and crying: `Stay, naga !' he plunged into the earth and rose up (out of it) in his cell.
The naga-king thought: `The bhikkhu is gone hence, deceived by us,' and he sent to his nephew to bring the relics (again). But when the nephew could not find the urn in his belly he came lamenting and told his uncle. Then the naga king also lamented: `We are betrayed,' and all the nagas who came in crowds lamented likewise. But rejoicing in the victory of the mighty bhikkhu the gods assembled, and adoring the relics with offerings they came together with the (thera).
Lamenting, the nagas came to the brotherhood and made right woful plaint sorrowful over the carrying away of the relics. From compassion the brotherhood left them a few of the relics; rejoicing at this they went and brought treasures as offerings.
Sakka came to the spot with the gods bringing a throne set with jewels and a casket of gold. In a beautiful pavilion made of jewels that was built by Vissakamma on the spot, where the thera had emerged (from the earth), he set up the throne and when he had received the urn with the relics from the hand of the thera, and had put them in the casket he placed it on the throne.
Brahma held the parasol, Samtusita the yak-tail whisk, Suyama held the jewelled fan, Sakka the shell with water. The four great kings stood with swords in their grip and the thirty-three gods of wondrous power with baskets in their hands. When they had gone thither offering paricchattakaflowers the thirty-two celestial maidens stood there bearing lamps on staves. Moreover, to ward off the evil yakkhas the twenty-eight yakkha-chieftains stood holding guard. Pancasikha stood there playing the lute, and Timbaru who had set up a stage, making music to sound forth. Many devas (stood there) singing sweet songs and the naga-king Mabäkäla chanting praises in manifold ways. Celestial instruments of music resounded, a celestial chorus pealed forth, the devatas let fall a rain of heavenly perfumes and so forth. But the thera Indagutta created, to ward off Mara, a parasol of copper that he made great as the universe. On the east side of the relics and here and there in the five regions' the bhikkhus raised their song in chorus.
Thither, glad at heart;, went the great king Dutthagamani, and when he had laid the casket with the relics in the golden casket that he had brought upon his head, and had placed it upon a throne, he stood there with folded hands, offering gifts to the relics and adoring them.
When the prince saw the celestial parasol, the celestial perfumes, and the rest, and heard the sound of celestial instruments of music and so forth, albeit he did not see the Brahma-gods he, rejoicing and amazed at the miracle, worshipped the relics, with the offering of a parasol and investing them with the kingship over Lanka.
`To the Master of the world, to the Teacher who bears the threefold parasol, the heavenly parasol and the earthly and the parasol of deliverance I consecrate three times my kingly rank.' With these words he, with joyful heart, thrice conferred on the relics the kingship of Lanka.
Thus, together with gods and men, worshipping the relics with offerings, the prince placed them, with the caskets, upon his head, and when he, surrounded by the brotherhood of the bhikkhus, had passed three times, going toward the left, around the thüpa, he ascended it on the east side and descended into the relic-chamber. Ninety-six kotis of arahants stood with folded hands surrounding the magnificent thüpa. While the king, filled with joy, when he had mounted into the relic-chamber, thought: `I will lay them on the costly and beautiful conch,' the relic-casket, together with the relics, rose up from his head, and, floating at a height of seven tälas in the air, the casket forthwith opened of itself; the relics rose up out of it and taking the form of the Buddha, gleaming with the greater and lesser signs, they performed, even as the Buddha (himself) at the foot of the gandambatree that miracle of the double appearances, that was brought to pass by the Blessed One during his lifetime. As they beheld this miracle, with believing and joyous heart, twelve kotis of devas and men attained to arahantship; those who attained the three other fruits (of salvation) were past reckoning.
Quitting the form of the Buddha those (relics) returned to their place in the casket; but the casket sank down again and rested on the head of the king. Then passing round the relic-chamber in procession with the thera Indagutta and the dancing-women, the glorious king coming even to the beautiful couch laid the casket on the jewelled throne. And when he, filled with zeal, had washed again his hands in water fragrant with perfumes, and had rubbed them with the five kinds of perfumes, he opened the casket, and taking out the relics the ruler of the land, who was intent on the welfare of his people, thought thus: `If these relics shall abide undisturbed by any man so ever, and if the relics, serving as a refuge for the people, shall endure continually, then may they rest, in the form of the Master as he lay upon his deathbed, upon this well-ordered and precious couch.'
Thinking thus he laid the relics upon the splendid couch; the relics lay there upon the splendid couch even in such a shape. On the fifteenth uposatha-day in the bright half of the month Asalha, under the constellation Uttarasalha, were the relics enshrined in this way. At the enshrining of the relics the great earth quaked and many wonders came to pass in divers ways.
With believing heart did the king worship the relics by (offering) a white parasol, and conferred on them the entire overlordship of Lanka for seven days.
All the adornments on his body he offered in the relic chamber, and so likewise (did) the dancing-women, the ministers, the retinue and the devatas. When the king had distributed garments, sugar, clarified butter and so forth among the brotherhood, and had caused the bhikkhus to recite in chorus the whole night, then, when it was again day, he had the drum beaten in the city, being mindful of the welfare of the people: `All the people shall adore the relics throughout this week.' The great thera Indagutta, of wondrous might, commanded: `Those men of the island of Lanka who would fain adore the relics shall arrive hither at the same moment, and when they have adored the relics here shall return each one to his house.' This came to pass as he had commanded.
When the great king of great renown bad commanded great offerings of alms to the great brotherhood of the bhikkhus for the week uninterruptedly, he proclaimed: `All that was to be done in the relic-chamber has been carried out by me; now let the brotherhood take the charge of closing the relic-chamber.'
The brotherhood charged the two samaneras with this task. They closed up the relic-chamber with the fat-coloured stone that they had brought.
`The flowers here shall not wither, these perfumes shall not dry up; the lamps shall not be extinguished; nothing whatsoever shall perish; the six fat-coloured stones shall hold together for evermore.' All this did the (theras) who had overcome the asavas command at that time.
The great king, mindful of the welfare (of the people), issued the command: `So far as they are able (to do so) the people shall enshrine relics.' And above the great relictreasure did the people, so far as they could, carry out the enshrining of thousands of relics. Enclosing all together the king completed the thüpa and, moreover, he completed the four-sided building' on the cetiya.
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.
Thus do the pious themselves perform pure deeds of merit, in order to obtain the most glorious of all blessings; and they, with pure heart, make also others to perform them in order to win a following of eminent people of many kinds.
Here ends the thirty-first chapter, called `The Enshrining of the Relics', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
ERE yet the making of the chatta and the plaster-work' on the cetiya was finished the king fell sick with a sickness that was (fated) to be mortal. He sent for his younger brother Tissa from Dighavapi. and said to him: `Complete thou the work of the thüpa that is not yet finished.' Because of his brother's weakness he had a covering made of white cloths by seamsters and therewith was the cetiya covered, and thereon did he command painters to make on it a vedika duly and rows of filled vases likewise and the row with the five-finger ornament. And he had a chatta made of bamboo-reeds by plaiters of reeds and on the upper vedika a sun and moon of kharapatta. And when he had had this (thüpa) painted cunningly with lacquer and kankutthaka he declared to the king: `That which was yet to do to the thüpa is completed.'
Lying on a palanquin the king went thither, and when on his palanquin he had passed round the cetiya, going toward the left, he paid homage to it at the south entrance, and as he then, lying on his right side on his couch spread upon the ground, beheld the splendid Great Thupa, and lying on his left side the splendid Lohapasada, he became glad at heart, surrounded by the brotherhood of bhikkhus.
Since they had come from here and there to have news Of the sick (king), there were (present) in that assembly ninety-six kotis of bhikkhus. The bhikkhus, group by group, recited in chorus. When the king did not see the thera Theraputtabhaya among them he thought: `The great warrior, who fought victoriously through twenty-eight great battles with me nor ever yielded his ground, the thera Therasutabhaya comes not now to help me, now that the death-struggle is begun, for methinks he (fore)sees my defeat.'
When the thera, who dwelt by the source of the Karindariver' on the Paajali-mountain, knew his thought he came with a company of five hundred (bhikkhus) who had overcome the äsavas, passing through the air by his miraculous power, and he stood among those who surrounded the king. When the king saw him be was glad at heart and he bade him be seated before him and said: `Formerly I fought with you, the ten great warriors, by my side; now have I entered alone upon the battle with death, and the foe death I cannot conquer.'
The thera answered: `O great king, fear not, ruler of men. Without conquering the foe sin the foe death is unconquerable. All that has come into (this transitory) existence must necessarily perish also, perishable is all that exists; thus did the Master teach. Mortality overcomes even the Buddhas, untouched by shame or fear; therefore think thou: all that exists is perishable, full of sorrow, and unreal. In thy last mortal existence' thy love for the true doctrine was indeed great. Albeit the world of gods was within thy sight, yet didst thou, renouncing heavenly bliss, return to this world and didst many works of merit in manifold ways. Moreover, the setting up of sole sovereignty by thee did serve to bring glory to the doctrine. Oh thou who art rich in merit, think on all those works of merit accomplished by thee even to this present day, then will all be well with thee straightway!'
When the king heard the thera's words he was glad at heart and said: `In single combat also thou art my help.'
And rejoicing he forthwith commanded that the book of meritorious deeds be brought, and he bade the scribe read it aloud, and he read the book aloud:
`Ninety-nine viharas have been built by the great king, and, with (the spending of) nineteen kotis, the Maricavattivihara; the splendid Lohapasada was built for thirty kotis. But those precious things that have been made for the Great Thupa were worth twenty kotis; the rest that, was made for the Great Thüpa by the wise (king was worth) a thousand kotis, O great king.' Thus did he read. As he read further: `In the mountain-region called Kotta, at the time of the famine alled the Akkhakhayika famine, two precious ear-rings were given (by the king), and thus a goodly dish of sour millet- gruel was gotten for five great theras who had overcome the asavas, and offered' to them with a believing heart; when, vanquished in the battle of Culaganiya, he was fleeing he proclaimed the hour (of the meal) and to the ascetic (Tissa), free from the Asavas, who came thither through the air he, without thought for himself, gave the food from his bowl' then did the king take up the tale:
`In the week of the consecration-festival of the (Maricavatti) vihära as at the consecration of the (Loha) pasada, in the week when the (Great) Thupa was begun even as when the relics were enshrined, a general, great and costly giving of alms was arranged by me to the great community of both (sexes) from the four quarters. I held twenty-four great Vesakha-festivals; three times did I bestow the three garments on the brotherhood of the island.
Five times, each time for seven days, have I bestowed (glad at heart) the rank of ruler of this island upon the doctrine. I have had a thousand lamps with oil and white wicks burning perpetually in twelve places, adoring the Blessed (Buddha) with this offering. Constantly in eighteen places have I bestowed on the sick the foods for the sick and remedies, as ordered by the physicians.
In forty-four places have I commanded the perpetual giving of rice-foods prepared with honey ; and in as many places lumps of rice with oil, and in even as many places great jala-cakes, baked in butter and also therewith the ordinary rice. For the uposatha-festivals I have had oil for the lamps distributed one day in every month in eight vihãras on the island of Lanka. And since I heard that a gift (by preaching) of the doctrine is more than a gift of worldly wealth I said: At the foot of the Lohapasada, in the (preacher's) chair in the midst of the brotherhood, I will preach the Mangalasutta to the brotherhood but when I was seated there I could not preach it, from reverence for the brotherhood. Since then I have commanded the preaching of the doctrine everywhere, in the viharas of Lanka, giving rewards to the preachers. To each preacher of the doctrine did I order to give a nali of butter, molasses and sugar; moreover, I bestowed on them a handful of liquorice, four inches long, and I gave them, moreover, a pair of garments. But all this giving while that I reigned, rejoices not my heart; only the two gifts that I gave, without care for my life, the while I was in adversity, those gladden my heart.'
When the thera Abhaya heard this he described those two gifts, to rejoice the king's heart withal, in manifold ways:
`When (the one) of those five theras the thera Malayamahadeva, who received the sour millet-gruel, had given thereof to nine hundred bhikkhus on the Sumanakuta-mountain he ate of it himself. But the thera Dhammagutta who could cause the earth to quake shared it with the bhikkhus in the Kalyanika-vihara, (who were) five hundred in number, and then ate of it himself. The thera Dhammadinna, dwelling in Talanga, gave to twelve thousand (bhikkhus) in Piyangudipa and then ate of it. The thera Khuddatissa of wondrous power, who dwelt in Mangana, divided it among sixty thousand (bhikkbus) in the Kelasa (vihara) and then ate of it himself. The thera Mahavyaggha gave thereof to seven hundred (bhikkhus) in the Ukkanagara-vihara and then ate of it himself.
The thera who received the food in his dish divided it among twelve thousand bhikkhus in Piyangudipa and then ate of it himself.'
With such words as these the thera Abhaya gladdened the king's mood, and the king, rejoicing in his heart, spoke thus to the thera:
`Twenty-four years have I been a patron of the brotherhood, and my body shall also be a patron of the brotherhood. In a place whence the Great Thupa may be seen, in the malaka (bounded about) for the ceremonial acts of the brotherhood, do ye burn the body of me the servant of the brotherhood.'
To his younger brother he said: `All the work of the Great Thüpa which is still unfinished, do thou complete, my dear Tissa, caring duly for it. Evening and morning offer thou flowers at the Great Thupa and three times (in the day) command a solemn oblation at the Great Thupa. All the ceremonies introduced by me in honour of the doctrine of the Blessed (Buddha) do thou carry on, my dear, stinting nothing. Never grow weary, my dear, in duty toward the brotherhood.' When he had thus exhorted him, the king fell into silence.
At this moment the brotherhood of bhikkhus began the chanting in chorus, and the devatas led thither six cars with six gods, and severally the gods implored the king as they stood in their cars: `Enter into our delightful celestial world, O king.'
When the king heard their words he stayed them with a gesture of his hand: `Wait ye as long as I listen to the dhamma.' Then the bhikkhus thinking: `He would fain stop the chanting in chorus,' ceased from their recitations; the king asked the reason of the interruption. `Because the sign (to bid us) sbe still" was given,' they answered. But the king said: `It is not so, venerable sirs,' and he told them what had passed.
When they heard this, certain of the people thought:
`Seized by the fear of death, he wanders in his speech.' And to banish their doubts the thera Abhaya spoke thus to the king: `How would it be possible to make known (the presence of) the cars that have been brought hither?' The wise king commanded that garlands of flowers be flung into the air, these severally wound themselves around the poles of the cars and hung loose from them.
When the people saw them floating free in the air, they conquered their doubts; but the king said to the thera:
`Which of the celestial worlds is the most beautiful, venerable sir?' And the other answered: `The city of the Tusitas, O king, is the fairest; so think the pious. Awaiting the time when he shall become a Buddha, the compassionate Bodhisatta Metteyya dwells in the Tusita-city.'
When the most wise king heard these words of the thera, he, casting a glance at the Great Thupa, closed his eyes as he lay.
And when he, even at that moment, had passed away, he was seen, reborn and standing in celestial form in the ear that bad come from Tusita-heaven. And to make manifest the reward of the works of merit performed by him he drove, showing himself in all his glory to the people, standing on the same car, three times around the Great Thupa, going to the left, and then, when he had done homage to the thüpa and the brotherhood he passed into the Tusita-heaven.
Even where the dancing-women who had come thither laid off their head-ornaments there was a hail built called Makutamuttasala. Even where the people, when the body of the king was laid on the funeral pyre, broke into wailing there was the so-called Ravivattisala built.
The mälaka outside the precincts (of the monastery), in which they burned the body of the king here bears the name Rajamalaka.
The great king Dutthagamani, he who is worthy of the name of king, will be the first disciple of the sublime Metteyya, the king's father (will be) his father' and the mother his mother.' The younger brother Saddhatissa will be his second disciple, but Salirajakumara, the king's son, will be the son of the sublime Metteyya.
He who, holding the good life to be the greatest (good), does works of merit, passes, covering over much that perchance is evil-doing, into heaven as into his own house; therefore will the wise man continually take delight in works of merit.
Here ends the thirty-second chapter, called `The Entrance into the Tusita-heaven', in the Mahavamsa, compiled for the serene joy and emotion of the pious.