!3l_if7o (JJnrttcll Inioeraitg liihrarg Stifaca, N;m ^nrk CHARLES WILLIAM WASON COLLECTION CHINA AND THE CHINESE THE GIFT OF CHARLES wrULIAM WASON CLASS OF 1878 1918 Cornell University Library BL 1470.D53 1874 The Oathavansa or The history of the 3 1924 023 188 331 Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924023188331 ^ ' ^ ^ A Aaaa^ THE DATHAVANSA. Wor^s % th^ same ^uiho-t. ARICHANDRA; ■ ) OB, THE MARTYR OF TRUTH: A DRAMA. Translated from the Tamil, and Dedicated to the Queen. SMITH, ELDER, & CO. SUTTA NIPATA; OB, THE SERMONS AND DISCOURSES OF GOTAMA BUDDHA. A Translation from the P41i. TRUBNER & CO. [To hepvMished at once. T A YUM AN AVAR, OB, HINDU PHILOSOPHIC POEMS OF THE 7EBANTIG-SIDDHANTIQ SCHOOL. A Translation from the Tamil. \In the Press. THE DATHAVANSA OR, THE HISTORY OF THE TOOTH-RELIC GOTAMA BUDDHA. TRANSLATED INTO ENGLISH, WITH NOTES. MUTU COOMARA SWAMY, MUDELIAE, BABBISTEE-AT-LAW, LIHCOLK's INN ; MEMBER OF THE LEGISLATIVE COUNCIL, CEYLON; FELLOW OF THE ROYAL ASIATIC SOCIETY, LONDON J AND MEMBER OF THE ASIATIC SOCIETY, PARIS. LONDON: TEtfBNEE & CO., 57 & 59 LUDGATE HILL. 1874. PRINTED BV BALLANTYNEAND COMPANY EDINBURGH AND LONDON TO THE EIGHT HONOURABLE THE EARL OF CAENARVON, secretary of state for ihe colonies. My Lord, 111 memory of the late Duke of NewgastIiE, who once so ably presided over the Government of Her Majesty's Jolonies, as also in grateful recognition of the services rendered by you and your zealous coadjutors in the Colonial Office, in the cause of furthering the material and moral improvement of the native inhabi- tants of one of Great Britain's most important Eastern Colonies, Ceylon, I beg to dedicate this work of Oriental learning to your Lordship. I am, Your obedient Servant, MUTU COOMAEA SWAMY. London, May 5, 1874. INTRODUCTION.* The importance of the study of the Pali language is now fully recognised by Oriental scholars. Its title to dis- tinction has of late been made to rest on the fact of its being the repository of the teachings of the founder of Buddhism. Its value, howcYer, is much wider. To all in- terested in antiquarian inquiries, whether these relate to religion, philosophy, history, or sociology, Pali literature offers a wide field for research. And as regards the ancient history of India, it will be useless to attempt to elucidate it fully till the resources of the Pali are thoroughly ransacked. To con- vey a faithful and interesting picture of the deeds and thoughts of the old Hindus, a study of the Tipitaka and Jatakas in this language is quite as necessary as that of the Vedic and Puranic Scriptures in Sanskrit. And if the literature found in the former is not as varied as in that of the latter, yet it is equally, if not more, extensive. Nevertheless, whilst every facility may now be obtained for the prosecution of the study of the Sanskrit, the difficulties in the way of the Pali student are very disheartening. A simple and scientific grammar has yet to be published. That valuable contribution to Oriental learning. Professor Childers' dic- tionary, remains to be completed. As to the text-books printed, their number is exceedingly limited. The beginner is therefore left to resort to the intricacies of the native grammarian, such as Kachchayana, or to trust himself to the * For the use of those who may not care to read the original in the Pili, and yet wish to consult its translation into English, the latter alone is embodied in this copy. INTRODUCTION. incomplete works of Clough or Mason, for acquiring the first principles of the language. And if he wishes to ascertain the meaning of terms, his chief resource as yet is the native glos- sary of Abhidhanappadipika, the arrangement of which pre- vents its being easily utilised. In addition to this, were he called upon to decipher also the caligraphy of Pali words as they are found inscribed on palm leaves, it would certainly entail upon him an unnecessary waste of time, temper, and labour. The text of Daihavansa, or the " History of the Tooth-Relic " of Gotama Buddha, is printed now for the first time, with the object of removing, to a small extent at least, some of these difficulties. To make it more widely useful, a close and literal translation is also presented in this volume. The aim has been to render the original almost word for word, and to sacrifice elegance rather than correctness, when- ever the one was incompatible with the other, and thus to present, even to the general reader. Eastern ideas only in the quaint forms and expressions of the East. Some of the liber- ties, however, which it was indispensable to adopt in a trans- lation, are specified below.*' Pali, otherwise called Magadhi, was once the language of a tract of country to the north of the sacred city of Benares, * 1. Expletives so frequently repeated, yet very natural in Oriental tongues, have been in some oases omitted in the translation as unnecessary. 2. The too frequent use of the demonstrative pronouns has been avoided by rendering them sometimes into the English definite article, to which in truth they often correspond in Eastern languages. 3. Very long sentences, made to depend on a. string of past participles, have in some cases been divided into two, and of the participles many converted into finite verbs. 4. Past participles, which sometimes read badly in a translation, have been changed into present participial forms. 5. Connecting terms, such as "and," "his," " their," &e., have often been in- serted, when such were unnecessary in the original. 6. Sometimes a little laxity was also required in the rendering of compound adjectives. 7. Adi, occurring so often, and meaning " and such like," has been rendered in various ways to suit the context, and thereby monotony has been to some extent avoided. — "Vide Note 19, Chap. I. INTRODUCTION. now more or less defined by the limits of modern Beliai*. The country itself in which it was spoken was called M^gadha, the birth-land of Buddhism, and the scene of many a momen- tous event in ancient times. When the religion of the great Indian Reformer was expelled from Hindustan, Magadhi itself ceased to flourish there, and found its home in the island of Ceylon,, and in the Siamese and Burmese kingdoms in the Malayan peninsula. Whilst in some of the countries to which Buddhism had spread, both its tenets and its language be- came encrusted with the local peculiarities, in Ceylon, from its insular position, the Pali language still retained much of its purity. But more than this, it was always culti- vated there with great assiduity. Even now it has a small array of native scholars, though naturally there is not that encouragement to its study which once existed under the native sovereigns. As " Ddrtidvansa " is a book held in great estimation, not only by the Pali literati of the island, but also by the Sinhalese priesthood and laity, from its recounting the his- tory of the founder of their religion, it may claim some attention from the learned. Its value is threefold — literary, religious, and historical. It is perhaps one of the finest spe- cimens of Pali poetry extant. A translation can give but a very faint conception of the stern simplicity and chasteuess of its style, much 'less of the sweet rhythm of its metre. It is not indeed so much the ideas themselves, as the elegance of the diction in which they are clothed, that charms equally the native student and his teacher. There is no attempt at ornate and laboured diction or high-flown metaphor. The Nalopdkhyan is its worthy equal in Sanskrit in this respect. It is considered so free from faults as to form the text-book for lectures illustrating the grammatical constructions of the Pali language, whilst the flow of words is so attractive, that the whole, or considerable portions of it, are committed to memory by students. I NT ROD UCTION. A history of tlie tooth-relic of Buddha naturally excites much interest in a country where the relic itself is believed to be at present lodged in a shrine which is periodically exposed to admiring crowds, and commands the worship of masses of Buddhists. In truth, the island of Ceylon, or, as it was called of yore, Lanka, " the resplendent," derives an addi- tional title to the reverence of all Eastern nations from their belief in the tooth-relic being now found in the Maligawa (temple) at Kandy, the seat of the last native dynasty. Only the other day, the ambassadors from Burmah, returning from Europe, appeared in state before the shrine there, in fulfil- ment of the special commands of their king, and offered it many tokens of obeisance and devotion. Till within a few years the British governors of the island were its special guar- dians, and their representatives in Kandy had charge of the keys of the sanctuary in which the relic was deposited. It was the belief of the Buddhists that ascendancy in the island belonged to those who had the possession of it, and for some time it was found necessary to humour them in this belief. Though now, owing to the remonstrances of the Christian societies in England, the connection of the existing Govern- ment with the shrine has ceased, yet its worship amongst the people, — to whom, the higher teachings of Buddhism being unknown, this relic of idolatry, so repugnant to the genius of Gotama himself, remains the sole symbol and substance of faith, — is kept up with a considerable degree of state and splendour out of the revenues derived from extensive lands and estates with which the temple had been endowed in olden times by the Sinhalese sovereigns. This work throws some light on the history of India im- mediately after the date when Buddha died or attained his Parinibhdna, the state of extinction, as his votaries term it. This would be about two thousand five hundred years ago. The struggles between Brahmanism and Buddhism for as- cendancy in some parts of India, especially in Kalinga in the INTRODUCTION. south and Patna in the north, are here duly chronicled. And according to Turnour, though his rendering has been ques- tioned by other scholars, the inscription on the famous columns at Delhi emanated from the " King of kings," or the emperor of all India, referred to in this work as Pawt^u, who held his sway at Paialiputra (modern Patna), and whose con- version to Buddhism is duly recorded here. To establish his theory, that learned Pali scholar gave in one of the early num- bers of the Bengal Asiatic Society'' s Journal a brief analysis of this bqok, with a translation of some of the verses ot the third cbapter relating to PawoJu. The inscriptions in question are so interesting as to justify one of them being re- produced in a note below.* The spirit of universal charity and philanthropy which animated this edict is not unworthy of the consideration of the present enlightened rulers of the great Indian Empire. The important part which a belief in miracles played in the propagation of Buddhism amongst the masses is also seen from this book. To the Hindu mind nothing can be more loathsome than the idea of worshipping a relic. And yet miracles, it is recorded here, overcame both reason and pre- judice. Thus as a contribution also to the history of miracles. * The inscription pointing west. — " The Raja Pandu, who was the delight of the D&wos, has thus said : This inscription on Dhammo is recorded by me in the twenty-seventh year of my inauguration. My public functionaries intermingle among many hundred thousands of living creatures, as well as human beings. If any one of them should inflict injuries on the most alien of these beings, what advantage would there be in this my edict ? (On the other hand) should these functionaries follow a line of conduct tending to allay alarm, they would confer prosperity and happiness on the people as well as on the country ; and by such a benevolent procedure they will, acquire a knowledge of the condition both of the prosperous and of the wretched ; and will, at the same time, prove to the people and the country that they haye not departed from Dhammo. Why should they inflict an injury either on a countryman of their own or an alien ? Should my functionaries act tyrannically, my people, loudly lamenting, will be appealing to me ; and will appear also to have become alienated (from the effects of orders enforced) by royal authority. Those ministers of mine who proceed on circuits so far from inflicting oppressions, should cherish the people, as the infant in arms is cherished by the wet-nurse ; and those experienced circuit ministers, INTRODUCTION. the student may find this book a not uninteresting manual. Ample allusion is here likewise made to Nagas, a species of human beings endowed with the hoods of snakes. Somehow they are made to occupy an important place in all the legends and religions of liidia. In this book they appear as competitors with some of the inhabitants of India for the possession of the tooth-relic of Buddha. From it also we find how unaltered some of the usages of the Hindus are. Many of the customs, rites, and ceremonies described in this book are prevailing up to this day unchanged. Some information on the ancient geography of India may also be gleaned from it. Special mention is made of the Temple at Dantapura — the " Tooth City " — in Kalinga. It may here be of interest to make some extracts from Mr Fergusson's article in the Asiaiic Society's Journal (Great Britain and Ireland) for 1867, to show the con- nection which existed between the places and events described in Da^havansa and the famous Amrdvati Topes, which have formed the principal theme of a work by him on Indian art, and the remains of which were exhumed by the exer- tions of Colonel Mackenzie and Sir Walter Elliot. The beautiful photographs, which form such an attraction in that book, are from fragments now in the possession of the India moreover, like unto the wet-nurse, should watch over the welfare of my child (the people). By such a procedure, my ministers would ensure perfect happiness to my realm. " By such a course, these (the people) released from all disquietude, and most fully conscious of their security, would devote themselves to their avocations. By the same procedure, on its being proclaimed that the grievous power of my minis- ters to inflict tortures is abolished, it would prove a worthy subject of joy, and be the established compact (law of the land). Let the criminal judges or execu- tioners of sentences (in the instances) of persons committed to prison, or who are sentenced to undergo specific punishments, without my special sanction, con- tinue their judicial investigations for three days, till my decision be given. Let them also, as regards the welfare of living creatures, attend to what affects their conservation, as well as their destruction : let them establish offerings : let them set aside animosity. " Hence those who observe, and who act up to our precepts, would abstain from afflicting another. To the people also many blessings will result by living in Dhammo. The merit resulting from the charity would spontaneously manifest Itself." — Tumour on the inscriptions on the columns at Delhi, ttc. INTRODUCTION. Museum, in London. Mr Fergusson, after referring to the sources of information derived from Chinese and Brahman ic authorities regarding these topes, writes : — "This account, being derived from Brahmanical sources, would hardly help us much; but, fortunately, we have two Buddhist accounts of the same transaction, which are much more complete and detailed, and which do, I fancy, throw great light on our researches.' The first is contained in the DaladS. Wanso, partially translated by the Hon. G. Tumour, and published in the J. A. S. B., vol. vi., p. 856, et seq.; the other is abstracted by Colonel Low from the Siamese Phra Pat'hom, and pubUshed in the same journal, vol. xvii., part ii., p. 82, et seq. Unfortunately, neither work has been com- pletely translated, and the extracts having been made with reference to other objects, do not give us all the information we want. The following abridgment of the story will, however, suffice for present purposes : — - " The left canine tooth of Buddha had been preserved in Danta- pura, the capital of Kalinga, probably at or near Udayagiri, for 800 years, when Giihasiwo, the king, early in the fourth century, was converted to Buddhism from the Brahmanical faith, which he had professed up to that time. With the zeal of a convert he dismissed and persecuted the Brahmans, who had hitherto enjoyed his favour. They repaired to Pitaliputta (Patna) to complain of this to the paramount sovereign, here called Pl,ndu, but who, as it appears from the context, most probably was the Gautama Putra of the Satkarni dynasty. He orders Giihaslwo to repair to his court, bringing the relic with him. It is then subjected to every sort of trial. It is smashed on an anvil, thrown into the gutter, and everything con- ceivable done to destroy or dishonour it. It comes triumphantly "oirtr cf al^its trials. The king is converted, and finally devotes him- self to a religions life. " While all this is going on, a northern king — it is not quite clear whence he came — named Khirddharo, attacks the capital, in order to possess himself of the wonder-working relic. He was defeated and killed in battle, and Guhasiwo returned, it is said, with the sacred tooth to his capital. Some time afterwards the nephews of Khiradhltro, allying themselves with other kings, march against Guhasiwo. He, though seeing that resistance is hopeless, prepares for defence ; but, before going to the combat, he enjoins on his daughter Hemamala, who was married to a prince of Oujein, called Danta Kumto, that in the event of his falling they should INTRODUCTION. take the relic, and escaping by sea, convey it to MahS,sena, king of CeyJon, who had been for some time negotiating for its purchase.* " The prince and princess fly from the city before its fall, bury the relic in the sand, in the same manner as the image of Juggernath is said to have been concealed in the Brahmanical account; and afterwards returning, the princess conceals it in her hair, and escap- ing to the coast, they take ship apparently at Tamralipi or Tamlook, and sail for Ceylon. Half-way between the place of embarcatioh and Ceylon they are shipwrecked, at a place called the Diamond Sands. + From the context I do not think there can be much hesitation in fixing this locality on the banks of the Kistnah. First, from its position half-way ;J next, because here only, so far as I * Some years ago Dr Bird opened a small tope in front of the Kanheri Caves in Salsette. In it he found a copper plate; recording that a canine tooth of Buddha had been deposited there. The plate is dated in the year 245. i From the expression " Samvat " being used, Dr Stevenson ( J. B. B. B. A. S., vol. v. , p. 13) assumes that it must be from the era of Vikramaditya. I believe, how- ever, it is correct to assert that no Buddhist inscription is dated from thg era of the hated opponent of their religion. If, on the other hand, we assume the era of Salivahana, it brings the date to almost the exact time — ^A. D. 324 — of these events on the east coast ; and though it is not directly stated in the inscription, it seems that the tooth was deposited there by Gotami-putra, the very king who played so important a part in the narrative just recorded ; and what is more, it seems extremely probable that the Kanheri tooth was, or was supposed to be, the identical one which performed so many miracles in Pataliputta. This might seem paradoxical bad not the same thing happened to the same relic in similar circumstances, more than twelve centuries afterwards. When the Portuguese conquered Ceylon, Constantine de Eraganza seized the Daladi and conveyed it to Goa. The king of Pegu sent an embassy after it, and offered any amount of ransom for it. But the bigotry of the priesthood was proof against any such temptation. The tooth was consumed by fire in presence of the Archbishop and all the notables, and the ashes cast into the sea. The result was peculiar. The Ceylonese pretended that the one so destroyed was a counterfeit. A true one was discovered and sold to the king of Pegu, and as soon as he was gone and had paid for it, another true one was found concealed in Ceylon, and is probably the crocodile's tooth that is now so honoured in that country. To com- plete the parallelism, both the Burmese and the Concani teeth have disappeared, and only their empty chaityas remain. The Ceylonese tooth still remains, with the oldest pedigree of any such relic that the world possesses. The particulars of this second great attempt to destroy the Dalad4 will be found well stated in Sir E. Tennent's Ceylon, vol. ii., p. 199. Translations of the original authorities are there given also. f Dinne means sandbank in Telugu. This may be the origin of the name Dlpal dinne, which certainly does not mean "HiU of Lights." Can Dlpal, by any synonysm, be assumed to mean diamond ? X The Siamese, as Colonel Low points out, wishing to make their own country the scene of these events, have lengthened the periods of the voyage preposter- INTRODUCTION. know, are those diamond * mines near the coast ; but more because it was the residence of the Nftga Efija. " Tlie Nftga Raja steals the relic from the princess, when she is asleep. He is forced by the power of a Thero, from the Himalaya, to restore it, and the wanderers again embark, and after various adventures, reach Ceylon in the year 3 12.+ Mahfisena had been dead nine years, but the fugitives are received with open arms by Moghavar^a,^ the reigning sovereign ; a brick and mortar Chaitya is made, and the relic brought by the prince and princess enshrined with great solemnity (Col. Low, p. 86). " The narrative then proceeds :— ' Three years had passed away, when the king of Lanka perceived from an ancient prophecy that, in seven years from that date, a certain king, Dhammasoka E&ja, would erect a temple on the Diamond Sands; and he likewise recollected that there were two Donas of relics of Buddha still con- cealed in the country of Nftga Eaja. He therefore directed a holy person to go and bring these relics.' The Nftga Efija's brother swallows the relics, and flies to Meru, but they arc taken from him and brought back. < Soon after this Nfiga Eftja arrived, in the form of a handsome youth, and solicited a few relics from his majesty, which were bestowed upon him accordingly.' " His majesty now ordered a golden ship to be made. It was one cubic long, and one span broad. The rehcs were put into a golden cup ; this was placed in a vase, and the whole put into the golden ship, A wooden ship was next built, having a breadth of beam of seven long cubics. "Dtinta Kum&ra and Hemam&lfi, being desirous of revisiting their country, the king of Lankfi, sent with them ambassadors to one of the five § kings who now ruled there, requesting him to show them every attention. The vessel reached the Diamond Sands in ously. They make it tlii-ee months from Cuttaok to the Diamond Sands, and tlireo mors from thenoe to Ceylon. — J. A. S. B., vol. xvii., pp. 86, 87. * One of the objects of Colonel Mackenzie's surveys was to moi-k the diamond nunos in the locality. Ha plots the diamond disti'iot as extending to about eight miles north of Amravati, but it seems there are no mines elsewhere. + It does not seem quite clear how far the Ceylouese dates ai-e to be relied upon as quite correct about this time. Avowedly there is an error to the extent of at least sixty years in the date tlieir annals assign to Asoka. This has subse- quently been adjusted, to some extent, by Mr Tumour, but not, so far as I can judgp, in such a manner as to inspire entire confidence. My impression is that the dates in the fourtli century are all from ten to fifteen years too early. J Is not this the Voraja of the Western-Cave Insorip., J3. B.K.A.S., vol. v. , p. 42 ? § Those who, acooi'ding to the Doladdwanso, had combined with the nephews of Khii-ddh&ro and conquered the country. INTRODUCTION. fire mmyi^ and ^le prince and pjnees wait €2 duae aeei^ipaniBd bf ^le ^iesl& An a«oiiiit k thm ^f«i «^ d* *«riWn^ <^ *^ tanple, and the mode in vlddi ^le idks Trae ^^ed. The Tesed now ^£ ^n fcK- Danta^ma, wincii it readied in Ktfefe BMae ^aa three T--.— "— . Tee amb^adiRS <^ the king <^ Lsmka lan^ with flie prliiK and princes. They were treated wi& madi fis- liii ri;-n. and lanained in tiie eonntiy. "Afiej iLii i.L-^ a amd tzadition <^ a kiii£. Kke the li^ named T BiammasaAa^ who nded the eoanlzj --■ rdgned hsB qtiietly for senai years, but moetiSed and nnha^y beeanse he eoold n:-r leadi tl^ r&s. IBs majesfj a.'-n-.~- i-r j- "x o^zsd a high reward to aiiy one who gjlwwld Snd the rdies and dkinbmne mezL Bat xils pnred vS no araiL It 90 happoied ilac in tLe dilanma, a Potza of the king of £«■ er Sonm, named Kikabfaasa, who happciied d:> be tzadii^ to die ■Kiiinly of Tatfagjlaj encoimtsed a liolait sttHm. He had 500 soals on board, who, sirppli-srii^ the ^)d% weie rescued hum. death. The sLfp. with nmdi diSeotey, readied dose zr. the Dnwwnpd Saris, and :re eew) csserrira^ sixrs (£ pc^ola^iHi, cast andMY wi& a Tiew to rezr "Tie Prince of Bomf as^ts tie Xa.i'a B^ to leeorer the hiddai * This is eriisriT s. iitie. tlioi^^ fr^ iiie -r— -"-iH ry c£ sfee bx^e^ Coii«d Lot CESssSDoads lifra iir^~r tiae gieas A^aifca^ sn-i. ybrr^ lt™i S"^ 3. ". T li BoaU ie ■C-j ^.^ l. io i;.!:zi-i any serii^i ^eatj CB 3ie wiewSai <& sb= sasie of Rnfwie, if ri siooid skssse azad ussof^cRted- The ciEe&£S9»iaraee : i-i »wnji»i»e -:i la^ sirs^rsrs C'si^r Ti±K ]sas, an-i eoisiBg "by a e:;i2- feow^sET, s. Trr'-TiS fs-'S' wiio are rar^- -s~ T^^ri " time, SEid viso viH take t&e tzoolile no to percEsre ri^iziT 7':i=t5 : tisear^ ci G'lu^n^^^i^ise — ^i':ziL ls i*ri:'r ::': isis g™ie — aod t^ ffjumt t tone ^ -zhr szT of li^ 3^^ so ^os^v r==e3^ile wiaat me Sisd hs:^, -r.=.r tise o^ad^ioe caB fandtr be anrantantaL TlKi tsmsxtamm. that :l:i^ fi^ir a£ t&ese ses^^ies kas &>Red as i^ rasBd ^ tl»t ^^r^ sas Bsiek ss-ise ?r.:;=i nnn«nm im» -. ^ Mii» fae£we^ S-i 'ZsiSi and tbe ^fs^ dmiBg ^s period zr-:::n AEesaoda- to JssilasB flsaa 6 rr-reraliT sapfnsed^ aBid tlsat tbe iHt^rEOfnae va& esre^iLlIy ^eqi^st: and h^i- ?risl IB i-; naiiile B>fTi:.i_ betveEB Arr^LKiiLi aiid CoB^asSjae. INTRODUCTION. treasure, and to build a wonderful nine-storied Chaitya over it, many- particulars of which are given ; but as they are too long to extract, and either are imaginary or do not refer to the particular building we are engaged upon, it is hardly necessary to quote them here. These quotations might be multiplied to almost any extent; but enough has probably been adduced to show that, in the beginning of the fourth century — about the time when the struggle for the tooth-relic was convulsing all India — Buddhist tradition points most distinctly to the Diamond Sands, on the banks of the Kistnah, as the place where a great temple was being built. The kingdom of the Niga ESja certainly was there ; and so far as can be judged from every indication as to the locality, if it was not at or near Amravati, it could not possibly have been far from the spot. "Though all this tends to confirm the idea that the building referred to is the Amravati Tope, the inference rises almost to certainty when we come to examine the sculptures with which it is adorned. In one bas-relief a ship is represented with two persons on board, bearing relics, and is being welcomed by a Niga king on approaching the shore. In another an ark, in the form of a ship, like that described above, is being borne in state on men's shoulders ; and in numerous scenes there are conferences between the N3,ga king and a prince or king accompanied by a lady, neither of whom, nor any of whose suite, are Nigas. Of course these scenes may represent other similar scenes which have happened to other people ; but a careful examination of the whole presents so many points of coincidence that I hardly think they can be accidental. One point which the sculptures undoubtedly reveal is that Amravati was the capital, or, at least, residence of the Naga ESja. In all the sculp- tures which do not relate to the life of Buddha, and in many of these, the Ni,ga king appears with his hood of a seven-headed snake, and all his women have also single snakes at the back of their heads. As will be presently shown, N&ga worship almost supersedes Buddh- ism in the religious representations, so much so, indeed, that it is sometimes difficult to say to which religion the temple is dedicated. "It may be quite true that no single part of this evidence is sufficient to prove the case, but, taking the whole of it together, I think it must be admitted to be sufficient to justify the conclusion that the outer rails, at least, are part of the Temple at the Diamond Sands, which, according to the Geylonese computation, was com- menced in the year 322. Judging from its elaboration, it may have taken fifty years to complete. If this be so, the date of the com- pletion may be about the year 370 or 380 of our era, and it may IXTRODUCTIOX. have remained complete for 150 or 200 years after that time, before it was deserted, as mentioned by Hionen Thsang. That it was after- wards repaired and used for Baddhist purposes as late as the twelfth or thirteenth centories seems also clear;* but the particulars of this restoration are less interesting, and fiirther explorations on the spot are necessary before they can be made inteUigible." This account of the relic, though it gives the maia features of the eyents recorded in the book now translated, is in some particulars different from that found in this Pali Tersion, the substance of the information furnished by Mr Fergnsson being derived also from sources other than the Sinhalese. The present work does not continue the history beyond the period of the arriYal of the relic at Annradhapura in Ceylon. The tenth verse of the first chapter of DaAavansa shows that it was founded on an Eln or Sinhalese version of the history of the relic, and that the object which the Pali author had in view in his work was to make it more widely known in the East. At the end of the book is a brief notice of the author himself. His name was Dhammakitti Thera; and amongst his other titles to eminence, it appears, he was a '' royal preceptor." TTe are informed that he was the author of many other books also, including amongst them a com- * It is to be regretted that the Dalad&wanso haa not been completely trans- lated, for it appears that in Oie twelfth or thirteenth centoiy the tooth-ielie was taken back to India at a time apparently when (1187) a Kirti Nissangi, a prince of Kalinga, was one of the many Indian princes who held sway in Ceylon. It is said to have been conreyed to the banks of the Ganges (TXpham's History of Buddhism, p. 32), but, as Landrease suggests (FoS Kong KJ, p. 345), this more probably was the Godaveiy, or, in other words, tiie Kistnah. From some particulars furnished me by Sir Walter Elliot, it seems that tie part of the monument he dug into was a chapel formed of old slabs arranged nnsymmetii- cally by some prince abont that time, so as to form a chapel for some nnexphined purpose. It may hare been to receiTe this relic The inscription translated by Prinsep (J. A. S. B., vol. vi., p. 218) shows that Buddhism was flour ishin g at Amravati in — say the twelfth century. Altogether, noUiing would surprise me less than to find that the tooth-relic sojourned here for seventy-Bis years before its recovery by the Ceylonese, about 1314 of our era. The materials exist for settling this question, but they hare not yet been made available. INTRODUCTION. mentary on the Sanskrit Grammar of Chandragomi. He died during the reign of Queen Lilavati, who commenced her reign in A.D. 1197, at Pollanaruva, or, as it is more correctly- termed, Pulnti Nagara, " city to the east " of Anuradhapura. Lilavati herself was the queen of Parakkrama Bahu I., one of the most distinguished kings of Ceylon. It would seem that at this epoch there was an unusual activity displayed by the Sinhalese in the cultivation of not only the Elu and Pali, but also the Sanskrit. It may be useful to add, that ample allusion is made to the tooth-relic in many other Pali and Sinhalese works, including the Mahawansa, especially in several chapters of the untranslated portions of it. From the native authori- ties, the relic appears to have migrated from place to place in Ceylon. Dislodged from Anuradhapura, when it first arrived from India, it has had its abode successively at Pollan- aruva, Kacharagama, Pollanaruva again, Kotmalya, Beligala, Dambadania, Yaparuva, Kurunegala, Kottuwa, Situaka, Delgamuva, Nilembe, Hangurankete, Kondesale, and finally at Sirivardhanapura or Kandy. To those who may be curious to know whether the relic now worshipped by the Buddhists in Ceylon is in truth the same which was brought over by Hemamala and her husband from Dantapura, it may be necessary to state here that grave doubts have been thrown on its identity. Turnour writes : " Between a.d. 1303 and 1314, in the reign of Bhuwaneka- b^hu First, Ariyachchakkawati, the commander of an army sent by Kulesekera, king of Pandu, to invade Ceylon, got' possession of the relic, and transferred it to Pandu. To treat for its recovery, the next monarch of the island, Parakkamo the Third, proceeded to Pandu in person, and was successful in his mission. According to Eebeiro it was captured by Constantine de Braganza during the wars of the Portuguese in 1560, and destroyed upon that occasion. The native authorities, however, represented that the relic was safely j.xtroductioa: concealed at Delgamuva iu Sairragam, lUu-ing these wars. It was surrendered to tlie British, together with the Kandian kingdom in 1825." Tliis extract, coupled with the notes already cited from Mr Fergusson's article on the subject, summarises nearly all that can be ascertained on this point. Those who have seen it think tliat it is of too great a size to be a human tooth, though this difficulty is sometimes met by fervent Buddhists with the exclamation, " True, but in Buddha's time, human beings were of much larger size than they are now!" Indeed, they may go further, and claim as a proof of identity the fact that the stains now observ- able in the relic were made the subject of remark centuries ago by King Vkndxx, as recorded in " DiUhtWansa." In the preparation of this translation, and especially in the edition of the Pali text, much assistance has been derived by me from the accomplished Pandit Gunasekera, and the learned Buddhist priest Subhiiti Unnanse of Vaskat^uva, Several useful suggestions have also been furnished to me by that eminent Pali scholar Pandit Ba^uvantut^ava. Thanks are likewise due to the G-overnment printer in Ceylon, Mr Herbert, for the pains he has bestowed on supervising the printing of the text. It may not be irrelevant here to suggest, that fortunately there are at present to be found in the colony some Pandits, whose knowledge of Pali entitles them to take equal rank with such men as R&ja Radhakant Deb or Vidya S%ar, scholars so justly renowned for their profi- ciency in Sanskrit in Northern India., It is doubtful whe- ther Ceylon is likely to produce hereafter amongst its native professors of Pfi,li Pandits equally competent. It becomes, therefore, a matter of importance that no time should be lost by those who are interested iu preventing the decay or corruption of P41i literature, in availing themselves of the services of such men in the editing whatever texts are pro- curable in the island. Indeed, some of the commentaries on INTRODUCTION. Pali works found in Ceylon are ■written in Sinhalese so ancient and abstruse that only by such] men as these can they be utilised. If, notwithstanding the labour bestowed by me on the pre- paration of this work, errors should have crept into the text or the translation, I must find consolation in what one of my countrymen, Sri Vijayarakshita, a Hindu poet, has so truly said^ — " Martyair asarvavidurair vihite kva ndma Granthe 'ati doshavirahah suohirantane 'pi ? " " In what work done by non-omniscient mortals, even though it be of long-standing, is there the absence of faults?" NOTE. Ij^ [It is necessary to state here, to prevent any confu- sion of ideas that may arise in the mind of the general reader, that the poet, in order to avoid tautology, employs a large variety of names to designate Buddlia — such as the Teacher, the Lord of the three worlds, the King of sages, Tathdgata, Sugata, the Conqueror, the Sage, the King or Lord of the Law, Him possessed of the ten powers, the Five-eyed one, the Chief of men,* &c. To the student of Oriental languages, however, the context alone ought to be an ample guide in this respect.] * This last expression is also used to designate some of the kiDga whoae uamos occur in this book. THE DATHAVANSA; OR, THE HISTORY OF THE TOOTH-RELIC. ADORATION TO HIM, THE BLESSED, THE SANCTIFIED, THE ALL-WISE. CHAPTER I. I worship the Teacher/ who is wise, avoids the path of heresy, is the lamp of the three worlds,^ endures the unendur- able, removes all obstacles to knowledge, (and) whose sphere of understanding is infinite. 2 I worship the Law,^ which emanates from the Lord of the three worlds, removes fear, is observed by those (estab- lished) in the very pure Vijja* and Charawa,® severs the bonds of Papancha* and SaSnojana,^ is subtle, (and) difficult of comprehension. 3 I worship the Association,^ (which consists of) the dis- ciples of the King of sages, who are worthy of offerings, and have their senses under complete control, by merely bearing good-will towards whom souls attain the sorrow-destroying, deathless' state. 4 Parakkama, an ornament to the race of Kanaka Nagara,^" a merciful commander of the army, a seeker of the welfare of 24 the religion of Buddha, having the prosperity of the people at heart, 5, 6 11 Placed in royal power over all Lanka,^^ Queen Lilavati,^* who — born of the race, spotless as the moon, of Paw(/u," having faith in the religion of the King of sages awakened (in her), sweet-worded, following the path of justice, being always ■unto her subjects like a mother who brought them forth, possessed of high intelligence, giving-'*' whatever was asked of her — ^was the beloved wife of King Parakkama Bahu ;^* ■'o Made the pious prince, Madhurinda by name — who had good ministers whom he propitiated, was very compassionate, born of the race of Yandii kings — thoroughly instructed in the word of Buddha and in the Arts ;^^ 8 Removed the widely-known disgrace that the threefold Sihala^* had for a very considerable time no king, and long pleased the priests, who had their senses well restrained, with excellent robes and the like/' 9 Being respectfully requested by him (Parakkama), who wished for the long endurance of Buddha's word, was grate- ful, endowed with valour and wisdom, possessed of a good memory, and renowned like the moon/" 10 I render into the Magadhi^^ language, for the benefit of those who live in other islands also,''^ the history of the tooth- relic of Buddha, recounted in the language of their own country by the poets of Sihala. 11 Once upon a time, the Conqueror''^ having become (incar- nate) as a young man, Sumedha by name, skilled in researches in the Vedas and Vedangas,^* in a wealthy Brahman family, in the prosperous city called Amara,*** 12 Thought within himself—" Suffering from the misfortune of repeated births/" overcome by old age, overwhelmed by death, 1 should seek the happy state which is free from birth, '^cai:ie ike sc a of King Soddhodana,^ ^ mafrfliL*^ dnrf* 27 of the Sakya race,^ by his queen Mahamdyd, in the city called Kapila.** 27 As soon as he was horn, he stood on the earth, (and) looked towards the (different) quarters ; then they opened out (like) courtyards, and gods and men worshipped him there. 28 The gods invisible in the skies held umbrellas and the like, and he, proceeding seven steps, looking towards the north, uttered a fearless expression.*^ 29 He, who was rightly called Siddhattha Kumara,^ of much strength, endowed with a body pleasing from its youthfulness, enjoyed happiness in three magnificent palaces, suited to the three seasons. 30 Observing one day on the road to the park a man overcome by old age, also a sick man, a dead man, and a mendicant, in succession, his mind disgusted with repeated births, he longed to become an ascetic. 31 Then he, who was very merciful, attended by the denizens of heaven bearing in their hands flowers, lamps, and other things, departed during the night, accompanied by Channaka,*' (and) conveyed by his horse Kanthaka. 32 Having in due course reached the river Anoma,*" he stood on the sandbank, pleasing as well-cleansed pearl, (and) threw towards the sky his tuft of beautiful hair, cut off with a sharp sword, 33 The Chief of the gods receiving it then in a casket of pure gold, built (for it) in his city a Chiilamami®^ monument of blue gems, of three yojanas^^ (in height). 28 34 Then he (Siddattha) wore the yellow robe and other neces- saries, brought by the Brahma Ghadkara;*^ afterwards assum- ing a form, praised (by the gods), he threw his two garments towards the sky. 35 Brahma, of great power, influenced by the weight of his piety, received them, and erected (for it) in his world a cloth- monument^* of blue gems and other precious stones, of twelve yojanas (in height). 36 Having a well-regulated mind, possessed of good memory, his senses subdued, of a modest demeanour, freed from the desire for flavoured (food), highly courageous, he exercised for six years together difficult (and) great perseverance. °* 37 And on the day of the full moon^^ in the month of May, going near the foot of the Bodhi-tree,*' — which came into existence (simultaneously) with him — ^resolving to be coura- geous, he sat on a grass seat, measuring fourteen cubits. 38 At nightfall, the Conqueror, making the earth and its mountains tremble, vanquished the army of Mara,** which overspread the earth and the heavens, causing terror by the hideous forms which it assumed. 39 The three worlds being decorated by multitudes of gods, Asuras,^' and Brahmas, with festoons of flowers and the like, the sound of divine kettle-drums resounding, he attained Buddhahood at the close of the night. 40 Then the ten thousand systems of worlds, with their rocks and forests, quaked, the salt sea became sweet, great light spread through the worlds ; 29 41 The blind received clear eyesight ; even those who from birth were deaf heard sounds ; the dumb conversed in pleasing speech ; the lame walked gracefully on theii- feet ; 42 The hunchbacked had straight and pleasing bodies ; even the fire in the lowest and other hells*" was extinguished; living beings were released from their bonds ; hunger and other sensuous appetites disappeared from the world of Petas ;" 43 The diseases and sufieriugs of living beings were allevi- ated; fear oppressed not irrational animals; men were gifted with smooth and pleasant speech ; elephants trumpeted, 44 And horses neighed with a cheerful air; all (kinds of) drums resounded of themselves ; the bodily ornaments*^ of living beings made a noise ; all the (different) quarters were clear throughout ; 45 A gentle, refreshing, and cool breeze blew ; clouds showered rain out of season; birds abandoned their move- ments in the skies ; water welled out, cleaving the earth ; 40 Rivers stood still, as if not flowing ; all tlie stai'S shone intensely in the fii-mament; the worlds on every side were open to view ; there was neither death nor birth to men ; 47 Mountains and tlie like formed no hindrance to beholders; a scent coveted by even the gods pervaded ; ti'ees bore fruits and flowers ; the sea was covered with lotuses ; 48 Vai'ious flowers which blossom on land and water ex- 30 panded in full ; the whole space between the earth and sky was filled, without a void, by a shower of flowers and scents. 49 Then Buddha spent seven days, sitting on that splendid seat, enjoying the long-wished-for happiness resulting from the exercise of meditation. 50 Afterwards the great Sage, ascending to the vault of the sties, (and) exhibiting a double miracle,*^ removed the doubts of the denizens of heaven about his Buddhahood. 51 Then descending, he stood near the north-east corner of the seat of Victory,** (and) worshipped, with unclosed eye, for seven days that seat and the Bodhi-tree. 52 Thereupon Buddha walked for seven days together in a gem-court of great value, made by the eminent gods, in the space (intervening) between the seat and the place where he stood. 53 Afterwards Buddha spent seven days together seated in the hall of gems, in the western direction of the Bodhi-tree, meditating on the rules of the Samanta Pa^^hana.*' 54 Then a multitude of rays proceeding from the body of Buddha, meeting no obstacle, spread on all sides, above and below, in the immeasurable worlds. 55 He who is without a superior, (and) has infinite powers of perception, served by the king of gods, lived for seven days at the root of the banyan-tree called Ajapala,®* enjoying the happiness resulting from meditation. 56 Buddha passed seven days in meditation, at the root of the 31 tree Muchalinda,'"' seated in a temple made of tlie coils of th& snake Muchalinda, with flowers scattered over it. 57 The Sage passed seven nights and days, in a state of meditation, at the tree Eajayatana ;^* then the thousand-eyed god furnished the Teacher with a tooth-cleanser and water to wash his face. 58 Converting into one the four bowls of stone brought by the eminent guardian deities, he received therein powdered grain (and) balls of sweetmeats mixed with honey, brought by (some) merchants. 59 Having finished his meal, (and) confirmed the two- (merchants), Tapassu and Bhalluka^' in the Sara??as, he stroked his head, (and) gave them (some) hair, in order that they might worship it. 60 Kequested by the great Sahampati,™ at the root of the banyan-tree called Ajapala, the Sage went alone to Bar4?2asl,'^ to secure to the people the advantage derived from his ex- cellent doctrine. 61 The King of the Law, having gone to the grove Isipa- tana,^^ the abode of ascetics, (and) sitting on a couch there- provided for (him) in the unvarying place, in July, on the full-moon day — the world being illumined by the rays of the moon — caused to prevail the dominion of the Law^^ which. removes the sinful impurities of gods, Brahmas, and others. 62 One hundred and eighty millions of Brahmas, with the- Brahman sage named Anna KondannaJ^ at their head, having heard that most excellent Law, which filled the entire space of the three worlds, comprehended the doctrine of the Paths.''*' Instantaneously a great light appeared in the illimitable: worlds, and there were many kinds of miracles. CHAPTEE II. 1-3 The Teacher, from that time instructing gods and men, came to Lanka in the month Phussa,^ the ninth from (the attainment of) Buddhahood, at full moon, and proceeded to the assembly of Yakkhas^ in the park Mahanagavana,^ one yojana in breadth, three yojanas in length, (situated) at the bank of a river, (and) standing there in the sky, afflicted the Yakkhas with fear caused by wind, darkness, (and) rain. 4,5 Spreading a piece of hide on the ground presented by those Yakkhas who received assurances of protection, he sat, (and) extended at that instant, by supernatural power, (that) piece of hide, which abounded with rows of flames of fire burning on all sides, as far as the sea ; 6 (And) bringing over hither Giridipa,* he established there the Yakkhas, who quickly assembled on the sea-shore. 7 Then Buddha, having preached the Law at the assembly of the gods, made many ko^is* of beings to comprehend the truth. , 8 The Conqueror, having given his hair to god Mahasumana* oil Mount Sumanakii^a,' to worship it, went to Jetavana.* He (Mahasumana), placing the hair on the ground, (which formed) the seat whereon the Teacher sat, (and) erecting (for it) a Thiipa^ of emerald, worshipped it. 33 10 Finding the Nagas-^" Chiilodara and Mahodara, living on mountain and sea, anxious to fight for the sake of a gem- couch, 11 The great Sage came to Nagadipa,-^^ on a holy day, in the fifth year from his Buddhahood, in the month of April, in the dark half of the lunar month. 12, 13 Then the god Samiddhi Sumana, having removed the tree Rajayatana which stood at Jetavana — as his ahode, re- sembling a mountain of emerald — (and) holding it (as) an umbrella for the Teacher, came with him pleased in mind. 14 A great war prevailing between the two Naga kings, the Lord, seated in the sky, produced intense darkness. 15 Then, having caused light to be seen, (and) comforted the Nagas, the Chief of men preached the Law of reconciliation. 16 Eighty kods of Nagas, living on mountain and sea, being pleased, were established in the Silas and Chara??as.^^ 17 Presenting the gem-couch to the Teacher, the Naga kings satisfied the mighty hero seated there with food and drink. 18 Planting there the tree Eajayatana, he gave it and the couch to the Nagas for worshipping them. 19 Invited by the Naga chief, called Mawiakkhika, in the eighth year from Buddhahood, in ]\fay, at full moon, 34 20 He came, with five hundred priests, to the well-built mansion of the self-same Naga, king, at Kalyawi." 21 The Chief of men sat. on a costly seat in the gem-hall, huilt at the site of the Thiipa, at Kalyam. 22 Then the Naga chief, attended by the Nagas, satisfied the ■Chief of the world and the priests with divine food of various kinds. 23 The Teacher having preached the good Law, which •confers the happiness of heaven and Nibbana, stamped his footprint^* on Sumanaku^a. 24 Then the Chief and the priests, having rested during the ■day at the foot of the mountain, went to Dighavapi.^^ 25 Buddha and the priests seated there, at the site of the Thiipa, enjoyed the incomparable happiness derived from meditation. ^^ 26 The Conqueror entered into meditation at the site of the great Bodhi-tree, and was also in (the exercise of) meditation, at the site of the Mah4thiipa. 27 Buddha, the perfect, spent a while in the enjoyment of meditation at the site of the Thiipa, in Thiiparama,^^ with the assembly of priests. 28 The Sage, who knows the (three) times,^* standing at the site' of the Silathiipa," instructed the gods thoroughly, and went thereafter to Jetavana. 35 29 Not caring for gain or acts of hospitality,^" enduring unendurable insults, desiring only tke deliverance of all worlds ; 30 Having lived forty and five years, (and) preached the religion of the Teacher, consisting of nine parts,*^ such as Sutta and the like ; ' 31 Having caused persons beyond number to cross the desert of existence, (and) fulfilled all the duties of a Buddha ; 32 In the city Kusinara,^^ at the grove of Sala^'-trees, Upavat- tana, belonging to the Malla kings,^* in the space intervening between two Sala-trees ; 33 Reclining on a couch of great value, well set up, with his head to the north, in the sleeping attitude of a lion, in M ay, at full moon ; 34 The (five) -eyed one^^ * preached to the Mallas his excellent Law, at the first watch^^ of the night, (and) caused Sub- ihadda to attain the state of Mbbana at the middle watch. 35 And having included in the word Appamada^^ all sections •of the Law, he exhorted the priests at the last watch of the might. 36 . At the time of dawn, having risen from the exercise of reflection and meditation,^* he attained Nibbana, being freed from (all) remains of attachment. 37 There were then earthquakes and other portents, causing astonishment ; there were (also) many kinds of offerings made by gods and men. • Vide V. 31. 36 38 From what is stated in order at the end of Parinibbana^* Sutta, the peculiarity of (these) offerings can be fully ascer- tained by those who desire it. 39 Having first wrapped Buddha with new cloth, (and) wrapped him then ,with clean cotton-wool also ; 40 Having thus carefully wrapped him over five hundred times, and placed him in a golden coffin filled with oil,^" 41 The chiefs of the Mallas placed him then on a funeral pile'^ made of scented wood, one hundred and twenty cubits in height. 42 Owing to the will of the gods, that '' so long as the king of the Law was not worshipped by the priest Maha Kassapa^* the funeral pile should not take fire," 43 The chiefs of the Malla princes, though exerting them- selves in various ways, were unable to make that funeral pile burn. 44,45 The feet of Buddha, which by the wish of the priest Maha Kassapa came out, dividing into two the cloth and the great trough and pile of great value, lay on his (the priest's) head ; having been worshipped (by him) they lay again where they were before. 46 Thereafter, by the power of the gods, fire was kindled in the pile ; there was neither soot nor ashes of the body of the Teacher when burnt. 47 By the will of Buddha there remained relics of the colour 37 of pearls and of the lustre of gold scattered in various ways. 48 These seven relics, the bone of the forehead, the two collar-bones, (and) the four tooth-relics of Buddha were not dispersed. 49 Streams of water descending from the skies, and rising from the earth on all sides, extinguished the fire of the pile. 50 The priest named Sarabhii, the disciple of the priest S&ri- putta, who was endowed with supernatural power, (and) had attained the fourfold knowledge/^ 51 Having removed the neck-relic from the funeral pile, placed it in the Thiipa at Mahiyangana,^* (and) made a monument encasing it. 52 The Sage called Khema, possessed of kindness, (and) freed from Sannojana,^' took then the left tooth-reHc from the funeral pUe. 53 Then the eminent Brahman Dona,,^^ appeasing the quarrel which rose amongst eight kings on account of the relics of Buddha, 54 (And) dividing the remaining relics, made them into eight portions, (and) gave them to eight kings living in different cities. 55 The kings, exceedingly joyful, received those relics, (and) departing, built monuments (for them), each in his own country. 56 One relic was honoured and worshipped by Sakka,^' one by the inhabitants of Gandhara,^^ one by the Mga kings. c 38 57 Then Khema gave the tooth-relic taken by him to Brah- madatta, king of Kalinga/' in Dantapura, 58 Having extinguished all scepticism by preaching the Law, he made that king pleased with the excellent three 40 gems. 59 The king, plunging into the great sea of nectar of the Law of the eminent Sage, washed off his stains — avarice, and the like. 60 The best of men, as if he were a rain-cloud, allayed the heat of poverty by showers of various gems. 61-63 The king caused to be made for the tooth-relic a temple inlaid with gold, adorned with hanging pearl-necklaces, abounding in hundreds of rooms at the top, difficult, like the early sun, to look at, owin^ to the radiance of various gems dazzling the eyes — a vehicle to heaven and to Nibhana, which produces excessive delight ; he also made for the relic, in the same place, a seat resplendent with gems. 64 Placing there the tooth-relic of the great Sage, be honoured it unweariedly, night and day, with the requisites of worship.*^ 65 Having in this manner amassed heaps of the wealth of merit, he left his human frame, (and), adorned the heavenly assembly.*^ 66 Then his son called Kasiraja, born after his likeness, accepting the kingdom, removed the dart of sorrow from the ministers. S9 67 Worsliipping the tooth-relic with flowers, scents, and other necessaries, he constantly illuminated the relic-temple with gem-lamps. 68 That king, having acquired a heap of merit in this and other manners, abandoned his (human) body, and went to the city of the Chief of the gods. 69 Then there was his son, a great king, Sunanda by name, who delighted good men, and took a personal interest in the religion of Buddha. 70 Having revered with great exercise of piety the tooth- relic of Him who sees the end of things worthy of knowing, he went to be associated with the gods. 71 And afterwards many other kings also, in succession, worshipped the tooth-relic of the supreme Sage. Then a king called Guhasiva, whose commands were in- violable, having attained the royal state, conferred benefits on the people. 73 Not discriminating between his own interests and those of others, he did acts of kindness to the Nigaw^has,*^ who were greedy of gain and adoration, artful, (and) blind through ignorance. 74 The chief of men, enveloped in a mass of ignorance, like the moon at the time of rain, was unable to shine with the rays of virtue. 75 When digressing from the path of truth, he strayed into 40 the wilderness of heresy, other people (however) transgressed not the good path. 76 The citizens, decorating the city with rows of golden triumphal arches,** flags, plantain- trees, and numerous fes- toons of flowers, 77 With sounds of festal praise, dancing, singing, and other amusements ; with flowers of gold (and) silver ; with scented powder and the like, 78 "Worshipped the tooth-relic of the supreme Sage, (and) made at times (the city to be) of one continued noise, as if it were the sea raging at the destruction of the world. *^ 79 The king, drawing up a window*^ in the palace, (and) looking out, saw the people engaged in performing the rites of worship. 80 Then the king, astonished, was flUed with curiosity, (and) uttered this word in the midst of the assembly of ministers : — 81 " What wonder (is) this ? what sort of a miracle ? (Why is it that) this city of mine should be engaged in festive rejoicings ? " 82 Then an intelligent minister, who took a personal inte- rest in Buddha, said to the king ignorant of the power of Buddha : — 83 " great king ! this relic of Buddha, who found the (means of) extinguishing desire, (and) who subdues all, was. brought (hither) by the priest Khema. 84 "Former kings here, having associated with virtuous 41 friends and worshipped this relic, went to the heavenly world. 85 " All these citizens too, eager for happiness in the next world, having assembled together, are worshipping the relic of Buddha." 86 The king, hearing the well-spoken religious discourse of the minister, renounced the filth of heresy, (and) became a ■convert to the threefold gem. 87 The king, rendering to the relic a worship which caused astonishment, made the heretics distressed and other people pleased. 88, 89 Thinking thus : — " All these are shameless, destitute of piety and other virtues, hard-hearted, hypocritical, unwise, ■obstacles to heaven and Nibbana," King Guhasiva expelled all those Nigaw^has from his country. 90 Then all the Mgam^has, inflamed by the heat of anger, like fires with clarified l)utter sprinkled (over them), went to the city of Pai^aliputta.*' 91 At that time there was a king of great glory named T&nda, Lord of Jambudlpa,** possessed of innumerable forces and vehicles, 92 Now, all those 'Niganth.as, blind through anger, uttering slander, approached the king, and said this word : — 93 " Thou constantly worshippest the gods Siva,*' Brahma, and the like, who are possessed of extraordinary power, and are worthy of being adored by all gods and men. 42 94 " But thy neighbour, king Gruhasiva, reviling such gods, is now worshipping the bone of a dead body."*" 95 Then the king, hearing their speech, brought under the influence of anger, addressed Chittayana, a valiant and a tributary king, (thus) : — 96 " Go to the Kalinga country; bring here Guhasiva and the bone of the dead body worshipped by him night and day." 97 Then King Chittayana, having prepared his great fourfold army,*^ started from the city. 98 The king having proceeded, at the head of his forces,, encamped at no great distance from Dantapura. 99 The king of Kalinga, having heard of his arrival, pleased that chief of men with, gifts of noble elephants and the like. 100 Chittayana, having observed that King Guhasiva enter- tained good intentions, entered Dantapura with (his army). 101 That king saw the city teeming with walls, gates, towers, palaces, festoon-works, and abounding in almsgiving haUs.*^ 102 Then the king, going with a glad heart, entered the palace, (and) communicated to Guhasiva the message of King 103 Listening to his terrific and inviolable message, he (Guha- siva), with a bright colour on his face, addressed Chittayana: — 43 104 '* Having during many Kappas unweariedly fulfilled tlie duties required for the attainment of Buddhahood, by the gift of his flesh, eyes, and other things, for the benefit of the whole world ; 105 "And, vanquishing the army of Mara, attaining the extinc- tion of all passions, (and), through unobstructed knowledge, arriving at the furthest shore of all truths ; 106 " And disregarding the enjoyment of happiness during this life, he rescued the entire mass of beings from the sea of (repeated) existence, by the aid of his ship, the Law ; 107 " That man is indeed deceived who despises Buddha, the God of gods, the refuge of all beings." 108 The king, hearing this and similar praise of the Teacher, made manifest his happiness by a continuous flow of tears of joy. 109 Guhasiva, observing that Chittayana was pleased, went with him into the relic-temple of great value. 110-112 He saw the relic-temple — resplendent with door-posts and the like, made of the sandal-wood of Mount Hari,*^ with rows (of images) in coral, of tigets with pendant pearl- strings, with emerald windows, with tinkling bells of gems, with golden (suspended) garlands at its angles ; having a spire of gems, (and) a roof lofty and shining with lapis lazuli ; abounding in paintings of sea-monsters^* — (and) a seat radiant with gems for the relic. 113 Then, h^akSi^ de idie-eione glitlcfii^ «i^ imder a vldte maifaidla, be iras pleised. si^ 114 n^tknee-orii on tiie eardi; 115 ■ (And) oIKi^tomiBidtiieTgtBeSyftetPwfiiM] tlie li^ of Has sapEesa^ Boddba, be jsacjred, vi& ^e ^ahm of Iiis hands da^ed foge&a'and vglifted.: — 116 '- AI11iri]^sveie pleased I9- ihee^'sbi) didst esUbil a£ lie Nol cf the tree GamAas^ba^ a doable ai^ st^odons mxrwtkt lor snbdim^ tiie Iiselic^ 117 '-Makii^ tlie soi&ee of &e vaid nikd vitk vaia aai &re fcoceediBg fiosi tke fice and odna pazts cf d^ ho^. IIS "(Abo) desoendi]^ sora Tavati^a to Ae cxtf Sawfapwaj aJ^cT pceacMi^ for tluee mmdis AMniThi miina^ to tiie gods; 119 '•• TToE^^^ed in Tansas vars hy UnkmaKf gods, AsnaS; and tlie fike^ vim iield ia tbor ham^ vmlcdfass cMsaEas/* candies, and (rtliez' tilings ; 1.20 '^ A nmade called Lo^rnrazaMa® was exhibited hf ^at, st anding on a stair of g^os cceat^ hj Yissakamma;® 121 " O sn^seDie Sage ! in like mami^' in ciim@;c«rs pfaees again many miradfs were eddhited hy thtia, tiitt SvOfi ^ t C tturrf. 45 122 " To-day also a miracle, conferring tlie happiness of heaven and Nibhana on the men who are (here) looking on, should be shown by thee." 123 The tooth-relic, beautiful as the digit of the moon, ascend- ing the vault of the sky, — shooting forth silver-white rays, emitting rapidly smoke, flickering many a time, extinguishing (again) the flame for a while, — performed a miracle pleasing to the eye. 124 King Chittayana, having witnessed that very pleasing miracle, was delighted, (and) renouncing the net of heresy to which he had been long accustomed, attained, with all the divisions of his army, incomparable refuge in Buddha, (and) acquired pre-eminent merit by highly honouring the relic in various ways. CHAPTER III. 1 Afterwai'ds the valiant Chittayana, greatly pleased, made known to the king of Kalinga that the order of King 'Panda was inviolable. 2 The king then adorning the city Dantapura — which had the numerous rays of the sun (pouring on it) screened off by great canopies — with flags, flowers, incense, and triumphal arches ; 3 Attended by the inhabitants of market-towns^ and cities, who had their eyes suffused by a flow of tears ; carrying on his own head the relic-casket of great value, Mounted a chariot having a large and white umbrella raised over it, yoked to horses — white as the interior of the conch-shell, (and) of a colour like that of the early sun — (and rendered) lovely by a carpet of diverse colours ; (And) accompanied by a large number of his troops, re- sembling the sea that overflows the shore, (and) followed by the minds, though not by the bodies,^ of many people, 6 Came to a long and-broad road, which — all its sides being well spread over with sand, well decorated with vases filled (with scented water)^ and the like, strewn with flowers — ^led to Pa^aliputta. 7 The king of Kalinga, in company with the gods of the 47 woods, worsliipped daily the tooth-relic on the road with flowers and other requisites, with dancing, singing, and instrumental music* 8 The lord of men, carrying the relic, came by degrees to tha end of the road, which was difficult to traverse owing to rivera and mountains, and entered the city called P&aliputta. 9 Then the king of kings, noticing that the king (of Kalinga) was fearless and unapprehensive in the midst of the assem- bly, overcome by anger, addressed the slandering Nigaw^has (thus) :— 10 " Throw now into a burning heap of charcoal the bone worshipped by this man, who had abandoned the gods worthy of adoration, (and) burn it without delay." 11 Then the "Nig&nthaa, pleased in mind, prepared at the royal courtyard a coal-pit, large, deep, and full of heaps of coals (burning) without a flame. 12 Thereupon the heretics, blind through ignorance, threw the tooth-relic into that (pit) burning intensely on all sides, bright and horrid as the (hell) Eoruva.^ 13 By its influence, bursting through the heap of fire, there arose a lotus of the size of a chariot-wheel, with a quantity of pollen rising on all sides, and lovely from the weight of its filaments. 14 At that moment the tooth-relic of Buddha, resting on the pericarp of the lotus, illumined all directions with brilliant rays white as the kunda flower." 48 15 The men, witnessing this wonder, pleased in mind, wor- shipped the tooth-relic of Buddha with gems and the like, •(and) renounced each his own heresy. 16 But King T&nda, not renouncing the net of heresy in which he had been long bound, placed the tooth-relic on an anvil (and) caused it to be struck with a sledge-hammer. 17 The (relic), sinking into the anvil, with only one half visible, illumined all directions with its rays, like the moon standing on the eastern mountain. 18 Witnessing the power of the tooth-relic of Buddha, that chief king became astounded. A Nigawfha then, moved by envy, said this to the king of kings : — 19 " king I there were in the world various incarnations of Janaddana,^ such as Eama* and the like ; this bone is a part of him. If not, whence such influence as this ?" 20 " If the saying is true, that it is certainly a part of the body, left behind, of that god, who, born man, went after- wards to heaven for the benefit (of mankind), 21 " Celebrating the many virtues of Narayana,' possessed of great power, remove, whilst I look on, this (relic) sunk in the anvil here, 22 " And, making the faces of the great multitude beautiful as the lotus, receive such kind of wealth as you desire ; " thus said the king to the garrulous Nigawfhas. 49 23 Those hypocritical heretics, praising highly the god VishMu, by (dwelling upon) his attributes of various kinds, sprinkled the relic with water.^" It nevertheless moved not firom the place where it lay. 24 Then the chief of the earth, despising the Nigaw^has, and searching for the means of dislodging the relic, made a pro- clamation in his city by beat of drums : — 25 " Whoever removes to-day the relic buried in the anvil here shall attain prosperity, receiving much wealth in the presence of the king." 26 Hearing this important proclamation made by beat of drum, a bold scion of the nobility in that city, Subhadda (by name), desirous of acquiring merit, and pleased with the power of Buddha, entered the king's assembly. 27 Having then made obeisance to that chief king, he, with a mind freed from fear, depicted the splendour of the virtues of the Omniscient^^ in language going to the hearts of those congregated (there) : — 28, 29 " That AnathapiWappada/^ the chief of nobles, who, pur- chasing a land for immense wealth, caused to be built (thereon) a monastery called Jetavana,^^ pleasing to the mind, and, dedi- cating it to Buddha, waited upon him with the four requisites," was (even) my great-grandfather, who had found the path to Nibbana. Witness ye now the weight of my (own) piety to- wards the Lord of the three worlds, the King of the Law." 30 He, possessed of much wisdom, having thus spoken, throw- ing his outer upper garment on one of his shoulders, (and) 50 touching the surface of the earth with the right knee, said, with clasped hands : — 31 " Of that Tathagata" * who, being once an elephant of the Chaddanta tribe, though, from being shot by a poisoned arrow, he had his body smeared with blood, (yet) cut off his tusks, lustrous with six coloured rays, (and) gave them to the hunter (who pursued him) ; 32 " Who, again, as a hare, of a pure nature, anxious to give his own self away, roasted his body in a heap of burning coals, and presented it to a hungry Brahman ; 33 " Who, again, being the eminent king Sivi, as if not satisfied with giving away things exterior to himself, pre- sented also his bright eyes to an old (and) blind Brahman, for the sake of (attaining) Buddhahood ; 34 " Who, again, being Khantivadin (the hermit), even when King Kalabu caused his feet and hands to be cut off, (and) his body was (then) drenched in blood, endured (the suffer- ings, and) was friendly to him, as towards one who had con- ferred glory on him ; 35 "Who, again, as Dhammapala, did not permit his mind to be ill-disposed, even though his own wicked father. King Patapa, caused the (punishment of) Asimalakamma to be inflicted (on him) when he was but seven months old ; 36 " Who, again, as a monkey, though his own forehead was broken with a stone by a wicked man rescued (by himself) from a precipice in the forest, yet guided him who did not know (his path in the forest) to a safe place ; • Vide V. 52. 51 37 " Who, moreover, as a nobleman, stood on a great lotus- flower, which rose instantly, dividing a burning pit of char- coal created by the enraged Mara, (and) gave alms ; 38 '' By whom, again, as a deer that had placed its own head on the block to save from death a doe which was about to be delivered (of its young one, and) was in a state of fear, other multitudes of living beings also were saved ; 39 "Who, again, as Sambhava byname, when only in his seventh year, fond of playing in the sand in the streets, being requested by Suchirata, explained an intricate question after the manner of the Omniscient ; 40 " Who, again, as the chief of monkeys, gave up the at- tachment even to his own life, wound round his belly a ratan- creeper, (and) delivered many thousands of monkeys from •death ; 41 " Who, again, as the hog Tundila, satisfied the people with the taste of the nectar of the Law, and as a sage, com- posing a treatise on logic, made his own Law prevail for a long time ; 42 " Who, as Vidhura by name, possessed of a keen intellect, subdued, on the summit of Ka^agiri, the devil Fnnnaka, a ■cruel foe, endowed with great supernatural powers, and addicted to sensuous appetites. 43 " Who, again, as a young quail, (though) remaining un- fledged in the nest, (yet) being wise, quenched by the power of truth, as a cloud (abates it) by rain, a fiercely burning forest fire ; 52 44 " "Who, again, as the king of fishes, finding the fishes thirsty and fainting at a time when there was no rain, made in an instant the country overrun with heavy floods by the word of truth ; 45 "Who, again, in his birth as Vessantara, made gifts of elephants, horses, chariots, and the like, which were decorated in various ways, and caused the earth to quake, (also) chil- dren born after his likeness, and wives of equal (rank and beauty) ; 46 "TTho, again, becoming Buddha, not caring for the happiness of this life, practising kindness, enduring alt (kinds of) ridicule and the like, did good, difficult of perform- ance, to the world; 47 " Who, again, conquered the devil Alavaka, rushing with a very formidable (and) powerful army, armed with an invin- cible weapon, (and) possessed of great supernatural powers ; 48 " Who, again, as an eminent sage, making the Brahma world distressed by a series of flames of fire proceeding from his body, crushed the heresy which had long prevailed there,, (and) brought to submission a noble Brahma ; 49 " Who, again, conquered the elephant Dhanapala, which, being beyond (the control of) the hook, his temples being drenched with ichor, ran forward like the horrible Mara^ making towers, gates, and the like, to faU ; 50 " Who, as a being of great mercy, vanquished the robber Angulimala, who had his hands and feet red with the blood of men, and chased him, waving a sword difficult to be en- countered by others ; 53 51 "Who, as the King of the Law, conquering hosts of enemies, caused the dominion of his excellent Law to prevail, and enabled all his followers to plunge into the ocean of good doctrine. 52 " Of that Tathagata, the supreme chief of sound doctrine, who has no rival, is infinitely wise, endowed with the four- fold knowledge, and possessed of great mercy, this is the relic. 53 " By this truth, let the relic of Buddha ascend instantly to the vault of the skies, (and) shining like the digit of the moon, dispel the doubts of the masses of the people." 54 At that moment the- tooth-relic of Buddha, ascending to the skies, (and) illumining all directions, like the planet Yenus,-'^ pleased the people, their doubts being removed. 55 Then the (relic), descending from the courtyard of the skies, placed itself on the head of the son of nobles, (and) gratified that man borne down with piety, as if he had his body saturated with nectar. ' 56 The Nigaw^has, having witnessed this miracle, said to King Vandxi as follows : — " king ! this is the magical power" of the son of the nobles ; it is not the influence of the relic." 57 The king, hearing their word, addressed Subhadda, the son of the nobles, thus : — " Show another miracle of this nature, in order that these (men) may be convinced." 58 Then Subhadda, remembering the wonderful deeds of the D 54 supreme Sage, placed the relic in a golden bowl filled with scented and cool water. 59 The (relic), moving swiftly, as if it were a royal swan, in the scented water, with its right side turned (towards the spectators), rising and sinking, made the people bearers of tears of joy. 60 And then having made a pit in the middle of the street, he threw the relic therein, filled it well with earth, (and) caused it to be trod down by many elephants. 61 Bursting the earth, there arose a lotus-flower about th size of a wheel, shining with a pericarp of gems, effulgent with filaments of silver, having a row of petals of gold. 62 Standing on that lotus, which had a quantity of pollen spread about it by a gentle breeze, the relic of Buddha illumined the (different) quarters with its rays for a while. 63 People threw cloths and ornaments, caused a shower of flowers to rain, and filled the city with the noise of plaudits and expressions of approval. 64 The heretics, having afterwards made the king of kings believe that this was a great fraud, fiung the relic on the surface of a ditch detestable owing to the dead bodies and the like (floating there). 65 At that moment the (ditch) became a pond like Nanda," covered with the five kinds of lotus," with multitudes of swans regaling there, and rendered delightful by the hum of rows of bees. 66 Elephants trumpeted; horses neighed; people uttered 55 plaudits ; kettle-drums aud the like struck a pleasant fiound. 67 Men applauded it with songs of praise ; even those who had modesty for (their) ornament^" danced ; those who were €xcited waved garments over their heads ; those who had minds elated with joy clapped their hands. The sky seemed as if it were overspread with clouds owing to the incense of the aloe-wood ; the city appeai^ed then as if made of cloth from the many lines of flags raised (over it). Multitudes of ministers, gratified at seeing this incom- prehensible miracle, went near King Pamc?u, and appealed to him in order to direct-his attention to that which would tend to his benefit : — 70 "K any one witnessing such miraculous power of the supreme Sage, king ! experiences not even slight pleasure, of what advantage is his wisdom ? 71 " The being pleased with qualities worthy of satisfaction is, king ! the characteristic of a virtuous man : when the moon rises, whole forests of water-lilies blossom''^ of their own accord. 72 " Owing to the word of those ignorant heretics, abandon not, king! the path to heaven. What sensible man in search of a good road would travel taking blind men for his guides ? 73 " Even the famous kings Kappina, Bimbisdra, Suddho- dana,°* and the like, went to the King of the Law for refuge, and drank with reverence the nectar of his doctrines. 56 74 " Even the chief of the gods, the thousand-eyed,^ finding- his life drawing' to a close, approached the eminent Sag^ irha had OTercome repeated births, heard his pure law, and attaio:- ing the bliss of the path (leading to Uibbana), receired an extension of life. 75 " Thou also, king of men! for the attainment of heaven and Kibbana, make speedily thy mind attached to the excel- lent T^iTig of the Law, the Grod of gods, who had OTercome the fire ilaras." 76 The king, having listened to their speech, his donbts about the three gems dispelled, being of a joyful state oi mind, addressed in the midst of his retinue the commands of the army who studied his welfare : — " Xot having :^th in the virtue of the three gems whicb are the means of destroying repeated births, (and) walking in the path of heresy, for a long time I have been deceived, though (endowed) with supreme royal power. " Suffering £rom cold, I have through ^^otance blown a firefly whilst there was a fire burning; being thirsty, aban- doning the water of the river, I have through heedlessness drunk the water of the mirage. '•Anxious to live long, I have, throwing away nectar, eaten malignant poison : casting away the garland of cham- pac flower,"* I have worn on my shoulders a necklace of snakes. SO " Go quickly to the ditch, (and) having propitiated the tooth-relic of Buddha, bring it (hither); by rendering.service 57 •(to it), I shall acquire the merit which produces happiness everywhere." 81 Then the commander of the army, greatly delighted, went to the ditch, and worshipping the relic of the Chief of sages, did what was serviceable to the king, and prayed as fol- lows : — 82 " Having cast away the long-continued filth of heresy, the king has acquired faith in Sugata (Buddha) ; come thou to the palace of the king, (and) increase his good-will to the three gems." 83 At that time there sprang into existence a pond, charming with full-blown and golden lotuses, and adorning the sky like (the river) Mandakini^* that had newly descended (from heaven). 84 Then the relic of the eminent Sage, moving like a swan from lotus to lotus, made the entire city resemble the centre of the milky sea with rays white as the kunda flower. 85 Then the (relic), resting on the bright red lotus-like palm •of the commander of the army, seen by great masses of the people, conferred great benefits on mankind. 86 The king, hearing this news, went on foot, with a joyful state of mind, making manifest twice as much pleasure as before, (and) astonished, spoke with clasped hands : — 87 " supreme Sage ! people skilled in trade set a price on valuable gold, having rubbed it on the touchstone ; such is the custom observed from ancient times. 58 88 "Also, -wise men having purified, by means of fire, a gem found in a good mine, place it as an ornament on the summit of a royal diadem. 89 " supreme Sage ! all this was done by me now for tha purpose of testing thee. thou of great wisdom ! forgive my great sin, and quickly adorn my head." 90 Then the tooth-relic, resting on his diadem resplendent with the lustre of gems, emitted white rays, like streams of milk emanating from affection towards (the mother's offspring.) 91 The king, conveying the tooth-relic on his head, went round the city, his right side turned towards it,** (and), wor- shipping it with flowers and other necessaries, brought it to his well-decorated inner palace. 92 Placing the relic of Buddha on a most splendid throne, having a large white umbrella raised over it, and lustrous with gems, the king made an offering of gems and other precious stones. 93 The king, having to the end of his life found refuge iu the three treasures, as Buddha and the rest, ceased injuring others, (and becoming) the abode of mercy, conciliated all people by his virtues. 94 The king caused also to be built for the relic a shrine shining with the splendour of various gems, as if it were the sun himself, suited to the weight of his piety, and decorated it in various ways. 95 He brought the relic to the relic temple ; (and) adorning 59 the whole city, not satisfied with other acts of worship, he made an offering of his country, together with his wealth and possessions (to it). 96 Summoning before him King Gruhaslva, and causing him to be honoured lilse himself, the eminent king, whose wealth consisted in piety, amassed many k^nds of merit, such as the giving alms and the like. 97 Then the king, having given up the association with heretics — a source of evil — walking in the path easy to go by, owing to the light (shed on it) by the word of Buddha, skilled in (securing) his own and others' good, rendered eminent services to the world, having his people well-affected towards him by reason of his virtuous deeds. CHAPTER lY. 1 Whilst this ruler of the earth was conducting himself in conformity with the duties of a sovereign, King Khiradhara, having an army inured to war, subdning the pride of his enemies by the display of his strong forces, inflated with pride resulting from the possession of immense resources, went forth ready for war. 2 Then the monarch — ]ike as the king of lions, which has a mind free from fear, though it saw a mighty elephant^ enter the passage to its cave — overwhelming with the great flood of an innumerable army the (other) king approaching the city, went to meet (him). 3 Tandu conquered Eluradhara in a great war, where the sky was obstructed with layers of thick dust which then arose, terror was caused by the preparation and noise of troops of various orders who were elated with pride, and torrents of rain of hundreds of sharp arrows abounded. 4 Then the eminent king, having secured the good-will of the people of his country, placed the burden of the kingdom on his own noble son, and intrusting the tooth-relic of Buddha to Guhaslva treated him well, (and) sent him to his own country. 5 The king, attaining the state of self-control for a long time, satisfied the poor with gifts of different kinds of wealth, (and), after the dissolution of his body, went to the assembly in the city of the gods, and received the great reward of merit he had desired. 61 6 King Guhasiva, bringing to his city tlie relic of the Chief ■of sages, honouring it much, and emploj'^ing living beings in the path leading to happiness, passed his daj's storing up ■worthy and good deeds. 7 Prince Danta by name, the son of the king of Ujjeni,* of immeasurable greatness, having commenced the observance of piety from a very early age, went to the great city of that king to worship the relic of the body of Him possessed of the ten powers.^ 8 That prince, the abode of all goodness, made the king of Kalinga pleased with his virtues, performed duly acts of worship of diiferent kinds, (and) lived there, daily reverenc- ing the relic of Sugata. 9 There was a daughter of King Guhasiva, called HemamalA,* having eyes like the full-blown water-lily, endowed with the gait of the swan, possessed of a countenance surpassing the lotus, bearing a large quantity of braided (and) lovely hair, and having a frame borne down by the weight of her breasts. 10 King Guhasiva, finding that the prince, the abode of all virtues, was fit to be (his) relation, (and) born of a very pure family, gave his daughter in great honour to that son of a king. 11 The king, having employed the prince, who had a large retinue, in the duty of protecting the relic in all ways, satis- fied him with thousands of oxen, buffaloes, and the like, (and) established him in supreme power suited to his wealth. 12 King Khiradhdra being killed in the field of battle, the princes who were his sister's sons, having repaired to the forest 62 of Malaya>* and collected a powerful and great army, went near the city to seize the relic 13 Then Laving pitched their c^mp near the city, they sent this message disagreeable to the ear — "' Either gira us the tooth-relic of Sug-ata, or instantly play the war-play which confers renown and prosperity." U Immediately, on hearing this message, the king said a word in secret to the prince — '* Whilst my body la^ts, I shall not give up the relic to another. Should I not be able to con- quer them, 15 Take the tooth-relic adored by gods and men, (and) assuming the disguise of a Brahman, go to the island Sihala." Hearing thus the weighty instructions of his maternal uncle, the prince named Danta then addressetl Guhasiva : — 16 "Who is there that is a relation of thine or mine in Sihala ? or who is there that is pious towards the lotus-feot of Buddha ? How could I take over the tooth-relic of Buddha to Sihala, which is but a small country on the other shore of the sea?" 17 (Then) Gnhasiva spoke to the prince, the son of his sister, (thus) : — " The relies of the body of Him possessed of the ten powers are already established in Sihtvla ; the religion of the Teacher skilled in destroying the fear of (repeated) births flourishes (tliere) ; numberless priests also have lived (there). IS " King Mahasena,* a dear friend of mine, devoted to the service of the two lotus-feet of Buddha, coveting even the water touched by a relic, sent me different kinds of gems as presents. 63 19 " That king, ever wise, is able to honour the tooth-relic- of Sugata, worthy of honour, and to properly treat you, when separated from your accustomed country, with gifts of different kinds of wealth." 20 King Guhasiva, having thus persuaded the husband of his daughter, assembled his army, went to the battlefield, (and), fighting with the princes, fell under the power of death. 21 Then the prince named Danta, having heard the sad news respecting his maternal uncle, assumed the guise of a Brahman, and, taking the tooth-relic, fled in continued haste from the city. 22 And travelling quickly to the southern country,^ being of a nature unmoved, he crossed a large and overflowing river by the influence of the gods, (and) buried the tooth-relic within a heap of sand. 23 Then returning to the city, and taking with him his wife, who had also assumed another disguise, he came (again) there quickly, and lived in a thicket, making offerings to the tooth- relic of Sugata buried in the heap of sand. 24 At that moment a Thera,* going in the skies, noticing a multitude of various rays rising thickly from the heap of sand where the relic was deposited, descended there, (and) wor- shipped the tooth-relic of Sugata. 25 Then the husband and wife, meeting there the son of the Sage,* being gratified, told him all the particulars of their journey. The son of Him possessed of the ten powers, bent on protecting the relic, (and) having a mind interested in the welfare of others, spoke to them both (as follows) :— 64 26 " Without minding the fatigue to tliebody, carry fearlessly this relic of the body of Him possessed of the ten powers to Sihala ; and moreover, as soon as any difiScultv arises in the way you go, think of me skilled in removing many dangers." 27 The wise son of Sugata, having thus spoken to the wife and husband, delivered also a religious discourse suited to them, (and) removing from them the dart of strong and deep grief, proceeded in the air to his abode. 28 Then a Naga king of the river, called Pa«rfubhdra, of great power, living in the world of Ndgas, leaving his own great city, (and) wandering whither he liked, arrived on that occasion ^t the place. 29 Observing a multitude of rays, lovely as the moon, rising from a heap of pure sand, he speculated (as to) what this {could be), and afterwards came to know that the relic of the Sage was in the heap of sand. 30 And being invisible, he swallowed instantly, (though) with much reverence, the casket made of gems which contained the relic, and, stretching out his body, entwined with the coils of his body the lofty (Meru),^" king of golden-mountains, and laid himself down. 31 The husband and wife, desirous to go to sea, not finding the tooth-relic which liad entered the sandy place, shed showers of tears caused by grief, (and) remembered at that moment the eminent son of Sugata. Then the son of Sugata, knowing what was thought (by them), went near them who had their faces cast down by grief, and learnt that the relic of Buddha, though buried in 65 the middle of a heap of sand and worshipped by the husband and wife, was not found (there). 33 Thereupon the eminent Thera saw by the power of his divine eyes the king of Nagas lying in an arbour at the mountain of gems.^^ In an instant he created for himself the body of a Garu/a, which covered the sky with larg§ and spread-out wings. 34 Having, by the force of a powerful wind raised by his- wings, divided in two the very deep sea, he ran quickly,, causing terror, and reached the serpent-king lying at the foot of Meru. 35 Immediately the Naga chief, abandoning his snake-form,, and, with a mind disturbed by fear, gathering up his hood^ rushed forward quickly, made obeisance at his feet, and addressed the chief of the Theras a word sweet from its modesty : — 36 "JBuddhas are born only for the benefit of all men ; even the worshipping of a relic is for the sake of good to mankind, I carried it away (thinking) thus—' I also, worshipping the relic of great price of Buddha, shall collect no small fruits of merit.'" 37 Then the king of Nagas, being told, " The relic is being taken to Sihala, the residence of multitudes of men who are able to comprehend the truth ; give up therefore the relic of the body of the eminent Sage," delivered the casket containing the relic. 38 The Thera, abandoning the body of the king of birds, rose from the ocean rendered frightful by hundreds of aquatic- animals, (and) delivered to the husband and wife, who were descendants of kings, the relic, (even) as if it were the right of ruling the entire circle of the earth.^^ 66 39 The eminent Thera, who had thus conferred>tnuch favour, having departed, they, carrying the tooth-relic of Sugata on their heads, went thence, great and various acts of worship being performed on the road by the sylvan deities and other gods. 40 The road throughout had a gentle sweet-scented breeze, (and) free from thorns and the like ; it was (also made) plea- sant by its pure sand. The inhabitants of towns and cities paid due honours to them when they came to the road, by the influence of the tooth-relic. 41 Having travelled by a path rendered difficult by hills and forests, and always followed eagerly by the gods of the woods, who had their hands filled with flowers and scented powder, they slowly arrived at the city T4malitti.^' 42 They suddenly saw a ship, made of planks fastened to- gether, having a large (and) well-placed mast, a broad rising sail, and a skilful pilot, having merchants on board, going to the Lankd wished for by them. 43 Then the eminent Brahmans, going quickly near it, told the captain of the ship of their desire to go to Sihala. He, pleased in mind by their speech, which was agreeable to the ear, as also by their good demeanour, made them ascend the ship. 44 When they went to sea, taking with them the relic, the TOWS of rolling waves were becalmed ; an even, scented, ^nd pleasant north-wind blew ; the (different) quarters also fihone with a splendour spotless and lovely in every respect. 45 The ship, sailing uninterruptedly by the force of powerful 67 •winds, like Garuia in the cerulean sky, entered the mid-ocean, ■which abounded in flowers of foam, and whence shore, moun- tains, and the like, ceased to he visible to the eyes. 46 The sea seemed to have a series of waves of the form of mountain-peaks, convulsed by frightful winds, (as) at the end -of the world, (and) the sky to be disturbed by frightful sounds bursting the ears, and by the cries all night of men smitten with fear. 47 When at the end of the night the orb of the early sun rose •on the summit of the eastern mountain, the water of the sea, with its rows of waves, was becalmed, (and) shone as if it were a cloth bedecked with emeralds. 48 To worship the relic of the body of the eminent Sage there rose N4gas,* some causing terror by the number of their out- spread hoods ; some endowed with divine forms, (and) hold- ing in their hands sweet-smelling flowers ; others carrying lovely gem-lamps ; others bearing on their heads kanduppala (flowers ;)^* 49 Some wearing on their necks multitudes of fall-blown water-lilies, some holding a number of golden vases, some bearing flags waving to the wind, some carrying in their -hands caskets flUed with lovely gold powder ; 50 ' Some performing a dance with gestures graceful (and) pleasing to the mind ; some singing songs, sweet and in equal cadence with the dance; some playing on various musical instruments. 51 The tooth-relic of the eminent Sage, ascending to the sky from the massy and lovely hair of the princess, as if it were * Vide end, 50th yerse. • 68 the digit of the moon emerging from the interior of a blufr clond, emitted rays resembling straight darts of silver. 52 The sky seemed as if it had not sufficient space for the sonnds of approvaP and the like, which, pregnant with echoes, were uttered by the Nagas, who, with minds pleased,, witnessed on that occasion the unequalled power of the relic. 53 The tooth-relic of Sugata afterwards descended from the sky, (and) entered the massed hair" of the princess; multi- tudes of Nagas stopped the ship, (and) made great offerings for seven nights and days. 54 The husband and wife, finding the ship motionless in the middle of the sea, like an immovable divine mansion in the sky, their minds agitated by fear, consulting together,, remembered the powerful son of Him possessed of the tea powers. *55 The son of the Sage, instantly knowing their thought,, appeared, treading a cluster of clouds in the sky, and assuming the great body of the king of birds, speedily drove away the Nagas smitten with fear. 56 When the son of Buddha departed, having thus removed! the fear caused by the Nagas, the ship, with flags stirred by the wind, dividing the high wave-lines, which were large and resembled a series of clouds, bore down quickly, by the influence of the Thera, (and) with the speed of motion, to the city of Lanka. ^'^ CHAPTER V. Then, in the ninth year of (the reign of) King Kittisiri- megha, the son of Mahasena, they, the hushand and wife/ having arrived at that city, lived iu a delightful temple. An eminent Brahman, having met those travellers at night, satisfied them with delicious food and drink, and then at the end of the night pointed out to the husband and wife the road to Anuradhapura.^ 3 Afterwards, being (thus) respectfully treated by the Worthy Brahman, they took the eminent tooth-relic of Baddha, left the city, and, completing their journey over a very long road, reached the suburbs of Auuradhapura., K, in the expectation of seeing any pious king the hus- band and wife came to that country, they heard (instead) that Mahasena, king of Lanka, had died long ago of a dis- ease which attacked him. 5 Overwhelmed by grief, as by a mountain which had sud- denly sprung up, being foolish, they lamented much (his death); all directions and intermediate points^ appeared then to them, fainting iu their minds, to be heavy with dark- ness. 6 The husband and wife, hearing of the devotion to the three gems of King Kittisirimegha, who was then established in 70 mle, vere released from the heat of grief, as a forest in heavj fire is quenched by rain. 7 Being told of the friendship (with tie king) of a certain priest (living) at the great monastery called M^hagiii,* they botli nnanimonsly went to him, accepted the hospitality done to them, and told hiin of the news of the relic. 8 That eminent sage, learning the news of the tooth-relic, was pleased, as if his body had been sprinkled oyer with nectar, and lodged at once the stainless relic in his house adorned with canopies of cloth. 9 And he, having greatly honoured them both, husband and wife. sent, according to their wish, a priest to the Iring of Lanka, to communicate to hJTn those pleasant tidings. 10 The king, enjoying sport on a certain day in spring-time, with his queens in the royal park, saw at a distance the priest coming there with a bright colour on his ^ce. 11 The priest, haying approached the king, communicated to him the news, with a pleased miud. Having heard it, he bore the burden of immense happiness, like one who had obtained the Chakka gem.* 12 The King of Lanka knew that the saying of the espounder of omens® was true when he spoke thus : — " Two Brahmans, husband and wife, earning the tooth-relic of Buddha, will, with one mind, come to Lanka before long." 13 Lnmediately, then, the pious and glad-hearted king went on foot, with a large retinue, to the monastery Meghagiri, in the north-east direction of Anuradhapura. 71 14 Beholding tlie relic of Sugata difficult to be obtained, wetting his necklace of beautiful pearls with an abundance of tears caused hj joy, he made obeisance (to it) in great veneration, and thought thus, the down of his body bristling up (with joy):— 15 " Though I should offer to-day my head, difficult to give away and bearing a diadem resplendent with many gems, to Buddha, the sole refuge of the world, I should not be making an offering befitting the relic. 16 " No man of sane mind in this world would think — * I am making an offering suitable to Him, offering even the whole circle of the earth, with its many treasures, wealth, and ■enjoyments.' 17 " This dominion of mine in Lankd is but very small ; but Buddha is illimitable in virtues of various kinds. How can I, of little wealth, honour such a being, who is possessed of the ten powers, the sole Chief of the three worlds ? " 18 Thus, again and again thinking of the same matter, he, though endowed with courage, fainted away. Being quickly fanned by his distressed servants with the air from the Chimara,^ he regained consciousness. 19 ** Wise men, planting even a small seed in the great earth, enjoy in due time many wished for results, such as leaves, bark, flowers, fruits, and the like. 20 " In this manner, making even a very small offering to the Lord of the Law, who is illimitable in virtues of various kinds, 72 I shall obtain the incomparable happiness of heaven and Nib- bdna, delightful owing to the ripening of merit in the course of time."" 21 Having thought thus, the king, endowed with a face like the full moon, offered, through excessive weight of joy, all this island of Sihala to the excellent tooth-relic of the Omniscient. 22 Then priests, wise and skilled in the Tipi^aka,' Jdtaka, Logic, Agama, and the like, and citizens who had their sole refuge in the three treasures, assenlbled there instantly through curiosity. 23 The king,' in the midst of a great retinue, spoke thus — " The eminent Sage was possessed of very white teeth. If the teeth of Buddha were white like the planet Venus, why is this stained with dirt ? " 24 At that moment the tooth-relic of the King of sages, with two wings outspread like a royal swan, and having numerous rays dispersed in the sky, rushed quickly, whirling about for a moment's time. 25 The king, having spread a very costly white carpet, placed the relic of the Sage on a splendid seat, and covered it with clusters of jessamine flowers, of a colour like that of the clouds at the close of the rainy season. 26 Then the relic of the Chief of sages, having quickly risen, stood on the top of the heap of flowers, and shone with milk- white rays, causing the eyes of beholders to cease to twinkle. 27 From a desire to test it again, he placed the relic on a silk cloth — resembling the line of foam in the milky sea — 73 spread over the seat, (and) covered it with many hundreds of cloths of great value. 28 - The relic, rising immediately, burst through the hundreds of cloths, like the moon emerging from the interior of a white cloud, and, planting itself on them, made all the (dif- ferent) quarters irradiant with rays white as the kunda flower. 29 At that moment the earth, together with its mountains, roared, as if to give' utterance to an expression of approval. Also, as if to witness the wonder, the sea became becalmed, the arms of its waves (reposing) in tranquillity. 30 Divine flowers fell from the sky, as from a tree m full blossom shaken by a furious elephant ; in the sky, goddesses exhibited to the people their wonderful skill in dancing. 31 Divine singers sang songs, pleasing from the high tunes arising from their merriment; divine musical instruments played upon emitted a twofold, high, and sweet melody. 32 The earth and sky were knitted together by a cloud with hundreds of raindrops, resembling hundreds of silver cords ; all directions were thoroughly irradiated with lightning-lamps in the midst of great festoons of clouds. 33 There blew also gently a cold wind, which had shaken the forest in the Malaya mountains, lovely from its bearing aloft the pollen of full-blown flowers, (and) capable of removing latge quantities of perspiration-drops. 34 The king, having witnessed this rare miracle, (and) the 74 great festival of the people, such as was never seen before, kept his two eyes unshut, by reason of intense happiness, (and) made a large offering of gems and other objects. 35 Then, carrying the relic on his head, he stood on a splendid chariot, which had a white umbrella raised over it, a variegated coverlet (spread on it), and white horses yoked to it, and entered Anuradhapura, the abode of prosperity. 36 The king, possessed of unequalled powers, deposited the relic of the Sage on a throne having a white umbrella held above it, (and) a white woollen coverlet spread on it, in his house, weU adorned (even) like the palace of Indra. 37 The king, longing for happiness and heaven,^" constructed a relic-temple of great value in (his palace, and) placing there the relic of the supreme Sage, honoured it day and night with many kinds of gifts. 38 The chief of the threefold Sihala, being pleased, treated them both, husband and wife, kindly, (and) presented to them many gems, ornaments and villages where distinguished families only can reside. 39 The inhabitants of provinces, market-towns, cities, and the like, having assembled, felt aggrieved at not seeing the relic of Sugata, (and) praising highly the deeds of the Chief of the world, made a loud clamour in the presence of theking, saying : — 40 " The Lord of the Law was born in the world for the ■ benefit of all people; he did good to all mankind; his relics were presented for the benefit of the mass; we are anxious to make offerings to the relic." 75 41 The king, summoning the council of priests living in the grove near Anuradhapura, made known the wish of the assem- bled people to worship the relic of Buddha. 42 In that great congregation of priests, a Thera, unequalled in the power of his understanding, the abode of kindness, said thus to the king of the threefold Sihala, who was of great wisdom, skilled in doing good to the world : — 43 "The securing the advantage of people dependent on one is certainly a virtue put into constant practice by great men. Bring out the relic in the spring season, (and) show it to the people, who wish (to perform) acts of merit." 44 Having heard the well-spoken words of the eminent sage, the king asked the assembled priests again : — " For this vast mass of people to worship the relic, what very pleasing place is here ? " 45 Then all the priests living in the monasteries," through attachment, each spoke highly of his own place. Their words diflfering from each other, the king was neither much pleased with any (of their) words, nor did he reject them. 46 But the king, having come to an impartial state in his own mind, spoke again in the midst of the assembly of priests (thus) : — " The relic of the Chief of sages will go instantly of its own accord to a place adapted for it." 47 Then the king, going to his palace, quickly opened the multitude of lotus-faces^' of the people who were desii-ous of 7G worshipping the relic, and ordered the city and the road to the monastery to be decorated. 48 The street was well swept, the dust kept down by the sprinkling of water; it was (made) very pleasant by the strewing of sand (over it) ; (and) triumphal arches, beauti- fied with gold and set with images of tigers and the like, were erected. 49 A row of flags warded off the heat of the sun by their shade, (and) appeared, as if dancing ; the street from its colour, assumed the appearance of a forest-line of rows of full- grown plantain-trees^' in spring-time. 50 New vases filled (with water)^* indicated to good men that the wished-for happiness of heaven and Nibbdna will be attained. Moreover, the clear day became cloudy owing to the incense emanating from camphor, frankincense, and aloe- wood. 51 Temporary pavilions of various kinds, (adorned) with pen- dant necklaces of white pearls, were erected there, and festoons of flowers, with crowds of bees fond of fragrance buzzing about them, were (also) made. 52 Some went to the festival wearing beautiful robes ; some bearing in their hands baskets filled with flowers ; other people carrying loads of fragrant powder ; others (again) holding large umbrellas beautified in various ways. 53 Then the lord of Lanka, placing the relic of the Chief" of the three worlds in a splendid chariot yoked to horses white as the moon and shining with the brilliance of gems, having first made obeisance (to it), said this word : — 77 54 " Chief of sages ! (as thou didst go) to the terrace of the Bodhi-tree to attain Buddhahood, to the tree Gawrfamha to subdue the heretics, to Migaddya^* to expound the Law, go also to-day, of thine own accord, to a place where it will be fit to honour thee." 65 Then the king, skilled in performing acts suited to the occasion, let the royal chariot proceed without a charioteer in it ; he himself went afterwards, with a great retinue, making offerings unequalled in their kind. 56 The city looked like the sea raging (at the end of the world), owing to the shouts of applause from a large concourse of people, the outspread neighings of horses, the beating of drums, and the loud trumpeting of elephants. 57 Ladies of rank ran in exultation to the two sides of the streets, threw golden ornaments, caused a shower of flowers to rain on all sides, (and) waved garments over their heads. 58 On the chariot coming near the eastern gate, like a ship going over the surface of the sea, multitudes of priests and all men, being pleased, worshipped it there with various gifts. 59 Then the splendid chariot having gone round the city with its right side turned towards it, came out at the northern gate, (and) stood, like a ship with goods arrived at a harbour, in a place which had been made pure by the religious dis- course of the sage Mahinda." 60 The king of Lanka, taking out at that place the eminent tooth-relic of Buddha from within the casket decorated with 78 gems, like the moon from an evening cloud, exhibited it to- the inhabitants of provinces, towns, (and) cities. 61 The people, filled instantly with very great joy, caused a shower of ornaments and objects of value to rain on it, a ad the mouths of the (different) quarters were made to resound with festive songs composed by rejoicing bards. 62 Numerous lotus-like hands of the people were clasped together as at the rising of the moon ; countless expressions of approval uttered in the sky by Brahmas, gods, and the like, spread even through the centre of the world. 63 The tooth-relic, of a colour like a part of the moon, white as the kunda flower and new sandal-wood, caused with its radiance palace gates, mountains, trees, and the like, to appear for a moment as if they were formed of polished silver. 64 Who, witnessing this incomprehensible and great miracle in that place, did not feel his hair standing on end ? Or who carried home each his ornaments? or who did not (then) enjoy the privilege of existence ? 65 Who did not (then) renounce the long persistent defile- ment of heresy ? Or " who did not wish to witness the greatness of Buddha? or who were indeed then bound in the meshes of avarice ? or who did not then seek the three treasures for protection ? 66 The king of Lanka also having worshipped the incompar- able relic of the Omniscient, enlarged again the abode of the tooth-relic at an expenditure of ninety thousand (pieces of gold, and) honoured it daily in the inner palace. 79 67 Carrying the relic every year to the monastery Ahhayut- tara,^* that king called Kittisirimegha, observant of truth, caused a record to be written of what he had done, for the purpose of securing offerings of that nature to it. 68 The chiefs of the earth, with Buddhadasa^' at their head, and others also, — observing this custom, pleasing from their being endowed with excellent qualities, such as piety and Mndness, as their ornaments, — ^honoured the tooth-relic of Buddha in many ways. 69 Eecognising the advantage secured to men by the Teacher in many past births (of his), believing in his Buddhahood, which removes all sinful passions, giving ear to his excellent Law, and seeking the association with good men, a man of keen intellect should be anxious to attain the tranquil Mb- bana, the means of dissipating the fear of the three births. HISTORY OF THE AUTHOR. This history of the tooth-relic of Buddha, which gives ■delight to the hearers, (and) is a lamp for (displaying) the power of the All-seeing, was composed by the royal teacher called Dhammakitti, whose wealth was piety, and who was soft- worded ; 1 Who wrote a splendid Tika" for the Panchikd on the ex- cellent grammar made by Chandagomi, and a Tikk for the commentary on the Vinaya (called) Samantapasddikd, which imparts strength to the understanding ; Who composed a Tiki for the commentary on the noble scripture Anguttara,' which destroys ignorance and misappre- hension; and also a work called Vinayasangaha for the benefit of numerous priests, zealous in the observance of the sacred ordinances ; 5 Who was of a pure race, possessed of much kindness and other virtuous qualities, skilled in logic and the sacred sciences, bold, with a wide renown like unto a multitude of moon- beams spread everywhere, and considerate ; 4 (Also) a pupil of the great and venerable Sdriputta,* bora of a pure race, occupying the highest office of a teacher of all -sciences, versed in all the various systems of religions ;* 3 Of subdued organs, devoted to the sacred laws, fond of a bi life of subjugated passions, of tranquil mind, -wearing as his ornaments combined virtues, (such as) contentment and the like, and the means of (furthering) the progress of the religion of Buddha. 7 May the religion of the supreme Sage last long ! May kings be established in justice! May rain fall in (due) season I May all people attain happiness by exercising mutual friendliness I NOTES. CHAPTER I. 1. Tht Teaclier {vide also Note 23). — One of the numerous designa- tions of Buddha. He is the Teacher of Paramattha, or pre- eminent truth as propounded in his DJiamma or Law. X The Three Worlds.— T!hese, are (1.) The World of Senses ; (2.) The World of Form ; (3.) The World of No-Form ; and are unlike the Hindu Three Worlds — viz., the Middle, the Higher, and the Lower Worlds. •3. Dliamma is here rendered as " the Law." I have sometimes trans- lated it also as " the Doctrine." 4. Vijjd. — These are made up of the following eight attributes, viz. : — (1.) Abstract meditation ; (2.) The power to assume any form at will; (3.) Magical power; (4.) Supernatural power of hear- ing ; (5.) The capability to know what is in the mind of others ; (6.) Supernatural power of seeing; (7.) The extinction of desires {Kilesa) ; (8 ) The knowledge of what took place in previous states of existence. 5. Charana. — These consist of fifteen attributes, viz. : — (1.) Moral life ; (2.) Subjugation of the passions; (3.) Temperance in meals ; (4.) Vigilance; (5.) Faith; (6.) Shame; (7.) Fear of sin; (8.) Study^; (9.) Courage; (10.) Memory; (11.) Wisdom; (12, 13, 14, 15.) Four kinds of JMnas or abstract meditation. '6. Papancha. — ^Equivalen to Sa,nsknt Prapanclia — delusion,'deceit. It also means the developed world with its delusions and vanities. J. Sannojana. — These are the ten bonds, such as different kinds of desire or heresy, which bind a man to repeated births. They are divided into two sets of five each, called " Orambliagiya " and " Uddhambhdgiya." 1. Oramhhagiya, those which relate to this world, viz. : — (1.) Sakhdyaditthi ; (2.) Vichikiclichlid ; (3.) SUahbafapardmasa; (4.) Kdmardga; (5.) Vydpdda. 2. Uddhambhdgiya, those which relate to the other world, viz. : — 84 (1.) Bupardga; (2.) Arupardga; (3.) Mdna; (4.) Uddhach- cha; (5.) Avijjd. Those who are endowed with the first five are born in the world of senses ; those endowed with the next five, in the higher worlds ; and those who are encumbered with neither of the two sets attain Nibb^na. Eefer to Yibhanga and Suchiloma. 8. Sangha.—?Tol Max Miiller (in the Bhamma Pada), translates this word as " Church." Its strict meaning is association, assembly, council. Buddhistic works generally invoke Buddha, his Law, and his Church or SangJia, in their prefatory verses. They are also called "the three Gems" or "the three Treasures." 9. Achchuta. — This word means immovable, deathless, and desig- nates here the state of Nibbdna. 10. Edlaka Ndgara. — The pedigree of this {Kshatriya) warrior family is given in the Mahdwansa. 11. 5 and 6. — In Oriental languages several verses sometimes run into- ■ each other in such a manner that it is difficult to separate them in a translation. Hence here, as elsewhere, two or three verses are rendered together. 12. Lanka. — The classic name for Ceylon. It means "the resplen- dent." 13. LUdvati was the wife of ParaMama Baku I., a renowned king of Ceylon. She reigned as queen at Pollanaruva three times, and was dethroned as many times. According to Tumour, she ruled in the following years : — First, Secondly, Thirdly, . 1197-1200 A.D. 1209-1210 „ 1211-1211 „ This work is supposed to have been composed during the last reign of lAldvaii. 14. Pandu. — In Southern India there reigned three lines of Tamil kings, the Ghola, Ghera, and Pdndian dynasties, respectively at Tanjore, Travancore, and Madura. The Pdndians were more or less connected with Ceylon, and the Tamils of the Pdndian kingdom colonised extensively the north and east of the island. Latterly the kings of Kandy came from Madura, whilst many a^ TamU pr Telegu princess also left her home in India to become the queen-consorts of the Ceylon kings. From Tamil writ- ings we learn that one or two of the Pdndian kings of Madura were also Buddhists. Th& struggles for supremacy between Brahmanism and Buddhism in the Tamil-land of India are described in some parts of the Tiruvatav&r Purdna. In olden times the communication between Ceylon and India was main- tained chiefly through the Sinhalese kingdoms of Anuradhapura and Pollanaruva on the one hand, and that of Madura on the 85 other. From the phraseology occasionally adopted in this Pali work by the author, it is easy to infer that the influence of the Tamil connection was to some extent felt also by the Sinhalese literature of that epoch. 15. Givirtg whatever was ashed of her. — According to Oriental ideas, profuse liberality is one of the great characteristics of a king. In this respect King Kama of the Mahd Bhdrata is the Indian model. When asked by Krishna, at the point of death in the battlefield, to make also a gift of the reward due to all his meritorious deeds, Kama readily complied with even this re- quest, and only then gave up his ghost, ready to face the new world denuded of "the riches he had stored up in the heavenly mansions." 16. Pardkhama Bdhu. — {Tide Note 13.) 17. Kald, Arts. — These were sixty-four, such as archery, horseman- ship, the riding of elephants, the driving of chariots, acting, dancing, music, grammar, prosody, astronomy, &c., in which Indian princes were expected to be proficient. 18. Threefold SHiala. — Slhala means Ceylon, the land of the Sinhalese. It was in ancient times divided into three parts, called libhana, Mdya, and Patitthd. 19. And the like. — This is the rendering of Adi, a word which occurs repeatedly in this book. It is equivalent in some, degree to the European etcetera, and yet it means something more. When a word ends with Adi, the author means a great deal more, which he wishes to be understood. It literally means, " and other things, heginniiig with the word mentioned." It is so com- monly used amongst Orientals, that the repetition of it in their conversation or writing does not jar on the ears as its frequent use is likely to do in an English translation. I have attempted to diversify the translation by rendering it in different wayf!, such as, " and other things," " and other requisites," &c., being chiefly guided by the context. 20. Like the moon. — The moon furnishes a great storehouse for meta- phor to Indian poets. He (for the moon is of the masculine gender in Indian languages) is the paragon of beauty and gentle- ness, and renowned for such. 21. Mdgadhl language. — Another name for Pali, derived from the country of Mdgadlia (Behar), in which it was chiefly spoken. 22. Otlier islands also. — According to Buddhistic and Indian cosmo- gony, the world was composed of several islands. Even India, or Jambudipa, as it is called, was considered to be only an island. 23. The Conqueror. — Jina means this. To avoid tautology, the Pali poet calls Buddha by a variety of names, such as Jina, 86 Sugata, Tathdgata, Satthd, Mum, the lord of tLe three worlda, (fee, each descriptive of some special attribute of his. To pre- vent a confusion of ideas, the reader of the translation should bear this in mind. 24. Veddngas. — ^This means the " limbs " of the Vedas. In Southern India these have been rendered to mean those sciences and books required to be studied for the proper understanding of the Vedas, such as grammar, prosody, . Tathdijata. — Anothor name for Buddha. Tho word means, literally, '' thus gone." Gotamais also a Tathdgata, as, like the previous Buddluis, he will be gone fur over, and never rotui-ii to be born again in this world of woe. ( / '/(/() Tumour's Introduc- tion, pages 55 and 50.) 30. Pdrami virtms. — 'J'Iuihu are the ten virtues, tho attainment of which is indispensable f(ir acquiring the status of a Buddha. And thoy are : — (1.) /^rt»(r, alms-giving ; {'!) SUn, moral conduct ; (3.) NikkimidiMy secluded life; ('l.) /'a una, wisdom; (5.) Virii/a, liur.sovoriiiK ('.oiiriif^'o ; (G.) KliaiiU, pationco ; (7.) iSarhcha, tnitli- fuhioss; (IS.) Ailli.ilUidiia, rosolntion; (9.) A/ftIa, kindness; (10,) Upekkka, equanimity or toleration. ;i7. Juaiikhfi/i/dif.- Litoi'iilly, what is uncountable, innumerable. It is numeral 1 , fnUowod by onu huiidrod and forty ciphers. .'18. Jurppax. — Vast jioriods or cycles of time. In Manskrit, Ka/pa. Dui'iug these cyclos tho univoivso is subjoclud to alternate pro- cesses of ilcsti'uctiou and ronovation. :iO. Titsi/a. — Thoro arc six. licavimH, and of these Tndta is the fourth, whoi'o /Itn/hijial/tis, or beings destined to become Buddhas, live. 40. For his uhvUh compassion, I.e., the only riches he valued or possessed waa kindness, lovo, mercy, A.c. 41. iSiirdt/hipas: — This word in tlio plural moans iiio oigiit chiefs of tho ^nras, or gods, such as, Iiidra, Yitma, Agni, Vdi/ii, I'aruiur, •lli. Chakhmfla.'i. — A sphoro of worlds. There are several such scat- tered in the univorso, each having its own planetary system. l:t. iSmhlliodaiia.—Kmjr o( a part of Ayodliia (C)ude), and a tributaiy of tho king of A'ma. — A river in the Sahya country, and a branch of the Ganges. 51. Chuldmani. — Equal to GlvAdd'mani in Sanskrit. It signifies literally a " crown-jewel." It means also a monument of the shape of an Indian crown, which is of different form from that of the European crown, and was somewhat conical. This was also the style of the Buddhistic topes. 52. T^janas. — A measure of distance, equal to sixteen English miles. 53. Ghatihdra. — Literally a "pot-maker.'' Here it is the name of a^ Brahma who it is said was originally a pot-maker. But it must be borne also in mind that some of the philosophic poets of India designate Gpd and also Brahma as a " pot-maker,"' i.e., one who creates the world out of the " clay of matter." The Gatiha Sutta, in the Majjhima Nilcaya, gives an account of the life and antecedents of this Brahma, who brought the yellow robes, which were ochre-coloured robes worn by Indian ascetics. The colour of the robe of the Buddhists was more yellowish. Kasdya is the name of the colour of the clothes adopted by the Hindus. 54. Cloth monument is the literal rendering of Dussachetiya, so called either from its being made of cloths or from Buddha's robe being preserved there. 55. Mahdpadhdna means great efforts, great perseverance. It is not very unlike the Vedantic Vyrdhkia. 56. The full moon. — The full moon is a day of great sanctity amongst the Hindus. The Buddhists treat, it with equal veneration. Even in their modern usages the Buddhists attach great import- ance to this day, their great religious festivals being fixed for the full moon. Also, Indian magicians consider their incan- tations doubly efBcacious when performed oH this day. 57. Bodhi-tree. — Each Buddha sits in meditation under the shade of a tree, and attains Buddhahood. Hence it is called the tree of Buddhahood, or Bodhi-tiee. Gotama Buddha's JBodhi-tTee vrna, a ficm religiosa. A branch of it is yet believed to grow at 89 Anurddhapura in Ceylon, having been planted there in 288 B.C. Every Buddhist temple now has afictis religiosa growing ■within its confines. Childers writes that the .Boi/ii-tree occu- pies in modern Buddhism the same position as the cross in Christianity. — Courageous. — The Pali word is Viriya, a well- known word in Indian philosophy. According to the Buddhists, there are four kinds of Viriya or persevering courage, accord- ing as it is kept up till (1.) the skin, (2.) the nerves, (3.) the bones, and (4.) the blood and flesh are withered up. ■58. Mdra is not the Sanskrit Kdma, but the appellation for gods or evil spirits of the sixth heaven. The word is also used to designate the evil principle, the tempter, the hindrances to the attainment of heaven. There are five Mdras according to Buddhists, but here the word means only Devaputtamdra, evil gods. 59. Asuras. — Opposed to Suras, the gods. Both Suras and Asuras came into existence at "the churning of the mUky ocean." The former were the good gods, and the latter the evil gods. They are also called Yavanas in the Skanda Purdtva, which describes the origin of these two sets of beings, and the tre- mendous wars waged between them. .60. The lowest and other hells. — Avichi is one of the eight hells, which were — (1.) Sanjiva; (2.) Kdla Sutta; (3.) Mahd Roruva; (4.) Eoruva; (5.) Pdthapara; {Q.) Avichi; (J.) Sanghdta; and (8.) Tdpana. (Consult Padipikd.) 61. Betas were evil spirits, who, ever greedy of eating and drinking, and yet unable to gratify their appetites, were in a constant state of hunger and thirst. €2. Bodily ornaments. — The poet wishes to intimate that even insen- ■ sible objects felt delighted, and gave outward signs of their joy. 63. A double miracle, or " a pair of miracles," would be the rendering of Yaviaka. These miracles should be opposed to each other, "such as fire and water, light and darkness, heat and cold. '64. The, seat of victory. — The victory alluded to here is the subjugation of the Mdras, or the tempters. '65. Samania Patth&na. — This is the name of the seventh and last book of the Abhidkamma (the third part of the Buddhistic Tipitaka), which consists of discourses relating to transcendental and metaphysical subjects. It is the most important of all the seven books. '66. Ajapdla means literally cowkeeper or goatkeeper. Possibly cows and sheep found shelter under this banyan-tree. ■67. Muchalinda is the Ban-ingtonia acutangula. yo 68. Edjdyatana is tte Indian iron-wood tree, called also the Pdla- tree. — "The thousand-eyed God" is Indra. {Vide Note 23, Chap. III.) 69. Tapasm and Bhallulca. — These were the two first to believe in Buddha^ 70. Sahampati. — Another name for Brahma, one of the Hindu triad. 71. Bdrdnasi is modern Benares. 72. Idpatana. — Literally "the place where the sages stood." It was in the vicinity of Benares. Buddha's first discourse was de- livered there. — The unvarying place. — This means that all Buddhas, before and after Gotama, have to be seated on this particular spot in Isipatana, to preach their law and dis- pensation. 73. Wheel of the Law. — "Bhamma Ghakha," Childers writes (Dic- tionary, p. 216), should be rendered by some such expression as " the reign of religion, the dominion of the Law." Turnour translates it as "the sovereign supremacy of the Law." It is a stock phrase of Buddhism, and indicates the propagation and triumph of that religion. 74. AilTia Kortdanna. — A Brahman who became the first Buddhist priest. When Buddha's father asked him as to the future of his son, he predicted that he would become a Buddha, and patiently awaited that event, and became a convert to his religion. 75. The doctrine of the Paths, i.e., of the four leading to NibbAna, , Sotdpanno, Sdk&ddgami, Andg&mi, and Arahd. CHAPTEK IL 1. Phussa is equal to the last part of December and the beginning of January. 2. Tahkhas. — Those who inhabited Ceylon before it was settled by the Hindus from Northern India, who were led thither by Vijaya. The Yakkhas were also supposed to be a class of demons. Could there be any connection between this term and the RdTcshasas, or giants, who, according to the Rdmayana, in- habited Ceylon, and to conquer whose king (Rdvana), Eima made an expedition to the island 1 Turnour thinks that Ydkkha is derived from the root Yaja, to make offerings. 3. Mdhdndgavana. — The present Mahyangana, in Bintenne, near BaduUa, where Buddhistic temples and monuments are yet in existence. 4. Giridlpa. — An island in which the Yakkhas were floated away from. Ceylon. 91 6. Kotis. — A koti is equal to ten millions. 6. Mahdsumana. — The same as the god Sumana, who has a temple at Eatanapura, and is worshipped by the Buddhists there. He is supposed to be Lahshmana, the brother of Edma. 7. SumanaMta is called now Sripdda, or Adam's Peak. Mr W. Skeen has written an interesting book about it. The footprint on the peak is worshipped by Hindus, Buddhists, and Moham- medans alike, each chiiining it to be that of their own god. It is one of the highest mountains in the island. The priest attached to the temple on the peak is a man of great importance. The present incumbent, Sumanc/ala, is a very learned Pali scholar. 8. Jetavana. — The name of a park in Ayodhia (Oude). It was pur- chased by An&thapindika {vide Chap. III., v. 28, 29) from Prince Jeta, and dedicated to Buddha. Hence its name. Many of his discourses were delivered here. 9. TMpa. — Equal to Sthilpa in Sanskrit. A tope, or dag6ba, being a monument or mausoleum of a conical shape. 10. Ndgas. — Literally, snakes. But the word means more than this — a species of human beings who had the hoods of snakes, with three, five, or seven heads. They had the power to assume any form they liked. The Ndga princesses were reputed to bo great beauties, and many a marriage between the kings of the East and these princesses, who lived in the world below, or Pdtala, are recounted in the Indian legends and Purdnas. The Ndgas each possessed a gem of pre-eminent lustrousness and value set on the hoods. Very great intimacy appears to have existed between men and the Ndijtti. Their kings are alleged to have come in state from the infernal regions to assist at the festivals of Indian kings. They have even sometimes taken part in their wars. In short, the Ndgas, whoever they were, have played an important part in Indian mythology and history. (Consult Vidlmra Jataka.) 11. Ndgadipa. — The island of the Ndgas. Some islands near Jafiha, in the north of Ceylon, are yet called JVaijaJivu, where temples are dedicated to a Xdga Thampirdn, or snake-god. The images worshipped in them are those of snakes. Ndgadipa is, how- ever, supposed to be an island near Pamnhen. 12. Silas and Gharanas. — The former are the five vows to abstain from — (1.) killing; (2.) stealing ; (3.) fornication; (4.) lying; (5.) drinking intoxicating liquors. The Charana have been described infra. {Vide Note 5, Chap. I.) 13. Kalydni. — The present Calany, near Colombo, where there is a large Buddhistic temple. It is one of the great strongholds of modern Buddhism in Ceylon, and attracts a large number of 92 votaries." The word means "the liappy. There are several places in India called Kalydn. 14. Footprint— (Vide ISote 7,' Chap. IL) 15. Dighavdpi means literally the long lake. It is supposed to be Batticaloa. 1 6. Samapatti means the enjoyment of Samddhi or meditation. 1 7. Tk&pardma, MahdthUpa. — ^The site of these monuments at Anu- radhapura is even now known. 18. Three times, i.e., the present, past, and future. 19. Sildikupa is now called the Gal-ddgoha. 20. Acts of hospitality. — Buddhist priests were strictly forbidden to avail themselves of the hospitality of friends, lest they may get attached to them. They were taught to be content with the little they obtained by begging. 21. The religion of the Teadier, consisting of nine parts. — These are (1.) Sutta; (2.) Geyya; (3.) Yyakarana; (4.) GaJthd; (5.) Uddrui; (6.) Itivuttaka; (7.) Jaiaka; (8.) Abhhuta Dhamma; (9.) Vedallam. ( Vide Majjhima, Nikdya.) 22. Kusindrd. — Supposed to be Haridwar. 23. Sola-tree. — Shorea robusta, called now HalAx&e. 24. MaUa Idngs. — Supposed to be the kings of Malava or Malwa. 25. The five-eyed one. — Buddha, who had five kinds of eyes, viz. — (1.) Eyes of flesh; (2.) Divine eyes; (3.) Eyes of wisdom; (4) The eye of a Buddha ; (5.) The omniscient eye. 2Q. First wafcA.— There were three watches, as foUow: — The 1st watcb was from 6 p.m. to 10 p.m. „ 2d ., 10 P.M. to 2 A.M. „ 3d ,, 2 A.M. to 6 A.M. 27. Appamdda. — Non-procrastination, zeal, diligence,