On the occasion of the Buddha’s Neibban, the chief of Brahmas uttered the following stanzas:—“O Rahans, the great Buddha who has appeared in this world, who knew everything, who was the teacher of Nats and men, who stood without an equal, who was mighty7 and knew all laws and all the great principles, the most excellent and glorious Buddha, is gone to Neibban. Where is the being who shall ever escape death? All beings in this world must be divested8 of their terrestrial and mortal frame.”
The chief Thagia, on the same occasion, repeated aloud the following words:—“O Rahans, the principle of mutability is opposed to the principle of fixity. It carries with it the elements of creation and destruction. There is no happiness but in the state of Neibban, which puts an end to all changes.”
The great Anoorouda said in his turn: “O Rahans, the most excellent Buddha, free from all passions, has entered, by this death, into the state of Neibban. He whose soul, ever firm and unshaken, was a stranger to impatience9 and fear, has gone out from the whirlpool of existences, and is no longer subject to the coming into existence and to the going out therefrom. Passions have no more influence[76] upon him. He is disengaged from the trammels of mutability, and has ended like the light of a lamp, the oil of which is exhausted10.”
Ananda added: “O Rahans, when the great Buddha, full of the most transcendent excellencies, attained11 the state of Neibban, the earth quaked with that violence which fills the soul with fear, and causes the hair of the head to stand on an end.”
After the demise of Buddha, the Rahans that had reached the two states of Thautapan and Thakadagan, lifting to the forehead their joined hands, began to wail12 and loudly lament13. Men threw themselves down on the ground, bitterly lamenting14 the loss the world had sustained. They all exclaimed, “The glorious and illustrious Buddha has too soon gone to Neibban. He who never spoke15 but good and instructive words, he who has been the light of the world, has gone too soon to Neibban.” In these and other words they gave utterance16 to their grief and affliction, with tears and lamentations. The Rahans who had reached the two last states of perfection, the Anagans and Rahandas, more calm and steady in their mind, were satisfied with repeating in solemn tones, “There is nothing fixed17 in the principle of mutability. Buddha, entering in the current of change, could not but die; his body was to be destroyed.” They remained meditating18 on this great truth, retaining an unchangeable and calm composure.
Anoorouda, assembling together all the Rahans, said to them, “Cease now to weep and lament; banish19 sorrow and affliction from your hearts; remember presently what the most excellent Buddha has told us, that all that exists is liable to destruction, which it can never escape. What will become of Nats and men? What will they say when they see the Rahans delivered up to grief, and giving vent20 to it in loud wailings?”
Ananda inquired from Anoorouda what actually took place among the Nats on the occasion of the death of the great Buddha. He was told that some of them, lifting up[77] the joined hands to the forehead, loudly wept and lamented21; but others more wise, bearing in mind what Buddha had said on the subject of the principle of mutability, remained wrapt up in a solemn and resigned composure of mind. Anoorouda spent the remainder of the night in preaching the law. He said to Ananda, “Go now to the city of Kootheinaron, say to the Malla princes that the great Buddha is gone to Neibban; that they ought to dispose everything for the funeral.” At daybreak Ananda put on his tsiwaran, and, taking his patta, went alone to the city. He met the princes assembled in the public hall, deliberating on what was to be done when Phra should have gone to Neibban. He said to them, “O princes of the Wathita race, the great Buddha has gone to Neibban; the moment is come for you to go to the spot where are his mortal remains22.” When the princes heard this sad news from the mouth of Ananda, they, with their wives and children, began to wail and lament, and give all the marks of the deepest grief, unceasingly repeating, “The most excellent Buddha, who was infinitely23 wise and knew all laws, has too soon gone to Neibban.” The princes, now selecting one of their family, directed him to go throughout the city and collect all the richest and rarest perfumes, to keep in readiness the drums, harps24, flutes25, and all other musical instruments, and have them carried to the place where the remains of Buddha were lying. Having reached the spot, the princes began to make offerings of flowers and perfumes with the greatest profusion26, in the midst of dancings, rejoicings, and the uninterrupted sounds of all the musical instruments. A temporary canopy27 was erected28 with the finest pieces of cloth, and they remained under it during seven consecutive29 days. After this lapse30 of time, eight of the youngest and strongest princes, having washed their heads and put on their finest and best dresses, prepared to carry the corpse to a place situated31 in the south of the city, where they intended to have it burned. In spite of their united efforts,[78] they could not remove it from the place it was laid on. Anoorouda, consulted on the subject of this extraordinary and unexpected occurrence, said, “O princes, your intent does not agree with that of the Nats. You wish, after having performed all ceremonies about the corpse, to carry it to a certain place in the south of the city; but the Nats will not agree to this; they intend to accompany the corpse with music, dancings, singings, and offerings of flowers and perfumes. They desire that the corpse should be carried to the western side of the city, thence to the northern one, afterwards to re-enter through the northern gate, and go to the middle square; thence to sally forth32, through the eastern one, and take the body to the place called Makula-bandan, where the Malla princes are wont33 to assemble for their festivals and rejoicings.” “Let it be done,” answered all the princes, “according to the wishes of the Nats.”
The funeral procession then set out.[24] The Nats in[79] the air honoured the corpse with their music, singing, and the showering down of flowers and perfumes. Men did the same all round the corpse. The way which the[80] procession slowly moved through was strewed34 with the finest and choicest flowers. When the cortège had reached the centre of the city, the widow of General Bandoola, named Mallika, hearing of the approach of the funeral[81] procession, took a magnificent piece of cloth, called Mahalatta, which she had never worn since her husband’s death. She perfumed it with the choicest essences, and, holding it in her hands until the procession reached the front of her house, she desired the bearers to wait for a while, that she might offer to the body her beautiful piece of cloth, and extend it over it. Her request was granted. By a very happy chance, the cloth had the desired dimensions in breadth and length. Nothing could equal the magnificent sight of the body; it looked beautiful, like a statue of gold, when covered with that splendid cloth, finely worked and adorned35 with the richest embroidery37. The cortège having reached the place Matulabandana, where the funeral pile was erected, the corpse was lowered down. The princes inquired from Ananda what was to be done to perform in a becoming manner the last rites38 over Buddha’s remains. Faithful to the last request of Buddha, Ananda said to them that on this occasion they were to observe the same ceremonies as were prescribed for the funerals of a Tsekiawade prince. The body was forthwith wrapt up with a fine cloth, covered with a thick layer of cotton; to which a second succeeded, and then another layer of cloth, and so on, until the same process was repeated five hundred successive times. When this was done, the corpse was placed in a golden coffin39, and another of the same form and size was turned over it as a covering. A funeral pile, made with fragrant40 wood and sprinkled with the choicest perfumes, was prepared. Upon it the coffin was pompously41 deposited.
At that time, the great Kathaba, attended by five hundred Rahans, was going from the city of Pawa to the city of Kootheinaron. On their way, at noon, the heat was so excessive that the soil appeared to burn like fire under their feet. The Rahans, extremely fatigued42, desired to rest during the remainder of the day, intending to enter the city of Kootheinaron during the cool of the night. Kathaba withdrew to a small distance from the road, and, having[82] extended his dugout under the shade of a large tree, rested upon it, refreshing43 himself by washing his hands and feet with water poured from a vessel44. The Rahans followed the example of their chief, and sat down under the trees of the forest, conversing45 among themselves upon the blessings46 and advantages of the three precious things. Whilst they were resting, a heretic Rahan appeared, coming from the city of Kootheinaron, on his way to that of Pawa, carrying in his hand a stick, at the extremity47 of which there was a large flower, round like a broad cupboard, forming as it were an umbrella over his head. Kathaba perceiving the man at a distance with that extraordinary flower, the Mandawara, Erithrina fulgens, thought within himself, “It is very rare ever to see such a kind of flower; it appears only through the miraculous48 power of some extraordinary personage and on great and rare occasions. It shot forth when my illustrious teacher entered his mother’s womb, when he was born, when he became Buddha, wrought49 miracles at Thawattie, and came down from the seat of Tawadeintha. Now that my great master is very old, the appearance of this flower indicates that he has gone to Neibban.” Whereupon he rose from his place, wishing to question the traveller; but he desired to do it in such a way as to show his great respect for the person of Buddha. He put on his cloak, and, with his joined hands raised over his forehead, went to the traveller and asked him whether he knew his great teacher, the most excellent Buddha. The ascetic50 answered that he knew him well; but that seven days ago he had reached the state of Neibban, and it was from the place where this occurrence happened that he had brought the Mandawara flower. He had scarcely said this word, when those among the Rahans who had but entered into the two first ways of perfection began to wail and loudly lament over this untimely occurrence, exhibiting every sign of the deepest grief and greatest desolation. The others that were more advanced in perfection remained calm and composed,[83] remembering the great maxim51 of Buddha, that everything that has come into existence must also come to an end.
The name of this heretic was Thoubat.[25] He had been previous to his apparent conversion52 a hermit53, leading an ascetic’s life. Subsequently he became a disciple54 of Gaudama, but retained in his heart an ill feeling towards his spiritual master, which revealed itself in the manner he communicated the sad news to Kathaba and his companions. Seeing them penetrated55 with the deepest affliction, and exhibiting in an unfeigned manner the grief which weighed on their heart, he said to them: “Why do you weep and cry? You have no reason for doing so; we are now freed from the control of the great Rahan. He was always telling us: Do this, or do not do that. In every way he annoyed and vexed56 us. Now every one can act as he pleases.”
[84]
The Rahan Thoubat bore envy and revenge towards Buddha for the following reason. Formerly57 he was a barber in the village of Atooma, where he then became a Rahan. At the time we speak of, Buddha was coming to that place, attended by twelve hundred Rahans. Thoubat wished to make an offering to Buddha and his followers58 and give them food. For this purpose he resorted to the following very questionable59 expedient60 for obtaining from the villagers rice and other eatables, and preparing them for the great occasion. Thoubat had two sons who wore the dress of Samane. He gave to each of them a pair of scissors, and desired them to go through the street of the village and shave the head of all the children they might meet with, as a token of their entering into religion. The order was punctually executed. The parents of the lads were then told, that on such an occasion it was customary to make considerable offerings. The offered articles, however, would be on this occasion employed for feeding the great Gaudama, who was expected in the place with a great number of disciples61. All the people brought in large offerings of various articles of food, such as rice, oil, butter, and other comestibles. In this manner, by means of such an expedient, the cunning Thoubat, without any cost to himself, was able to make a great display of the choicest dishes to be laid before Gaudama and his disciples on their arrival to Atooma, and earn for himself the reputation of a very liberal and generous man. Buddha, acquainted with his conduct on the occasion, refused to accept the offering, and forbade all his followers to eat of the food prepared by Thoubat. From that time the latter ever entertained ill-feeling towards Buddha, though he did not dare openly to give vent to his passion.
Kathaba was thunderstruck at hearing such an unbecoming language[26] from the mouth of the Rahan Thoubat.[85] He said to himself: “If at this time, when there are only seven days since Buddha entered Neibban, there are to be found people holding such a language, what will[86] happen hereafter? These persons will soon have followers who will embrace the profession of Rahans, and then the true religion shall be totally subverted62: the excellent law shall be in the hands of such persons like a heap of unstrung flowers that are scattered63 by the wind. The only remedy to such an impending64 misfortune is to assemble[87] a council composed of all the true disciples, who, by their decisions, shall insure stability to religion, and fix the meaning of every portion of the law, contained in the Wini, the Thoots, and the Abidama. I am, as it were, bound to watch over the religion of Buddha because of the peculiar65 predilection66 he has ever shown to me. On one occasion I walked with Buddha the distance of three gawots; during that time he preached to me, and at the end of the instruction we made an exchange of our tsiwarans, and I put on his own. He said: ‘Kathaba is like the moon: three times he has obtained the inheritance of the law. His affection to my person, his zeal67 for my religion, have never been equalled. After my demise, it will behove him to stem the current of evil, to humble68 the wicked, and condemn69 their false teachings as subversive70 of the genuine doctrine71. With such energetic means, my religion shall remain pure and undefiled, and its tenets shall not be lost and drowned in the midst of the raging waves of errors.’ Therefore,” said the great disciple, “I will hold an assembly of all the disciples, for the promotion72 and exaltation of the holy religion.” This design Kathaba kept perfectly73 secret, and made known to no one.
At that time, four of the ablest Malla princes, having washed their heads, and each put on a fine new dress, tried to set fire to the funeral pile, made of sandal and other odoriferous woods, and one hundred and twenty cubits high. Their efforts proving useless, all the other princes joined them, in the hope that, by their united exertions74, they would be able to set fire to the pile. Fans made of palm-leaves were vigorously agitated75 over the heap of coals; bellows76 made of leather blew in the same direction; but all the efforts were of no avail. The princes, surprised and disheartened, consulted Anoorouda as to the cause of such a disappointment. Anoorouda said to them, that the Nats did not approve of their proceedings77; they wished that the great Kathaba should arrive and venerate78 the corpse, ere it be consumed by fire.[88] No fire could be lighted before the great Rahan had made his appearance.
The people, hearing the answer of Anoorouda, wondered at the transcendent merit of the great Kathaba, and anxiously waited for his arrival. They said to each other, “Who is this distinguished79 Rahan? Is he white or black, short or tall?” They took perfumes, flowers, and flags, and went out to meet him and honour him in a becoming manner.
When the great Kathaba arrived in the city of Kootheinaron, he without delay repaired to the place where the funeral pile was erected. He adjusted his clothes in the most becoming manner, and, with his hands joined to the forehead, three times turned round the pile, saying at each turn, “This is the place of the head; that is the place of the feet.” Standing80 then on the spot opposite to the feet, he entered into the fourth state of dzan for a while. His mind having emerged therefrom, he made the following prayer:—“I wish to see the feet of Buddha, whereupon are imprinted81 the marks that formerly prognosticated his future glorious destiny. May the cloth and cotton they are wrapped with be unloosened, and the coffin, as well as the pile, be laid open, and the sacred feet appear out and extend so far as to lie on my head.” He had scarcely uttered his prayer, when the whole was suddenly opened, and there came out the beautiful feet, like the full moon emerging from the bosom82 of a dark cloud. The whole assembly burst into loud applauses and continued cheers on seeing this matchless prodigy83. Kathaba, stretching his two hands, that resembled two lilies just blooming, held both feet firmly by the heels, placed them on his head, and worshipped. All his disciples followed his example, and worshipped. Perfumes and flowers were profusely84 offered by the crowd. When this was done, the feet slowly withdrew into their place, the pile and coffin resumed their natural position. As the sun and the moon disappeared below the horizon, so the feet of Buddha[89] disappeared, buried as it were, in the folds of cloth and cotton. The people, at this moment, wept and loudly wailed85: their affection for Buddha was evinced on this occasion more forcibly than when he entered the state of Neibban.
The feet had hardly been concealed86 from the sight of the people, when, without the interference of any one, fire caught the pile, and soon set it in a blaze of flames. The skin, the flesh, the muscles, the entrails, and liver of the body were all consumed, without leaving any trace of ashes and charcoal87; as butter or oil, poured on a great fire, burn and are consumed without anything remaining. Of the body all had disappeared except the relics. All the pieces of cloth that served to wrap up the body, except the outermost88 and innermost, were all consumed. The relics of former Buddhas89, whose lives were very long, resembled a lump of gold. Our Buddha, whose life had been comparatively of a short duration, had said whilst yet alive: “During my lifetime, religion has not been sufficiently90 diffused91; those, therefore, who, after my Neibban, shall obtain of my relics a small portion, be it but of the size of a mustard-seed, and build a dzedi to place them in, and worship and make offerings to them, shall obtain a place of happiness in one of the seats of Nats.” Among the relics were the four canine92 teeth, the two bones that connect the shoulders with the neck-bone, and the frontal bone. These are the seven great relics. They were in a state of perfect preservation93, not at all damaged by fire, and are called Athambinana. Besides these relics there were some others of a smaller dimension, in sufficient quantity to fill up seven tsarouts. Here is the size and shape of those sacred remains: the smallest were of the size of a mustard-seed, and resembled the bud of the Hing-kow; the middle ones equalled the size of a rice-grain, divided into two parts, and looked like pearls; the largest were of the size of a pea, and appeared like gold.
When the pile was consumed by fire, water came down[90] from the sky, as thick as the arm, which soon extinguished the fire. The Malla princes poured also upon it an immense quantity of scented94 water. During all the while the pile was burning, streams of flames issued from the leaves and branches of the trees, shining forth with uncommon95 brightness, without burning the trees; insects of every description were seen flying in swarms96 on those trees, without receiving the least injury.
In the place where the corpse had been exposed during seven days, the relics were deposited during the same length of time, and offerings of perfumes and flowers were incessantly97 made. Above them, a canopy bespangled with gold and silver stars was raised, and bouquets98 of flowers and perfumes were hanging therefrom. From that place to the one where the ornaments99 were deposited, the road was lined on both sides with fine cloth; the road itself was covered with the finest mats. Above the road was spread a splendid canopy bespangled with golden stars and flowers. The interior of the building was richly decorated; perfumes and flowers were seen hanging from the canopy. Around the building, masts were planted, and adorned with the five sorts of flags. Plantain-trees were planted on both sides of the road, and jars of cool water were laid down at a very short distance one from the other. From posts of well-polished wood were suspended lamps to be lighted day and night. The box, containing the relics, was placed on the back of a richly-caparisoned elephant, and the precious remains were honoured in every possible way by offerings of flowers and perfumes; by dancing, singing, music, rejoicings, and loud acclamations. The Malla princes, to insure the safety of the relics, had a line of elephants drawn100 round the place, then a second line of horses, then a third of chariots, then a fourth of warriors101. Such precautions were taken both for insuring the safety of the relics, and allowing time to everybody to come and do honour to them.
[91]
At that time the courtiers of King Adzatathat,[27] knowing well the tender affection their royal master bore to Buddha’s person, were reluctant to convey to him the sad[92] intelligence of his demise, for fear of causing in him too great an affliction. They took every possible precaution, and devised various means for preparing the king’s mind to bear with composure the loss he had sustained. As soon as the monarch102 understood what the courtiers intended to say, he fainted three times in succession. Each time steam baths and an abundant pouring of water over the head restored him to consciousness. When he became sensible, he wailed and lamented for a long time. Recovering from the shock of his deep affliction, he desired to assuage103 the grief caused by Buddha’s death by procuring104 some of his relics. For that purpose a messenger was despatched to the Malla princes with the following request: “You are the descendants of the great Thamadat; I too, who rule over the Magatha country, boast of the same noble origin. For this reason, I put forward my claim for obtaining the possession of some of Buddha’s relics, which are now his representatives. I will give directions for the erection of a beautiful and tall dzedi wherein they shall be deposited. I and my people shall have thus an object of worship.” The princes of Wethalie and of the neighbouring states sent a similar request. Those of Kapilawot and Alekapa followed their example. The kings of Rama and Pawa, the pounhas of Withadipa also sent in their reclamations, with a threat of having[93] recourse to the force of arms, if their demands should be disregarded. They soon followed their messengers at the head of their troops.
The Malla princes, on receiving those messages, consulted among themselves as to what was to be done. They agreed that, the relics of Buddha being the most valuable possessions in the world, they would not part with them. Many angry words were exchanged among contending parties. They were almost ready to draw the sword when a celebrated105 pounha, named Dauna, made his appearance. He stood on an elevated spot, and making a sign with his hand, began to speak in a language calculated to soothe106 the irritation107 of the parties. Great was his influence over all, since there was scarcely a man in the island of Dzampoudipa who did not acknowledge Dauna as his teacher. “O kings and princes,” said he, “hear one word that I have to say to you. Our most excellent Buddha always extolled108 the virtue109 of forbearance; but you are ready to fight for the possession of his relics. This is not good. Let all of you be now of one mind, with cheerful dispositions110. I will divide the relics into eight equal portions. Let every one be ever solicitous111 to multiply in all directions dzedis in honour of him, who was possessed112 of the five visions, that many may feel affection for the most excellent one.” Dauna went on explaining more fully113 the two stanzas he had recited, saying: “O kings and princes, our most excellent Buddha, previous to his obtaining the Buddhaship, whilst he was even an animal, still more a man and a Nat, practised the virtue of patience; he always recommended it in all his subsequent preachings. How could you have recourse to open violence, to warlike weapons, for his relics? You are kings of eight countries; come to a quiet and peaceable arrangement on this subject; speak to each other words of peace and good-will. I will have the relics divided into eight equal parts. You are all equally worthy114 to receive your share.”
The kings, on hearing the words of Dauna, came to the[94] place where he stood, and entreated115 him to make eight equal portions of the relics. Dauna assented116 to their request. They went with him to the place of the relics. The golden coffin that contained them was opened, and there appeared to their regards all the relics beautiful like gold. The princes seeing them said: “We have seen the most excellent Buddha gifted with the six glories, and all the bodily qualifications of the most accomplished117 person: who could believe that these are the only things that remain of him?” They all wept and lamented. Whilst they were overwhelmed with grief, Dauna abstracted one of the canine teeth and concealed it in the folds of his turban. All the relics were duly apportioned118 to all the kings. A Thagia, who had seen the doing of Dauna, took adroitly119 the tooth, and without being perceived carried it into the Nats’ seats, and placed it in the Dzoolamani dzedi. When the partition was over, Dauna was surprised not to find the tooth he had stolen: he did not, however, dare to complain, as his pious120 fraud would have been discovered. To console himself for such a loss, he asked for the possession of the golden vessel wherein the relics had been kept. His demand was favourably121 received, and the golden vessel was given to him.
The Maurya princes, who ruled over the country of Pipilawana, hearing what had been done by Adzatathat and other kings, went also with a great retinue122 to the city of Kootheinaron. The Malla princes informed them that the relics had already been divided, and that there remained nothing but the coals of the funeral pile. They took them away, built a large pagoda123 over them, and worshipped. The places where the relics were deposited are Radzagio, Kootheinaron, Wethalie, Kapilawot, Allakapata, Rama, Pawa, and Witadipakka.
King Adzatathat ordered a beautiful and well-levelled road, eight oothabas broad, to be made from the city of Kootheinaron to that of Radzagio. The distance is twenty-five youdzanas. He wished to adorn36 it, in all its length,[95] in the same manner as the Malla princes had done the road leading from the place where the cremation124 of the corpse had taken place to that where the relics had been deposited. At fixed and proper distances houses were built for resting and spending the night. The king, attended by a countless125 crowd of people, went to take the relics and carry them into his country. During the journey, singing, dancing, and playing of musical instruments were uninterrupted. Offerings of perfumes and flowers were incessantly made by the people. At certain intervals126 they stopped during seven days, when fresh honours were paid to the relics in the midst of the greatest rejoicings. In this manner seven months and seven days were employed in going over the distance between the two countries. At Radzagio the relics were deposited in a place prepared for that purpose, and a dzedi was erected over them. The seven other kings built also dzedis over the relics they had obtained. Dauna built one, too, over the golden vessel, and the Maurya princes erected likewise one religious monument over the coals. Thus there were at that time ten dzedis, situated respectively in Radzagio, Kootheinaron, Wethalie, Kapilawot, Allakapata, Witadipaka, Rama, Pawa, the Dauna village, and Papilawana. The partition of the relics happened on the fifth of the waxing moon of Nayon (June). There were altogether eight tsarouts of relics; that is to say, a basketful. Each prince had one tsarout; that is to say, two pyis. The upper right canine tooth was taken to the Nats’ seats; the lower right tooth was carried to the Gandala country; the upper left tooth was removed to Kalingga, and the lower left tooth to the Naga seat. The other teeth and hairs of the head and body were distributed by the Nats in a great number of other worlds.
When the funeral ceremonies were completed, and the distribution of the relics effected in a manner satisfactory to all parties, Kathaba, who was the acknowledged head of the assembly, advised King Adzatathat to do away with the Eetzana era, and establish a new one, that would[96] be called the era of religion, beginning with the year of Buddha’s Neibban, that is to say, on the year 148 of the Eetzana era. The king joyfully127 assented to the pious request of the Buddhist128 patriarch, and was exceedingly rejoiced to have this opportunity of affording a fresh token of the great esteem129 he had for Buddha’s person.
Many years afterwards, the great Kathaba entertained some fear in his mind respecting the safety of the relics, distributed over eight distinct places, viz., Kootheinaron, Radzagio, Kappila, Allakabat, Watadipaka, Rama, Pawa, and Wethalie.[28] He wished to have them all put together in a safe and secure place, where they could be preserved until better circumstances would afford an opportunity to bring them forth, and expose them to the respect and veneration of the true believers all over the Dzampoudipa[97] island. For this purpose, in the year of religion 20, he went to King Adzatathat and said to him that precautions were to be taken for securing the preservation of the relics. The king asked him by what means all the relics could be had from those who now possessed them. Kathaba replied that he would know how to manage such a delicate affair. He went to the seven kings, who gave to him all the principal relics, keeping beside themselves only what was strictly130 necessary to be deemed an object of worship and good-will towards Buddha’s person. One exception was made in favour of the relics deposited in the village of Rama, because they were in future times to be carried to Ceylon and placed in the great wihara or pagoda. All the relics having been brought to Radzagio, Kathaba took with him those pious articles, and went out of the city. He directed his steps in a south-eastern direction, loaded with this precious burden, which he carried all the way. Having reached a certain spot, he made the following prayer:—“May all the rocks and stones of this place disappear, and there be, in place thereof, a fine sandy soil; may water never issue from this spot.” Adzatathat ordered the soil to be dug very deep. With the earth bricks were made, and eight dzedis were built. This was done for the express purpose of preventing people suspecting the real object that both Kathaba and the king had in view. The depth of the hole was eighty cubits. Its bottom was lined with iron bars. To that bottom was lowered a chapel131 monastery132 made of brass133, similar in shape and proportions to the great wihara of Ceylon. Six gold boxes containing the precious relics were placed in this chapel monastery. Each box was enclosed in one of silver, the latter in one adorned with precious stones, and so on, until eight boxes were placed one within the other. There were also arranged 550 statues, representing Buddha in 550 preceding existences described in the sacred writings, the statues of the eighty great disciples, with those of Thoodaudana and Maia. There also were arranged[98] 500 lamps of gold and 500 lamps of silver, filled with the most fragrant oil, with wicks made of the richest cloth. The great Kathaba, taking a leaf of gold, wrote upon it the following words:—“In aftertimes a young man, named Piadatha, shall ascend134 the throne, and become a great and renowned135 monarch under the name of Athoka. Through him the relics shall be spread all over the island of Dzampoodipa.” King Adzatathat made new offerings of flowers and perfumes. All the doors of the monastery were shut, and fastened with an iron bolt. Near the last door he placed a large ruby136, upon which the following words were written: “Let the poor king who shall find this ruby present it to the relics.” A Thagia ordered a Nat to watch over the precious deposit. The Nat disposed around it the most hideous137 and terrifying figures, armed with swords. The whole was encompassed138 by six walls made of stone and brick; a large slab139 of stone covered the upper part, and upon it he built a small dzedi.
Five years afterwards, that is to say, in the twenty-fifth year of the religious era,[29] King Adzatathat died; and,[99] likewise, all those that had been present on this occasion disappeared one after the other from the scene of this world. A small dzedi indicated the place where the sacred relics had been religiously deposited. But in due course of time, the place, being no longer heeded140 by the people, soon became overgrown with bushes, which screened from sight the modest monument itself. The relics remained buried in that manner in the bosom of the earth, until after a long period of time there was to appear at last a[100] mighty ruler, full of zeal for the promotion of religion, who would be worthy to render a becoming honour to the relics, and to distribute them throughout the length and breadth of the island of Dzampoodipa. This great event shall be narrated141 in a following chapter.
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demise
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| n.死亡；v.让渡，遗赠，转让 | |
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4
veneration
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| n.尊敬，崇拜 | |
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5
corpse
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| n.尸体，死尸 | |
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6
relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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7
mighty
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| adj.强有力的；巨大的 | |
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8
divested
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| v.剥夺( divest的过去式和过去分词 )；脱去（衣服）；2。从…取去…；1。（给某人）脱衣服 | |
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9
impatience
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| n.不耐烦，急躁 | |
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10
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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11
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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12
wail
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| vt./vi.大声哀号，恸哭；呼啸，尖啸 | |
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13
lament
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| n.悲叹，悔恨，恸哭；v.哀悼，悔恨，悲叹 | |
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14
lamenting
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| adj.悲伤的，悲哀的v.（为…）哀悼，痛哭，悲伤( lament的现在分词 ) | |
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15
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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16
utterance
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| n.用言语表达，话语，言语 | |
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17
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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18
meditating
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| a.沉思的，冥想的 | |
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19
banish
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| vt.放逐，驱逐；消除，排除 | |
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20
vent
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| n.通风口，排放口；开衩；vt.表达，发泄 | |
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21
lamented
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| adj.被哀悼的，令人遗憾的v.（为…）哀悼，痛哭，悲伤( lament的过去式和过去分词 ) | |
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22
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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23
infinitely
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| adv.无限地，无穷地 | |
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24
harps
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| abbr.harpsichord 拨弦古钢琴n.竖琴( harp的名词复数 ) | |
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25
flutes
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| 长笛( flute的名词复数 )； 细长香槟杯（形似长笛） | |
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26
profusion
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| n.挥霍；丰富 | |
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27
canopy
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| n.天篷，遮篷 | |
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28
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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29
consecutive
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| adj.连续的，联贯的，始终一贯的 | |
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30
lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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31
situated
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| adj.坐落在...的，处于某种境地的 | |
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32
forth
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| adv.向前；向外，往外 | |
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33
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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34
strewed
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| v.撒在…上( strew的过去式和过去分词 )；散落于；点缀；撒满 | |
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35
adorned
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| [计]被修饰的 | |
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36
adorn
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| vt.使美化，装饰 | |
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37
embroidery
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| n.绣花，刺绣；绣制品 | |
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38
rites
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| 仪式，典礼( rite的名词复数 ) | |
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39
coffin
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| n.棺材，灵柩 | |
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40
fragrant
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| adj.芬香的，馥郁的，愉快的 | |
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41
pompously
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| adv.傲慢地，盛大壮观地；大模大样 | |
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42
fatigued
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| adj. 疲乏的 | |
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43
refreshing
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| adj.使精神振作的，使人清爽的，使人喜欢的 | |
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44
vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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45
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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46
blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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47
extremity
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| n.末端，尽头；尽力；终极；极度 | |
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48
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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49
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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50
ascetic
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| adj.禁欲的；严肃的 | |
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51
maxim
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| n.格言，箴言 | |
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52
conversion
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| n.转化，转换，转变 | |
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53
hermit
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| n.隐士，修道者；隐居 | |
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54
disciple
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| n.信徒，门徒，追随者 | |
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55
penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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56
vexed
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| adj.争论不休的；（指问题等）棘手的；争论不休的问题；烦恼的v.使烦恼( vex的过去式和过去分词 )；使苦恼；使生气；详细讨论 | |
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57
formerly
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| adv.从前，以前 | |
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58
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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59
questionable
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| adj.可疑的，有问题的 | |
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60
expedient
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| adj.有用的，有利的；n.紧急的办法，权宜之计 | |
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61
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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62
subverted
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| v.颠覆，破坏（政治制度、宗教信仰等）( subvert的过去式和过去分词 )；使（某人）道德败坏或不忠 | |
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63
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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64
impending
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| a.imminent, about to come or happen | |
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65
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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66
predilection
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| n.偏好 | |
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67
zeal
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| n.热心，热情，热忱 | |
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68
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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69
condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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70
subversive
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| adj.颠覆性的，破坏性的；n.破坏份子，危险份子 | |
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71
doctrine
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| n.教义；主义；学说 | |
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72
promotion
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| n.提升，晋级；促销，宣传 | |
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73
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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74
exertions
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| n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使 | |
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75
agitated
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| adj.被鼓动的，不安的 | |
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76
bellows
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| n.风箱；发出吼叫声，咆哮（尤指因痛苦）( bellow的名词复数 )；（愤怒地）说出（某事），大叫v.发出吼叫声，咆哮（尤指因痛苦）( bellow的第三人称单数 )；（愤怒地）说出（某事），大叫 | |
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77
proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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78
venerate
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| v.尊敬，崇敬，崇拜 | |
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79
distinguished
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| adj.卓越的，杰出的，著名的 | |
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80
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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81
imprinted
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| v.盖印（imprint的过去式与过去分词形式） | |
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82
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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83
prodigy
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| n.惊人的事物，奇迹，神童，天才，预兆 | |
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84
profusely
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| ad.abundantly | |
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85
wailed
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| v.哭叫，哀号( wail的过去式和过去分词 ) | |
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86
concealed
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| a.隐藏的，隐蔽的 | |
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87
charcoal
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| n.炭，木炭，生物炭 | |
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88
outermost
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| adj.最外面的，远离中心的 | |
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89
Buddhas
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| n.佛，佛陀，佛像( Buddha的名词复数 ) | |
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90
sufficiently
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| adv.足够地，充分地 | |
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91
diffused
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| 散布的，普及的，扩散的 | |
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92
canine
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| adj.犬的，犬科的 | |
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93
preservation
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| n.保护，维护，保存，保留，保持 | |
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94
scented
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| adj.有香味的；洒香水的；有气味的v.嗅到(scent的过去分词) | |
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95
uncommon
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| adj.罕见的，非凡的，不平常的 | |
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96
swarms
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| 蜂群，一大群( swarm的名词复数 ) | |
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97
incessantly
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| ad.不停地 | |
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98
bouquets
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| n.花束( bouquet的名词复数 )；（酒的）芳香 | |
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99
ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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100
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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101
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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102
monarch
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| n.帝王，君主，最高统治者 | |
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103
assuage
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| v.缓和，减轻，镇定 | |
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104
procuring
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| v.（努力）取得， （设法）获得( procure的现在分词 )；拉皮条 | |
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105
celebrated
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| adj.有名的，声誉卓著的 | |
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106
soothe
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| v.安慰；使平静；使减轻；缓和；奉承 | |
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107
irritation
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| n.激怒，恼怒，生气 | |
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108
extolled
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| v.赞颂，赞扬，赞美( extol的过去式和过去分词 ) | |
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109
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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110
dispositions
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| 安排( disposition的名词复数 )； 倾向； （财产、金钱的）处置； 气质 | |
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111
solicitous
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| adj.热切的，挂念的 | |
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112
possessed
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| adj.疯狂的；拥有的，占有的 | |
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113
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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114
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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115
entreated
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| 恳求，乞求( entreat的过去式和过去分词 ) | |
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116
assented
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| 同意，赞成( assent的过去式和过去分词 ) | |
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117
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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118
apportioned
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| vt.分摊，分配（apportion的过去式与过去分词形式） | |
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119
adroitly
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| adv.熟练地，敏捷地 | |
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120
pious
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| adj.虔诚的；道貌岸然的 | |
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121
favourably
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| adv. 善意地，赞成地 =favorably | |
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122
retinue
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| n.侍从；随员 | |
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123
pagoda
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| n.宝塔（尤指印度和远东的多层宝塔），（印度教或佛教的）塔式庙宇 | |
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124
cremation
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| n.火葬，火化 | |
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125
countless
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| adj.无数的，多得不计其数的 | |
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126
intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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127
joyfully
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| adv. 喜悦地, 高兴地 | |
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128
Buddhist
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| adj./n.佛教的，佛教徒 | |
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129
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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130
strictly
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| adv.严厉地，严格地；严密地 | |
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131
chapel
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| n.小教堂，殡仪馆 | |
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132
monastery
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| n.修道院，僧院，寺院 | |
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133
brass
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| n.黄铜；黄铜器，铜管乐器 | |
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134
ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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135
renowned
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| adj.著名的，有名望的，声誉鹊起的 | |
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136
ruby
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| n.红宝石，红宝石色 | |
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137
hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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138
encompassed
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| v.围绕( encompass的过去式和过去分词 )；包围；包含；包括 | |
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139
slab
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| n.平板，厚的切片；v.切成厚板，以平板盖上 | |
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140
heeded
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| v.听某人的劝告，听从( heed的过去式和过去分词 )；变平，使（某物）变平( flatten的过去式和过去分词 ) | |
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141
narrated
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| v.故事( narrate的过去式和过去分词 ) | |
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