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then turn to the north. The place therefore where Phra stood was a tongue of land, surrounded on three sides by the river.

When Budha was lying on the couch, the two Juggieng trees became suddenly loaded with fragrant blossoms, which gently dropped above and all round his person, so as almost to cover it. Not only these two trees, but all those of that forest, and also in ten thousand worlds exhibited the same wonderful and graceful appearance. All the fruit trees yielded out of season the best fruits they had ever produced-their beauty and flavour exceeded all that had ever been seen. The five kinds of lily shot forth from the bosom of the earth, and from every plant and tree they displayed to the astonished eyes the most ravishing sight. The mighty mountain of Hymawonta which has three thousand Youdzanas in extent shone with all the richness of colors of the peacock's tail. The Nats who watched over the two Juggieng trees showered down without interruption the most fragrant flowers. From the seats of Nats, the flower Mandarawan, which grows on the banks of the lake Mandawan, glittering like the purest gold, with leaves expending like an umbrella, was showered down by the Nats, together with powder of sandal wood and other odoriferous plants. The Nagas and Galongs, joining the Nats, brought from their respective seats all kinds of flowers and perfumes which they dropped like dew, over and about Budha's sacred person. Phra seeing the wonderful prodigy performed by men, Nats, Nagas and Galongs, to do him honor and hearing the sweet accents of Nats voices singing his praises, called Ananda and said to him you witness all that display 101 intended to do me honor; it is not as yet worthy of me who possess the knowledge of the most sublime law. No one can be my true follower, or accomplish the commands of the law, by such a vain and outward homage. Every Rahan or Rahaness, every believer, man or woman, who practise the excellent works leading to perfect happiness; these are the persons that render me a true homage, and present to me a most agreeable offering. The observance of the law alone entitles to the right of belonging to my religion. Ever remember this, O Ananda, and let every believer in my religion act up to it.

Why did Budha on this last occasion lay little stress on the offerings that were made, whilst on former occasions he had much

extolled the innumerable merits to be derived from the making of offerings? The reason of his conduct was to give every one to understand that religion could not subsist unless by the practice of all the duties it commanded, and that it would soon disappear were it supported only by almsdeeds, offerings and other outward ceremonies. Almsdeeds are productive of great rewards, but the practice of virtue alone secures to religion a prolonged existence.

At that time an illustrious Rahan, named Oopalawana, at a single word from Budha, lowered the fan and went to sit at a certain distance. Ananda who had seen this Rahan atter:ding assiduously on Budha's person during more than twenty seasons, was surprised at seeing him desired on that occasion to withdraw to a distance. Phra, reading in the soul of Ananda his innermost thoughts, said to him: Ananda, I am not displeased with Oopalawana, but his body being very large, he prevents the myriads of Nats that have come from 10,000 worlds to see me on this supreme moment. The Nats can see through the bodies of the generality of men, but this power falls short with men much advanced in merits, I therefore desired him to remove a little far, that the Nats might not be angry at not seeing my person.

Ananda put a great many ques tions to Budha, which are related at full length in the Parinibana Thoots.

He asked him among other topics, how the Rahans were to behave when women should resort to their monasteries 102. Ananda, answered Budha, a Rahan desirous to free himself from the sting of concupiscence and keep his heart firm and steady, ought to keep his door shut, and never look at the women coming to the monastery or standing at the entrance, because through the eyes concupiscence finds its way into the heart and shakes its firmest purposes. But, replied Ananda, what is to be done when they come over to bring food to the inmates of the monastery. Ananda, said Budha, in such a case, no conversation is to take place with them, much safe and better it would be to hold conversation with a man, who, sword in hand, would threaten to cut off our head, or with a female Biloo, ready to devour us the moment we open the mouth to speak. By conversing with women, one becomes acquainted with them; acquaintance begets familiarity,

kindles passion, and passion leads to the loss of virtue and precipitates into the four states of punishment. It is therefore most prudent not to have any conversation with them. What is to be done, O Budha, in cases where women come to the monastery to hear religious instructions, to expose their doubts, to seek for spiritual advice, to learn the practice of religious duties, and render becomingly certain services to the Rahans? Should a Rahan be silent on such occasions, they will ridicule him, and say: this Rahan is deaf or too well fed he, therefore, cannot speak. Ananda, replied Budha, when on such occasions a Rahan is obliged to speak, let him consider as mothers those who are old enough to be his mothers, as elder sisters those who appear a little older than he, as younger sisters or children those that younger than he,―never O Ananda, forget these instructions.

Ananda inquired from Budha what ceremonies were to be performed on his mortal remains after his demise. Ananda, replied Budha, do not be much concerned about what shall remain of me after ny Niban: but be rather earnest to practice the works that lead to perfection: be not over solicitous concerning the affairs of this life, where the principle of change is ever entire; put on those inward dispositions, which will make you to reach the ur.disturbed rest of Niban. There are many among the Princes, richmen and Pounhas, who are well disposed towards me, and who will gladly perform all the usual ceremonies on my remains. They will, replied Ananda, no doubt come to me, and ask advice as to the most suitable mode of arranging every thing in a becoming manner. Ananda, answered Budha, here are the ceremonies performed after the death of a Tsekiawada king. When such a monarch is dead, they wrap his body with a new fine cloth of Kathicaritz, surround it with a thick layer of the whitest cotton, wrap it again with a second cloth of the same country, place over it another layer of cotton, and repeat the same process five hundred times. The body thus prepared is deposited in an open coffin, gilt outside, and rubbed inside with fragrant oil. Another coffin also gilt is turned over it as a covering. The pile is made of sandal and other odoriferous woods; flowers, perfumes, scented water are profusely spread over it. The coffin having been placed on the pile, fire is set to it. Similar ceremonies shall be performed on my body after my

death. On the spot where four roads meet, a Dzedi is to be erect ed. Whoever shall come to that place, and make offerings of flags, umbrellas, flowers and perfumes, shall thereby perform an act of religion, and give a token of his respect and affection for my per son. He shall gain many merits, among others a complete exemption from all troubles and disquietudes during a long period. Ananda, four sorts of persons are deserving of the honor of having Dzedis erected after their death. 1, a Budha who possesses the infinite science, 2, a Semi-Budha, 3, a Rahanda, 4, a Tsekiawada king. He who builds a Dzedi in honor of Budha shall after his death migrate to a place of rest in the seats of Nats. To him that shall build a Dzedi in honor of a Semi-Budha, an inferior reward shall be awarded in a lower seat of Nats, and a similar reward shall be enjoyed by those who erect Dzedis in honor of Rahandas and Tsekiawada kings. It may be asked why the honor of a Dzedi is conferred on a king who lives in the world, enjoys its pleasures &c, whilst it is denied to a Ral:an who has renounced the world and practised the excellent works. Formerly in Ceylon the Dzedis erected in honor of deceased Rahans, became so numerous that they threatened to cover the superficies of the whole country. It was then resolved that none should be built for Rahans though it is acknowledged that they deserve such distinction. The same reason does not exist for a Tsekiawada king who is alone. But all the Rahans that are full of merits, are deserving after their demise of all honors except that of a Dzedi.

When Budha had finished his instructions, Ananda thought within himself: Phra the most excellent among all beings, has just taught me how to honor Dzedis; he has pointed out to me the source of merits: he has indicated to me the sure way to deal with women, and finally declared that there were but four sorts of persons deserving of the honor of a Dzedi after their death. From the tenor of these instructions, I know with certainty that on this very day Budha is to enter the state of Niban. Unwilling to show his profound affliction in the presence of his illustrious master, he retired into the Dzeat of the Mahlo kings, close by, and leaning on the door bolt he wept bitterly and said: alas! the most excellent Budha soon shall be no more by what means shall I obtain the three last degrees of perfection? who shall be my teacher? to

whom shall I henceforth bring water in the morning, to wash the face? whose feet shall I have to wash? for whom shall I prepare the place for sitting, and the couch for sleeping? whose Patta and Hiwaran shall I have to hold ready and to whom shall I render the ordinary services? In the midst of sobs and wailings he was giving vent to his deep affliction. Budha not observing the faithful Ananda among the Rahans said: my dear Rahans, where is Ananda? Having been informed of all that was taking place, he desired a Rahan to go and call Ananda. The message having been conveyed rapidly to Ananda he hastened to come into the presence of Budha whom he saluted as usual, and then took his seat. Budha addressing him, said: O Ananda, your tears and lamentations are to no purpose, do not give yourself up to disquietude, cease to shed tears: Have I not previously said to you that distance or death must separate us from the dearest objects. In the body there is a principle which causes its existence and its preservation as long as the opposite principle of destruction does not prevail. It is true you have ministered unto me for many years with all your strength and the most perfect devotedness. But you shall reap the reward due for so many good offices. Apply yourself to the exercise of Kamator and soon you shall be freed from the world of passions, and the influence of mutability. Addressing all the Rahans present, Budha began to praise Ananda, saying: Beloved Rahans, Ananda103 has been during many years my faithful and devoted attendant: he has served him who is worthy to receive all offerings and is moreover acquainted with all the laws of the physical and moral world. Ananda is a true sage, he is well versed in all that relates to my person, he can show to the male Rahans and female Rahans as well as to the crowds, the time, the moment and the place to approach my person, and pay the honors due to me. Ananda is graceful and full of amiability amidst all other Rahans; he has heard and seen much, he shines in the midst of the assembly. Rahans will come from a distance on hearing all that is said of his graces, to see and admire him, and all will agree in saying that what they observe surpasses all that they had heard. Ananda will make enquiries regarding their health: they, on hearing his words, will be filled with joy. He will then keep silent, and they will retire with an increased desire to listen to him. He will say

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