proach the gloriously accomplished Buddha.' He then worshipped Buddha, and proceeded with his servant, the monk Yonti, to Rájagriha, his native town. When arrived there, he said to Yonti, 'Go into the town, into the suburbs, and to the palace of the king, and to the houses of the high functionaries, and of such as give alms, and thus say to them: "The Kutukhtu SÁRIPUTRA hath resolved upon entering nirvana-come and prostrate yourselves before him." The monk Yonti executed the orders of his master, went to the places indicated, and thus delivered his message: The Kutukhtu SÁRIPUTRA hath arrived here; if you would visit him, come without delay.' When the king Ajátasatra, the dispenser of alms, the great dignitaries, the officers of the army, and the heads of families, heard this announcement, they were all filled with sorrow, and with heavy hearts said, "Ah! what will become of us when the second head of the law, the leader of so many beings, the Kutukhtu SARIPUTRA shall have entered nirvána. Hurriedly they proceeded towards him, bowing down and saying, Kutukhtu! if thou becomest nirvána who shall be our protector, and that of so many other beings?' Sáriputra then addressed them the following words: perishable, the end of all is death. belong to this world of torment, ye, too, will not remain long; death will come and terminate your career. But as you all, in consequence of meritorious works in a former existence, have had the happiness

Since all is As ye, too,

of being born in the world with Buddha, and that too in the human form, do you add other accumulative merits, and accomplish such works as shall save you from Sansára.' When SÁRIPUTRA had finished preaching thus to the bystanders the inexhaustible law, and had comforted their spirits with salutary medicaments, they bowed down before the Kutukhtu, and each returned to his home. After midnight, SÁRIPUTRA sat in a perfectly erect position; gathered all the faculties of his soul; directed these upon one point, and entered the first Dhyana. Thence he entered the second; thence the third; and from the third the fourth. From the fourth he passed into the Samadhi of the births of boundless celestial space; then into the Samadhi of the births of complete nihility. From this Samadhi he entered that of 'neither thinking, nor not thinking;' then into that of limitation; and lastly into Nirvúna,

17. "When Khourmousda, the king of the Gods, learnt of the Nirvána of SÁRIPUTRA, he came with several hundreds of thousands in his suite, bearing flowers, perfumes, and other objects meet for sacrifice. They diffused themselves through the whole space of heaven; their tears fell like rain; they scattered their flowers so as to cover the earth, saying, 'Oh! he whose wisdom was as the depth of the sea, who had passed through all the gates of knowledge, whose musical speech flowed sweetly as a running stream, who was perfect in the fulfilment of every duty, in self contemplation, in all wisdom-the sublime chief of

the doctrine, the excellent Khutukhtu SÁRIPUTRA— hath too hastily entered nirvána. Who shall succeed the gloriously accomplished Buddha and Tathágata to spread abroad the law?' All the inhabitants of the town and neighbourhood, as soon as they were apprised of the nirvána of SÁRIPUTRA, came, bearing much oil, perfumes, flowers, and other things appropriate for sacrifice. They wept loudly with accents of woe and sorrow, placing upon the ground the objects fit for the sacrifices. Khourmousda, the prince of the Gods, then commanded Vishwamitra to prepare a car of various precious materials for the body of SÁRIPUTRA. When the car was finished, the corpse of SÁRIPUTRA was placed thereon in a sitting position, and taken forth to a beautiful plain, all the while the Nágas, the Yakshas, the king, the commanders of the army, the officers, and the whole people, uttering cries of sorrow. pile of chandana (sandal) wood. with oil and butter, they placed Sáriputra, and applied fire. and each went to his home. When the fire was completely extinguished, the priest Yonti collected from the ashes the sárira of his master, and conveyed them, as well as his pot and ecclesiastical dress, to Buddha. He placed these things at the feet of Buddha, announcing, at the same time, the death of his master. When Ananda learnt this from the lips of Yonti, he was much grieved, and said to Buddha, Oh, Buddha! the first of our band has entered

There they raised a After moistening it upon it the body of Then all bowed down,

nirvána; to whom now shall we unbosom ourselves, and whom shall we regard as our protecting sun?' Buddha replied, Ananda! although SÁRIPUTRA hath entered nirvána, neither the charge of your duties, nor samádhi, nor understanding, nor plenary redemption, nor the prajna of plenary redemption, nor the nature of occult properties, hath become so; moreover, many generations ago Sáriputra once became nirvána, because he could not endure to see me enter upon nirvána.””

18. As the funeral pile was formed of chandana, or sandal, it seems highly probable that the two pieces of this fragrant wood, which we found along with SÁRIPUTRA's relics, must have been taken from the pile. We know that a Tope was built over the charcoal with which Buddha's body was burned, and that the Moriyans of Pipphaliwano celebrated a festival* in honour of their much-prized acquisition. From this account there would seem to be nothing improbable in supposing that fragments of sandalwood from the funeral pyre of Sáriputra should have been held in almost equal estimation.

19. MOGALÁNA, or MAHA MOGALÁNA as he was usually called to distinguish him from others of the same name, was the son of the Brahman Mudgala. His proper name was KÁLIKA or KOLITA, but he was generally called by his patronymic MAUDGALYAYANA, or MOGALÁNA. Csoma de Korost calls

*Turnour, in Prinsep's Journal, vii. 1013.

+ Asiatic Researches of Bengal, xx. 49.

him MONGALYÁNA, that is one of Mongol extraction; but his true Sanskrit name is MAUDGALYÁYANA.

20. The relics of these two famous disciples of Buddha would appear to have been almost as widely scattered as those of Buddha himself: for we found another portion of their relics enshrined together in No. 2 Tope at Satdhára. We learn also from Fa Hian that at Mathura* there were Topes both of She-li-foe (or Sáriputra) and of Mou-lian (or Mogalána), while we know that the former died at Rajagriha, where a Tope was erected over his ashes which was still standing in 400 A. D.

21. It is not possible to fix the date of this Tope, more nearly than between 550 and 250 B. C. Sáriputra died a few years beforet Sákya's attainment of nirvána, in 543 B. C. It is therefore just possible that the Tope may have been built as early as 550 B. C.; and if there was any proof that Buddhism had extended so far at this early period, I should have no hesitation in ascribing the Tope to the middle of the sixth century before our era. In the Tibetan Dulva,‡ it is recorded that KÁTYÁYANA, and five hundred Sákya to convert This would seem

other monks, were despatched by the King of Ujain to Buddhism.

to show that the religion of Sákya had been established as far as Ujain, even during his lifetime; and that the omission of Ujain amongst the names of the

* Fo-kwe-ki, c. xvi.

+ Fo-kwe-ki, c. xxviii.

Asiatic Researches of Bengal, xx. 89, Csoma de Koros.