At the time of the cremation, the king and the people, in multitudes from all quarters, collected together, and presented offerings of flowers and incense.  While they were following the car to the burial-ground,(4) the king himself presented flowers and incense.  When this was finished, the car was lifted on the pile, all over which oil of sweet basil was poured, and then a light was applied.  While the fire was blazing, every one, with a reverent heart, pulled off his upper garment, and threw it, with his feather-fan and umbrella, from a distance into the midst of the flames, to assist the burning.  When the cremation was over, they collected and preserved the bones, and proceeded to erect a tope.  Fa-hien had not arrived in time (to see the distinguished Shaman) alive, and only saw his burial.

At that time the king,(5) who was a sincere believer in the Law of Buddha and wished to build a new vihara for the monks, first convoked a great assembly.  After giving the monks a meal of rice, and presenting his offerings (on the occasion), he selected a pair of first-rate oxen, the horns of which were grandly decorated with gold, silver, and the precious substances.  A golden plough had been provided, and the king himself turned up a furrow on the four sides of the ground within which the building was supposed to be.  He then endowed the community of the monks with the population, fields, and houses, writing the grant on plates of metal, (to the effect) that from that time onwards, from generation to generation, no one should venture to annul or alter it.

In this country Fa-hien heard an Indian devotee, who was reciting a Sutra from the pulpit, say:—­“Buddha’s alms-bowl was at first in Vaisali, and now it is in Gandhara.(6) After so many hundred years” (he gave, when Fa-hien heard him, the exact number of years, but he has forgotten it), “it will go to Western Tukhara;(7) after so many hundred years, to Khoten; after so many hundred years, to Kharachar;(8) after so many hundred years, to the land of Han; after so many hundred years, it will come to Sinhala; and after so many hundred years, it will return to Central India.  After that, it will ascend to the Tushita heaven; and when the Bodhisattva Maitreya sees it, he will say with a sigh, ’The alms-bowl of Sakyamuni Buddha is come;’ and with all the devas he will present to it flowers and incense for seven days.  When these have expired, it will return to Jambudvipa, where it will be received by the king of the sea nagas, and taken into his naga palace.  When Maitreya shall be about to attain to perfect Wisdom (and become Buddha), it will again separate into four bowls,(9) which will return to the top of mount Anna,(9) whence they came.  After Maitreya has become Buddha, the four deva kings will again think of the Buddha (with their bowls as they did in the case of the previous Buddha).  The thousand Buddhas of this Bhadra-kalpa, indeed, will all use the same alms-bowl; and when the