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Thérań upanisiditwá só puchchhi “Jinasásanań patiṭṭhitannu, bhanté ti ? ” ↔ Ná táwa, manujádhipa ;” "Upósath ádikammatthań Jinânáya, janádhipa, simáya idha baddhaya patiṭṭhissati sásanań.” Ichchabrawi maháthéro; tań rájá idamabrawi: "Sambuddhaya antóhań wasissámi jutindharań." "Tasmá katwa purań antó símań bandatha sajjukan:" ichchábrawí mahárájá: théró tań idamabrawi. “Ewań sati tuwańyéwa pajána, puthawissara, simáya gamanaṭṭhánań bandhissáma mayańhi tań." “Sádhúti" watwá bhúmindó, déwindówiya Nandaná, Maháméghawanárámá páwisí mandirań sakań. Chatutthé diwasé théro ranno géhamhi bhunjaya, nisajja Nandanawané désési namataggiyuń. Páyétwa matapánań só sahassań purisé tahin, Maháméghawanáramań maháthéro upúgami. Pátó bhérin charápetwá manḍayitwa purań warań, wiháragámimaggancha wihárancha samantató, Ratésabhó rataṭṭho só sabbálankárabhúsító sahámachchó sahóródhó sayóggabalawáhanó, Mahatá pariw áréna sak árámamup ágami; tattha théré upágantwá wanditwa wandanárahé ; Sahathéréna gantwána nadiyóparititthakań; tató kasantó ugamási hémanangalamádiyá.
a discourse to the king, he (the monarch) approaching the théro, and seating himself near him, inquired: "Lord! is the religion of the vanquisher established or not?" "Ruler of men, no, not yet. O king! when, for the purpose of performing the upósathó and other rites, ground has been duly consecrated here, according to the rules prescribed by the vanquisher, (then) religion will have been established."
Thus spoke the mabáthéro, and thus replied the monarch to the chief of the victors over sin: "I will steadfastly continue within the pale of the religion of Buddho: include therefore within it the capital itself: quickly define the boundaries of the consecrated ground." The mahárája having thus spoken, the théro replied to him: "Ruler of the land, such being thy pleasure, do thou personally point out the direction the boundary line should take: we will consecrate (the ground)." The king replying "most willingly;" departing from his garden Mahámégo, like unto the king of the devos sallying forth from his own garden Nandana, entered his royal residence.
On the fourth day, the thero having been entertained at the king's palace, and having taken his seat in the Nandana pleasure garden, propounded the "anámataggan" discourse (of Buddho); and having poured out the sweet draught (of his discourse) to thousands of persons, this maháthéro departed for the mahámégo pleasure garden.
In the morning, notice having been (previously) given by beat of drums, the celebrated capital, the road to the thero's residence, and the residence itself on all sides, having been decorated, the lord of chariots, decked in all the insignia of royalty, seated in his chariot, attended by his ministers mounted, and escorted by the martial array of his realm, repaired to the temple constructed by himself, accompanied by this great procession.
There having approached the théros worthy of veneration, and bowed down to them, proceeding together with the théros to the upper ferry of the river, he made his progress, ploughing the ground with a golden plough (to mark the limits for the
Mahapadámó Kunjarócha ubhó nágá sumangalá, suwanné nangale yuttá pathamé Kuntamálaké,
consecration). The superb state clephants Mahápadumo and Kunjaro having been harnessed to the golden plough, commencing from the Kuntamálako, this monarch, sole ruler of the people, accompanied by the théros, and attended by the four constituent hosts of his military array, himself holding the plough shaft, defined the line of boundary. Surrounded by exquisitely painted vases (carried in procession), and gorgeous flags tinkling with the bells attached to them; (sprinkled) with red sandal dust; (guarded) by gold and silver staves; (the procession decorated with) mirrors of glittering glass and festoons, and baskets borne down by the weight of flowers; triumphal arches made of plantain trees, and females holding up umbrellas and other (decorations); excited by the symphony of every description of music; encompassed by the martial might of his empire; overwhelmed by the shonts of gratitude and festivity, which welcomed him from the four quarters of the earth;-this lord of the land made his progress, ploughing amidst enthusiastic acclamations, hundreds of waving handkerchiefs, and the exultations produced by the presentation of superb offerings.
Having perambulated the wiháro (precincts) as well as the city, and (again) reached the river, he completed the demarkation of the consecrated ground.
If ye be desirous of ascertaining by what particular marks the demarkation is traced, thus learn the boundary of the consecrated ground.
It went from the Pásána ferry of the river to the Pásánakuddawátakan (lesser stone well); from thence to the Kumbalawatan; and from thence, to the Mahádipo; from thence proceeding to the Kakudhapáli; from thence to the Maháangano; from thence to the Khuddamadula; from thence to the Maratta reservoir, and skirting the northern gate of the Wijayáráma pleasure garden, to the Gajakumbhakapásánan; then proceeding from the centre of Thusawatthi, to the Abhayapalákapasánán; hence through the centre of the Mahásusánan (great cemetery) to the Dighapasana, and turning to the left of the
Nigródhamanganań gantwá, Hiyagallasamipaké, Diyawásabráhmaṇassa déwakam pubba kakkhiṇań;
artificers' quarters, and proceeding to the square of the nigródha tree near the Hiyagulla, turning to the south east at the temple of the brahman Diyawáso, ran from thence to Telumpáli; from thence to the Tálachatukka, and to the left of Assamandala, to Sasawána; from thence to the Marumba ferry, and proceeding up the stream of the river ran to the south east of the first dágoba (Thupárámo) to the two kadamba trees.
In the reign of* Senindagutto, the damilos (to ensure) the cleanliness which attends bathing, considering the river to be too remote for that purpose, forming an embankment across it, brought its stream near the town.
Having brought the line of demarkation so as to include the living kadamba tree and exclude the dead kadamba tree on the bank, it proceeded up the river, reaching the Síhasína ferry; passing along the bank of the river and arriving again at the Pasána ferry, the "irsi" united the two ends of the line of demarkation. At the instant of the junction of these two ends, dewos and men shouted their "sadhus" at the establishment of the religion (of Buddho).
The eminent saint, the mabáthéro, distinctly fixed the points defining the boundary prescribed by the king, Having fixed the position for the erection of the thirty two (future) sacred edifices, as well as of the Thupárámo dágoba, and having according to the forms already observed defined the outer boundary line also (of the consecrated ground), this (sanctified) sojourner on that same day completed the definition of all the boundary lines. At the completion of the junction of the sacred boundary line the earth quaked.
On the fifth day, the théro having been entertained at the king's palace, taking his seat in the Nandana pleasure garden, propounded the "khajjanío" discourse (of Buddho) to the people; and having poured forth the delicious draught to thousands of persons, tarried in the Mahámégo garden.
* "The minister protected sovereign." In Singhalese "Mitta-sena" deposed in A.D. 433. by the Malabars, by whom this alteration was made in the course of the river, between that year and A.D. 459, when Dhasenkeliya succeeded in expelling the invaders. It was during his reign, which terminated in A. D. 477, that the first portion of the Mahawanso was compiled.
Chatthé diwasé théro ranno géhamhi bhunjiya; nisajjá Nandanawané suttań gómayapindikan.
On the sixth day, the théro, the profound expounder of the doctrine, having been entertained at the king's palace, taking his seat in the Nandana garden, and propounding the "gomayapindikan" discourse (of Buddho), and procuring for a thousand persons who attended to the discourse, the sanctification of the faith, tarried in the Mahámégo garden.
On the seventh day, the théro having been entertained at the king's palace, taking his seat in the Nandana garden, and having propounded the "dhammachakka pavathannan" discourse (of Buddho), and procuring for a thousand persons the sanctification of the faith, tarried in the Mahámégo pleasure garden.
The supreme saint having thus, in the course of seven days, procured for nine thousand munis, and five hundred persons, the sanctification of the faith, sojourned in the Mahámégo garden; and from the circumstance of its having been the place where religion had first (jóti) shone forth, the Nandana pleasure garden also obtained the name of "Jótiwanan." The king caused in the first instance an edifice to be expeditiously constructed, for the théro's accommodation, on the site of the (future) Thupáramó dágoba, without using (wood), and by drying the mud (walls) with fire. The edifice erected there, from the circumstance (of fire having been used to dry it expeditiously), was stained black (kálo). That incident procured for it the appellation “ Kálapasádapariwénan.”
Thereafter in due order, he erected the edifice attached to the great bo-tree, the Lóhapásada, the Salákagga, and Bhattasála halls. He constructed also many pariwénas, excellent reservoirs, and appropriate buildings both for the night and for the day (for the priesthood). The pariwéna which was built for this sanctified (théro) in the bathing reservoir (by raising a bank of earth in the centre of it), obtained the name of "Sunahata” (earth embanked) pariwéna. The place at which the perambulatory meditations of this most excellent luminary of the land were performed, obtained the name of Dighachanka
Aggaphalan samapattiń samápajjiyahintu só Phalaggapariwénanti etań tina pawuchchati.
Sujanappasádasańwégatthaya katé Mahawansé "Maháwihárapatiggahanó" náma paṇṇarasamó parichchédo.
Puré charitwa pindaya karitwá janasańgahań, rájagéhamhí bhunjantó karońtó rájasańgahań.
manan pariwénan. Wherever he may have indulged the inestimable bliss ("phalaggan") of "samápati" meditation, from that circumstance that place obtained the name "Phalaggapariwénan." Wherever the théro may have (apassiya) appeared unto those who flocked to see him, that spot obtained the name of "Thérápassayapariwénan." Wherever many (maru) déwos may have aproached him, for the purpose of beholding him, that place from that circumstance obtained the name " Maruganápariwénan.”
Dighasandanó, the (sénápoti) minister of this king, erected for the théro the Chulapásádo on eight lofty pillars. Of all the pariwénas, both in order of time and in excellence of workmanship, this pariwéna called the “ * Díghasandasénápoti" was the first. Thus this king of superior wisdom, bearing the profoundly significant appellation of Déwananpiyatisso, patronizing the théro Mahá-Mahindo of profound wisdom, built for him here (Maháwiháro in the Mahámégo pleasure garden), this first wiháro (constructed) in Lanká. The fifteenth chapter in the Mahawanso, entitled, "the acceptance of the Mahá wiháro," composed equally for the delight and affliction of righteous men.
Having made his alms-pilgrimage through the city, conferring the blessings of the faith on the inhabitants; and having been entertained at the palace, and bestowed benedictions on the king also; the théro, who had tarried twenty six days in the Mahámégo pleasure garden, on the thirteenth day of the increasing moon of “asálho," having (again) taken his repast at the palace, and propounded to the monarch the "maháppamádan" discourse (of Buddho); thereupon being intent on the construction of the wiháro at the Chétiya mountain-departing out of the eastern gate repaired to the said Chétiya mountain.
* At which this history was compiled, by its incumbent Mahanamo thero, between A. D. 459 and 477.