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Tań diswá sumanó rájá ágamma rámamuttamań álekhatulyań kárési Löhapásádamuttamań.
king. The monarch on examining the same, delighted therewith, repairing to the celebrated garden (Mahámégho), according to the plan of that renowned palace, constructed the pre-eminent Lóhapásádo.
The munificent rája at the very commencement of the undertaking deposited at each of the four gates eight lacs (to remunerate the workmen). He deposited also at each gate, severally, a thousand suits of clothing, as well as vessels filled with sugar, buffalo butter, palm sugar, and honey; and announced that on this occasion it was not fitting to exact unpaid labor: placing therefore high value on the work performed, he paid (the workmen) with money. This quadrangular palace was one hundred cubits long on each of its sides, and the same in height. In this supreme palace there were nine stories, and in each of them one hundred apartments. All these apartments were highly embellished; they had festoons of beads, resplendent (like) gems. The flower-ornaments appertaining thereto were also set with gems, and the tinkling festoons were of gold. In that palace there were a thousand dormitories having windows with ornaments (like unto) jewels, which were bright as eyes.
Having heard of the beauty of the conveyance used by the females attached to the déwo Wessawano, he (Dutthagá mini) caused a gilt hall to be constructed in the middle of the palace in the form (of that conveyance). The hall was supported on golden pillars, representing lions and other animals, as well as the déwatás. At the extremity of this hall, it was ornamented with festoons of pearls, and all around with beads as before described.
Exactly in the centre of this palace, which was adorned with (all) the seven treasures, there was a beautiful and enchanting ivory throne, floored with boards.
this throne formed) exclusively of ivory, there was the emblem of the sun in gold; on another, the moon in silver; and (on the third), the stars in pearls. From the
Nánáratana padumáni tattha tattha, yathá rahań, játakánicha tatthéwa ásuń sówaṇṇalatantaré.
golden corners or streaks, in various places as most suitable in that hall, bunches of flowers, made of various gems, were (suspended). On this most enchanting throne, covered with a cloth of inestimable value, an ivory fan* of exquisite beauty was placed. On the footstool (of the throne), a pair of slippers ornamented with beads, and above the throne the white canopy or parasol of dominion, mounted with a silver handle, glittered. The eight "mangalika" thereof (of the canopy) were like unto the seven treasures, and amidst the gems and pearls were rows of figures of quadrupeds; at the points of the canopy were suspended a row of silver bells. The edifice, the canopy, the throne, and the (inner) hall were all most superb.
The king caused it to be provided suitably with couches and chairs of great value; and in like manner with carpets of woollen fabric: even the ladle (usually made of a cocoanut shell) of the rice boiler was of gold. Who shall describe the other articles used in that palace? This edifice surrounded with a highly polished wall, and having four embattled gates, shone forth like the (Wéjaanta) palace in the Tawatinsa heavens. This building was covered with brazen titles; hence it acquired the appellation of the "brazen palace."
At the completion of this palace the rája assembled the priesthood. They attended accordingly, as in the instance of the Marichawatti festival. There, on the first floor, the pathujjana" priests (who had not attained the state of sanctification) exclusively arranged themselves. On the second floor, the priests who had acquired the knowledge of the " tépitaka." On the three succeeding floors, commencing with the third, those arranged themselves who had acquired the several grades of sanctity, commencing with the "sotapatti." On the four highest floors, the "arahat " priests stationed themselves.
The fan borne by the Buddhist priests; which, till very recently, has been bestowed in Ceylon on the appointment of a chief priest, as the official emblem of his office.
Sanghassadatwá pásádań dakkhinámbupurassarań, rájá datwá mahádánań sattákań pubbakańwiya,
Sujanappasádasańwégatthaya katé Maháwańsé" Lóhapásádumahó" náma sattawisatimó parichchhedo.
Tató só satasahassań wissajjetwa mahipati kárápési mahabodhipujań suláramuttaman.
Tató purań pawisantó thúpatṭháné niwésitań passitwána siláyúpań saritwá pubbakań sutiń:
“Káressámi maháthúpań" iti haṭthó. Mahátalań áruyiha rattiń bhunjitwd. sayitó iti chintayi,
“Damilé maddamánéna lókóyań pilito ; mayá nasakká balimubbarituń : tań wajjiya baliń ahań, Kárayantó maháthúpań, kathań dhamména iṭṭhiká uppá·lessámi ?" ichchéwan chintayantassa chintitań, Chhattamhi déwatá jáni : tató kóláhalań ahú déwésu. Natwa tań Sakkó Wissakammań tamabruwi.
The raja having bestowed this palace on the priesthood, pouring the water of donation on their right hand; and, according to the former procedure, having kept up an alms-festival of seven days, independent of the cost of the invaluable articles provided for this palace-festival, the expenditure incurred by this munificent monarch amounted to thirty kótis. Some truly wise men, even from perishable and unprofitable wealth derive (the rewards of) imperishable and profitable charity. By setting aside the pride of wealth, and seeking their own spiritual welfare, they bestow like unto him (Dutthagámini) largely in charity.
The twenty seventh chapter in the Mahawanso, entitled, "the festival of the Lóhapasado," composed equally for the delight and affliction of righteous men.
Thereafter, this monarch caused a splendid and magnificent festival of offerings to the bo-tree to be celebrated, expending a sum of one hundred thousand.
Subsequently, while residing in this capital, noticing the stone pillar planted on the (intended) site of the (Ruanwelli) thúpo, and recurring to the former tradition, delighted with the thought, he said: "I will construct the great thúpo." Reascending his upstair palace, and having partaken his evening repast, reclining on his bed he thus meditated: "The inhabitants of this land are still suffering from the war waged for the subjection. of the damilos: it is not fitting to exact compulsory labor; but in abandoning the exercise of that power, how shall I, who am about to build the great thúpo, procure bricks without committing any such oppression?" The tutelar deity who guarded the canopy of dominion knew the thought of the personage who was thus meditating. Thereupon a discussion arose among the déwos. Sakko obtaining a knowledge thereof, thus addressed himself to
"Itthakatthań chétiyassa rájá chintési Gámani: gantwá puráyójanamhi gambhira nadiyantiké,
Wissakammo: "The rája Gámini is meditating about the bricks for the chétiyo. Repairing to the bank of the deep river (Kadambo) a yójana from the capital, there do thou cause bricks to be produced." Wissakammo, who had been thus enjoined by Sakko, proceeding thither caused bricks to be produced.
In the morning a huntsman repaired with his dogs to the wilderness in that neighbourhood. The déwatá of that spot presented himself to the huntsman in the form of a "gódho." The sportsman chasing the "gódho" came upon, and saw the bricks; and from the circumstance of the "gódho" vanishing, he there thus thought: "Our sovereign is desirous of constructing the great thúpo, this is a (miraculous) offering to him.” Hastening (to the king) he reported the same. Hearing this agreeable report of the huntsman, the overjoyed monarch, delighting in acts of benevolence towards his people, conferred on him great favors.
In a village named Achárawattigámo, situated three yójanas to the north east of the capital, on a space of ground sixteen karissa in extent, golden sprouts of various descriptions sprung up, in height one span, (with a root) one inch under ground. The villagers discovering this ground covered with gold, taking a cupful of this gold and repairing to the king, reported (the circumstance).
At the distance of seven yójanas, in the south east direction from the capital, on the bank of the river (Maháwelliganga) in the Tambapitto division, a brazen metal rose to the surface. The villagers taking a cupful of these brazen sprouts, and repairing to the rája, reported the circumstance.
In the south east direction from the capital, at the village Sumanawápi, distant four yójanas, a quantity of gems rose to the surface; among which there were intermingled the cinnamon stone and sapphire. The villagers taking the same in a cup, and repairing to the rája, reported the circumstance.
Purató dakkhinópassé atthayojanamatthaké Ambalatthikolalinamhi rajatań uppajjatha.
Lénassa awidúramhi sakutáni thapápiya, patódadárunichchhantó árulhó tań mahindharań,
Eight yojanas to the southward of the town, in a cave called Ambalattikólo, silver was produced. A certain merchant of the capital, who was proceeding to the Malayá division to procure saffron and ginger in the said Malayá division, taking many carts with him, wishing to get a switch, stopping his carts in the neighbourhood of this cave, ascended a hill. Observing a fruit of the size of a "cháti" attached to a branch of a jack tree, which fruit was bending with its weight, and resting on a rock; severing the same (from the branch) with an adze, at the stalk of the fruit, and saying to himself, "This is precious: I must give it (to the priesthood);" in the fervor of his devotion, he set up the call of refection. Four sanctified priests presented themselves. This delighted and devoted person, bowing down to them and causing them to be seated, with his adze paring all round the point at which the stalk adhered to the fruit, so that no skin was perceptible, and pulling out (that stalk) he poured into their dishes the juice with which (the cavity of) the stalk was filled. The four brimming dishes of jack fruit juice he presented to them. They accepting the same, departed. And (the merchant again) shouted out the call of refection; and four other sanctified characters presented themselves there. Receiving their dishes also from them, he filled them with the pods of the jack fruit. Three of them departed: one remained. This particular (priest) in order that he might point out the silver to him, seating himself at the mouth of the cave partook of the jack pods. The merchant having ate as much of the rest of the pods as he wished, taking the residue in a jar, he followed the footsteps of the priest. Having reached this spot, he beheld the théro there, and showed him the usual attentions; and the théro pointed out to him the path to the entrance of the cave. (The merchant) bowing down to the théro, and proceeding by that (path) discovered the cave. Stopping at the mouth of the cave, he perceived the silver. By chopping it with his adze, he satisfied himself that it was silver. Taking a handful of the silver and hasting to the carts, and