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Sakatani thapápetwá, sajjhupinḍantam ádiya, lahuń Anuradhapurań ágamma warawánijó,
Té diswá sunakhóluddó ágantwá rájasantikań “éwarúpámaní ditthámaya" iti niwédayi.
Sujanappasádasańwégatthaya katé Maháwańsé "Maháthupańsádhanalábhó,"náma aṭṭhawisatimó parichchhédó
leaving his carts there, this eminent merchant conveying this handful of silver, quickly repairing to Anuradhapura, and exhibiting it to the raja, explained the particulars.
To the westward of the capital, at the distance of five yójanas, at the Urúwélapattano, pearls of the size of "nelli" fruit, together with coral beads, rose to the shores from the Some fishermen seeing these, gathering them into one heap, and taking (some of) the pearls and coral in a dish, and repairing to the king, reported the event to him.
To the northward of the capital, at the distance of seven yojanas, in the stream flowing through the broken embankment of the tank of Péliwápigámo, four superb gems, in size a span and four inches, and of the color of the ummá flower, were produced. A huntsman discovering these, repairing to the court reported, "Such and such gems have been discovered by me."
It was on the same day that this most fortunate monarch heard of the manifestation of these bricks and other treasures, to be used in the construction of the Mahá thúpo. The overjoyed (king) conferred favors on those persons (who brought the news of these 'miraculous productions), as in the former instance (to the huntsman); and maintaining them under the royal protection, caused all these things to be brought (to the capital).
Thus, he who delights in the accumulation of deeds of piety, not being deterred by the apprehension of its being attended by intolerable personal sacrifices, readily finds a hundred sources of wealth. From this (example) the really religious man should devote himself to (deeds of) piety.
The twenty eighth chapter in the Mahawanso, entitled, "the acquirement of the materials for the construction of the Mahá thúpó," composed equally for the delight and affliction of righteous men.
Ewan samatté sambháré wésákhé punṇamásiyań patté, wisákha nakkhatté, Mahathupatthamárabhi.
Thus the collection of the materials being completed, (Dutthagámini) on the full moon day of the month of "wesákho," and under the constellation "wesákho," commenced the Mahá thúpo.
The protector of the land, removing the stone pillar (which bore the inscription); and in order that (the structure) might endure for ages, excavated by various expedients a foundation for the thúpo there, one hundred cubits deep.
This monarch, who could discriminate possibilitics from impossibilities, causing by means of his soldiers (literally giants) round stones to be brought, had them well beaten down with pounders; and on the said stones being pounded down accordingly, to ensure greater durability to the foundation, he caused (that layer of stones) to be trampled by enormous elephants, whose feet were protected in leathern cases.
At Satatatintako,-the spot where the aerial river (flowing out of the Anótatthó lake) descends, spreading the spray of its cataract over a space of thirty yójanas in extent,-there the clay is of the finest description: the same being thus exquisitely fine, it is called the "náwanita" clay. This clay, sanctified sámanéro priests (by their supernatural powers) brought from thence. The monarch spread this clay there, on the layer of stones trod down (by elephants); and over this clay he laid the bricks; over them a coat of astringent cement; over that, a layer of "kuruwinda " stones; over that, a plate of iron; on the top of that, the ruler of the land spread the incense of the déwos, brought by the sámanéros from Himawanto; over that layer of "phalika" stone, he laid a course of common stones. In every part of the work the clay used was that which is called the "náwanita." Above the layer of common stones, he laid a plate of brass eight inches thick, embedded in a cement made of the gum of the "kapittho" tree, diluted in the water of the small red cocoanut. Over that, the lord of chariots laid a plate of silver seven inches thick, cemented in vermilion paint, mixed in the "tila" oil.
Maháthupatiṭṭhána tháné éwań mahipati káretwá parikkammáni wippassanne chétasá,
Asálhi sukkapakkhassa diwasamhi chatuddasé, káretwá bhikkhusanghassa sannipátamidań wadi. 'Maháchét iyamatthaya, bhaddantá, mangaliṭṭhakań patiṭṭhápessań swé ettha: sábbó sanghó samétu nó.” Buddhapujapayógćna mahájanahitatthikó ;” Mahájanó pósathiko gandhamáládi ganhiya,"
Mahathupa patiṭṭhánań yátu suwé" iti. Chétiyaṭṭhánabhusayá amachchécha niyójayi.
Anápité narindéna Muninó piyagárawá anékéhi pakáréhi tataṭṭhánamalankaruń.
The monarch, in his zealous devotion to the cause of religion, having made these preparatory arrangements at the spot where the Mahá thúpo was to be built; on the fourteenth day of the bright half of the month "asala," causing the priesthood to be assembled, thus addressed them: "Revered lords! initiative of the construction of the great chétiyo, I shall tomorrow lay the festival-brick of the edifice: let all our priesthood assemble there." This sovereign, ever mindful of the welfare of the people, further proclaimed: "Let all my pious subjects, provided with buddhistical offerings, and bringing fragrant flowers and other oblations, repair tomorrow to the site of the Mahá thúpo."
He ordered his ministers (Wésakho and Siridéwo) to decorate the place at which the chétiyo (was in progress of construction). Those who were thus enjoined by the monarch, in their devotion and veneration for the divine sage (Buddho), ornamented that place in every possible way. The ruler of the land (by instructions to other parties) had the whole capital, and the road leading hither, similarly decorated.
The ruler of the land, ever mindful of the welfare of the people, for the accommodation of the populace, provided, at the four gates of the city, numerous baths, barbers, and dressers; as well as clothing, garlands of fragrant flowers, and savory provisions. The inhabitants of the capital, as well as of the provinces, preparing according to their respective means tributes of these kinds, repaired to the thúpo.
The dispenser of state honors, guarded by his officers of state decked in all the insignia of their full dress, himself captivating by the splendor of his royal equipment, surrounded by a throng of dancing and singing women-rivalling in beauty the celestial virginsdecorated in their various embellishments; attended by forty thousand men; accompanied by a full band of all descriptions of musicians; thus gratifying the populace, this monarch in the afternoon, as he knew the sacred from the places that were not sacred, repaired to
Atthuttarasahassań só sáṭakáni thapiya, puțabaddháni majjhamhi chatupassé tatópana.
the site before-mentioned of the Mahá thúpo, as if he had himself been (Sakko) the king of déwos. The king moreover deposited in the centre and at the four corners (of the thupo) a thousand, plus eight, bundles of made-up clothing. The various descriptions of cloths (not made up) the sovereign deposited in a heap; and for the celebration of the festival, he caused to be collected there honey, clarified butter, sugar, and the other requisites. From various foreign countries many priests repaired hither. Who will be able to render an account of the priests of the island who assembled here? The profound teacher Indagutto, a sojourner in the vicinity of Rájagaha, attended, accompanied by eight thousand théros. The mabá théro Dhammaséno, bringing with him twelve thousand from the fraternity of the Isipattana temple (near Báránesi), repaired to the site of the thupo. The maha théro Piyadassi from the Jéto wiháro (near Sawatthipura) attended, bringing with him sixty thousand priests. The théro Baddharakkhito attended from the Mahawanno wiharó of Wesáli, bringing eighteen thousand priests. The chief théro Dhammarakkhito, attended from the Ghosítá temple of Kósambiá, bringing thirty thousand priests with him. The chief théro Dhammarakkhito, bringing forty thousand disciples from Dakkhinagiri temple of Ujjéni, also attended. The thero named Mittinno, bringing sixty thousand priests from his fraternity of one hundred thousand at the Asóko temple at Pupphapura. The thero Rettinno, bringing from the Kasmira country two hundred and eighty thousand priests. The great sage Mahadéwo with fourteen lacs and sixty thousand priests from Pallawabhago; and Maha Dhammarakkito, théro of Yóna, accompanied by thirty thousand priests from the vicinity of Alasaddá, the capital of the Yona country, attended. The théro Uttaro attended, accompanied by sixty thousand priests from the Uttania temple in the wilderness of Winjhá. The maha théro Chittagutto repaired hither, attended by thirty thousand priests from the Bódhimando. The maha théro Chandagutto
Chaniaguttó maháthéró Wanawásapadésató ágásítisahassání ádiyetwa yati idha.
repaired hither, attended by eighty thousand priests from the Wanawáso country. The maha théro Súriagutto attended, accompanied by ninety six thousand priests from the Kéláso wiháro. The number of the priests of this island who attended, is not specifically stated by the ancient (historians). From all the priests who attended on that occasion, those who had overcome the dominion of sin alone are stated to be ninety six kótis.
These priests, leaving a space in the centre for the king, encircling the site of the chétiyo in due order, stood around. The rája having entered that space, and seeing the priesthood who had thus arranged themselves, bowed down to them with profound veneration; and overjoyed (at the spectacle), making offerings of fragrant garlands, and walking thrice round, he stationed himself in the centre, on the spot where the "punnagato" (filled chalice) was deposited with all honors. This (monarch) superlatively compassionate, and regardful equally of the welfare of the human race and of spirits, delighting in the task assigned to him, by means of a minister, illustrious indescent and fully decorated for the solemn occasion, to whom he assigned a highly polished pair of compasses made of silver, pointed with gold, having at the place beforementioned prepared himself to describe the circle of the base of the great chétiyo, by moving round (the leg of the compass; at that instant) the inspired and profoundly prophetic great théro, named Siddhattho, arrested the monarch in the act of describing (the circle), saying, "This monarch is about to commence the construction of a stupendous thúpo: at the instant of its completion he is destined to die: the magnitude also of the thúpo makes the undertaking a most difficult one." For these reasons, looking into futurity, he prohibited its being formed of that magnitude. The rája, although anxious to build it of that size, by the advice of the priesthood and at the suggestion of the théros,,