Therassa upadisena tassa rajd akdrayi majjhimdń chétiydatthan patitthdpetumitthila.
Sówannarajatéchéwa ghaté majjhé thapapayi atthattha atthitussáhó pariwaraya té pana.
Atthuttarasakassancha thapápési nawé ghaṭé aṭṭhuttaré aṭṭhuttaré watthánantu saté pana.
Itthika pariwaraṭtha thapápési wisuńwisuń sammaténa amachchéna bhusiténa anékahá.
Tató ékań gdhayitwá nánámangalasammatań puratthimadisábhágé pathaman mangalitthikan,
Patitthápési sakkachchań manuṛṇé gandhakaddamé játisumanapuppésu pújitésu tahiń pana.
Ahosi puthawikampo sésá sattapi sattahi patiṭṭhápési machchéhi, mangalánicha kárayi.
Ewań dsálhi másassa sakkapakkábhi sammaté upósathé pannarasé patiṭṭhápési iṭṭhiká.
Chátuddisań thité tattha maháthéré andsawé wanditwá pújayitwácha suppatitó kaména só.
Pubbattaráń disań gantwá Piyadassiń andsawań wanditwána maháthérań aṭṭhási tassa santikė.
Mangalan tattha waḍḍhento tassa dhammamabhási só thérassa désand tassa janassahósi sátthiká.
Chattálísasahassánań dhámmábhisamayo ahu, chattálísa sahassahassánań sótapattiphalań ahu.
Sahassań sakadágámi anágámícha tattaká sahassańyéwa arahantá tattháhésuń gihíjand.
Atthárasasahassáni bhikkhú bhikkhuniyópana chuddaséyéwa sahassáni arahanté patiṭṭhahuń.

adopting the proposal of the théro (Siddhattho), under the direction of that théro described, for the purpose of laying the foundation bricks thereon, a circle of moderate dimensions. The indefatigable monarch placed in the centre eight golden and eight silver vases, and encircled them with eight (silver) and eight (golden) bricks. He also deposited one hundred and eight new (earthern) vases, and around each of the eight bricks he deposited one hundred and eight pieces of cloths.

Thereupon by means of the especially selected minister, who was decorated with all the insignia of state, causing to be taken up one of those bricks, which was surrounded with all the pageantry of festivity, (the king) deposited it there on the eastern side, with the prescribed formalities, in the delicious fragrant cement formed out of the jessamine flowers which had been presented in offerings: and the earth quaked. The other seven bricks also he caused to be laid (severally) by seven state miuisters, and celebrated great festivals. Thus those bricks were laid during the bright half of the month "asála," on the fifteenth day, when the moon attains its utmost plenitude.

The overjoyed monarch having in due order bowed down and made offerings to these mahá théros, victors over sin, at each of the four quarters at which they stood; repairing to the north east point and bowing down to the sanctified mahá théro Piyadassi, stationed himself by his side. The said (mahá théro) on that spot raising the "jaya mangala" chant, propounded to him (the monarch) the doctrines of the faith. That discourse was to that (assembled) multitude an elucidation (of those doctrines). Forty thousand lay persons attained superior grades of sanctity; forty thousand attained the state "sótápatti;" a thousand "sakadágámi;" the same number "anágámi ;" and a thousand also, in like manner, attained "arahat." Eighteen thousand priests and fourteen thousand priestesses also attained the sanctification of "arahat.”

Y y

Ewan pasannamatiná ratanattayamhi chágádhimuttamanasá janatá hiténa lókatthasiddhi paramá bhawatítí, natwa sabbádinéka gunayógaratiń karéyyátí.

Sujanappasádasańwégatthaya katé Mahawansé "thúpárámbhó náma" ékúnatińsatimó parichchhédo.

TINSATIMO PARICHCHHEDO.

Wanditwána mahárájá subbań sańgha nimantayi ; “yáwachétiya niṭṭháná bhikkhań gaṇhatha mé,” iti. Sangho tań nádkíwásési anupubbéna só pana yáchantó yáwasattáhań sattáhamadhiwásanań. Alatthó paḍḍhabhikkhúhi té laddhá sumanówa só atṭhárasasu țhánésu thúpatth ánańsamantató, Mandapé kárayitwánań mahádánań pawattayi sattáhań tattha sańghassa tató sańghań wisajjayi. Tató bherin charápetwá iṭṭhaka waddhaki lahuń sannipátési té ásuń panchamattasatánihi, “Kathań karissasi ?" raṇṇekó puchchhitó, áha bhúpatiń “ pessiyánań satań laddhápańsunań sakaṭań ahań,” “Khépayissámi” ekáhan, tań rájá paṭibáhayi : tató upaḍdhupadḍhancha “pańsudwé ammaṇánicha."

From this example (of Dutthagamini) by the truly wise man, whose mind, in his implicit faith in the "ratanattaya," is bent on the performance of charitable actions, and who is devoted to the welfare of the human race, the conviction being firmly entertained that the advancement of the spiritual salvation of the world is the highest (attainable) reward; imbued by the spirit of faith, and by other pious impulses, he ought zealously to seek that reward.

The twenty ninth chapter in the Mahawanso, entitled, "the preparation for the (construction of the) thúpo," composed equally for the delight and affliction of righteous men.

CHAP. XXX.

The mahárája reverentially bowing down to the whole priesthood, thus addressed them : "Whatever the term of the period may be, during which the chétiyo will be in process of completion, (for that period) accept your maintenance from me." The priesthood did not accede to this (proposition). He then by degrees (reducing the term of this invitation), solicited them to remain seven days. Having succeeded in gaining their acceptance of the seven days' invitation from one half of the priesthood, the gratified monarch causing edifices to be erected, on eight different spots round the site of the thúpo, for the priests who had accepted the invitation, there he maintained the priesthood by the assignment of alms for seven days. At the termination thereof he allowed the priesthood to depart.

Thereafter, by the beat of drums, he expeditiously assembled the bricklayers: they amounted to five hundred in number. One of them being asked by the king, "How much work canst thou perform?" he replied to the monarch, "I will in one day complete work sufficient to contain the earth drawn by a hundred men in carts." The rája rejected him. Thereafter (each of the five hundred bricklayers) decreasing the quantity of work by half,

Ahańsu. Rájá bațibáhi chaturó tépi waḍḍhaki. Athékó panditó wyaktó waḍḍhaki áha bhúpatiń,
"Udukkhalé kotthayitwa, ahań, suppéhi waddhité, piyapayitwá nisadé ekań pansunamammanań."
Iti wutte anuńṇási tiņádinettha nó siyuń chétiyamhiti bhúmindó Indatulliyá parakkamó.

Kiń saṇṭháṇań chétiyan tań karissasi tuwań ? iti. Puchchhitań tań khaṇańyéwa Wissakammó tamáwisi. Sówannapatin tóyassa purápetwana wuddhaki páṇiná wárimádaya wáripitthiya mahani. Phalikágólasadisań mahábubbulamuṭṭhahi ; “ dbhidísań karissanti ;” tussitwá tassa bhupati, Sahassagghań watthayugań tathálankárapáduká kahápanáni dwddasasahassani madápayi. "Itthaka dhardpassań apílente kathań naré ?” iti. Rájá wichintési ráttiń; ṇatwana tań maru, Chetiyassa chatuddwáre dharitwána iṭṭhaká rattiń rattiń ṭhapáyińsu ékékáha pahónaká. Tań sutwá sumaṇo rájá chétiyékammachárabhi ;" amulametthakammancha nakátabbanti” ṇápayi. Ekékasmiń dwárasmiń thapápési kahápané solasasatasahassáni watthánisu bahúnicha. Wiwidhancha alańkáran khajjabhojjań sapánakan gandhamalaguládicha mukhawásakapanchakan: Yatharuchitan ganhantu kammań katwa yathá ruchiń :” té tathéwa apékkhitwá adańsu rájakammiká.

at last they stated two "ammanans" of sand. The four bricklayers (who gave this answer, also) the rája dismissed. Thereupon an intelligent and expert bricklayer thus addressed the monarch: "I (will do the work of) one ammanan' of sand, having (first) pounded it in a mortar, sifted it in a sieve, and ground it on a grinding stone." On this offer being made, the ruler of the land, omnipotent as Sakko himself, being aware that on this thúpo no grass or other weed ought to be allowed to grow, inquired of him, "In what form dost thou propose to construct the chétiyo?" At that instant Wissakammo (invisibly) came to his aid. The bricklayer filling a golden dish with water, and taking some water in the palm of his hand, dashed it against the water (in the dish); a great globule, in the form of a coral bead, rose to the surface; and he said, "I will construct it in this form." The monarch delighted, bestowed on him a suit of clothes worth a thousand, a splendid pair of slippers, and twelve thousand kabápanas.

The

In the night the raja thus meditated: "How shall I transport the bricks without harassing laborers?" The déwos divining this meditation, night after night brought and deposited at the four gates of the chétiyo bricks sufficient for each day's work. delighted monarch being informed of this (miraculous proceeding), commenced upon the construction of the chétiyo; and caused it to be proclaimed, "It is not fitting to exact unpaid labour for this work." At each of the gates he deposited sixteen lacs of kahápanas; a vast quantity of cloths; food together with beverage, served in the most sumptuous manner; garlands of fragrant flowers; sugar and other luxuries; and the five condiments used in mastication; (and issued these directions): "Having performed work according to their inclination, let them take these things according to their desire." Pursuant to these directions the royal servants, permitting the workmen to make their selection, distributed these things.

Thupakammasaháyatthań ékó bhikkhu nitámayań mattikápiṇḍamadaya attaná abhisańkhatan,
Gantwána chétiyatthánań wanchitwá rájakammiké, adási: tań waḍdhakissa ganahantoyéwa jaŋi so.
Tassákárań widitwána tatthóhósi kutuhalań, kammantań rájá sutwána, ágató puchchhi waḍḍhakiń.
Déwa, ékéna hatthéna pupphánádáya bhikkhawó, ékéna mattiká pinḍań mayihań ahań pana ;"

66

Ayan agantukó bhikkhu, ayań néwásikó iti jánámi dewáti." Wacho sutwá rájá samappayi, Ekań balatthań dassetúń mattikádáyakań yatiń só balatthassa dípési : só tań raṇņo niwédayi. Játimakulakumbhé só mahábódhingané tayó ṭhapápetwá balatthéna rájá dápési bhikkhunó. Ajánitwá pujayitwá ṭhitassé tassa bhikkhunó balatthó tan niwédési : tadá tań jáni só yati. Keliwáté janapadé Piyangallaniwásikó théró chétiyakammasmiń saháyattań nikámayań, Tassiṭṭhika waddhakissa ṇátakó idha ágato ; tatthiṭṭhiká pamanténa ṇatwá katwána iṭṭhakań ; Kammike wanchayitwána waḍḍhakissa adási tań : só tań tattha niyójési kóláhalamahósicha.

A certain priest, desirous of contributing his personal aid in the erection of this thúpo, brought a handful of earth prepared by himself (in the manner before described). Repairing to the site of the chétiyo, and eluding the king's overseers (who had been enjoined to employ paid laborers only) delivered that (handful of earth) to a bricklayer. He, the instant he received it, detected (the difference). This evasion (of the king's order) being made known, it led to a disturbance. The king hearing of the affair, repairing to the spot, interrogated the bricklayer. (He replied), "Lord! priests are in the habit, holding flower-offerings in one hand, of giving me a handful of earth with the other: I am only able, lord, to distinguish that such a priest is a stranger, and such a priest is a resident person here; (but I am not personally acquainted with them).

The raja having heard this explanation, in order that (the bricklayer) might point out the priest who gave the handful of earth, sent with him a "balatthó," (one of the messengers who enforce the authority of the king). He pointed out the (offending priest) to that enforcer of authority, who reported him to the rája. The king, (in order that he might fulfil his own vow of building the dágoba exclusively with paid labor, yet without compelling the priest to violate the rule, that priests should never accept any reward or remuneration), had three jars filled with fragrant jessamine and mugreen flowers deposited near the bo-tree; and by the management of his messenger he contrived that they should be accepted by the priest. To the said priest who was standing there (at the bo-tree) after having made an offering (of these flowers), without having discovered (the trick played), the messenger disclosed the same. It was then that the priest became conscious (that the merit of the act performed by him had been cancelled by the acceptance of these flowers).

A certain théro, the relation of the aforesaid bricklayer, resident at Piyangullo in the Kélíwáto division, impelled by the desire of contributing towards the construction of the chétiyo, and having ascertained the size of the bricks used there, and manufactured such a brick, repaired thither; and deceiving the superintendents of the work, presented the

Rájá sutwána tań, dha; “ņápétuń sakkóte tamiṭṭikań ?" “jánantópi nasakkóti ;” rájánań áka waḍḍaki.
“Júndsi twań théranti ?” wuttó ; “amátihási.” So tańṛápanatthań appési balatthań tassa bhúpati.
Balatthó téna tań ṇatwá rájánuṛṇ dyup ágató Katthahálapariwéné thérań passiya, mantiya.
Therassa gamandhancha gataṭṭhánancha jániya: “tumhihi sahagachchhámi sakangámanti” bhásiya,
Ranno sabbań niwédési ; rájá tassá adápayi watthuyugań sahassagghań mahagghan rattakambalań,
Sámanaké parikkháré bahuké sakkharampicha, sugandhatélanálicha dapetwá anusási tań:
Théréna sahagantwá, só puna diwasé Piyańgallaké thérań sítáyachháyáya sódakáya nisídiya,
Sakkharapánakań datwá pádé téléńa makkhiya upahandhi yójetwá parikkháré upánayi.
"Kúlupagassa thérassa gahitá mé imé mayá watthuyugantu puttassa sabbandáni dadámi wó.”
Iti watwána datwá té gahetwá gachchható pana wanditwa, rájawachasá rańņo sandésamáha só.
Mahathupé kayiramáné bhatiyákammak árak á an ikasańkabhi janá pasańná sugatiń gatá.
Chittappasádamatténa sugaté gati uttamá labbhatiti widitwána thupapújań karé budhó.

brick to the bricklayer. He used the same, and a great uproar ensued. The instant the raja was informed of it, he inquired of the bricklayer, "Canst thou identify that brick?" Though he knew it, he replied to the king, "I cannot identify it." (The monarch) again asking, "Dost thou know the théro?" thus urged, he said, "I do." The monarch, that he might point him out, assigned to him a "balatthó." The said messenger having identified (the priest) by means of him (the bricklayer); pursuant to the commands of the rája, proceeded to the Katthálo piriwéno; and sought the society of, and entered into conversation with, this théro. Having ascertained the day of the théro's intended departure, as well as his destination; he said, "I will journey with thee to thy own village." All these particulars he reported to the rája, and the king gave him a couple of most valuable woollen cloths, with a thousand pieces; and having also provided many sacerdotal offerings, sugar, and a "neli" full of scented oil, dispatched him on this mission. He departed with the thero; and on the following day, at the Piyangallako wibáro, having seated the priest at a cool, shady, and well watered spot, presenting him with sugared water, and anointing his feet with the scented oil, and fitting them with the slippers, he bestowed on him the priestly offerings with which he was intrusted. "This pair of cloths and other articles belonged to a certain thero who is attached to me as if he were a son: accepting them from him, I now give them all to thee." Having thus spoke, and presented (the thero) with these things; to him who was departing, having accepted them, the "balatthó" in the precise words of the king, delivered the royal message.

Many asankiyas of paid laborers in the course of the construction of the thupo becoming converts to the faith, went to "sugato." The wise man bearing in mind, that by conversion alone to the faith the supreme reward of being born in heaven is obtained, should make offerings also at the thúpo.