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Etthewa bhatiyakammań karitwá itthiydduwé Táwatińsamki nibbattá maháthupamhi nitthité.
Two women who had worked for hire at this place, after the completion of the great thúpo were born in the Táwatinsa heavens. Both these (women), endowed with the merits resulting from their piety in their previous existence, calling to mind what the act of piety of that previous existence was, and preparing fragrant flowers and other offerings, descended (at a subsequent period) to this thúpo to make oblations. Having made these flower and other offerings to the chétiyo, they bowed down in worship.
At the same instant the théro Mahásíwo, resident at the Bhátiwanko wiháro, who had come in the night time, saying, "Let me pray at the great thúpo;" seeing these females, concealing himself behind a great "sattapanni" tree, and stationing himself unperceived, he gazed on their miraculous attributes. At the termination of their prayers he addressed them thus: "By the effulgence of the light proceeding from your persons the whole island has been illuminated. By the performance of what act was it, that from hence ye were transferred to the world of the déwos?" These déwatás replied to him: "The work performed by us at the great thúpo." Such is the magnitude of the fruits derived from faith in the successor of former Buddhos !
As by the bricklayers the thúpo was successively raised three times to the height of the ledge on which the flower-offerings are deposited, (on each occasion) the inspired (théros) caused (the edifice) to sink to the level of the ground. In this manner they depressed (the structure) altogether nine times. Thereupon, the king desired that the priesthood might be assembled. The priests who met there were eighty thousand. The rája repairing to the assembled priesthood, and making the usual offerings, bowed down to them, and inquired regarding the sinking of the masonry. The priesthood replied, "That is brought about by the inspired priests, to prevent the sinking of the thúpo itself (when completed): but now, O mahárája! it will not occur again. Without entertaining any further apprehensions, proceed in the completion of this undertaking." Receiving this reply, the
· Katań étań, mahárája, na idání karissa té aņņatattha makatwá tań maháthupań samapaya.”
delighted monarch proceeded with the building of the thúpo. At the completion for the tenth time up to the ledge on which flower-offerings are deposited, ten kótis of bricks (had been consumed).
The priesthood for the purpose of obtaining (méghawanna) cloud-colored stones, for the formation of the receptacle of the relic, assigned the task of procuring them to the sámanéros Uttaro and Sumano, saying, "Bring ye them." They, repairing to Utturukuru, brought six beautiful cloud-colored stones, in length and breadth eighty cubits, and eight inches in thickness, of the tint of the "ganthi" flower, without flaw, and resplendent like the sun. On the flower-offering ledge, in the centre, the inspired théros placed one (of the slabs); and on the four sides they arranged four of them in the form of a box. The other, to be used for the cover, they placed to the eastward, where it was not seen. For the centre of this relic receptacle, the rája caused to be made an exquisitely beautiful botree in gold. The height of the stem, including the five branches, was eighteen cubits: the root was coral: he planted (the tree) in an emerald. The stem was of pure silver; its leaves glittered with gems. The faded leaves were of gold; its fruit and tender leaves were of coral. On its stem, eight inches in circumference, flower-creepers, representations of quadrupeds, and of the "hanso," and other birds, shone forth. Above this (receptacle of the relic), around the edges of a beautiful cloth canopy, there was a fringe with a golden border tinkling with pearls; and in various parts, garlands of flowers (were suspended). At the four corners of the canopy a bunch exclusively of pearls was suspended, each of them valued at nine lacs: emblems of the sun, moon, and stars, and the various species of flowers, represented in gems, were appended to the canopy. In (the formation of) that canopy were spread out eight thousand pieces of valuable cloths of various descriptions, and of every hue. He surrounded the bo-tree with a low parapet, in different parts of which gems and pearls of the size of a "neli" were studded. At the foot of the bo-tree
Bódhin parikkhipitwána nánaratana wédiká mahamalákamuttáhi satthárétu tadantaré.
rows of vases filled with the various flowers represented in jewellery, and with the four kinds of perfumed waters, were arranged.
On an invaluable golden throne, erected on the eastern side of the bo-tree (which was deposited in the receptacle), the king placed a resplendent golden image of Buddho, (in the attitude in which he achieved buddhohood, at the foot of the bo-tree at Uruwela, in the kingdom of Magadha). The features and members of that image were represented in their several appropriate colors, in exquisitely resplendent gems. There (in that relic receptacle, near the image of Buddho), stood (the figure of) Mahabrabmá, bearing the silver parasol of dominion; Sakko, the inaugurator, with his "wijauttara" chank; Panchasikho with his harp in his hand; Kálanágo together with his band of singers and dancers; the hundred armed Máro (Death) mounted on his elephant (Girimékhalo), and surrounded by his host of attendants.
Corresponding with this altar on the eastern side, on the other three sides also (of the receptacle) altars were arranged, each being in value a "kóti." In the northeastern direction from the bo-tree there was an altar arranged, made of the various descriptions of gems, costing a "kóti" of treasure. The various acts performed at each of the places at which (Buddho had tarried) for the seven times seven days (before his public entry into Báránesi), he most fully represented (in this relic receptacle); as well as (all the subsequent important works of his mission: viz.,) Brahmá in the act of supplicating Buddho to propound his doctrines: the proclamation of the sovereign supremacy of his faith (at Báránesi): the ordination of Yaso: the ordination of the Bhaddawaggi princes: the conversion of the Jatila sect; the advance of Bimbisáro (to meet Buddho): his entrance into the city of Rájagaha: the acceptance of the Wéluwamo temple (at Rájagaha): his eighty principal disciples there (resident): the journey to Kapilawatthu, and the golden "chankama" there: the ordination of (his son) Ráhulo and of (his cousin) Nando the acceptance of the Jéto temple (at Sáwatthipura): the miracle of two opposite
Ambamulé páțihirań: Tawatińsamhi désanań; déwórohanapáțihirań; thérapaṛhasamágamań;
results performed at the foot of the ambo tree (at the gates of Sawatthipura): his sermon delivered in the Táwatinsa heavens (to his mother Máyá and the other inhabitants of those heavens): the miracle performed unto the déwos at his descent (from the heavens, where he had tarried three months propounding the "abhidhammapitaka)" ; the interrogation of the assembled théros (at the gates of Sankapura, at which he alighted on his descent from the Táwatinsa heavens, and where he was received by Sariputto at the head of the priesthood): the delivery of the "Mahásamaya" discourse (at Kapilawatthupura, pursuant to the example of all preceding Buddhos): the monitory discourse addressed to (his son) Rábulo (at Kapilawatthapura after ho entered into priesthood): the delivery of the Mahamangala discourse (at Sáwatthipura, also pursuant to the example of preceding of Buddhos); the assembly (to witness the attack on Buddho made at Rájagaha by the elephant) Dhanapálo: the discourse addressed to Alawako (at Aláwipura): the discourse on the string of amputated fingers (at Sáwatthipura): the subjection of (the nága rája Apalálo at *) :
the (series of) discourses addressed to the Parayana bráhman tribe (at Rajagaha;) as also the revelation of (Buddho's) approaching demise (communicated to him by Máro three months before it took place at Páwanagara): the acceptance of alms-offering prepared of hog's flesh (presented by Chandayo at Páwanagara, which was the last substantial repast Buddho partook of): and of the couple of "singiwanno cloths (presented to Buddho by the trader Pukusso, on his journey to Kusinanagara to fulfil his predicted destiny): the draught of water which became clear (on the disciple Anando's taking it for Buddho from the river Kukuta, the stream of which was muddy when he first approached it to draw the water): his “parinibbánan” (at Kusinánagara); the lamentation of déwos and men (on the demise of Buddho); the prostration at the feet (of Buddho on the funeral pile) of the théro (Mahá Kassapo who repaired to Kusinánagara by his miraculous powers from Himawanto to fulfil this predestined duty): the self-ignition of the pile (which would not take fire before Mahá Kassapo arrived): the extinction of the fire, as also the honors rendered there: the partition of (Buddho's) relics by the (bráhman) Dóno. By this (monarch) of illustrious descent, many of the "Játaka" (the former existences of Buddho) which were the best calculated to turn the hearts of his people to conversion, were
Wessantarajátukantu wittháréna akárayi: Tusitapuratóyáwa bodhimundań tathéwacha.
also represented. He caused Buddho's acts during his existence as Wessantara rája to be depicted in detail; as well as (his history) from the period of his descent from Tusitapura, to his attaining buddhohood at the foot of the bo-tree. At the farthest point of the four sides (of the relic receptacle) the four great (mythological) kings (Dattarattho, Wirulho, Werúpakkho and Wessawanno) were represented: thirty three déwos and thirty two princes; twenty eight chiefs of yakkhos: above these again, déwos bowing down with clasped hands raised over their heads: still higher (others bearing) vases of flowers: dancing déwos and chanting déwos: déwos holding up mirrors, as well as those bearing bouquets of flowers: déwos carrying flowers, and other déwos under various forms: déwos bearing rows of boughs made of jewels: and among them (representations of) the "dhammachakko:" rows of déwos carrying swords: as also rows bearing refection dishes. On their heads, rows of lamps, in height five cubits, filled with aromatic oil and lighted with wicks made of fine cloth, blazed forth. In the four corners of the receptacle a bough made of coral, each surmounted with a gem. In the four corners also shone forth a cluster, each of gold, gems, and pearls, as well as of lapis lazuli. In that relic receptacle on the wall made of the cloud-colored stone, streams of lightning were represented illuminating and setting off (the apartment). The monarch caused all the images in this relic receptacle to be made of pure gold, costing a "kóti." The chief théro Indaguttó, master of the six branches of doctrinal knowledge, and endowed with profound wisdom, who had commenced the undertaking, superintended the whole execution of it himself. By the supernatural agency of the king, by the supernatural agency of the déwatás, and by the supernatural agency of the arahat priests, all these (offerings) were arranged (in the receptacle) without crowding the space.