Nigródhamanganań gantwá, Hiyagallasamipaké, Diyawásabráhmanassa déwakam pubba kakkhiṇań;
Tató Télumpálingó; tató Nálachatukkagó, Assamadḍalawáména Sasawánań tató agá;
Tató Marumbatitthangó; tató uddhań nadiń agá: pathamań chétiyapáchiné dwekadambá agáyasuń;
Sénindaguttarajjamhi, damiládakasuddhiká, nadińduranti bandhitwá, nagarásannań akańsu tań,
Jiwamánakadambancha antósímań gató ahu, matakadambatirena, símá uddhakadambagá:
Sihasínánatitthéna uggantwá tíratowajań; pásáṇatitthań gantwána nimittań ghaṭṭayi isí.
Nimittétu panétasmiń ghaṭṭité, déwamánusá“ sádhukárań” pawattésuń, sásanań suppatiṭṭhitań,
Rańná dinnašasímáya nimitté parikittayi ; dwattinsa málakatthancha, Thupárámatthaméwacha;
Nimitté kittayitwána maháthéró mahámatí símantaranimittécha kittayitwa yatha widhiń.
Abhandhi sabbá símáyó tasmińyéwa diné wasí: mahámahí akampittha símábandhé samápité.
Panchamé diwasé théro rańņo géhamhi bhunjiya, nisajja Nandanawané suttań tań khajjaníyakań.
Mahájanassa désétwá sahassa mánusé tahiń, páyetwá amatań páṇań Maháméghawané wasi.

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 Sihasína 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 carth 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 gómayapiṇḍikań.
Désayitwá désanańṛá sahassańyiwa mánusé pápayitwábhisamayań Maháméghawané wasí.
Sattamépi diné théró rájagégamhi bhunjiya ; nisajja Nandanawané dhammachakkappawattinań.
Suttań tań désayitwána sahassańyéwa mánusé pápayitwábhisamayań Maháméghawané wasi.
Ewańhi aḍḍhanawaman sahassáni jutindharó kárayit wábhisamayań diwaséhéwa sattahi.
Tań Mahanandanawanań wuchchaté téna tádiná sásanań jótikaṭthánamíti Jotíwanań iti.
Tíssárámamhi kárési rájá thérassa ádito pásádań sigha mukkháya sukkhápétwána mantiká;
Pásádó kájukábhásó ási, só téna tań tahin Kálapasáda pariweṇamiti tań sankhamupágatań.
Tató mahábódhi gharuń Lóhapásádaméwacha, Salákaggancha kárési Bhattasálancha sádhukań
Bahuni pariwénáni, sádhupokkharaṇipicha, rattiṭṭhána diwáṭṭhána pabhúti técha kárayi.
Tassa nahánapápassa nahánapokkharani taté Sunabhátapariwénanti pariwénań pawuchchati.
Tassa chankamitaṭṭháné dípadipassa sádkunó, wuchchaté pariwénantań Dighachańkamanań iti,

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 "Kalapasádapariwénan.”

Thereafter in due order, he erected the edifice attached to the great bo-tree, the Lóhapásáda, 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 pariwena 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

D d

Aggaphalan samapattiń samápajjiyahintu só Phalaggapariwénanti etań téna pawuchchati.
Apassiya apassé tań théro yattha nisídi só, Thérápassayapariwénań etań téna pawuchchati.
Bahumarugand yattha upasinsu upechché tan ténécha tań Marugandpariwénanti pawuchchati.
Senapati tassa rańṇó thérassa Díghasandanó kárési Chulapásádań maháthambhéhi aṭṭhahi:
Dighasandusénápati pariwénanti tań tahin wuchchaté pariwénánań pamukhań pamukhák árań.
Déwanańpiya wachanópagulanámó Lańkayań paṭhammidań wihárań rájá só sumati Mahámahindattherań
ágammáchalamatiméttha kárayittháti.

Sujanappasádasańwégatthaya katé Mahawansé "Maháwihárapatiggahanó" náma panṇarasamó parichchédo..
SOLASAMO PARICHCHHEDO.

Puré charitwá pindaya karitwá janasańgahań, rájagéhamhí bhunjantó karońtó rájasangahań,
Jabbísadiwasé théró Maháméghawané wasi ásálhiń sukkapakkhassa térasé diwasé pana,
Rájagéhamhi bhunjitwá mahárańṇó mahámati mahappamádasuttań tań désayitwá tatócha só,
Wih áruk áraṇań ichchhań, tattha Chétiyapabbaté nikkhamma purimaddwárá agá Chétiyapabbatań,

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.

CHAP. XVI.

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.

Théran tattha gatań sutwá rathań druyiha bhúpati déwiyó, déwiyó dwecha ádáya therassánupadań agá.
Thérá Nagachatukkamhi, nahátwá rahadé tahin, pabbatáróhanatthaya aṭṭhańsu patipáțiya.
Rájá rathá tadóruyiha aṭṭhathérébhiwádiya ; “unhé kilanté kiń, rája, ágatósíti ?" áhuté,
“Tumhákań gamanásańki ágató mahíti:” bhásité; “idhéwa wassań wasituń ágatamháti,” bhásiyá.
Wassupanáyikan théro khandhakań khandhakówidó kathési; rańṇó tań sutwa bháginéyyócha rájinó,
Mahariṭṭhámahámachchó panchapańṇásahátuhi saṭṭhiń jeṭṭhakaniṭṭhéhi rájánamhitỏ thitó.
Yáchitwá tadahúchéwa pabbajuń thérasantiké pattárahattań sabb épi té khuraggé mahámati.
Kantakachétiyaṭṭháné purimató tadahéwa só kammáni árahápétwá lénáni aṭṭhasaṭṭhiyó.
Agamási purań rájá thérá tatthéwa té wasuń; kálé pindaya nagarań pawisantánukampaká.
Nitthité lénakammamhi ásáṚhipuṇṇamásiyań gantwá ádási théránań rájá wiháradakkhiṇań.
Dwattińsa málakánancha wihárassacha tassakhósímań símátigó théro bandhitwá tadahéwayó,
Tésań pabbajju pékhánań akási upasampadań sabbésań sabbapaṭhamań Buddhétumbaramálaké.

Hearing that the thero had departed thither, the sovereign, mounting his chariot, and taking the two princesses (Anúla and Sihali) with him, followed the track of the théro. The théros after having bathed in the Nágachatukko tank, were standing in the order of their seniority on the bank of the pond, preparatory to ascending the mountain. The king instantly alighted from his carriage and bowed down to the eight théros. They addressed him: "Rája! what has brought thee in this exhausting heat?" On replying, "I came afflicted at your departure;" they rejoined, "We came here to hold the 'wasso." "

The théro perfect master of the "kondhos," propounded to the king the "wassupanáyako" discourse (of Buddho). Having listened to this discourse (on the observance of "wasso") the great statesman Mahárittho, the maternal nephew of the sovereign, who was then standing near the king, together with his fifty five elder and younger brothers, (the said brothers only) having obtained his sanction, on that very day were ordained priests by the théro. All these persons who were endowed with wisdom, attained in the apartment, where they were shaved (ordained), the sanctification of "arahat."

On that same day, the king enclosing the space which was to contain (the future) sacred edifices (at Mihintalli) and commencing the execution of his undertaking by the construction of sixty eight rock cells, returned to the capital.

These benevolent théros continued to reside there, visiting the city at the hours of alms-pilgrimage (instructing the populace).

On the completion of these cells, on the full moon day of the month "ásálho" repairing thither, in due form, the king conferred the wiháro on the priests. The théro versed in the consecration of boundaries, having defined the limits of the thirty two sacred edifices, as well as of the wiháro aforesaid, on that very day conferred the upasampada ordination on all those (sámanéro priests) who were candidates for the same, at the edifice (called) Buddhétumbaro, which was the first occasion on which (it was so used).

Eté wásaṭṭhi arahantó sabbé Chétiyapabbaté tattha wassań upagantwá akańsu rájasańgahań. Déwamanussá ganá gaṇinańtań tanchaganań, guṇawitthatakattiń yáckamupachchécha mánayamáná puńṇachayań wipulań akarińsuti.

Sujanappasádasańwégatthaya katé Maháwańsé" Chitiyapabbatawihárapatiggahanó námá" sólasamó parich

SATTARASAMO PARICHCHHEDO.

[chhió.

Wutthawassań pawáretwa kattikapuṇṇamásiyań, awóchéda, “mahórája,“ maháthéró mahámati, “Chiradiṭṭhohi Sambuddhó, Satthá, nó: Manujádhipá, anáṭhawásań awasimha natthi nó pújiyań imań.” “Bhásittha nanú, bhanté, mé Sambuddhó nibbutó" iti áha: “dhátusu diṭṭhésu diṭṭhó hóti Jino,” iti, “Widitó wó adhippáyó thúpassa kárané: mayá karessúmi ahań thúpań. Tumhe jánátha dhátuyó.” Mantéhi Sumanénáti," théro rájánámabrawí. Rájáha Sámaṇérań tań, “kútó lachchháma dhátuyó ?" “Wibhúsayitwá nángarań maggancha, manujádhipa, upósathó saparisó hatthiń áruyha mangalań, "Sétachchhattań dhárayantó, táláwacharasajjitó, Mahánágawanuyyánań, sáyańhasamayé, wajań.

All these sixty two holy persons holding their "wasso " at the Chétiya mountain, invoked blessings on the king.

The host of dévos and men, having with all the fervor of devotion flocked to this chief of saints, the joyful tidings of whose piety had spread far and wide, as well as to his fraternity, acquired for themselves preeminent rewards of piety.

The sixteenth chapter in the Mahawanso, entitled, "the acceptance of the dedication of the Chétiya mountain wiháro," composed equally for the delight and affliction of righteous

men.

CHAP. XVII.

The "wasso" which had been held, having terminated on the full moon day of the month of "kattika," this great thero of profound wisdom thus spoke: "Mahárája, our divine teacher, the supreme Buddho, has long been out of our sight: we are sojourning here unblessed by his presence. In this land, O ruler of men! we have no object to which offerings can be made." (The king) replied, "Lord, most assuredly it has been stated to me, that our supreme Buddho had attained 'nibbutó,' (and that a lock of his hair and the 'giwatti' relic have been enshrined at Mahiyangana.)” "Wherever bis sacred relics are seen our vanquisher himself is seen," (rejoined Mahindo). "I understand your meaning "(said the monarch), "a thúpo is to be constructed by me. I will erect the thúpo: do ye procure the relics." The théro replied to the king: "Consult with Súmano." The sovereign then addressed that sámanéro: "From whence can we procure relics?" "Ruler of men, (said he) having decorated the city and the highway, attended by a retinue of devotees, mounted on thy state elephant, bearing the canopy of dominion, and cheered by the music of the 'táláwachara' band, repair in the evening to the