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Chitiya pabbatárámé tatha Káchharagamaké, Chandanagamakécháti ékékań bódhi latthikań.
Sésá chatupakkajátá dwattinsa bodhilatṭhiyo, samantá yojanaṭṭháné wihárésu tahin tahin.
Dipawásijanasséwa hitatthaya patiṭṭhité mahabodhidumindamhi Sammásambuddhatéjasá.
Anulá sá saparisá, Sanghamittaya thériyá súntiké pabbajitwána arahattamapápuni.
Aritthó pancha sata pariwárócha khattiyó thérasantiké pabbajitwá arahattamapápuni,
Yáni setthi kulánáṭṭha mahábódhimidháharuń, “bodháharakuláníti” tání téna pawuchcharé.
“Upásíká wihároti” náte bhikkhunipassayé sasanghá Sanghamittá sá maháthéri tahiwasi.
Agára tataya pámokkhé agáré tattha tattha kárayi dwádasé tésu ekasmiń mahágáre ṭhapápayi.
Mahábólhin samétáya náwáya kúpayatthikań, ékasmińpiyamėkasmiń aritthań téhi téwidu,
Játé anṇanikáyépi agáré dwádasápité Hatthálhaka bhikkuníhi walanjiyińsu sabbadá.
Rannó mangalahattí só wicharantó yathá sukhań purassa ékapassamhi Kandarantamhi sítalé,
Kadambapupphigumbanté atthási gócharań charań; hatthin tattha ratań ṇatwá akańsu “Hattha-áṛhakań”

mountain wiháro; and at Káchharagámo, as also at Chandanagamo (both villages in the Róhona division); one bo-plant at each. These bearing four fruits, two each, (produced) thirty bo-plants, which planted themselves, at the several places, each distant a yójano in circumference from the sovereign bo-tree, by the providential interposition of the supreme Buddho, for the spiritual happiness of the inhabitants of the land,

The aforesaid Anulá, together with her retinue of five hundred virgins, and five hundred women of the palace, entering into the order of priesthood, in the community of the théri Sanghamittá, attained the sanctification of " arahat." Arittho, together with a retinue of five hundred personages of royal extraction, obtaining priestly ordination in the fraternity of the théro, also attained "arabat." Whoever the eight persons of the setti caste were, who escorted the bo-tree hither, they, from that circumstance, obtained the name of bhodahara (bo-bearers).

The théri Sanghamittá together with her community of priestesses sojourned in the quarters of the priestesses, which obtained the name of the "Upásaka wiháro."

There, at the residence of Anulá, before she entered into the priesthood (the king) formed twelve apartments, three of which were the principal ones. In one of these great apartments (called the Chúlangono) he deposited the (kupayatthikan) mast of the vessel which transported the great bo; in another (called Maháangano) an oar (piyam); in the third (called the Siriwaddho, the arittan) rudder. From these (appurtenances of the ship) these (apartments) were known (as the Kupayatthitapanagara).

Even during the various schisms (which prevailed at subsequent periods) the Hatthálaka priestesses uninterruptedly maintained their position at this establishment of twelve apartments. The before mentioned state elephant of the king, roaming at his will, placed himself at a cool stream in a certain quarter of the city, in a grove of kadambo-trees, and remained browsing there;-ascertaining the preference given by the elephant to the spot, they gave it this name of " Hattálakan."

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Athika diwasań hatthí nagańhi kabaláni só, dipappasádakań thérań rájá sópuchchhi tammanań.
Kadambapuppigumbasmiń thúpassa karaṇań iti ichchhatíti” maháthéró mahárájassa abrawi,
Sadhátukań tattha thupań thúpassagharaméwacha khippań rájá akűrési nichchań janahitérató,
Sanghamittá maháthéri suńṇágáráhilásini ákinṇatt á wihárassa wasamánassa tassu sá,
Wuddhatthíní sásanassa bhikkhunínań hitáyacha, bhikkhunípassayań ańṇań ichchhamánd wichakkhuná,
Gantwá chétiyagéhantań pawiwékasukhań subhań diwáwihárań kappési wihára kusalámalá.
Thériyá wandanattháya rájá bhikkhunipassayań gantwá tattha gatań sutwá, gantwá tań tattha wandiya.
Sammóditwá táyasaddhiń tatthá gamaṇakáraṇań tadassá ṇatwá adhippάyań adhippayawidú widú.
Samantá thúpagéhassa rammań bhikkhunipassayań Déwánańpiyatissó só mahárájá akárayi.
Hatthálhakasamipamhi kató bhikkhunipassayó Hatthalhakawiháróti wissutó ási téna só.
Sumitta Sanghamittá sá maháthérí mahúmatí tasmińhi wásań kappési rammé bhikkhunípassayé.
Ewań Lańka lõkahitań sásanawiddhiń sasádhentó, ésamahá dumindó Lańkádipé rammé Méghawanasmiń
atthả, dighakalamanékabhútdyattiti.

On a certain day, this elephant refused his food: the king enquired the cause thereof of the théro, the dispenser of happiness in the land. The chief théro, replying to the monarch, thus spoke; "(The elephant) is desirous that the thúpo should be built in the kadambo grove." The sovereign who always gratified the desires of his subjects, without loss of time built there a thúpo, enshrining a relic therein, and built an edifice over the thúpo.

The chief théri Sanghamittá, being desirous of leading a life of devotional seclusion, and the situation of her sacerdotal residence not being sufficiently retired for the advancement of the cause of religion, and for the spiritual comfort of the priestesses, was seeking another nunnery. Actuated by these pious motives, repairing to the aforesaid delightful and charmingly secluded thúpo edifice, this personage, sanctified in mind and exalted by her doctrinal knowledge, enjoyed there the rest of noon day.

The king repaired to the temple of the priestesses to pay his respects to the théri, and learning whither she had gone, he also proceeded thither, and reverentially bowed down to her. The maharája Déwánanpíyatisso, who could distinctly divine the thoughts of others, having graciously consulted her, inquired the object of her coming there, and having fully ascertained her wishes, erected around the thúpo a charming residence for the priestesses. This nunnery being constructed near the Hatthálaka hall, hence became known as the "Hattálaka wiharo." The chief théri Sanghamittá, surnamed Súmitta, from her being the benefactress of the world, endowed with divine wisdom, sojourned there in that delightful residence of priestesses.

Thus this (bo-tree), monarch of the forest, endowed with many miraculous powers, has stood for ages in the delightful Mahámégo garden in Lanká, promoting the spiritual welfare of the inhabitants of Lanká, and the propagation of the true religion.

* In reference to the period at which the first portion of the Mahawanso was composed, between A.D. 459. and 478.

Sujanappasádasańwégatthaya katé Mahawansé "bódhiágamónáma" ékunawisatimó parichchhédó.

WISATIMO PARICHCHHEDO.

Aṭṭhárasahi wassamhi Dhammásókassa rájinó Maháméghawanárámé mahábódhi patiṭṭhahi. Tató dwádasamé wussé mahési tassa rájinó piyá Asandhimittá sá matá Sambudhamámiká. Tató chatutthawassamhi Dhammásókó mahipati tassárakkhań mahésin té ṭhapési wisamá sayań. Tatótu tatiyé wassé sábálárúpamániní “mayúpicha ayań rájá mahábódhiń mamáyati,” Iti kódhawasań gantwá, attanó tattha káriká maṇḍukanṭukayógéna mahábódhimaghátayi. Tató chatutthé wassumhi Dhammásókó maháyasó anichchatáwasampattó sattatińsasamá imá. Déwanańpiyatissótu rájá dhammaguṇérató maháwiháré nawakammań tatha Chétiyapabbaté, Thúpárámécha nawakammań niṭṭhápétwa yathá rahań, dipappasádakań thérań puchchhi puchchhitakówidań "Kárápéssámaham, bhanté, wihárésu bahu idha : patiṭṭhapétuń thúpėsu kuhań lachchhámi dhátuyó.” “Sambuddhapattań púretwá Sumanénáhaṭá idha Chétiyapabbaté rájá thapítá at'hi dhátuyó.” "Hatthikkandhé thapetwá tá dhátuyó idhá áhara ;” iti wuttó sathéréna tatha áhari dhátuyó.

The nineteenth chapter in the Mahawanso, entitled "the arrival of the bo-tree," composed equally for the delight and affliction of righteous men.

CHAP. XX.

In the eighteenth year of the reign of Dhammásóko, the bo-tree was planted in the Mahámégawanó pleasure garden. In the twelfth year from that period, the beloved wife of that monarch, Asindhimittá, who had identified herself with the faith of Buddho, died. In the fourth year from (her demisc), the rája Dammásóko, under the influence of carnal passions, raised to the dignity of queen consort, an attendant of his (former wife). In the third year from that date, this malicious and vain creature, who thought only of the charms of her own person, saying, "this king, neglecting me, lavishes his devotion exclusively on the bo-tree,”-in her rage (attempted to) destroy the great bo with the poisoned fang of a toad. In the fourth year from that occurrence, this highly gifted monarch Dhammásóko fulfilled the lot of mortality. These years collectively amount to thirty seven.

The monarch Déwánanpíyatisso, impelled by his ardor in the cause of religion, having completed his undertaking at the Maháwiháro, also at the Thupárámo, as well as at the Chétiyo mountain, in the most perfect manner;-thus enquired of the théro, the dispenser of joy to the land, who was endowed with the faculty of answering all inquiries: "Lord, I shall build many wiharos in this land: whence am I to obtain the relics to be deposited in the thúpas?" He was thus answered by the théro: "O king, the relics brought hither by Súmano, filling the refection dish of the supreme Buddho, and deposited at the Chétiyo mountain, are sufficient; transfer them hither on the back of a state elephant." Accordingly he brought the relics, and constructing wiháros at the distance of one yójana

Wiharé kánayitwána thánéyójanuyójané dhátuyo tattha thúpésu nidhápési tathá rahań.
Sambuddhabhuttapattantu rájá watthugharé subhé thapayitwána, pújési náná pújáhi sabbadá.
Panchasatéhissaréhi maháthérassa santiké pabbáwajjási taṭṭháné “issarasumanakó” ahu,
Panchasatéhi wesséhi maháthérassasantiké, pabbajjá wasitaṭṭháné tatha “wessagiri," ahu.
Yaya Mahámahindéna théréna wásitá guhá sapabbaté wihárési sá “ Mahindaguhá," ahu.
Maháwihárań pathamań; dutiyé Chétiyawhayań; Thúpárámantu tatiyan thúpapubbangamań subhań;
Chatutthancha Mahábódhiń patiṭṭhápanaméwacha; Thúpaṭhániya bhútassa panchamańpana sádhukań,
Maháchétiyathanamhi, silá thúpassachárunó, Sambuddhagiwálhátussa patitṭhápanaméwacha;
Issarasamaṇań chhaṭṭháń; Tissawápintu sattamań; aṭṭhamań Paṭhamań Thúpań; nawamań Wessagiriwhayań;
Upásikáwhayań ramman, tatha Hatthalhakawhayań bhikkhunipassayé bhikkhuní phásukáraṇań;
Hatthálhaké ósaritwá bhikkhunínań upassayó, gantwána bhikkhusańghéna bhattaggańhaṇa káraná,
Mahápálinámakań bhattasálań gharań subhań, sabb upakaraṇupétań sampannań parichárikań.
Tatha bhikkhu sahassassa parikkháramuttamań pawáraṇaya dánancha anuwassa kaméwécha.
Nangadipé Jambukólawihárań tamhipaṭṭané, Tissamaháwihárancha Páchínárámaméwacha.

from each other, at those places he enshrined the relics in thúpas, in due form; and depositing the refection dish of the supreme Buddho in a superb apartment of the royal residence, constantly presented every description of offerings (thereto).

The place at which the five hundred (Issaré) eminently pious persons, who had been ordained by the chief théro, sojourned, obtained the name of " Issarasamanako."

The place at which the five hundred (wessć) bráhmans, who had been ordained by the chief théro, sojourned, obtained the name of "Wessagiri."

Wherever were the rock cells, whether at the Chétiyo mountain or elsewhere, at which the thero Mahindo sojourned, those obtained the name of " Mahindagúhá."

In the following order (he executed these works); in the first place, the Maháwiháro; secondly, the one called Chétiyo; thirdly, completing previously the splendid Thupárámo, the Thupárámo Wiharo; fourthly, the planting of the great bo; fifthly, the designation of the sites of (future) dágobas, by (an inscription on) a stone pillar erected on the site of the Maháthúpo (Ruanwelli), as well as (the identification) of the shrine of the " Giwatti" relic of the supreme Buddho (at Mahiyangano); sixthly, the Issarasamanó; seventhly, the Tissa tank; eighthly, the Patamo Thúpo; ninthly, Wessagiri wiháro; lastly, the delightful Upásikawiháro and the Hatthálaka wiháro; both these at the quarters of the priestesses, for their accommodation.

As the priests who assembled at the Hatthálako establishment of the priestesses, to partake of the royal alms (distributed at that place), acquired a habit of loitering there; (he constructed) a superb and completely furnished refection hall, called the Mahapáli, provided also with an establshment of servants; and there annually (he bestowed) on a thousand priests the sacerdotal requisites offered unto them at the termination of "pawáranan." (He erected also) a wiháro at the port of Jambukóló in Nagapído; likewise the Tissamahá wiháro, and the Pachína wiháro (both at Anuradhapura).

Iti étáni kammáni Lańkájznahitatthikó, Déwánańpiyatisso só lańkindó puńṛṇapaṛṇawa,
Pathaméyéwa wassamhi kárápési gunappiyó yawajiwantu nékání punṇakammáni áchiní.
Ayan dipó ahuphitó wijitó tassarájinó; wassánichattálisań só rájá rajjamakárayi.
T'assachchaye tań kaniṭṭhó Uttiyó iti wissutó rájaputtó aputtantań rajjań kárési sádhukań.
Mahámuhindathérótu Jinasásan muttamań pariyatti paṭipattińcha pațiwédhancha sádhukań.
Lankádipamhi dipetwá Lańkádipomahágani Lańkaya só satthukappó katwá Lańkáhitań bahuń.
Tassa Uttiyarajassa jayawassamhi atthamé Chétiyapabbaté wassań saṭṭhiwassówa sańwasi,
Assayujamásassa sukkapakkhaṭṭhamé diné parinibbáyi, ténétań dinań tannámakań ahu.

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Tań sutwá Uttiyó rájá sókasallasamappitó gantwá, thérancha wanditwa, kanditwá bahudhá bahuń,
Asittań gandhat éláya lahuń sówantadóniyá théradóhankhipápetwá tań doniń sádhupassitań,
Sowannakutágáramhi thapápetwá alańkaté, kutágárań gahayitwá, kárentó sádhukilikań.
Mahátácha janóghéna ágaténa tató tató mahátácha balóghéna kárentó pujandwidhin.

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Thus this ruler of Lanká, Déwánanpíyatisso, blessed for his piety in former existences, and wise (in the administration of human affairs), for the spiritual benefit of the people of Lanká, executed these undertakings in the first year of his reign; and delighting in the exercise of his benevolence, during the whole of his life, realized for himself manifold blessings.

This land became unto this monarch an establishment (perfect in every religious requisite). This sovereign reigned forty years.

At the demise of this king, his younger brother, known by the name of prince Uttiyó, righteously reigned over this monarchy, to which there was no filial successor.

The chief théro Mahindo, having propagated over Lanká the supreme religion of the vanquisher, his doctrines, his church discipline (as contained in the whole "pitakattaya”), and especially the means by which the fruits of the state of sanctification are to be obtained in the most perfect manner, (which is the Nawawidhalókuttaro dhammó;) moreover this lord of multitudinous disciples,-a luminary like unto the divine teacher himself, in dispelling the darkness of sin in Lanká,-having performed manifold acts for the spiritual welfare of Lanká; in the eighth year of the reign of Uttiyó, while observing his sixtieth "wasso" since his ordination, and on the eighth day of the bright moiety of the month "assay ujo," he attained "parinibbánan" at the Chétiyo mountain. From that circumstance that day obtained that name, (and was commemorated as the anniversary of the "théraparinibbána " day).

King Uttiyó hearing of this event, overpowered with grief, and irrepressible lamentation, repairing thither, and bowing down to the théro, bitterly wept over the many virtues (of the deceased). Embalming the corpse of the théro in scented oil, and expeditiously depositing it in a golden coffin (also filled with spices and scented oils), and placing this superb coffin in a highly ornamented golden hearse, he removed the hearse in a magnificent procession. By the crowds of people who were flocking in from all

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