Ahansu. Rájá bațibáhi chaturó tépi waḍḍhaki. Athékó panditó wyaktó waḍḍhaki áha bhupatiń.
"Udukkhalé kotthayitwa, ahań, suppéhi waḍḍhité, piyápayitwá nisadé ekań pansúnamammanań.”
Iti wutte anunṇási tinádinettha nó siyuń chétiyamhiti bhúmindó Indatulliyá parakkamó.

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Kiń saṇṭháṇań chétiyan tań karissasi tuwań ? iti. Puchchhitań tań khaṇańyéwa Wissakammó tamáwisi.
Sówannapatin toyassa purápetwána wůḍḍhaki páṇiná wárimádáya wáripiṭṭhiya máhani.
Phalikágólasadisań mahábubbulamuṭṭhahi ; “ dbhidísań karissanti ;" tussitwá tassa bhupati,
Sahassagghań watthayugań tathdlańkárapáduká kahápaṇáni dwádasasahassáni madápayi.
Iṭṭhaká áharápássań apílente kathań naré ?” iti. Rájá wichintési ráttiń ; ṇatwana tań maru,
Chetiyassa chatuddwáre áharitwána iṭṭhaká rattiń rattiń ṭhapáyińsu ékékáha pahónaká.

Tań sutwá sumano rájá chétiyékammachárabhi ;” amûlametthakammancha nakátabbanti” ṇápayi.
Ekékasmiń dwárasmiń ṭhapápési kahápané solasasatasahassáni watthánisu bahúnicha.

Wiwidhancha alańkáran khajjab hojjań sapánakań gandhamálaguládícha mukhawásakapanchakań:
Yatharuchitań ganhantu kammań katwá yathá ruchiń :” té tathéwa apékkhitwá adańsu rájakammiká.

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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 kahápanas.

In the night the rája 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. The 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.

A

Thupakammasaháyatthań ékó bhikkhu nitámayań mattikápiṇḍamadaya attaná abhisańkhatan,
Gantwána chétiyaṭṭhánań wanchitwá rájakammiké, adási : tań waḍḍhakissa ganahantóyéwa jaņi so.
Tassákárań widlitwána tatthóhósi kutuhalań, kammantań rájá sutwána, ágató puchchhi waḍḍhakiń.
Déwa, ékéna hatthéna pupphánádáya bhikkhawó, ékéna mattiká pinḍań mayihań ahań pana ;"
“ Ayań ágantukó bhikkhu, ayań néwásikó iti jánámi dewáti." Wacho sutwá rájá samappayi,
Ekań balatthań dassetúń mattikádáyakań yatiń só balatthassa dípési : só tań raṇṇo niwédayi.
Játimakulakumbhé só mahábódhingané tayó thapdpetwá balatthéna rájá dápési bhikkhunó.
Ajánitwá pujayitwá ṭhitassé tassa bhikkhunó balatthó tan niwédési: tadá tań jáni só yati.
Keliwáté janapadi Piyangallaniwasikó théró chétiyakammasmin saháyattań nikámayań,
Tassitthika waddhakissa nátakó idha ágato; tatthiṭṭhiká pamanténa ṇatwá katwána iṭṭhakań;
Kammike wanchayitwána waḍḍhakissa adási tań : só tań tattha niyójési kóláhalamahósícha.

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, résident 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; “nápétuń sakkóte tamiṭṭikań ?” “jánantópi nasakkóti ;” rájánań áka waḍḍaki. 'Júnási twań théranti ?” wuttó ; “amátihási.” So tańṛápanatthań appési balatthań tassa bhúpati.

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Balatthó téna tań ṇatwá rájánuṇn dyupágató Kaṭṭhahdlapariwéné thérań passiya, mantiya.
Thérassa gamanáhancha gataṭṭhánancha jániya: "tumhéhi sahagachchhámi sakańgámanti" bhásiya,
Ranno sabbań niwédési ; rájá tassá addpayi watthuyugań sahassagghań mahagghań rattakambalań,
Sámanaké parikkháré bahuké sakkharampicha, sugandhatélanálicha ddpetwá anusási tań:
Théréna sahagantwá, só puna diwasé Piyangallaké thérań sitáyachháy dya sódakaya nisídiya,
Sakkharapánakań datwá pádé téléna makkhiya upahandhi yójetwá parikkháré upánayi.

Kúlúpagassa thérassa gahitá mé imé mayd watthuyugantu puttassa sabbandáni dadámi wó." Iti watwana datwá té gahetwá gachchható pana wanditwa, rájawachasá rańṇo sandésamáha só. Maháthúpé kayiramáné bhatiyákammak árak á anékasańkabhi janá pasańná sugatiń gatd. Chittappasádamatténa sugaté gati uttamá labbhatíti 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 théro; and on the following day, at the Piyangallako wiháro, 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 théro 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 thúpo 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 thupo.

Ꮓ Ꮓ

Etthéwa bhatiyakammań karitwά itthiydduwé Táwatińsamki nibbattá maháthupamhi niṭṭhité.
Awajjitwa pubbakammań diṭṭhakammaphalá ubhó gandhamáládiyitwána thúpań pújétumágatá.
Gandhamáláhi pújetwá chétiyań ábhiwandiyuń, Tasmiń khané Bhátiwankawasi théro Mahásiwo,
Rattibagé "maháthúpań wandissámiti," ágato, tá diswána mahá sattapannirukkhamapassinó,
Adassitwána, attánań passí sampattimabbhutań, ṭhatwá tá sańwandandya pariyósanań apuchchhi ta ;
“Bhásató sakaló dípó d'éhobháséna wó idha ; kinnukammań karitwána dewalokań itó gatá ?”
"Maháthúpé katań kammań ;' tassa áhańsu déwatá. Ewań Tathagatéyéwa pasádéhi mahapphaló;
Pupphayánattayań thúpé iṭṭhik áhi chitań chitań samańpaṭhawiyá katwá iṭṭhimattówa sádayuń.
Nawawáré chitań sabbań ewań ósadayińsu té. Atha rájá bhikkhusańghań sannipátamakárayi,
Tatthásíti sahassáni sańnipátamhi bhikkhawó. Rájá sańghamupágamma pújetwa abhiwandiya.
Itthakósídané hétuń puchchhi : sańghó wiydkató “nó sidanatthań thupassa iddhimantéhi bhikkhuhi,

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 idáni karissa té aṛṇatattha makatwá tań maháthupań samápaya."
Tań sutwá sumano rájá thupakammamak árayi : pupphayánésu dasasu iṭṭhaká dasakóṭiyó.
Bhikkhusangho samaṇérań Uttarań Sumanampicha chétiyádhátugabbhatthań pásáņo méghawannaké,
Aharatháti" gójésuń. Té gantwá Uttarakuruń asíti ratanáyáma, wittháré rawibhásuré,
Aṭṭhanguláni bahalé, ganthi pupphé nibhé subhé, chhaméghawaṇnapás ánó áharińsu ghané tató;
Puppháyánassa upari majjhé ékań nipátiya, chatu passamhi chaturó manjusańwiya chhádíya.
Ekampidahantháya disábhágé puratthimé adassanań karitwá, te thapayinsu mahiddhiká.
Majjhamhi dhátugabbhassa tassa rájá akárayi ratanamaya bódhirukkhań sabbákáramanoramań.
Atthárasa ratanikó khandhó sákhassa paṛchacha, pawálamaya muló só, indanílé patiṭṭhitá,
Súsuddharajatatakkhandhó manipattéhi sóbhitó, hémámaya pandupatta phalópawálań ańkuró ;
Atthangulika tassa khándé pupphalatápicha chatuppadánań panticha, hansapanticha, sobhaná.
Uddhanch áruchitánanté muttá kińkinijálakań suwán ṇaghaṭapanticha dámánícha tahiń tahiń,
Chitánachatukóṇamhi muttámaya kalápakó, nawasata sahassagghó ékékó asi lambikó ;
Rawichandatárarúpání náná padumakánicha, ratańéwahi kutánécha witáné appitánahuń.
Aṭṭhuttarasahassáni wattánicha widhánicha mahagghanâná rangáni witáné lambitánahuń.

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 Utturakuru, 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