“Buddhasáríradhátúnań dónadhátu nidhánawá, wisań ratanasatáń uchchó Hémawálíti wissutó.”
"Ahaméwa kárápessámi," ichcháha puthawissaro. “Idha ańṇáti kichháni bahuní tawa, bhúmipa,"
“Táni káréhi: nattá té káressati imań pana Mahánágassa té bhátu uparájassa attrajó;
"Yatthálakatissoti rájá hessati nágaté: rájá Gothabhayó náma tassaputtó bhawissati:

Tassa puttó Kákawaṇṇatissó nâma bhawissati; tassa rañņo suto rájá, muhárája, bhawissati :
"Dutthagamani saddéna pákaṭóbhayan ámako, káressati idha thúpań só mahátéjiddhiwikkamo."
Ichchaha théro thirassa wachanénettha bhúpati ussápési sílátthámbhań tań pawattiń likhápiyá.
Ramman Maháméghawanań Tissárámań mahámati, Mahámahindathéro só patiganhi mahiddhikó,
Akampó kampayitwána mahiń ṭhánésu aṭṭhasu, pindaya pawisitwána nagarań ságarúpamań;
Rańnó gharé bhantakichchań katwá nikkhamma mandirá nisajja Nandanawané aggikkhandopamań tahiń,
Suttań janassa désetwa sahassań manusé tahin pápayitwá magguphalań Maháméghawané wasi.
Tatiyé diwusé théró rájagéhamhi bhunjiya, nisajja Nandanawané désiyasi wisópamań,
Pápayitwábhismayań sahassa purisé tató, Tissárámań maháthéró rájácha sutadésató;

a 'dóna' of sacred relics (obtained) from Buddho's body, in height one hundred and twenty cubits, renowned under the name of " Hémawáli" (Ruanwelli).

The ruler of the land thus replied: "I myself must erect it. O king, unto thee there are many other acts to be performed, do thou execute them. A descendant of thine will accomplish this work. Yatálatisso, the son of thy younger brother, the sub-king Mahánágo, will hereafter become a ruling sovereign; his son named Gothábayo will also be a king. His son will be called Kákawanno. Mahárajá! the son of that sovereign, named Abhayo, will be a great monarch, gifted with supernatural powers and wisdom,-a conqueror renowned under the title of Dutthagamini.' He will construct the dágoba here." The thero thus prophesied; and the monarch having caused that prophecy to be engraven (on stone) in the very words of the théro, raised a stone monument (in commemoration thereof).

The sanctified and supernaturally gifted chief théro Mahámahindo accepted the dedication made to him of the delightful Mahámégo pleasure garden, and Tissárámo, (where the wiháro of that name was subsequently built). This personage who had thoroughly subdued his passions, after having caused the earth to quake at the eight sacred spots, entered, for the purpose of making his alms-pilgrimage, the city (in expanse) like unto the great ocean. Taking his repast at the king's palace, and departing from the royal residence, and seating himself in the Nandana garden, he propounded the "aggikkhandho" discourse (of Buddho) to the people; and procuring the sanctification of maggaphalan" for a thousand persons, he tarried in the Mahámégo garden.

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On the third day, the théro, after taking his repast at the king's palace, stationing himself in the Nandana pleasure garden, and having propounded the "asiwísópaman discourse (of Buddho), and established a thousand persons in the superior grades of blessings of the faith; and thereafter the théro having at the Tissárámo propounded

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Thérań upanisiditwá só puchchhi “Jinasásanań patiṭṭhitannu, bhanté ti ? “ “ Ná táwa, manujádhipa ;” “Upósathadikammatthań Jinánáya, janádhipa, símáya idha baddháya patiṭṭhíssati sásanań.” · Ichchabrawi maháthéro; tań rájá idamabrawi : “Sambuddháya antóhań wasissámi jutindharań,"a “Tasmǎ katwá purań antő símań bandatha sajjukan:" ichchábrawí mahárájá: théró tań idamabrawi. “Ewań sati tuwańyéwa pajána, puthawissara, símáya gamanaṭṭhánań bandhissáma mayańhi tań.” "Sádhúti" watwá bhúmindó, déwindówiya Nandaná, Maháméghawanárámá páwisí mandirań sakań. Chatutthé diwasé théro ranno géhamhi bhunjaya, nisajja Nandanawané désési namataggiyań. Páyétwa matapánań só sahassań purisé tahiń, Maháméghawanáramań maháthéro upágami. Pátó bhérin charápetwá maṇḍayitwa purań warań, wiháragámimaggancha wihárancha samantató, Ratésabhó rataṭṭho só sabbálankárabhúsító sahámachchó sahóródhó sayóggabalawáhanó, Mahatá pariw áréna sak árámamup ágami; tattha théré upágantwá wanditwa wandanárahé ; Sahathéréna gantwána nadiyóparititthakań; tató kasantó ugamási hémanangalamádiyá.

a discourse to the king, he (the monarch) approaching the théro, and seating himself near him, inquired: "Lord! is the religion of the vanquisher established or not?". «Ruler of men, no, not yet. O king! when, for the purpose of performing the upósathó and other rites, ground has been duly consecrated here, according to the rules prescribed by the vanquisher, (then) religion will have been established."

Thus spoke the maháthéro, and thus replied the monarch to the chief of the victors over sin: "I will steadfastly continue within the pale of the religion of Buddho: include therefore within it the capital itself: quickly define the boundaries of the consecrated ground." The mahárája having thus spoken, the théro replied to him: "Ruler of the land, such being thy pleasure, do thou personally point out the direction the boundary line should take: we will consecrate (the ground)." The king replying "most willingly;" departing from his garden Mahámégo, like unto the king of the devos sallying forth from his own garden Nandana, entered his royal residence.

On the fourth day, the théro having been entertained at the king's palace, and having taken his seat in the Nandana pleasure garden, propounded the "anámataggan" discourse (of Buddho); and having poured out the sweet draught (of his discourse) to thousands of persons, this maháthéro departed for the mahámégò pleasure garden.

In the morning, notice having been (previously) given by beat of drums, the celebrated capital, the road to the théro's residence, and the residence itself on all sides, having been decorated, the lord of chariots, decked in all the insignia of royalty, seated in his chariot, attended by his ministers mounted, and escorted by the martial array of his realm, repaired to the temple constructed by himself, accompanied by this great procession.

There having approached the théros worthy of veneration, and bowed down to them, proceeding together with the théros to the upper ferry of the river, he made his progress, ploughing the ground with a golden plough (to mark the limits for the

Mahápadámó Kunjarócha ubhó nágá sumangalá, suwanné nangalé yuttá paṭhamé Kuntumálaké,
Chaturangini mahásinó sahathéréhi khattiyó, gahetwá nangalań símań dissáyitwá arindamó ;
Samalańkata punnaghatań, nánárágań dhajań subhań, harichandanachunnancha, sonnarajáta dandakan;
Adásań, pupphaharitań samuggań, kusumagghiyań, toraṇań kadaliń, jattádi gahititthipariwáritó ;
Nánáturiyasanghuṭtho, balóghaparíwáritó, thutimangalagitéhi púrayantó chatuddisan,
Sádukáranináléhi wélukkhépaghatéhicha mahal áchanapújaya, kasantó, bhúmipó agá.
Wihárańcha puranchéwa kurumánópadakkhiṇań, simáyagamanaṭṭhánań nadiń patwá samapayi.
Kéna kéna nimitténa símá ettha gatátiché ; ewań símágatatṭhánań ichchhamáná nibódhatha.”
Nadiya Pásánatitthamhi; Pásáṇekuḍḍawaṭakań; tato Kumbalawátantań; Mahálipań tato agá.
Tato Kakudhapalingó Maháanganagó tato ; tato Khuddamadhúlancha Maruttapokkharaṇiń; tató.
Wijayáráma uyyáné uttaraddwárakottagó; Gajakumbhakapásáṇań, Thusawaṭṭhikamajjható,
Abhayépalákapásánań, mahásusánamajjhagó; Dighapásánakangantwá; kammára léwa wámató,

consecration). The superb state elephants Mahapadumo and Kunjaro having been harnessed to the golden plough, commencing from the Kuntamálako, this monarch, sole ruler of the people, accompanied by the théros, and attended by the four constituent hosts of his military array, himself holding the plough shaft, defined the line of boundary. Surrounded by exquisitely painted vases (carried in procession), and gorgeous flags tinkling with the bells attached to them; (sprinkled) with red sandal dust; (guarded) by gold and silver staves; (the procession decorated with) mirrors of glittering glass and festoons, and baskets borne down by the weight of flowers; triumphal arches made of plantain trees, and females holding up umbrellas and other (decorations); excited by the symphony of every description of music; encompassed by the martial might of his empire; overwhelmed by the shouts of gratitude and festivity, which welcomed him from the four quarters of the earth;-this lord of the land made his progress, ploughing amidst enthusiastic acclamations, hundreds of waving handkerchiefs, and the exultations produced by the presentation of superb offerings.

Having perambulated the wiháro (precincts) as well as the city, and (again) reached the river, he completed the demarkation of the consecrated ground.

If ye be desirous of ascertaining by what particular marks the demarkation is traced, thus learn the boundary of the consecrated ground.

It went from the Pásána ferry of the river to the Pásánakuddawátakan (lesser stone well); from thence to the Kumbalawatan; and from thence, to the Mahádipo; from thence proceeding to the Kakudhapáli; from thence to the Maháangano; from thence to the Khuddamadula; from thence to the Maratta reservoir, and skirting the northern gate of the Wijayáráma pleasure garden, to the Gajakumbhakapásánan; then proceeding from the centre of Thusawatthi, to the Abhaya palákapasánán; hence through the centre of the Mahásusánan (great cemetery) to the Dighapasána, and turning to the left of the

Nigródhamanganań gantwá, Hiyagallasamipaké, Diyawásabráhmaṇassa déwakam pubba kakkhiṇań;
Tató Télumpálingó; tató Nálachatukkagó, Assamaḍḍalawáména Sasawánań tató agá;
Tató Marumbatitthangó; tató uddhań nadiń agá: paṭhamań chétiyapáchiné dwekadambá agáyasuń;
Sénindaguttarajjamhi, damiládakasuddhiká, nadińduranti bandhitwá, nagarásannań akańsu tań,
Jiwamánakadambaneha antósímań gató ahu, matakadambatirena, símá uddhakadambagá:
Sihasínánatitthéna uggantwá tíratowajań; pásáṇatitthań gantwána nimittań ghaṭṭayi isí.
Nimittétu panétasmin ghaṭṭité, déwamánusá “ sádhukárań” pawattésuń, sásanań suppatiṭṭhitań,
Rańṇá dinnásasímáya nimitté parikittayi ; dwattinsa málakatthancha, Thupárámatthaméwacha;
Nimitte kittayitwána maháthéró mahámatí símantaranimittécha kittayitwa yatha widhiń.
Abhandhi sabbá simáyó tasmińyéwa diné wasí: mahámahí akampittha símábandhé samápité.
Panchamé diwasé théro rańņo géhamhi bhunjiya, nisajja Nandanawané suttań tań khajjaníyakań.
Mahajanassa 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 Síhasína 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 maháthéro, 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 earth 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 rańņo géhamhi bhunjiya ; nisajjá Nandanawané suttań gómayapinḍikań.
Désayitwá désanańṛá sahassańyiwa mánusé pápayitwábhisamayań Maháméghawané wasi.
Sattamépi diné théró rájagégamhi bhunjiya; nisajja Nandanawané dhammachakkappawattinań.
·Suttań tań désayitwána sahassańyéwa mánusé pápayitwábhisamayań Maháméghawané wasi.
Ewańhi aḍdhanawaman sahassáni jutindharó kárayitwábhisamayań diwaséhéwa sattahi.
Tań Mahanandanawanań wuchchaté téna tádiná sásanań jótikaṭṭhánamíti Jotíwanań iti.
Tíssárámamhi kárési rájá thérassa ádito pásádań sígha mukkháya sukkhápétwána mantiká;
Pásádó kálakábhásó ási, só téna tań tahin Kálapasáda pariwenamiti tań sankhamupagatań.
Tató mahabodhi gharań Lóhapásádaméwacha, Salákaggancha kárési Bhattasálancha sádhukań.
Bahuni pariwénáni, sádhupokkharanipicha, rattiṭthána diwáṭṭhána pabhúti técha kárayi.
Tassa nahánapápassa nahánapokkharani taté Sunabhátapariwénanti pariwéṇań pawuchchati.
Tassa chankamitaṭṭháné dipadipassa 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 pariwéna 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

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