Chandaguttó maháth éró Wanawásapadésató ágásítisahassání ádiyetwa yati idha.
Súriyaguttó maháthéro Kelásamaháwihárató chhannawatisahassani bhikkhu ádáya ágamá.
Bhikkhunan dipawásinań ágatánancha sabbasó gaṇanáya parichchhédho póraṇéhi nabhásito.
Samágatánań sabb ésań bhikkhúnań tań samágamé wuttá khínásawáyéwa té chhannawati kóṭiyo.
Té maháchetiyaṭṭhánań pariwárétwá yathárahań majjhé thapétwá okásań rańṇó aṭṭhańsa bhikkhawó.
Pawisitwá tahin rájá bhikkhusanghań tathayitań diswa pasannachitténa wanditwa haṭṭhamánasó,
Gandhamálábhi pújetwa, katwána tipadakkhinań, majjhé punnaghataṭṭháṇań pawisitwá samangalań,
Suwannakhilé pațimukkhań paribbhanadaṇḍakań ranjaténa katań suddhań suddhapiti balódayó,
Gaháyitwa amachchéna maṇḍiténa sujátiná abhimangalabhúténa bhútabhútipardyanó.
Mahantań chétiy dwaddhań kárétuń katanichchhayó bhúmápayitumáraddhó parikammakatabhúmiyań
Siddhatthỏ námanáména maháthéro mahiddhiko tathákarontań rájánań Díghadassi niwárayi ;
“Ewań mahantań thúpancha ayań rájárabhissati : thupé aniṭṭhitéyéwa maraṇań assa hessati.

· Bhawissati mahantócha thúpó duppaṭisankharó ;” iti sónágatań passań mahantantań niwárayi. Sanghassacha anuṛṇáya thérá sambháwa ńáyacha mahantań kattukámópi gaṇhitwá thérabhásitań.

repaired hither, attended by eighty thousand priests from the Wanawáso country. The maha théro Súriagutto attended, accompanied by ninety six thousand priests from the Kéláso wiháro. The number of the priests of this island who attended, is not specifically stated by the ancient (historians). From all the priests who attended on that occasion, those who had overcome the dominion of sin alone are stated to be ninety six kótis.

These priests, leaving a space in the centre for the king, encircling the site of the chétiyo in due order, stood around. The rája having entered that space, and seeing the priesthood who had thus arranged themselves, bowed down to them with profound veneration; and overjoyed (at the spectacle), making offerings of fragrant garlands, and walking thrice round, he stationed himself in the centre, on the spot where the "punnagato" (filled chalice) was deposited with all honors. This (monarch) superlatively compassionate, and regardful equally of the welfare of the human race and of spirits, delighting in the task assigned to him, by means of a minister, illustrious in descent and fully decorated for the solemn occasion, to whom he assigned a highly polished pair of compasses made of silver, pointed with gold, having at the place beforementioned prepared himself to describe the circle of the base of the great chétiyo, by moving round (the leg of the compass; at that instant) the inspired and profoundly prophetic great théro, named Siddhattho, arrested the monarch in the act of describing (the circle), saying, "This monarch is about to commence the construction of a stupendous thúpo: at the instant of its completion he is destined to die: the magnitude also of the thúpo makes the undertaking a most difficult one." For these reasons, looking into futurity, he prohibited its being formed of that magnitude. The rája, although anxious to build it of that size, by the advice of the priesthood and at the suggestion of the théros,

Therassa upadéséna tassa rdjá akdrayi majjhimdń chétiy doatthan patiţthápétumitthik á.
Sówannarajatéchéwa ghațé majjhé thapápayi aṭṭhaṭṭha aṭṭhítussáhó pariwáraya té pana.
Aṭṭhuttarasahassancha thapápési nawé ghaṭé aṭṭhuttaré aṭṭhuttaré watthánantu saté pana.
Itthiká pariwaraṭṭha thapápési wisuńwisuń sammaténa amachchéna bhusiténa anékadhá.
Tató ékań gdhayitwá nánámangalasammatań puratthimadisábhágé paṭhamań mangaliṭṭhikań,
Patiṭṭh ápési sakkachchań manuņṇé gandhakaddamé játisumanapuppésu pújitésu tahiń pana.
Ahósí puthawikampo sésá sattapi sattahi patiṭṭhápési machchéhi, mangalánicha kárayi.
Ewań dsálhi másassa sakkapakkábhi sammaté upósathé pannarasé patiṭṭhápési iṭṭhiká.
Chátuddisań thité tattha maháthéré andsawé wanditwá pújayitwácha suppatító kaména só.
Pubbattaráń disań gantwá Piyadassiń andsawań wanditwána maháthérań aṭṭhási tassa santiké.
Mangalań tattha waḍḍhento tassa dhammamabhási só thérassa désand tassa janassahósi sátthiká.
Chattálísasahassánań dhámmábhisamayo ahu, chattálísa sahassahassánań sótapattiphalań ahu.
Sahassań sakadágámi anágámícha tattaká sahassańyéwa arahantá tattháhésuń gihijand.
Aṭṭhárasasahassdni bhikkhu bhikkhuniyópana chuddaséyéwa sahassáni arahanté patiṭṭhahun.

adopting the proposal of the théro (Siddhattho), under the direction of that théro described, for the purpose of laying the foundation bricks thereon, a circle of moderate dimensions. The indefatigable monarch placed in the centre eight golden and eight silver vases, and encircled them with eight (silver) and eight (golden) bricks. He also deposited one hundred and eight new (earthern) vases, and around each of the eight bricks he deposited one hundred and eight pieces of cloths.

Thereupon by means of the especially selected minister, who was decorated with all the insignia of state, causing to be taken up one of those bricks, which was surrounded with all the pageantry of festivity, (the king) deposited it there on the eastern side, with the prescribed formalities, in the delicious fragrant cement formed out of the jessamine flowers which had been presented in offerings: and the earth quaked. The other seven bricks also he caused to be laid (severally) by seven state miuisters, and celebrated great festivals. Thus those bricks were laid during the bright half of the month "asála, " on the fifteenth day, when the moon attains its utmost plenitude.

The overjoyed monarch having in due order bowed down and made offerings to these mahá théros, victors over sin, at each of the four quarters at which they stood; repairing to the north east point and bowing down to the sanctified mahá théro Piyadassi, stationed himself by his side. The said (mahá théro) on that spot raising the “jaya mangala" chant, propounded to him (the monarch) the doctrines of the faith. That discourse was to that (assembled) multitude an elucidation (of those doctrines). Forty thousand lay persons attained superior grades of sanctity; forty thousand attained the state "sótápatti;" a thousand "sakadágámi;" the same number anágámi ;" and a thousand also, in like manner, attained "arahat." Eighteen thousand priests and fourteen thousand priestesses also attained the sanctification of "“ arahat.”

Y y

Ewan pasannamatiná ratanattayamhi chágádhimuttamanasá janatá hiténa lókatthasiddhi paramá bhawatiti, ṇatwá sabbádinéka guṇayógaratiń karéyyátí.

Sujanappasádasańwégatthaya katé Mahawansé "thúpárámbhó náma" ékúnatinsatimó parichchhédo.

TINSATIMO PARICHCHHEDO.

Wanditwána mahárájá sabbań sańgha nimantayi; “yáwachétiya niṭṭháná bhikkhań gaṇhatha mé,” iti.
Sańgho tań nádkíwásési anupubbéna só pana yáchantó yáwasattáhań sattáhamadhiwásanań.
Alatthó padḍhabhikkhúhi té laddhá sumanówa só atṭhárasasu ṭhánésu thúpatthánańsamantató,
Mandapé kárayitwánań mahádánań pawattayi sattáhań tattha sanghassa tató sanghań wisajjayi.
Tató bherin chardpetwá iṭṭhaka waddhakí lahuń sannipátési té ásuń panchamattasatánihi,
“Kathań karissasi ?” raṇṇekó puchchhitó, áha bhúpatiń “pessiyánań satań laddhápańsunań sakaṭań ahań,”
Khépayissámi” ekáhan, tań rájá paṭibáhayi : tató upaḍḍhupaḍḍhancha “pańsudwé ammaṇánicha,”

From this example (of Dutthagamini) by the truly wise man, whose mind, in his implicit faith in the "ratanattaya," is bent on the performance of charitable actions, and who is devoted to the welfare of the human race, the conviction being firmly entertained that the advancement of the spiritual salvation of the world is the highest (attainable) reward; imbued by the spirit of faith, and by other pious impulses, he ought zealously to seek that reward.

The twenty ninth chapter in the Mahawanso, entitled, "the preparation for the (construction of the) thúpo," composed equally for the delight and affliction of righteous men.

CHAP. XXX.

The mahárája reverentially bowing down to the whole priesthood, thus addressed them: "Whatever the term of the period may be, during which the chétiyo will be in process of completion, (for that period) accept your maintenance from me." The priesthood did not accede to this (proposition). He then by degrees (reducing the term of this invitation), solicited them to remain seven days. Having succeeded in gaining their acceptance of the seven days' invitation from one half of the priesthood, the gratified monarch causing edifices to be erected, on eight different spots round the site of the thúpo, for the priests who had accepted the invitation, there he maintained the priesthood by the assignment of alms for seven days. At the termination thereof he allowed the priesthood to depart.

Thereafter, by the beat of drums, he expeditiously assembled the bricklayers: they amounted to five hundred in number. One of them being asked by the king, "How much work canst thou perform?" he replied to the monarch, "I will in one day complete work sufficient to contain the earth drawn by a hundred men in carts." The rája rejected him. Thereafter (each of the five hundred bricklayers) decreasing the quantity of work by half,

Ahansu. Rájá bațibáhi chaturó tépi waḍḍhaki. Athékó paṇḍitó wyaktó waḍḍhaki áha bhupatin.

· Udukkhalé koṭṭhayitwa, ahań, suppéhi waḍḍhité, piyápayitwá nisadé ekań pansúnamammanań.”

Iti wutte anuńṛási tiṇádinettha nó siyuń chétiyamhiti bhúmindó Indatulliyá parakkamó.

66

Kiń santhanań chétiyan tań karissasi tuwań ? iti. Puchchhitań tań khaṇańyéwa Wissakammó tamáwisi.
Sówannapatin toyassa purápetwána wuddhaki páṇiná wárimádáya wáripiṭṭhiya máhani.
Phalikágólasadisań mahdbubbulamuṭṭhahi ; “ ábhidísań karissanti ;” tussitwá tassa bhupati,
Sahassagghań watthayugań tathálańkárapáduká kahápaṇáni dwádasasahassáni madápayi.
“Iṭṭhaká dharápassań apílente kathań naré ?" iti. Rájá wichintési ráttiń; ṇatwana tań maru,
Chetiyassa chatuddwáre dharitwána iṭṭhaká rattiń rattiń thapáyińsu ékékáha pahónaká.

Tań sutwá sumano rájá chétiyékammachárabhi ;” amulametthakammancha nakátabbanti” ṇápayi.
Ekékasmiń dwárasmiń ṭhapápési kahápané solasasatasahassáni watthánisu bahúnicha.
Wiwidhancha alańkáran khajjab hojjań sapánakań gandhamálaguládicha mukhawásakapanchakań:
"Yathdruchitań ganhantu kammań katwa yatha ruchiń :” té tathéwa apékkhitwá adańsu rájakammiká.

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.

The

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. 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.

Thupakammasaháyatthań ékó bhikkhu nitámayań mattikápiṇḍamadaya attand abhisańkhatań,
Gantwána chétiyaṭṭhánań waṇchitwá rájakammiké, adási: tań waḍḍhakissa gaṇahantóyéwa jaņi so.
Tassákárań widitwána tatthóhósi kutuhalań, kammantań rájá sutwána, ágató puchchhi waḍḍhakiń.
Déwa, ékéna hatthéna pupphánádáya bhikkhawó, ékéna mattiká piṇḍań mayihań ahań pana ;"
"Ayan ágantukó bhikkhu, ayań néwásikó iti jánámi dewáti." Wacho sutwá rájá samappayi,
Ekań balatthań dassetúń mattikádáyakań yatiń só balatthassa dípési : só tań raņņo niwédayi.
Játimakulakumbhé só mahábódhingané tayó thapápetwá balatthéna rájá dápési bhikkhunó.
Ajánitwá pujayitwá ṭhitassé tassa bhikkhunó balatthó tan niwédési: tadá tań jáni só yati.
Keliwáté janapadé Piyangallaniwásikó théró chétiyakammasmiń saháyattań nikámayań,
Tassiṭṭhiká waddhakissa ṇátakó idha ágato ; tatthiṭṭhiká pamanténa ṇatwá katwána iṭṭhakań ;
Kammike wanchayitwána waḍḍhakissa adási tań : só tań tattha niyójési kóláhalamahósicha.

A certain priest, desirous of contributing his personal aid in the erection of this thúpo, brought a bandful 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 rája 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, resident 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