ဟတ္ထဝနဂလ္လဝိဟာရ ဝံသော

The Chronicle of the Hatthavanagalla Vihāra

နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.

၁.

1.

သ္နေဟုတ္တရာယ ဟဒယာ မလမလ္လိကာယ,ပဇ္ဇာလိတော မတိဒသာယ ဇိနပ္ပဒီပေါ;

မောဟဏ္ဓကာရမခိလံ မမ နီဟရန္တော,နိစ္စံ ဝိဘာဝယတု စာရု ပဒတ္ထရာသိံ.

May the lamp of the Conqueror, kindled by a heart supreme in affection, like a garland of jasmine, and by the gift of intelligence, dispelling all my darkness of delusion, constantly illuminate the beautiful array of words and their meanings.

၂.

2.

လင်္ကာဘိသိတ္တဝသုဓာဓိပတီသု ရာဇာ,ယော ဗောဓိသတ္တဂုဏဝါ သိရိသံဃဗောဓိ;

တဿာတိစာရု စရိယာ ရစနာမုခေန,ဝက္ကာမိ ဟတ္ထဝနဂလ္လဝိဟာရ ဝံသံ.

Among the kings consecrated over the land of Laṅkā was King Sirisaṅghabodhi, who possessed the virtues of a Bodhisatta. By means of an account composed about his most charming conduct, I shall relate the Chronicle of the Hatthavanagalla Vihāra.

၃.

3.

ဗြဟ္မနွယေနနုဂတတ္ထမနောမဒဿီ,ချာတေန သဗ္ဗယတိရာဇဓုရန္ဓရေန;

ဝျာပါရိတောဟမိတိဘာနုဂတံ ကထဉ္စ,နိဿာယ ပုဗ္ဗလိခိတံဝိဓ ဝါယမာမိ.

I, of flawless insight, who follow the aim of the Brahmanical tradition, famed as the bearer of the burden of all chief ascetics, am engaged in this work. Relying on prior writings, I thus endeavour upon this story which has become so renowned.

၄. အရ္ဏ္ထ သုဂတာဂမသုဓာပဂါနိဒ္ဓေါတကုဒိဋ္ဌိဝိသကလင်္ကာယ လံကာယ ဘဂဝတော အင်္ဂီရသဿမဟာနာဂဝနုယျာနေ သမိတိသမာဂတယက္ခ ရက္ခသလောကဝိဇယာပဒါနဿ သိဒ္ဓက္ခေန္တဘူတော သီဟဠမဟီမဏ္ဍလမဏ္ဍနာယ မာနော ဝိဝိဓရတနာကရောပလက္ခမာနမဟဂ္ဃမဏိ ဘေဒေါ မဏိ ဘေဒေါ နာမ ဇနပဒေါ.

4. Now, in Laṅkā—where the stain of the poison of wrong views has been washed away by the river of nectar that is the Sugata's teaching, and which has become the field for the accomplishment of the heroic tale of victory over the assembled world of yakkhas and rākkhasas in the Mahānāgavana park of the Blessed One, the sage of the Aṅgīrasa clan—adorning the sphere of the earth of Sīhaḷa, is the district named Maṇibheda, distinguished by its various mines of precious jewels and gems.

၅.

5.

လဒ္ဓါန သတ္ထု ဝရဏင်္ကမနညလဗ္ဘ,မာနဏ္ဒိနာ သုမနကူဋသိလုစ္စယေန;

ဥဿာပိတာ ဝိဇယကေတုမတလ္လိကေဝ,သုဒ္ဓေါရုဝါလုကနဒီ ယမလင်္ကရောတိ.

A pure, wide, sandy river adorns it, like a splendid victory banner raised high, flowing from the Sumanakūṭa peak, which, exulting, has received the Teacher's excellent footprint, unobtainable by others.

၆.

6.

လင်္ကာယ ယက္ခဂဏနီဟရဏေ ဇိနဿ,စမ္မာသနုဂ္ဂနဟုနာသနဖဿဒါဟာ;

သံသာရရက္ခသဝပုဗ္ဘဝဗုဗ္ဗုလံစ,ယသ္မိံ ဝိဟာတိ မဟိယင်္ဂဏ ထူပရာဇာ.

Wherein stands the royal stūpa of Mahiyangana, which destroys the bubble of past existence—the body of the demon Saṃsāra—and which commemorates the burning from the touch of the fierce fire of the leather mat of the Victor, during the expulsion of the host of yakkhas in Laṅkā.

၇.

7.

သဒါမဟောဃာယ မဟာပဂါယ,ပါနီယပါနာယ သမောသဋာနံ;

သမုစ္စယော သာရဒဝါရိဒါနံ,နူနံ ဂတော ထာဝရထူပရူပံ.

For those who have gathered at the great river, the ever-flowing flood, to drink its water, a collection of autumnal rains has surely taken the form of a stable stūpa.

၈.

8.

တဿာပဂါယ ဝိမလမ္ဗုနိ ဒိဿမာန,မာလောလဝိစိတရလံ ပဋိဗိမ္ဗရူပံ;

ဘောဂေဟိ ဝေဌိယ နိဇံ ဘဝနံ ဖဏီဟိ,ပူဇတ္ထိကေဟိ ဝိယ ရာဇတိ နီယမာနံ.

Its reflection, seen in the clear water of that river and trembling with shimmering waves, shines as if it were the Nāgas' own abode, encircled by their coils and carried by them in worship.

၉. တဿ မဟိယင်္ဂဏ မဟာ ဝိဟာရဿ ပရိယန္တဂါမကေ သေလာဘယော နာမ ခတ္တိယော ပဋိဝသန္တော ပုတ္တံ ပဋိလဘိတွာ အင်္ဂလက္ခဏပါဌကာနံ ဒဿေသိ တေ တဿ ကုမာရဿ အင်္ဂလက္ခဏာနိ ဩလောကေတွာ ‘‘အယံ ကုမာရော ခမကသတ္တော နဟောတိ. ဓညပုညလက္ခဏသမ္ပန္နော, သကလမ္ပိ သီဟဠဒီပံ ဧကစ္ဆတ္တံ ကရိတွာ မဟန္တမဟန္တာနိ အစ္ဆရိယဗ္ဘုတာနိ မဟာဝီရစရိတာနိ ဒဿေဿတီ’’တိ ဝျာကရိံသု.

9. In a boundary village of that Mahiyangana Mahāvihāra, a nobleman named Selābhaya, residing there, obtained a son and showed him to those who read bodily marks. They, examining the boy's bodily marks, declared: "This boy is not of a passive nature. Endowed with marks of fortune and merit, he will unite the entire island of Sīhaḷa under one canopy and display very great and marvelous, heroic deeds."

၁၀. တတော သေလာဘယ ခတ္တိယော ပုတ္တဿ အဘိသေကာဒိသမ္ပတ္တိံ သုတွာ ကောဋိပ္ပတ္တပမောဒပရဝသောပိ တသ္မိံ ကာလေ အနုရာဓပုရေ ရဇ္ဇံ ကာရယတာ ‘‘ဝေါဟာရတိဿမဟာရာဇတော ကဒါစိ ကေစိ ဥပဒ္ဒဝေါ ဇာယိဿတီတိ. ဇာတပရိသင်္ကောတံ ကုမာရမာဒါယ မဟိယင်္ဂဏမဟာဝိဟာရေ ဗောဓိ အင်္ဂဏေ ပရိတ္တဂ္ဂေ သန္နိပတိတဿ နဏ္ဒမဟာထေရပမုခဿ မဟာဘိက္ခုသံဃဿ မဇ္ဈေ နိပဇ္ဇာပေတွာ ‘‘ဧသော မေ ဘန္တေ ကုမာရော မဟာသံဃဿ စ မဟာ ဗောဓိပါဒဿ စ သရဏံ ဂစ္ဆတိ တံ သဗ္ဗေပိ ဘဒန္တာ ရက္ခန္တု သံဃဗောဓိ နာမကော စာယံ ဟောတု’’တိ မဟာသံဃဿ စ ဗောဓိ ဒေဝတာယ စ နိယျာဒေတွာ ပဋိဇဂ္ဂန္တော ကုမာရဿ သတ္တဝဿိက ကာလေ ကာလမကာသိ.

10. Then the khattiya Selābhaya, hearing of the good fortune of his son's consecration and so forth, though overwhelmed with joy reaching its peak, at that time King Vohāratissa was ruling in Anurādhapura, and thinking, "At some time trouble may arise from the great king Vohāratissa," he became anxious. Taking the prince, he laid him down in the midst of the great Saṅgha of monks headed by the great elder Nanda, assembled in the hall for protective recitations in the Bodhi enclosure of the Mahiyangana Mahāvihāra, and said: "Venerable sirs, this my prince goes for refuge to the great Saṅgha and the great Bodhi tree. May all the venerable sirs protect him. And let him be named Saṅghabodhi." Having entrusted him to the great Saṅgha and the Bodhi deity, and while caring for the prince, he passed away when the prince was seven years old.

၁၁. အထ မာတုလော နဏ္ဒမဟာထေရော ကုမာရကံ ဝိဟာရမာနေတွာ ပဋိဇဂ္ဂန္တော တေပိဋကံ ဗုဒ္ဓဝစနံ ဥဂ္ဂဏှာပေတွာ ဗာဟိရသတ္ထေသု စ ပရမကောစိဒံ ကာရေသိ. သံဃဗောဓိကုမာရောပိ ကတာဓိကာရတ္တာ တိက္ခပညတ္တာ စ ဉာဏဝိညာဏသမ္ပန္နော ဟုတွာ ဝယပ္ပတ္တော လောကဿ လောစနေဟိနိပိယမာနာယ ရူပသမ္ပတ္တိယာ သဝဉ္ဇလိပုဋေဟိ အဿာဒိယမာနသဒါစာရဂုဏ သမ္ပတ္တိယာ စ ပတ္ထ ဋ ယသောဃောသော အဟောသိ.

11. Then, his maternal uncle, the great elder Nanda, brought the young prince to the monastery and, attending to him, had him learn the Tipiṭaka, the Buddha's word, and also made him highly skilled in the external sciences. Prince Saṅghabodhi, also, because of his past aspirations and sharp intellect, being endowed with knowledge and understanding, having reached adulthood, became widely renowned for his perfect beauty, which was pleasing to the eyes of the world, and for his virtuous conduct, which was savored by all with reverently cupped hands.

၁၂. ကိမိဟ ဗဟုနာ?- ကာဒမ္ဗိနီ ကဒမ္ဗတော သိနိဒ္ဓနီလာယတဂုဏံဓမ္မိလ္လကလာပေ, ပရိပုဏ္ဏဟရိဏင်္ကမဏ္ဍလတော ဟိလာဒကရပသာဒသောမ္မဂုဏံ မုခမဏ္ဍလေ စာမီကရပိံဇရကမ္ဗုဝရတော မေဒုရောဒါရဗဏ္ဓုရဘာဝံ ဂီဝါဝယဝေ, ကလျာဏသိလုစ္စယတော သံဟတ ဝိလာသံ ဥရတ္ထလေ, သုရသာဓိသာခတော ပီဝရာယတလလိတရူပံ ကာမဒါနပဒါနဒွ ဗာဟုယုဂဠေ, သမဒဂန္ဓသိန္ဓုရတော ဂမနလီဠှံ ကရာကာရဒွ ဟတ္ထိယုဂဠေ, စာရုတရထရုစိရောစမာနစာမီကရမုကုရတော တဒါကာရံ သဇာဏုမဏ္ဍလေ ဇင်္ဃယုဂဠေ, နိစ္စာ သီနကမလာ ကမလတော ရတ္တကောမဠဒလသိရံ စရဏယုဂဠေ အာဒါယ ယောဇယတာ ပါရမိတာဓမ္မသိပ္ပိတာ နိမ္မိတဿ ပရမဒဿနီယဂရူပဝိလာသဿ တဿ အတ္တဘာဝဿ သံဝဏ္ဏနာဂန္ထဂါရဝမာဝဟတိ.

12. Why say more? From a bank of rain clouds, the quality of being glossy, dark, and long was taken for his mass of curls; from the full orb of the moon, the quality of refreshing, clear, and gentle radiance for his face; from a fine, golden-hued conch, the state of being smooth, noble, and beautifully curved for his neck; from a beautiful mountain peak, a compact grace for his chest; from a branch of the celestial tree, a plump, long, and graceful form for his pair of arms, which were bestowers of desired gifts; from a fragrant elephant in rut, graceful movement for his pair of hands, which were shaped like trunks; from a golden mirror gleaming with the beauty of a fine chariot, their shape for his pair of shanks with their kneecaps; from a lotus ever fresh, a red, soft, petal-like texture for his pair of feet. The description of his person, possessing a supremely beautiful and graceful form, created by the craftsman of the perfection-qualities who took and applied these attributes, brings great honor to this book.

၁၃.

13.

ဒေဟေ သုလက္ခဏယုတေ နဝယောဗ္ဗနဍ္ဎေ,တဿုဇ္ဇလေ စ ပသမာဟရဏောဒယေန;

ကာ ဝဏ္ဏနာ ကမလရူပိနိ ဇာတရူပေ,လောကုတ္တရံ ပရိမလံ ပရိတော ဝဟန္တေ.

His radiant body, endowed with auspicious marks and rich with fresh youth, shone with the arising of peace. What description can there be of one whose golden form is like a lotus, bearing a transcendent fragrance all around?

၁၄.

14.

ဒေါသာရယော ဟဒယဒုဂ္ဂပုရေ ဝိဇိတွာ,တတ္ထာဘိသိစ္စ သုဟဒံ ဝိယ ဓမ္မဘူပံ;

အတ္ထာနုသာသနိမိမဿ ဝဒံ ဂိရာယ,တတ္ထပ္ပဝတ္တယိ သုဓီ နိဇကာယကမ္မံ.

Having conquered the enemies of the defilements in the fortress-city of the heart, and having there anointed the Dhamma-king as if a dear friend, uttering with his voice this instruction on the goal, the wise one there set in motion his own bodily action.

ဣတိ ရာဇကုမာရုပ္ပတ္တိ ပရိစ္ဆေဒေါ ပဌမော.

Thus ends the first chapter, on the birth of the prince.

၁၅. အထေကဒါ မာတုလမဟာထေရာ ဝယပ္ပတ္တံ သိရိသံဃဗောဓိ ကုမာရံ ဓမ္မသဝနာဝသာနေ အာမန္တေတွာ ဧဝမာဟ, ‘‘ကုမာရ! မဟာဘာဂဓေယျ! ဣဒါနိ တွမသိ အဓီတသုဂတာဂမော, ဝိဒိတသကလ ဗာဟိရသတ္ထော. စတုဗ္ဗိဓပဏ္ဍိစ္စကောဋိပ္ပတ္တော, တထာပိ အဘိမာနဓနေ ခတ္တိယကုလေ ဇာတိ, သဗ္ဗပတ္ထဝျာပိတာ ယောဗ္ဗနဝိလာသေန သမလင်္ကတံ သရီရံ, အပ္ပဋိမာ ရူပသိရိ, အမာနုသံ ဗလဉ္စေတိ မဟတီယ ဗလဝနဏ္ထ ပရမ္ပရာ’သဗ္ဗာအဝိနယာန မေကေကမ္ပိ တေသမာယတနံ ကိမုတ သမဝါယော?‘‘ယေဘုယျေန သတ္ထသလိလ ဝိက္ခာလနာတိ နိမ္မလာပိ ကာလုသိယမုပယာနိ ဗုဒ္ဓီ, အနုဇ္ဈိတဓဝလတာပိ သရာဂါဧဝ ဘဝတိ နဝယောဗ္ဗနဂဗ္ဗိတာနံ ဒိဋ္ဌိ, အပဟရတိ စ ဝါတမဏ္ဍလိ ကေဝ သုက္ခပဏ္ဏံ ဥဗဘုတရဇော ဘန္တိ အတိဒူရမတ္တနော ဣစ္ဆာယ ယောဗ္ဗနသမယေ ပုရိသံ ပကတိ. ဣဏ္ဒြိယဘရိဏဘာရိနီ သတ္တမတိဒုရန္တာယ မုပဘောဂမိဂတဏဟိကာ တသ္မာ အယမေဝါနဿာဒိတ ဝိသယ ရသဿ တေ ကာလော ဂုရုပဒေသဿ. မဒနသရပ္ပဘာရဇဇ္ဇရိတေ ဟဒယေ ဇလမိဝ ဂလတိ ဂုရူနမနုဿာနံ အကာရဏံဆဝတိ ဒုပ္ပကတိ နော ကုလံဝါ သုတံ ဝါ မနယဿ ဝဏ္ဒနပ္ပဘဝေါနဒဟတိ ကိံ ဒဟနော? ကိံဝါပသမဟေတုနာပိ နာတိဝဏ္ဍတရော ဘဝတိ ဝဍဗာနဠော သလိလေန, တသ္မာ ဂါဠှတရ မနုသာသီတဗ္ဗောသိ.

15. Then one day, the great elder, his maternal uncle, after concluding a Dhamma talk, addressed the young prince Sirisaṅghabodhi, who had come of age, saying: "Prince! Most fortunate one! Now you have thoroughly studied the teachings of the Sugata and mastered all external sciences. You have reached the pinnacle of the fourfold wisdom. Yet, you are born into a noble warrior clan whose wealth is pride; your body is adorned with the splendor of youth; your beauty is unmatched, and your strength is superhuman—such is a great and powerful lineage. Each of these is a source of all indiscipline; what then of their combination? Most often, even an intellect purified by the washing of the water of the scriptures becomes sullied. The view of those proud of their new youth becomes passionate, though its purity is not abandoned. And like a whirlwind scattering dry leaves, the dust of existence carries a man in the prime of youth far from his own wishes. Beings, bearing the heavy burden of the senses, are drawn to the craving for enjoyment, which is so difficult to overcome. Therefore, now is the time for the teacher's advice, before you have tasted the flavor of sense objects. When the heart is afflicted by the pollen of the arrows of lust, the instruction of elders trickles away like water. Neither family nor learning can touch the evil nature of one whose mind is born from the worship of pride—what fire will such a one not burn? Or does not the submarine fire become even more intense from water, though it should be a cause for quenching? Therefore, you must be disciplined with great firmness."

၁၆. အပဂတမလေ ဟိ မနသိ ဧလိကမဏိမှိ ဝိယ ရဇနိကရမယုခါပဝိသန္တိ, သုခမုပဒေသဂုဏာ, ဂုရုဝစနမမလမ္ပိ သလိလမိဝ မဟန္တံ ဇာနိမုပဇနယတိ သဝနဟတံ သူလမိဝ အဘဗ္ဗဿ, ဘဗ္ဗဿတု ကရိနော ဝိယ သဗ္ဗာဘရဏမာနနသောဘာသမုဒယမဓိကတရ မုပဝဟတိ, အနာဒိသိဒ္ဓ တဏှာကသာယိတိဏ္ဒြိယာနုစရဉှိ စိတ္တံ နာဝဟတိ ကန္နာမာနတ္ထံ, တသ္မာ ရာဇ ကုမာရာနဉ္စ ယတီနဉ္စ သတိဗလေန ဣဏ္ဒြိယဝိဇယော ဒိဋ္ဌဓမ္မိကသမ္ပရာယိကမ္ဗိလံ ကလျာဏဇာတမုပဇနယတိ, ဣဏ္ဒြိယဝိဇယော စ သမ္ဘဝတိ ဂုရုဝုဒ္ဓေါပသေဝါယ တဗ္ဗဝနမဝိရာဓေတွာ ပဋိပဇ္ဇတော, တသ္မာ တယာ အာပါဏပရိယန္တံ ဝတ္ထုတ္တယသရဏပရာယဏတာ န ပဟာတဗ္ဗာ.

16. For into a mind free from stain, like a flawless beryl gem, the qualities of instruction enter with ease, bringing happiness. The teacher's stainless word, like pure water, generates great knowledge. For the unworthy, it is like a spear striking the ear, but for the worthy, like an elephant with all its adornments, it brings about an even greater arising of splendor and beauty of countenance. Indeed, the mind, following the senses and stained by craving from beginningless time, what harm does it not bring? Therefore, for princes and ascetics alike, victory over the senses through the power of mindfulness generates a multitude of good things beneficial in this life and the next. And victory over the senses comes about from attending on teachers and elders, and from practicing without contradicting their word. Therefore, devotion to the refuge in the Triple Gem should not be abandoned by you until the end of your life.

န ရာဂါပသ္မာရဝိဗောဓနံ ဝိသယဒဟနသလိလ သံသေဝနံ ကာတဗ္ဗံ, ပဿတူ ဟိ ကလျာဏာဘိနိဝေသိ စက္ခူဏ္ဒြိယလာဠန ပရဝသဿ သလဘဿ သမုဇ္ဇလိတ ဒီပသိခါပတနံ သောတိဏ္ဒြိယ သုခါနုယုတ္တဿ တရုဏ ဟရီဏဿ ဥသု ပါတသမ္မုခီဘဝနံ ဃာဏိဏ္ဒြိယ ပရဝသဿ မဓုကရဿ မဒဝါရဏကဏ္ဏတာလဘန္နံ ရသနိဏ္ဒြိယတပ္ပဏဝျသနိနော ပုထုလောမဿ ဗလိသာဃာသဝျသနံ ဖဿီဏ္ဒြိယာနုဘဝနလာလသဿမတင်္ဂဇဿဝါရိဏိ ဗဏ္ဓနာပါယံ ဣမေဟိ ဣဏ္ဒြိယေဟိ မိလိတေဟိ ဧကဿ ကာမိနော သဒိဒေဝ ပဉ္စန္နံ, ဝိသယရသာနမုပသေဝါယ ပတ္တဗ္ဗံ မဟန္တံ ဒုက္ခဇာလံ ကထမုပဝဏ္ဏယာမ? ဣမာနိ စ သုဘာသိတာနိ ပစ္စဝေက္ခတု အနုက္ခဏံ ဝိစက္ခဏော.

Let one not engage in the indulgence of sense objects, which awakens the madness of passion and fuels the fire of the senses. Let one intent on the good observe: the falling of the moth, overcome by fondness for the faculty of sight, into the blazing flame of a lamp; the facing of a falling arrow by the young deer, devoted to the pleasure of the faculty of hearing; the crushing of the bee, overcome by the faculty of smell, by the flapping ear of an intoxicated elephant; the disaster of swallowing the bait on the hook for the fish, addicted to satisfying the faculty of taste; the peril of being bound in the water for the elephant, eager for the experience of the faculty of touch. For a single lustful person, with these five senses combined, what great net of suffering is to be attained through indulging in the flavors of sense objects? How can we describe it? Let the discerning one constantly reflect upon these well-spoken words.

၁၇.

17.

နာဂါရိကံ သုခမုဒိက္ခတိ ကိဉ္စိ ဓီရော,ဇာနာတိ ဒေဟပဋိဇဂ္ဂနမတ္ထတောဝေ;

သံသေဝတောပိ ယုဝတိံ ရတိမောဟိတဿ,ကဏ္ဍုယနေ ဝိယ ဗနဿ သုခါဘိမာနော.

The wise man perceives no pleasure in city life; he knows it is only for the sake of maintaining the body. For one deluded by passion while consorting with a young woman, there is a conceit of happiness, like that in scratching a sore.

၁၈.

18.

ကော သေဝေယျ ပရံ ပေါသော အဝမာနံ သဟေယျဝဝ,န ဝေ ကလတ္တနိဂဠံ ယဒိ ဒုက္ခနိဗဏ္ဓနံ.

What man would serve another, enduring contempt, if the fetter of a wife were not a bond of suffering?

၁၉.

19.

အာကဍ္ဎမာနာ စိသိခါ သ္မိပံ,ပရမ္မုခါယေဝ သဒါ ပဝတ္တာ;

ဒူရမ္ပိ ဂစ္ဆန္တိ ဂုဏံ ဝိဟာယ,ပဝတ္တနံ တာဒိသမေဝ ထီန.

Like a lock of hair being pulled, they always proceed with face turned away; abandoning virtue, they go far. Such is the behavior of women.

၂၀.

20.

အသန္ထုတံ တာ ပုရိသမ္ပိ အန္တော,ကရောန္တိ အာဒါယကတာဝ ဘိတ္တိ;

နေတ္တိံ သဝလ္လီ ဝိယ ဟဏ္ထဂါပိ,ဒသာသု သဗ္ဗာသု စ သင်္ကနီယာ.

Even a man unacquainted with them, they win over, making him a support for their taking. Like a creeper over the eye, even when held in hand, they are to be suspected in all circumstances.

၂၁.

21.

အန္တောရုဒ္ဓါ ဗဟိဒ္ဓါပိ နိဿာသာ ဝိယ နာရိယော,ကရောန္တိ နာသမေဝဿ ကောဓီမာတာသု ဝိဿသေ.

Women are like breath, whether held in or let out; they cause one's ruin. What wise man would place his trust in them?

၂၂.

22.

မာနသ ပါပသံနိန္နံ အပါယာ ဝိဝဋာ နနာ,သမန္တာ ပါပမိတ္တာဝ မောက္ခော သဗ္ဗဘယာကထံ.

For a mind inclined towards evil, the various woeful states are open; surrounded by evil friends, how can there be liberation from all fear?

၂၃. အပိ စ ဟဒယတရုကောဋရ ကုဋီရော ကောဓ ကုဏ္ဍလီန ကဒါစိ ဗဟိ ကာတဗ္ဗော. အပိ တု’တိတိက္ခာမန္တေန အစိပ္ဖဏ္ဒန္တံ ဥပနေတဗ္ဗော.

23. Moreover, the coiled snake of anger, whose dwelling is the hollow of the tree of the heart, should never be brought out. Rather, with the incantation of supreme forbearance, it should be rendered still.

၂၄.

24.

သတံ တိတိက္ခာကဝစေ ဝိဂုဏ္ဌိတာ,သိယုံ ဒုရာလာပခဂါ ခလာနံ;

သဘာပသံသာကုသုမတ္တ မေတာ,နိဗဇ္ဈရေ တာ ဂုဏ မာလိကာယ.

For the good, enveloped in the armor of forbearance, the harsh-word-arrows of the wicked are of no avail. For them, praises in assemblies become flowers, by which they are bound with a garland of virtues.

၂၅.

25.

လောကာဓိပစ္စံ ဝိပုလေဓနေ စ,မနောနုကူလေ တနယေ စ ဒါရေ;

လဒ္ဓါပိ ယာယေတိ န ဇာတု တိတတိံ,ဗာဓေတု သာတံ န ပပဉ္စ တဏှာ.

Even having obtained lordship over the world, abundant wealth, and a wife and children pleasing to the mind, one never attains satisfaction. Craving for proliferation obstructs happiness.

၂၆.

26.

ဝဏ္ဏပ္ပသာဒါ ယဿာ သုခါဝ,ဓနာ စ ဟာယန္တုပ ဇီဝိကာစ;

ယေနာဘိဘူတာရိပုနေဝ သတ္တာ,ဒေါသဂ္ဂိ သော တေ ဟဒယံ ဇဟာတု.

May that fire of hatred—by which beings are overcome as if by a foe—leave your heart. For through it, clarity of complexion, fame, and happiness diminish, as do wealth and livelihood.

၂၇.

27.

ခေဒေါ ဝိပတ္တီသု ပဋိကိရယာ န,တသ္မာ န ဒီနပ္ပ ကတိံ ဘဇေယျ;

ပညာနုယာတံ ဝီရိယံ ဝဒန္တိ,သဗ္ဗတ္ထ သိဒ္ဓိဂ္ဂဟဏဂ္ဂဟဏ္ထံ.

Grief is no remedy for misfortunes; therefore, one should not give way to dejection. Energy accompanied by wisdom, they say, is the foremost means for grasping success in all things.

၂၈.

28.

ဝျာပါရာ သဗ္ဗဘူတာနံ သုခတ္ထာယ ဝိဓီယရေ;

သုခဉ္စ န ဝိနာ ဓမ္မံ တသ္မာ ဓမ္မပရော ဘဝါ’တိ.

The activities of all beings are undertaken for the sake of happiness; and happiness is not found without the Dhamma. Therefore, be devoted to the Dhamma.

၂၉. ဧဝမာဒိကံ သပ္ပုရိသနီတိပထံ အာဒိသန္တေ မဟာထေရေ တေန ကလျာဏဓမ္မေန အသောတဗ္ဗတာနာဒရိယရစိတဘုကူဋိက မုခေန ဝါ ဒိသာစိက္ခိတ္တစက္ခုနာ စ အဟင်္ကာရပရဝသေန ဂဇနိမိလိတမုဗ္ဘာဝယတာ ဝါ အတ္တနော ပညာဓိက္ခေပမိဝစ အစိန္တယတာ စုဠာဝိနိဟိတကောမဠဉ္ဇလိပုဋေန တန္နိန္နေန, တပ္ပောဏေန သိရသာ စ ပီတိ သမုဒိတ သာဓုဝါဒဝိကသိတကပေါလေနမုခေန စ. သကလာဝယဝစိတ္ထဋရောမဉ္စ ကဉ္စုကိတေန ဒေဟေန စ ဘူမိယံ နိပဇ္ဇိတွာ ဒီဃပ္ပမာဏ ပမာဏ မာဝရတ္တာမဂ္ဂဖလလာဘတောဝိယ ဝိသိဋ္ဌတရံ ပမုဒိတမာဝိကတမာသိ.

29. Thus, when the great elder was expounding such teachings on the path of good men, he, not showing disrespect for that good Dhamma with a frowning face from unwillingness to listen, nor with eyes cast in another direction, nor feigning disinterest like an arrogant elephant, and not considering it a disparagement of his own wisdom, but rather with his soft hands placed in reverence upon his head, with his head inclined and bent towards the teaching, with a face whose cheeks blossomed with approving words arisen from joy, and with a body covered as if with a cloak of bristling hairs over all his limbs—prostrating himself at full length upon the ground—manifested a joy more excellent than even the attainment of the path and its fruit.

ဣတိ အနုသာသန ပရိစ္ဆေဒေါ ဒုတိယော.

Thus ends the second chapter on instruction.

၃၀. တတော ပဋ္ဌာယ ယထာဝုတ္တပဋိပဒံ အဝိရာဓေတွာ သမာဝရဏေန သန္တုဋ္ဌော တဿ သံဃဗောဓိ သမညံ ဂေါပေတုကာမော မာတုလမဟာထေရော ဓမ္မိကောတိ ဝေါဟာရံ ပဋ္ဌပေသိ.

30. From then on, as he did not deviate from the aforementioned practice and was content with restraint, the great elder, his maternal uncle, wishing to protect the designation 'Saṅghabodhi', established for him the appellation 'Dhammiko'.

၃၁. လက္ခဏပါဌကာနံ ဝစနံ သဒ္ဒဟန္တော ဘာဂိနေယျံ ပဗ္ဗဇိတုကာမမ္ပိ အပဗ္ဗာဇေတွာ ‘‘ဣဓ ဝါသတော အနုရာဓပုရေ ဝါသောယေဝ ကုမာရဿ ယောဂက္ခေမာဝဟော, ပုညာနုရူပေန ဇာယမာနဿ ဝိပါကဿ စ ဌာနံ ဟောတိ, မဟာစေတိယဿ ဝတ္တပဋိဝတ္တသမာစရဏေနစ မဟန္တော ပုညက္ခဏ္ဓော သမ္ပဇိဿတိ’’တိ မညမာနော တံ ကုမာရမာဒါယ ဂစ္ဆန္တော အနုရာဓပုရံ ဂန္တုကာမော နိက္ခမိ. သံဃတိဿောဂေါဌာဘယောတိ စ လမ္ဗကဏ္ဏာ ရာဇ ကုမာရာ အပရေပိ ဒုစေ တဿ ပံသုကီဠနတော ပဋ္ဌာယ သဟာယာတေန ကုမာရေန သဒ္ဓိံ နိက္ခမိံသု တေ တယော ကုမာရေ အာဒါယ ဂစ္ဆန္တော မဟာထေရော ပုရေတရမေဝ အနုရာဓပုရံ ပါဝိသိ. မဟာထေရမနုဂစ္ဆန္တေသု တေသု ကုမာရေသု ဇေဋ္ဌော သံဃတိဿော မဇ္ဈိမော သံဃဗောဓိ ကနိဋ္ဌော ဂေါဌာဘယောတိ တေ ထေရံ ပစ္ဆတော အနုဂစ္ဆန္တာ တယောပိ ပဋိပါဋိ ယာ တိဿဝါပိယာ သေတုမတ္ထကေန ဂစ္ဆန္တိ.

31. Trusting the words of the interpreters of marks, though his nephew wished to ordain, he did not allow him to be ordained. Thinking, 'Rather than living here, living in Anurādhapura is what will bring security to the prince; it will be the basis for the ripening of his merit as it arises, and by performing the duties and services for the Great Stupa, a great mass of merit will be accumulated,' he took that prince and set out, wishing to go to Anurādhapura. Two other Lambakaṇṇa princes, Saṅghatissa and Goṭhābhaya, who had been friends with that prince since they played in the dust together, also set out with him. The great elder, taking those three princes, entered Anurādhapura before long. Among those princes following the great elder, the eldest was Saṅghatissa, the middle was Saṅghabodhi, and the youngest was Goṭhābhaya. Following the elder from behind, the three of them proceeded in order along the causeway of the Tissa tank.

၃၂. တတ္ထ သေတုသာလာယ နိသိန္နော ကောစိ အဏ္ဓောဝိစက္ခဏော တေသံ တိဏ္ဏန္တံ ကုမာရာနံ ပဒဝိညာသဒ္ဒံ သုတွာ လက္ခဏာနုသာရေန ဥပပရိက္ခိပိတွာ ‘‘ဧတေ တယောပိ သီဟဠဒီပေ ပထဝိဿရာ ဘဝိဿန္တီ’’တိ တတ္ထ နိသိန္နာနံ ဝျာကာသိ. တံဝစနံ ပစ္ဆာ ဂစ္ဆန္တော ဂေါဌာဘယော သုတွာ ဣတရေသံ ဂစ္ဆန္တာနံ အနိဝေဒယိတွာ ပစ္စာဂမ္မ ‘‘ကတမော စိရံ ရဇ္ဇံ ကာရေဿတိ? စံသဋ္ဌိတိဉ္စ ကရောတိ’’တိ? ပုစ္ဆိတွာ ပစ္ဆိမောတိ ဝုတ္တေ ဟဋ္ဌပဟဋ္ဌော ဥဒဂ္ဂုဒဂ္ဂေါ သီဃတရံ အာဂမ္မ တေဟိ သဒ္ဓိံ ဂစ္ဆန္တော တိခိဏ မန္တိတာယ ဂမ္ဘီရဘာဝတော စ ကဉ္စိ အဇာနာပေတွာ အန္တောပုရံ ပါဝိသိ. တေ တယောပိ ပတိရူပေ နိဝါသေ ဝါသံ ဂဏှိံသု.

32. There, seated in a hall on the causeway, a certain blind but discerning man, hearing the sound of the footsteps of those three princes, examined them according to the signs and declared to those seated there, 'These three will become lords of the earth in the island of Sīhaḷa.' Goṭhābhaya, who was walking behind, heard that statement and, without informing the others who were walking on, turned back and asked, 'Which one will rule the kingdom for a long time and establish a dynasty?' When it was said, 'The last one,' he, overjoyed and elated, quickly returned and went with them. Due to his sharp counsel and profound nature, he did not let anyone know, and entered the inner city. All three of them took up residence in a suitable dwelling.

၃၃. အထ ကနိဋ္ဌော ‘‘ဧတေ ဒွေပိ အပ္ပာယုကတ္တာ ရဇ္ဇေ ပတိဋ္ဌိတာပိ န စိရံ ဇီဝန္တိ ကိရ အဟမေဝ တေသံ ရဇ္ဇံ ဒုပေဿာမိ’’တိ တဒနုရူပေန ဥပါယေနပဋိဇ္ဇန္တော တေသံ ရဇ္ဇလာဘာယ ဥပါယံ ဒဿေန္တော အဘိဏှံ မတ္တေတိ. ဇေဋ္ဌောပိ တသ္မိံ အတိပိယာသမာနော တေနောပဒိဋ္ဌမေဝ သမာစရန္တောရာဇာနံ ဒိသွာ လဒ္ဓ သမ္မာနော သဗ္ဗေသု ရာဇကိစ္စေသု ပုဗ္ဗင်္ဂမော ဟုတွာ န စိရဿေဝ ရာဇဝလ္လဘော အဟောသိ? တသ္မိံ ကာလေ ရဇ္ဇံ ကာရေန္တော ဝိဇယ ရာဇာ နာမ ခတ္တိယော တသ္မိံ ပသန္နော သဗ္ဗေသု ရာဇကိစ္စေသု တမမေဝ ပဓာနဘူတံ ကတွာ သေနာပတိံ အကာသိ.

33. Then the youngest, thinking, 'It is said that these two, being short-lived, will not live long even if established in the kingdom. I myself will obtain their kingdom,' frequently advised them, practicing by a means suitable for that and showing them a way to obtain the kingdom. The eldest, being very fond of him and acting just as instructed by him, met the king and received honor. Having become pre-eminent in all royal duties, in no long time he became a favorite of the king. At that time, the warrior king named Vijaya, who was ruling the kingdom, being pleased with him, made him the commander-in-chief, making him the foremost in all royal duties.

၃၄. ဓမ္မိကော ပန ရဇ္ဇေန အနတ္ထိကတာယ ရဇ္ဇလာဘာယ စိတ္တမ္ပိ အနုပ္ပာဒေတွာ ကေဝလံ မဟာထေရဿ အနုသာသနမတ္တေနေဝ ရာဇုပဋ္ဌာနဝေလာယံ အနုစရဏမတ္တမာစရန္တော ရာဇဂေဟံ ပဝိသိတွာ တတော တေဟိ သဒ္ဓိံ နိက္ခမ္မ သာယံ မဟာ ထေရဿ ဝိဟာရေယေဝ ဝသန္တော အတ္တနော ဓမ္မိကာနုဋ္ဌာနံ အဟာပေတွာ မဟာစေတိယော ပဋ္ဌာနဂိလာနုပဋ္ဌာနာဒိကံ အနဝဇ္ဇ ဓမ္မံစရန္တော ကာလံ ဝီတိနာမေတိ.

34. The righteous one, however, having no desire for the kingdom and not even giving rise to a thought to obtain it, merely followed the Great Elder's instructions, attending upon the king only at the time of service. Entering the royal house and then departing with them, he resided in the evening in the Great Elder's monastery itself, not neglecting his own righteous practices, and passed his time performing blameless deeds such as service at the Great Stūpa and care for the sick.

တဒါ သံဃတိဿော သကလရဇ္ဇဉ္စ ပုရဉ္စ အတ္တနောဟတ္ထဂတံ ကတွာ ဧကသ္မိံ ဒိနေ လဒ္ဓေါကာသော ရာဇာနံ အန္တောဘဝနေယေဝ ဂေါဌာဘယေန မာရာပေတွာ သယံ ရဇ္ဇေ ပတိဋ္ဌတိ.

Then Saṅghatissa, having brought the entire kingdom and the city into his own hands, upon gaining an opportunity one day, had the king killed by Goṭhābhaya inside the palace itself and established himself in the kingdom.

ဣတိ အနုရာဓပုရပ္ပဝေသပရိစ္ဆေဒေါ တတိယော.

Thus ends the third chapter, the Section on the Entry into Anurādhapura.

၃၅. အထ ဂေါဌာဘယော ဓမ္မိကံ အနိစ္ဆာမာနမ္ပိ သေနာပတိဋ္ဌာနေ ဌပေတွာ အာယတိံ အပေက္ခမာနော သယံ ဘဏ္ဍာဂါရိကော အဟောသိ. အထ သံဃတိဿော ရာဇာ ဗဟုံ ပုည္စ အပုည္စ ပသဝန္တော ဇမ္ဗုဖလပါကကာလေ သသေနော သာမစ္စော သဘောရောဓော အဘိဏှံ ပါစီန ဒေသံ ဂန္တွာ ဇမ္ဗုဖလာနိ ခါဒတိ. ရညော ယေဘုယျေန ဂမနာ ဂမနေန ဥပဒ္ဒုတာ ရဋ္ဌဝါသိနော ရာဇုပဘောဂါရဟေသု ဇမ္ဗုဖလေသု ဝိသံ ယောဇေသုံ. အထ သော သံဃတိဿော ရာဇာ တေန ဝိသေန တတ္ထေဝ ကာလမကာသိ.

35. Then Goṭhābhaya, though Dhammika was unwilling, installed him in the position of commander-in-chief, and looking to the future, he himself became the treasurer. Then King Saṅghatissa, accumulating much merit and demerit, during the time when the rose-apples were ripening, frequently went to the eastern region with his army, ministers, and retinue to eat the rose-apples. The people of the kingdom, oppressed by the king's frequent comings and goings, mixed poison into the rose-apples intended for the king's consumption. Then King Saṅghatissa died right there from that poison.

၃၆. အထ ဂေါဌာဘယော အဏ္ဓဝိစက္ခဏဿ ဝစနံ အနုဿရန္တော အနုက္ကမေန ရဇ္ဇံ ဒါပေတွာ ပစ္ဆာ အဟံ သုပ္ပတိဋ္ဌော ဘဝိဿာမိ’တိ မညမာနော သာမစ္စော သသေနော သံဃဗောဓိကုမာရံ ရဇ္ဇေန နိမန္တေသိ. သော တေမိယ မဟာဗောဓိသတ္တေန ဒိဋ္ဌာဒီနဝတ္တာ ရဇ္ဇသုခါပရိစ္စာဂါနုဘူတံ မဟန္တံ ဒုက္ခဇာလံ အနုဿရိတွာ ပုနပ္ပုနံ ယာစိယမာနောပိ ပဋိက္ခိပိယေဝ အဘယော ဂါမနိဂမရာဇဓာနီသု သဗ္ဗေပိ မနုဿေ သန္နိပါတေတွာ တေဟိ သဒ္ဓိံ နာနာပ္ပကာရံ ယာစမာနောပိ သမ္ပဋိစ္ဆာပေတုံ နာသက္ခိ. အထ သဗ္ဗေပိ ရဋ္ဌဝါသိနော သာမစ္စာမဟာဝိဟာရံ ဂန္တွာ မဟာ သံဃံ သန္နိပါတေတွာ သံဃ မဇ္ဈေ သံဃဗောဓိကုမာရော မဟာ သံဃံ ဘူမိယံ နိပဇ္ဇ နမဿိတွာ လဒ္ဓေါကာသော ဧကမန္တံ နိသီဒိတွာ ဧဝံ ဝတ္တုမာရဘီ.

36. Then Goṭhābhaya, recalling the words of the blind seer and thinking, 'After having the kingdom given in succession, I shall be well-established,' invited Prince Saṅghabodhi, along with his ministers and army, to take the kingdom. But the prince, recalling the great web of suffering experienced by the great Bodhisatta Temiya, who had seen the danger in being unable to renounce the pleasure of kingship, refused again and again, even though he was repeatedly implored. Goṭhābhaya, having gathered all the people in the villages, towns, and the capital, was unable to make him accept, even though he implored him in various ways along with them. Then all the inhabitants of the kingdom and the ministers went to the Mahāvihāra and assembled the great Saṅgha. In the midst of the Saṅgha, Prince Saṅghabodhi, having prostrated himself on the ground and paid homage to the great Saṅgha, and having received the opportunity, sat down to one side and began to speak thus:

၃၇. အယဉှိ ရာဇလက္ခီနာမ ယထာ ယထာ ဒိပ္ပတေ, တထာ တထာ ကပ္ပုရဒီပသိခေဝ ကဇ္ဇိလံမလိနမေဝ ကမ္မဇာတံ ကေဝလမုဗ္ဗမတိ. တထာဟိ အယံ သံဝဓနဝါရိဓာရာ တဏှာဝိသဝလ္လီနံ, နေနာဒ မဓုရဘီတိကာ အယံ ဣဏ္ဒြိယမိဂါနံ, ပရာမာသဓုမလေခါ သုစရိတ စိတ္တကမ္မဿ ဝိဗ္ဘမသေယျာ မောဟနိဒ္ဒါနံ တိမိရုဂ္ဂတိ ပညာဒိဋ္ဌီနံ, ပုရဿရပတာကာ အဝိနယမဟာသေနာယ, ဥပ္ပတ္တိနိန္နနာ ကောဓဝေဂ ကုမ္ဘိလာနံ, အာပါနဘူမိ မိစ္ဆာဒိဋ္ဌိဝဒနံ. သံဂီတိ သာလာ ဣဿရိယ ဝိကာရနာဋကာနံ အာဝါသဒရီဒေါသာသိဝိသာနံ, ဥဿာရဏဝေတ္တလတာ သပ္ပုရိသဝေါဟာရာနံ, အကာလဇဒါဂမော သုစရိတ ဟံသာနံ, ပတ္ထာဝနာ ကပဋနာဋကာနံ, ကဒလိကာ ကာမကရိနော ဝဇ္ဈဝါလာ သာဓုဘာဝဿ, ရာဟုမုခံ ဓမ္မစဏ္ဒ မဏ္ဍလဿ, နဟိ တံ ပဿာမိ ယောဟိ အပရိစိတာယာပိ ဧတာယ နိဗ္ဘရမုပဂုလှော န ဝိပ္ပလဒ္ဓေါ, အပိစ, အဘိသေကသမယေ ရာဇညာနံ မင်္ဂလကလသဇလေဟိ ဝိယ ဝိက္ခာလနမုပယာတိ ဒက္ခိညံ အဂ္ဂိဟုတတဓုမေနေဝ မလိနီဘဝတိ ဟဒယံ ပုရောဟိတ ကုသဂ္ဂ သမဇ္ဇတေန ဝိယ အပနိယတေ တိတိက္ခာ, ဥဏှီသ ပဋ္ဋ ဗဏ္ဓနေန ဝိယ ဆာဒီယတီ ဇရာဂမဒဿနံ, အာတပတ္တ မဏ္ဍလေန ဝိယ တိရောကရီယတိ ပရလောကာပေက္ခဏံ, စာမရပဝနေန ဝိယ ဒုရမုဒ္ဓုယတေ သစ္စာဒိတာ ဝေတ္တလတာပ္ပဟာရေန ဝိယ ဒုရမပယန္တိ သဂ္ဂုဏာ ဧကေ ရဇ္ဇသိရိ မဒိရာ မဒမတ္တာ သကတ္ထနိပ္ဖာဒနပရေဟိ ဓနပိသိတာဃာသဂိဇ္ဈေဟိ သဟာနလီနီဗကေဟိ ဒူတံ ဝိနောဒနန္တိ, ပရဒါရာဘိဂမနံ ဝိဒ္ဓတာတိ, မီဂဝန ပရိဿမောတိ, သုရာပါနံ ဝိလာသောတိ, နိစ္စပ္ပမတ္တတာ, သုရဘာဝေါတိ သဒါရပ္ပိစ္စာဂံ အဝျသနိတာနိ, ဂုရုဝစနာဝဓီရဏံ အပရပ္ပနေယတ္တမိတိ အဇိတဟစ္စတံ သုခေါပသေဝတ္တမီတိ, နစ္စဂီတ ဂဏာကာနုသတ္တိ ရသိကတေဟိ ပရိဘဝသဟတ္တံ ခမေတိ, သေရီဘာဝံ ပဏ္ဍိစ္စာမိတိ ဝဏ္ဒိဇန နဝစနံ ယသေံဃောသောတိ တရလတာ ဥဿာဟောတိ. အဝိသေသညုတ္တံ အပက္ခပါတိတ္တမိတိ? ဧဝ ဒေါသဂဏမ္ပိ ဂုဏပက္ခေ အဇ္ဈာရောပယန္တေဟိ သယမ္ပိ အန္တော ဟ သန္တေဟိ ပတာရဏကုသလေဟိ ဓုတ္တေဟိ အမာနုသောစိတာဟိ ထောမာနာဟိ ပတာရိယမာနာ, စိတ္တမဒမတ္တ စိတ္တာ နိစ္စေတ န တာယ တထေတိ အတ္တနိ အဇ္ဈာရောပယန္တာ အလိကာဘိမာနံ မစ္စဓမ္မသမာနာပိ ဒိဗ္ဗံ သာဝတိဏ္ဏမိဝ အမာနုသမိဝ အတ္တာန မညမာနာ အာရဓဒိဗ္ဗောစိတကိရယာနု ဘာဝါ သဗ္ဗဇနော ပဘသနီယ ဘာဝမုပယန္တိ. အတ္တ မိလမ္ဗနဉ္စ အနု ဇီဝိဇနေန ကရီယမာနံ အဘိနဏ္ဒန္တိ.

37. For this royal splendor, the more it shines, the more, like the flame of a camphor lamp, it gives rise only to the defiled soot of kamma. Indeed, it is a flood that nourishes the poisonous vine of craving; a sweet-sounding snare for the deer of the senses; a line of smoke that obscures the artwork of a virtuous mind; a couch of confusion for the sleep of delusion; a rising darkness for the eye of wisdom; the vanguard banner for the great army of indiscipline; a low-lying ground for the birth of the crocodiles of the torrent of anger; a drinking hall for the mouth of wrong view. It is a concert hall for the dramas of the distortion of power; a den for the venomous snakes of hatred; a cane for driving away the conduct of good people; an unseasonable frost for the swans of good conduct; a prologue to the drama of deceit; a plantain tree for the elephant of lust; a slaughterhouse for goodness; the mouth of Rāhu for the moon of the Dhamma. I see no one who, though unacquainted with it, is not thoroughly embraced and deceived by it. Moreover, at the time of consecration, just as the nobles are washed with the water from auspicious pitchers, so is their generosity washed away; the heart is sullied by the smoke of the fire-oblation; patience is swept away as if by the purohita’s kusa grass; the sight of old age’s approach is covered as if by the binding of the turban; concern for the next world is obstructed as if by the state umbrella; truthfulness is blown far away as if by the fanning of whisks; good qualities are driven far away as if by the blows of the cane. Some, intoxicated by the wine of royal glory, intent on their own gain, greedy for the flesh of wealth like vultures, call sending messengers ‘a diversion’; adultery ‘gallantry’; hunting ‘exertion’; drinking liquor ‘sport’; constant heedlessness ‘heroism’; abandoning one's wife ‘freedom from attachment’; disregarding a teacher's word ‘independence’; shamelessness ‘the pursuit of pleasure’; addiction to dance, song, and courtesans ‘being a connoisseur’; enduring insults ‘patience’; willfulness ‘wisdom’; the new words of bards ‘a proclamation of fame’; fickleness ‘energy’; and lack of discrimination ‘impartiality.’ Thus, being deceived by the inhuman praises of cunning rogues who are themselves inwardly corrupt and who present a host of faults as virtues, their minds intoxicated with pride, not understanding its true nature, they impose false pride upon themselves. Though subject to the law of death, they consider themselves descended deities or superhumans, and through their actions, which are praised as fitting for gods, they become an object of censure for all people. And they delight in the flattery offered by their dependents.

၃၈. မာနသာ ဒေဝတာဇ္ဈာရောပဏပ္ပတာရဏ သမ္ဘူတ သမ္ဘာဝနော ပဟတဉ္စ အန္တော ပဝိဋ္ဌ အပရဘုဇယုဂံ ဝိယ အတ္တနော ဗာဟုယုဂံ သမ္ဘာဝယန္တိ. တစန္တရိတ လောစနံသကလလာဋ မာသံကန္တိ, အလိကသမ္ဘာဝနာဘိမာနဘရိတာ န နမဿန္တိ ဒေဝတာယော န ပူဇယန္တိ သမဏ ဗြာဟ္မဏေ န မာနယန္တီ မာနနီယေ, န ဥပတိဋ္ဌန္တိ ဂုရုဒဿနေပိ အနတ္ထကာယာ သာန္တရီတ, ဝိသယော ပဘောဂသုခါတိ အပဟသန္တိ ယတိနော? ဇရာဘိ ဘဝပလပိမိတိ န သုဏန္တိ ဝုဒ္ဓဇနုပဒေသံ, အတ္တနော ပညာ ပရိဘဝေါတိ ဥသုသန္တိ သစိဝေါ ပဟေသဿ,ကုဉ္ဇန္တိ ဧကန္တ ဟိတဝါဒိနံ ဧဝမာဒိနာ ကာကဏေန ဗဟုန္နံ ဒေါသာနံ မာကရ ဘူတံရဇ္ဇီဝိဘဝံ အယံ န ဣစ္ဆာမီ’တိ အဝေါစ.

38. Their minds, struck by the honor born from the deception of imposing divinity upon them, esteem their own pair of arms as if another pair had entered them. With eyes hidden by a frowning forehead, filled with false honor and pride, they do not pay homage to deities, they do not venerate ascetics and brahmins, they do not respect the respectable, and they do not attend upon their teachers even when they see them. Being inwardly corrupt, they mock ascetics, saying, 'Sensual objects are for enjoyment and pleasure!' They do not listen to the advice of the elderly, thinking it is the prattling of those overcome by old age. They disparage the counsel of their ministers, considering it an insult to their own wisdom. They scorn one who speaks for their exclusive welfare. For these and other reasons, he said, 'I do not desire this royal splendor, which is a source of many faults.'

၃၉. အထ မဟာဇနေန သာဒရ မဇ္ဈေသိတော မဟာသံဃော ကုမာရဘိမုခေါ ဟုတွာ ‘‘မဟာဘာဂဓေယျ! ထနစုစုကေ လဂ္ဂိတာဇလုက တိက္ခဍသနေနတတ္ထ ဝေဒနုပ္ပာဒယန္တိ လောဟိတမေဝ အာကဍ္ဎတိ, ဒါရကော ပန ကောမလေန မုခပုဋေနမာတု သုခသညံ ဥပ္ပာဒယန္တော ခီရမေဝ အဝှေတိ.

39. Then the great Saṅgha, having been respectfully requested by the great multitude, turned to the prince and said: 'O you of great fortune! A leech clinging to the nipple with its sharp bite causes pain there and draws only blood, but a child, with his tender mouth, produces a feeling of pleasure in the mother and draws only milk.'

၄၀. ဧဝမေဝ ရဇ္ဇဝိဘဝံ ပတ္တော အဓီရော ဗာလော ဗဟုံ အပုညမေဝ သဉ္စိဏာနိ, မေဓာဝိ ဓိရပုရိသော ပန အာယုသင်္ခါရဿ ဒုဗ္ဗလတ္တဉ္စ ဓနသဉ္စယဿ နိဿာရတ္တဉ္စ ပညာယ ဥပ ပရိက္ခိတွာ ဒသ ကုသလကမ္မာနိ ပူရေန္တော တာဒိသေန မဟတာ ဘောဂက္ခဏ္ဓေန မဟန္တံ ကုသလရာသိံ ဥပစိဏာတိ, တွမသိကတာဓိ ကာရော မဟာသတ္တဓုရဏ္ဓရော, ဧတာဒိသံ ပုညာယတနဋ္ဌာနံ လဒ္ဓါ ဓမ္မေန သမေန လောကံ ပရိပါလေန္တော သုဂတသာသနံ ပဂ္ဂဏှန္တော ဒါနပါရမိကောဋိပ္ပတ္တံ ကတွာ ပစ္ဆာ အဘိနိက္ခမဏဉ္စ ကရောန္တော ဗောဓိပက္ခိယဓမ္မေ ပရိပါစေဟီ’’တိ အနုသာသိ.

40. In the same way, a foolish and unsteadfast person who has attained royal splendor accumulates much demerit. But a wise and steadfast person, having investigated with wisdom the weakness of the life-formation and the essencelessness of accumulated wealth, fulfills the ten wholesome courses of action and with such a great mass of riches accumulates a great mass of merit. You are one who has made a resolution, a bearer of the yoke of a great being. Having obtained such a basis for merit, you should protect the world righteously and justly, support the Dispensation of the Sugata, bring the perfection of giving to its culmination, and then, after renouncing, bring to maturity the qualities that pertain to enlightenment.' Thus they instructed him.

၄၁. အထ သော မဟဇ္ဈာသယော ပုရိသဝရော မဟာသံဃဿ အနုသာသနိံ မဒ္ဒိတု မသမဏ္ထော အဓိဝါသေသီ. အနန္တရဉ္စ မဟာဇနကာယော သံဃဿ အနုညာယ သကလံ သီလဒီပံ ဧကစ္ဆတ္တံ ကတွာ အဘိသိဉ္စိယ ဓမ္မိက သိရိသံဃဗောဓိရာဇာတိ ဝေါဟာရံ ပဋ္ဌပေသိ ဂေါဌာဘယဉ္စ သေနာပတိဋ္ဌာနေ ဌပေသိ.

41. Then that excellent man of great aspiration, unable to oppose the instruction of the great Saṅgha, consented. Immediately thereafter, the great body of people, with the Saṅgha's permission, brought the entire island of Sīhaḷa under one umbrella, consecrated him, and established for him the title 'the Righteous King Sirisaṅghabodhi.' And they appointed Goṭhābhaya to the position of commander-in-chief.

၄၂.

42.

ဒါနံ အဒါ ဓာရယိ နိစ္စသီလံ,ဝဟီ တိတိက္ခံ ဘဇိ အပ္ပမာဒံ;

ပဇာ ဟိတဇ္ဈာသယ သောမ္မရူပေါ,ဓမ္မော စ သော ဝိဂ္ဂဘဝါ ဝိရောစီ.

He gave gifts and maintained constant virtue; he bore with patience and cultivated heedfulness. With a gentle form and a mind set on the welfare of his people, he, an embodiment of Dhamma, shone forth, free from conflict.

၄၃.

43.

ဝိညာယ လောကဿ ဟိ သော သဘာဝံ,ပဓာနဝတ္တာနု ဂတိပ္ပဓာနံ;

နိဓာတုကာမော ဇန္တာသု ဓမ္မံ,သယမ္ပိ ဓမ္မာ ဝရဏမှိ သတ္တော.

Having understood the true nature of the world, he was foremost in pursuing the practice of striving. Desiring to establish the Dhamma among beings, he himself was devoted to the choice of the Dhamma.

ဣတိ ရဇ္ဇာဘိသေက ပရိစ္ဆေဒေါ စတုတ္ထော.

Thus ends the fourth chapter, on the Royal Consecration.

၄၄. သော ရာဇာ မဟာ ဝိဟာရေ မဟဂ္ဃ မဟာဝိသာလံ သလာကဂ္ဂံ ကာရာပေတွာ အနေကသဟဿာနံ ဘိက္ခူနံ နိစ္စံ သလာက ဘတ္တံ ပဋ္ဌပေသိ. မာတုလမဟာထေရဿံစ သကနာမ ဓေယျေန မဟန္တံ ပရိဝေဏ ဝိဟာရံ ကာရာပေတွာ အနေကေဟိ ကပ္ပိယဘဏ္ဍေဟိ သဒ္ဓိံ သပရိဝါရ ဝေဏာ ကာနိ ဂါမက္ခေတ္တာနိ သငသပရိဘောဂါရဟာနိ ကတွာ ဒါပေသိ သတ္တမေဝ နိသီထကာလေ ရဟောဂတော မဟာဗောဓိသတ္တဿ ဒုက္ကရစရိတာနိ သလ္လက္ခေန္တော တာဒိသာပဒါနံ အတ္တနိ သမ္ပာဒေတုမာသိံသိ. တထာ ဟိ

44. That king had a costly and very spacious ticket-hall built in the Mahāvihāra and established a permanent distribution of ticket-food for many thousands of bhikkhus. For his maternal uncle, the Great Elder, he had a large monastic college built, named after himself, and donated it along with many allowable requisites, including villages and fields with their surrounding territories, making them suitable for the Saṅgha's use. Then, on the seventh day, at midnight, having gone into solitude, he reflected on the difficult-to-perform deeds of the great Bodhisatta and aspired to accomplish such heroic deeds himself. For so it is said:

၄၅.

45.

ဒေဟီတိ ဝတ္ထုမသုကံ ဂဒိတောတ္ထိကေဟိ,နာလံ ကထေတုမှ နတ္ထိ န ဒေမိစာတိ;

စိတ္တေ မဟာကရုဏာယ ပဟဋာဝကာသာဝ,ဒုရံဇဂါမ ဝိယ တဿ ဘဝတ္ထု တဏှာ.

When beggars would say, 'Give me this or that!', he was unable to say, 'I have nothing, I will not give.' In his heart, great compassion left no room, and his craving for existence seemed to flee far away.

ဧဝမမှာကံ ဗောဓိသတ္တဿ ဝိယ ဗာဟိရ ဝတ္ထုပရိစ္စာဂမဟုဿဝေါ ကဒါ မေ ဘဝိဿတိတိ စ,

And he reflected: 'When will there be for me a great festival of relinquishing external possessions, just like our Bodhisatta?'

၄၆.

46.

အာနီယတေ နိသိတ သတ္ထနိပါတနေန,နိက္ကဍ္ဎတေ စ မုဟု ဒါနှဝါယရတျာ;

ဧဝံ ပုနပ္ပုန ဂတာဂတဝေဂခိန္နံ,ဒုက္ခံ န တဿ ဟဒယံ ဝတ ပီဠယိတ္ထ.

Though struck by the fall of a sharp weapon, and repeatedly dragged out by a fierce, tearing wind; though exhausted by the force of being tossed to and fro, alas, suffering did not oppress his heart.

ဧဝံ ကိရဿ မဟာသတ္တဿ မံသ လောဟိတာဒိ အဇ္ဈတ္တိကဝတ္ထုဒါနသမယေ ဒုက္ခဝေဒနာ မနံ န သမ္ဗာဓေသိ. မမာပိ ဤဒိသံ အဇ္ဈတ္တိက ဒါနမဟာမင်္ဂလံ ကဒါ ဘဝိဿတီတိ စ.

And he reflected: 'Thus, it is said, at the time of giving internal things such as his own flesh and blood, painful feeling did not constrict the Great Being's mind. When will such a great and auspicious occasion of giving an internal gift be mine?'

၄၇.

47.

သော သံခပါလဘူဇဂေါ ဝိသဝေဂဝါပိ,သီလဿ ဘေဒနဘယေန အကုပ္ပမာနော;

ဣစ္ဆံ သဒေဟဟရဝါဘိဇနေ ဒယာယ,ဂန္တုံ သယံ အပဒတာယ သုသောစနူနံ.

That Saṅkhapāla serpent, though possessing venomous force, was not angered, for fear of breaking his virtue. Wishing with compassion for the people who were taking his body, he lamented his own inability to walk, being without feet.

ဧဝံ သီလ ရက္ခနာပဒါနသိရိံ ကဒါ ဝိန္ဒာမီတိ စ,

And he reflected: 'When shall I find the glory of the heroic deed of protecting virtue?'

၄၈.

48.

ပိဝေယျ ထညံ အမတဉ္စ ဗာလော,ဝုဒ္ဓိံ ဂတော သောဝ ဇိဂုစ္ဆိတေ တံ;

သ ဇာတု ဧဝံ အနုဘူယ ရဇ္ဇံ,ဉာဏဿ ပါကေ သတတံ ဇဟာတိ.

A child might drink his mother's milk, as if it were nectar, but having grown up, he becomes disgusted by it. So too, one who has experienced kingship, at the ripening of wisdom, certainly abandons it.

ဧဝံ မယာပိ အစိရဿေဝ အဝဿံ အဘိနိက္ခမနံ ကာတဗ္ဗန္တိ စ,

And he reflected: 'Thus I too must certainly make the great renunciation without delay.'

၄၉.

49.

သော သေနကော ဒွိဇပသိဗ္ဗကသာယိသပ္ပံ,အညာသိ ဒေါသကလုသာယ ဓိယာဗ္ဘုတံတံ;

ကာ ဝဏ္ဏနာဿ ခလု ဒေါသဝိနိဂ္ဂတာယ,သဗ္ဗညုတာယ ဒသပါရမိသာဓိတာယ.

If even Senaka, with a mind sullied by defilements, recognized that marvel, the serpent lying in the brahmin's bag, what then can be said of the omniscience, free from defilements, achieved through the ten perfections?

ဧဝံဝိဓာ ကလျာနဉာဏသမ္ပတ္တိ ကဒါ မေ သမိဇ္ဈိဿတီတိ စ,

And he reflected: 'When will such an accomplishment of noble wisdom be realized by me?'

၅၀.

50.

ဝါလေန သော ကိသကလဏ္ဒကဇာတိယမ္ပိ,ဥဿိဉ္စိတုံ သလိလမုဿဟိ သာဂရဿ;

တံ မုဒ္ဓတာယ န ဘဝေ မတိယာ မဟနျာ,သမ္ပာဒနာယ ဘိမတဿ သမတ္ထတာယ.

Though born as a squirrel, he endeavored to empty the ocean with his tail. This was not from folly, but from a great resolve, and the capacity to accomplish what he wished.

ဧဝံ ဝိဓာယ ဝီရိယပါရမိယာ ကဒါ ဘာဇနံ ဘဝိဿာမိတိ စ

And he reflected: 'When will I become a vessel for such a perfection of energy?'

၅၁.

51.

ကလာဗုရာဇေန ဟိ ခန္တိဝါဒိ,ဝဓံ ဝိဓာယာပိ အတိတ္တကေန;

ဟတေ ပဒေနောရသိ ခန္တိသောဓေ,သော ကူဋသဏ္ဓိဂ္ဂဟဏံ ဗုဗောဓ.

Though being put to death by the insatiate King Kalābu, and struck on the chest with a foot, the Preacher of Patience, pure in his forbearance, understood the nature of that treacherous assault.

ဧဝံ ဝိဓာယ ခတ္တိပါရမိယာ အတ္တာနံ ကဒါ အလံကရိဿာမိတိ စ

And he reflected: 'When will I adorn myself with such a perfection of patience?'

၅၂.

52.

မိစ္ဆာဘိယောဂံ န သဟိံသု တဿ,ရာမာဘိဓာနဿပိ ပါဒုကာယော;

သစ္စဉ္စယာ နာညမဘာသိဓီရော,သော သစ္စသန္ဓော စတုသစ္စဝါဒီ.

Even the sandals of him named Rāma could not endure a false accusation. The steadfast one, out of reverence for truth, spoke no other word; he was true to his promise, a speaker on the Four Truths.

အဟမ္ပိ ဤဒိသေန သစ္စပါရမိတာဗလေန သဗ္ဗလောကဿ စတု သစ္စာဝ ဗောဓန သမတ္ထော ကဒါ ဘဝိဿာမိတိ စ

And he reflected: 'When shall I, too, by the power of such a perfection of truth, be capable of awakening the entire world to the four noble truths?'

၅၃.

53.

သော မုဂပက္ခ ဝိဒိတော သိရိဘီရုကာယ,မုကာဒိကံ ဝတဝိဓိံ သမဓိဋ္ဌဟိတွာ;

တံ တာဒိသ အနုဘဝံ အသဟမ္ပိ ဒုက္ခံ,ယာဝါဘိနိက္ခမ္မဘေဒိ အဓိဋ္ဌိတံနော.

He who was known as Mūgapakkha, fearing royal splendor, having undertaken the vow of silence and other observances, endured such unbearable suffering, yet his resolve was not broken until his great renunciation.

ဧဝံ မ မာပိ အဓိဋ္ဌာန ပါရမိတာယ ပါရိပူရီ ကဒါ ဘဝိဿတီတိ စ

And he reflected: 'Thus, when will the perfection of determination be fulfilled for me also?'

၅၄.

54.

မေတ္တာနုဘာဝေန သ လောမဟံသော,ပေမာနုဗဒ္ဓေန သဗီကရောန္တော;

သတ္တေ သမတ္တေပိ စ နိစ္စဝေရီ,သဒ္ဒံ ဝိရုဒ္ဓတ္ထမကာသိ ဓီရော.

By the power of loving-kindness, his hair stood on end; bound by affection, he made them fearless. Though all beings were perpetually hostile, the wise one made a sound with a contradictory meaning.

အဟမ္ပိ ဧဝံဝိဓာယ မေတ္တာပါရမိတာယ ကောဋိပ္ပတ္တော ကဒါ ဘဝိဿာမီတိ စ.

And he reflected: 'When shall I, too, reach the ultimate point of such a perfection of loving-kindness?'

၅၅.

55.

သော ဧကရာဇာ ဝိဒိတော သမစိတ္တတာယ,မာနာဝမာန နကရေသု တုလာသရူပေါ;

တောသဉ္စ ရောသမနုပေစ္စ ဘဇီ ဥပေက္ခံ,သဗ္ဗတ္ထ ပီတိဝိကတီ ဟတစေတနောဝ.

That King Eka, known for his equanimity, was like a scale amidst honor and dishonor. Without yielding to joy or anger, he cultivated equanimity, his mind free from agitation, with delight and aversion eradicated everywhere.

ဧဝံ အဟပ္ပိ ဥပက္ခာပါရမိတာယ ကဒါ သဗ္ဗသာဓာရဏောဘဝိဿာမိတိ စ နိစ္စံ စိန္တေသိ.

Thus, he constantly reflected: "When will I also, through the perfection of equanimity, become impartial towards all?"

ဣတိ ပါရမိတာသိံသန ပရိစ္ဆေဒေါ ပဉ္စမော.

Thus ends the fifth chapter, on the Aspiration for the Perfections.

၅၆. ဧဝမနဝဇ္ဇဓမ္မေန ရဇ္ဇံ ကာရေန္တေ တသ္မိံ ကဒါစိ ကေနစိပဇာနံ အကုသလ ဝိပါကေန-

56. Thus, while he was ruling the kingdom according to the faultless Dhamma, at some time, due to the unwholesome consequences of some people—

ဇဌရ ပိဌရဘာရက္ကန္တဝင်္ကောရုဇာဏု,သဇလ ဇလဒ ကုဋာကာရဃောရောရုကာယော;

ကုဋိလကဌိနဒါဌာကောဋိသဏ္ဒဋ္ဌဟဏ္ဍော,နဝဒိဝသကရက္ခော ရက္ခသောဒိပမာဂ.

With knees bent, burdened by his pot-like belly; his body huge and terrible, like a water-filled thundercloud; his jaw bitten by the tips of his curved, hard fangs, a demon like a newly-risen sun came to the island.

၅၇. သော တေသု တေသု ဂါမပရိယန္တေသု နိသီဒတိ, ယေ ယေ မနုဿာ တမာဂမ္မ တံ ရတ္တက္ခမုဒိက္ခန္တိ တေသံ အက္ခိနိ ရတ္တာနိ ဘဝန္တိ. တံ ခဏေယေဝ ရတ္တက္ခမာရကော နာမ ဇရရောဂေါ ပါတုဘဝိတွာ မာရေတိ.

57. He sits down in the outskirts of various villages. Those people who come to him and gaze at his red eyes have their own eyes turn red. At that very moment, the disease called 'red-eye killer' manifests and kills them.

၅၈. သော ယက္ခော မတမတေ နိရာသင်္ကေ ခါဒတိ. တံ ယက္ခံ အဒသွာပိ ယေ ယေ နရာ တေနာတုရာ တေ တေ ပဿန္တိ, တေပိ သော ရောဂေါ အာဝိသတိ. ဧဝံ န စိရောနဝယက္ခဘယေန ရောဂေန စ ဇနပဒေါ ဝိရလဇနော ဇာတော.

58. The yakkha devours the dead without hesitation. Even those men who do not see that yakkha, yet are afflicted by him, are entered by that disease. Thus, before long, the country became sparsely populated due to fear of the new yakkha and the disease.

၅၉. ရာဇာ တံ ပဝတ္တိံ သုတွာမယိ ရဇ္ဇံ ကာရေန္တေ ပဇာနံ ဤဒိသဿ ဘယဿ ဥပ္ပဇ္ဇန အနနုစ္ဆဝိကန္တိ မညမာနော တဒဟေဝ အဋ္ဌံဂ သီလံ သွာဒိယိတွာ အတ္တနာ နိစ္စံ ကရီယမာနာနိ ဒသကုသလကမ္မာနိ အနုဿရိတွာ အဟံ ဓမ္မဝိဇယိ ဘဝိဿာမီတိ တံရက္ခသံ အာဒိသွာ န ဥဋ္ဌဟိဿာမီတိ ဒဠှတရံ အဓိဋ္ဌာယ ဝါသဂဗ္ဘေ သယိ. တဿ တေန အာစာရ ဓမ္မတေဇေန ရာဇာနုဘာဝေန စ သော ရက္ခသော သန္တတ္တော ဥတ္တသိတွာ ခဏမ္ပိ ဌာတုံ အသဟန္တော အာကာသေနာ ဂန္တွာ ဗလဝပစ္စုသ သမယေ အန္တောဂဗ္ဘံ ပဝိသိတုမသက္ကောန္တော ဗာဟိရေ ဌတွာ ရညော အတ္တာနံ ဒဿေသိ. ရညာ စ ကောသိတွန္တိ ပုဋ္ဌော အာဟ. ရတ္တက္ခော နာမာဟံ ရက္ခသော ဒုရဇနပဒေသ္မိဌိတော, အဟံ ခဏမ္ပိ ဌာတုံ အသက္ကောန္တော တဝါနုဘာဝေန ဗဒ္ဓေါဝိယဟုတွာ ဣဓာနီတော? ဘာယာမိ ဒေဝ တဝ ဒဿနန္တိ.’’

59. Hearing this account, the king, thinking it unbefitting that such fear should arise among the people while he was ruling the kingdom, took the Eight Precepts that very day. Reflecting on the ten wholesome deeds he himself constantly performed, he resolved firmly, "I shall be victorious through Dhamma," and, addressing the rakshasa, declared, "I will not rise," before lying down in his chamber. By the power of his righteous conduct and royal majesty, the rakshasa, scorched and terrified, unable to endure even for a moment, went through the sky. Unable to enter the inner chamber at early dawn, he stood outside and showed himself to the king. When asked by the king, "Who are you?" he said: "I am a rakshasa named Rattakkha, dwelling in a remote region. Unable to stand even for a moment, I have been brought here by your power as if bound. I fear to see you, O Deva!"

၆၀. အထ ရာဇာ သယနတော ဝုဋ္ဌဟိတွာ သီဟပဉ္ဇရံ ဝိဝရိတွာ ဩလောကေတွာ အရေ! ဇမ္မ! မ္မ ဝိသယဂတေ မနုဿေ ကသ္မာ? ခါဒယီတိ. မဟာရာဇ တဝ ဝိသယေ မယာ မာရေတွာ ဧကောပိ ခါဒိတော နတ္ထိ, အပိတုမတကလေဗရံ သောနသိဂါလာဒီနံ သာဓာရဏ ဘက္ခဘူတံ ခါဒါမိ, န မေ ကောစိ အပရာဓော အတ္ထိ, အတ္ထိ စေ ရာဇဒဏ္ဍော မယိ ဝိဓီယတူ’တိ ဝတွာ ပဝေဓမာနော နိစ္စလဘာဝေန ဌာတုံ အသက္ကောန္တော ဘယဝေဂေန ဇာတလောမဟံသော သာနုနယမေဝ မာဟ. ‘‘ဒေဝဿ ရဋ္ဌံထိတံ ဓနဓည သမိဒ္ဓိသမ္ပုဏ္ဏံ ဒေဝဿ ဓန ဝဿေန သမ္ပုဏ္ဏမာနော ရထာ မနုဿာ, ဣဒါနိ ယာစကာပိ ဗဟုတရာ န ဟောန္တိ, အဟ မီဒိသံ ရဋ္ဌံ ပတွာပိ အလဒ္ဓဂေါစရော အပရိပုဏ္ဏမနောရထော ဇတော ပိပါသိတောဝ ဟုတွာ ဒီန ဘာဝေန ဇီဝိကံ ကပ္ပေမိ, တထာ ဤဒိသံ ဘယံ ပတ္တောမှိ အဘယံ မေ ဒေဟိ မဟာရာဇာ’တိ.

60. Then the king rose from his bed, opened the lion-window, looked out and exclaimed: "Ah, wretch! Why do you devour humans in my domain?" The rakshasa replied: "Great king, in your realm, I have not killed and devoured even a single person. Rather, I eat corpses, which are the common food of dogs, jackals, and the like. I have committed no offense. If there is any, let the king’s punishment be inflicted upon me." So saying, trembling and unable to stand still, his hair standing on end from the force of his fear, he spoke with supplication: "Your Majesty's kingdom is secure, prosperous, and filled with wealth and grain; it is replete with Your Majesty's wealth, chariots, and people. Now, even beggars are not numerous. Having come to such a kingdom, I find no feeding ground, my desires are unfulfilled, and I make my living in a wretched state, like one who is thirsty. Thus, I have come to such fear—grant me safety, great king!"

၆၁. အထ ရာဇာ တဿ ဒီနဝစနံ သုတွာ ကရုဏာယ ကမ္ပိတဟဒယော ‘‘မာ ဘာယိတွံ ရက္ခသ! အဘယံ တေ ဒမ္မိ ဣစ္ဆိတံ တေဝဒါ’’တိ အာဟ. ဧဝံ ရညောစ ရက္ခဿစ အညမညေဟိ သဒ္ဓိံ သလ္လပန္နာနံ သဒ္ဒံ သုတွာ အန္တောဂတာ အနုစရာ ရာဇာနံ ပရိဝါရေသုံ, အထ ကထာနုကထာယ ရက္ခသော ‘‘အဂတော ရညာ သဒ္ဓိံ သလ္လပတီ’’တိ သုတွာ သဗ္ဗေ အမစ္စာ စ နာဂရာ စ သေနာ စ သန္နိပတိတွာ ရာဇင်္ဂဏဉ္စ ရာဇ ဘဝနဉ္စ ပူရေတွာ အရုဏေ ဥဂ္ဂစ္ဆန္တေ မဟန္တံ ကောလာဟလမကံသု.

61. Hearing the rakshasa’s pitiful words, the king’s heart was moved with compassion. "Fear not, rakshasa! I grant you safety; speak what you desire," he said. As the king and the rakshasa conversed thus, the attendants inside, hearing their voices, surrounded the king. Then, as the talk went on, when it was heard that the rakshasa "has come and converses with the king," all the ministers, citizens, and soldiers assembled, filling the royal courtyard and the royal residence, and as the dawn was rising, they made a great uproar.

၆၂. အထ သောရက္ခသော သန္နိပတိတံစတုရင်္ဂဗလဉ္စ အာယုဓ ဟတ္ထံ အနေက သဟဿယောဓဗလဉ္စ ဒိသွာ အတိဝိယဘီတော ဌာတုဉ္စ ရညော အာဏတ္တိဗလေန ဂတ္တုဉ္စ ကိမပိ ဘာဏိတုဉ္စ န သက္ကောတိ, ရာဇာ တဒဝတ္ထံ တံ ဒိသွာ လဒ္ဓါဘယောသိ ဣမစ္ဆိတံ တေ ကထေဟီ’တိ အာဟ, ဓမ္မိကော ရာဇာ န မေ ကိဉ္စိ ဘယံ ဥပ္ပာဒေဿတိတိ ဉတွာ ရာဇာနမေဝ မာဟ ‘‘ဒေဝေါ ဇာနာတိယေဝ သဗ္ဗေသံ သတ္တာနံ အာဟရဋ္ဌိတိကတံ, တထာဟိ ဥဒ္ဓလောကဝါသိနော ဒေဝ သုဓာဘောဇနေန ပီဏိတာ ဇီဝန္တိ, အဓေ လောကဝါသိနေ နာဂါ ဘေကဘောဇနေန သုဟိတာ ဝသန္တိ မနုဿာ ခဇ္ဇကာဒိနာနာဝိဓေန အာဟာရဇာတေန ပီဏိတာ ဇီဝန္တိ. အမှာဒိသာ ယက္ခ ရက္ခသာဒယော ပန မံသလောဟိ သဿာဒတော တုဿန္တိ? တေသွဟ မညတရော ဆာတေ စ ပိပါသိတေ စ တာဒိသံ ကရုဏာပရာယဏံ မဟာပုရိသံ ဒိသွာပိ အပရိပုဏ္ဏမနောရတော မဏ္ဒဘာဂဓေယျော သောစာမီ’’တိ အာဟ.

62. Then, seeing the assembled fourfold army with weapons in hand and the many thousands of warrior forces, the rakshasa, greatly terrified, was unable to stand still, yet unable to leave due to the power of the king's command, nor could he utter anything. The king, seeing him in that state, said, "You have been granted safety; speak what you wish." Knowing that the righteous king would cause him no fear, he spoke to the king thus: "Your Majesty indeed knows that the existence of all beings is sustained by food. For instance, the devas dwelling in the upper world live nourished by ambrosial food; the nāgas dwelling in the world below live contentedly on the food of frogs; and humans live nourished by various kinds of food, such as edibles. But beings like us—yakkhas, rakshasas, and the like—are satisfied by the taste of flesh and blood. I am one among them, and though I have seen such a great man devoted to compassion, I remain hungry and thirsty, with my desires unfulfilled and my fortune meager, and so I grieve."

၆၃. တနုတ္စမဝေါစ ‘‘မတကလေဗရာနိ ခါဒိတွာ ဝသာမိ‘‘တိ သစ္စံ မဟာရာဇ! မတသရီရံ သုက္ခပဏ္ဏံ ဝိယ နီရသံ ကိံ မေတာယ ဒုဇ္ဇဝိကာယ ပသီဒ ဒေဝ! ဝရံ မေ ဒေဟိ နဝ ဝိသယေထိတ မနုဿော ဧကော ဇနပဒေါ ဂေါစရတ္ထာယ မေ ဒီယတု, တတ္ထ မနုဿာနံ အနပဂတုဏှဝေဂံ ဇီဝရုဓိရဉ္စ ဇီဝမံ သဉ္စ ခါဒိတွာ စိရံ သုခေန ဇီဝိတုံ သက္ကာ’တိ အာဟ. အထ ရာဇာ အရေပါပိမ! ရက္ခသ! နာဟံ ပါဏဝဓံ အနုဇာနိဿာမိ စဇေတံ တဝ ဂါဟဝိကာရန္တိ. ‘‘တေနဟိ ဒိနေ ဒိနေ ဧကံ မနုဿဗလိံဒေဟိ’’တိ. ဇီဝဗလိမေကမ္ပိ န ဒေမီတိ ဝုတ္တေ ‘‘သစ္စ မေနံ မံဒိသာန ကပ္ပ ရုက္ခာပိ အဝကေသိနော ဇာယန္တီတိ ဟာ ဟတောသ္မိ ကိမဟံ ကရောမီ’’တိ ဝိသာဒ ဒိန္နယနော ဒုမ္မုခေါ ဒေါမနဿပ္ပတ္တော အပ္ပဋိဟာနော အဋ္ဌာသိ.

63. He spoke thus: "Great king, it is true that I live by devouring dead bodies. A dead body is like a dry leaf, devoid of savor—what is this difficult livelihood to me? Be gracious, lord! Grant me a boon: let one district of men in a new territory be given to me as a feeding ground. There, by consuming the living blood and living flesh of humans, still warm and vigorous, it would be possible to live long and happily." The king replied, "O wicked rakshasa! I shall not permit the killing of living beings. Abandon this obsession of yours." "Then give me one human sacrifice daily." When it was said, "I will not give even a single living sacrifice," he lamented, "Truly, for one such as I, even the wish-granting trees become barren! Alas, I am ruined! What shall I do?" With eyes wretched from despair, crestfallen, dejected, and helpless, he stood there.

၆၄. အထ တဿ နရိဏ္ဒဿ ကရုဏာဘူယသိ တဟိံ ဇာယမာနာ မနောတဿ ဝိရတျာ ဝျာကုလံ အကာသိ. အထ ရာဇာ ဧဝံ ပရိ ဝိတက္ကေသိ.

64. Then, as great compassion for him arose in the king, it threw his mind into confusion and distress. Then the king reflected thus:

၆၅.

65.

နာနုဿရာမိ ဝတ ယာစိတု မာဂတာနံ,ဣစ္ဆာဝိဃာတ ပရိတာပ ဟတဇ္ဇုတီတိ;

ဟေမန္တ နိဗ္ဗဟိမမာရုတ နိဿိရီက,ပင်္ကေရုဘေဟိ သဒိသာနိ မုခါနိ ဇာတု.

"Indeed, I do not recall ever having seen the faces of those who came to beg become like lotuses stripped of their splendor by the frosty winter wind, their radiance destroyed by the torment of a frustrated wish."

၆၆. ဧတဿ ရက္ခဿ ပရေသံ ဒုက္ခမာ ပါဒယိတုံ န ကဒါစိ သက္ကာ, အဟဉ္စ အဇ္ဈတ္တိက ဒါနံ ကဒါဒဿာမိတိ ပတ္ထေမိ, တဒိဒံ ပတ္တကကာလံ ဇာတံ, သက သရီရဿ အဟမေဝ ဣဿရော, မမ မံသလောဟိတေန ဧတံ သန္တပ္ပယာမီတိ ကတ နိစ္ဆယော အမစ္စေ အာမန္တေတွာ ဧဝမာဟ.

66. "It is by no means possible to allow this rakshasa to inflict suffering upon others, and I have long desired, 'When shall I give a gift of my own person?' Now, that time has come. I alone am master of my own body; I shall satisfy him with my own flesh and blood." Having made this resolution, he summoned his ministers and said thus:

၆၇.

67.

ဣမံ သရတ္တံ ပိယိတံ သရီရံ,ဓာရေမိ လောကဿ ဟိတတ္ထ မေဝ;

အဇ္ဇာတိထေယျတ္တ မုပေတိ တဉ္စေ,အတော ပရံ ကိံ ပိယ မတ္ထိ မယှံ.

"This body, to which I am attached and which I cherish, I bear for the welfare of the world alone. If today it is to become a gift of hospitality, what could be more beloved to me than that?"

အမစ္စာ ဧဝမာဟံသု ဧကဿ ရက္ခဿ အတ္ထာယ သကလ လောကံ အနာထိကတ္တု မိစ္ဆတော ကောယံ ဓမ္မ မဂ္ဂေါ ဒေဝဿ အထ ရာဇာ ဧဝမာဟ.

The ministers said thus: "For the sake of one rakshasa, you wish to make the whole world helpless. What sort of righteous path is this for Your Majesty?" Then the king said thus:

၆၈.

68.

နိစ္စော ပဟောဂဿ ဓနဿ စာပိ,န ယာစကေ ဒဋ္ဌု မဟံ လဘာမိ;

ဧဝံ ဝိဓံ အတ္ထိ ဇနန္တု လဒ္ဓုံ,န ဒေဝတာ ရာဓနာယပိ သက္ကာ.

"Even with constant and abundant wealth, I do not get to see beggars. To find such a person in need is not possible even by propitiating deities."

၆၉. အပေထ တုမှေ န မေ ဒါနန္တရာယံ ကရောထာ’တိ အာဟ. အထ အမစ္စာ ယဒိစာယံ နိစ္ဆယော အပရိစ္စဇနီယော အမှေသု ဧကေက မေဝ ဒိနေ ဒိနေ ရက္ခဿ ဗလိကမ္မာယ ဟောတူတိ အာဟံသု. အထ ရာဇာ ‘‘အဟမေဝ ဇီဝန္တော ဧဝံ နာနာဇာနိဿာမိ’’တိ သလ္လကတ္တံ သီဃံ ဧတ္ထ အာနေဟီတိ သံဝိဓဟိ. အထ တတ္ထ သမာဂတာ သဗ္ဗေ ဇနာ တံ ပဝတ္တိံ သုတွာ တဿ ဂုဏေ အနုရတ္တာ သောကေန ကမ္ပမာနာ တဟိံ ပတိဋ္ဌိတေန ပဋိဃေန အတိ ကုဒ္ဓါ ဝိသုံ ဝိသုံ ဧဝမာဟံသု.

69. "Go away! Do not create an obstacle to my giving," he said. Then the ministers said, "If this resolve is not to be abandoned, then let each one of us, day by day, be a sacrifice for the rakshasa." Then the king said, "While I am living, I will not permit such a thing," and he commanded, "Bring a surgeon here quickly!" Then all the people who had gathered there, hearing of this matter, being devoted to his virtues and trembling with sorrow, became exceedingly angry at the opposition being made, and each one spoke thus:

၇၀. ဧသော ရက္ခသော သီသစ္ဆေဒမရဟတိတိ ကေစိ, ကာလ မေဃ သဒိသ မေတဿ မဟာ သရီရံ အနေက သတာနံ သရာနံ တုဏိရဘာဝံ နေတုမရဟတီတိ ကေစိ, အနေကေသံ ခေပန သတ္ထာနံ လက္ခဘာဝံ မုပနေတုံ ယုတ္တမိတိ စ ပရေ, အသိကဒလိကီလာယ ဝဇ္ဈောယမိတိ အည္ဉော တေလစောလေန ဝေဌေတွာ မဟတာ ပါဝကေန ဥဇ္ဇာလေတွာ ဒဟိတဗ္ဗောယမိတိ အပရေ, ဣဒံ သဗ္ဗံ ရာဇာနာနု ဇာနာတိ. ဣမံ အသပ္ပုရိသံ ဇီဝဂါဟံ ဂဟေတွာ ရဇ္ဇူဟိ ဂုဠပိဏ္ဍဝေဌနံ ဝေဌေတွာ ဗဏ္ဓနာဂါရေ ပက္ခိပိ တဗ္ဗန္တိ အညေ ဧဝမေဝံ တတ္ထ ဗဟုဓာ ကထေန္တာနံ ကဋုကတရံ ဝဓဝိဓာနံ ယက္ခော သုတွာ တသိတော မိလိတက္ခမတဒေဟော ဝိယ နိစ္စလောဝ ဌိတော, အထ သော ရာဇာ ‘‘ဧဟိ သခေ ရက္ခသ! မဟောပကာရ ကရဏ ဘူတ!

70. Some said: 'This yakkha deserves to have his head cut off.' Others said: 'His massive body, like a dark rain cloud, is fit to be made into a quiver for hundreds of arrows.' Still others declared: 'It would be fitting to make him a target for countless hurled weapons.' Another suggested: 'He should be cut down with a sword as in the sport of slicing a banana stalk.' Yet others proposed: 'He should be wrapped in an oil-soaked cloth, set ablaze with a great fire, and burned.' The king did not approve of any of this. Others insisted: 'This wicked man should be captured alive, bound with ropes as one wraps a ball of molasses, and thrown into prison.' While they were thus discussing various cruel methods of execution, the yakkha heard their harsh words and, terrified, stood motionless as if dead, with his eyes closed. Then the king said: 'Come, friend yakkha! You who have been of such great help!'

၇၁.

71.

ဒေယျဉ္စ ဒါနပ္ပဝနဉ္စစိတ္တံ,အတ္ထိ တုဝံ လောဟိတ မံသကာမီ;

သမေတု မေတံ ဟိတာယ ဒုရာပံ,မနော ရထော သိဇ္ဈတု နော ဥဘိန္နန္တိ.

Your heart is worthy of gifts and inclined to giving, yet you are one who desires blood and flesh. May this difficult-to-obtain offering come together for our welfare; may the wish of both our minds be fulfilled.

ဝတွာ ‘‘မမ သရီရတော ဒီယမာနံ ဇီဝမံသံ ဇီဝရုဓိရဉ္စ မယိ အနုဂ္ဂဟေန သမ္ပဋိစ္ဆာ’တိ ရက္ခဿ ဝတွာ သလ္လကတ္တာဘိမုခံ ဒက္ခိဏဗာဟုံ ပသာရေသိ မံသကတ္တနာယ.

Having said to the yakkha, 'Out of compassion for me, please accept the living flesh and living blood being given from my body,' he extended his right arm toward the surgeon to have the flesh cut.

၇၂. အထ သော ယက္ခော ဥဘော ကဏ္ဏေ ပိဓာယ သန္တံ ပါပံ ပဋိဟတမမံဂလံ ရညော သောတ္ထိ ဘဝတု, ကိမိဒမာပတိတံ မဟတာ မေ ပါပ ဝိပါကေန ဇီဝတု မိစ္ဆတော ဝိသဘောဇနမိစ္စ, အာတပတိလန္တဿ ဒါဝဂ္ဂိ ပရိက္ခေပေါ ဝိယ စ ယဒိ ဤဒိသော မေ သံကပ္ပ မဟာရာဇေ သမုဇ္ဇော ယေယျ ဒေဝ ဒဏ္ဍော မေ သိရသိ အဒ္ဓါ ပတတူတိ, လောကပါလာပိ မေ သီသံ ဆိဏ္ဒန္တိ နာဟ မေဝံ ဝိဓမပရာဓံ ကရိဿာမီ’တိ န သမ္ပဋိစ္ဆိ,

72. Then that yakkha, covering both his ears, thought: 'Peace! Away with evil! May misfortune be averted! Well-being to the king! What is this that has befallen me as a result of my great evil kamma? This is like poison as food for one who wishes to live, and like a forest fire surrounding one afflicted by the sun's heat. If such an intention toward the great king were to arise in me, may the divine punishment surely fall upon my head! The guardians of the world themselves would cut off my head. I will not commit such an offense!' Thus he did not accept the offer.

၇၃. အထ ရာဇာ တေန ဟိ ယက္ခ! ‘‘ကိံ တေ မယာ ကာတဗ္ဗန္တီ’တိ အာဟ. အထ သော ရက္ခသော မဟာဇနာနံ ဝဓ ဝိဓာနေန ရညော အာနာယ စ ဘီတော သန္တတ္တော ‘‘ဒေဝ! နာဟ မညံ ပတ္ထယာမိ ကိန္တု ဣတောပ္ပဘူတိ ရာဇာရဟေန ဘောဇနေန ဂါမေ ဂါမေ ဥပဟာရဗလိံ လဒ္ဓုကာမောမှိ’တိ အာဟ အထ ရာဇာ ‘‘ဧဝံ ကရောန္တု ရဋ္ဌဝါသိနော’’တိ နဂရေဝ သကလ ရဋ္ဌေ စ ဘေရိံ စရာပေတွာ ပါနာတိပါတ ဝိရမဏာယ ဩဝဒိတွာ နံ ယက္ခံ ဥယျောဇေသိ.

73. Then the king said: 'Well then, yakkha, what can I do for you?' Frightened and distressed by the people's discussion of execution and by the king's offer, the yakkha said: 'Your Majesty, I do not desire anything else, but from now on I wish to receive offerings of food fit for a king as tribute in every village.' Then the king, commanding, 'Let the inhabitants of the country do so,' had a drum beaten throughout the city and the entire country. After exhorting the yakkha to abstain from the destruction of life, he sent him away.

ဣတိ ရတ္တက္ခိဒမန ပရိစ္ဆေဒေါ ဆဋ္ဌော.

Thus ends the sixth chapter, on the Taming of the Red-Eyed One.

အထ ကဒါစိ ဝဿာဓိကတာနံ ဒေဝတာနံ ပမာဒေန အဝဂ္ဂဟော ပါတုရဟောသိ.

Then on one occasion, owing to the negligence of the deities in charge of the rains, a drought arose.

၇၄.

74.

နိဒါဃဝေဂေန ရဝိ ပတာပိ,ဥဏှာဘိတတ္တာ ပစနော ဗရော စ;

ဇရာတုရေဝါသိသိရာ ဓရာ စ,ပိဝိံသု တေ သဗ္ဗဓိ သဗ္ဗိမ မ္ဗု.

The sun blazed with the force of summer, and the strong wind blew, scorched by the heat; the earth, like a sick old person, became cracked; they drank up all the water everywhere.

၇၅.

75.

အနေတာဘုသုဏေဟန ဝိပစ္စမာန,သနီဿနမေဘာဟရိတေဝ ဝါဋီ;

တိဗ္ဗာတပက္ကတ္တဝနန္တရာဇီ,ရုနာကုလာ ခါယတိ ဝီရိကာနံ.

Tormented by many blights and wilting from the heat, the garden plot appears devoid of greenness; a row of forest trees, scorched by the fierce sun, appears full of sorrow to the farmers.

၇၆.

76.

ဝဿာနကာလေပိ ပဘာကရဿ,ပတာပသန္တာပိတမန္တလိက္ခံ;

သမာစိတံ ပဏ္ဍရဝါရိဒေဟိ,သဝဏ္ဒနာလေပမိဝါတိရောစီ.

Even in the rainy season, the sky, heated by the radiance of the sun, was filled with white clouds and shone exceedingly, as if smeared with sandalwood paste.

၇၇. ဧဝံ မဟတာ ဂိမှဝိပ္ဖုရဏေန နဒီတဠာကသောဗ္ဘာဒီသု သိကတာကဒ္ဒမာဝသေသံ သောသိတေသု ကေဒါရေသု မတ သဿေသု ဗဟုဓာ ဧဠိတဘူမိဘာဂေသု သလိလဘာဝေန ကိလန္တေသု မိဂပက္ခိသု တံ ပဝတ္တိံ သုတွာ ရာဇ ကရုဏာယ ကမ္ပိတဟဒယော အဋ္ဌင်္ဂသီလံ သမာဒိယိတွာ မဟာစေတိယင်္ဂဏမာဂမ္မ ယာဝ ဒေဝေါ သဗ္ဗတ္ထ ဝိတ္ထ တာဟိ သလိလဓာရာဟိ သကလ လင်္ကာဒီပံ ပိနေန္တော ဝဿံ ဝဿိတွာ မဟတာ ဥဒကပ္ပဝါဟေန မံ န ပ္လဝယိဿတိ မရမာနောပိ တာဝ န ဥဋ္ဌဟိဿာမီတိ ဒဠှတရံ အဓိဋ္ဌာယ တတ္ထ သိလာပတ္ထရေ သယိ.

77. Thus, with the great pervasion of summer heat, when the rivers, lakes, and ponds had dried up leaving only sand and mud, when the crops in the fields had died, when parts of the earth were cracked, and when the beasts and birds were afflicted by the lack of water—hearing of this situation, the king, his heart trembling with compassion, undertook the eight precepts. He went to the courtyard of the Great Cetiya and, making a firm resolution, lay down there on a stone slab, thinking: 'I will not rise from this spot, even if I should die, until the rain god sends rain with widespread torrents, satisfying the entire island of Laṅkā, and a great flood of water rises and floats me away.'

၇၈. တံခဏေ တဿ ရညေ ဓမ္မတေဇေန စကိတာနံ ဂုဏပ္ပဗဏ္ဓေန စ ပသန္တာနံ ဒေဝနာဂယက္ခာနံ အာနုဘာဝေန သမန္တတော ဝဿဝလာဟကာ ဥဋ္ဌဟိံသု တထာ ဟိ.

78. At that moment, through the power of the devas, nāgas, and yakkhas—who were startled by that king's righteous power and pleased by his stream of virtues—rain clouds arose on all sides. For indeed:

၇၉.

79.

ဒီဃာမိနန္တာဝ ဒိသာပယာမံ,ဝိတ္ထာရယန္တာဝ တမံ သိခါဟီ;

ဆာယာ ဂိရီနံ ဝိယ ကာဠမေဃာ.

Stretching out the directions as if long and endless, spreading darkness with their peaks, the black clouds appeared like the shadows of mountains.

၈၀.

80.

ဂမ္ဘီရဓီရတ္ထနိတာ ပယောဒါ,တဟိံ တဟိံ ဝဿိတုမာရဘိံသု;

သမုန္နဒတ္တာ သိခိနော ကလာပံ,သန္ဓာရယုံ ဇတ္တမိစုတ္တမငိဂေ.

The clouds, thundering deep and steady, began to rain here and there; the peacocks, crying out with joy, held up their plumage like a parasol on their heads.

၈၁.

81.

မုတ္တာကလာပါ ဝိယ တေဟိ မုတ္တာ,လမ္ဗိံသု ဓာရာ ပသမိံသု ရေဏု;

ဂဏ္ဓော သုဘော မေဒိနိယာဝစာရ,ဝိတညမာနော ဇလဒါနိလေန.

Released by them, the streams of rain hung down like strings of pearls, and the dust subsided; a pleasant fragrance from the earth was spread about by the wind that accompanied the rain.

၈၂.

82.

ဇုတီဟိ ဇမ္ဗုနဒပိပ္ဖရာဟိ,မုဟုံ ဒိသန္တေ အနုရ ဇယန္တိ;

မေဃဿနာဠိတုရိယာနုယာတာ,ဝိဇ္ဇုလ္လတာ နစ္စမိဝါစရိံသု.

With splendors spreading like Jambu-river gold, again and again they appeared, illuminating the quarters; accompanied by the music of the thunder-trumpets of the clouds, the lightning-creepers performed as if in a dance.

၈၃.

83.

ကောဓေန ရတ္တာ ဝိယ တမ္ဗဝဏ္ဏာ,နိနာဒဝန္တော ဇယပီတိယာဝ;

ဂဝေသမာနာ ဝိယ ဂိမှဝေရိံ,ဝျာပိံသု သဗ္ဗတ္ထ တဒါ မဟောဃာ.

Copper-colored, as if red with anger, roaring as if with the joy of victory, as if searching for their enemy, summer, the great floods then spread everywhere.

၈၄. ဧဝံဝိဓေ ဝဿေ ပဝတ္တေသိ ရာဇာ နမံ မဟောဃော ဥပ္ပိလာပဓီတိ န ဥဋ္ဌာသိယေဝ အထ အမစ္စာ စေတိယင်္ဂဏေ ဇလနိဂ္ဂမပဏာလိယော ထကေသေံ အန္တော သမ္ပုဏ္ဏဝါရိပူရော ရာဇာနံ ဥပ္ပိလာပေသိ. အထ သော ဥဋ္ဌာယ စေတိယဿ မဟုဿဝါ ဝိဓာယ ရာဇဘဝနမေဝ ဂတော.

84. Although the rain fell in this way, the king did not rise, as the great flood had not yet floated him. Then the ministers blocked the water outlets in the Cetiya courtyard. The water, filling the enclosure, made the king float. Then, having risen, he held a great festival for the Cetiya and went back to the royal palace.

၈၅. တတော အဒဏ္ဍေန အသတ္ထေန ရဇ္ဇမနုသာသတော ရညော အစ္စန္တမုဒြမာနသတ္တံ ဝိဒိတွာ ဥန္နဠာ ကေစိ မနုဿာ ဂါမဝိလောပါဒိကံ အာစရန္တာ စောရာ အဟေသုံ တံ သုတွာ ရာဇာ တေ စောရေ ဇီဝဂါဟံ ဂါဟာပေတွာ ဗဏ္ဓနာဂါရေ ခိပိတွာ ရဟသိ တေသံ ရတနဟိရညာဒိကံ ဒတွာ မာ ဧဝံ ကရောထာတိ ဩဝဒိတွာ ပလာပေတွာ ရတ္တိယံ အာမကသုသာနတော ဆဝရူပေ အာနေတွာ စောရဟိံသံကာရေန္တော ဝိယ အဂ္ဂိနာ ဥတ္တာပေတွာ နဂရတော ဗဟိ ခိပါပေသိ ဧဝံ စောရဘယဒွ အပနေတွာ ဧကဒါ ဧဝံ စိန္တေသိ.

85. Then, knowing that the king, who ruled the kingdom without rod or weapon, was of an exceedingly gentle disposition, some arrogant men became thieves, committing plunder of villages and so on. Hearing this, the king had those thieves captured alive and thrown into prison. Then, in secret, he gave them valuables such as jewels and gold, admonished them, saying, 'Do not act like this again,' and allowed them to escape. At night, he had corpses brought from a charnel ground for the uncremated and, as if he were having the thieves executed, had the bodies burned and cast outside the city. Having thus removed the fear of thieves, one day he thought to himself:

၈၆. ကိမနေန ရဇ္ဇဝိဘဝေန, ဣန္ဒံ ပရိပုဏ္ဏံ သကောသံ သပရဇနံ သဟောရောဓံ သာမစ္စံ သခဝါဟနံ ရဇ္ဇံ ကဿစိ ဒါနရူပေန ဒတွာ ဝနံ ပဝိသိတွာ သီလံ သမာဒါယ ကာယဝိဝေကံ စိတ္တဝိဝေကဒွ သမ္ပာဒေတုံ ဝဋ္ဋတီတိ အဘိနိက္ခမနေ ရတိံ ဇနေသိ. တဒါ ဂေါဌာဘယောပိ ဧဝရူပံ ပါပဝိတက္ကံ ဥပ္ပာဒေသိ. ဧသ ရာဇာ ဓမ္မိကော သဒါစာရကုသလော ပတိဒိဝသံ ဝီဓီယမာနေဟိ ဒသဝိဓကုသလကမ္မေဟိ အာယုသံခါရောပိဿ ဝဍ္ဎတိ ဥပပီဠကကမ္မာနိစ ဒူရမပယန္တိ. တတောယေဝ စိရတရံ ဇီဝိဿတိ ဧတဿ အစ္စယေန ကဒါဟံ ရဇ္ဇံ လဘိဿာမိ ရဇ္ဇံ ပတွာပိ ဝဍတရော အာဟံ ယုဝဇနသေဝနီယံ ဝိသယသုခံ ကထမနုဘဝိဿာမိ သီဃမိမံ ဣတော ပလာပေတွာ ရဇ္ဇေ ပတိဌဟိဿာမီတိ စိန္တေတွာ ဗဟုံ သာရဓနမာဒါယ ဥတ္တရဒွါရတော နိက္ခမိတွာ ပုဗ္ဗစောရေ သန္နိပါတေတွာ ဗလကာယံ ဂဟေတွာ အာဂမ္မ နဂရဒွါရံ ဂဏှိ တံ ပဝတ္တိံ သုတွာ ရာဇာ ‘‘ရဇ္ဇံ ကဿစိဒတွာ အဘိနိက္ခမနံ ကရိဿာမိတိ ကတသန္နိဋ္ဌာနဿ မမ အယံ ကေနစိ ဒေဝါနုဘာဝေန သန္နိဓာပိတော မညေ အမစ္စာ မယံ အနနုမတာပိ ပုရာယုဇ္ဈိတုမာရ ဘန္တိ ဧဝံ သတိ မံ နိဿာယ ဥဘယပက္ခဂတဿ မဟာဇနဿ ဝိပုလံ ဒုက္ခံ ‘‘ဘဝိဿတိ ကိမနေန ရဇ္ဇေန ဖလံ ရဇ္ဇံ တဿေဝ ဒိန္နံ ဟောတု’’တိ ဝတွာ ကံစိ အဇာနာပေတွာ ပရိဿာဝနမတ္တံ ဂဟေတွာ ဒုလ္လက္ခိယမာနဝေသော ဒက္ခိဏဒွါရေန နိက္ခမိတွာ မလယဒေသံ ဂစ္ဆန္တော

86. 'What is the use of this royal splendor? It would be good to give this kingdom—complete with its treasury, people, harem, ministers, and army with its vehicles—to someone as a gift, enter the forest, undertake the moral precepts, and achieve both bodily and mental seclusion.' Thus he generated delight in renunciation. At that time, Goṭhābhaya conceived an evil thought: 'This king is righteous and skilled in good conduct. His life-formation is extended daily by the ten kinds of wholesome action he performs, and deeds that might oppress him are kept far away. Therefore he will live for a very long time. When will I get the kingdom after he passes away? And even if I get the kingdom, being older, how will I enjoy the sensual pleasures fit for the young? I must quickly drive him from here and establish myself in the kingdom.' Thinking thus, he took much valuable wealth, left by the northern gate, assembled the former thieves, raised an army, and came and seized the city gate. Hearing this news, the king thought: 'For me, who has resolved to give the kingdom to someone and go forth, I believe this man has been brought here by some divine power. Even without my permission, the ministers will start to fight. If that happens, on my account great suffering will befall the people on both sides. What is the use of this kingdom? Let the kingdom be his!' So, without informing anyone, taking only his water strainer, he adopted an inconspicuous disguise, left by the southern gate, and went towards the Malaya country.

၈၇.

87.

သဒါသန္တုဋ္ဌစိတ္တာနံ သက္ကာ သဗ္ဗတ္ထ ဇီဝိတု;

ကုတြ နာမ န ဝိဇ္ဇန္တိ ဖလမူလဇလ္လာယာ.

For one whose mind is always content, It is possible to live anywhere. Where, indeed, are fruits, roots, and water plants not to be found?

၈၈. ဣတိ စိန္တယန္တော ကမေန ဂန္တွာ ဟတ္ထဝနဂလ္လံ နာမ မဟန္တံ အရညာယန္တံ ပါဝိသိ, အဝိရလပဝါလကုသုမဖလသံဇန္နဝိသာလသာခါမဏ္ဍလေဟိ ဥစ္စာဝစေဟိ ပနဿဟကာရကပိတ္ထ တိမ္ဗရုဇမ္ဗိရဇမ္ဗုဝိဘိတ ကာမလက ဘရီတ ကတိရီဋကသာလသရလဝကုလ ပုန္နာဂ နာဂကန္ဒမ္ဗကာသောက နီပစမ္ပက ဘိန္တာလတာလပ္ပဘူတိဟိ ဝိဝိဓတရုဂဏေဟိ သမာကိဏ္ဏံ ဝိပုလဝိမလသိလုစ္စယပရိယပရိယန္တသင်ှတနဒီသမ္ဘေဒတိတ္ထောပသံကန္တ ဝိဝိဓမိဂယုထဝိဟဂဝဂ္ဂနိသေဝိတံ မဟေသက္ခ ဒေဝတာဓိဂ္ဂဟီတံ နဏ္ဒနဝနကမနီယံ သုဠဘမူလဖလသလိလ သုခေါပဘောဂရမဏီယ တံ မဟာ ကာန္နံ ဩလောကေတွာ ဣဒံ မေ တပေါဝနံ ဘဝိတုမရဟတိတိ ကတာလယော ကာယဝိဝေကစိတ္တဝိဝေကာနံ လာဘေန ဧကဂ္ဂမာနသော မေတ္တာဝိဟာရမနုယုဇန္တောဝညဇီဝိကာယ သံဇနိတသန္တောသဝိပ္ဖရဏပိနီတကာယော ဝါသံ ကပ္ပေတိ.

88. Thinking thus, he proceeded in stages and entered a great forest tract named Hatthavanagalla. It was crowded with various kinds of trees, high and low, with wide-spreading branches covered in dense shoots, flowers, and fruits—such as jackfruit, mango, wood apple, timbaru, jambu, rose apple, vibhītaka, emblic myrobalan, harītaka, sal, pine, bakula, punnāga, nāga, kadamba, asoka, nīpa, campaka, palmyra, and tāla palms. It was bordered by vast, pure, rocky heights, frequented by various herds of beasts and flocks of birds that came to its river confluences and fords. It was inhabited by powerful deities, as lovely as the Nandana Grove, and delightful for the pleasant enjoyment of its easily obtainable roots, fruits, and water. Seeing that great forest, he made his dwelling there, thinking, 'This is a suitable hermitage for me.' With his mind unified through the attainment of bodily and mental seclusion, he took up his residence there, practicing the meditation on loving-kindness, his body nourished by the pervasive satisfaction born of a livelihood on wild produce.

ဣတိ အဘိနိက္ခမနပရိစ္ဆေဒေါ သတ္တမော.

Thus ends the seventh chapter, on the Great Renunciation.

၈၉. ဂေါဌာဘယောပိ ရဇ္ဇံ ပတွာ ကတိပါဟစ္စယေန ‘‘မမ စဏ္ဍတာယ ဝီရတ္တော ပဇာဝဂ္ဂေါ မနံ ပဝိဋ္ဌံ သံဃဗောဓိံ အာနေတွာ ရဇ္ဇံ ကာရေတုံ ကဒါစိ ဥဿဟတီ’’တိ သံဇာတပရိသင်္ကော တံ မာရာပေတုံ ဝဋ္ဋတီတိ အဘိသဏ္ဓာယ ‘‘သံဃဗောဓိရညော ယော သီသံ အာနေဿတိ တဿ သဟဿံ ပါရိတောသိကဓနန္တိ နဂရေ ဘေရိံ စရာပေသိ. တတော မလယဒေသသိကော ကောစိ ဒုဂ္ဂတပုရိသော အတ္တနော ကစ္စေန ပုဋဘတ္တ အာဒါယ ဝန မဂ္ဂေန ဂစ္ဆန္တော ဘောဇန ဝေလာယ သောဏ္ဍိသမီပေ နိသိန္နံ သံဃဗောဓိရာဇာနံ ဒိသွာ တဿ အာကပ္ပေန ပသန္နဟဒယော ဘတ္တေန တံ နိမန္တေသိ ရာဇာ တံ နသမ္ပဋိစ္ဆိ. သော ပုရိသောနာဟံ နိဟီန ဇာတိယံ ဇာတော န ပါဏဝဓံ ဇိဝိကာယ ဇီဝန္တော ကေဝဋ္ဋော ဝါ လုဒ္ဒကော ဝါ ဘဝါမိ အထ ကော ဥတ္တမ ဝဏ္ဏေဟိ ပရိဘောဂါရဟေ ဝံသေ သဉ္ဇာတောမှိ မမ သန္တကမိဒံ ဘတ္တံ ဘောတ္တုမရဘတိ ကလ္လျာဏ ဓမ္မိကောတိ တံ ပုနပ္ပုန ယာစိ. အထ ရာဇာ

89. Having attained the kingship, Goṭhābhaya, after a few days, grew apprehensive that the populace, alienated by his cruelty, might strive to bring back Saṅghabodhi, who had won their hearts, and make him king. Thinking it was necessary to have him killed, he had a drum beaten in the city, proclaiming: 'Whoever brings the head of King Saṅghabodhi will receive a reward of a thousand.' Then, a certain poor man from the country of Malaya, carrying his portion of rice in a leaf-packet, was walking along a forest path. At mealtime, he saw King Saṅghabodhi seated near a pond. Pleased by his demeanor, he invited him to partake of his meal, but the king did not accept it. That man said: 'I was not born into a low caste, nor do I make my living by taking life as a fisherman or a hunter. Rather, I am born in a lineage whose possessions are fit for use by the highest class. It is proper for you, O righteous one, to eat this meal of mine.' He repeatedly begged him.

၉၀.

90.

ဆာယယ ဂေဟံ သာဓာယ သေယျံ ဝတ္ထံ တစေနစ;

အသနံ ထလပတ္တေဟိ သာဓေန္တိ တရဝေါ မမ.

“The trees provide me a home with their shade, a bed and clothes from their bark, and a seat with their leaves; thus they sustain me.

၉၁.

91.

ဧဝံ သမ္ပန္န ဘောဂဿ န တဏှာ ပရသန္တကေ;

တဝ ဇစ္စာဒိမုဒ္ဒိဿ ဂရဟာ မမ န ဝိဇ္ဇတီတိ.

Being thus endowed with wealth, I have no craving for the possessions of others. There is no censure in me on account of your birth and so on.”

ဝတွာ န ဣစ္ဆိ ဧဝ.

Having spoken thus, he still did not consent.

၉၂. အထ သော ပုရိသော ဘူမိယံ နိပဇ္ဇနမဿမာနော နိဗန္ဓိတွ ယာစိ. တတော တဿ နိဗဏ္ဓနံ နိဝါရေတုမသက္ကောန္တော သဂါရဝံ သောပစာရံ ဒီယမာနံ ဘတ္တဉ္စ သကပရီဿာဝနပရီပုတပါနီယဉ္စာ ပရိဘုဉ္ဇိတွာ ဟတ္ထမုခဓောဝနေန ပရိသမတ္တ ဘတ္တ ကိစ္စော အန္နောဟံ ကတုပကာရော ကီဒိသမဿ ပစ္စုပကာရံ ကရိဿာမိတိ စိန္တယန္တောဝ တံ အဘိမုခီကရိယ ‘‘အနုရာဓပုရေ ကာ ပဝတ္တီ’’တိ ပုစ္ဆိ, အထ သော ပုရိသော ပုဗ္ဗရာဇာနံ ပလာပေတွာ ဂေါဌာဘယော နာမ ရာဇာ ရဇ္ဇေပတိဋ္ဌဟိတွာ သိရိ သံဃဗောဓိရညော ယော သီသံ အာဒါယ ဒဿေတိ တသှ သဟဿံ ပါရိတောသိကဓနန္တိ နဂရေ ဘေရိံ စရာပေသိ ကိရာတိ သုယတိ’’တိ.

92. Then that man, prostrating himself on the ground, begged him insistently. Unable to refuse his entreaties, the king partook of the food offered so respectfully and courteously, along with water purified with his own water-strainer. When the meal was finished and he had washed his hands and mouth, he thought: 'What return favor can I do for this person who has helped me?' Facing him, he asked, 'What is the news in Anurādhapura?' The man replied: 'Having driven out the former king, a king named Goṭhābhaya has established himself in the kingship. It is heard that he has had a drum beaten in the city, proclaiming: ‘Whoever brings the head of King Sirisaṅghabodhi will be given a reward of a thousand.’”

တဿ ဝစန သမနန္တရမေဝ တုဋ္ဌပဟဋ္ဌဟဒယော မမ သဟဿာရဟသီသဒါနေန ဣဒါနိ ဧတဿ ပစ္စုပကာရော ကတော ဘဝိဿတိ အဇ္ဈတ္တိကဒါနတ္တာ ဒါနပါရမိတာဝ ကောဋိပ္ပတ္တာ ဘဝိဿတိ ဣဒဉ္စ ဝတရေ-

Immediately upon hearing his words, with a heart full of joy and delight, he thought: 'Now, by the gift of my head, which is worth a thousand, a return favor will have been done for this man. Since it is an internal gift, the perfection of giving will reach its culmination.' And this verse was spoken:

၉၃.

93.

န ပုတိ ပုဂီဖလမတ္တကမ္ပိ,အဂ္ဃန္တိ သီသာနိ စိဆိဝိတာနံ;

သီသန္တု မေ ဝတ္တတိ ဗောဓိယာ စ,ဓနဿ လာဘာယ စ အဒ္ဓိကဿ.

“The heads of those who wish to live are not worth Even as much as a rotten areca nut. But my head exists for the sake of enlightenment And for the gain of wealth for this poor traveler.

အပိ စ.

Furthermore:

၉၄.

94.

နာဠိဝနဿေဝ ရုဇာကရဿ,ပုတိပ္ပဓာနဿ ကလေဗရဿ;

ဒုက္ခန္နုဘုတ ပဋိဇဂ္ဂန္နေ,သဒတ္ထယောဂါ သဖလံ ကရောမီတိ-

Of this body—like a thicket of reeds, a source of disease, And chiefly composed of foulness— Though suffering is experienced in tending it, By application to the true goal, I make it fruitful.”

စိန္တေတွာ ကတတိစ္ဆယော ‘‘ဘော ပုရိသ သောဘံ ပိရီ သိရိသံဃဗောဓိ ရာဇာနာမ, မမ သီသံ ဂဟေတွာ ဂန္တွာ ရညော ဒဿေဟီ’’တိ အာဟ. သော တံ သုတွာ ‘‘ဒေဝ နာဟမေဝံ ဝိဓံ မဟာပါတက ကမ္မံ အာဝဇိဿာမ ဘာယာမိ’’တိ အာဟ.

Having reflected and made his resolve, he said: 'Good man, I am that King Sirisaṅghabodhi. Take my head, go, and show it to the king.' Hearing this, the man replied: 'My lord, I could not commit such a great and evil deed! I am afraid.'

၉၅. အထ ရာဇာ ‘‘မာ ဘာယိ ကဟာပဏသဂ္ဂဿလာဘာယ အဟမေဝ တေ ဥပါသံ ကရိဿာမိ ကေဝလံ တွံ မယာ ဝုတ္တနိယာမေဝ ပဋိပဇ္ဇာ’’တိ ဝတွာ သဟဿလာဘဂိဒ္ဓေန တေန ပထိကပုရိသေန အဓိဝါသိတေ သီသစ္ဆေဒါယ သတ္ထံ အလဘမာနော ဓမ္မာဓိဋ္ဌာနတေဇ သာ သီသံ သန္ဓိတော ဝိသုံ ကရိတွာ ဒဿာမီတိ စိန္တေတွာ ပလ္လင်္ကံ သုဏ္ထိရံ ဗဏ္ဓိတွာ မမေဒံ သီသဒါနံ သဗ္ဗညုတဉာဏ ပဋိလာဘာယ ပစ္စယော ဘဝတူတိ သောမနဿပုဗ္ဗကံပတ္ထနံ ကတွာ တံ ပုရိသံ အတ္တနော သမီပံ အာမန္တေသိ. သော အဓိကပုရိသော ပုဗ္ဗေ အဒိဋ္ဌာသုတပုဗ္ဗဒုက္ကရကမ္မ ဒိန္နံ သီသံ ဂဟေတွာ အနုရာဓပုရံ ဂန္တွာ ဒိဿေမိ ကောတံ သဉ္ဇာနာတိ ကောတံ သဒ္ဒဟိဿတီတိ, အထ သော ဂေါဌာဘယော သစေ တေန သဒ္ဒဟိဿတိ အဟဝေတ္ထ သက္ခိဟုတွာ သဟဿံ ဒါပေဿာမိ တယာတု တတ္ထ ဧဝံ ကတ္တဗ္ဗ’’န္တိ ပဋိပဇ္ဇိတဗ္ဗာ ကရံ ဥပဒိသိတွာ ဧဟိသပ္ပုရိသ မ္မ သန္တိကေ မ္ဗဏတော ဟုတွာ ဥဘယရ္တ္ထလာနံ ဧကီကရဏဝသေန အဉ္ဇလိံ ကတွာ ဗာဟုံ ပသာရေဟီတိ ဝတွာဥဘောသု ပဿေသု နီလမညာသမညာနံ နာလိနံ ဥဇုဘာဝါပါဒနေန ကဏ္ဎနာဠံ သမ္မာ ဌပေတွာ သလိလပရိဿာဝန္နေ သီသသဏ္ဓိံ ဇလ လေခါယ ပရိစ္ဆဏ္ဒိတွာ သကေန ဒက္ခိဏ ဟတ္ထမုဋ္ဌိနာ စုလာဗဒ္ဓံ ဒဠှံ ဂဏှိတွာ ယာဝ မမ သီရံ အာဒါယ အဒ္ဓိကံ ပုရိသဿ ဟတ္ထေ သမပ္ပေမိ တာဝ မမ စိတ္တကိရိယ ဝါယော ဓာတုဝေဂေါ အဝိစ္ဆိန္နော ပဝတ္တတူတိ အဓိဋ္ဌာယ စုဠာဗဒ္ဓံ ဥဒ္ဓါဘိမုခံ ဥက္ခိပိ. တာဝဒေဝ သီသဗဏ္ဓော ပုထုဘူတော ဟုတွာ တေန ဒက္ခိဏ ဟတ္ထ မုဋ္ဌိနာဂဟိတောယေဝ ပဂ္ဃရန္တိယာ လောဟိတဓာရာယ သဒ္ဓိ အဒ္ဓိကဿဟတ္ထတာလေ ပတိဋ္ဌာသိ, တသ္မိံယေဝ ခဏေ ဝနာဓိဝတ္ထာ ဒေဝတာ သာဓုဝါဒမုခရာ ပုပ္ဖဝဿံ ဝဿာပေတွာ သီသဿ အာရက္ခံ ဂဏှိံသု.

95. Then the king said: 'Do not be afraid. For the sake of gaining a thousand kahāpaṇas, I myself will assist you. Just do as I say.' When the traveler, greedy for the reward of a thousand, had consented, the king, not finding a weapon to sever his head, thought: 'By the power of my righteous resolve, I will separate my head from the neck joint and give it.' Having seated himself firmly in the cross-legged posture, he made a wish with a joyous mind: 'May this gift of my head be a condition for attaining the knowledge of omniscience!' Then he summoned the man to his side and instructed him: 'Take the head I give you—a difficult deed never before seen or heard—and go to Anurādhapura. If you think, “Who will recognize it? Who will believe it?”—I myself will bear witness and ensure you receive the thousand. You must act in this way.' Then he said: 'Come, good man, stand near me. For the benefit of us both, join your hands in reverence and stretch out your arms.' Then, having positioned his neck correctly and marked the neck joint with a line of water from his water-strainer, he grasped his topknot firmly with his right fist and made a resolve: 'Until I take my head and place it in this traveler's hand, may the activity of my mind and the force of the wind element continue uninterrupted!' Having made this resolve, he pulled the topknot upwards. At that very moment, the head was severed and, still grasped by his right fist, fell with a gushing stream of blood onto the traveler's outstretched palms. At that same moment, the deities dwelling in the forest, with cries of 'Sādhu!', caused a rain of flowers to fall and took the head under their protection.

၉၆.

96.

သံသတ္တရတ္တ ကလလေ ဒ္ဓိကပါဏိခေတ္တေတ,နိက္ခိတ္တ သီသ ဝရဗီဇ သမုဗ္ဘဝါယ;

ဧတဿ ဒါနမယ ပါရမိတာလတာယ,သဗ္ဗညုတာ ဖလရသော ဇနတံ ဓိနောတုံ.

In the mire of clinging and passion, and in the field of the traveler's hand, The excellent seed of the head was sown to sprout. From the creeper of this perfection of giving, May the nectar-fruit of omniscience delight the world!

၉၇. အထ သော အဒ္ဓိကပုရိသော သုဂဏ္ဓဝန ကုသုမ မာလာဟိ တံ သီသံ အလံကရိတွာ ပုဂကုဟုလိကာပုဋေ ပက္ခိပိတွာ သီဃဂတိ ဝေဂေန အနုရာဓပုရံ ဂန္တွာ ဂေါဌာဘယဿ ဒဿေသိ, သော တံ ဒိသွာ သဉ္ဇနိတု မသက္ကောန္တော သံသယပ္ပတ္တော အဋ္ဌာသိ. အထ အဒ္ဓိကပုရိသော ရညာ ဝုတ္တဝိဓိ မနုဿရန္တော တံ သီသံ ဂဟေတွာ အာကာသေ ခိပိတွာ ‘‘သာမိ! သိရိသံဃဗောဓိမဟာရာဇ! တွ မေတ္ထ မေ သက္ခိဘဝါ’’တိ အဉ္ဇလိမ္ပဂ္ဂဟေတွာ အာကာသ မုဒ္ဒိက္ခမာနော ယာစိ, အထ တံ ဒေဝတာဓိဂ္ဂဟိတံ သီသံ နိရာလမ္ဗေ အမ္ဗရေ လဒ္ဓ ပတိဋ္ဌံ ဂေါဌာဘယဿ အဘိမုခံ ဟုတွာ.

97. Then that traveler, having adorned the head with garlands of fragrant forest flowers, placed it in a basket of areca-nut spathe and went with great speed to Anurādhapura to show it to Goṭhābhaya. Seeing it, but unable to recognize it, Goṭhābhaya stood there full of doubt. Then the traveler, remembering the procedure told to him by the king, took the head and threw it into the air. Raising his hands in reverence and looking up at the sky, he pleaded: 'Lord! Great King Sirisaṅghabodhi! Be my witness here!' Then the head, sustained by the deities, found a footing in the supportless sky and faced Goṭhābhaya.

၉၈.

98.

ရာဇာ ဟမေဝ သုဟဒေါ သိရိသံဃဗောဓိ,သီသပ္ပဒါန ဝိဓိနာသ္မိ သမိဒ္ဓိစိတ္တော;

တွံ စာသိ ရဇ္ဇ သိရိလာဘ သုခေန ဒေဝ,ဧသောဝ ဟောတု ပဋိပန္န သဟဿလာဘော’တိ အာဟ.

It spoke: 'I am indeed King Sirisaṅghabodhi, your friend. With a joyful mind, I have fulfilled the gift of my head. You, my lord, now have the happiness and glory of kingship. Let this traveler now receive his reward of a thousand.'

၉၉. တံ သုတွာ ဂေါဌာဘယော သာမစ္စော ဝိမ္ဘီတဟဒယော သီဟာသနံ သဇ္ဇေတွာ ဥပရိ သေတစ္ဆတ္တံ ကာရေတွာ ဣဓ ဒေဝ! ဩတရာတိ ယာစိတွာ တတ္ထ ဩတိဏ္ဏံ တံ သီသံ နာနာဝိဓာဟိ ပူဇာဟိ အာရာဓေတွာ နမဿမာနော ခမာပေတွာ မဟတာ မဟေန အာဠာဟနကိစ္စံ ကာရေတွာ အငိကံ ကဟာပဏသဟဿေန တောသေတွာ ဥယျောဇေသိ.

99. Hearing this, King Goṭhābhaya and his ministers, their hearts trembling with terror, prepared the lion-throne, had the white parasol raised above it, and entreated, 'Descend here, O lord!' When the head had descended there, they honored it with various kinds of offerings, paid homage, and begged for forgiveness. With great ceremony, they had the cremation rites performed. Then, having satisfied the traveler with a thousand kahāpaṇas, Goṭhābhaya sent him away.

ဣတိ အဇ္ဈတ္တိကဒါန ပရိစ္ဆေဒေါ အဋ္ဌမော.

Thus ends the Eighth Chapter, on the Internal Gift.

၁၀၀. သိရိသံဃဗောဓိ ရညော မဟေသီ ပန ရညော ပလာတဘာဝံ ဉတွာ ‘‘အဟဉ္စ တံ အနုဗ္ဗဇာမိ’’တိ အညတရ ဝေသေန ဒက္ခိဏဒွါရေန နိက္ခမိတွာ မဂ္ဂံ အဇာနန္နိ ဥဇုကမဂ္ဂံ ပဟာယ တံ တံ ဂါမံ ပဝိသိတွာ သာမိကံ အပဿန္တီ ဘယေန သာလိန္တာယ စ ပစ္ဆိတုမ္ပိ အသဟမာနာ မလယ ဒေသ မေဝ ဂတောတိ စိန္တေတွာ ဝင်္ကမဂ္ဂေန ဂစ္ဆန္တီ ကောမလတာယ သီဃံ ဂန္တုမသက္ကောန္တိ ကာလံ ယာပေတွာ တဿ အရညာယတနဿ သမီပဂါမသ္မိံ ရညောသိသဒါနပ္ပဝတ္တိံ သုတွာ ‘‘သာ ဟံ ဝရာကီ ဒဿနမတ္တမ္ပိ နာလတ္ထ’’န္တိ သောက ပရိပုဏ္ဏဟဒယာ တမေဝ ဝနသဏ္ဍံ အဓိရုယှ ဘတ္တုနော ကလေဗရံ ဝိစိနန္တီ သမီပဂါမေသု မဟဇနံ ပုစ္ဆန္တိ အဝန္ဒိနသငိကေတတ္တာ တတ္ထ တတ္ထ ဝိစရန္တီ သမီပဂါမဝါသိနော ဗာလကာ ဂေါပါလကာ ကဋ္ဌဘာရိကာ ဣတ္ထိယော စ ဧတိဿာ ဝိလာပံ သုတွာ ကမ္ပိတ ဟဒယာ တာယ သဒ္ဓိံ ဝိစရန္တီ. သာ ဧဝံ စိလူပမာနာ ဘီမိယံ သုပုပ္ဖိတံ ဝိမလဝါလုကံ ဝနဂုမ္ဗံ ဒိသွာ တတ္ထ နိပတိတွာ ဘူမိယံ ပရိဝန္တမာနာ အတိကရုဏံ ဝိလာပမကာသိ, သော ပဒေသော အဇ္ဇာပိ ဝိဓဝါစန’’န္တိ ဝေါဟာရီယတိ.

100. Now, the chief queen of King Sirisaṅghabodhi, learning that the king had fled, thought, 'I too shall follow him.' Leaving by the southern gate in disguise, she did not know the way. Straying from the direct path, she entered one village after another, but could not find her husband. Overcome by fear and shame, unable to bear being questioned, she thought he must have gone to the Malaya country and so took a winding path. Due to her delicate nature, she could not travel quickly and lost much time. In a village near that forest region, she heard the news of the king's gift of his head and lamented, 'Wretched me! I was not able to get even a glimpse of him!' With a heart full of sorrow, she entered that very forest grove, searching for her husband's body. She asked the people in the nearby villages, wandering here and there as there had been no appointed meeting place. The children, cowherds, wood-carriers, and women of the nearby villages heard her wailing and, with trembling hearts, wandered with her. Lamenting thus, she saw a forest thicket with pure white sand and blooming flowers. Falling down there, she rolled on the ground and wept most piteously. To this day, that place is known as 'The Widow's Lament.'

၁၀၁. သာ မဟတာ ရောဒန္တေ ရောဒနေန တံရတ္တိံတ တ္ထေဝ ခေပေတွာ ပုန ဒိဝသေ ဣတော စိတော စ ဝိစရန္တိ မဟတာ သောကဂ္ဂိနာ ဍယှမာနာ သန္တာပံ အဓိဝါသေတုံ အသက္ကောန္တိ ဧကသ္မိံ ခုဒ္ဒက ဇလာသယေ နိပတိတွာ နိမုဂ္ဂံယေဝ မုစ္ဆာဝေဂေန ဒွေ တယော မုဟုတ္တေ အတိဝါဟေတွာ ဥပလဒ္ဓပဋိဗောဓာ ပရိဠာဟံ နိဗ္ဗာပေသိ, တံ ဌာနမေတရဟိ စ ‘‘နိဗ္ဗာဏ ပေါက္ခရဏီ’’တိ စ သမညံ အလဘိ.

101. Weeping profusely, she spent that night right there. The next day, as she wandered here and there, she was burning with the great fire of sorrow. Unable to endure the torment, she fell into a small pond. Submerged, she remained unconscious for two or three moments from the force of her swoon. Having regained her senses, she extinguished her burning grief. To this day, that place has received the name 'The Pond of Quenching' (Nibbāṇa Pokkharaṇī).

၁၀၂. တတော ဥဋ္ဌဟိတွာ အနုဘူမိံ အနုရုက္ခံ အနုသိလာ တလံ ဂဝေသမာနာ သောဏ္ဍိ သမီပေ သယမာနံ ဒေဝတာဓိဂ္ဂဟေန သိဂါလာဒီဟအနုပဟတံ သုက္ခံ ကဝဏ္ဓရူပံ ဒိသွာ သောကဝေဂ ဖလိပတနေဝ ဟဒယေန ဒဠှတရံ တံ အလိံဂိတွာ သယိ, တာဝ ဘောနေ ဝေကလ္လေန ဒုရာဂမနေန တတ္ထ တတ္ထ နိပတိတ သရီရ ဃာတေန စ နိလန္တ ရူပါ မုစ္ဆာ သမကာလမေဝ ကာလမကာသိ.

102. Rising from there and searching along the ground, among the trees, and upon the rocky surfaces, she saw near the pond a dry, headless trunk lying there. It was untouched by jackals and other creatures, being under the protection of a deity. With a heart as if rent by the force of her grief, she embraced it tightly and lay down. Then, due to her weakness, the hardship of her journey, and the injuries to her body from falling here and there, her complexion changed, and overcome by a swoon, she passed away at that very moment.

၁၀၃. သမီပဂါမ ဝါသိနော သန္နိပတိတွာ မုဒ္ဓါဘိ သိတ္တဿ ရညော စ မဟေသိယာ စ သရီရံ အမှာဒိသေဟိ ဖုသိတုဉ္စ န ယောဂ္ဂံ, ဝတ္တမာနဿ ရညော အနိဝေဒယိတွာ အာဠာဟန ကိစ္စံ ကာတုမ္ပိ န ယုတ္တန္တိ သမ္မနေတတွာ ဝဿာတပ နိဝါရဏာယ ကုဋိံ ကတွာ တိရစ္ဆာနပ္ပဝေသနိသေဓာယ ဝတိဉ္စ ကတွာ ပက္ကမိံသု.

103. The villagers nearby gathered and agreed: "The bodies of the anointed king and his chief queen are not fit to be touched by the likes of us. Without informing the reigning king, it would not be proper to perform the cremation rites." So, they built a shelter to protect the bodies from rain and sun, erected a fence to prevent animals from entering, and departed.

၁၀၄. ဂေါဌာဘယော သိရိသံဃဗောဓိရာဇဿ အနည သာဓာရဏ ဂုဏပ္ပဗဏ္ဓံ အနုဿရန္တော ဒဟရကာလတော ပဋ္ဌာယ ဝတ္ထုတ္တယ သရဏပရာယဏတံ နိစ္စံ သီလရက္ခဏံ သုဂတာဂမ ဝိစိက္ခဏတ္တံ သကလကလာကောသလ္လံ ရဇ္ဇေ အနတ္ထိကတံ ဒါနသောဏ္ဍ တံ ရက္ခသဒမနာဒိကံ ဒုက္ကရစရိတကဉ္စ တဿ နာမ သစေတနဿ န ပိတိမာဝဟတိ ဝိသေသတော ‘‘အဒ္ဓိကဒုဂ္ဂတဿ သဟဿ လာဘာယ သဟတ္ထေန သီသံ ကဏ္ဌနာလတော ဥဒ္ဓရိတွာ ဒါနံ သီသဿာပိ နိရာလမ္ဗေ အာကာသေ အဝဋ္ဌာနံဝျတ္တတရာယ ဂိရာယ သာဓိပ္ပာယဉ္စေတံ နိဝေဒနဉ္စေတိ အစ္ဆရိယံ အဗ္ဘုတံ အဓိဋ္ဌပုဗ္ဗံ အဿုတ ပုဗ္ဗဉ္စ နိမ္မလစရိတံ မမ မဟာပရာဓကလငိကေ နေဝ သဒ္ဓိံ စိရကာလံ ပဝတ္တီဿတိ, အဟော အဟံ သုစိရဋ္ဌာယိနာ ဤဒိသေန အကိတ္တီသဒ္ဒေန သာဓုဟိ နိဏ္ဒနိယော ဘဝိဿာမိ ဝိသေသတော ပန နိစ္စကာလံ ကလျာဏ မိတ္တဘူတဿ ဤဒိသဿ မဟာနုဘာဝဿ အနပရေဓဿ မဟာပုရိသဿ ရဇ္ဇံ အစ္ဆိဏ္ဒိတွာ ဝဓံ ကာရေသိံ အညဒတ္ထု မိတ္တဒုဘိကမ္မေန အဟံ ပဠိဝေဌိတော ဘဝိဿာမိ’’တိ စိန္တေတ္တောယေဝ ဘယသန္တာ ပေဟိ နိက္ခန္တ သေဒေါ ပဝေဓမာနော ကထမိဒိသာ မဟာပါပါ မောစေဿာမီတိ ဥပ ပရိက္ခီ.

104. Goṭhābhaya, reflecting on the unparalleled virtues of King Sirisaṅghabodhi—his devotion to the Triple Gem from a young age, his constant protection of morality, his deep understanding of the Buddha’s teachings, his mastery of all arts, his indifference to kingship, his generosity, his subduing of demons, and his difficult practices—did not bring joy to his heart. Especially recalling that extraordinary, unprecedented act of immaculate conduct—how, for the sake of a poor traveler's gain of a thousand, the king had severed his own head from his neck with his own hands and offered it, how the head stood unsupported in the air, and how he made this declaration with a very clear voice and intention—he thought: "Such immaculate conduct will not long continue in association with me, who am stained by a great offense. Alas, I will be scorned by the righteous for such an infamous reputation that remains for a long time. Above all, having usurped the kingdom and caused the death of such a noble, mighty, and blameless great man—who was always a good friend—I am now enveloped by the evil of betraying a friend." Thus reflecting, trembling with fear and drenched in sweat, he pondered: "How can I be freed from such great sins?"

၁၀၅. အထ တဿ ဒဏ္ဍကမ္မဿ ကရဏဝသေန ဥဠာရံ တရံ ကုသလကမ္မံ ကာတဗ္ဗန္တိ ပဋိဘာယိ. အထ သော အမစ္စေ သန္နိပါတေတွာ တေဟိ သဒ္ဓိံ သမ္မန္တေတွာ ကတ နိစ္ဆယော မဟာ သံဃေနေဝ တထေဝ အနုသိဋ္ဌော မဟတာ ဗလကာယေန သဒ္ဓိံ ဂန္တွာ တဿ အရညာယတနဿ အဝိဒူရေ သေနာသန္နိဝေသံ ကာရေတွာ တဿ မဟာပုရိသဿ ဒုက္ကရပဒါန သက္ခီဘူတံ ပုညဋ္ဌာနံ သယမေဝ ဂန္တွာ သောဏ္ဍိကာ သမီပေ အနုရူပဋ္ဌာနံ သလ္လက္ခေတွာ အတ္တနော ရာဇာနုဘာဝံ ဒဿေန္တော အာဠာဟနဋ္ဌာနံ ဒေဝနဂရမိဝ အလင်္ကာရာပေတွာ ကေဝလေဟိ မဟန္တေဟိ စဏ္ဒနဒါရုဟိ ဥစ္စတရံ စိတကံ ကာရေတွာ ဘာရေန ပမာဏေန စ ရညော သီသသဒိသံ ဇမ္ဗောနဒကနကေဟိ သကဏ္ဌ နာဠံ သီသာကာရံ သိပ္ပိဟိ ကာရေတွာ ကဝဏ္ဓရူပေ သံဃဋိတွာ ဝိဝိဓ ရတန သမုဇ္ဇလံ သုဝဏ္ဏကိရီဋံ ပိလဏ္ဓာပေတွာ မဟေသိဉ္စ တထေဝ အလံကရိတွာ တေ ဥဘောပိ ကာဃိကဝတ္ထသဒိသေဟိ မဟဂ္ဃ ဒုကုလေဟိ အစ္ဆာဒေတွာ အနေကရတနခစိတံ သုဝဏ္ဏသယနံ အာရောပေတွာ စဏ္ဒန စိတကမတ္ထကေ ဌပေတွာ ပရိသုဒ္ဓဇောတိ ပါဝကံ ဇာလေတွာ အနေက ခတ္တိယကုမာရပရိဝါရိတော သယမေဝ တတ္ထ ဌတွာ အနေကသပ္ပိဃဋသတေဟိ သိဉ္စိတွာ အာဠာဟန မဟုဿဝံ ကာရေသိ.

105. Then it occurred to him that, as an atonement for that deed, a still greater meritorious deed should be performed. So, having assembled his ministers, consulted with them, and made a decision, and being instructed in the same way by the great Saṅgha, he went with a large armed force. Having set up a military camp not far from that forest dwelling, he himself went to that meritorious place, which had become a witness to the great man's arduous undertaking. Near the pond, having selected a suitable spot and displaying his royal power, he had the cremation ground adorned like a city of the gods. Using only the finest sandalwood, he had a very high pyre built. According to the weight and measure of the king's head, he had craftsmen fashion a likeness of a head from Jāmbūnada gold, complete with a neck-tube, and joined it to the form of the headless trunk. He had them place a golden crown, sparkling with various jewels, upon it, and similarly adorned the chief queen. Covering both of them in priceless, fine cloths resembling gossamer garments, he placed them on a golden couch studded with numerous jewels. He then set them atop the sandalwood pyre. Lighting a pure, blazing fire, surrounded by many young nobles, he stood there himself and, sprinkling it with hundreds of pots of ghee, performed a great cremation festival.

၁၀၆. တထေဝ ဒူတိယ ဒိဝသေပိ မဟတာ ဇဏေန အာဠာဟနံ နိဗ္ဗာပေတွာ တသ္မိံ ဌနေ စေတိယ ဘဝနံ ဝဋ္ဋုလာကာရေတုံ ဝဋ္ဋတီတိ စိန္တေတွာ အမစ္စေ အာမန္တေတွာ ဧတရဟိ အနေကဘူမိကံ အတိဝိသာလံ ကနကမယ ဝဋ္ဋုလဃရံ ကာရေတုံ သကတာ အာယတိ ပရိဟာရကာနံ အဘာဝေန နပ္ပဝတ္တတိ ရဋ္ဌဝိလေပကာပိ သုဝဏ္ဏလောဘေန နာသေန္တိ တသ္မာ အလောဟနီယံ သုခပရိဟာရာရဟံ ပမာဏယုတ္တံ ဝဋ္ဋုလဃရဉ္စ စေတိယဉ္စ နစိရဿေဝ ကာတုံ ယုတ္တန္တိ မန္တေတွာ မဟာဗလကာယံ နိယောဇေတွာ ဝုတ္တနိယာမေနေဝ ဒွိဘုမကံ ဝဋ္ဋုလ ဘဝနံ နိမ္မာပေတွာ တဿ အဗ္ဘန္တရေ သုဂတဓာတုနိဓာနံ ပူဇနီယံ စေတိယဉ္စ ကာရာပေတွာ မဟုဿဒိဝသေ မဟာသံဃဿ တံ ဒဿေတွာ ‘‘ဧသော ဘန္တေ သိရိသံဃဗောဓိ မဟာရာဇာ ပုဗ္ဗေ ဧကစ္ဆတ္တေန လင်္ကာတလေ ရဇ္ဇံ ကာရေသိ, ဣဒါနိ မယာ တဿ ရညော စေတိယရူပဿ ကိတ္တိမယ သရီရဿ ဆတ္တာဓိဆတ္တံ ဝိယ ဒွိဘုမကံ ဝဋ္ဋုလဝိမာနံ ကာရေတွာ စေတိယသီသေ ကိရီဋံ ဝိယ ကနကမယံ ထူပိကဉ္စ ယောဇေတွာ သဗ္ဗေဟိ ဒေဝမနုဿေဟိ မာန နီယတံ စဏ္ဒနီယတံဝ ပါပိတော’’တိ ဝတွာ စေတိယဃရဿ အနေကာနိ ဂါမက္ခေတ္တာနိ ပရောသဟဿံ ပရိဝါရဇနံစ နိယာဒေတွာ ပဗ္ဗတပါဒေ အနေကသတပါသာဒ ပရိဝေဏစင်္ကမန ရတ္တိဋ္ဌာန ဒိဝါဋ္ဌာန ဓမ္မသာလာဂေါပုရပါကာရာဒိ အဝယဝသဟိတေ ဝိဝိဓေ သံဃာရာမေ ကာရေတွာ တတ္ထ ဝသန္တဿ အနေကာနိ သဟဿဿ ဘိက္ခုသံဃဿ နိစ္စံ ပစ္စယလာဘာယ အနေကာနိ သပရိဇနာနိ ဂါမက္ခေတ္တာနိ ဒတွာ ‘‘မဟာ လေခရဋ္ဌဿ သမုဿိတဓဇာယမာနော အယံ မဟာဝိဟာရောလင်္ကာ ဘူမိသာမိကာနံ ခတ္တိယ ဇနာနံ ကုလဓနဘူတော သဗ္ဗေဟိ ခတ္တိယေဟိ အပရိဟာပနိယ ဝိဘဝေါ နိစ္စံ ပါလနီယော’’တိ မဟာဇနကာယဿ မဇ္ဈေ ခတ္တိယ ကုမာရာနံ အာဒိသိတွာ အနုရုဓပုရံ ဂတောပိ တဿေ စ ပါပကမ္မဿ နိရာကရနာယ တေသု တေသု ဝိဟာရေသု မဟန္တာနိ ပုညကမ္မာနိ ကာရောပေသိ, တတောပ္ပဘူတိ လင်္ကာဓိပစ္စာမုပဂတေ ဟိ ခတ္တိယေဟိ မဟာ မစ္စာဒီဟိ စ သော ဟတ္ထဝနဂလ္လမဟာဝိဟာရော အန္တရတ္တရာ ပဋိသင်္ခရီယမာနော အပရိဟီန ပရိဟာရော ပဝတ္တတကိ.

106. Similarly, on the second day, after extinguishing the funeral pyre with a great crowd, he thought, 'It is fitting to build a circular cetiya-house at that very spot.' Summoning his ministers, he reflected, 'At present, constructing a multi-storied, exceedingly spacious golden circular house is not possible due to the lack of means for future maintenance, and plunderers of the kingdom would destroy it out of greed for gold. Therefore, it is proper to quickly build a circular house and cetiya of a suitable size, not too costly and easy to maintain.' Having thus consulted, he assigned a large workforce and had a two-story circular building constructed according to the plan. Inside it, he had a venerable cetiya built, enshrining relics of the Sugata. On the day of the great festival, he showed it to the great Saṅgha and said, 'Venerable sirs, King Sirisaṅghabodhi once ruled the land of Laṅkā under a single umbrella. Now, for the artificial body of that king, which is venerable like a cetiya, I have had this two-story circular mansion built like a tiered umbrella over it. I have also had a golden pinnacle placed on the cetiya's dome like a crown, making it worthy of reverence by all gods and humans.' He then endowed the cetiya-house with numerous villages and fields, and over a thousand attendants. At the foot of the mountain, he had various monasteries constructed, complete with hundreds of residences, cloisters, places for rest by night and day, Dhamma halls, gatehouses, walls, and other components. To provide for the perpetual requisites of the many thousands of monks residing there, he granted many villages with their inhabitants. In the midst of a great assembly, he instructed the young nobles, saying, 'This great monastery, rising like a banner in the Mahālekha country, is the ancestral wealth of the Khattiya lords of the land of Laṅkā. Its resources are not to be diminished by any Khattiyas and it is to be perpetually maintained.' Even after returning to Anurādhapura, to atone for that evil deed, he sponsored great meritorious works in various monasteries. From that time onward, whenever Khattiyas, great ministers, and others attained sovereignty over Laṅkā, the Hatthavanagalla Mahāvihāra was repaired from time to time and its maintenance continued undiminished.

ဣတိ ဝဋ္ဋုလဝိမာနုပ္ပတ္တိ ပရိစ္ဆေဒေါ နဝမော.

Thus ends the ninth chapter, concerning the origin of the Round Mansion.

၁၀၇. အထာပရေန သမယေန ကဒါစိ ကသ္မိံ ဝိဟာရေ နိဝသတော မဟာ ဘိက္ခုသံဃဿ အန္တရေ ကေစိ မဟာထေရော အမ္ဘောကာသိကော ဟုတွာ အန္တောဝိဟာရေ ဧကသ္မိံ ပဒေသေ နိသိဒိတွာ ဘာဝနမနုယုဇန္တော ဝိပဿနံ ဝဍ္ဎေတွာ မဟာမေဒနိယာ နိဂ္ဃောသေန အာကာသံ ပူရေန္တော အရဟတ္တံ ပါပုဏိ.

107. At a later time, among a great community of monks dwelling in a certain monastery, a certain great elder, having become an open-air dweller, sat in a particular place within the monastery. Applying himself to meditation and developing insight, he attained Arahantship, filling the sky with a great roar of the earth.

၁၀၈. တဒါ ဥပတိဿော နာမ ရာဇာ ရဇ္ဇံ ကာရေန္တော နိသီထသမယေ ဘယာဝဟံ တံ ပထဝိသဒ္ဒံ သုတွာ ကိံ ဝါ မေဘဝိဿတိတိ သန္တာပေန နိဒ္ဒံ အလဘမာနော သောကေန သန္တပ္ပေတိ, အထ တံ သေတစ္ဆတ္တာ ဓိဝတ္ထာ ဒေဝတာ ‘‘မဟာယိ မဟာရာဇ! ဣတော ကာရဏာကိဒွိတေ အဝမင်္ဂလံ နတ္ထိ ဟတ္ထဝနဂလ္လမဟာဝိဟာရေ ကေစိ မဟာထေရော အရဟတ္တံ ပါပုဏီ’’တိ အာဟ, တဿ အရဟတ္တပ္ပတ္တိကာလေ ပထဝိနိဂ္ဂေါသဿ ကာရဏံ ကိံတု ဝုတ္တေ သော ထေရော ပုဗ္ဗေ ပုညကမ္မံ ကရေန္တော အာကာသေန သဒ္ဓိံ ပထဝိံ ဥန္နာဒေတွာ အရဟာ ဘဝေယျန္တိ ပတ္ထနံ ဌပေသိ တဿ ဖလမိဒန္တိ သမဿာသေသိ.

108. At that time, the ruling king, Upatissa by name, heard that terrifying sound of the earth in the middle of the night and, being distressed with the thought, 'What will happen to me?', was unable to sleep and was tormented by sorrow. Then the deity dwelling in his white parasol said, 'Do not fear, great king! There is no ill omen for you from this cause. In the Hatthavanagalla Mahāvihāra, a certain great elder has attained Arahantship.' When asked what the cause of the earth-roar was at the time of his attainment, the deity consoled him, saying: 'That elder, when previously performing a meritorious deed, made an aspiration, "May I, having caused the earth to roar together with the sky, become an Arahant." This is the fruit of that aspiration.'

၁၀၉. တံ သုတွာ ရာဇာ အဝသေသဘိက္ခူနံ အရဟတ္ထပ္ပတ္တိတော ဝိသိဋ္ဌတရော တဿ ကိလေသဝိဇယောတိ ပသန္နဟဒယော တံ မဟာထေရံ နမဿိတွာ တဿ အသဝက္ခယဿ မဟုဿဝေ အာသနဘူတံ ဘုမိပ္ပဒေသဒွ ပါသာဒကရဏဝသေန သမ္မာနိဿာမီတိ စိန္တေတွာ မဟာဗလကာယမာဒါယ တတ္ထ ဂန္တွာ တသ္မိံ ပဒေသေ ပဉ္စဘူမကံ မဟာပါသံ ကာရေတွာ ဝိဝိဓ စိတ္တကမ္မေဟိ သမလင်္ကာရာပေတွာ ကနက ခစိတ တမ္ဗမယ ပတ္ထရေဟိ ဆာဒေတွာ ဒေဝဝိမာနံ ဝိယ သဇ္ဇေတွာ တံ ခီဏာသဝ မဟာတေရံ သဘိက္ခုသံဃံ တတ္ထ ဝါသေတွာ စတူဟိ ပစ္စယေဟိ ဥပဋ္ဌာပေတွာ သပရိဇနာတိ ဂါမက္ခေတ္တာနိ ပါသာဒသန္တိကာနိ ကတွာ ပက္ကာမိ.

109. Hearing this, the king, with a gladdened heart, thinking that the elder’s victory over the defilements was more distinguished than the attainment of Arahantship by the other monks, paid homage to the great elder. Thinking, 'I shall honor him by having a palace built on the very plot of land that was the seat of the great festival of the destruction of his taints,' he took a large force and went there. At that site, he had a five-storied great palace constructed, had it adorned with various paintings, and had it covered with copper plates inlaid with gold, preparing it like a celestial mansion. He then had the great elder, who was free from taints, reside there together with the community of monks, and supported them with the four requisites. Having made villages and fields, together with their inhabitants, the property of the palace, he departed.

၁၁၀. တတော ဒီဃဿ အဒ္ဓုနော အစ္စယေန မလယဒေသဝါသိနော ကေစိ စောရာ ဧကတော ဟုတွာ ဂါမဝိလောပံ ကတွာ မဟန္တေန ဓနလာဘေနမတ္တာ ဓနံ ဒတွာ ဗလကာယံ ဥပ္ပာဒေတွာ ယေဘုယျေ သေရိနော ဟုတွာ မဟန္တ မဟန္တေ ဝိဟာရေဝ ဝိလုမ္ပန္နာ သုဝဏ္ဏပတ္ထရစ္ဆဒနံ ဂဏှန္တာ မဟာပါသာဒံ ဝိဒ္ဓံသိတွာ ပါတယိံသု.

110. Then, after a long period, some robbers residing in the Malayadesa joined together, plundered villages, and, intoxicated by the great wealth they had gained, gave wealth to raise an army. Having become mostly unrestrained, they looted even great monasteries, and seizing the golden slab coverings, they demolished and brought down the great palace.

၁၁၁. တဒါ မောဂ္ဂလ္လာနော နာမ ရာဇာ ရဇ္ဇံ ကာရေန္တော တံ ပဝတ္တိံ သုတွာ တေသံ သန္တိကေ စရေ ပသေတွာ ဒါနသာမဘေဒေဟိ အညမညံ ဘိဏ္ဒိ, တေ စောရာ ဘိဏ္ဒန္တာ ဣတရေတရေဟိ ယုဇ္ဈိတွာ သယမေဝ ဒုဗ္ဗလာ အဟေသုံ, အထသော ရာဇာ တေ အသမဂ္ဂေ ဉတွာ အတ္တနော သေနံ ဂဟေတွာ တတ္ထ ဂန္တွာ တေ ဝိသုံ ဝိသုံ ဂဟေတွာ နိဂ္ဂယှ ရဋ္ဌေ အဘယဘေရိံ စရာပေတွာ ဇနပဒံ သုပ္ပတိဋ္ဌိတံ ကတွာ တေဟိ အပဝိဒ္ဓဝိဟာရေ ပါကတိကေ ကာရေတွာ မဟာပါသာဒံ သုဝဏ္ဏ ဂဏှနကာလေ ပါတေသုံ တီ သုတွာ ‘‘ပုဗ္ဗေဝိယ သုဝဏ္ဏပတ္ထရေဟိ ဆာဒိတော ပစ္ဆာပိ ဤဒိသိ ဝိပတ္တိဇာယိဿတီ’’တိ ဉတွာ တေဘူမကံ ကာရေတွာ ယထာပုရေ ပါသာဒံ နိမ္မာပေတွာ မတ္တိကာ ပတ္ထရေဟိ ဆာဒေတွာ ဝဋ္ဋုလဘဝနံ ပဋိသံခါရေတွာ သဗ္ဗသံဃာရာမဉ္စ ပါကတိကံ ကာရေတွာ ပက္ကာမိ.

111. At that time, King Moggallāna, while ruling the kingdom, heard of this event. He sent spies among them and, through gifts, conciliation, and sowing dissension, set them against one another. The thieves, thus divided, fought among themselves and became weak of their own accord. Then the king, knowing that they were disunited, took his army, went there, captured them individually, and subdued them. He had the drum of safety proclaimed throughout the kingdom, made the countryside well-established, and had the monasteries they had despoiled restored to their original state. Hearing that they had brought down the great palace when seizing the gold, he thought, 'If it is covered with golden slabs as before, such a disaster will arise again in the future.' Knowing this, he had a three-storied palace built as before, covered it with clay slabs, restored the circular building, and had all the monastic residences restored to their original condition before he departed.

ဣတိ ပါသာဒုပ္ပတ္တိ ပရိစ္ဆေဒေါ ဒသမော.

Thus the tenth chapter, on the origin of the palace.

၁၁၂. အထ လင်္ကာလင်္ကာရဘူတေသု ဝိသာလပုညိဒ္ဓိဝိက္ကမေသု ရတနတ္တယမာမကေသု အနေကေသု လင်္ကာနာထေသု ကိတ္တိပုဉ္ဇာဝသေသေသု ဇာတေသု အပေတနီတိမဂ္ဂေသု ရဇ္ဇပရိပါနောစိတဝိဓာနဝိရဟိတေသု မုဒုဘူကေသွေဝါမစ္စဇနေသုစ ယေဘုယျေန အညမညံ ဝိရုဒ္ဓေသု ဝတ္တမာနေသု လင်္ကာဝါသီနံ ပုရာကတေန ကေနာပိ ဒါရုဏေန ပါပကမ္မုနာ နာနာဒေသဝါသိနီ အဝိဒိတသတ္ထုသမယာ ပဝိဋ္ဌမိစ္ဆာဒိဌိဂဟဏာ ပစ္စတ္ထိသေနာ ဇမ္ဗုဒီပါ ဣဓာဂမ္မ သကလလင်္ကာဒီပံ အနေကာတင်္က သင်္ကုလမကာသိ.

112. Then, while many lords of Lanka had been born who were like ornaments of Lanka, possessing vast merit, psychic power, and valor, devoted to the Triple Gem, and whose fame remained like heaps of merit, they had nevertheless abandoned the path of righteous conduct and lacked the proper methods for ruling the kingdom. Their ministers, too, were mostly weak, and largely at odds with one another. While such a state of affairs prevailed, due to some cruel evil kamma previously done by the inhabitants of Lanka, an enemy army from various lands, ignorant of the Teacher's dispensation and in the grip of wrong views, came here from Jambudīpa and filled the entire island of Lanka with various calamities.

၁၁၃. တဒါတာယ ပစ္စတ္ထိသေနာယ ဂါလှတရံ နိပ္ပိဠိယမာနာ ရာဇ ရာဇ မဟာမတ္တာဒယော အနေကသဟဿဇနကာယာ စ ဘယဝကိတဟဒယာသကတာဏ ဂဝေသိနော ဇဍ္ဍိတဂါမနိဂမနဂရာ တတ္ထ တတ္ထ ဂရိဒုဂ္ဂါဒေါ ကိစ္ဆေန ဝါသံ ကပ္ပေသုံ တတော သုဂတဒသနဓာတုရက္ခာဓိကတာ ဥတ္တရမူဠဝါယိနော မဟာယတယော ဒန္တဓာတုဒွ ပတ္တဓာတုဝရဒွ ဂဟေတွာ ကုန္နမလယာဘိဓာနံ ဂိရိဒုဂ္ဂံ ဒုပ္ပဝေသံဇနပဒမုပါဂမ္မ တတ္ထာပိ တမ္ပဋိဇဂ္ဂိတုမသမတ္ထာ ဘူမိယံ နိဒဘိတွာ ယထာကာမံ ဂတာ.

113. At that time, being severely oppressed by that hostile army, the king, royal chief ministers, and many thousands of people, their hearts trembling with fear and seeking their own refuge, made their dwelling with difficulty in mountain strongholds here and there, while villages, market towns, and cities lay deserted. Then, the great ascetics of Uttaramūla, who were entrusted with the protection of the Sugata's tooth relic, taking the two tooth relics and the two excellent bowl relics, approached a mountainous stronghold, a region difficult to enter, called Kunnamalaya. Unable even there to care for them, they buried them in the ground and departed as they pleased.

၁၁၄. တတော ပုဗ္ဗေ ဇယမဟာဗောဓိဒုမိဏ္ဒေန သဟ သကလဇမ္ဗုဒီပါဓိပတိနာ ဒိနကရကုလတိလကေန ဓမ္မာသောကနရိဏ္ဒေန ပေသိတာနံ အတ္တနာ သမာန ဂေါတ္တာနံ ရာဇပုတ္တာနံ နတ္တပန္နတာဒိပရမ္ပရာဂတဿ ဝိဇယမလ္လနရာဓိပဿ ဩရသပုတ္တော ဝိဇယဗာဟု နရိဏ္ဒါ နာမ ရာဇာ သုစိညာတဗ္ဗသမယန္တရော သတ္တသမာစိဏ္ဏ သုနီတိပထော သမ္ပန္နဗလဝါဟနော ဇမ္ဗုဒ္ဒေါဏိံ နာမ ပုရဝရံမာပေတွာ တတ္ထ ဝသန္တော မဟတာ ဗလကာယေန ကတသကလပစ္စတ္ထိဝိဇယောကုန္တ မလယဘူမိပ္ပဒေသတော ဘဂဝတော ဒန္တဓာတုဘဋ္ဋာရကံ ပတ္တဓာတုဝရဉ္စ အာဟရာပေတွာ သုရသန္ဒနသဒိသမတိဝိရောစမာနံ ဝိမာနံ မာပေတွာ တသ္မိံ တံ ဓာတုယုဂဠံ နိဝေသေတွာ မဟတာ ဥပဟာရဝိဓာနာ သာဒရမုပဋ္ဌဟန္တော ဘဂဝတော စတုရာသီတိဓမ္မက္ခဏ္ဓနေ မဟန္တံ ပြညာပဒါနံ ဇနယန္တော ဓမ္မိကသိရိသံဃဗောဓိမဟာရာဇသိရောဒါနာပဒါနသိဒ္ဓက ခတ္တဘုတေ အနေကခီဏာသဝသဟဿ စရဏရဇောပရိပူတမနောဟရဘူမိဘာဂေ ဂေါဌာဘယမဟာရာဇေန ကာရိတေ ဟတ္ထဝနဂလ္လမဟာဝိဟာရမဏ္ဍနာယမာနေ ဝဋ္ဋုလဝိမာနေပုရာ ရဋ္ဌ ဝိလောပါဂတာယ စောလကေ ရဠာဒိကာယ တိတ္ထိယသေနာယမဟာစေတိယံ ဥဒရေ ဘိန္နမတ္တေ ဇီဝိတေ ဝိယ ဓာတုဘဋ္ဋာရကေ အန္တရဟိတေ ဟဒယဝတ္ထုမံသမီဝ သုဝဏ္ဏရန္တာဒိကမ ပဟရိတွာ ဝိဒ္ဓသ္တံ ပိဏ္ဏုဓာရဝိဓီနာ ပဋိသံဝရောန္တော ပုပ္ဖာဓာနတ္တ ယတော ပဋ္ဌာယ သက္ကစ္စံ ဝိနာပေတွာ မဟန္တံ သုဝဏ္ဏ ထူပိကာမဘဒွ ကာရေတွာ သပရိဇနာနိ ဂါမက္ခေတ္တာဒီနိ စ ဒတွာ တတ္ထ နိဝသန္တာနံ ဘိက္ခူနံ နိဗဒ္ဓဒါနဝဋ္ဋံ ပဋ္ဌပေတွာ တံ ဟတ္ထဝနဂလ္လ မဟာ ဝိဟာရံ သဗ္ဗထာ သမိဒ္ဓမကာသိ.

114. Then, King Vijayabāhu, the legitimate son of King Vijayamalla—who was descended in a lineage of grandsons and great-grandsons from the princes of the same clan sent by King Dhammāsoka, the crest-jewel of the solar dynasty and lord of all Jambudīpa, along with the great Jaya Mahābodhi tree—was renowned for his wisdom, always followed a well-considered and righteous path, and possessed a complete army. He had a beautiful city named Jambuddoṇi built and, residing there, after conquering all enemies with a great army, he had the Blessed One's Lord Tooth Relic and the excellent Bowl Relic brought from the Kunta Malaya region. Having built a palace exceedingly radiant like the abode of the gods and installed that pair of relics therein, he devoutly honored them with great offerings, generating great meritorious deeds in connection with the eighty-four thousand sections of the Blessed One's Dhamma. Being like a proven warrior in the heroic deed of self-sacrifice of the righteous Great King Sirisaṅghabodhi, he restored the circular building that adorned the Hatthavanagalla Mahāvihāra, which had been built by King Goṭhābhaya on a delightful site purified by the dust from the feet of thousands of Arahants. This building had been destroyed when the kingdom was formerly devastated by the Cola, Kerala, and other heretical armies: the great cetiya's interior had been broken, the Lord Relic had disappeared as if life itself had departed, and its golden ornamentation and other precious things had been plundered as if its very heart had been torn out. Repairing it with methods of restoration such as plastering, and from the flower-altar upwards, having meticulously had a great golden pinnacle built, and having given villages, fields, and so forth, together with their inhabitants, he established a perpetual donation for the monks residing there, and in every way made the Hatthavanagalla Mahāvihāra prosperous.

၁၁၅. အထ တသ္မိံ လင်္ကာနာထေ ကိတ္တိသရီရာဝသေသေ ဇာတေ တဿ တုဇဝရော ပရက္ကမဘုဇော နာမရာဇာ အမှာကံ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ဗောဓိမူလေ နိသီဒိတွာ မာရဗလံ ဝိဓမေတွာ သမ္ဗောဓိရဇ္ဇပ္ပတ္တိတော ပဋ္ဌာယ အဋ္ဌသတာဓိကဝဿသဟဿေ စတုဝီသတိယာ စ ဝစ္ဆရေသု အတိက္ကန္တေသု သမ္ပတ္တရဇ္ဇာဘိသေကော အနေကဝိဓသင်္ဂဟဝတ္ထုဟိ သင်္ဂဟိတမဟာဇနော စတုပစ္စယဒါနေန သတတသမာရာဓိတာ နေကသဟဿဘိက္ခုသံဃော ဘုဇဗလဝိဓုတာရာတိရာဇကုလာဝလေပေါ အနေက မဏိ ရတ္တသမုဗ္ဘာသိတရတနကရဏ္ဍကဉ္စ ပဉ္စဟိ သုဝဏ္ဏသဟဿေဟိ သောဝဏ္ဏကရဏ္ဍကဉ္စ ပဉ္စဝီသတိယာ ရဇတသဟဿေဟိ ရဇတကဏ္ဍကဉ္စ ဒါဌာဓာတုဘဒန္တဿ ကာရာပေတွာ အတီစ ပသန္နဟဒယော သုဟုမုတ္တေန တတ္ထ သမ္ပယန္တော အတ္တနောနဂရဉ္စ ဓန္တဓာတုမဏ္ဒိရဉ္စ သက္ကဉ္စံ သမလင်္ကာရာပေတွာ ဗဟုမာန ပုရဿရောဒသနဓာတုဝရမာဒါယ အနေကာနိ ဘဂဝတော စရိယာပဒါနာနီ သမနုဿရိတွာ ပုရာ နေကဘုပတယော ပါဋိဟီရသဏ္ဒဿနေန ပသာဒိတာ ဣတိ ပဝတ္တကထာမတရသေနေဝ မေ သဝနယုဂဠံ ပရိပီနိတမဓုနာပိ ကေနစိ ပါဋိဟာရိယဝိသေသေန မမ စက္ခုပဋိလာဘော သဖလော ကာတဗ္ဗောတိ သာဒရမာရာဓနမကာသိ.

115. Then, when that lord of Lanka had passed away, leaving only his body of fame, his excellent descendant, King Parakkamabahu by name, attained his royal consecration. This was after one thousand eight hundred and twenty-four years had passed since our Blessed One, the Arahant, the Perfectly Self-Enlightened One, seated at the root of the Bodhi tree, had dispelled the forces of Māra and attained supreme enlightenment. King Parakkamabahu conciliated the great multitude with various means of generosity, constantly honored the Saṅgha of many thousands of bhikkhus with the four requisites, and with the power of his arms dispelled the pride of hostile royal lineages. He had many jeweled caskets radiant with gems made, as well as golden caskets made with five thousand [measures of] gold, and silver caskets made with twenty-five thousand [measures of] silver for the noble tooth relic. With a heart exceedingly full of faith, proceeding there with great reverence, he respectfully had his own city and the tooth relic temple adorned. Taking the excellent tooth relic with great reverence, and recalling the many heroic deeds of the Blessed One's life, he thought: 'The nectar of the traditional accounts of how former kings were gladdened by the display of miracles has filled my ears; now also, by some special marvel, may the gift of my sight be made fruitful!' With devoted reverence, he made this aspiration.

၁၁၆. တသ္မိံ ခဏေ သာ ဒသနဓာတု တဿ ကရပငကဇေ ရာဇဟံသိဝိလာသမာတနွတီ ပါဋိဟီရမကာသိ. ကထန္တိ စေ? ယထာ အန္တိမဘဝေ မာတု တုစ္ဆိတော ဇာတမတ္တောဝ ဗောဓိသတ္တော နရဝရကရတောပနီတဒုကုလစုမ္ဗဋကတော ဩတရန္တောဝ ဗာလော သမာနောပိ သောဠသဝဿုဒ္ဒေသိကော ဝိယ အမဏ္ဍိတောပိ အနေကဝတ္ထာဘရဏဝိဘုသိတော ဝိယ ဘူမိယာ ဂစ္ဆန္တောပိ အာကာသေန ဂစ္ဆန္တော ဝိယ သဗ္ဗေသံ ဇနာနံ ပဋိဟာသိ, တထေဝ တတ္ထ တဒါ ဒန္တဓာတုဘဋ္ဋာရကော သုဂဗိမ္ဗာ ကာရ သလက္ခဏာဝယဝေန ရူပေန ဘာသမာနော အနေကဝိဓရံသိနိကရေ ဝိကိရန္တော တတ္ထ သန္တိပတိတာနံ ဇနာနံ မာနနံ ဇာနေသိ. ဝုတ္တဉှိ.

116. At that moment, the tooth relic performed a miracle, displaying the grace of a royal swan in his lotus-like hand. How so? Just as in his final existence, the Bodhisatta, though just born and descending from the fold of the fine cloth brought to him by noble men as he emerged from his mother’s womb, appeared to all people like a sixteen-year-old youth—though unadorned, appearing as if adorned with countless garments and ornaments; though walking on the ground, appearing as if gliding through the sky—so too did the venerable tooth relic, shining with a form having the auspicious features of a Buddha image, scatter various kinds of rays of light, inspiring reverence in all who had gathered there. As it is said:

၁၁၇.

117.

‘‘လင်္ကာဓိနာထကရပင်္ကဇ ရာဇဟံသိ,နိမ္မာယ သာ ဒသနဓာတု မုနိဏ္ဒရူပံ;

နေကေဟိ ရံသိဝိသရေဟိ သမုဇ္ဇလန္တီ,သဗ္ဗာဒိသာ စ ဝိဒိသာ သမလင်္ကရိတ္ထ.

Like a royal swan on the lotus-like hands of the lord of Laṅkā, that Tooth Relic fashioned the form of the Chief of Sages; shining with numerous streams of rays, she adorned all directions and intermediate directions.

၁၁၈.

118.

ဒိသွာ တမဗ္ဘူတမတီစ ပသန္နစိတ္တော,သမ္ပတ္တစက္ကရတနော ဝိယ စက္ကဝတ္တိ;

သေဋ္ဌေဟိ နေကရတနာဘရဏာဒိကေဟိ,ပူဇေသိ ဓာတုမသမံ မနုဇာဓိနာထော.

Seeing that wondrous sight, his heart was exceedingly gladdened, like a wheel-turning monarch who had obtained the wheel-treasure; with the finest jewels, ornaments, and so forth, the lord of men honored the unequalled relic.

၁၁၉. တတော ဇိနဒန္တဓာတုဝရပ္ပသာဒကာလမှိ တေဇောဗလပရက္ကမမဟိမော ပရက္ကမဗာဟုမဟာနရိဏ္ဒေါ ပုလတ္ထိပုရနိဝါသိနိံ ကတလောက သာသနဝိလောပံ သရာဇိကမနေကသဟဿသံခ စောလကေရဠဝါဟိနိစ နေကဒေသမဟိပါလမတ္တမာတင်္ဂကေသရိဝိက္ကမံ ဒုရတိက္ကမံ လောကသာသနသင်္ဂဟကရဏဝသေန ဝစိတသကလလောကံ သမ္ပန္နဗလဝါဟနံ လင်္ကာရဇ္ဇဂဟဏတ္ထိနံ တမ္ဗလိင်္ဂဝိသယာဂတမတိသာဟသံ ဝန္ဒဘာနုမနုဇာဓိပံဝ သသာမန္တကဘဝနမုပနီယ သကလ လင်္ကာဒီပမေကစ္ဆတ္တံဝိဓာယ အတ္တနောပိတုမဟာရာဇတော ဒိဂုဏံလောကသာသနသင်္ဂဟံ ကရောန္တော ကဒါစိ သံဃဿ ကဌိနစီဝရာနိဒါတုကာမော ကပ္ပာသပရိကမ္မကန္တနာဒိကာနိ သဗ္ဗကရဏီယာနိ ဧကာဟေနေဝ နဋ္ဌပေတွာ ပစ္စေကမနေကမဟဂ္ဃ ဂရုဘဏ္ဍမဏ္ဍိတာနိ သသာမဏိကပရိက္ခာရာနိ အသီတိမတ္တာနိ ကဌိနစီဝရာနိ ဒါပေတွာ လောကဿ သာဓုဝါဒေန ဒသဒိသံ ပူရေသိ.

119. Then, at a time when faith was inspired by the excellent tooth relic of the Conqueror, the great King Parakkamabāhu, whose glory was of the might of splendor and valor, residing in Pulatthipura, brought to his own palace, along with his feudatories, the very audacious lord of men, Vandabhānu—who had come from the Tambaliṅga region desiring to seize the kingdom of Laṅkā, possessing abundant forces and vehicles; who was difficult to overcome, with valor like that of an intoxicated elephant or a lion; who was accompanied by the Cola and Kerala armies numbering many thousands, along with their kings and many regional rulers; who had caused the destruction of the world and the Dispensation, and had deceived the entire world under the guise of protecting the world and the Dispensation. Having thus brought the entire island of Laṅkā under one parasol, and providing twice the support for the world and the Dispensation as his royal father, he, on one occasion desiring to offer Kaṭhina robes to the Saṅgha, had all the necessary tasks—such as preparing cotton and spinning thread—completed in a single day. He then had eighty Kaṭhina robes given, each adorned with many precious and costly articles and accompanied by the requisites for novices, filling the ten directions with the world’s acclamation.

၁၂၀. ဧဝမညာနိပိ ဗဟူနိ လောကဝိမ္ဘယကရာနိ ပုညပဒါနာနိ သမ္ပာဒေန္တော သော ပရက္ကမဗာဟုမဟာနရိဏ္ဒေါ ဟတ္ထဝနဂလ္လ ဝိဟာရေ အတ္တနော ပိတုမဟာရညော အာဠာဟနဋ္ဌာနေ မဟာစေတိယံ ဗဏ္ဓာပေတွာ တတ္ထေဝ အဏေကခီဏာသဝသဟဿပရိဘုတ္တံ ပါသာဒဝရံ စိရကာလ စိနဋ္ဌံ သုတွာ ဓနုကေတကိဝတ္ထုဝံသေ ဇာတံ သဒ္ဓါဒိဂုဏသမ္ပတ္တိ သမုဒိတံ ပတိရာဇဒေဝ နာမကံ အမစ္စဝရံ ပေသေတွာ တေန အနေကသဟဿဓနပရိစ္စာဂေန ဘုမိတ္တိတယမဏ္ဍိတံ သုမနောဘရံ ပုရေ ပိယတံ ပါသာဒံ ကာရာပေတွာ တတ္ထ နိဝသန္တာနံ အနေကသံ ဘိက္ခုနံ နိဗဒ္ဓ ပစ္စယဒါနံ ပဝတ္တေသိ.

120. Thus, accomplishing many other meritorious deeds that inspired awe in the world, the great King Parakkamabāhu had a great cetiya built in the Hatthavanagalla Monastery at the cremation site of his father, the great king. Hearing that a splendid palace there, long fallen into disrepair, had once been used by thousands of arahants, he sent his chief minister, a man named Patirājadeva—who was born in the Dhanuketakivatthu lineage and endowed with the qualities of faith and so forth. Through him, at the cost of many thousands in wealth, he had that delightful palace, beloved in the city and adorned with three stories, rebuilt. There, he instituted a continuous offering of requisites to the many bhikkhus who dwelt within.

၁၂၁. တတ္ထေဝ ဝဋ္ဋုလဝိမာနဿ ဟေဋ္ဌိမတလေ ဂေါပါနသိယော ဌပေတွာ သမန္တာ ဆဒနရူပံ ကာရေတွာ ဒွိဘုမကံ ဝိမာနံ တိဘုမကမကာသိ တတ္ထေဝလင်္ကာဒီပေ အဘူတပုဗ္ဗံ ဇိနမဏ္ဒိရံ ကာရာပေတုကာမော ဝဋ္ဋုလဝိမာနတော ဥတ္တရဒိသာဘာဂေ ပဌမံ ပေါရိသပ္ပမာဏံ သိလာတလပရိယန္တံ ခဏိတွာ ပံသူနိ အပနေတွာ နဒီဝါလုကာဟိ ပူရေတွာ ကုဉ္ဇရရာဇဝိရာဇိတအာဓာရဗဏ္ဓကတော ပဋ္ဌာယ ယာဝ ဖုပိကံ အဋ္ဌံသဝိဘာဂေန ဘိတ္တိစ္ဆဒနာနိ ဝိဘတ္တာနိ ကတွာ ပစ္စေကံ နာနာဝဏ္ဏဝိစိတ္တာနမဋ္ဌဝိဓာနံ ဘိတ္တီဘာဂါနမုပရိ ကေလိပရိဟာသရသဇနကနာနာဝေသဝိလာသဘူသိတပဟူတဘူတကိံကရပရိဂတဝိဋဒ္ဓကမဏ္ဍလမဏ္ဍိတံ ပမုခပရိယန္တေ ဝိဝိဓစိတ္တရူပမနောဟရမုစ္စတရံ ဣဎိကာဟိ နိဝိတံ ကတသုဓာပရိကမ္မံ မကရတောရဏမဏ္ဍလဉ္စ နိမ္မိနိတွာ အန္တောဝိရစိတာတိ မနောဟရမာလာကမ္မလတာ ကမ္မာဒိ နာနာဝိဓ စိတ္တကမ္မ သမုဇ္ဇလံ သုဝိဟိတသောပါနဒွါရကဝါဋံ သမလင်္ကတဋ္ဌာနလီဠှမနောဟရ သဇီဝဇိနသံ ကာသပဋိဗိမ္ဗရူပဝိဘူသိတံ ပဋိဗိမ္ဗဿ ဒက္ခိဏတော ဃနသိလာဝိဟိတ သုဂတရူပပတိမဏ္ဍိတံ တိဘူမကံ မဟာ ဝိမာနံ ကာရေသိ.

121. In that same place, on the lower level of the circular mansion, he had rafters installed and a roof made all around, thus making the two-story mansion into a three-story one. Desiring to have an unprecedented shrine for the Victor built there on the island of Laṅkā, in the northern part of the circular mansion, he first had the ground excavated to the depth of a man's height down to the stone foundation, removing the earth and filling it with river sand. Starting from the foundation, which was adorned with figures of elephant kings, up to the pinnacle, he had the walls and roofs made divided into eight sections. Above each of the eight wall sections, which were variegated with many colors, he had it adorned with ornamental circles surrounded by numerous attendants in the form of sprites, decorated in various costumes and graceful poses that generated delight and amusement. At the front edges, he constructed very high and charming makara archways, adorned with various painted figures, covered with tiles, and finished with fine plasterwork. Inside, he made it radiant with various artistic works, such as exceedingly charming garland-work, vine-work, and other intricate designs. He fitted it with well-arranged staircases, doors, and door panels, and embellished it with charming and graceful sculpted figures and with images resembling the living Jina. To the right of the main image, he adorned it with an image of the Sugata made of solid stone. Thus he had a great three-story mansion built.

ဣတိ အဋ္ဌံသ ဝိမာနုပ္ပတ္တိပရိစ္ဆေဒေါ ဧကာဒသမော.

Thus ends the eleventh chapter, 'The Origin of the Octagonal Mansion'.

၁၂၂.

122.

ဝိဒ္ဓသ္တသံခရဏတော နဝကမ္မုနာဝါ,ခေတ္တာဒိဒါနဝိဓိနာစ အနာဂတေပိ;

ယေ သာဓဝေါ ပရိဟရန္တိ ဣမံ ဝိဟာရံ,နာမဒွ ကာရမ္ပိ တေသမိဟာလိခန္တု.

Those virtuous ones who in the future maintain this monastery, whether by repairing what is decayed, by new construction, or by the donation of fields and so forth—let their names and deeds be inscribed here.