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for the purpose of considering what should be done for the Bodhi tree. He gave the families of brahmins for sprinkling water, as they were respected by the people. He gave the families of householders for guarding the worship materials to be used for the Bodhi tree. "Guards, royal officials, and also Taracchas," it is stated in the Mahāgaṇṭhipada. In the Gaṇṭhipada, however, it is stated: "families of guards for watering the Bodhi tree, for raising milk cows, families of Taracchas, families of Kāliṅgas, trusted, principal families of people." Regarding "families of Kāliṅgas," it is stated in the Mahāgaṇṭhipada: "Kāliṅgas who fetch water and so on." Some say: "A Kāliṅga family is a family of noble birth in the country of Kāliṅga." "With this retinue" is a phrase indicating personal action, meaning "with this retinue of the aforementioned kind." "Having crossed the Viñjhā forest," the king himself, going to meet the Great Bodhi tree, attended by his army, traveling by land, crossed a forest called Viñjhā. "Arrived at Tāmalitti," he reached a port called Tāmalitti. "This is its third" is said referring to the bestowal of kingship upon the Great Bodhi tree established in a golden bowl. Before that, he had once worshipped the Great Bodhi tree with the kingship of the entire Jambudīpa out of faith. Therefore, this is the fourth bestowal of kingship with that. However, on whatever day he worshipped the Great Bodhi tree with kingship, on that day he took the revenue generated from the kingship of the entire Jambudīpa and performed the worship of the Great Bodhi tree. Of the month of Māgasira, that is, of the month of Migasira. "On the first day of the month," that is, on the first day of the bright fortnight. For that is the dark fortnight. Looking to the first day of the fortnight, it is called "the first day of the fortnight." And this is said, taking the custom prevailing on this island. But there, since the custom of one month lasting from one full moon to the next full moon prevails, by that custom it should be said "on the second day of the fortnight." For there, the first day of the dark fortnight is called "the first day of the fortnight." "Having lifted up," they say, "having lifted up" together with the sixteen noble families given at the foot of the great Sal tree. In "Gacchati vatare" (he goes, alas!), "are" is an expression of sorrow. Therefore it is said "having cried," meaning, unable to bear the non-appearance of the Bodhi, he wept and lamented. In "Sarasaraṃsijāla" (a net of rays of light), the meaning here should be understood in the same way as stated below. In "Mahābodhisamāruḷhā" (mounted on the Great Bodhi), it means mounted by the Great Bodhi. In "Passato passato" (of one who sees, of one who sees), it is a genitive case of disregard, meaning "even while he was seeing." In "Mahāsamuddatalaṃ pakkhantā" (entered the surface of the great ocean), it means entered the water surface of the great ocean. In "Samantā yojana" (a yojana all around), it means in a region of one yojana on each side all around. And this is a usage for continuous connection. In "Vīciyo vūpasantā" (the waves subsided), it means the waves did not rise, they were not there. In "Pavajjiṃsu" (they resounded), it means they made a sound, they produced a noise. In "Rukkhādisannissitāhi" (by those dwelling in trees, etc.), here, by the word "etc.," it includes deities dwelling in mountains, etc. In "Supaṇṇarūpena" (in the form of a Supaṇṇa), it means in a form like a Supaṇṇa. In "Nāgakulāni santāsesi" (terrified the Nāga families), it means she terrified the Nāga families who had come to seize the Great Bodhi, that is, she caused fear in them and made them flee. For then, the Nāgas dwelling in the ocean performed great magical feats with winds, rains, darkness, etc., to seize the Great Bodhi. Then, the Elder Saṅghamittā, having created the form of a Garuḷa, and filling the sky with that Garuḷa form, making the heavens utterly dark with a net of fiery rays, stirring up the great ocean with the wind of her wing-beats, and with a sound like the roar of the ocean at the end of a world-cycle, as if breaking the hearts of the Nāgas, she terrified them and made them flee. i. And those terrified nāgas, having come, and those nāgas, terrified in the manner described, having come again. That wonder, that wonder called a miracle of power, that is to say, that marvel. The Therī having been asked, "Lady, our Bhagavā made the coiled body of the Mucalinda nāgarāja his perfumed hut and for seven days he gave him protection. On the day of his enlightenment, on the bank of the Nerañjarā River, he gave his leftover alms bowl to the Mahākāḷa nāga. Disregarding the poisonous smoke and fire created by the Uruvelā nāga, he gave him refuge and the ornament of virtue. Sending the Mahāmoggallāna Thera, he tamed the Nandopananda nāgarājas and made them harmless. Thus, that leader of the world is our benefactor. You too, not remembering our faults, for a moment release the Great Bodhi and bring about the path to heaven and liberation for the nāga world." Thus, having been asked. Distressed by separation from the Great Bodhi, distressed by mental suffering arising from separation from the Great Bodhi. Having cried, this is merely a synonym for "having wept," or having cried repeatedly in praise of virtues, meaning, having lamented. From the northern gate, from the northern gate of Anurādhapura. Having had the path cleared, having had the path cleared by removing stumps, thorns, and so forth. Having had it decorated, having had it prepared by scattering sand and so forth. In the place of the Ocean-Sal tree, in the place that was the site of the hall near the ocean. It is said that in that place, because the ocean was seen by those standing there, to proclaim that wonder, a hall was built there. It became known by the name "Hall Near the Ocean." And it is said: "Standing in the place of the Hall Near the Ocean, he saw with the great power of the Thera the Great Bodhi coming over the great ocean. "A hall was built in that place to proclaim that marvel; it became known here by the name 'Hall Near the Ocean'." With that splendor, with that prosperity of offerings and honors of the kind described. Of the Thera, of the Mahāmahindatthera. Indeed, on both sides of the path, Here and there, with flowers, he had flower-shrines made, shaped like peaked houses. Referring to that, it was said, “placing flower-offerings here and there.” “Āgato vatareti” – here “areti” is for praise, the meaning is “it is good, indeed.” “By sixteen families of noble birth” – that is, by eight minister families and eight brahmin families, thus by sixteen families of noble birth. “Having placed the Great Bodhi at the seashore” – having placed the Great Bodhi in a charming pavilion, adorned and prepared, on the ocean's edge. Having done this, and having worshipped the Great Bodhi with the entire kingdom of Tambapaṇṇi, he entrusted the kingdom to the sixteen families, and he himself, standing at the gatekeeper's post, had various kinds of worship performed for three days. Showing this, it is said, “for three days,” and so on. “He administered the kingdom” – he released the kingdom to be administered, or, he had the kingdom administered by the sixteen families of noble birth, this is the meaning. “On the fourth day” – on the tenth day of the bright half of the month of Migasira. “Arrived at Anurādhapura gradually” – on the tenth day, having placed the Great Bodhi in an adorned and prepared chariot, performing magnificent worship, he brought it to the place where the eastern monastery was to be established. There, having offered breakfast to the Saṅgha, and having heard the taming of the Nāgas by the Ten-Powered One in Nāgadīpa, as recounted by Mahinda Thera, he made a resolution: “I will perform veneration with stupas and so on at the places enjoyed by the Perfectly Enlightened One through sitting and so forth.” Then, having brought it from there, he placed it at the village gate of the Tavakka brahmin and worshipped it. Thus, having performed worship at each of these places, he arrived at Anurādhapura in this sequence. “On the fourteenth day” – on the fourteenth day of the bright half of the very month of Migasira. “At the time of increasing shadow” – at the time when the shadow was increasing, it means in the evening. “Attainment” – the attainment of fruition. “Like a forehead mark” – like an ornament. “At the gatehouse of the royal park” – at the gatehouse of the royal garden. “Because the entire kingdom had been given to the Great Bodhi before, for the purpose of the precinct” they say, "the king took the guise of a doorkeeper." "Anupubbavipassanā" means the progressive insight beginning with rise and fall. "Paṭṭhapetvā" means having started. "Atthaṅgamite" means when it had set. "Saha bodhipatiṭṭhānā" is in the ablative case, which is a grammatical transformation from what should have been "saha bodhipatiṭṭhānena" (with the establishment of the Bodhi), which would be in the instrumental case, as the instrumental case is required when "saha" (with) is used. The great earth trembled—this is merely an indication of the main point; many other wonders also occurred. Indeed, with the establishment of the Bodhi, the great earth trembled up to the edge of the water, those roots, emerging from the mouth of the pot, entwining that pot, descended into the surface of the earth; divine flowers rained all around; divine musical instruments played in the sky; a great cloud arose and made a shower of rain; the sky regions resounded; lightning flashes burst forth. The devas gave their approval; the inhabitants of the entire island, having gathered, worshipped with perfumes, garlands, and so forth; gentle breezes, having gathered nectar, blew; dense, cold, snowy clouds covered the Great Bodhi all around.