[from V. The Third Recital]
[Tatiyasaṅgīti]

[The Going-Forth of Asoka's Brother and Nephew]
462-479 = Mhv. 154-172

Ekāhaṁ Uparājā so addakkhi migavaṁ gato
One day the Prince (Tissa) went hunting and saw

kīḷamāne mige 'raññe, disvā etaṁ vicintayi: [462]
deer sporting in the wilderness, and having seen that he thought thus:

“Migā pi evaṁ kīḷanti araññe tiṇagocarā,
“Even the deer who live on grass enjoy (themselves) in the wilderness,

kīḷissanti na Mhv: na kiḷissanti; different word order.02 kiṁ bhikkhū sukhāhāravihārino?” [463]
will not the monks who live on pleasant food (also) enjoy (themselves)?”

Attano cintitaṁ Rañño ārocesi gharaṁ gato.
He went to his house and informed the King of his thought.

Saññāpetuṁ tu sattāhaṁ rajjaṁ tassa adāsi so: [464]
To teach him, for seven days, (Asoka) gave him sovereignty:

“Anubhohi imaṁ rajjaṁ sattāhaṁ tvaṁ, kumāraka,
“You can experience sovereignty for seven days, young man,

tato taṁ ghātayissāmi,” iti avoca Mhv: iccavoca; sandhi form, same words.03 Mahīpati. [465]
after that I will kill you,” As he had already killed ninety-nine of his brothers, this must have sounded very threatening.04 so said the Lord of the World.

Āhātītamhi sattāhe: “Tvaṁ kenāsi kiso?” iti
With the passing of seven days, he said: “Why are you so wasted away?”

“Maraṇassa bhayenā,” ti vutte, Rājāha taṁ puna: [466]
“Through fear of death,” he said, and the King spoke again, saying:

“ 'Sattāhāhaṁ marissan'-ti tvaṁ na kīḷi ime, kathaṁ
“Thinking: 'After seven days I will die,' you did not enjoy them, how

kīḷissanti yatī, Tāta, sadā maraṇasaññino?” [467]
will the strivers enjoy (themselves), Dear, when they always contemplate death?”

* * *

Iccevaṁ bhātarā vutto Sāsanasmiṁ pasīdi so,
Spoken to thus by his brother he gained faith in the Dispensation,

kālena migavaṁ gantvā, Theraṁ addakkhi saññataṁ,
and in time having gone hunting (again), he saw the restrained Elder, Mhv. adds: Nisinnaṁ rukkhamūlasmiṁ, so Mahādhammarakkhitaṁ; Mahādhammarakkhitaṁ sitting at the root of a tree. The Elder is one of the Asokan missionaries, who converted Mahāraṭṭha.05

sālasākhāya Nāgena vījayantaṁ anāsavaṁ: [468]
pollutant-free, being fanned with a Sāl branch by a Nāga:

'Ayaṁ Thero viyāham-pi pabbajja Jinasāsane,
* 'When will I live in the wilderness like this Elder,

viharissaṁ kadāraññe?' ExtMhv: kada 'raññe; printer's error.06 iti cintesi Mhv: cintayi.07 paññavā. [469]
having gone-forth in the Victor's Dispensation?' thought the one with wisdom.

Thero tassa pasādatthaṁ, uppatitvā vihāyasā
The Elder, in order to instil faith, after rising into the sky

gantvā Asokārāmassa, pokkharaññe Mhv: pokkharaññā.08 jale ṭhito. [470]
and going to Asoka's monastery, stood on the water of the pool.

Ākāse ṭhapayitvāna cīvarāni dharāni Mhv: varāni; the noble (robes).09 so
After hanging the robes he wore in the sky

ogāhetvā Mhv: ogāhitvā.10 pokkharaṇiṁ, gattāni parisiñcayi. Mhv: parisiñcatha.11 [471]
and descending into the pond, Monks are allowed three covers for their bodies: their robes, a fire-house and a body of water. See Vinaya Cullavagga, Ch.5,16,2.12 he bathed his limbs.

Taṁ iddhiṁ Uparājā so disvā atipasīdi ca: Mhv: disvātīva pasīdiya.13
The Prince, having seen this psychic power, gained great faith, and saying:

“Ajjeva pabbajissan!”-ti buddhiñ-cākāsi buddhimā. [472]
“Today itself I will go forth!” the wise one made a wise (decision).

Upasaṅkamma Mhv: Upasaṅkammitvā.14 Rājānaṁ pabbajjaṁ yāci sādaro,
He approached and respectively asked (permission) from the King for his going-forth,

nivāretuṁ asakkonto, tam-ādāya Mahīpati [473]
being unable to prevent him, after taking hold of him the Lord of the World

mahatā parivārena, vihāraṁ agamā sayaṁ, Mhv: agamāsi taṁ.15
surrounded by a great retinue, went to his own monastery,

pabbaji ExtMhv: pabbajji.16 so Mahādhammarakkhitattherasantike. [474]
and he went forth in the presence of the Elder Mahādhammarakkhita.

Saddhiṁ teneva catusahassāni Mhv: tena catusatasahassāni.17 narā pi ca,
With him (roughly) four thousand other men also

anupabbajitānaṁ, tu gaṇanā ca na vijjati. [475]
received the going-forth, but the (exact) number is not known. A curious admission, as the numbers never seem to be realisitic anyway. Geiger interprets this as meaning: the number of those who afterwards were ordained is not known; but quite how he derives this meaning is unclear to me.18

Bhāgiṇeyyo Narindassa Aggibrahmā ti, vissuto
The Lord of Men's nephew called Aggibrahmā, Although I cannot find more information on Aggibrahmā, it appears he must have been Tissa's son, as it is inconceivable that Asoka, who had killed all his rivals to the throne, except Tissa, would marry his daughter to one of his rivals sons.19 well-known

ahosi Rañño dhītāya Saṅghamittāya sāmiko, [476]
as the husband of the King's daughter Saṅghamittā,

tassā tassa suto vā pi Mhv: cāpi.20 Sumano nāma nāmato,
and their son who was known by the name of Sumana,

yācitvā so pi Rājānaṁ Uparājena pabbaji. [477]
after asking (permission) from the King went forth with the Prince.

Uparājassa pabbajjā tassāsokassa Rājino
The Prince's going-forth was in King Asoka's

catutthe āsi vasse sā, mahājanahitodayā. [478]
fourth year, and increased the benefit of the multitude.

Tattheva upasampanno, sampanna-upanissayo,
Right there he received the higher ordination, and having the supporting conditions,

ghaṭento Uparājā so chaḷabhiñño 'rahā ahu. [479]
while striving the Prince became a Worthy One, with the six psychic powers.