[from V. The Third Recital]
[Tatiyasaṅgīti]

[The King's Dream]
577-595 ≠ Mhv 256-264

Rattibhāge Mahīpālo ekaṁ supinam-addasa:
During the night the Guardian of the World saw a dream:

Sabbaseto hatthināgo, parāmasiya sīsato, [577]
A pure white noble elephant, after touching him on his head,

gahesi dakkhiṇe hatthe; Rājā ubbiggasaṅkito,
took his right hand; the King was fearful and frightened,

pāto va brāhmaṇe pucchi, sutvāna byākariṁsu te: [578]
and in the morning asked the brāhmaṇas, having heard (about it) they answered:

“Mahārāja, bhayaṁ natthi, sotthi tava bhavissati;
“Great King, there is no danger, there will be safety for you;

eko ca samaṇo nāgo āgato parirakkhituṁ, [579]
one noble ascetic will come and protect (you),

gahetvā dakkhiṇe hatthe, vinodessati vimatiṁ.” We should read: vīmatiṁ m.c.02
having taken your right hand, he will dispel (your) doubt.”

Tāvad-eva Mahīpālo sutvā Therassa āgataṁ, [580]
At the instant the Guardian of the World heard (that) he went to the Elder,

paccuggantvāna taṁ Theraṁ, jāṇumattaṁ jalaṁ ṭhito,
having gone out to meet the Elder, he stood knee-deep in water,

nāvāya uttarantassa Therassādāsi gāravo Mhv: otarantassa Therassādā sagāravo.03 [581]
and as the Elder came out of the ship he respectfully gave

attano dakkhiṇaṁ hatthaṁ, idam-āha Mahīpati:
his right hand, and the Lord of the World said this:

“Anukampāya maṁ Bhante tvaṁ gaṇhāhi karaṁ mama.” [582]
“Out of compassion for me, venerable Sir, please take my hand.”

Dakkhiṇeyyo Mahāthero Rājino anukampako
The Great Elder, who was worthy of offerings, out of compassion for the King

ālambitvā karaṁ Rañño, nāvāyotari taṅkhaṇe. [583]
took hold of the King's hand, and at that instant descended from the ship.

Taṁ disvāṇa asiggāho: 'Chindissāmi ahaṁ,' iti
Having seen that, the sword-bearer thought: 'I will cut off (his arm),'

kosato asiṁ khaḍḍanto chāyāya ca Mahīpati [584]
disvā āha: “Pubbe va ahaṁ duggahitakāraṇā

but as he drew his sword from the sheaf, the Lord of the World saw his shadow and said: “Formerly, because of holding wrong views

assādam-pi na vindāmi, mā Therassa 'parajjhayi.” [585]
I found no satisfaction, do not offend against the Elder.”

* * *

Rājā Theraṁ nayitvāna uyyānaṁ Rativaddhanaṁ,
The King, after leading the Elder to the garden (called) Delight-Increasing,

Therassa pāde dhovitvā makkhitvā ca nisīdiya. [586]
and washing and rubbing the Elder's feet, sat down.

Samatthabhāvaṁ Therassa vīmaṁsanto Mahīpati:
Inquiring into the Elder's proficiency, the Lord of the World

“Daṭṭhukāmo ahaṁ Bhante pāṭiheraṁ” ti abravi. [587]
said: “Venerable Sir, I desire to see a miracle.”

“Kin?”-ti vutte, “Mahīkampaṁ” āha taṁ puna-v-āha so:
“Which (one)?” he said, “An earthquake” he said, and again he said:

“Sakalāyekadesāya taṅkampaṁ Mhv: kataraṁ.04 daṭṭhum-icchasi?” [588]
“What do you desire to see, a quake of the whole earth or in one direction?”

“Ko dukkaro?” ti pucchitvā “Ekadesāya kampanaṁ
dukkaraṁ,” Mhv: dukkaram.05 ti suṇitvāna taṁ duṭṭhukāmataṁ 'bravi. [589]

After asking, “Which is the more difficult?” and hearing: “A quake in one direction is more difficult,” he said he desired to see that one.

Rathaṁ assaṁ manussañ-ca pātiñ-codakapūritaṁ
Thero yojanasīmāya antaramhi catuddise [590]
ṭhapāpetvā tad-antehi Mhv: tad-aḍḍhehi.06 saha taṁ yojanaṁ mahiṁ

After placing a chariot, a horse, a man and a pot full of water within a boundary of a league on all four sides, the Elder shook the earth until its end for a league

cālesi iddhiyā, tatra nisinnassa adassayi. Mhv: ca dassayi.07 [591]
with his psychic power, and showed it to the one sitting there.

Disvāna so pāṭiheraṁ: “Paggahetun”-ti “Sāsanaṁ,”
After seeing that miracle, he said: “Uphold the Dispensation,”

niṭṭhaṁ 'gantvāna: 'Thero 'yaṁ sakkhissati,' Mahīpati [592]
and after coming to the conclusion: 'The Elder will be able (to do) this,' the Lord of the World

kukkuccaṁ pucchi: “ 'haṁ Bhante 'maccekaṁ bhikkhunaṁ: 'Idaṁ
adhikaraṇaṁ sametvāna gantvā mayhaṁ vihārakaṁ [593]
bhikkhavo 'posathaṁ ajja kārāpehī' ti pāhiṇiṁ,

asked about his doubt: “Venerable Sir, I sent a minister to the monks, saying: 'After going and settling this dispute in my monastery make the monks hold the Observance today,'

tattake te ime bhikkhū voropetvāna jīvitā. [594]
and he deprived Using the absolutive as an aorist again here.08 so many of those monks of their lives.

Pāpass' atthittanatthittaṁ itarasseva kammunā?”
Through this action is there or is there not evil (consequence) for the other?” It is awkwardly said, but he is asking is there an evil consequence, not for one one who did the deed, but for the other one, the one who gave the order; i.e. for himself.09

“Paṭicca kammaṁ natthī,” ti “Kiliṭṭhaṁ cetanaṁ vinā,”
“Through this action there is no (evil consequence), the intention being void of defilement.”

Thero bodhesi Rājānaṁ vatvā Tittirajātakaṁ: [595]
The Elder related To make sense of this sentence we must again take the absolutive as an aorist here.10 the Partridge Birth-Story and enlightened the King: