[XIV. Entry into the City]
[Nagarappavesano]

[Ordination and Teaching]
29-50 ≠ Mhv 24-41

Bhattābhihāraṁ sāyaṇhe Rañño abhiharuṁ, tadā
In the evening an offering of food was brought to the King, then

Suttantaṁ hi suṇitvā so Mahindeneva bhāsitaṁ, [29]
after hearing the Discourse that was spoken by Mahinda,

'Na bhuñjissanti dāni me' Mhv: 'me dāni; which gives the pathyā cadence.01 iti jānaṁ tu Bhūpati,
although the Lord of the Earth knew: 'They will not eat now',

'Apucchitvāna bhuñjissaṁ ayuttaṁ,' iti cintayi, [30]
thinking: 'It is not suitable to eat without having asked,'

'Pucchituṁ yeva vaṭṭati,' Mhv: yuttan-ti; is it suitable (to ask).02 bhattenāpucchi te Isī,
(and:) 'It is right to ask,' he invited the Seers to the meal,

“Paribhuñjatha kiṁ, Bhante?” “Na bhuñjāma idāni pi.” [31]
saying: “What will you eat, venerable Sir?” “We do not eat now.”

Iti vutte tu so Rājā: “Kiṁ kālaṁ?” anupucchati,
When this was said the King inquired: “What is the right time?”

“Aruṇato va paṭṭhāya yāva majjhantikā.” iti [32]
“Starting from dawn up and till the middle of the day.”

Kāle vutte 'bravi evaṁ, “Gacchāma nagaraṁ.” iti
When the right time was told, he spoke thus: “We will go to the city.”

“Tuvaṁ gaccha Mahārāja vasissāma mayaṁ idha.” [2633
“You go, Great King, we will take up residence here.”

“Evaṁ sati kumāroyaṁ amhehi saha gacchatu.”
“If that is so, let this young man go with us.”

“Ayaṁ hi āgata-Phalo Rāja viññāta-Sāsano, [34]
“This (young man) has come to (Path and) Fruit, As stated above in 13.21 he had attained the third Path and Fruit.03 King, understood the Dispensation,

apekkhamāno pabbajjaṁ, vasatamhāka santike,
and is seeking the going-forth, (therefore) he must dwell in our presence,

idāni pabbājessāma imaṁ, tvaṁ gaccha Bhūmipa.” [35]
we will give him the going-forth now, (but) you can go, Lord of the Earth.” Bhūmipa, which I can't find listed anywhere, is presumably for Bhūmipati.04

“Pāto rathaṁ pesayissaṁ tumhe tattha ṭhitā puraṁ
* “In the morning I will send a chariot, standing in that you

yāthā,” ti There Text: here, by ellipsis.05 vanditvā, Bhaṇḍuṁ netvekam-antikaṁ [36]
can proceed to the city,” and after worshipping the Elders, he led Bhaṇḍu to one side

pucchi Therādhikāraṁ so, Rañño sabbaṁ abhāsi so:
and asked what the Elder referred to, and he told the King all:

“Deva! Pañca ime bhikkhū khīṇāsavā bhavissare, [37]
“God-King! These five monks have destroyed the pollutants,

Mahātherā mahāpaññā, pabhinnapaṭisambhidā.”
(they are) Great Elders of great wisdom, who have developed analytic knowledge.” It means the four branches of analytical knowledge: attha-, dhamma-, nirutti- & paṭibhāna-paṭisambhidā; analytic knowledge of meanings, conditions, language and of improvisation.06

'Therā laddhā,' ti tussitvā, 'Labhā me' iti cintayi. [38]
After rejoicing: 'The Elders have been received,' he thought: 'This is a gain for me.'

Bhaṇḍussa gihibhāvena gatāsaṅko Narissaro,
Because of Bhaṇḍu's lay appearance the Lord of Men lost his fear, Although he is said to have already lost his fear above (v. 14), on learning they had come out of compassion.07

aññāsi narabhāvaṁ so. “Pabbājema imaṁ,” iti [39]
knowing he had the nature of a man. Saying: “We will let him go forth,”

Thero, taṁ gāmasīmāyaṁ, tasmiṁ yeva khaṇe, Mhv: gaṇe; in that very group.08 akā
the Elder, in that village boundary, at that very instant, gave

Bhaṇḍukassa kumārassa pabbajjaṁ upasampadaṁ, [40]
to the young man Bhaṇḍuka the going-forth and the higher ordination,

Tasmiṁ yeva khaṇe so ca Arahattaṁ apāpuṇi.
and at that very instant he also attained Worthiness.

Sumanaṁ sāmaṇeraṁ taṁ Thero āmantayī tato: [41]
Then the Elder addressed the novice Sumana:

“Dhammassavanakālo tvaṁ ghosāpehi idāni pi.” Mhv: ghosehi” apucchi so; requested him: announce...09
“Please announce the time for listening to the Dhamma now.”

“Sāvento kittakaṁ ṭhānaṁ Bhante ghosemahaṁ?” iti [42]
“When sounding it, venerable Sir, how far shall I announce it?”

“Sakalaṁ Tambapaṇṇiṁ,” ti vutte: “Sādhū!” ti āha so.
“(Over) the whole of Copper-Dust (Island),” DPPN: the name given to that district in Ceylon where Vijaya landed after leaving Suppāraka (Mhv.vi.47; Dpv.ix.30). It is said to have been so called because when Vijaya's followers, having disembarked from the ship, sat down there, wearied, resting their hands on the ground, they found them coloured by the red dust that lay there.10 and when this was said, he said: “(It is) good!”

Sāmaṇero samāpajji catutthajjhānapādakaṁ [43]
The novice attained a basis in the four absorptions The four absorptions (jhāna) give one the strength of mind to effect psychic powers.11

adhiṭṭhahitvā vuṭṭhāya, tikkhattuṁ sakam-iddhiyā
and after making a resolution and rising from it, three times through his own psychic power

sāvento sakalaṁ Laṅkaṁ, Dhammakālaṁ aghosayi. [44]
he sounded it through the whole of Laṅkā, announcing the time for the Dhamma (Teaching).

Rājā Nāgacatukke so soṇḍipasse nisīdiya
The King, who was sitting on the side of the Four Nāgas tank

bhuñjanto, taṁ ravaṁ sutvā, amacce te apesayi.
eating, after hearing that roar, sent his ministers to them.

Gantvāna turitā sabbe vanditvā Text: vaṇḍitvā; printer's error.12 te apucchisuṁ: [45]
Having quickly gone and worshipped them all, they asked:

“Upaddavo nu atthī?” ti Āha: “Natthi upaddavo,
“Is there some danger?” He said: “There is no danger,

sotuṁ Sambuddhavacanaṁ kālo ghosāpito.” iti [46]
the time was being announced to hear the Perfectly Awakened One's words.”

Sāmaṇeraravaṁ sutvā, Bhummā devā aghosayuṁ,
Having heard the roar of the novice, the Earth-Gods announced (it too),

evaṁ kamena so saddo Brahmalokaṁ samāruhi. [47]
and in succession the sound thus rose up to the Brahmā world.

Tena ghosena devānaṁ sannipāto mahā ahu
With the announcement a great many gods assembled

Samacittasuttaṁ desesi Thero tasmiṁ samāgame. [48]
and the Elder taught the Discourse on the Peaceful Mind AN Bk. 2, Sut. 31. On gratitude.13 in that assembly.

Asaṅkhiyānaṁ devānaṁ Dhammābhisamayo ahu
An innumerable number of gods penetrated the Dhamma

bahū Nāgā Supaṇṇā ca Saraṇesu patiṭṭhahuṁ. [49]
and many Nāgas and Supaṇṇas were established in the Refuges.

Yathedaṁ Sāriputtassa Suttaṁ Therassa bhāsato
Just as when the Elder Sāriputta spoke this Discourse

asaṅkhiyānaṁ devānaṁ Dhammābhisamayo ahu,
an innumerable number of the gods penetrated the Dhamma,

tathā Mahindatherassa ahu devasamāgamo. [50]
so did the gods who assembled around the Elder Mahinda.