[from V. The Third Recital]

[Tissa and Sumitta's Story]
520-536 ≠ Mhv 212-226

Pubbe Pāṭaliputtamhā vane vanacaro caraṁ,
Formerly a woodman from Pāṭaliputta, while roaming in a forest,

Kuntikinnariyā saddhiṁ saṁvāsaṁ kappayī kira. [520]
it seems, became intimate with a harpy Kinnarī (masc.: kinnara) have a bird‘s wings and legs, and a human’s torso and head. In Greek mythology the harpy is exactly the same, though under the influence of Christianity they were later demonised.02 called Kuntī.

Tena saṁvāsam-anvāya dve putte janayī tu sā, Mhv: duve.03
As a consequence of that she gave birth to two sons,

Tisso jeṭṭho kaṇiṭṭho tu Sumitto nāma nāmato. [521]
the eldest was called Tissa, and the younger brother Sumitta.

Mahāvaruṇatherassa kāle pabbajja santike,
In time they received the going-forth in the presence of the Elder Mahāvaruṇa,

Arahattaṁ pāpuṇiṁsu chaḷabhiññāguṇaṁ ubho. [522]
and they both attained Worthiness with the virtue of the six psychic powers.

Pāde kīṭavisenāpi phuṭṭho jeṭṭho savedano,
(Later) the elder was stung on the foot by a poisonous insect and was suffering,

āha puṭṭho kaṇiṭṭhena bhesajjaṁ pasataṁ ghataṁ. [523]
and when asked by his younger brother he said (he needed) a measure of medicinal ghee.

Thero nivedanaṁ Rañño gilānavattato pi so Mhv: gilānapaccaye pi ca.04
sappi-atthañ-ca caraṇaṁ pacchābhattaṁ paṭikkhipi. [524]

The Elder opposed informing the King of the existence of that illness and roaming for ghee after the (morning) meal. The reason being to maintain the Disciplinary rules, which state that a monk cannot ask for for his needs without being invited, and cannot seek for food after the morning meal. 05

“Piṇḍāya ce caraṁ sappiṁ labhase tvaṁ tam-āhara,”
“If you receive ghee on your alms round, please bring it,”

icchāha Tissatthero Mhv: Tissathero; giving the pathyā cadence.06 so Sumittattheram-uttamaṁ. [525]
said the Elder Tissa to the supreme Elder Sumitta.

Piṇḍāya caratā tena na laddhaṁ pasataṁ ghataṁ,
(But) while wandering for alms he did not receive medicinal ghee,

sappikumbhasatenāpi byādhi jāto asādhiyo. [526]
and the illness grew (so that) one hundred pots could not accomplish (a cure).

Teneva byādhinā Thero patto āyukkhayantikaṁ,
Eventually, through that illness, the Elder came to the end of his life,

bhikkhūnaṁ ovaditvāna, Mhv: ovaditvāppamādena.07 nibbātuṁ mānasaṁ akā. [527]
and after advising the monks, he formed the intention of passing away.

Ākāsamhi nisīditvā, tejojjhānavasena Mhv: tejojhāna-.08 so
After sitting in the sky, through the meditation on the fire element

yathāruciṁ Mhv: yathāruci.09 adhiṭṭhāya sarīraṁ Parinibbuto. [528]
(and) fixing his determination on the body, as he desired he attained Emancipation.

Tejo Mhv: Jālā.10 sarīrā nikkhamma nimmaṁsacchārikaṁ ḍahi
Therassa sakalaṁ kāyaṁ, aṭṭhikāni tu no ḍahi. [529]

The fire element emitted from his body burned the Elder's whole body and flesh to ashes, but his bones did not burn.

Sutvā nibbutim-etassa Tissattherassa, Mhv: Tathā nibbutim-etassa sutvā Therassa.11 Bhūpati
Having heard about the Elder Tissa's passing away, the Lord of the Earth

agamāsi sakārāmaṁ baloghaparivārito. [530]
went to his monastery surrounded by a great army (of people).

Hatthikkhandhagato Mhv: Hatthikkhandhaṭṭitto.12 Rājā tānaṭṭhīni ‘varohayi Mhv: tān’ aṭṭhīn' avarohayi.13
The King, going on the back of an elephant, brought the bones down (from the sky)

kāretvā dhātusakkāraṁ, Saṅghaṁ byādhim-apucchi taṁ. [531]
and, after paying respects to the relics, he asked the Community about the illness.

Saṅgho kathesi taṁ Rañño: “Byadhijāto mahā ahu,”
The Community said this to the King: “The illness increased greatly,”

taṁ sutvā jātasaṁvego: 'Ṭhito rajjamhi osadhaṁ [532]
and after hearing that he became anxious (thinking): 'While staying in this country medicine

nādāsiṁ Bhikkhusaṅghassa, abhesajjena nibbuto.'
was not given to the Community of monks, and without medicine he passed away.'

Catunagaradvāresu pokkharaṇiṁ ExtMhv: pokkharaṇim; printer's error.14 khaṇāpiya [533]
He had a pit dug at the four city gates

khaṇāpetvā sudhāpetvā bhesajjassa purāpayi,
and after having them dug and cleaned he filled them with medicine,

cātuddisassa Saṅghassa bhesajjassa adāpayi:
and he had medicines for the Community of the four directions given, thinking:

‘Mā hotu Bhikkhusaṅghassa bhesajjaṁ dullabhaṁ.’ iti [534]
‘Do not let medicine for the Community of monks be difficult to obtain.’

Sumittathero nibbāyi caṅkamanto va caṅkame
The Elder Sumitta passed away while walking in the cloister

mahājanā pi teneva pasannā Buddhasāsane. [535]
and through that the mutlitude gained faith in the Awakened One's Dispensation.

Kuntiputtā duve Therā te lokahitakārino,
Kuntī's two sons were Elders who sought the benefit of the world,

nibbāyiṁsu Asokassa Rañño vassamhi aṭṭhame. [536]
they passed away in King Asoka's eighth year (as King). According to MhvṬ this story was introduced here as it began the increase in the success of the Dispensation, which led to rogue monks entering the Community, which is related next.15