Dīpavaṁsa
[The Chronicle of the Island]

VI. [Asoka’s Conversion]

1. Dve satāni ca vassāni aṭṭhārasa vassāni ca
sambuddhe parinibbute abhisitto Piyadassano. |

1. Two hundred and eighteen years after the Parinibbāna of the Sambuddha Piyadassana was anointed king.

2. āgatā rājaiddhiyo abhisitte Piyadassane,
pharati puññatejañ ca uddhaṁ adho ca yojanaṁ,
Jambudīpe mahārajje balacakke pavattati. mahārajje A B G2, °jja C G1 R, °jjaṁ M n F. – balacakkaṁ? |

2. When Piyadassana was installed, the miraculous faculties of royal majesty entered into him; he diffused the splendour which he had obtained in consequence of his merits, one yojana above and one beneath (the earth); the wheel of his power rolled through the great empire of Jambudīpa.

3. vaso Anotatto daho Himavāpabbatamuddhani,
sabbosadhena saṁyuttā soḷasam pi kumbhiyo
tadā devasikaṁ niccaṁ devā abhiharanti te. vaso Anotatto yo A, vaso Anodatto dayo G, vaso Anotatte dahe N, vahe Anodattadahe F, Anodattodakaṁ yeva Z. In B these words are wanting. yo so An° daho? tassa Anotatte dahe? Samantapās.: “devasikam eva tassa devatā … āharanti.” – soḷasamhi k° A1. °sam pi A2, °saṁ pi B G, °sam ca Z, °sam pi ca N, sa pi caca F. soḷasa ambukumbhiyo? soḷ° pānīyakumbhiyo? Samantapās.: “Anotattadahato … soḷasa pānīyaghaṭe … devatā āharanti.” |
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3. The Devas constantly brought to him (?) every day sixteen jars of water (?), filled with medical herbs of every description, from the Anotatta lake at the [147] top of the Himavat mountains.

4. nāgalatādantakaṭṭhaṁ sugandhaṁ pabbateyyakaṁ
mudusiniddhaṁ madhuraṁ rasavantaṁ manoramaṁ
tadā devasikaṁ niccaṁ devatābhiharanti te. |

4. The Devas then constantly brought every day fragrant teeth-cleansers made of the betel vine, which were grown in the mountains, soft, smooth, sweet, endowed with flavour, and delightful.

5. āmalakaṁ osadhañ ca sugandhaṁ pabbateyyakaṁ
mudusiniddhaṁ rasavantaṁ mahābhūteh’ upaṭṭhitaṁ
tadā devasikaṁ niccaṁ devatābhiharanti te. °hupaṭṭhite A, °hūpaṭṭhitaṁ B, °hupaṭṭhitaṁ G, °su paṭṭhitaṁ Z, °hi patthitaṁ N, °hi patiṭṭhitaṁ F, mahābhūpehi patthitaṁ? – vv. 6-10 are wanting in all Sinhalese MSS., vv. 6-9 in F also. |

5. The Devas then constantly brought every day fragrant myrobalans, which were grown in the mountains, soft and smooth, endowed with flavour, desirable to great kings (?).

6. dibbapānaṁ ambapakkañ ca rasavantaṁ sugandhakaṁ
tadā devasikaṁ niccaṁ devatābhiharanti te. |

6. The Devas then constantly brought every day divine drinks and ripe mangos endowed with flavour and fragrance.

7. Chandadahato va pañcavaṇṇaṁ pāpuraṇanivāsanaṁ
tadā devasikaṁ niccaṁ devatābhiharanti te. Chaddantato pañc°? – pārupanatthāya? Samantapās.: “pārupanatthāya asuttamayikaṁ sumanapupphapaṭaṁ.” |

7. The Devas then constantly brought every day from the Chaddanta lake upper and under garments dyed with the five colours.

8. sīsanhānagandhacuṇṇaṁ tathā cānuvilepanaṁ
mudukaṁ pārupattāya sumanadussaṁ asuttakaṁ. |

9. mahārahaṁ añjanañ ca sabban taṁ nāgalokato
tadā devasikaṁ niccaṁ nāgarājāharanti te. |

8-9. The Nāga kings then constantly brought every day fragrant powder for washing the head, and also unguents, and fine seamless clothes to put on of the colour of jessamine, and precious collyrium; all these things (they brought) from the Nāga world.

10. ucchuyaṭṭhipūgamattaṁ pītakaṁ hatthapuñchanaṁ
tadā devasikaṁ niccaṁ devatābhiharanti te. |

10. The Devas then constantly brought every day sugar cane, quantities of Areca-nuts, yellow towels.

11. nava vāhasahassāni suvāharanti sāliyo undurehi visodhitā,
makkhikā madhukaṁ karuṁ, acchā kūṭamhi koṭayuṁ, kūṭehi koṭṭayuṁ? |

11. The parrots brought nine thousand loads of hill paddy which was picked out by rats; the bees made honey; the bears forged with sledge-hammers.

12. sakuṇā suvaggajātā karavikā madhurassarā
Asokapuññatejena sadā sāventi mānuse. |

12. Heaven-born birds, sweet-voiced cuckoos constantly sang to men, (attracted) by the splendour of Asoka’s merit.

13. kappāyuko mahānāgo catubuddhaparicārako
suvaṇṇasaṅkhalikābaddho puññatejena āgato, |

13. The great Nāga whose age endures through a Kappa, the attendant of four Buddhas, wearing a golden chain, came, (attracted) by the splendour of (Asoka’s) merit.

14. pūjesi rattamālehi Piyadassi mahāyaso.
vipāko piṇḍapātassa paṭiladdho sudassano. |

14. The glorious Piyadassi honoured him with garlands of jewels. Splendid rewards were received for alms (given to religious mendicants).

 

15. Candaguttassāyaṁ nattā Bindusārassa atrajo
rājaputto tadā āsi Ujjenikaramolino
anupubbena gacchanto Vedissanagaraṁ gato. [Ujjeni]-nagara[moli]no N, Ujjenikaramolinoyo Z) Y, Uccenikaramolino F. |

15. This grandson of Candagutta, the son of Bindusāra (king Asoka), whilst a mere prince, was sub-king of Ujjenī charged with collecting the revenue (of that province). During his progress he came to the town of Vedissa.

16. tatrāpi ca seṭṭhidhītā Devī nāmā ’ti vissutā
tassa saṁvāsam anvāya ajāyi puttam uttamaṁ. tassā Y. – uttamo Y F. |

16. There the daughter of a Seṭṭhi, known by the name of Devī, having cohabited with him, gave birth to a most noble son.

17. Mahindo Saṅghamittā ca pabbajjaṁ samarocayuṁ, [43]
ubho pi pabbajitvāna bhindiṁsu bhavabandhanaṁ. |

17. Mahinda and Saṅghamittā chose to receive the Pabbajjā ordination; having obtained Pabbajjā, they both destroyed the fetter of (individual) existence.

18. Asoko rajjaṁ kāresi Pāṭaliputte puruttame,
abhisitto tīṇi vassāni pasanno buddhasāsane. |

18. Asoka ruled in Pāṭaliputta, best of towns; three [148] years after his coronation he was converted to Buddha’s faith.

19. yadā ca parinibbāyi sambuddho Upavattane
yadā ca Mahindo jāto Moriyakulasambhavo
etthantare yaṁ gaṇitaṁ vassaṁ bhavati kittakaṁ? |

19. How great is the number of years between the time when the Sambuddha attained Parinibbāna in the Upavattana (at Kusinārā), and when Mahinda, the issue of the Moriya family, was born?

20. dve vassasatāni honti catuvassaṁ pan’ uttari
samantaramhi so jāto Mahindo Asokatrajo. |

20. Two hundred years and four years more had elapsed: just at that time Mahinda, the son of Asoka, was born.

21. Mahindadasavassamhi pitā bhāte aghātayi,
Jambudīpaṁ ’nusāsento catuvassaṁ atikkami, |

21. When Mahinda was ten years old, his father put his brothers to death; then he passed four years reigning over Jambudīpa.

22. hantvā ekasate bhāte vaṁsaṁ katvāna ekato
Mahindacuddasame vasse Asokaṁ abhisiñcayuṁ. Mahindacuddasavasse Z, °dacuddasame vasso (°sse A) A B G, °dacuddasamavasse F, °de cuddasame vasse N. |

22. Having killed his hundred brothers, alone continuing his race, Asoka was anointed king in Mahinda’s fourteenth year.

23. Asokadhammo ’bhisitto paṭiladdhā ca iddhiyo,
mahātejo puññavanto dīpe cakkapavattako. |

23. Asokadhamma, after his coronation, obtained the (above-mentioned) miraculous faculties; exceedingly splendid and rich in meritorious works (he was), universal monarch of (Jambu)dīpa.

24. paripuṇṇavīsavassamhi Piyadass’ ābhisiñcayuṁ.
pāsaṇḍaṁ parigaṇhanto tīṇi vassaṁ atikkami. pāsaṇḍe A. Comp. v. 30. |

24. They crowned Piyadassi after full twenty years (?); he passed three years doing honour to Pāsaṇḍa infidels.

25. dvasaṭṭhidiṭṭhigatikā pāsaṇḍā channavutikā
sassataucchedamūlā sabbe dvīhi patiṭṭhitā, |

25. (There were) adherents of the sixty-two false doctrines, ninety-six kinds of Pāsaṇḍas who proceeded from the Sassata and Uccheda doctrines, all of them established on these two principles; –

26. nigaṇṭhācelakā c’ eva itarā paribbājakā
itarā brāhmaṇā ’ti ca aññe ca puthuladdhikā. itarā brāhmaṇā N; itarā is wanting in the other MSS. – brāhmaṇāpi ca? |

26. Nigaṇṭhas and Acelakas and other ascetics and other Brahmans and sectarians.

27. niyantisassatucchede sammūḷhe hīnadiṭṭhike
itobahiddhāpāsaṇḍe titthiye nānādiṭṭhike
sārāsāraṁ gavesanto puthuladdhī nimantayi. niyatisass°? nigaṇṭhasass°? |

27. Searching where truth and where falsehood was, he invited the infatuated, infidel Nigaṇṭhas (?) and sectarians of the Sassata and Uccheda doctrines, and Pāsaṇḍa and Titthiya infidels of different creeds outside the Faith, sectarian people.

28. titthigaṇe nimantitvā pavesetvā nivesanaṁ
mahādānaṁ padatvāna pañhaṁ pucchi anuttaraṁ. nimantetvā A. – nivesane Y F. – 29b. puṭṭho A Z, °ṭṭhaṁ B G N, suṭṭhaṁ F. ambaṁ puṭṭho (puṭṭhā?) labujaṁ va? |

28. After having invited the numbers of Titthiyas and having introduced them into his palace and having bestowed on them great gifts, he asked them an exceedingly difficult question.

29. pañhaṁ puṭṭhā na sakkonti vissajjetuṁ sakā balā,
ambaṁ puṭṭhaṁ labujaṁ vā byākariṁsu apaññakā. |

29. Being asked this question, they could not answer it by their own power; the ignorant people answered like a man who being asked about the mango tree, replies concerning the Lakucha tree.

30. anumattam pi sabbesaṁ alan te puna desanaṁ.
bhinditvā sabbapāsaṇḍaṁ haritvā puthuladdhike The king, as is related in the Samantapāsādikā, invited the ascetics to sit down on what seats they judged due to themselves. They placed themselves on different kinds of low seats, whereas Nigrodha took his seat on the royal throne. I therefore propose to correct this line thus: anumattam pi sabbesaṁ alan tesaṁ nisīdanaṁ. |
[44]

30. They all were content with low seats (?) (in the royal hall). The king invited all the ascetics of different creeds to take the seats of which they deemed themselves worthy. All were content with lower seats, except Nigrodha, a Buddhist novice, who took his seat on the royal throne. [149] After having annihilated all the Pāsaṇḍas and defeated the sectarians, –

31. iti rājā vicintesi: aññe pi ke labhāmase
ye loke arahanto ca arahattamaggañ ca passanti? |

31. the king thought: “Which other men may we find who are Arahats in this world or see the path towards Arahatship?

32. saṁvijjanti ime loke, na yimaṁ lokaṁ asuññataṁ,
kadāhaṁ sappurisānaṁ dassanaṁ upasaṅkame?
tassa subhāsitaṁ sutvā rajjaṁ demi sajīvitaṁ. apaññakaṁ N. suññataṁ? Comp. the following stanza of the Buddhavaṁsa: evaṁ nirākulaṁ āsi suññataṁ titthiyehi taṁ, vicittaṁ arahantehi, vasibhūtehi tādihi. – sajīvitaṁ A, savijitaṁ B G, yaṁ jitaṁ Z, savījitaṁ N, saṁvājitaṁ F. |

32. (Surely) they are to be found in the world; this world cannot be void of them (?). How may I obtain the sight of such worthy men? If I hear his (i. e. such a man’s) well spoken words, I will give up to him my paternal realm and my conquests.”

33. iti rājā vicintento dakkhiṇeyye na passati,
niccaṁ gavesati rājā sīlavante supesale. |

33. The king, thinking thus, found nobody worthy of his presents; unceasingly the king searched after virtuous, clever men.

34. caṅkaman tamhi pāsāde pekkhamāno bahū jane
rathiyā piṇḍāya carantaṁ Nigrodhaṁ samaṇaṁ addasa. |

34. Walking about in his palace and looking at many people, he saw the Samaṇa Nigrodha who went along the road for alms.

35. pāsādikaṁ abhikkantaṁ paṭikkantaṁ vilokitaṁ
ukkhittacakkhusampannaṁ arahantaṁ santamānasaṁ okkhittac° A. Comp. Mahāvagga I, 23, 2. |

36. uttamadamathappattaṁ dantaṁ guttaṁ surakkhitaṁ
kulagaṇe asaṁsaṭṭhaṁ nabhe candaṁ va nimmalaṁ, kulaṅgaṇe A. |

37. kesarī va asantāsaṁ, aggikkhandhaṁ va tejitaṁ,
garuṁ durāsadaṁ dhīraṁ santacittaṁ samāhitaṁ, |

38. khīṇāsavaṁ sabbaklesasodhitaṁ purisuttamaṁ
cāravihārasampannaṁ sampassaṁ samaṇuttamaṁ sampassaṁ X, °ssa G1, °ssi Y. |

39. sabbaguṇagataṁ Nigrodhaṁ pubbasahāyaṁ vicintayi
pubbe suciṇṇakusalaṁ ariyamaggaphale ṭhitaṁ, pubbasamayaṁ? |

40. rathiyā piṇḍāya carantaṁ muniṁ moneyyavussati. piṇḍāya is wanting in all MSS., except in N. |

41. jigiṁsamāno sa dhīro cintayi: sunimonavayitaṁ jigiṁsamāno virācintayi A G1, sunimonavassitaṁ jīgīsamāno sa viro cintayi F, muniṁ moneyyavussati jigisamāno no dhīro cintayi N, passitvā so vicintayi Z. These words are wanting in B G2. muniṁ moneyyavusitaṁ … jigiṁsamāno sa dhīro vicintayi? |

35–41. When he saw Nigrodha whose walking, turning back and looking was graceful, who turned his eyes to the ground, who was adorned (by decent deportment), an Arahat, whose mind was peaceful, who had reached perfect self-control, who had subdued himself and protected and well defended himself (against human passions), who did not mix with noble people, who was stainless like the moon amidst clouds, fearless like a lion, brilliant like a fire-brand, venerable, unconquerable, firm, of a peaceful disposition, steadfast, who had destroyed his passions, had cleansed himself of all sins, who was the most excellent of men, who led a wandering life, the most excellent Samaṇa, who was endowed with all virtues, the thought occurred to him, that he had been his companion during a former life (?). See the story in the Mahāvaṁsa (Seeing) that ascetic who led a life worthy of a Muni, who was happy in consequence of his meritorious deeds in former existences, who had reached the fruition which is obtained by the path of Arahats, walking along the road in search of alms, that wise man thought, full of longing:

42. buddho ca loke arahā sāvako
lokuttaramaggaphale ṭhito
mokkhañ ca nibbānagato asaṁsayaṁ
aññataro esa thero gurūnaṁ. buddho va? – sasāvako A. – After “ṭhito” we ought to insert “muni” or a similar expression. |

42. “Indeed this Thera is one of the venerable ones; like Buddha, the holy One in this world, and like his disciples, he has reached the fruition which is obtained by the transcendent path, and has reached liberation and salvation.” [150]

43. so pañcapītipasādaṁ paṭilabhi
uḷāraṁ pāmojjamanappasādito,
nidhiṁ va laddhā adhano pamodito
iddho manoicchitaṁ va Sakkopamo. pāmojjaṁ manappasādito? |
[45]

43. (Asoka) obtained the enjoyment of the five-fold delight, high bliss; delighted, he who was comparable to Sakka rejoiced like a poor man who has found a treasure, like one who has gained the desire of his heart (?).

44. āmantayī aññatarekamaccaṁ:
handa bhikkhan taṁ taramānarūpo
nayehi pāsādikaṁ santavuttiṁ
nāgo va yantaṁ rathiyā kumārakaṁ bhikkhantaṁ Y, °nto G1 N, °nte F. bhikkhuṁ taṁ? |

45. asantāsaṁ santaguṇādhivāsitaṁ. nayeha? – santaguṇavāsitaṁ (°kaṁ F) Y F, santaguṇādhivāsitaṁ N. santaguṇādhivasitaṁ? |

44-45. He spoke to one of his ministers: “Well, quickly conduct hither that Bhikkhu, that handsome young man of tranquil appearance, who walks along the road like an elephant, fearless and endowed with the ornament of tranquillity.”

46. rājā pasādavipulaṁ paṭilabhi
udaggahaṭṭho manasābhicintayi:
nissaṁsayaṁ uttamadhammapatto
adiṭṭhapubbo ayaṁ purisuttamo. pasādaṁ v°? – uttamadamathapatto N. |

46. The king felt great content; highly delighted he thought in his mind: “Without doubt this excellent person whom I have never seen before, has reached the highest perfection.”

47. vīmaṁsamāno punad evam abravī:
supaññattaṁ āsanaṁ ... patthataṁ,
nisīdayī pabbajitattham āsane,
mayā anuññātaṁ tassābhipatthitaṁ. nisīdāhi pabbajitagghamāsane (Mahāvaṁsa, p. 25, 1. 6: “anurūpe āsane”) mayā anuññātaṁ tayābhipatthitaṁ? |

47. Thinking thus, he again spoke thus: “Well prepared seats are spread; sit down on the seat which is worthy of an ascetic; I grant thee whichsoever thou desirest.”

48. ādāya rañño vacanaṁ padakkhiṇaṁ...
gahetvā abhirūhi āsane,
nisīdi pallaṅkavare asantāso
Sakko va devarājā Paṇḍukambale. ca dakkhiṇaṁ A B, sa dakkhiṇaṁ karaṁ (see Mahāvaṁsa, p. 25, 1. 8) gahetvā? |

48. After hearing the speech of the king, he took (the king’s) right hand (?) and mounted the throne. Fearlessly he sat down on the most excellent seat, just as Sakka, king of the gods, seats himself on the Paṇḍukambala.

49. vicintayī rājā: ayam aggadārako
niccalo asantayī ... atthi nu taṁ ... asantāpiti (°pīti B G2) taṁ A B G2, asantapi akatthinu taṁ G1, asantapi (°yī N) atthi nu taṁ X, santapīti atthi Z. asantāso…? |

49. The king thought: “This most excellent boy is certainly immovable and fearless; him …

50. disvā rājā taṁ taruṇaṁ kumārakaṁ
ariyavattaparihārakaṁ varaṁ
susikkhitaṁ dhammavinayakovidaṁ
disvā rājā taruṇaṁ kumārakaṁ
pasannacitto punad evam abravi: varaṁ N, cari F, dhari Y. – The repetition of “disvā – kumārakaṁ” ought to be expunged. |

50. The king, recognizing that excellent tender boy who observed the customs of the Saints, (to be) well instructed and expert in Dhamma and Vinaya, again spoke thus, full of delight:

51. desehi dhammaṁ tava sikkhitaṁ mama,
tvam eva satthā, anusāsitaṁ tayā
karomi tuyhaṁ vacanaṁ mahāmuni,
anusāsa maṁ ... suṇoma desanaṁ. sutopadesanaṁ (sun° G1) A B G, which may be correct. In Z, v. 52 and the last Pāda of v. 51 are wanting. |

51. “Teach me the Faith which thou hast learnt; thou alone shalt be my teacher; I will obey the words which thou teachest me, o great Sage. Instruct me, I listen to thy preaching.”

52. sutvāna rañño vacanaṁ sutejitaṁ
navaṅgasatthe paṭisambhidhaṭṭhito
[46]
viloḷayī tepiṭakaṁ mahārahaṁ,
tam addasa appamādasudesanaṁ: |

52. Having heard this exceedingly acute speech of the king, be who was well versed in the analytical distinctions of the nine-fold doctrine, thought over the precious Tipiṭaka and found the excellent sermon on Earnestness:

53. appamādo amatapadaṁ, pamādo maccuno padaṁ,
appamattā na mīyanti, ye pamattā yathā matā.

53. Dhammapada v. 21. “Earnestness is the way to immortality, indifference is the way to death; the earnest do not die, the indifferent are like the dead.”

54. Nigrodhadhīraṁ anumodayantaṁ
rājā vijāniya tam aggahetuṁ,
ye keci sabbaññubuddhadesitā
sabbesaṁ dhammānaṁ imassa mūlakā. vijānīya taṁ aggahetuṁ A B G2, vijāniṁsu taṁ aggahetuṁ Z, vijāni (°nī N) bahuni (°hūni N) gahetuṁ (ggahetuṁ G1) X G1. – °buddhena desitā A B G2 – imassa mūlakā X G1, imaṁ mūlakaṁ ti (°kan ti A, °kā ti B) A B G2, imassa mūlakā Z. im(aṁ) assu mūlakaṁ? |

54. When wise Nigrodha had pronounced this gladdening sentence, the king understood that highest motive [151] (viz. earnestness): “This is the foundation of all doctrines whatsoever that have been preached by the omniscient Buddha.

55. ajj’ eva tumhe saraṇam upemi
buddhañ ca dhammaṁ saraṇañ ca saṅghaṁ,
saputtadāro sahañātakajjano
upāsakattaṁ paṭivedayāmi taṁ. |

55. To-day I choose as my refuge thee and Buddha with the Dhamma and the Saṅgha; together with my children and wives, with the number of my relatives I announce to thee my having become a lay-disciple.

56. saputtadāro saraṇe patiṭṭhito
Nigrodhakalyāṇamittassa āgamā:
pūjemi caturo satasahassarūpiyaṁ
aṭṭhaṭṭhakaṁ niccabhattañ ca theraṁ. |

56. Abiding together with children and wives in the refuge (of the Faith), in consequence of the arrival of Nigrodha, my spiritual guide, I offer four lacs of silver and eight (daily) portions of rice to the Thera.”

57. tevijjā iddhippattā ca cetopariyāyakovidā
khīṇāsavā arahanto bahū buddhassa sāvakā. |

57. (The king having asked, whether there are many ascetics like Nigrodha, he replied:) “There are many disciples of Buddha, versed in the three-fold science, possessed of (magical) power, well acquainted with the exposition of the qualities of mind, who have subdued their passions and reached Arahatship.”

58. theraṁ avoca punad eva rājā:
icchāmi saṅgharatanassa dassanaṁ,
samāgamaṁ sannipatanti yāvatā
abhivādayāmi suṇāmi dhammaṁ. sannipatanti A B G, santi patanti Z, sannipatantu X. |

58. The king again spoke to the Thera: “I desire to meet with that precious Assembly; I will pay my respect to all (Bhikkhus) who come to the Assembly; I will listen to the Dhamma.”

59. samāgatā saṭṭhisahassabhikkhū,
dūtā ca rañño paṭivedayiṁsu:
saṅgho mahāsannipāto sutuṭṭho,
gacchasi tvaṁ icchasi saṅghadassanaṁ. sannipatiṁsu tuṭṭhā (sant° A; kuṭṭhā Z) Y, sannipātā sutuṭṭhā G1, sannipāto sutuṭṭho N, sannipādātā suduṭṭhā F. – gacchāhi Z. – icchāmi F. gacchāhi tvaṁ icchitaṁ s°? |

59. Sixty thousand ascetics assembled, and the messengers announced to the king: “A large congregation which is full of great joy, has assembled; go thou to see the congregation, as thou desiredst (to do).”

60. dūtassa vacanaṁ sutvā Asokadhammo mahīpati
āmantayi ñatisaṅghamittāmacce ca bandhave: |

60. Asokadhamma, the ruler of the earth, having heard what the messenger said, thus addressed the circle of his relations, his friends and counsellors and his kinsmen:

61. dakkhiṇadānaṁ dassāma mahāsaṅghasamāgame,
karoma veyyāvatikaṁ yathāsattiṁ yathābalaṁ. dakkhiṇadhammaṁ (°dammaṁ N) X G1. dakkhiṇādānaṁ? |

61. “We will offer presents on the occasion of the assembling of the great Saṅgha; we will show them attention as much as we can, as much as we are able.

62. maṇḍapaṁ āsanaṁ udakaṁ upaṭṭhānaṁ dānabhojanaṁ
paṭiyādentu me khippaṁ dānārahaṁ anucchavaṁ. pānabhojanaṁ? – anucchaviṁ A B G2. |
[47]

62. Let them quickly make ready for me a hall, seats, water, attendants, gifts, and food, such as are worthy of being offered, and suitable.

63. supeyyabhattakārā ca suciyāgususaṅkhatā
paṭiyādentu me khippaṁ manuññaṁ bhojanaṁ suciṁ. suciyāgū susaṅkhatā? |

63. Let the makers of curry and rice quickly make ready for me well cooked rice-milk, sweet, pure dishes.

64. mahādānañ ca dassāmi bhikkhusaṅghe guṇuttame,
nagaramhi bheriyo vajjantu, vīthi sammajjantu te,
vikirantu vālukaṁ setaṁ pupphañ ca pañcavaṇṇakaṁ. vīthiyaṁ Z, vīthiyo? |

64. I will bestow a great donation on the congregation of the Bhikkhus, the most excellent community. Let them beat the drums in the city, let them sweep the roads, let them scatter white sand and flowers of the five colours; –

65. mālagghiyaṁ toraṇañ ca kadalī puṇṇaghaṭaṁ subhaṁ
utukkamaparaṁ thūpaṁ ṭhapayantu tahiṁ-tahiṁ. utukkamaparaṁ (°paraṁ ce F) X G1, upakkamma paraṁ A B G2, ussāpitadhajaṁ Z. – tupuṁ G1. – ṭhapayantu N, paṭhapayanta F, upayantu G1, ussāpentu A B G2, ussāpetuṁ Z. I prefer no[t] to try any conjecture. |

65. let them place here and there garlands and triumphal [152] arches, plantain trees, auspicious brimming jars, and let them place here and there ..., –

66. vatthehi ca dhajaṁ katvā badhayantu tahiṁ-tahiṁ,
mālādāmasamāyuttā sobhayantu imaṁ puraṁ. |

66. and let them make flags of cloth and fasten them here and there; let the people, adorned with flower garlands, make this city resplendent.

67. khattiyā brāhmaṇā vessā suddā aññakulāsu ca
vatthaṁ ābharaṇaṁ pupphaṁ nānālaṅkārabhūsitā
ādāya dīpañ jalamānaṁ gacchantu saṅghadassanaṁ. °kulāni B G2, °kulāsu A Z, kulesu X G1, aññakulāpi ca? |

67. Khattiyas, Brahmans, and Vessas, Suddas, and people of different extraction, adorned with various ornaments, shall take clothes, ornaments, flowers, burning torches, and shall proceed to meet the Congregation.

68. sabbañ ca tālāvacaraṁ gandhabbā nānākulā sikkhitā
vajjantu vaggusavanīyā sussarā,
gacchantu aggavaraṁ saṅghadassanaṁ. vādentu? |

68. All kinds of bands of music, well trained musicians of various schools who are pleasant to hear and sweet-voiced, shall play (various melodies) … and proceed to meet the Congregation, (a) most meritorious (act).

69. laṅkārakāmadā c’ eva sotthiyanaṭanāṭakā
sabbe saṅghaṁ upayantu hāsayantu samāgataṁ. laṅkārapamadā A B G2. Comp. 21, 27. |

69. … dancers and acrobats in auspicious attitudes (?), all shall go to meet the Congregation and shall amuse them, when they have assembled.

70. pupphañ ca anekavidhaṁ puṇṇakañ ca anekadhā vividhaṁ
vaṇṇakañ c’ eva karontu pūjaṁ anekarāsiyo. puṇṇakaṁ G1 X, puṇṇaghataṁ Z, cuṇṇakaṁ A B G2. puñjaṁ? |

70. And let them worship (the Assembly) with large heaps of flowers of different kinds, (aromatic) powder of various descriptions, and unguents.

71. nagarassa paṭihāram antare
dānaṁ sabbaṁ paṭiyantu patthitaṁ. paṭiyantu N, °ntaṁ F Z, °nta B G1, °tta A G2. – patthitaṁ N, paṭṭhitaṁ Y F. |

71. Let them prepare in the city every kind of pomp (?) and desirable gifts.

72. pūjaṁ samādaya sabbaṁ divasaṁ raṭṭhavāsikā
rattiñ ca sabbaṁ niyāme asesato
karonto saṅghādhikārassa ārabhi. samādāya N, °yi F G1 M, °yī A R C, °yuṁ B G2. – rattiṁ …ārabhi taṁ is wanting in B G2 Z, – niyāme asesato F, niyamenasesato N, niyāme aseto A G1. – saṅghādh° N, saṅgha adh° A F G1.
… dānaṁ sabbaṁ asesato paṭiyādentu patthitaṁ. |
 pūjaṁ samādāya sabbaṁ divasaṁ raṭṭhavāsikā
 rattiñ ca sabbaṁ tiyāmaṁ karontu saṅghābhīratā
. | ??
|

72. The inhabitants of the kingdom, devoted (?) to the Fraternity, shall undertake to do homage (to the Saṅgha), and shall do so during the whole day and during all the three watches (?) of the night.”

73. taṁ rattiyā accayena bhattaṁ sakanivesane
paṇītarasasampannaṁ paṭiyādetvāna khattiyo |

74. sāmacce saparivāre āṇāpesi mahāyaso: [48]
gandhamālāpupphakūṭaṁ pupphachattadhajaṁ bahuṁ |

75. divā dīpañ jalamānaṁ abhiharantu mahājanā.
yāvatā mayā āṇattā tāvatā abhiharantu te. |

73-75. That night having elapsed, the illustrious prince, causing food of excellent flavour to be prepared in his own residence, gave the following orders to his counsellors and his attendants: “Let all people procure heaps of perfumed garlands and flowers, many flowers, parasols, flags, lamps burning in the day-time; let them procure as much as I have ordered.

76. imamhi nagare sabbe negamā ca catuddisā
sabbeva rājaparisā sayoggabalavāhanā
sabbe maṁ anugacchantu bhikkhusaṅghassa dassanaṁ. The words “sabbeva rājaparisā” are wanting in the Sinhalese MSS. sabbe ca rājapurisā? |

76. Let all (people dwelling) in this city, the merchants from the four quarters of the horizon, and all the royal officers, with their oxen, troops, and vehicles, follow me to meet the congregation of Bhikkhus.”

77. mahatā rājānubhāvena nīyāsi rājakuñjaro |
Sakko va Nandavanuyyānaṁ evaṁ sobhi mahīpati. Nandanuyyānaṁ Z. |

77. The best of kings proceeded with great pomp; the ruler of the earth shone like Sakka (when he goes) to the Nandana garden.

78. gatvāna rājā taramānarūpo bhikkhusaṅghassa santike
abhivādetvāna sammodi vedajāto katañjali. The metre is correct if we expunge “rājā”. |

78. The king in whose mind wisdom had arisen, proceeding in great haste towards the Bhikkhu congregation, saluted them, raising [153] his joined hands, and received greetings in return.

79. ārocayi bhikkhusaṅghaṁ: mam’ atthaṁ anukampatu.
yāva bhikkhu anuppatte sabbe antonivesane, The second hemistitch seems to be out of place here; we should insert it perhaps before v. 84. – yāva bhikkhū anuppattā? |

79. He spoke to the Bhikkhu congregation: “May (the Saṅgha) have compassion on me.”

80. saṅghassa pitaraṁ theraṁ pattaṁ ādāya khattiyo
pūjamāno bahupupphehi pāvisi nagaraṁ puraṁ. |

80. Taking the alms-bowl of the Thera, the Saṅgha’s (spiritual) father, and paying reverence to him by (offering) various flowers, he entered the city.

81. nivesanaṁ pavesetvā nisīdāpetvāna āsane
yāguṁ nānāvidhaṁ khajjaṁ bhojanañ ca mahārahaṁ
adāsi payatapāṇi yāvadatthaṁ yadicchakaṁ. |

81. Inviting them to enter his residence and to be seated, he offered to them with outstretched hands rice-milk and various highly precious food, hard and soft, as much as they wanted and desired.

82. bhuttāvi bhikkhusaṅghassa onītapattapāṇino
ekamekassa bhikkhuno adāsi yugasāṭakaṁ. |

82. When the congregation of Bhikkhus had finished their meal and removed their hands from the bowls, he offered to each Bhikkhu a suit of robes.

83. pādasambhañjanaṁ telaṁ chattañ cāpi upāhanaṁ
sabbaṁ samaṇaparikkhāraṁ adāsi phāṇitaṁ madhuṁ. pādukaṁ añjanaṁ? Comp. the Apadāna (Phayre MS., fol ñe): “pāduke … datvā … osadhaṁ añjanaṁ datvā”. |

83. He distributed slippers (?), collyrium, oil, parasols, and also shoes, all the requisites of an ascetic, molasses and honey.

84. parivāretvāna nisīdi Asokadhammo mahīpati,
nisajja rājā pavāresi bhikkhusaṅghassa paccayaṁ: pavāretvāna? |

79b. 84. Introducing all the Bhikkhus, as many [as] had assembled, into his interior apartments, Asokadhamma, the ruler of the earth, sat down. Sitting down the king invited the congregation of Bhikkhus (to accept) their gifts, (saying):

85. yāvatā bhikkhū icchanti tāva demi yadicchakaṁ. |

85. “I give as much as the Bhikkhus desire, whatever they choose.”

86. santappetvā parikkhārena sampavāretvāna paccaye
tato pucchiṁsu gambhīraṁ dhammakkhandhaṁ sudesitaṁ: pucchi sugambhīraṁ B C G2 R. |

86. After having gratified them with (a present of priestly) requisites and offered to them what was required (for their use), he asked them about the very profound, well propounded divisions of the Dhamma:

87. atthi bhante paricchedo desit’ ādiccabandhunā
nāmaṁ liṅgaṁ vibhattiñ ca koṭṭhāsañ cāpi saṅkhataṁ
ettakaṁ ’va dhammakkhandhaṁ gaṇanaṁ atthi pavediya? |

87. “Are there, venerable Sirs, sections taught by the kinsman of the Sun, by the indication of a certain number of divisions of the Dhamma, (according to) nouns, gender, and inflections, and also according to sections and to the composition?” –

88. atthi rāja gaṇitvāna desit’ ādiccabandhunā
suvibhattaṁ supaññattaṁ suniddiṭṭhaṁ sudesitaṁ |
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88. “It has been taught, o king, and has been numbered by the kinsman of the Sun; it is well divided, well promulgated, well explained, well taught, –

89. sahetuṁ atthasampannaṁ khalitaṁ n’ atthi subhāsitaṁ,
satipaṭṭhānaṁ sammappadhānaṁ iddhipādañ ca indriyaṁ |

89. accompanied by reasons and replete with sense, well spoken without a fault: fixed attention, right exertion, the (magical) powers, the (five) organs (of spiritual life), –

90. balaṁ bojjhaṅgaṁ maggaṅgaṁ suvibhattaṁ sudesitaṁ,
evaṁ sattappabhedañ ca bodhipakkhiyam uttamaṁ, In Y the words “evaṁ satt. ca” are wanting. |

90. the (ten) powers, the requisites for attaining supreme knowledge, and those leading to the supreme path, all of these are well divided and well taught: these are the seven divisions of the most excellent elements of supreme knowledge.

91. lokuttaraṁ dhammavaraṁ navaṅgaṁ satthusāsanaṁ
vitthāritaṁ suvibhattaṁ desesi dipaduttamo; |

91. The doctrine preached by the Teacher, the highest among men, [154] the supreme, transcendent Truth which has been expanded and well divided, consists of nine Aṅgas. The Aṅgas of Buddha’s doctrine are the well-known nine divisions, viz. Sutta, Geyya, Veyyākaraṇa, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhūta, Vedalla.

92. caturāsītisahassāni dhammakkhandhaṁ anūnakaṁ
pāṇānaṁ anukampāya desit’ ādiccabandhunā. pāṇīnaṁ? |

92. Full eighty-four thousand sections of the Doctrine have been taught by the kinsman of the Sun out of compassion for created beings.

93. amatuttamaṁ varadhammaṁ saṁsāraparimocanaṁ
sabbadukkhakkhayaṁ maggaṁ desesi amatosadhaṁ. |

93. He has preached the highest Truth, the most excellent ambrosia, which frees from transmigration, which is the path leading to the extinction of all suffering and an ambrosia-like medicine.”

94. sutvāna vacanaṁ rājā bhikkhusaṅghassa bhāsitaṁ
pāmojjahāsabahulo devajāto narāsabho
sarājikāparisāya imaṁ vākyaṁ udāhari: vedajāto? – sarājikāya par° Z. |

94. After hearing the speech pronounced by the Congregation of the Bhikkhus, the king, the chief of men, filled with joy and mirth, wisdom having arisen in his mind, pronounced these words to his royal court:

95. caturāsītisahassāni paripuṇṇaṁ anūnakaṁ
desitaṁ buddhaseṭṭhassa dhammakkhandhaṁ mahārahaṁ. |

95. “Full and complete eighty-four thousand most precious sections of the Truth have been taught by the most excellent Buddha; –

96. caturāsītisahassāni ārāmaṁ kārayām’ ahaṁ
ekekadhammakkhandhassa ekekārāmaṁ pūjayaṁ. |

96. I will build eighty-four thousand monasteries, honouring each single section of the Truth by one monastery.”

97. channavutikoṭidhanaṁ vissajjetvāna khattiyo
tam eva divasaṁ rājā āṇāpesi ca tāvade. ca tāvade N, ca kovide A B G, mahājane Z. |

97. The prince expending ninety-six koṭis of treasure, he the king, gave immediately on that same day the order (for the erection of the buildings).

98. tasmiṁ samaye Jambudīpe nagarañ caturāsītiyo
ekekanagaraṭṭhāne paccekārāmaṁ kārayi. caturāsīti sahassiyo? With regard to the metre comp. 7, 1. |

98. At that time there were in Jambudīpa eighty-four (thousand) towns; near each town he built one monastery.

99. anto tīṇi ca vassāni vihāraṁ katvāna khattiyo
pariniṭṭhitamhi ārāme pūjaṁ sattāha kārayi. |

99. And having completed the monasteries in three years’ time, (the construction of) the Ārāmas being finished, the prince held during seven days a festival of offerings.

bhāṇavārañ chaṭṭhaṁ.
[The Sixth Section for Recitation.]