Dīpavaṁsa
[The Chronicle of the Island]

XII. [The Coming of Mahinda]

[Devānampiyatissa’s Coronation, 2nd telling]

1. [62] 1-6. Comp. 17, 33 et seq. These verses are quoted (“vuttam pi c’ etaṁ Dīpavaṁse”) in the Samantapāsādikā. Vālavījaniṁ uṇhīsaṁ khaggañ chattañ ca pādukaṁ
veṭhanaṁ sārapāmaṅgaṁ bhiṅkāraṁ nandivaṭṭakaṁ |

1. The (monarch) called Asoka sent (to Devānampiya) a chowrie, a turban, a sword, a royal parasol, slippers, a diadem, a ... of Sāra wood, an (anointing) vase, a right hand chank, –

2. sivikaṁ saṅkhaṁ Gaṅgodakaṁ adhovimaṁ vatthakoṭiyaṁ
suvaṇṇapātikaṭacchuṁ mahagghaṁ hatthapuñchanaṁ Instead of “Gaṅgodakaṁ adhovimaṁ” the Samantap. reads “vaṭaṁsañ ca adhoviṁ”. – °koṭikaṁ, the Samantap. |

2. a palanquin, a conch trumpet, water from the Ganges, a koṭi of clothes which are (cleansed by being passed through the fire) without being washed, a golden vessel and spoon, costly towels, –

3. Anotattodakaṁ kājaṁ uttamaṁ haricandanaṁ
aruṇavaṇṇamattikaṁ añjanaṁ nāgamāhaṭaṁ |

3. a man’s load of water from the Anotatta lake, most precious yellow sandal wood, a measure of rouge, eye collyrium brought by the Nāgas, –

4. harītakaṁ āmalakaṁ mahagghaṁ amatosadhaṁ
saṭṭhivāhasataṁ sāliṁ sugandhaṁ sukamāhaṭaṁ
puññakammābhinibbattaṁ pāhesi Asokasavhayo. |

4. yellow and emblic myrobalan, costly Amata drugs, one hundred and sixty cart loads of fragrant hill paddy which had been brought by parrots; (all these things being) the rewards for his meritorious actions.

5. ahaṁ buddhañ ca dhammañ ca saṅghañ ca saraṇaṁ gato
upāsakattaṁ desemi Sakyaputtassa sāsane. upāsakattaṁ vedesiṁ, the Samantap. |

5. (Besides he sent the following message:) “I have taken my refuge in the Buddha, the Dhamma, and the Saṅgha; I have avowed myself a lay pupil of the Doctrine of the Sakyaputta.

6. imesu tīsu vatthusu uttame jinasāsane
tvam pi cittaṁ pasādehi saraṇaṁ upehi satthuno. saddhāsaraṇaṁ upehisi, the Samantap. |

6. Imbue your mind also with the faith in this triad, in the highest religion of the Jina, take your refuge in the Teacher.”

7. imaṁ sambhāvanaṁ katvā Asokadhammo mahāyaso
pāhesi Devānampiyassa; gatadūtena te saha samasamaṁ N, chamaghaṁ (corrected into samasamaṁ) G1, sambhāvanaṁ A B G2 Z. – gataṁ dūtena B G Z. |

7. Doing honour (to Devānampiyatissa by) this (commission), Asoka the illustrious despatched the messengers to Devānampiya. [168] As the messengers had departed, –

8. Asokārāme pavare bahū therā mahiddhikā
Laṅkātalānukampāya Mahindaṁ etad abravuṁ: |

8. many Theras who possessed the great (magical) powers addressed Mahinda, in the most excellent Asokārāma, out of compassion for the country of Laṅkā, (as follows:)

9. samayo Laṅkādīpamhi patiṭṭhāpetu sāsanaṁ,
gacchatu tvaṁ mahāpuñña pasāda dīpalañjakaṁ. gaccha tuvaṁ A. – pasāda (°dā) B G) dīpalaṁcakaṁ A B G, pasāda dīpalañjakaṁ N, Laṅkādīpaṁ pasādituṁ Z. pasādaya dīp°? I cannot give any satisfactory explanation of the last word, which is spelt in N with ñj, in the other MSS. frequently with ñc, sometimes with ñch. In the Apadāna (Phayre MS., fol. khai) it is said of a Buddha w[h]o is going to cross the Gaṅgā: āgantāva ca sambuddho āruhi nāvalañcakaṁ. Prof. E. Kuhn proposes to take °lañjaka as connected with sansc. lañja which the lexicographers give as a synonym of kaccha. |

9. “The time has come to establish the Faith in the island of Laṅkā; go, most virtuous one, convert the island of Laṅkā.”

10. paṇḍito sutasampanno Mahindo dīpajotako
saṅghassa vacanaṁ sutvā sampaṭicchi sahaggaṇo |

10. The wise and learned Mahinda, the enlightener of the island, having heard the speech of the Fraternity, consented together with his companions.

11. ekaṁsañ cīvaraṁ katvā paggahetvāna añjaliṁ
abhivādayitvā sirasā: gacchāmi dīpalañjakaṁ. |

11. Adjusting his robe so as to cover one shoulder, raising his clasped hands, and saluting them with an inclination of the head, (be said:) “I go to the island of Laṅkā.”

12. Mahindo nāma nāmena saṅghathero tadā ahū,
Iṭṭhiyo Uttiyo thero Baddhasālo ca Sambalo |
[63]

12. The (prince) called Mahinda became then the chief of that number; Iṭṭhiya and the Thera Uttiya, Bhaddasāla and Sambala, –

13. sāmaṇero ca Sumano chaḷabhiñño mahiddhiko,
ime pañca mahātherā chaḷabhiññā mahiddhikā
Asokārāmamhā nikkhantā caramānā sahaggaṇā, |

13. and the novice Sumana who was possessed of the six (supernatural) faculties and of the great (magical) powers, those five great Theras being possessed of the (same) six (supernatural) faculties and great (magical) powers, departing from the Asokārāma went forth together with their retinue.

14. anupubbena caramānā Vedissagiriyaṁ gatā.
vihāre Vedissagirimhi vasitvā yāvadicchakaṁ Vedissagiriyaṁgatā N, Vedissagirisaṅgatā G1, Cetiyagirisaṅgatā Y. Vedissagirikaṁ gatā? – Cetiyagirimhi A B G, Cetiyagiri Z, Vedissagīrimhi N. |

14. Wandering from place to place they reached Vedissagiri. They sojourned as long as they liked in the monastery of Vedissagiri.

15. mātaraṁ anusāsetvā saraṇe sīle uposathe
patiṭṭhapesi saddhamme sāsane dīpavāsinaṁ. |

15. Thera (Mahinda), having instructed his mother (in the doctrine of) the refuges, the moral precepts, and the Uposatha ceremonies, made the inhabitants of the island firm in the true faith and in the religion.

16. sāyaṇhe paṭisallāna Mahindathero mahāgaṇī
samayaṁ vā asamayaṁ vā vicintesi rahogato. paṭisallīno? |

16. (Once) in the evening, Thera Mahinda, the great teacher, retiring into solitude, reflected whether the time would be favourable or unfavourable (for the conversion of Laṅkā).

17. terasaṅkappaṁ aññāya Sakko devānam issaro
pātur ahū therasammukhe santike ajjhabhāsatha: terasaṅkappaṁ N, tesaṁ saṅk° Y, therasaṅkappaṁ? |

17. Perceiving the thought of the Thera, Sakka the chief of gods appeared to the Thera, and thus addressed him face to face:

18. kālo te hi mahāvīra Laṅkādīpapasādanaṁ,
khippaṁ gaccha varadīpaṁ anukampāya pāṇinaṁ. |

18. “The time has come to thee, great hero, to convert Laṅkādīpa; go quickly to the best of islands out of compassion for created beings.

19. Laṅkādīpavaraṁ gaccha dhammaṁ desehi pāṇinaṁ,
pakāsaya catusaccaṁ satte mocehi bandhanā. |

19. Go to the most excellent Laṅkādīpa, preach the Dhamma to created beings; proclaim the four Truths, release men from the fetters (of sin); –

20. sāsanaṁ buddhajeṭṭhassa Laṅkādīpamhi jotaya.
byākataṁ c’ asi nāgassa bhikkhusaṅgho ca sammato, byākataṁ casi (cāsi N) nāgassa G1 N, byākato Sakyasīho ca (°sīho A) A B G2, byākate Sakyasīhassa Z. byākato c’ asi nāgassa? |

20. make illustrious the doctrine of the supreme Buddha in Laṅkādīpa. Thy (advent) [169] has been foretold by the Chief (of the Faith); the fraternity of Bhikkhus has elected thee –

21. ahaṁ ca veyyāvatikaṁ Laṅkādīpassa cāgame
karomi sabbakiccāni, samayo pakkamituṁ tayā. |

21. and I shall do service to thee at thy arrival in Laṅkādīpa and perform all that is necessary; it is time for thee to depart.”

22. Sakkassa vacanaṁ sutvā Mahindo dīpajotako
bhagavatā subyākato bhikkhusaṅghena sammato |

22. Having heard the speech of Sakka, Mahinda, the enlightener of the island, reflected (thus): “Bhagavat has rightly prophesied about me, the fraternity of Bhikkhus has elected me, –

23. Sakko ca maṁ samāyāci, patiṭṭhissāmi sāsanaṁ.
gacchām’ ahaṁ Tambapaṇṇiṁ, nipuṇā Tambapaṇṇikā, patiṭṭhassāmi G1. patiṭṭhapessāmi? |

23. and Sakka has exhorted me; I shall establish the Faith; I will go to Tambapaṇṇi; subtle is the people of Tambapaṇṇi, –

24. sabbadukkhakkhayaṁ maggaṁ na suṇanti subhāsitaṁ.
tesaṁ pakāsayissāmi, gamissaṁ dīpalañjakaṁ. |

24. (yet) they have not heard of the well proclaimed path which leads to the destruction of all suffering. I shall proclaim it to them; I shall go to the island of Laṅkā.”

25. kālaññū samayaññū ca Mahindo Asokatrajo
gamanaṁ Laṅkātalaṁ ñatvā āmantayi sahaggaṇe
Mahindo gaṇapāmokkho samānupajjhāyake catu, Laṅkātalaṁ” may be the correct reading; I should prefer, however, “kālākālaṁ” (the right and the wrong time). – sahaggaṇo N, sahagaṇo B G2, sahāgaṇe A Z, samāgaṇe G1. |

25. Mahinda, the son of Asoka, who well knew the time and the season, having resolved to go to Laṅkā, told his companions (to come). Mahinda was the chief of that number; there were (then) his four fellow pupils, –

26. sāmaṇero ca Sumano Bhaṇḍuko ca upāsako,
channañ ca chaḷabhiññānaṁ pakāsesi mahiddhiko: |
[64]

26. the novice Sumana, and the lay-disciple Bhaṇḍuka. To these six men who were endowed with the six (supernatural) faculties, (Mahinda) who possessed the great (magical) powers, thus made known (his intention):

27. āyāma bahulaṁ ajja Laṅkādīpaṁ varuttamaṁ,
pasādema bahū satte, patiṭṭhāpessāma sāsanaṁ. lahuṁ A B G2, balaṁ Z, bahulaṁ G1 N. |

27. “Let us go now to the extensive, most excellent island of Laṅkā, let us convert many people and establish the Faith.”

28. sādhū ’ti te paṭissutvā sabbe attamanā ahū:
gacchāma bhante samayo nage Missakanāmake,
rājā ca so nikkhamati katvāna migavaṁ purā. nagaṁ °makaṁ A B G2. |

28. Expressing their assent (by exclaiming:) “Be it so”, they all were joyful. (They added:) “It is time, venerable sir, let us go to the mountain called Missaka; the king (Devānampiyatissa) is just leaving the town in order to hunt.”

29. Sakko tuṭṭho vāsavindo Mahindatherassa santike
paṭisallānagatassa idaṁ vacanam abravi: |

29. Sakka, the chief of the gods, was delighted and addressed Thera Mahinda who had retired into solitude, with the following speech:

30. mārisa tvam pi bhagavatā subyākato: anāgatamaddhāne Mahindo bhikkhu dīpaṁ pasādayissati, vitthārikaṁ karissati jinasāsanaṁ, anupavattissati dhammacakkaṁ, satte mahādukkhā uddharitvā thale patiṭṭhāpessati, bahujanahitāya paṭipajjissati bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan ti. Mahindo nāma bhikkhu A. Comp. the following passage which occurs identical both in the Samantapās. and in the Thūpavaṁsa: “sammāsambuddhena ca tumhe byākatā anāgate Mahindo nāma bhikkhu Tambapaṇṇidīpaṁ pasādessatīti”. – anuppavattessati? – phale A B G2. |

30. “Venerable sir, Bhagavat has given this prediction about thee: In future times the Bhikkhu Mahinda will convert the island, he will propagate the religion of the Jina, he will set on foot there the kingdom of Righteousness, he will deliver created beings from great pain, and will establish them on firm ground, he will act for the welfare of many people, for the joy of many people, out of compassion for the world, for the good, for the welfare, and for the joy of gods and men.” [170]

31. evañ ca pana bhagavatā niddiṭṭho idāni etarahi therena ca āṇatto bhikkhūhi ca dīpapasādanāya. kālo mahāvīra dīpaṁ pasādetuṁ, samayo mahāvīra dīpaṁ pasādetuṁ, tuyh’ eso vāro anuppatto, vahassu etaṁ bhāraṁ, pasādehi Tambapaṇṇiṁ, vitthārikaṁ karohi jinasāsanaṁ. ahaṁ tava sisso pubbuṭṭhāyī paṭṭhacaro veyyāvaccakaro homīti. paṭhacaro N, piṭṭhacaro? I owe this conjecture to M. Senart. – homīti N, niddiṭṭhaṁ A, niddiṭṭhiṁ B, niṭṭhiṭṭhiṁ G, niccaṁ Z. |

31. Thus Bhagavat has indicated thee, and now, at the present time, the Thera and the Bhikkhus have charged thee with the conversion of the island. It is time, great hero, to convert the island; the hour has come, great hero, to convert the island; upon thee this task has devolved; bear this burden, convert Tambapaṇṇi, propagate the religion of the Jina. I am thy obedient pupil who gets up before thee and walks behind thee.”

32. bhagavato satthuno vacanaṁ sampaṭicchitvā Tambapaṇṇiṁ tāressāmi ālokañ ca dassessāmi, jinatejaṁ sammā vaḍḍhissami. aññānabhavatimirapaṭalapihitapaṭikujjitā issāmaccheraparetadandhaduddhammavipallāsānuggatā kummaggapaṭipanna vipathe pakkhantā tantā kulakajātā gulāguṇṭhikajātā muñjababbajabhūtā aññānabhavatimiraavijjandhakārā nīvaraṇakilesasakalabhūtā mahātimiraavijjandhakārena āvutaophuṭapihitapaṭicchannapariyonaddhā Tambapaṇṇi. tāressāmi A Z, tārassāmi B G, tarissāmi N. – sambhāyissāmi N, sammā vaḍḍhissāmi A B G2, sammā vayissāmi G1, vaḍḍhissāmi Z. sammā vaḍḍhessāmi? – °paretā dandhā°? – °paṭipannā? – Comp. Grimblot, Sept. S., p. 245. – °kilesajālabh° A, °kilesajalabh° B G2, °kilesasalabh° G1, °kilesasalilabh° Z, kilesasakalabh° N. kilesasakalābhibhūtā? – °ophuṭa° N, °omuka° A, °omukka° B G2, °omuta° G1 Z. | [65]

32. (Mahinda replied:) “I accept what Bhagavat, our Teacher, has said; I will save Tambapaṇṇi, I will show the light (to the island) and cause the splendour of the Jina to increase. (Tambapaṇṇi) is covered and enclosed by the overclouding darkness of ignorance and of (worldly) existence; it is ruined by envy and selfishness; it cannot rise from the delusions which are produced by the fault of idleness; it has entered on a wrong way and goes far astray from the true path; it is exhausted; high born people have become (as it were) people covered with sores, and have become (feeble like) Muñja or Babbaja grass. Tambapaṇṇi has entirely been subdued by obstacles and passions in consequence of the obscurity of error and of the darkness of ignorance and of (worldly) existence; it is covered, pervaded, veiled, overshadowed, and girt round with that great darkness, the obscurity of error.

33. avijjandhakāraṁ bhinditvā ālokaṁ dassayissāmi, jotayissāmi kevalaṁ Tambapaṇṇiṁ jinasāsanan ti. evam ussāhito ca pana vāsavindena devarājena evaṁvācasiṅkena uṭṭhāya paṭisallānā viriyapāramippatto apalokayi bhikkhusaṅghan ti. jotayissāmi is wanting in Y. ālokaṁ dassayissāmi kevalaṁ Tambapaṇṇiṁ, jotayissāmi jinasāsanan ti? – °vācayitena A, °vācayiṁtena B G2. evaṁvācakena? |

33. I shall destroy the darkness of error and throw light on all Tambapaṇṇi, I shall cause to shine the religion of the Jina.” Being thus exhorted by Vāsavinda, the chief of gods, by such a speech, he rose up from his solitude, and having attained to the fullness of resolve, he thus asked for the assent of the fraternity of Bhikkhus:

34. gacchāma mayaṁ Tambapaṇṇiṁ, nipuṇā Tambapaṇṇikā,
sabbadukkhakkhayaṁ maggaṁ na suṇanti subhāsitaṁ.
tesaṁ santappayissāma gacchāma dīpalañjakan ti. tesaṁ pakāsayissāma? (comp. v. 24). |

34. “Let us go to Tambapaṇṇi; the people of Tambapaṇṇi are subtle; (yet) they have not heard of the well proclaimed path which leads to the destruction of all suffering. I shall proclaim it to them, I shall go to the island of Laṅkā.”

35. Vedissagiriye ramme vasitvā tiṁsa rattiyo:
kālañ ca gamanaṁ dāni, gacchāma dīpam uttamaṁ. Cetiyagiriye A Z, Cetiye g° B G, Vedissagīriye N. – Samantap.: kālo ca gamanassā ’ti. I believe that we ought to adopt ths reading in the Dīpavaṁsa also. |

35. Having resided thirty days on the delightful hill of Vedissa, (they reflected thus:) “It is now time to start; let us go to the best of islands.”

36. palinā Jambudīpato haṁsarājā va ambare,
evam uppatitā therā nipatiṁsu naguttame. patitā A G2, patinā B, paṭinā G1, palinā N, Samantap.; idaṁ vatvā mahāvīro uggaṁchi Z. paḷīnā? |

36. They flew through the air from Jambudīpa, as the king of swans flies in the [171] air. Having thus risen, the Theras alighted on the best of mountains (Missaka).

37. purato puraseṭṭhassa pabbate meghasannibhe
patiṭṭhahiṁsu Missakakūṭamhi haṁsā va nagamuddhani. |

37. To the east of the most excellent town (Anurādhapura), on the cloud-like mountain they stationed themselves, on the top of Missaka, as swans (alight) on the summit of a hill.

38. Mahindo nāma nāmena saṅghatthero tadā ahū,
Iṭṭhiyo Uttiyo thero Baddhasālo ca Sambalo |

38. The (Thera) called Mahinda was then the chief of that fraternity; Iṭṭhiya, Thera Uttiya, Bhaddasāla, and Sambala, –

39. sāmaṇero ca Sumano Bhaṇḍuko ca upāsako,
sabbe mahiddhikā ete Tambapaṇṇipasādakā. |

39. the novice Sumana, and the lay-pupil Bhaṇḍuka, all these possessing the great (magical) powers, were the converters of Tambapaṇṇi.

40. tattha uppatito thero haṁsarājā va ambare
purato puraseṭṭhassa pabbate meghasannibhe uppatitā therā? |

40. The Thera, rising into the air as the king of swans rises to the sky, stationed himself to the east of the most excellent town on the cloud-like mountain, –

41. patiṭṭhito Missakakūṭamhi haṁsā va nagamuddhani.
tasmiñ ca samaye rājā Tambapaṇṇimhi issaro patiṭṭhitā? |

42. Devānampiyatisso so Muṭasīvassa atrajo.
Asoko abhisitto ca vassaṁ aṭṭhārasaṁ ahū, |

41-42. on the top of Missaka, as swans (alight) on the summit of a hill. At that time Devānampiyatissa, the son of Muṭasīva, was king and ruler of Tambapaṇṇi. The eighteenth year had elapsed since the coronation of Asoka, –

43. Tissassa ca abhisitte sattamāse anūnake
Mahindo dvādasavasso Jambudīpā idhāgato. |

43. and full seven months since the coronation of Tissa, when Mahinda, twelve years (after his Upasampadā ordination), arrived in this island from Jambudīpa.

44. gimhāne pacchime māse jeṭṭhamāse uposathe
anurādhajeṭṭhanakkhatte
Mahindo gaṇapāmokkho Missakagirim āgato. gimhānaṁ G N, °na B, °ne A Z. – °girim āgato A B G2, °gīrim uggato N, °giripabbato G1, °giripabbate Z. |

44. In the last month of summer, on the full moon day of the month Jeṭṭha, under the asterisms Anurādha and Jeṭṭha, Mahinda at the head of his companions arrived on mount Missaka.

45. migavaṁ nikkhami rājā, Missakagirim upāgami.
devo gokaṇṇarūpena rājānaṁ abhidassayi. |
[66]

45. The king, going a-hunting, (also) came to mount Missaka. A god who had assumed the form of an elk appeared to the king.

46. disvāna rājā gokaṇṇaṁ tararūpo ’va pakkami,
piṭṭhito anugacchanto pāvisi pabbatantaraṁ. tararūpo N, tadarūpo G1, tathārūpo Y. |

46. The king, seeing the elk, quickly rushed on him and running behind him he came to a place enclosed by hills.

47. tatth’ eva antaradhāyi yakkho therassa sammukhā,
nisinnaṁ theraṁ adakkhi, bhīto rājā ahū tadā. |

47. There the Yakkha disappeared near the Thera; seeing the Thera sitting there, the king was frightened.

48. mamaṁ yeva passatu rājā eko ekaṁ, na bhāyati,
samāgate balakāye atho passatu bhikkhunaṁ. |

48. (The Thera reflected:) “As the king is alone, he shall see also me alone lest he should be frightened; when his troops have come up, then he may see the Bhikkhus (also).”

49. tath’ addasaṁ khattiyabhūmipālaṁ
paduṭṭharūpaṁ migavañ carantaṁ,
nāmena taṁ ālapi khattiyassa:
āgaccha Tissā ’ti tadā avoca. addasa A. – duṭṭhar° A B G, paduṭṭhar° Z n. |

49. Thera (Mahinda) saw the prince, the protector of the earth, who appeared like a wicked person, going to hunt; he called him by the name of that prince: “Come hither, Tissa”, thus he then addressed him.

50. ko ’yaṁ kāsāvavasano muṇḍo saṅghāṭipāruto
eko adutiyo vācaṁ bhāsati maṁ amānusiṁ? |

50. (The king thought thus:) “Who is that solitary, bald-headed man without companion, wearing a yellow garment and wrapped in a mantle, who addresses [172] me in the language of non-human beings?”

51. samaṇo ’ti maṁ manussalokeyaṁ khattiya pucchasi bhūmipāla.
samaṇā mayaṁ mahārāja dhammarājassa sāvakā
tam eva anukampāya Jambudīpā idhāgatā. The first line (samaṇo – bhūmipāla) is given in A G1 N only, the second (samaṇā – sāvakā) in A B G2 Z; in A in which both lines are given manu prima, the first is included in brackets. I believe that both are written by the author of the Dīpavaṁsa; see the Introduction, p. 6. – °lokiyaṁ? – pucchasi N, passasi A pacchasi G1. |

51. (Mahinda replied:) “I whom you ask, o prince, o protector of the earth, am a Samaṇa belonging to the world of men. We are Samaṇas, great king, pupils of the king of Truth; out of compassion towards thee we have repaired hither from Jambudīpa.”

52. āvudhaṁ nikkhipitvāna ekamantaṁ upāvisi,
nisajja rājā sammodi bahuṁ atthūpasaṁhitaṁ. |

52. The king laid aside his weapons and seated himself by the side (of Mahinda); having seated himself, the king exchanged greetings with words full of deep meaning.

53. sutvā therassa vacanaṁ nikkhipitvāna āvudhaṁ
tato theraṁ upagantvā sammoditvā ca pāvisi. sammoditvāna Y, °tvā ca N. – c’ upāvisi! |

53. Having heard the speech of the Thera, he laid aside his weapons; then he approached the Thera, exchanged greetings with him, and sat down.

54. amaccabalakāyo ca anupubbaṁ samāgatā
parivāretvāna aṭṭhaṁsu cattārīsa sahassiyo. |

54. Gradually the ministers and the troops also arrived; fourty thousand men in number they surrounded (the king and the Theras).

55. disvā nisinnatherānaṁ balakāye samāgate:
aññe atthi bahū bhikkhū sammāsambuddhasāvakā? |

55. When the troops had come up, the king perceived the (other) seated Theras (and asked:) “Are there many other Bhikkhus, pupils of the universal Buddha?”

56. tevijjā iddhipattā ca cetopariyakovidā
khīṇāsavā arahanto bahū buddhassa sāvakā. |

56. “There are many disciples of Buddha, versed in the threefold science, possessed of the (magical) powers, well acquainted with the exposition of the qualities of mind, who have subdued their passions and reached Arahatship.”

57. ambopamena jānitvā paṇḍit’ āyaṁ arindamo
desesi tattha suttantaṁ hatthipadam anuttaraṁ. |

57. After having ascertained by means of the Amba parable that this victorious king was a clever person, (Mahinda) preached to him the most excellent Hatthipada Sutta. Ed. note: Either MN 27: Cūḷahatthipadopama or MN 28: Mahāhatthipadopama.

58. sutvāna taṁ dhammavaraṁ saddhājāto va buddhimā
cattārīsasahassāni saraṇaṁ te upāgamuṁ. |

58. When they had heard that most excellent (portion of the) Doctrine, these forty thousand men took their refuge (with Buddha), like a wise man in whose mind faith has arisen.

59. tato attamano rājā tuṭṭhahaṭṭho pamodito
āmantayi bhikkhusaṅghaṁ: gacchāma nagaraṁ puraṁ. 59. 60. Probably we should transpose these two verses. |
[67]

59. Then the king, glad, highly delighted and joyful, addressed the fraternity of Bhikkhus: “Let us proceed to the town, my capital.”

60. Devānavhayarājānaṁ subbataṁ sabalavāhanaṁ
paṇḍitaṁ buddhisampannaṁ khippam eva pasādayi. Devānavhayarājānaṁ (°vharāj° M) Y, Devānampiyarājānaṁ N. |

60. Quickly (Mahinda) converted the pious, learned and wise king called Devānam(piya) together with his army.

61. sutvāna rañño vacanaṁ Mahindo etad abravi:
gacchasi vaṁ mahārāja, vasissāma mayaṁ idha. gacchāhi? |

61. Hearing what the king said, Mahinda replied: “Go you, great king; we shall stay here.”

62. uyyojetvāna rājānaṁ Mahindo dīpajotako
āmantayi bhikkhusaṅghaṁ: pabbājessāma Bhaṇḍukaṁ. |

62. When he had sent away the king, Mahinda, the enlightener of the island, addressed the fraternity of Bhikkhus: “Let us confer the Pabbajjā ordination on Bhaṇḍuka.”

63. therassa vacanaṁ sutvā sabbe turitamānasā
gāmasīmaṁ vicinitvā pabbājetvāna Bhaṇḍukaṁ,
upasampadañ ca tatth’ eva arahattañ ca pāpuṇi. |

63. Having heard what the Thera said, they all quickly turning their thoughts (towards [173] that object) examined the village boundary and conferred the Pabbajjā ordination on Bhaṇḍuka. At the same time he received the Upasampadā ordination and attained Arahatship.

64. girimuddhani ṭhito thero sārathiṁ ajjhabhāsatha:
alaṁ yānaṁ na kappati paṭikkhittaṁ tathāgataṁ. tathāgate? With regard to the grammatical construction comp. 14, 22. 62. |

64. The Thera standing on the top of the mountain said to the charioteer: The king had sent his chariot the next morning for bringing the Theras to the town; see Mahāv., p.81. “Nay, a chariot is not suitable (to us); the Tathāgata has rejected (its use).”

65. uyyojetvāna sārathiṁ thero vasī mahiddhiko
gagane haṁsarājā va pakkamiṁsu vehāyasā,
orohetvāna gaganā paṭhaviyaṁ patiṭṭhitā. therā v° mahiddhikā? – ārohitvāna Z, ārohetvāna A B G, orohetvāna N. orohitvāna? |

65. Having sent away the charioteer, the Theras who had subdued their senses and possessed the great (magical) powers, started through the air, as the king of swans (rises) to the sky. Descending from the sky, they alighted on the ground.

66. nivāsanaṁ nivāsente pārupite ca cīvaraṁ
disvāna sārathi tuṭṭho rājānañ ca pavedayi. [pārupī]te N, pārupītaṁ Z, °pitaṁ A, phārupitañ B, phārūpītañ G. pārupante? |

66. When the charioteer saw them who put on their under garments and dressed themselves in their robes, he joyfully went to tell the king.

67. pesetvā sārathiṁ rājā amacce ajjhabhāsatha:
maṇḍapaṁ paṭiyādetha antonivesane pure. |

67. When the king had (first) despatched the charioteer, he had thus addressed his ministers: “Erect a pavilion in the town within the precincts of the palace.

68. kumārā kumāriyo ca itthāgārañ ca deviyo
dassanaṁ abhikaṅkhantā there passantu āgate. |

68. The princes and princesses, the queens, and the women of the harem who desire to meet them, may see the Theras who have arrived.”

69. sutvāna rañño vacanaṁ amaccā kulajātikā
antonivesanamajjhe akaṁsu dussamaṇḍapaṁ. kulapubbajā G1, kulapabbajā N. – antonivesane majjhe Y. |

69. The high-born ministers, after having heard the speech of the king, constructed in the middle of the precincts of the palace a pavilion canopied with cloth.

70. vitānañ chāditaṁ vatthaṁ suddhaṁ setaṁ sunimmalaṁ
dhajasaṅkhaparivāraṁ setavatthehi ’laṅkataṁ, |

70. A canopy was spread, a clean, white and spotless cloth; it was decorated with flags and shells, and adorned with white strips of cotton.

71. vikiṇṇavālukā setā setapupphasusanthatā
alaṅkatamaṇḍapā setā himagabbhasamūpamā. alaṅkatamaṇḍapā seems to be corrupted; only one maṇḍapa was constructed (see also Mahāvaṁsa, p. 82 1, 2). °mandapaṁ setaṁ °maṁ? |

71. White sand was scattered, well mixed with white flowers; (such was) the white, decorated hall, similar to the snowy regions (of the skies).

72. sabbasetehi vatthehi alaṅkāretvāna maṇḍapaṁ
abbhantaraṁ samaṁ katvā rājānaṁ paṭivedayuṁ: abhuttaraṁ N, abbhuntara G1. |

72. Having decorated the hall with entirely white cloth and having made the floor level, they spoke to the king:

73. pariniṭṭhitaṁ mahārāja maṇḍapaṁ sukataṁ subhaṁ,
āsanaṁ deva jānāhi pabbajitānulomikaṁ. |

73. “The well constructed, beautiful hall, great king, is completed; choose now, Sire, seats which are suitable for ascetics.”

74. taṅkhaṇe sārathi rañño anuppatto pavedituṁ: [68]
yānaṁ deva na kappati bhikkhusaṅghassa nisīdituṁ. pavedayi (°yī A [°]yiṁ B) A B G2. °saṅghena N, °saṅghe G1. |

74. At that moment the charioteer arrived announcing to the king: “A chariot, Sire, is not suitable for the Bhikkhu fraternity to sit down (therein).

75. ayaṁ acchariyaṁ deva sabbe therā mahiddhikā
paṭhamaṁ maṁ uyyojetvā pacchā hutvā pur’ āgatā. aho acchariyaṁ? |

75. O wonderful. Sire! all the Theras who possess the great (magical) powers, first remained behind me after having sent me away, (but now) [174] they have arrived before me.

76. uccāsayanamahāsayanaṁ bhikkhūnaṁ na ca kappati,
bhummattharaṇañ jānātha te therā āgacchanti. āgacchanti Y (āgacchante G1), agacchante N. |

76. A high seat and a great seat are not suitable for the Bhikkhus; order a carpet (for them); the Theras approach.”

77. sārathissa vāco sutvā rājāpi tuṭṭhamānaso
paccuggantvāna therānaṁ abhivādetvā sammodayi. |

77. The king, delighted at hearing the speech of the charioteer, went forth to meet the Theras, and having saluted, he exchanged greetings (with them).

78. pattaṁ gahetvā therānaṁ saha therehi khattiyo
pūjento gadhamālehi rājadvāram upāgami. |

78. Taking the alms-bowls of the Theras and honouring them with perfumed garlands, the prince together with the Theras arrived at the gate of the royal palace.

79. rañño antepuraṁ thero pavisetvāna maṇḍapaṁ
addasa santhataṁ bhūmiṁ āsanaṁ dussavāritaṁ. pavisitvāna! – āsane dussacāruke A B G2, āsanaṁ (āsana G1) dussavāritaṁ G1 N, āsanaṁ dussalaṅkataṁ Z. ās° dussacchāditaṁ? |

79. The Thera, having entered the hall in the interior apartments of the king, saw the floor strewn (as above described) and the seat covered with cloth.

80. nisīdiṁsu yathāpaññatte āsane dussavārite,
nisinne udakaṁ datvā yāguṁ datvāna khajjakaṁ yathābuḍḍhaṁ santhate dussapīṭhake A, yathāpaññatte āsane dussavārite (dussavirite G1, dussasanthate B G2, dussapasārite Z) B G N Z. dussacchādite? |

80. They sat down on the seats prepared for them which were covered with cloth. When they had seated themselves, the king gave them water, rice-gruel and food, –

81. paṇītaṁ bhojanaṁ rañño sahatthā sampavārayi.
bhuttāvibhojanaṁ theraṁ onītapattapāṇinaṁ rājā sahatthā? vv. 81. 82 give a fair specimem of the grammatical incorrectness which prevails throughout the whole Dīpavaṁsa. I do not think we ought to make any corrections, or that anything is wanting. The passage of the ancient Sinhalese Aṭṭhakathā of which this is a metrical paraphrase, has been rendered thus in the Samantap.: “rājā there paṇītena khādaniyena bhojaniyena sahatthā santappetvā sampavāretvā Anulādevīpamukhāni pañca itthisatāni therānaṁ abhivādanaṁ pūjāsakkārañ ca karontū ’ti pakkosāpetvā ekamantaṁ nisīdi.” |

81. and served to them with his own hands a most excellent meal. When the Thera had finished his meal and removed his hand from the bowl, –

82. āmantayi Anulādeviṁ saha antoghare jane:
okāsañ jānātha devi, kālo te payirupāsituṁ. |

82. (the king) addressed queen Anulā together with the women of the interior apartments: “You know the opportunity, queen; it is time to pay your respects to them (the Theras).”

83. therānaṁ abhivādetvā pūjetvā yāvadicchakaṁ
Anulā nāma mahesī kaññāpañcasatāvatā This stanza is wanting in B G2. – °vatā A G1, ca tā Z n. |

83. Queen Anulā, surrounded by five hundred girls, bowed to the Theras and honoured them to her heart’s content.

84. upasaṅkamitvā therānaṁ abhivādetvā upāvisi.
tesaṁ dhammaṁ adesesi petavatthuṁ bhayānakaṁ tāsaṁ? |

84. Having approached the Theras and saluted them, she sat down. (Mahinda) preached to them the Dhamma; the great teacher exposed the fearful Peta stories, –

85. vimānaṁ saccasaṁyuttaṁ pakāsesi mahāgaṇī.
sutvāna taṁ dhammavaraṁ saddhājātā vibuddhimā vibuddhimā N, bhibuddhimā Y. saddhājāto va buddhimā (comp. v. 58)? |

86. Anulā mahesī sahakaññāpañcasatā tadā
sotāpattiphale ’ṭṭhaṁsu, paṭhamābhisamayo ahū. |

85-86. the Vimāna stories, the Saccasaṁyutta. Ed. note: SN 56. When they had heard that most excellent (portion of the) Doctrine, princess Anulā and her five hundred attendants, like a wise man (?) in whose mind faith has arisen, attained the reward of Sotāpatti; this was the first case of the attainment (of a stage of sanctification which occurred in Laṅkā).

bhāṇavāraṁ dvādasamaṁ.
[The Twelth Section for Recitation.]