Dīpavaṁsa
[The Chronicle of the Island]

XIV. [Mahāvihāra and the Cetiyapabbata]

1. Therassa vacanaṁ sutvā rājā bhiyyo pasīdati,
aladdhā campakaṁ pupphaṁ therassa abhihārayi. |

1. Having heard the speech of the Thera, the king was still more delighted. Not accepting the Campaka flowers (offered to him by the gardener), he presented them to the Thera.

2. thero campakapupphāni pamuñcittha mahītale,
tatthāpi paṭhavī kampi aṭṭhamaṁ paṭhavikampanaṁ. |

2. The Thera threw down the Campaka flowers on the ground; then the earth quaked again; this was the eighth earthquake.

3. imaṁ acchariyaṁ disvā rājasenā saraṭṭhakā
ukkuṭṭhisaddaṁ pavattiṁsu, celukkhepaṁ pavattitha. In Y the second hemistitch runs thus: celukkhepe pavattittha aggārāmo bhavissati. |

3. Witnessing this miracle, the royal retinue and the people of the kingdom shouted and waved their garments.

4. kimatthāya mahāvīra aṭṭhamaṁ paṭhavikampanaṁ?
byākarohi mahāpañña, suṇoma tava bhāsato. |

4. (The king asked:) “What is the reason, o great hero, of the eighth earthquake? Explain it, o great sage, we listen to your speech.”

5. tathāgatassa dhātuyo aṭṭha doṇā sārīrikā,
ekaṁ doṇaṁ mahārāja āharitvā mahiddhikā |

6. idh’ okāse niharitvā thūpaṁ kāhanti sobhanaṁ
saṁvegajananaṭṭhānaṁ bahujanapasādanaṁ. nīharitvā B G, niharitvā N, nidahitvā A Z. – kārenti Y. – vv. 7. 8. are wanting in Y. |

5-6. “The relics of Tathāgata’s body consist of eight Doṇa-measures, men possessed of magical power will convey hither one Doṇa, o great king, and deposit it at this very spot, and erect (here) a resplendent Thūpa which will be the means whereby hearts will be touched and many people will be converted.”

7. samāgatā janā sabbe rājasenā saraṭṭhakā
ukkuṭṭhisaddaṁ pavattiṁsu mahāpaṭhavikampane. |

7. The whole crowd that had assembled, the royal retinue and the people of the kingdom shouted at the quaking of the great earth.

8. Tissārāme vasitvāna vītivattāya rattiyā
nivāsanaṁ nivāsetvā pārupetvāna cīvaraṁ pārupitvāna? |

8. (The Thera) resided (during the next night) in the Tissārāma, and when the night had passed, he put on [180] his under garment and wrapped himself in his robe; –

9. tato pattaṁ gahetvāna pāvisi nagaraṁ puraṁ.
piṇḍacāraṁ caramāno rājadvāraṁ upāgami. |

9. then he took his alms-bowl and entered the town, the capital. Going about in quest of alms he came to the gate of the palace.

10. pāvisi nivesanaṁ rañño, nisīditvāna āsane [74]
bhojanaṁ tattha bhuñjitvā pattaṁ dhovitvāna pāṇinā |

10. He entered the royal palace and sat down on a seat; there he took his meal and cleansed the bowl with his hand.

11. bhuttāvi anumodetvā nikkhamitvā nivesanā
nagaramhā dakkhiṇadvārā uyyāne Nandane tadā |

12. kathesi tattha suttantaṁ aggikkhandhaṁ varuttamaṁ.
tattha pāṇasahassānaṁ dhammābhisamayo ahū. |

11-12. Having finished his meal and gladdened (the king by preaching the Dhamma), he left the palace and the town by the southern gate. He then preached in the Nandana garden the most excellent Aggikkhandha Suttanta. Ed. note: AN 7.72. There one thousand men attained sanctification.

13. desayitvāna saddhammaṁ uddharitvāna pāṇinaṁ
uṭṭhāya āsanā thero Tissārāme punāvasi. |

13. Having preached the true Faith and having delivered many created beings (from their sinful condition), the Thera rose from his seat and resided again (during the next night) in the Tissārāma.

14. tattha rattiṁ vasitvāna vītivattāya rattiyā
nivāsanaṁ nivāsetvā pārupitvāna cīvaraṁ |

14. Having resided there during the night, when the night had passed, he put on his under garment and wrapped himself in his robe; –

15. tato pattaṁ gahetvāna pāvisi nagaraṁ puraṁ
piṇḍacāraṁ caramāno rājadvāraṁ upāgami. |

15. then be took his alms-bowl and entered the town, the capital. Going about in quest of alms he came to the gate of the palace.

16. pāvisi nivesanaṁ rañño, nisīditvāna āsane
bhojanaṁ tattha bhuñjitvā pattaṁ dhovitvāna pāṇinā |

16. He entered the royal palace and sat down on a seat; there be took his meal and cleansed his bowl with his hand.

17. bhuttāvi anumoditvā nikkhami nagarā purā.
divāvihāraṁ karitvā Nandanuyyānamuttame anumodetvā! – karitvā N, katvāna Y. |

18. kathesi tattha suttantaṁ āsivisūpamaṁ subhaṁ.
pariyosāne sahassānaṁ pañcamābhisamayo ahū. saccābhisamayo N. |

17-18. Having finished his meal and gladdened (the king by preaching the Dhamma), he left the town, the capital. When he had rested at noon in the most excellent Nandana garden, he preached there the beautiful Suttanta of the Āsivisa parable. Ed. note: AN 4.110. At the end (of this sermon) one thousand men attained sanctification; (this was) the fifth case of the attainment of sanctification (which occurred in Laṅkā).

19. desayitvāna saddhammaṁ bodhayitvāna pāṇinaṁ
āsanā vuṭṭhahitvāna Tissārāmaṁ upāgami. |

19. Having preached the true Faith and awakened created beings, be rose from his seat and went to the Tissārāma.

20. bhiyyo rājā pasanno ’si aṭṭhamaṁ paṭhavikampane.
haṭṭho udaggo sumano rājā therānam abravī: aṭṭhamaṁ A G1, paṭhamaṁ N, aṭṭhame B Z. aṭṭhahi paṭh°? aṭṭhapaṭh°? |

20. The king was greatly delighted at the eight-fold (?) earthquake; glad, rejoicing and satisfied the king thus addressed the Theras:

21. patiṭṭhito vihāro ca saṅghārāmaṁ mahārahaṁ
abhiññāpādakaṁ bhante mahāpaṭhavikampane. abhiññāpādaka, as is seen from several passages of the Samantap., is an epithet of the fourth jhāna which an Arahat enters upon when desiring to produce a miracle, for instance an earth-quake. |

21. “The monastery has been firmly established, an excellent resting-place for the Fraternity. (Your) Abhiññāpādaka meditation, Ed. note: It rather means, with the abhiññā as a basis… venerable Sir, (has caused) this great earthquake.”

22. na kho rāja ettāvatā saṅghārāmo patiṭṭhito.
sīmāsammannanaṁ nāma anuññātaṁ tathāgato. kho N, vo A G1, ve B G2 Z. – anuññātaṁ A G1 N, aññātaṁ Z, anuññāto B, anuññatā G2. – tathāgate G1. See 12. 64. |

22. (The Thera replied:) “By this alone, o king, the rest-house for the Fraternity has not yet been firmly established; the Tathāgata [181] has instituted (the ceremony) called the determination of boundaries.

23. samānasaṁvāsakasīmaṁ avippavāsaṁ ticīvaraṁ
aṭṭhahi sīmānimittehi kittayitvā samantato |

24. kammavācāya sāventi saṅghā sabbe samāgatā,
evaṁ baddhāni sīmāni ekāvāso ’ti vuccati;
vihāraṁ thāvaraṁ hoti ārāmo suppatiṭṭhito. kammavācaṁ A. kammavācāyo? – Between v. 24 and 25 Z inserts the following words: idaṁ vutte ca therena rājāpi etad abruvi. |
[75]

23-24. Having defined on all sides by the eight classes of landmarks the boundaries within which all Bhikkhus are considered as one section, and (having decreed about) not parting with the three robes, See the rules about the definition of boundaries and about the “ticivarena avipavāsa”, Mahāvagga, II, 6-12. all the sections (of the Fraternity) assemble and vote on their affairs. A place enclosed by boundaries which have been fixed in that way, is called one community. (Then) the monastery is well established, and the rest-house duly founded.”

25. mama puttā ca dārā ca sāmaccā saparijjanā
sabbe upāsakā tuyhaṁ pāṇena saraṇaṁ gatā. |

25. (The king answered:) “My sons and wives together with my ministers and my retinue, all have become your lay pupils and have taken for all their life their refuge (in the Faith).

26. yācāmi taṁ mahāvīra, karohi vacanaṁ mama,
antosīmamhi okāse āvasantu mahājanā; |

26. I ask you, great hero, do what I say; let the whole multitude (of the town’s people) reside on the ground included by the boundaries.

27. mettākaruṇāparetāya sadārakkho bhavissati.
pariccāgañ ca janeti rājā tuyhaṁ yadicchakaṁ, °paretā Z. mettākaruṇāparittāya? – sadārakkho A G1 N, °kkhā B G2 Z. – janesi C. – rāja A B G2 R2, rājā G1 Z n. – Mahinda asks the king to point out what direction the boundary line should take (see Mahāvaṁsa, p. 98, 1. 5.). This does not imply an act of liberality (pariccāga) on the part of the king, for the ground included by the boundary line does not become locus sacer. Now we see that the MSS. have confounded at vv. 33. 36 the words “pariccāga” and “pariccheda”. I therefore believe that a similar confusion has taken place here also, and I propose to read: paricchedañ ca jānāhi rājā tuyhaṁ yadicchakaṁ, saṅgho kate paricchede |

27. Here always they will find a defence through the protecting power (?) of charity and compassion.” (Mahinda said:) “Determine you the limits, o king, as you like; –

28. saṅgho katapariccāgo sīmaṁ sammannayissati.
Mahāpadumo Kuñjaro ca ubho nāgā sumaṅgalā |

28. the limit being given, the Fraternity will settle the boundaries.” Mahāpaduma and Kuñjara, the two state-elephants, –

29. sovaṇṇanaṅgale yuttā paṭhamaṁ Koṭṭhamālake,
caturaṅginī mahāsenā saha therehi khattiyo caturaṅginīmahāseno? (see Mahāv., p. 99, II. 1. 2.) |

29. were first harnessed to a golden plough in Koṭṭhamālaka. The great army consisting of four hosts (proceeded), and together with the Theras the king, –

30. suvaṇṇanaṅgalasītaṁ dassayanto arindamo,
samalaṅkataṁ puṇṇaghaṭaṁ nānārāgaṁ dhajaṁ subhaṁ samalaṅkataṁ N, sumalaṅgha G1, sumālagghi (°ggi M R) Y. |

30. the destroyer of his enemies, made a furrow with the golden plough. (During this progress there were seen) adorned full vases, beautiful flags of different colours, –

31. nānāpupphadhajākiṇṇaṁ toraṇañ ca mahālaṅghiyā,
bahucandijalamālā, suvaṇṇanaṅgale kasi. mahālaṅghiyā B G Z n, mahagghiyaṁ A, mālagghiyaṁ? – bahucandijalamālā B G Z n, bahuṁ ca dīpamālāsu A. bahuṁ ca dīpaṁ jalamānaṁ (comp. 6, 75)? |

31. triumphal arches decorated with various flowers and flags, garlands (?), and many burning lights (?). (Thus the king) ploughed with the golden plough.

32. mahājanapasādāya saha therehi khattiyo
nagaraṁ padakkhiṇaṁ katvā nadītīraṁ upāgami. mahājanaṁ pasīdāya N, mahājana pasādiya G1, mahājanāpasādāya Z. |

32. For the sake of the conversion of many people, the prince together with the Theras, turning his right hand towards the city, walked around it and came to the bank of the river.

33. mahāsīmapariccāgā sītā suvaṇṇanaṅgale
yaṁ yaṁ paṭhaviyaṁ yattha agamā Koṭṭhamālakaṁ. mahāsīmaparitogā A B G2, °paricchedā Z, °pariccāgo N, °pariccāgā G1. – sītaṁ N, sīta G1. I propose to correct this stanza thus:
mahāsīmaparicchedaṁ sītaṁ suvaṇṇanaṅgale
 kasaṁ paṭhaviyaṁ yattha agamā Koṭṭhamālakaṁ
.
|

33. Drawing (?) the furrow which indicated the line of the great boundary, on the ground with the golden plough, he then (?) arrived (again) at Koṭṭhamālaka.

34. sīmaṁ sīmena ghaṭite mahājanasamāgame
akampi paṭhavī tattha paṭhamaṁ paṭhavikampanaṁ. sīmaṁ sīmena (°me G1) G1 N, sīmāya sīmaṁ Y. – mahājane (°naṁ G1, °na Z) samāgate Y, [mahājanasamāga]mo N. |

34. The two ends of the furrow having been united in the presence of [182] a great crowd, the earth quaked; this was the first earthquake.

35. disvā acchariyaṁ sabbe rājasenā saraṭṭhakā
aññamaññaṁ pamodiṁsu: sīmārāmo bhavissati. |
[76]

35. Witnessing that miracle, the whole royal retinue together with the people of the kingdom joyfully said to each other: “There will be a monastery within the boundary.”

36. yāvatā sīmaparicchede nimittaṁ bandhiṁsu mālake
paṭivedesi therānaṁ Devānampiyaissaro. sīmapariccāgo G1 N. |

36. The ruler Devānampiya indicated to the Theras how far they had fixed the marks of the boundary line, of the enclosure, (and spoke thus:)

37. katvā kattabbakiccāni sīmassa mālakassa ca
vihāraṁ thāvaratthāya bhikkhusaṅghassa phāsukaṁ sīmassa G1 N, sīmāya Y. |

38. mamañ ca anukampāya thero sīmāni bandhatu.
sutvāna rañño vacanaṁ Mahindo dīpajotako |

37-38. “As the preparatory ceremonies for fixing the boundary and the enclosure have been performed, may the Thera now out of compassion for me settle the limits, in order to establish firmly the Vihāra which will be suitable for the Fraternity of Bhikkhus.” Having heard what the king said, Mahinda, the enlightener of the island, –

39. āmantayi bhikkhusaṅghaṁ: sīmaṁ bandhāma bhikkhavo.
nakkhatte uttarāsāḷhe sabbe saṅghā samāgatā, |

39. thus addressed the fraternity of Bhikkhus: “O Bhikkhus, let us fix the boundary.” Under the constellation of Uttarāsāḷha the whole Fraternity assembled.

40. patiṭṭhapetvā mālakaṁ samānasaṁvāsakaṁ nāma
sīmaṁ bandhittha cakkhumā.
vihāraṁ thāvaraṁ katvā Tissārāmaṁ varuttamaṁ |

40. Having determined the extent of the sacred enclosure, (Mahinda) who was gifted with (supernatural) vision, fixed the boundary within which the Bhikkhus were to be considered as one section. Having firmly established the most excellent Tissārāma monastery, –

41. Tissārāme vāsitvā vītivattāya rattiyā
nivāsanaṁ nivāsetvā pārupitvāna cīvaraṁ vāsitvā N, vāsetvā G1, vāsayitvā A B G2 Z, vasitvāna? |

41. he resided (during the next night) in the Tissārāma, and when the night had passed, he put on his under garment and wrapped himself in his robe; –

42. tato pattaṁ gahetvāna pāvisi nagaraṁ puraṁ.
piṇḍacāraṁ caramāno rājadvāraṁ upāgami. |

42. then he took his alms-bowl and entered the town, the capital. Going about in quest of alms, he came to the gate of the palace.

43. pavisitvā nivesanaṁ rañño nisīditvāna āsane
bhojanaṁ tattha bhuñjitvā pattaṁ dhovitvāna pāṇinā |

43. He entered the royal palace and sat down on a seat; there he took his meal and cleansed the bowl with his hand.

44. bhuttāvi anumoditvā nikkhami nagarā purā.
divāvihāraṁ karitvāna uyyāne Nandane vane anumodetvā B G. |

44. Having finished his meal and gladdened the king (by preaching the Dhamma), he left the town, the capital. When he had rested at noon in the Nandana pleasure garden, –

45. kathesi tattha suttantaṁ āsivisūpamaṁ tadā,
anamataggiyasuttaṁ ca cariyāpiṭakam anuttaraṁ. |

45. he then preached the Āsivisūpama Suttanta, the Anamataggiya Sutta, and the incomparable Cariyā Piṭaka; Āsivisūpama = AN 4.110; Anamataggiya Sutta is presumably Anamataggasaṁyuttaṁ, SN 15; Cariyā Piṭaka is the final book in Khuddaka Nikāya.

46. gomayapiṇḍaovādaṁ dhammacakkappavattanaṁ
Mahānandanamhi tatth’ eva pakāsesi punappunaṁ. |

46. he also repeatedly propounded the Gomayapiṇḍaovāda and the Dhammacakkappavattana SN 22.96 & SN 56.11. in that same place, in the Mahānandana garden.

47. iminā ca suttantena sattāhāni pakāsayi
aṭṭha ca saṅghasahassāni pañca jaṅghasatāni ca imāni ca suttantāni? – aṭṭha jaṅghas° N. – pañca saṅghasatāni ca A. |

48. mocesi bandhanā thero Mahindo dīpajotako.
ūnamāsaṁ vasitvāna Tissārāme sahaggaṇo |

47-48. These Suttantas he preached during (those) seven days, and (in this time) Thera Mahinda, the enlightener of the island, delivered eight thousand and five [183] hundred people from the fetters (of sin). Having resided in the Tissārāma together with his companions something less then a month, –

49. āsāḷhiyā puṇṇamāse upakaṭṭhe ca vassake
āmantayi nāgare sabbe: vassakālo bhavissati. |

49. he thus addressed all the towns-men on the full-moon day of Āsāḷhā, when the time of Vassa had approached: “The time of Vassa is near.”

Mahāvihārapaṭiggahaṇaṁ niṭṭhitaṁ.
Here ends the acceptance of the Mahāvihāra.

50. Senāsanaṁ saṁsāmetvā Mahindo dīpajotako
pattacīvaraṁ ādāya Tissārāmamhā nikkhami. |

50. Having arranged his sleeping-place, Mahinda, the enlightener of the island, took his alms-bowl and his robe, and left the Tissārāma.

51. nivāsanaṁ nivāsetvā pārupitvāna cīvaraṁ [77]
tato pattaṁ gahetvāna pāvisi nagaraṁ puraṁ. |

51. He put on his under garment and wrapped himself in his robe; then he took his alms-bowl and entered the town, the capital.

52. piṇḍacāraṁ caramāno rājadvāraṁ upāgami,
pāvisi nivesanaṁ rañño, nisīdiṁsu yathāsane. |

52. Going about in quest of alms, he came to the gate of the palace. He entered the royal palace, and (there the Theras) sat down on the becoming seats.

53. bhojanaṁ tattha bhuñjitvā pattaṁ dhovitāna pāṇinā
mahāsamayasuttantaṁ ovādatthāya desayi. |

53. There (Mahinda) took his meal and cleansed the bowl with his hand; (then) he preached the Mahāsamaya Suttanta DN 20. in order to exhort (the king).

54. ovāditvāna rājānaṁ Mahindo dīpajotako
āsanā vuṭṭhahitvāna anāpucchā apakkami. anāpucchā ’va pakkami A. |

54. Having exhorted the king, Mahinda, the enlightener of the island, rose from his seat and departed without taking leave.

55. nagaramhā pācīnadvārā nikkhamitvā mahāgaṇī
nivattetvā jane sabbe agamā yena pabbataṁ. |

55. The great teacher left the town by the eastern gate, and sending back all people he proceeded to the (Missaka) mountain.

56. rājānaṁ paṭivedesuṁ amaccā ubbiggamānasā:
sabbe deva mahātherā gatā Missakapabbataṁ. |

56. The ministers were filled with anxiousness, and announced to the king: “All the great Theras, Sire, have gone to the Missaka mountain.”

57. sutvāna rājā ubbiggo sīghaṁ yojetvāna sandanaṁ
abhiruhitvā rathaṁ khippaṁ saha devīhi khattiyo. yojetvā Y. – abhiruhi? – 58b is wanting in B G2. – Nāṅgacatakkaṁ A, Nagaraṁ catukkaṁ C1 R1, Nagaraṁ catukkaṁ G1 M N [There seems to be no difference recorded between C1 R1 and G1 M N, perhaps one should be read Nāgaraṁ catukkaṁ?] Nāgacatukkaṁ? comp. Mahāv., p. 103, I. 2. – selanippitaṁ A G1, selanissitaṁ? |

57. The king, frightened at this news, ordered the horses quickly to be put to the chariot. The prince taking the queens with him, quickly ascended the chariot.

58. gantvāna pabbatapādaṁ Mahindathero sahaggaṇo,
Nagaracatukkaṁ nāma rahadaṁ selanimmitaṁ,
tattha nahātvā pivitvāna ṭhito pāsānamuddhani. |

58. Thera Mahinda together with his companions had proceeded to the foot of the mountain. There was a lake called Nāgacatukka, Oldenberg’s preferred reading, against the text. situated amidst the rocks; after bathing at that place and drinking (the water of that lake), he ascended the summit of the mountain.

59. sīghaṁ vegena sedāni nippāhetvāna khattiyo
dūrato addasa theraṁ pabbatamuddhani ṭhitaṁ. pantitvāna A, nanipatitvāna B G2, nippāhitvāna Z nibbāhetvāna N, nipphaṁhitvāna G1. nibbattetvānā? |

59. The prince who profusely perspired in consequence of his great haste, saw from afar the Thera, standing on the summit of the mountain.

60. deviyo ca rathe ṭhatvā rathā oruyha khattiyo
upasaṅkamitvā therānaṁ vanditvā idam abravī: The words “deviyo ca rathe ṭhatvā” are wanting in A B G2. – kovediye G1 Z, deviyo N. – rathe ṭhapetvā? |

60. Leaving the queens in the chariot, the prince descended from the chariot, approached the Theras, saluted, and addressed them thus:

61. rammaṁ raṭṭhaṁ jahetvāna mamañ c’ ohāya pāṇino
kimatthāya mahāvīra imaṁ āgami pabbataṁ? jahitvāna? agami? |

61. “Why, great hero, have you left the delightful kingdom, myself, and the [184] people, and retired to this mountain?”

62. idha vassaṁ vasissāma tīṇi māsaṁ anūnakaṁ
purimaṁ pacchimakaṁ nāma anuññātaṁ tathāgate. tathāgatā A, °to B G2, °te G1 Z n. See 12, 64. |

62. (Mahinda replied:) “Here we shall spend three full months, the Vassa which Tathāgata has allowed to begin earlier or later”. See Mahāvagga, III, 2, 2.

63. karomi sabbakiccāni bhikkhusaṅghassa phāsukaṁ,
anukampaṁ upādāya mam’ atthaṁ anusāsatu. |

63. (The king replied:) “I do everything that is required for the comfort of the Bhikkhu fraternity; have compassion on me, and instruct me.”

64. gāmantaṁ vā araññaṁ vā bhikkhuvassūpanāyiko
senāsane saṁvutadvāre vāsaṁ buddhena anūmataṁ. °nāyiko G Z n, °ka B, °kā A. bhikkhuvassūpanāyikaṁ (adj. construed with vāsaṁ)? – anumataṁ C R G1, anūmataṁ M n, anuññātaṁ A B G2. |

64. “The Bhikkhus have been permitted by Buddha to begin the Vassa in a village as well as in the forest, (provided they) dwell in a room with shut doors.”

65. anuññātaṁ etaṁ vacanaṁ atthaṁ sabbaṁ sahetukaṁ, [78]
ajj’ evāhaṁ karissāmi āvāsaṁ vasaphāsukaṁ. anuññātaṁ Z n, aññātaṁ A B G. Comp. 15, 5. vassaphāsukaṁ? |

65. “I have understood what you have said, the whole sense with its reasons; this very day I shall erect a residence suitable for the Vassa.”

66. gahaṭṭhasiddhiṁ sodhetvā oloketvā mahāyaso
therānaṁ paṭipādesi: vasantu anukampakā. v. 66 is wanting in B G2 Z. – °siddhi A G1, °saddhiṁ N. – sādhetvā? |

66. The illustrious monarch who had reached the full perfection attainable by a layman, looked out (for a place), and dedicated (it) to the Theras, (saying:) “Reside here out of compassion; –

67. sādhu bhante imaṁ lenaṁ ārāmaṁ paṭipajjatu,
vihāraṁ thāvaratthāya sīmaṁ bandha mahāmuni. |

67. well, venerable Thera, take possession of these rock-cut cells (and of this) Ārāma. In order to establish firmly the Vihāra, fix the boundary, great Sage.”

68. rañño bhaginiyā putto Mahāriṭṭho ’ti vissuto
pañcapaññāsa khatteca kulejātā mahāyasā khattiyā ca A, khatiyā ca B, khatte ca Z G n. tatth’ eva? comp. v. 78. |

69. upasaṅkamitvā rājānaṁ abhivādetvā idaṁ abravuṁ:
sabbeva pabbajissāma varapaññassa santike, |

68-69. The son of the king’s sister, renowned by the name of Mahāriṭṭha, and also fifty-five illustrious noblemen approached the king, saluted him, and said: “We all desire to receive the Pabbajjā ordination from that man endowed with highest wisdom; –

70. brahmacariyañ carissāma, taṁ devo anumaññatu.
sabbesaṁ vacanaṁ sutvā rājāpi tuṭṭhamānaso |

71. therānaṁ upasaṅkamma ārocesi mahīpati:
Mahāaritthapamukhā pañcapaññāsa nāyakā,
pabbājehi anuññātam mahāvīra tav’ antike. pabbājehi N, °jeti A G1, °jetu B G2 Z. |

70-71. we will embrace a life of holiness; give us your consent, Sire.” Hearing what they all had said, the delighted king, the ruler of the earth, approached the Theras, and thus addressed (Mahinda); “(There are) fifty-five chiefs with Mahāriṭṭha at their head; confer on them personally the Pabbajjā ordination, great hero; I give my consent.”

72. sutvāna rañño vacanaṁ Mahindo dīpajotako
āmantayi bhikkhusaṅgham: sīmaṁ bandhāma bhikkhavo. |

72. Hearing the king’s speech, Mahinda, the enlightener of the island, thus addressed the Bhikkhu fraternity: “Let us fix the boundary, o Bhikkhus.”

73. samānasaṁvāsakā c’ eva avippavāsa ticīvaraṁ
vihāraṁ thāvaratthāya sīmaṁ bandhāsimāpana. samānasaṁvāsakaṁ B G2, °kā A G1 Z, samānavāsakā N. avippavāsa A B G2 Z, °sā G1 N. samānasaṁvāsakaṁ c’ eva avippavāsaṁ ticīvaraṁ? comp. v. 23. – bandhāsimāpana G, bandhasīmaṁ pana N, bandhāsiyāpana A, bandhāyimāpana B, bandhāma C R, bandhāma bhikkhave M. sīmaṁ bandhiṁsu mālakaṁ? |

73. (The Theras), in order to establish firmly the Vihāra, consecrated the boundary within which all bhikkhus were to be considered as one section, and the enclosure (?), and proclaimed the decree about not parting with the three robes.

74. sīmaṁ ca sīmantarikaṁ ca ṭhapetvā Tumbamālake
mahāsīmāni kittesi Mahindo dīpajotako. v. 74 and the first hem. of v. 75 are wanting in Z. Tambamālake B G2, Pattasamālake G1, Tumbamālake A, bāttiṁsa mālake N. Comp. Mahāv., p. 103 1. 12. – mahāsīmā ca kittesi A B G2. – Cetiyapabbate B G2. Cetiyapabbate [This is the same as the reading recorded for B G2?] Missakapabbate? (see Mahāv., p. 106, 1. 4.) |

74. Having fixed the [185] inner and the outer boundary at the Tumba enclosure, Mahinda, the enlightener of the island, proclaimed the (extent of) the great boundary.

75. bandhitvā mālakaṁ sabbaṁ sīmaṁ bandhitvāna cakkhumā
vihāraṁ thāvaraṁ katvā dutiyaṁ Tissapabbate |

75. The (Thera) who was gifted with (supernatural) vision, consecrated the whole enclosure and the boundary, and firmly established the second monastery which was situated on the Tissapabbata.

76. puṇṇāya puṇṇamāsiyā āsāḷhamāse uposathe
nakkhatte uttarāsāḷhe sīmaṁ bandhitvāna pabbate |

76. After having consecrated the boundary on the mountain precisely on the full-moon day of the mouth Āsāḷhā, on the Uposatha day, under the constellation of Uttarāsāḷhā, –

77. pabbājesi Mahāriṭṭhaṁ paṭhamaṁ dutiyamālake,
upasampādesi tatth’ eva Tambapaṇṇikulissaro, °kulissaraṁ B, °rā A G2, °ro G1 Z n. |

77. he conferred the Pabbajjā ordination on Mahāriṭṭha who was the first person (who received it) in this second enclosure; at the same time he conferred the Upasampadā ordination on this prince who belonged to the royal family of Tambapaṇṇi.

78. pañcapaññāsa tatth’ eva pabbajjā upasampadā.
battiṁsa mālakā honti paṭhamārāme patiṭṭhitā, |
[79]

78. At the same time (those) fifty-five (other noblemen received) the Pabbajjā and Upasampadā ordinations. In the first Ārāma thirty-two consecrated enclosures were established; –

79. dutiyārāme battiṁsa vihāre Tissapabbate,
avasesakhuddakārāme paccek’ ekekamālake. Tissap° G1 Z n, Missakap° A B2 G2, Missap° B1. See v. 75 – avasese kh° B G1. °ārāmā °mālakā? |

79. thirty-two in the second Ārāma, in the monastery of the Tissa mountain. The other small Ārāmas contained one enclosure each.

80. patiṭṭhapetvā ārāmaṁ vihāraṁ pabbatuttame
dvāsaṭṭhi arahantā sabbe paṭhamaṁ vass’ upāgatā. |

80. The Ārāma and the monastery being founded on that most excellent mountain, sixty-two persons, who were all Arahats, entered on the Vassa residence; this was the first time (that this event occurred in Laṅkā). Here ends the acceptance of the Cetiya mountain.

Cetiyapabbatapaṭiggahaṇaṁ Nitthitam.
Here ends the Acceptance of the Cetiya Mountain.

bhāṇavāraṁ cuddasamaṁ.
[The Fourteenth Section for Recitation.]