Dīpavaṁsa
[The Chronicle of the Island]

XVII. [The Passing of a Generation]

1. Battiṁsa yojanaṁ dīghaṁ aṭṭhārasahi vitthataṁ
yojanasataāvaṭṭaṁ sāgarena parikkhitaṁ |
[89]

2. Laṅkādīpavaraṁ nāma sabbattha ratanākaraṁ
upetaṁ nadītalākehi pabbatehi vanehi ca. |

1-2. The excellent island of Laṅkā is thirty-two yojanas long, eighteen yojanas broad, its circuit is one hundred yojanas; it is surrounded by the sea, and one great mine of treasures. It possesses rivers and lakes, mountains and forests.

3. dīpaṁ purañ ca rājā ca upaddutañ ca dhātuyo
thūpaṁ dīpañ ca pabbataṁ uyyānaṁ bodhi bhikkhunī thūpaṁ dahañ ca? |

3. The island, the capital, the king, the affliction (which vexed the island), the relics, the Thūpa, the lake, the mountain, the garden, the Bodhi tree, the (chief) Bhikkhuni, –

4. bhikkhu ca buddhaseṭṭho ca terasa honti te tahiṁ;
ekadese caturonāmaṁ suṇātha mama bhāsato. ekadese caturo (cattāro B G2) nāma A B F G, ekadesena vakkhāmi Z, ekadesaṁ caturonāmaṁ N. |

4. the (chief) Bhikkhu, and the most excellent Buddha: these are the thirteen subjects (to be treated in the following exposition). Listen to my enumeration of the four names of each of these subjects (in the time of the four last Buddhas).

5. Ojadīpaṁ Varadīpaṁ Maṇḍadīpan ti vuccati
Laṅkādīpavaraṁ nāma Tambapaṇṇīti ñāyati. |

5. (The island) was called Ojadīpa, Varadīpa, Maṇḍadīpa, and the excellent Laṅkādīpa or Tambapaṇṇi.

6. Abhayapuraṁ Vaḍḍhamānaṁ Visālaṁ Anurādhapuraṁ
purassa caturonāmaṁ catubuddhāna sāsane. |

6. Abhayapura, Vaḍḍhamāna, Visāla, Anurādhapura are the four names of the capital at (the time of) the teaching of the four Buddhas.

7. Abhayo ca Samiddho ca Jayanto ca narādhipo
Devānampiyatisso ca rājāno honti cāturo. |

7. Abhaya, Samiddha, the ruler of men Jayanta, and Devānampiyatissa are the four kings.

8. rogadubbuṭṭhikañ c’ eva vivādayakkhādhivāsanaṁ
caturo upaddutā ete catubuddhavinoditā. catubuddhā vin° B G F Z; this may be the correct reading. |

8. The fever, the drought, the contest (of the two kings), and (the island’s) being inhabited by the Yakkhas, these are the four afflictions which the four Buddhas have removed.

9. Kakusandhassa bhagavato dhātu dhammakarako ahū,
Konāgamanassa buddhassa dhātu kāyabandhanaṁ ahū, |

9. The relic of holy Kakusandha was the drinking vessel, the relic of Buddha Konāgamana the girdle, –

10. Kassapassa sambuddhassa dhātu udakasāṭakaṁ,
Gotamassa sirīmato doṇadhātu sārīrikā. |

10. the relic of Sambuddha Kassapa the rain-cloak; of glorious Gotama there is a Doṇa of corporeal relics.

11. Abhayapure Paṭiyārāmo, Vaḍḍhamānassa Uttarā,
Visāle Pācīnārāmo, Thūpārāmo ’nurādhassa
dakkhiṇe caturo thūpā catubuddhāna sāsane. Uttaro A1. – dakkhiṇo A B G, °ne Z F n. |

11. In Abhayapura was the Paṭiyārāma, in Vaḍḍhamānapura the Uttarārāma, in Visāla the Pācīnārāma, in Anurādhapura the Thūpārāma which is situated in the southern direction: (there) the four Thūpas at (the time of) the teaching of the four Buddhas (were situated).

12. Kadambakassa sāmantā nagaraṁ Abhayapuraṁ,
Tissatalākasāmantā nagaraṁ Vaḍḍhamānakaṁ, |

13. Khematalākasāmantā Visālaṁ nagaraṁ ... ,
... Anurādhapuraṁ,
... tatth’ eva caturodīpavicāraṇaṁ. After the words “Visālaṁ nagaraṁ” N inserts “puraṁ”, Z: “ahu”. Evidently some words are wanting. – tath’ eva caturodisāvicāraṇaṁ? |

12-13. The town of Abhayapura was situated near the Kadambaka (lake), the town of Vaḍḍhamāna near the Tissa lake, the town of Visālapura near the Khema lake; Anurādhapura….; the indication of the four directions (?) is as above.

14. Devakūṭo Sumanakūṭo Subhakūṭo ’ti vuccati,
Sīlakūṭo nāma dāni catupaṇṇatti pabbate. Silākūṭo Z. |

14. The four names of the mountain are Devakūṭa, Sumanakūṭa, and Subhakūṭa; now it is called Silākūṭa.

15. Mahātitthaṁ nāma uyyānaṁ Mahānāmañ ca Sāgaraṁ
Mahāmeghavanaṁ nāma vasantaṁ ariyāpathaṁ
caturolokanāthānaṁ pathamaṁ senāsanaṁ ahū. Mahānomaṁ N, Mahānopañ F (Comp. Mahāv., pp. 92. 93.) – pasatthaṁ? – catunnaṁ lok° A B G2. |
[90]

15. The famous [197] (?) garden (which was called in the four periods respectively) Mahātittha, Mahānāma, Sāgara, and Mahāmeghavana, a path worthy of Saints, was the first resting place of the four chiefs of the world.

16. Kakusandhassa bhagavato sirīsabodhim uttamaṁ
ādāya dakkhiṇaṁ sākhaṁ Rucānandā mahiddhikā
Ojadīpe Mahātitthe ārāme tattha ropitā. |

16. The Bodhi tree of holy Kakusandha was the most excellent Sirīsa; Rucānandā who possessed the great (magical) faculties, took its southern branch and planted it in Ojadīpa, in the Mahātittha garden.

17. Konāgamanassa bhagavato udumbarabodhim uttamaṁ
ādāya dakkhiṇaṁ sākhaṁ Kandanandā mahiddhikā Kanakadattā A, Kandanandā (°ntā G1) G1 N, Kanandā B F G2, Nandā nāma Z. |

17. The Bodhi tree of holy Konāgamana was the most excellent Udumbara; Kanakadattā Oldenberg’s preferred reading, against the text. who possessed the great (magical) faculties, took its southern branch –

18. Varadīpe Mahānomamhi ārāme tattha ropitā.
Kassapassa bhagavato nigrodhabodhim uttamaṁ Mahānāmamhi A, Majaṅgānomamhi B G, Janomamhi Z, Mahānomamhi X. |

18. and planted it in Varadīpa, in the Mahānāma garden. The Bodhi tree of holy Kassapa was the most excellent Nigrodha; –

19. ādāya dakkhiṇaṁ sākhaṁ Sudhammā nāma mahiddhikā
Sāgaramhi nāma ārāme ropitaṁ dumacetiyaṁ. ropitā? |

19. (the Therī) called Sudhammā who possessed the great (magical) faculties, took its southern branch and planted the sacred tree in the garden called Sāgara.

20. Gotamassa bhagavato assatthabodhim uttamaṁ
ādāya dakkhiṇaṁ sākhaṁ Saṅghamittā mahiddhikā |

20. The Bodhi tree of holy Gotama was the most excellent Assattha; Saṅghamittā who possessed the great (magical) faculties, took its southern branch –

21. Mahāmeghavane ramme ropitā dīpalañjake.
Rucānandā Kanakadattā Sudhammā ca mahiddhikā Kandanandā X, Kandānandā G1. |

21. and planted it in the island of Laṅkā, in the delightful Mahāmeghavana. Rucānandā, Kanakadattā, Sudhammā who possessed the great (magical) powers, –

22. bahussutā Saṅghamittā chaḷabhiññā vicakkhaṇā
catasso tā bhikkhuniyo sabbā ca bodhim āharuṁ. sabbā va F. |

22. and learned, wise Saṅghamittā who was endowed with the six (supernatural) faculties, these were the four Bhikkhunīs who brought each a Bo branch (to this island).

23. sirīsabodhi Mahātitthe, Mahānāme udumbaro,
Mahāsāgaramhi nigrodho, assattho Meghavane tadā Mahānome X G1. |

23. The Sirīsa Bo tree (was planted) in the Mahātittha garden, the Udumbara in the Mahānāma, the Nigrodha in the Mahāsāgara garden; so the Assattha was planted in the Mahāmeghavana.

24. acale caturārāme catubodhi patiṭṭhitā.
acale senāsanaṁ rammaṁ catubuddhāna sāsane. caturorāme Y F. – catubodhī? – 24b acalo Y, ajalo F. – sāsanaṁ G1 N, °ne Y F. |

24. On a mountain, in those four gardens, the four Bo trees have been planted; on a mountain was the delightful resting-place (of the four Buddhas), when the four Buddhas proclaimed their doctrine.

25. Mahādevo chaḷabhiñño Sumano paṭisambhido
mahiddhiko Sabbanando Mahindo ca bahussuto
ete therā mahāpaññā Tambapaṇṇipasādakā. |

25. Mahādeva who possessed the six (supernatural) faculties, Sumana versed in the analytical knowledge, Sabbananda possessing the great (magical) powers, and learned Mahinda, these highly wise Theras were the converters of Tambapaṇṇi.

[Kakusandha and his Bo Tree]

26. Kakusandho sabbalokaggo pañcacakkhūhi cakkhumā
sabbalokaṁ avekkhanto Ojadīpavar’ addasa. |

26. Kakusandha, the highest in the whole world, who was endowed with the five kinds of (supernatural) vision, looking on the whole world, saw the excellent Ojadīpa. [198]

27. puṇṇakanarako nāma ahū pajjarako tadā.
tasmiṁ samaye manussānaṁ rogo pajjarako ahū. |

27. There raged then an epidemic fever called Puṇṇakanaraka; at that time there raged an epidemic fever among the people.

28. rogena puṭṭhā bahujanā
bhantamacchā va thalamhi ṭhitā socanti dummanā bhantam° X, pantam° G1, mattam° A, pattā m° B G2 Z. – ṭhitā N, uṭṭhitā Y, uṭṭhito uṭṭhito F. |

28. Many people, attacked by this sickness, became distressed and disconsolate like fish which lie lost on the bank (of a river).

29. bhayaṭṭitā na labhanti cittasukhasātam attano.
disvāna dukkhite satte rogabandhena dūsite rogabhayena A, rogabhantena B G Z, rogabandena F, rogabandhena N. |

30. cattālīsasahassehi Kakusandho lokanāyako [91]
rogānaṁ bhindanatthāya Jambudīpā idhāgato. bhindanatthāya N, bandhan° B G, bandan° F, mocanatthāya A Z. |

29-30. Vexed by fear they were unable to regain happiness and tranquillity of mind. Kakusandha, the chief of the world, when he saw the afflicted beings who were being destroyed by the bonds of sickness, came hither from Jambudīpa together with forty thousand companions, for the sake of subduing the disease.

31. cattālīsasahassehi chaḷabhiññā mahiddhikā
parivārayiṁsu sambuddhaṁ nabhe candaṁ va tārakā. °sahassā hi B G2. °sahassāni? |

31. Forty thousand (Saints) who possessed the six (supernatural) faculties and the great (magical) powers, surrounded the Sambuddha, as the stars in the sky surround the moon.

32. Kakusandho lokapajjoto Devakūṭamhi pabbate
obhāsetvāna devo va patiṭṭhāsi sasāvako. |

32. Kakusandha, the illuminator of the world, established himself with his pupils on the Devakūṭa mountain, shining in splendour like a god.

33. Ojadīpe Devakūṭamhi obhāsetvā patiṭṭhitaṁ
devo ’va maññanti sabbe na jānanti tathāgataṁ. vv. 33a-35a are wanting in A. devo va X, na (omitting devo) Y F; devo ti (comp. v. 39)? |

33. When he stood resplendent in Ojadīpa on the Devakūṭa mountain, all people believed him to be a god. They did not understand that he was the Tathāgata.

34. udentaṁ aruṇuggamamhi puṇṇamāse uposathe
ujjāletvāna taṁ selaṁ jalamānaṁ sakānanaṁ udāya aruṇ° N. |

34. (When they saw him) who arose with the rising dawn, on the day of the full moon, on the Uposatha day, and who illumined that mountain with its forests as if it were burning, –

35. disvāna selaṁ jalamānaṁ obhāsentaṁ catuddisaṁ
tuṭṭhahaṭṭhā janā sabbe sarājā Abhaye pure. |

35. when they saw the burning mountain which diffused light through the four quarters, all the people of Abhayapura with the king were joyful and delighted.

36. passantu maṁ janā sabbe Ojadīpagatā narā
iti buddho adhiṭṭhāsi Kakusandho lokanāyako. |

36. Buddha Kakusandha, the ruler of the world, formed the following resolution: “May all people, all men who live in Ojadīpa, see me.”

37. isisammato Devakūṭo manusse abhipatthito.
upaddave pajjarake manussabalavāhanā manusse abhipatiṭṭhito Y, m° abhipaṭṭhito F. manusseh’ abhipatthito? – upaddute N. – manussabalavāhane N, °naṁ F G1 Z, °nā A B G2. |

38. nikkhamitvā janā sabbe sarājā nagarā purā
tattha gantvā namassanti Kakusandhaṁ naruttamaṁ. |

37-38. The Devakūṭa mountain was honoured among Rishis and liked by men; to that place went the hosts of people (who had been afflicted) by the distress of that fever, all the citizens together with the king, leaving the town, the capital, and there they paid homage to Kakusandha, the highest among men.

39. abhivādetvāna sambuddhaṁ rājasenā saraṭṭhakā
devā ’ti taṁ maññamānā āgatā te mahājanā. devo ’ti? |

39. The royal retinue together with the people of the kingdom, a great crowd, arrived respectfully saluting the Sambuddha whom they believed to be a god.

40. anuppattā janā sabbe buddhaseṭṭhaṁ narāsabhaṁ.
adhivāsetu me bhagavā saddhiṁ bhikkhugaṇe saha |

41. ajjatanāya bhattena, gacchāma nagaraṁ puraṁ.
adhivāseti sambuddho tuṇhī rājassa bhāsitaṁ. adhivāsesi A Z. |

40-41. All this multitude approached the most excellent Buddha, the highest among men. (The king thus addressed him:) “Consent, o Bhagavat, [199] to dine to-day together with the Bhikkhu fraternity (in my palace); let us go to the town, to the capital.” The Sambuddha agreed to the request of the king by remaining silent.

42. adhivāsanaṁ viditvāna rājasenā saraṭṭhakā
pūjāsakkārabahute tadā puraṁ upāgamuṁ. pūjāsakkāraṁ katvāna te A B G2, °kkārabahunā te Z, °kkārabahute N, °kkā bahu ca te (va te) F G1. pūjāsakkārabahulā? |

42. Having understood his consent, the royal retinue and the people of the kingdom, paying great honour and respect (to the Buddha), then returned to the town.

43. mahā ayaṁ bhikkhusaṅgho, janakāyo anappako,
nagarake atisambādhe akatabhūmi pure mama. |

43. (The king thus reflected:) “This fraternity of Bhikkhus is numerous, the crowd of the people is great; there is no place prepared for its reception in this narrow town, in my capital.

44. atthi mayhaṁ bahuyyānaṁ Mahātitthaṁ manoramaṁ
asambādhaṁ adūraṭṭhaṁ pabbajitānulomikaṁ bahuyyānaṁ F G1 Z n, brahuyyānaṁ A B G2. |

44. I possess a great pleasure garden, the delightful garden of Mahātittha which is not too narrow nor too distant, which will be convenient for the ascetics –

45. paṭisallānasāruppaṁ paṭirūpaṁ tathāgataṁ
tatthāhaṁ buddhapamukhaṁ saṅghaṁ dassāmi dakkhiṇaṁ. |
[92]

45. and will be suitable for a retired existence and for the Tathāgata. There I will bestow presents on the Buddha and on the Bhikkhu fraternity.

46. sabbo jano passeyya taṁ buddhaṁ saṅghañ ca dassanaṁ.
cattālīsasahassehi bhikkhusaṅghapurakkhato |

47. Kakusandho lokavidū Mahātitthamhi pāpuṇi.
patiṭṭhite Mahātitthamhi uyyāne dipaduttame patiṭṭhe N, titthite A, saha patiṭṭhite B G Z, saha patiṭṭhe F |

46-47. May all people obtain the sight of the Buddha and of the Fraternity.” Omniscient Kakusandha, followed by forty thousand Bhikkhus, arrived at the Mahātittha garden. When the highest among men had entered the Mahātittha garden, –

48. akālapupphehi sañchannā yaṁ kiñci ca latā dumā.
suvaṇṇamayabhiṅkāraṁ samādāya mahīpati sañchantaṁ kiñci ca A. – Instead of “yaṁ kiñci” we should expect a preterite ending in -iṁsu. |

48. the creepers and trees (were covered?) with flowers out of season. The king took a golden water-pot, –

49. onojetvāna Laṅkatthaṁ jalaṁ hatthe akārayi.
im’ āhaṁ bhante uyyānaṁ dadāmi buddhapāmukhe.
saṅghassa phāsuvihāraṁ rammaṁ senāsanaṁ ahū. laṅkattha R, lantattha C, lantatthaṁ M, laṅkataṁ F. – ākiri A. – rammaṁ N, maṁ F, imaṁ Y. |

49. and dedicated (the garden) for the sake (of the welfare) of Laṅkā, by pouring water over the hand (of the Buddha, saying): “I give, o Lord, this garden to the Saṅgha and to the Buddha, its chief.” It was a delightful resting-place, an appropriate residence for the Fraternity.

50. paṭiggahesi uyyānaṁ Kakusandho lokanāyako,
pakampi dharaṇī tattha paṭhamaṁ senāsanaṁ tadā. ahū A (instead of tadā). Perhaps we should transpose ahū (v. 49), and tadā (v. 50) |

50. Kakusandha, the ruler of the world, accepted the garden. At that moment the earth quaked; this was the first resting-place (of the Saṅgha in Laṅkā).

51. paṭhavīacalaṁ kampetaṁ ṭhito lokagganāyako:
aho nūna Rucānandā bodhiṁ haritvā idhāgatā. [pa]tha[vī]āja[laṁ] N, pathavīajalaṁ F. – kampento A B G2. |

51. The highest leader of the world stood there, causing the immovable earth to quake. (He then formed the following wish:) “Oh that Rucānandā might take the Bo branch and come hither.”

52. Kakusandhassa bhagavato cittaṁ aññāya bhikkhunī
gantvā sirīsamahābodhimūle ṭhatvā mahiddhikā, Y omits gantvā. |

52. The Bhikkhunī who possessed the high (magical) powers, understanding the thought of holy Kakusandha, went to the great Sirīsa Bodhi, and standing at its foot (she thought:)

53. buddho ca icchati bodhi Ojadīpamhi rohanaṁ,
manusā cintayaṁ tattha bodhiṁ āharituṁ gamā. rohanaṁ (sic) B G, ropanaṁ A Z, rūhanaṁ X. – manusā N, manasā F, manussā A B G, manussa Z. – cintayaṁ Z n, cintayan G1, cintayuṁ A B G2, cittayan F. – manusācintiyaṁ tattha bodhiṁ āharituṁ gamā? |

53. “The Buddha desires that the Bodhi tree shall grow in Ojadīpa.” Thither she went in order to fetch the Bodhi tree, (the majesty of) which [200] is beyond human reason (?).

54. anumataṁ buddhaseṭṭhena anukampāya pāṇino
mama iddhānubhāvena dakkhiṇasākhā pamuccatu. |

54. (She then expressed, the following resolution:) “May, with the consent of the most excellent Buddha, out of compassion for mankind, the southern branch sever itself through my magical power.”

55. Rucānandā imaṁ vākyaṁ yācamānā katañjali
muccitvā dakkhiṇasākhā patiṭṭhāsi kaṭāhake. |

55. When Rucānandā had pronounced this demand with clasped hands, the right branch severed itself (from the tree) and fixed itself in the vase.

56. gahetvāna Rucānandā bodhiṁ suvaṇṇakaṭāhake
pañcasatabhikkhunīhi parivāresi mahiddhikā. |

56. Rucānandā who possessed the high (magical) powers, took the Bo branch in the golden vase, and ordered five hundred Bhikkhunīs to surround it.

57. tadāpi paṭhavī kampi sasamuddaṁ sapabbataṁ
āloko ’va mahā āsi abbhuto lomahaṁsano. sasamuddā Z. – āloko ca A G Z. |

57. At that moment the earth quaked together with oceans and mountains; it was a grand sight, wonderful and astonishing.

58. disvā attamanā sabbe rājasenā saraṭṭhakā
añjaliṁ paggahetvāna namassanti bodhim uttamaṁ. |

58. Witnessing this, the royal retinue and the people of the kingdom delighted all raised their clasped bands and paid reverence to the excellent Bodhi branch.

59. āmoditā marū sabbe devatā haṭṭhamānasā
ukkuṭṭhisaddaṁ pavattesuṁ disvā bodhivaruttamaṁ. marū A B G, maru Z, manu F, narā N. |
[93]

59. All the gods were delighted; the Devas joyfully shouted when they perceived the most excellent Bodhi branch.

60. cattāro ca mahārājā lokapālā yasassino
ārakkhaṁ sirīsabodhissa akaṁsu devatā tadā. |

60. The four (divine) Mahārājas, the glorious guardians of the world, all these gods kept guard over the Sirīsa Bodhi branch.

61. tāvatiṁsā ca ye devā ye devā vasavattino
Yamo Sakko Suyāmo ca Santusito Sunimmito
sabbe te parivāriṁsu sirīsabodhim uttamaṁ. |

61. The Tāvatiṁsa gods, the Vasavatti gods, Yama, Sakka, Suyāma, Santusita, Sunimmita, all surrounded the most excellent Bo branch.

62. añjaliṁ paggahetvāna devasaṅghā pamoditā
Rucānandāya sah’ eva pūjenti bodhim uttamaṁ. |

62. The delighted crowds of gods, raising their clasped bands, together with Rucānandā, paid reverence to the most excellent Bo branch.

63. sirīsabodhiṁ ādāya Rucānandā mahiddhikā
bhikkhunīsaṅghaparibbūḷhā Ojadīpavaraṁ gami. |

63. Rucānandā who possessed the high (magical) powers, carrying the Sirīsa Bo branch, went to the excellent Ojadīpa, accompanied by the sister-hood of Bhikkhunīs.

64. devā naccanti hasanti poṭhenti diguṇaṁ bhujaṁ
Ojadīpavaraṁ yantaṁ sirīsabodhim uttamaṁ. |

64. The gods danced, laughed, and snapped the fingers of both hands, when the most excellent Sirīsa Bo branch was carried to the excellent Ojadīpa.

65. devasaṅghaparibbūḷhā Rucānandā mahiddhikā
ādāya sirīsabodhiṁ Kakusandhaṁ upāgami. |

65. Rucānandā who possessed the high (magical) powers, accompanied by a host of Devas, approached Kakusandha, carrying the Sirīsa Bo branch.

66. tamhi kāle mahāvīro Kakusandho lokanāyako
Mahātitthamhi uyyāne bodhiṭṭhāne patiṭṭhito. |

66. At that moment the great hero Kakusandha, the ruler of the world, repaired to the spot in the Mahātittha garden destined for the reception of the Bo tree.

67. Rucānandā sayaṁ bodhiṁ obhāsentaṁ na ropayi,
disvā sayaṁ Kakusandho paggahi dakkhiṇaṁ bhujaṁ. |

67. Rucānandā herself did not plant the resplendent Bo branch; Kakusandha, perceiving that, himself stretched out his right hand.

68. bodhiyā dakkhiṇaṁ sākhaṁ Rucānandā mahiddhikā
buddhassa dakkhiṇahatthe ṭhapayitvābhivādayi. |

68. Rucānandā who possessed the high (magical) powers, placed the [201] southern branch of the Bo tree in the Buddha’s right hand, and respectfully saluted him.

69. parāmasitvā lokaggo Kakusandho narāsabho
adāsi rañño ’bhayassa: imaṁ ṭhānamhi ropaya. |

69. Kakusandha, the chief of the world, the highest among men, took it and gave it to king Abhaya (saying:) “Plant it on this spot”.

70. yamhi ṭhānamhi ācikkhi Kakusandho narāsabho
tamhi ṭhānamhi ropesi Abhayo raṭṭhavaḍḍhano. |

70. Abhaya, the increaser of the kingdom, planted it on the spot which Kakusandha, the leader of the world, had indicated.

71. patiṭṭhite sirīsabodhimhi bhūmibhāge manorame
buddho dhammaṁ adesayi catusaccaṁ saṇhakāraṇaṁ. °ccaṁ saṇhakāraṇaṁ G1 X, °ccappakāsanaṁ A, °ccaṁ sattakāraṇaṁ B G2, °ccappakāsato Z. |

71. When the Sirīsa Bo branch had been planted in that delightful place, the Buddha preached the Doctrine, the four Truths which soothe (the mind of men).

72. pariyosāne satasahassaṁ cattālīsa sahassiyo
abhisamayo manussānaṁ, devānaṁ tiṁsa koṭiyo. |

72. When he had finished, one hundred and forty thousand men and thirty koṭis of gods attained (sanctification).

73. sirīsabodhi Kakusandhassa, Konāgamanassa udumbaro,
Kassapassāpi nigrodho tayobodhivihāraṇā. tayo bodhim idh’ āharuṁ (°raṁ B) A B G2 Z, tayobodhivihāraṇā (°rakā N, °ruṇā G1) F G1 N. tayobodhivicāraṇaṁ? |

73. The Bo tree of Kakusandha was a Sirīsa, that of Konāgamana an Udumbara, that of Kassapa a Nigrodha; (this is) the description of the three Bo trees.

[Gotama and his Bo Tree]

74. Sakyaputtassā asamassa bodhi assattham uttamaṁ
āharitvāna ropiṁsu Mahāmeghavane tadā. bodhiṁ? |

74. The Bo tree of the incomparable Sakyaputta is the most excellent Assattha; taking it (hither) they planted it in the Meghavana garden.

75. Muṭasīvassa atrajā ath’ aññe dasa bhātaro
Abhayo Tisso Nāgo ca Utti Mattābhayo pi ca |

76. Mitto Sīvo Aselo ca Tisso Khīro ca bhātaro, [94]
anudevī Anulā ca Muṭasīvassa dhītaro. Sivo A G. – Kiro ca? – anudevī G1 N, adudevī F, ahudevī B G2, āhud° Z, ahūd° A – Anulādevī Sīvalā ca (comp. 10, 7)? |

75-76. The children of Muṭasīva were ten [other] brothers, Abhaya, Tissa, and Nāga, Utti and also Mattābhaya, Mitta, Sīva, and Asela, Tissa, and Khīra; these were the brothers. Princess Anulā and Sīvalī Khīra in the translation is written Kira? Sīvalī is not mentioned in the text. were the daughters of Muṭasīva.

77. tadā ca bilayo agā Laṅkādīpavaruttamaṁ
yadā abhisitto rājā Muṭasīvassa atrajo
etthantare yaṁ gaṇitaṁ vassaṁ bhavati kittakaṁ? pilayo N. yadā ca Vijayo agā (comp. 6, 19)? – yadā cābhisitto? |

77. How great is the number of years which elapsed between the time when Vijaya came over to the most excellent Laṅkādīpa, and the royal coronation of the son of Muṭasīva?

78. dve satāni ca vassāni chattiṁsa ca saṁvacchare
sambuddhe parinibbute abhisitto Devānampiyo. |

78. Devānampiya was crowned two hundred years and thirty-six years more after the Sambuddha attained Parinibbāna.

79. āgatā rājaiddhiyo abhisitte Devānampiye,
pharati puññatejāni Tambapaṇṇimhi issaro. °tejena G1 X. |

79. When Devānampiya was crowned, the royal (magical) powers came over him; the lord of Tambapaṇṇi diffused rays of pure splendour.

80. ratanākaraṁ tadā āsi Laṅkādīpaṁ varuttamaṁ,
Tissassa puññatejena uggatā ratanā bahū. |

80. At that time the most excellent Laṅkādīpa was a storehouse of treasures. Produced by the pure splendour of Tissa many treasures came to light.

81. disvāna ratanaṁ rājā haṭṭho saṁviggamānaso
paṇṇākāraṁ karitvāna Asokadhammassa pāhiṇi. |

81. When the glad and excited king saw these treasures, he sent them as a present to Asokadhamma.

82. disvāna taṁ paṇṇākāraṁ Asoko attamano ahū,
abhisekaṁ nānāratanaṁ puna pāhesi Devānampiyassa. |

82. Asoka was delighted when he saw these presents. He sent in return to Devānampiya various treasures destined to be used at his coronation. [202]

[Devānampiyatissa’s Coronation, 3rd telling]

83. vālavījaniṁ uṇhīsaṁ chattaṁ khaggañ ca pādukaṁ
veṭhanaṁ sārapāmaṅgaṁ bhiṅkāraṁ nandivaṭṭakaṁ |

84. sivikaṁ saṅkhavataṁsaṁ adhovimaṁ vatthakoṭikaṁ
sovaṇṇapātikaṭacchuṁ mahagghaṁ hatthapuñchanaṁ |

85. Anotattodakaṁ kājaṁ uttamaṁ haricandanaṁ
aruṇavaṇṇamattikaṁ añjanaṁ nāgamāhaṭaṁ |

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

83-86. The (monarch) called Asoka sent a chowrie, a turban, a royal parasol, a sword, slippers, a diadem, a … of Sāra wood, an (anointing) vase, a right band chank, a palanquin, a conch trumpet, earrings, a koṭi of clothes which are (cleansed by being passed through the fire) without being washed, a golden vessel and spoon, costly towels, 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, 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.

87. Laṅkābhisekatisso ca Asokadhammassa pesito
abhisitto dutiyābhisekena Tambapaṇṇimhi issaro. Laṅkābhisekatissassa B G2. Laṅkābhiseke Tisso ca … pesite? |

87. The requirements for his coronation as king of Laṅkā having been sent by Asokadhamma, Tissa, the lord of Tambapaṇṇi, celebrated his second coronation.

88. dutiyābhisittaṁ Tissaṁ atikkami tiṁsa rattiyo
Mahindo gaṇapāmokkho Jambudīpā idhāgato. atikkami Y, atiggayha N, atikkayha F. atikamma? |

88. When thirty nights had elapsed after the second coronation of Tissa, Mahinda together with his companions arrived on this island from Jambudīpa.

89. kārāpesi vihāraṁ so Tissārāmaṁ varuttaraṁ,
patiṭṭhapesi mahābodhiṁ Mahāmeghavane tadā, |

89. (King Devānampiya) erected the most excellent monastery called Tissārāma. He also planted the great Bo tree in the Mahāmeghavana garden.

90. patiṭṭhapesi so thūpaṁ mahantaṁ rāmaṇeyyakaṁ,
akāsi Devānampiyo ārāmañ Cetiyapabbate, |

90. He built the great, delightful Thūpa. Devānampiya erected a monastery on the Cetiya mountain; –

91. Thūpārāmaṁ akāresi vihāraṁ Tissaārāmaṁ, [95]
Vessagiriñ ca kāresi Colakatissanāmakaṁ, Tissaārāmaṁ N, Tissaāgamaṁ F, Pissaārāmaṁ A B G2, Vissaār° G1, Missakārāmaṁ Z. The Tissārāma having been mentioned in v. 89, I propose to read vihāraṁ Issarasamaṇaṁ, comp. Mahāv., p. 119, I. 14.; p. 123, II. 3. 9. |

91. he constructed the Thūpārāma, the Tissārāma (Issarasamaṇa?) Vihāra, the Vessagiri (Vihāra), and the Colakatissa (Vihāra?).

92. tato yojaniko ārāmo Tissarājena kārito.
patiṭṭhapesi mahādānaṁ mahāpelavaruttamaṁ.
cattārīsam pi vassāni rajjaṁ kāresi khattiyo ’ti. yojanikā ārāmā … kāritā? comp. Mahāv., p. 120, I. 2. – mahāmeghavaruttamaṁ Y, mahāpelavaruttamaṁ N, mahāpelagaruttamaṁ F. Comp. Mahāv., p. 225, I. 15.; on p. 202, 1. 13 we have the following remark in the Ṭīkā: “mahāpelabhattādi paṭhamaṁ saṅghanavakānaṁ dāpayīti attho.” |

92. Ārāmas too (where the minor Bo branches were planted) at the distance of a yojana from each other, were made by king Tissa. He gave the great donation (which is called) the most excellent Mahāpela. This prince reigned forty years.

93. Muṭasīvassa atrajā ath’ aññe catubhātaro,
Uttiyo dasavassamhi rajjaṁ kāresi khattiyo. dasavassāpi N, dasa vassāni? |

93. Then (followed his) other four brothers, the sons of Muṭasīva. Prince Uttiya reigned ten years.

94. aṭṭhavassābhisittassa nibbuto dīpajotako.
akāsi sarīranikkhepaṁ Tissārāme puratthime. Tissārāmapuratthime? comp. v. 101. – 96b va X, ca Y. – nibbute °jotake A2 B G2. |

94. Eight years after the coronation (of Uttiya), the enlightener of the island attained Nibbāna. (The king) caused the funeral ceremonies to be performed to the east of the Tissārāma.

95. paripuṇṇadvādasavasso Mahindo ca idhāgato,
saṭṭhivasse paripuṇṇe nibbuto Cetiyapabbate. |

95. When the twelfth year (after his Upasampadā) had been completed, Mahinda came hither; at the end of his sixtieth year he attained Nibbāna on the Cetiya mountain.

96. samalaṅkaritvāna puṇṇaghaṭaṁ toraṇañ ca mālagghiyaṁ
padīpā ca jalamānā nibbuto dīpajotako |

97. rājā kho Uttiyo nāma kūṭāgāraṁ varuttamaṁ
dassaneyyaṁ akāresi, pūjesi dīpajotakaṁ. pūjesi N, pūjesuṁ F Z, pūjetuṁ A B G. |

96-97. When the enlightener of the island has attained [203] Nibbāna, king Uttiya, having ordered full vases, triumphal arches, garlands, and burning lamps to be prepared, erected a most excellent hearse which was worth seeing. (Thus) he paid reverence to the enlightener of the Island.

98. ubho devā manussā ca nāgā gandhabbadānavā
sabbeva dukkhitā hutvā pūjesuṁ dīpajotakaṁ. |

98. Both gods and men, Nāgas, Gandhabbas, and Dānavas, all were grieved and paid reverence to the enlightener of the Island.

99. sattāhaṁ pūjaṁ katvāna Cetiye pabbatuttame
ekacce evam āhaṁsu: gacchāma nagaraṁ puraṁ. |

99. When they had performed the ceremonies during seven days on the most excellent Cetiya mountain, some people spoke thus: “Let us go to the town, to the capital.”

100. ath’ ettha vattati saddo tumulo bheravo mahā,
idh’ eva jhāpayissāma Laṅkāya dīpajotakaṁ. |

100. (Other people replied:) “There (in the town) is a great, fearful noise and uproar; let us here burn the enlightener of the island of Laṅkā.”

101. rājā sutvāna vacanaṁ janakāyassa bhāsato:
Mahāthūpaṁ karissāmi Tissārāmapuratthime. Tissārāmapuratthito X G1. Comp. v. 93; Mahāvaṁsa, p. 125, I. 5. |

101. When the king heard what the crowd said, (he answered:) “I will erect a great Thūpa to the east of the Tissārāma”.

102. ādāya sakūṭāgāraṁ Mahindaṁ dīpajotakaṁ
nagaraṁ puratthimadvāraṁ pāvisiṁsu sarājikā. |

102. Carrying Mahinda, the enlightener of the island, together with the funeral hearse, (the people) together with the king, entered the eastern gate of the town.

103. majjhena nagaraṁ gantvā nikkhamitvāna dakkhiṇe
Mahāvihāre sattāhaṁ mahāpūjaṁ akaṁsu te. dakkhiṇā B, dakkhinā A. |

103. Marching through the centre of the town, they left it by the southern gate, and performed great ceremonies during seven days in the Mahāvihāra.

104. katvāna gandhacitakaṁ ubho devā ca mānusā
ṭhapayiṁṣu rājuyyāne: jhāpayissāma subbataṁ. |

104. Both gods and men erected a funeral pile of odoriferous drugs and placed it in the royal garden, (saying:) “Let us burn the virtuous one.”

105. sakūṭāgāraṁ gahetvāna Mahindaṁ dīpajotakaṁ
vihāraṁ padakkhiṇaṁ katvā vandāpesuṁ thūpam uttamaṁ. kūtāgāraṁ Y, kūṭākāraṁ F. |

105. They took Mahinda, the enlightener of the island, together with the funeral hearse, circumambulated the Vihāra, and caused (the people) to pay reverence to the most excellent Thūpa.

106. ārāmā puratthimadvārā nikkhamitvā mahājanā [96]
akaṁsu sarīranikkhepaṁ bhūmibhāge samantato. |

106. The great crowd, leaving the Ārāma by its eastern gate, performed the funeral ceremonies at a place close by it.

107. ārūḷhā citakaṁ sabbe rodamānā katañjalī
abhivādetvāna sirasā citakaṁ dīpayiṁsu te. dīpayiṁsu te Y dīpisu teja G1, dīpiṁsu (dīpisu F) te janā X. |

107. They all, weeping, raising their clasped hands, ascended the pile, and bowing they set the pile on fire.

108. sadhātum eva tathāsesaṁ jhāyamāno nahāgaṇī.
akaṁsu thūpavaraṁ sabbe ārāme yojanike tadā. jhāpayamānā N, jhāyyamāno F, jhāyamāne Z. |

108. The great teacher having thus been burnt entirely, they erected a most excellent Thūpa which contained his relics, and Ārāmas at the distance of one yojana from each other.

109. kataṁ sarīranikkhepaṁ Mahindaṁ dīpajotakaṁ
Isibhūmīti taṁ nāmaṁ samaññā paṭhamaṁ ahū. |

109. After the funeral ceremonies for Mahinda, the enlightener of the island, had been performed, that place first received the name of Isibhūmi.

bhāṇavāraṁ sattarasamaṁ.
[The Seventeenth Section for Recitation.]