The Extended Mahavamsa - The Asokan Missions - XII. Faith in Various Districts

[XII: Nānādesappasādo] These titles are drawn from the end of the chapter.¹
[Faith in Various Districts]

[1. Summary] The titles within the chapter are given by the translator to help give context.²

Thero Moggaliputto so, Jinasāsanajotiko,
The Elder Moggaliputta, the light of the Dispensation of the Victor, I.e. the Buddha, often called Jina or Victor in the texts.³

niṭṭhāpetvāna Saṅgītiṁ, pekkhamāno anāgataṁ, [01]
having brought the (Third) Council Traditionally said to have been called by King Asoka after purifying the Sangha, and intended to confirm the true teachings. The traditional date is around 250 years after the Buddha's parinibbāna. However, Asoka doesn't mention it in his Edicts, which must put at least his part in the Council in doubt.⁴ to a close, while looking towards the future,

Sāsanassa patiṭṭhānaṁ paccantesu apekkhiya,
and looking to the establishment of the Dispensation in the border countries,

pesesi Kattike māse te te There tahiṁ tahiṁ. [02]
during the month of Kattika I.e. November.⁵ sent various Elders here and there.

Theraṁ Kasmīra Text: Kasmīrā, treating them as two here, but referential raṭṭhasmiṁ below is singular. There is a map showing the locations of these destinations here: http://www.ancient-buddhist-texts.net/Maps/Map-12-Asokan-Missions.htm.⁶-Gandhāraṁ Majjhantikam-apesayi:
He sent the Elder Majjhantika to Kasmīra-Gandhāra,

“Patiṭṭhāpehi tattheva raṭṭhasmiṁ Sāsanaṁ.” iti [add.]
saying: “Cause the Dispensation to be established there in the country.”

Apesayi Mahādevattheraṁ Mahisamaṇḍalaṁ. [03]
He sent the Elder Mahādeva to Mahisamaṇḍala.

Vanavāsiṁ Mhv: Vanavāsaṁ; and below.⁷ apesesi Theraṁ Rakkhitanāmakaṁ;
To Vanavāsī he sent the Elder by the name of Rakkhita;

tathāparantakaṁ Yonaṁ Dhammarakkhitanāmakaṁ. [04]
but the Ionian Or, we might say now, the Greek.⁸ by the name of Dhammarakkhita to Aparantikā.

Mahāraṭṭhaṁ Mahādhammarakkhitattheranāmakaṁ,
To Mahāraṭṭha Now called Maharashtra.⁹ (he sent) the Elder by the name of Mahādhammarakkhita,

Mahārakkhitatheran-tu Yonalokaṁ apesayi. [05]
he sent to the world of the Ionians the Elder Mahārakkhita.

Pesesi Majjhimaṁ Theraṁ Himavantappadesakaṁ;
He sent the Elder Majjhima to the Himālayan Lit: place endowed with snow.¹⁰ districts;

Suvaṇṇabhūmiṁ There dve Soṇaṁ Uttaram-eva ca. [06]
to Suvaṇṇabhūmi (he sent) two Elders, Soṇa and Uttara.

Sabbe pi te Mahātherā gacchantā attapañcamā, Text: -pañcaṁā, printer's error.¹¹ [add.]
All of these Great Elders were going with five besides themselves,

paccantime janapade vattesuṁ upasampadaṁ. [add.]
to give the higher ordination in the border countries. See the introduction for a consideration of the importance of this addition.¹² [07]

Mahāmahindatheraṁ taṁ, Theraṁ Iṭṭhiyam-Uttiyaṁ,
That Great Elder Mahinda, the Elder Singular where a plural in expected.¹³ Iṭṭhiya and Uttiya,

Sambalaṁ Bhaddasālañ-ca, sake saddhivihārike, [08]
Sambala and Bhaddasāla, From the text below we know that two others accompanied Mahinda to Laṁkā, they are the novice Sumana, and the upāsaka Bhaṇḍuka.¹⁴ his attendant monks,

“Laṅkādīpe manuññamhi manuññaṁ Jinasāsanaṁ
* he sent these five Elders, (saying): “You must establish

patiṭṭhāpetha tumhe” ti pañca There apesayi. [09]
in the pleasant Isle of Laṅkā the pleasant Dispensation of the Victor.”

[2. Majjhantika in Kasmīra-Gandhāra]

Tadā Kasmīra-Gandhāre, pakkaṁ sassaṁ mahiddhiko
* Then in Kasmīra-Gandhāra, the Nāga King Āravāla, the one of great power,

Āravālo Mhv: Aravāl- here, and below.¹⁵ Nāgarājā, vassaṁ karakasaññitaṁ [10]
[destroyed] the ripe crops, having made the rain known as hail

vassāpetvā samuddasmiṁ, sabbaṁ khipati dāruṇo
fall into the lake, Samudda normally means ocean or sea, but Kasmīra-Gandhāra was a long way away from the ocean, and the word can cover any large body of water, which is what is meant here.¹⁶ and all was violently upset.

Tatra Majjhantikatthero, khippaṁ gantvā vihāyasā [11]
The Elder Majjhantika, having gone quickly through the air

Āravāladahe vāripiṭṭhe caṅkamanaṁ akā, Mhv: caṅkamanādike; walking up and down and so on.¹⁷
walked up and down on the top of the water on Āravāla's lake,

tiṭṭhati ca nisīditvā, seyyaṁ kappesi tāvade. [12]
he stopped and having sat down, he instantly lay down.

Nāgamāṇavikā disvā kuddhā Rañño nivedayuṁ:
Having seen that, the young Nāgas became angry and informed the (Nāga) King,

“Deva! Muṇḍanako eko chinnapaṭadharo ahu,
saying: “God-King! This solitary shaveling covered with only one cloth, This must be reporting the Nāgas' impression, as monks necessarily have three robes: a lower robe covering the waist and legs, an upper robe covering the body, and an outer robe, similar to the upper robe, but thicker to protect against cold weather.¹⁸

vārimhi kāsuṁ letvāna, This would imply a verb leti, or possibly layati, neither of which is found in the Dictionaries. It is presumably connected with Sanskrit layana; clinging, adhering, resting, lying down.¹⁹ akā caṅkamanādike.” [13]
having lain on this lake Cf. SED: karṣū, Us f. (Uṇ. i, 82) a furrow, trench, incision ŚBr. KātyŚr. &c.; a river, canal...²⁰ of water, is walking up and down and so on.”

Sutvāna tāsaṁ vacanaṁ Nāgarājā mahiddhiko,
Having heard their words the Nāga King, of great power,

nikkhamma bhavanato 'yaṁ vividhā bhiṁsikākari: [14]
came out from his dwelling and did various fearful things:

replacing Mahāvaṁsa 12.11b and 12a

akāsi disvā taṁ Nāgā ruṭṭhā Rañño nivedayuṁ.
having seen this done those enraged Nāgas informed the (Nāga)-King.

Nāgarājātha ruṭṭho so vividhā bhiṁsikākari:
Then the enraged Nāga King did various fearful things:

vātā mahantā vāyanti, megho gajjati vassati,
great winds did blow, a cloud thundered and rained,

phalanti asaniyo, Mhv: phalantāsaniyo; which is better metrically.²¹ vijjū niccharanti tato tato, [15]
thunderbolts crashed, lightning struck here and there,

mahīruhā pabbatānaṁ kūṭāni papatanti ca,
trees and the tops of the mountains (all) fell down,

virūparūpā Nāgā ca bhiṁsāpenti samantato. [16]
and deformed Nāgas frightened (people) on all sides.

Sayaṁ dhūpati jalati akkosanto anekadhā,
He himself angrily fumed and burned in many ways,

Sabbaṁ taṁ iddhiyā Thero paṭibāhiya bhiṁsanaṁ
The Elder having repelled all those fearful things with his psychic power

avoca Nāgarājaṁ taṁ, dassento balam-uttamaṁ: [18]
said this to the Nāga King, showing his supreme strength:

“Sadevako pi ce Text: ca, which gives savipulā, which is normally avoided in the classical period. Mahāvaṁsa: ce, which also gives better sense.²² loko āgantvā tāsayeyya maṁ
“If the world together with its gods having come were to (try to) frighten me

na me paṭibalo assa yam-ettha Mhv: janetuṁ; to give birth to.²³ bhayabheravaṁ. [19]
they would not be able to (give rise to) fear and fright in me here.

Sace pi tvaṁ mahiṁ sabbaṁ sasamuddaṁ sapabbataṁ,
* Even if you, having taken up the whole earth with its oceans and mountains,

ukkhipitvā Mahānāga, khipeyyāsi mamopari, [20]
Great Nāga, were to throw them at me from on high,

neva me sakkuṇeyyāsi janetuṁ bhayabheravaṁ.
there is no possibility to give rise to fear and fright in me.

Aññadatthu tavevassa vighāto Uragādhipa.” [21]
Assuredly, it is only for your own distress, Snake-King.”

Taṁ sutvā nimmadassassa, Thero Dhammaṁ adesayi,
Having heard that, he was crushed, and the Elder taught the Dhamma,

tatto Mhv: tato; and then.²⁴ Saraṇasīlesu Nāgarājā patiṭṭhahi, [22]
and truly the Nāga King was established in the Refuges and Precepts,

tatheva caturāsīti sahassāni Bhujaṅgamā,
and there and then eighty-four thousand Serpents, Another term for Nāgas.²⁵

Himavante ca Gandhabbā Yakkhā Kumbhaṇḍakā bahū,
In the Himālaya many Gandhabbas, Yakkhas and Kumbhaṇḍakas,

Bhaṇḍako Mhv: Paṇḍako.²⁶ nāma Yakkho tu, saddhiṁ Hāritayakkhiyā,
but the Yakkha named Bhaṇḍaka, together with the Yakkhinī Hāritā,

pañcasatehi puttehi Phalaṁ pāpuṇi ādikaṁ. [25]
and their five-hundred children attained (Path and) Fruit and so on.

“Mā dāni kodhaṁ janayittha ito uddhaṁ yathā pure, [26]
“Now do not give rise to anger in the future as in the past,

sassaghātañ-ca mā kattha, sukhakāmā hi pāṇino.
do not destroy the crops, for breathing beings desire happiness.

Karotha mettaṁ sattesu, vasantu manujā sukhaṁ.”
Develop loving-kindness towards beings, let humans live happily.”

Iti tenānusiṭṭhā te tatheva paṭipajjisuṁ. [27]
Like this they were admonished and they followed the path in that place.

Tato ratanapallaṅke Theraṁ so Uragādhipo
* Then the Snake-King, having made the Elder sit down

nisīdāpiya, aṭṭhāsi vījamāno tad-antike. [28]
on a jewelled couch, stood near by fanning him.

Tadā Kasmīra-Gandhāre vāsino manujāgatā
Then the humans who were residing in Kasmīra-Gandhāra

Nāgarājassa pūjatthaṁ, mantvā Theraṁ mahiddhikaṁ, [29]
in order to worship the Nāga King, after discussing the Elder of great power,

Theram-evābhivādetvā, ekam-antaṁ nisīdisuṁ.
and worshipping the Elder, sat down on one side.

Tesaṁ Dhammam-adesesi Thero Āsīvisūpamaṁ. [30]
The Elder taught them the Dhamma about the Simile of the Poisonous Snake. Probably SN 35. sut. 238, although there are others that include a relevant simile. An appropriate simile for Nāgas to learn, there four poisonous snakes represent the four elements, which are subject to disintegration.²⁷

Asītiyā sahassānaṁ Dhammābhisamayo ahu,
For eighty thousand (of them) there was a penetration I.e. they attained Path and Fruit. Abhisamaya is the noun regularly used in this connection. Cf. passim.²⁸ of the Dhamma,

satasahassaṁ purisā pabbajuṁ Therasantike. [31]
and one-hundred thousand men went forth I.e. ordained as monks. Technically pabbajjā is the lower ordanition, which is normally followed by upasampadā. But here and elsewhere in this text it appears to be used as a shorthand to indicate both. It appears from this again, that Majjhantika must have been the leader, and was probably accompanied by at least four other monks, to make up the number required to give the higher ordination.²⁹ in the presence of the Elder.

Tato pabhuti Kasmīra-Gandhārā te idāni pi
Since that time until now those in Kasmīra-Gandhāra

āsuṁ kāsāvapajjotā, Mhv: kāsāya-.³⁰ vatthuttayaparāyaṇā. [32]
are light up with the monastic robe, finding support in the three objects. The three objects of reverence, i.e. the Buddha, the Dhamma and the Sangha.³¹

Gantvā Mahādevatthero, desaṁ Mahisamaṇḍalaṁ,
The Elder Mahādeva, having gone to the district of Mahisamaṇḍala,

suttantaṁ Devadūtaṁ so Mhv: taṁ.³² kathesi janam-ajjhago. [33]
preached the Discourse on the Divine Messengers MN 130. Another simile, this time about the signs of sickness, old age and death, which one heedless ignores.³³ in the midst of the people.

Cattālīsasahassāni Text: Cattālīsa- here, Cattāḷīsa- below. The text varies, here I have preferred to write Cattālīsa- each time.³⁴ Dhammacakkhuṁ visodhayuṁ,
Forty thousand (people) purified the Dhamma-Eye, I.e. they attained path and fruit.³⁵

cattālīsasahassāni pabbajiṁsu ca santike. Mhv: tad-antike; same meaning.³⁶ [34]
and forty thousand (people) went forth in his presence.

Gantvāna Rakkhitatthero Vanavāsiṁ, nabhe ṭhito,
The Elder Rakkhita, having gone to Vanavāsī, while standing in the sky,

Saṁyuttaṁ Anamataggaṁ kathesi janam-ajjhago. [35]
preached the Thematic Discourses on the Unknown Beginning SN 15. Similes about the extreme length of Saṁsāra.³⁷ in the midst of the people.

Saṭṭhinarasahassānaṁ Dhammābhisamayo ahu,
For sixty-thousand (people) there was a penetration of the Dhamma,

sattatisahassamattā Mhv: sattatiṁsasahassamattā; same meaning.³⁸ pabbajiṁsu tad-antike. [36]
around thirty-seven thousand went forth in his presence.

Vihārānaṁ Text: vihārañ-ca, but plural is required.³⁹ pañcasataṁ tasmiṁ dese patiṭṭhahi,
Five hundred monastic dwelling places were established in this district,

patiṭṭhāpesi tatthevaṁ Thero so Jinasāsanaṁ. [37]
and the Elder established the Dispensation of the Victor Another epithet for the Buddha.⁴⁰ in that place.

Gantvāparantakaṁ Thero Yonako Dhammarakkhito,
The Ionian Elder Dhammarakkhita, having gone to Aparantikā,

Aggikkhandhopamaṁ Suttaṁ kathesi Mhv: kathetvā; having preached.⁴¹ janam-ajjhago, [38]
preached the Discourse on the Simile of the Mass of Fire AN Bk. 7 sutta 68, on the preference of embracing fire over embracing a woman.⁴² in the midst of the people,

sattatiṁsasahassāni pāṇe tattha samāgame Mhv: samāgate; same meaning.⁴³
and thirty-seven thousand breathing beings who had assembled together

Dhammāmataṁ apāyesi Dhammādhammesu kovido. [39]
tasted Lit. drank.⁴⁴ the Deathless Dhamma of the one skilled in what was Dhamma and not Dhamma.

Purisānaṁ sahassañ-ca Mhv: sahassā ca.⁴⁵ itthiyo ca tatodhikā
A thousand of men and even more women than that

Khattiyānaṁ kulā yeva, nikkhamitvāna pabbajuṁ. [40]
from the Noble families, having renounced (the world), went forth.

Mahāraṭṭhaṁ Isī gantvā so Mahādhammarakkhito,
The Seer Mahādhammarakkhita, having gone to Mahāraṭṭha,

MahānāradakassapavhaṁJātakaṁ Text: Mahānāradakassapajātakaṁ, which leaves the line short by one syllable. Mhv: Mahānāradakassapavhaṁ Jātakaṁ.⁴⁶ kathayī tahiṁ. [41]
preached the Birth Story called Mahānāradakassapa Ja 544. On Heaven and Hell.⁴⁷ in that place.

Maggaphalaṁ pāpuṇiṁsu caturāsītisahassakā
Eighty-four thousand (people) attained Path and Fruit

terasan-tu sahassāni pabbajiṁsu ca santike. Mhv: tad-antike; same meaning.⁴⁸ [42]
but thirteen thousand (people) went forth in his presence.

Gantvā Yonakavisayaṁ Mhv: Gantvāna Yonavisayaṁ; same meaning.⁴⁹ so Mahārakkhito Isi,
The Seer Mahārakkhita, having gone to the locality of the Ionians, This was probably not Ionia itself, but where the Greeks were still stationed on the edge of India, possibly around what is now Pakistan, following the campaigns of Alexandria the Great.⁵⁰

Kālakārāmasuttantaṁ kathesi janam-ajjhago, [43]
preached the Kāḷakārāma Discourse AN Bk. 4 sut. 24. On the lack of conceit in the Buddha in regard to sense objects.⁵¹ in the midst of the people,

pāṇasatasahassāni sahassāni ca sattati
and one hundred thousand and seventy thousand breathing beings

Maggaphalaṁ pāpuṇiṁsu; dasasahassāni pabbajuṁ. [44]
attained Path and Fruit, and one thousand went forth.

Gantvā catūhi Therehi desesi Majjhimo Isi
The Seer Majjhima, together with four Elders, According to the Dīpavaṁsa the companions were named Kassapagotta, Durāsada (= Dundhubhissara in MhvṬ), Sahadeva and Mūlakadeva, though these names are given in different forms elsewhere.⁵² having gone

Himavantapadesasmiṁ Dhammacakkappavattanaṁ, [45]
into the Himālaya district Set Rolling the Dhamma Wheel, A play on words, the Dhammacakkappavattana, which was the First Discourse of the Buddha, is found at SN 56.11.⁵³

Maggaphalaṁ pāpuṇiṁsu asītipāṇakoṭiyo.
and eight-hundred million breathing beings attained Path and Fruit.

Visuṁ te pañca raṭṭhāni pañca Therā pasādayuṁ, [46]
Seperately these five Elders brought faith to five countries,

purisā satasahassāni ekekasseva santike
and a hundred thousand men in the presence of each (of the Elders)

pabbajiṁsu, pasādena Sammāsambuddhasāsane. [47]
went forth, That means, I believe, a hundred thousand went forth in the presence of each of the Elders.⁵⁴ having faith in the Dispensation of the Perfect Sambuddha.

Saddhiṁ Uttaratherena Soṇatthero mahiddhiko,
The Edler Uttara together with the Elder Soṇa, of great psychic power,

Suvaṇṇabhūmiṁ agamā, tasmiṁ tu samaye pana [48]
went to Suvaṇṇabhūmi, but at that time

jāte jāte Rājagehe dārake, ruddarakkhasī,
whenever children were born in the King's Palace, a fierce demoness,

samuddato nikkhamitvā bhakkhayitvāna, gacchati. [49]
having left the ocean and eaten (it), would then depart.

Tasmiṁ khaṇe Rājagehe jāto hoti kumārako
At that time in the King's Palace a prince was born

There manussā passitvā: 'Rakkhasānaṁ sahāyakā.'
and people, having seen the Elders (thought): '(These are) friends of the demons.'

Iti cintiya māretuṁ sāvudhā Mahāvaṁsa: sāyudhā; same meaning.⁵⁵ upasaṅkamuṁ. [50]
Thus thinking to kill them they approached with weapons.

Disvā āvudhahatthe: “Kiṁ āgacchathā?” ti pucchiya
Having seen (them), holding weapons in their hands, he asked: “Why did you come?”

“Jāte Rājakule te hi dārake rakkhasā bahū [51]
* “These children born in a Royal family are eaten

khādanti, tesaṁ tumhe pi rakkhasānaṁ sahāyakā Geiger gives a variant verse found in a number of versions which is similar to this verse: Jāte jāte Rājakule dārake khādanti rakkhasā, tumhe tesaṁ sahāyakā Therā te evam-āhu te.⁵⁶
* by many demons, and you are friends with these demons.”

ahumhā.” ti Vutte te Therā āhaṁsu te nare: [52]
When this was said, those Elders said this to those people:

“Samaṇā mayaṁ sīlavantā, pāṇavadhādi saññamā,
“We are virtous ascetics, restrained from killing breathing beings and so on,

kalyāṇadhammā asamā, na rakkhasisahāyakā.” [53]
having unmatched goodness, we are not friends of the demoness.”

Tasmiṁ khaṇe sā rakkhasī saparisāya: “Dārake
* At that moment the demoness said to her assembly:

Khādissāmī,” ti turitā nikkhantā hoti sāgarā. [54]
“I will eat the children”, and quickly left from the waters.

Te disvāna, mahāravaṁ viraviṁsu mahājanā:
Having seen them, the multitude cried out a loud cry:

“Ayyā pi rakkhasā sabbā āgatā khādituṁ!” iti [55]
“The noble A strange epithet to use here.⁵⁷ demons have come to eat us all!”

Diguṇe rakkhase Thero māpayitvā bhayānake,
The Elder, having created twice as many fearful demons,

taṁ rakkhasiṁ saparisaṁ parikkhipi samantato. [56]
surrounded that demoness and her assembly on all sides.

'Idaṁ imehi laddhan'-ti mantvā bhītā palāyi sā. [57]
and considering: 'This is (now) theirs', fearfully she ran away.

Tassa desassa ārakkhaṁ ṭhapetvāna samantato
Having placed a protection of that district on all sides

tasmiṁ samāgame Thero Brahmajālaṁ adesayi, [58]
the Edler taught the Brahmajāla (Discourse) DN 1.⁵⁹ in that gathering,

Saraṇesu ca Sīlesu aṭṭhaṁsu bahu For bahū m.c. to fit the cadence. Mhv: bahavo.⁶⁰ te janā.
and set up the multitude in the Refuges and Precepts.

Saṭṭhiyā tu sahassānaṁ Dhammābhisamayo ahu, [59]
But for sixty thousand there was a penetration of the Dhamma,

aḍḍhuḍḍhāni sahassāni pabbajuṁ kuladārakā.
and three and a half thousand sons of good families went forth.

Pabbajiṁsu diyaḍḍhaṁ tu sahassaṁ kuladhītaro. [60]
One and half thousand daughters of good families (also) went forth.

Tato pabhuti sañjāte Rājagehe kumārake
Since that time when a prince was born in the King's Palace

nāmaṁ kariṁsu Rājāno Soṇuttarasanāmake. [61]
the Kings gave them the names of Soṇa and Uttara.

Sujanappasādasaṁvegatthāya Kate
Written for the Faith and Invigoration of Good People

Mahāvaṁse Nānādesappasādo nāma Dvādasamo Paricchedo
The Twelfth Chapter in the Great Lineage called Faith in Various Districts