Devānaṁpiyatisso so Rājā salilakīḷitaṁ
The King Devānampiyatissa, having given a water-sport

datvā nagaravāsīnaṁ, migavaṁ kīḷituṁ agā. [03]
for the city-dwellers, went for the sport of deer-hunting.

Cattālīsasahassehi narehi parivārito
Surrounded by forty-thousand of his men

dhāvanto padasā yeva, agamā Missakaṁ nagaṁ. [04]
running on foot, he came to mount Missaka.

There dassetum-icchanto devo tasmiṁ mahīdhare,
The god of the mountain, wishing to show (him) the Elders in that place,

tiṇaṁ khādayamāno Mahāvaṁsa: Gumbaṁ bhakkhayamāno; grazing in the thicket.³ va āsi Mhv: aṭṭhā.⁴ gokaṇṇarūpavā. [05]
took a form like an elk grazing in the thicket.

Rājā disvā: ‘Pamattaṁ taṁ na yuttaṁ vijjhituṁ,’ iti
The King, having seen (him), thinking: ‘It is not proper to shoot one who is heedless,’

Rājānudhāvi so dhāvaṁ Therānaṁ santikaṁ gato,
The King chased along, but he ran within the presence of the Elders,

Thero ‘Bahusu diṭṭhesu atibhāyissatī,’ ti so
The Elder, thinking: ‘In seeing many he will be very fearful,’

“Samaṇā mayaṁ, Mahārāja, Dhammarājassa sāvakā,
“We are ascetics, Great King, disciples of the King of the Dhamma,

taveva anukampāya, Jambudīpā idhāgatā.” [13]
having compassion on you, we have come here from the Rose-Apple Isle.”

saritvā sakhisandesaṁ: ‘Samāṇo’ iti nicchito. [14]
and remembering his friend's Presumably meaning Asoka.¹¹ message he considered: ‘(He is) an ascetic’.

Dhanuṁ sarañ-ca nikkhippa upasaṅkamma taṁ Isiṁ,
Having put aside his bow and arrow he approached the Seer,

sammodamāno Therena so nisīdi tad-antike. [15]
and greeting the Elder he sat down in his presence.

[2. The Questions]

Tadā tassa manussā te āgamma parivārayuṁ
Then the men who had come with him surrounded them

tadā sese pi dassesi Mahāthere Mhv: Mahāthero; it would then mean: The Great Elder then showed his friends.¹² sahāyate. [16]
and he showed the rest of his friends, the Great Elders.

Te pi disvā 'bravī Rājā: “Kadāme āgatā?” iti
After seeing them the King said: “When did these come?”

“Mayā saddhin,”-ti Therena vutte, pucchi idaṁ puna: [17]
“(They came) with me,” said the Elder, and again (the King) asked this:

“Santi īdisakā aññe Jambudīpe Text: Jambudīpē, printer's error.¹³ yatī?” iti
“Are there other strivers like these in the Rose-Apple Isle?”

Āha: “Kāsāvapajjoto Jambudīpo, tahiṁ pana [18]
He said: “The Rose-Apple Isle shines with the dyed robe, moreover in that place

Tevijjā iddhippattā ca, cetopariyakovidā,
there are those with the Three Knowledges, psychic powers, skill in mind-reading,

Dibbasotā Mhv inserts ca.¹⁴ Arahantā, bahū Buddhassa sāvakā”. [19]
Worthy Ones with Divine Hearing, and many disciples of the Awakened One.”

Pucchi: “Kenāgatatthā?” ti, “Na thalena na vārinā
He asked: “By what means did you come?” “Neither by land nor by water

āgatamhā” ti vutto, so vijāni: ‘Nabhasāgamaṁ’. [20]
did we come,” he said, so he understood: ‘They came through the air’.

Vīmaṁsaṁ so Mahāpañño paññaṁ pañhe Mhv: saṇhaṁ pañhaṁ; a subtle question.¹⁵ apucchi taṁ,
Enquiring, the One with Great Wisdom asked him a wisdom question,

puṭṭho puṭṭho viyākāsi taṁ taṁ pañhaṁ Mahīpati: [21]
and one question after another the Master of the Earth answered in this way and that:

“Rukkhoyaṁ Rāja kin-nāmo?” “Ambo nāma ayaṁ taru.”
“This tree, King, what is its name?” “The name of this tree is mango.”

“Imaṁ muñciya aññambo?” Mhv: atthambo.¹⁶ “Santi Ambatarū bahū.” [22]
“Aside from this, are there other mangos?” “There are many mango trees.”

“Imañ-ca ambaṁ te ambe muñciyatthi mahīruhā?”
“Aside from this mango and those mangos, are there (other) trees?”

“Santi Bhante bahū Text: bahu; against the metre.¹⁷ rukkhā, anambā pana te tarū.” [23]
“Venerable Sir, there are many other trees, and those trees are not mangos.”

“Aññe ambe anambe ca muñciyatthi mahīruhā?”
“Aside from (those) mangos and (those) not mangos, are there (other) trees?”

“Ayaṁ Bhadantambarukkho,” Mhv: Bhante, ambarukkho; same meaning.¹⁸ “Paṇḍitosi Narissara!” [24]
“(There is) this mango tree, venerable Sir,” “Lord of Men, you are wise!”

“Santi te ñātakā Rāja?” “Santi Bhante bahū janā,”
“Do you have relatives, King?” “There are many people, venerable Sir,”

“Santi aññātakā Rāja?” “Santi aññātakā Mhv: te ñātito.¹⁹ bahū,” [25]
“Are there (others) who are not relatives, King?” “There are many who are not relatives,”

“Ñātake te ca aññe ca muñciyañño pi atthi nu?”
“Aside from these and the others, is there anyone else?”

‘Paṇḍito’ ti viditvāna, Cūḷahatthipadopamaṁ
* Having understood: ‘He is wise,’ the Elder taught the very wise Master of the Earth

Suttantaṁ desayī Thero, Mahīpassa For Mahīpatissa? Or parallel to the form Bhūmipa at 35 below?²⁰ mahāmatī. [27]
the Short Discourse on the Simile of the Elephant's Foot. MN 27. About others who come to refute the teaching of the Buddha, but end up as his disciples; and the gradual Path leading to Awakening²¹

Desanāpariyosāne, saddhiṁ tehi narehi so
* At the end of the Teaching, together with forty-thousand

cattālīsasahassehi Saraṇesu patiṭṭhahi. [28]
of his men, he established him in the Refuges.

[3. Ordination and Teaching]

Bhattābhihāraṁ sāyaṇhe Rañño abhiharuṁ tadā
In the evening an offering of food was brought to the King, then

‘Na bhuñjissanti dāni me’ Mhv: 'me dāni; which gives the pathyā cadence.²² iti jānaṁ tu Bhūpati,
although the Lord of the Earth knew: ‘They will not eat now’,

‘Pucchituṁ yeva vaṭṭati,’ Mhv: yuttan-ti; is it suitable (to ask).²³ bhattenāpucchi te Isī,
(and) ‘It is right to ask,’ he invited the Seers to the meal,

Kāle vutte 'bravi evaṁ, “Gacchāma nagaraṁ.” iti
When the right time was told, he spoke thus: “We will go to the city.”

“Tuvaṁ gaccha Mahārāja vasissāma mayaṁ idha.” [33]
“You go, Great King, we will take up residence here.”

“Evaṁ sati kumāroyaṁ amhehi saha gacchatu.”
“If that is so, let this young man come with us.”

“Ayaṁ hi āgata-Phalo Rāja viññāta-Sāsano, [34]
“This (young man) has come to (Path and) Fruit, As stated above in 13.21 he had attained the third Path and Fruit.²⁴ King, understood the Dispensation,

apekkhamāno pabbajjaṁ, vasatamhāka santike,
and is seeking the going-forth, (therefore) he must dwell in our presence,

idāni pabbājessāma imaṁ, tvaṁ gaccha Bhūmipa.” [35]
we will give him the going-forth now, (but) you can go, Lord of the Earth.” Bhūmipa, which I can't find listed anywhere, is presumably for Bhūmipati.²⁵

“Pāto rathaṁ pesayissaṁ tumhe tattha ṭhitā puraṁ
* “In the morning I will send a chariot, standing in that you

yāthā,” ti There Text: here, by ellipsis.²⁶ vanditvā, Bhaṇḍuṁ netvekam-antikaṁ [36]
can proceed to the city,” and after worshipping the Elders he led Bhaṇḍu to one side

pucchi Therādhikāraṁ so, Rañño sabbaṁ abhāsi so:
and asked what the Elder referred to, and he told the King all:

Bhaṇḍussa gihibhāvena gatāsaṅko Narissaro,
Because of Bhaṇḍu's lay appearance the Lord of Men lost his fear,

aññāsi narabhāvaṁ so. “Pabbājema imaṁ,” iti [39]
knowing he had the nature of a man. Saying: “We will let him go forth,”

Thero, taṁ gāmasīmāyaṁ, tasmiṁ yeva khaṇe, Mhv: gaṇe; in that very group.²⁸ akā
the Elder, in that village boundary, at that very instant, gave

Bhaṇḍukassa kumārassa pabbajjaṁ upasampadaṁ, [40]
to the young man Bhaṇḍuka the going-forth and the higher ordination,

Tasmiṁ yeva khaṇe so ca Arahattaṁ apāpuṇi.
and at that very instant he also attained Worthiness.

Sumanaṁ sāmaṇeraṁ taṁ Thero āmantayī tato: [41]
Then the Elder addressed the novice Sumana:

“Dhammassavanakālo tvaṁ ghosāpehi idāni pi.” Mhv: ghosehi” apucchi so; requested him: announce...²⁹
“Please announce the time for listening to the Dhamma now.”

“Sāvento kittakaṁ ṭhānaṁ Bhante ghosemahaṁ?” iti [42]
“When sounding it how far, venerable Sir, shall I announce it?”

sāvento sakalaṁ Laṅkaṁ, Dhammakālaṁ aghosayi. [44]
he sounded it through the whole of Laṅkā, announcing the time for the Dhamma (Teaching).

Rājā Nāgacatukke so soṇḍipasse nisīdiya
The King, who was sitting on the side of the Four Nāgas tank

“Upaddavo nu atthī?” ti Āha: “Natthi upaddavo,
“Is there some danger?” He said: “There is no danger,

sotuṁ Sambuddhavacanaṁ kālo ghosāpito.” iti [46]
the time was being announced to hear the Sambuddha's words.”

Sāmaṇeraravaṁ sutvā, Bhummā devā aghosayuṁ,
Having heard the roar of the novice, the Earth-Gods announced (it too),

evaṁ kamena so saddo Brahmalokaṁ samāruhi. [47]
and in succession the sound thus rose up to the Brahmā world.

Tena ghosena devānaṁ sannipāto mahā ahu
With the announcement a great many gods assembled

Samacittasuttaṁ desesi Thero tasmiṁ samāgame. [48]
and the Elder taught the Discourse on the Peaceful Mind AN Bk. 2, Sut. 31. On gratitude.³³ in that assembly.

Asaṅkhiyānaṁ devānaṁ Dhammābhisamayo ahu
An uncountable number of the gods penetrated the Dhamma

bahū Nāgā Supaṇṇā ca Saraṇesu patiṭṭhahuṁ. [49]
and many Nāgas and Supaṇṇas were established in the Refuges.

Yathedaṁ Sāriputtassa Suttaṁ Therassa bhāsato
Just as when the Elder Sāriputta spoke this Discourse

tathā Mahindatherassa ahu devasamāgamo. [50]
so did the gods who assembled around the Elder Mahinda.

[4. Entering the Town]

“Arohatha rathaṁ, yāma nagaraṁ” iti te 'bravi. [52]
he said to them: “Mount the chariot, and let us go to the city.”

“Nārohāma rathaṁ, gaccha gacchāma tava pacchato.”
“We do not mount chariots, you go and we will follow after you.”

Iti vatvāna pesetvā sārathiṁ sumanorathā, [53]
After saying this and sending the driver away with a good and delightful mind,

vehāsaṁ abbhugantvā, te nagarassa puratthato,
and ascending into the sky, at the east of the city,

Paṭhamatthūpaṭhānamhi, otariṁsu mahiddhikā. [54]
on the place of the First Shrine, the ones with great power descended.

Therehi paṭhamotiṇṇaṭhānamhi, kata-Cetiyaṁ,
On that place where the Elders first crossed over, a Shrine was made,

ajjāpi vuccate, tena evaṁ Paṭhamacetiyaṁ. [55]
so it is said today, and therefore it is (called) the First Shrine.

Raññā Theraguṇe Mhv: Theraguṇaṁ.³⁶ sutvā, sabbā Mhv: Rañño; in the King's (harem).³⁷ antepuritthiyo
Having heard from the King of the Elders' virtues, all the women in the harem

Theradassanam-icchiṁsu, yasmā tasmā Mahīpati [57]
desired to see the Elders, therefore the Master of the Earth

anto va Rājavatthussa rammaṁ kāresi maṇḍapaṁ,
had a delightful pavilion made inside the Royal Grounds,

setehi pupphavatthehi chāditaṁ samalaṅkataṁ, [58]
covered and decorated with white cloth and flowers,

uccāseyyāviramaṇaṁ sutattā Therasantike
having heard in the presence of the Elder that they had given up using high seats

kaṅkhi: ‘Uccāsane Thero nisīdeyya nu no?’ ti ca [59]
he had a doubt: ‘Can the Elder sit down on a high seat or not?’

cīvaraṁ pārupante te, ativimhitamānaso,
and putting on their robes, was greatly surprised in mind,

susādhu bhummattharaṇaṁ paññāpethā,” ti bhāsiya,
(therefore) it is good to spread out a cover on the floor,”

gantvā paṭipathaṁ There sakkaccaṁ abhivādayi, Mhv: abhivādiya.³⁹ [64]
and having gone in front he respectfully worshipped the Elders,

Mahāmahindatherassa hatthato pattam-ādiya,
taking the Great Elder Mahinda's bowl from his hand,

sakkārapūjā vividhā puraṁ Theraṁ pavesayi. [65]
and with manifold respect and worship he led the Elder to the city.

Disvā āsanapaññattiṁ nemittā byākaruṁ iti:
Having seen the designated seats the fortune-tellers predicted:

“Gahitā pathavī, 'mehi, Dīpe hessanti Issarā.” [66]
“Having taken the ground, they will be Lords of this Isle.”

Narindo ānayanto Mhv: pūjayanto.⁴⁰ te There antepuraṁ varaṁ, Mhv: nayi; led them.⁴¹
The Lord of Men brought those Elders to the noble harem,

Tattha te dussapīṭhesu nisīdiṁsu, yathārahaṁ, [68]
There they sat down on the seat of cloth, according to their worth, It means that they sat in line according to their seniority.⁴³

te yāgukhajjabhojjehi sayaṁ Rājā atappayi.
and the King himself satisfied them with rice-gruel, staple and non-staple foods.

Niṭṭhite bhattakiccamhi sayaṁ upanisīdiya, [69]
At the conclusion of his duties concerning the meal he sat down nearby,

kaniṭṭhassoparājassa Mahānāgassa jāyikaṁ,
he had his younger Brother, the deputy King Mahānāga's wife,

vasantiṁ Rājagehe va pakkosāpesi cānulaṁ: [70]
Anulā, who resided in the Royal Palace, summoned and said:

Āgamma Text: Agamma.⁴⁴ Anulādevī pañca-itthisatehi sā
Queen Anulā, having come with five hundred women

There vandiya pūjetvā, ekam-antaṁ upāvisi. [71]
and having worshipped and honoured the Elders, took a seat on one side.

Petavatthuṁ Vimānañ-ca Saccasaṁyuttam-eva ca,
* the Wise One taught the Ghosts Stories and the Divine Mansions,

Hiyyo diṭṭham-anussehi sutvā Theraguṇe bahū
Many having heard of the Elders' virtues from those who had seen them on the previous day

Theradassanam-icchantā, samāgantvāna nāgarā [74]
desiring to see the Elders, the city-folk after gathering

“Sabbesaṁ idha sambādho, sālaṁ Maṅgalahatthino
* “Here they are all crowded together, clean up the State

sodhetha Mhv: sodhentu; same meaning.⁴⁸ tattha dakkhinti There 'me nāgarā.” iti [76]
Elephant's stall and the city-folk can see the Elders there.”

Sodhetvā Hatthisālaṁ taṁ vitānādīhi sajjukaṁ
* Having cleaned up the Elephant stall and quickly decorated it

alaṅkaritvā, sayanāni This line is 9 syllables long, Mahāvaṁsa reads sayane, which fits the metre better.⁴⁹ paññāpesuṁ yathārahaṁ, [77]
with canopies and so on, they prepared the seats according to their worth,

sa Thero tattha gantvāna nisīditvāna-m-āsane, Mahāvaṁsa 14.63a reads: Mahāthero nisīdiya; the Great Elder ... sat down.⁵⁰
and after going there and sitting down on the seat the Elder,

taṁ Mhv: so.⁵¹ Devadūtasuttaṁ so Mhv omits this so.⁵² kathesi Kathiko Mahā. [78]
the Great Preacher, preached the Discourse on the Divine Messengers. MN 130. As Mahādeva did in Mahisamaṇḍala above, v. 33.⁵³

Taṁ sutvāna, pasīdiṁsu nāgarā te samāgatā,
Having heard it, the city-folk who had gathered round, gained faith,

tesu pāṇasahassaṁ tu Paṭhamaṁ Phalam-ajjhagā. [79]
but a thousand breathing beings attained the First (Path and) Fruit.