善見律毘婆沙

After they had given their consent, the Sangha appointed Moggaliputta Tissa as preceptor and Mahadeva as acariya to confer the ten precepts; the Venerable Majjhantika served as acariya for the conferral of full ordination. At that time, Mahinda had reached the age of twenty and therefore received full ordination. There, within the ordination boundary (upasampadasimamandala), he attained arhatship with the destruction of the defilements, the threefold knowledge, and the six supernormal powers.

Sanghamitta's acariya was Ayupali, and her preceptor was named Dhammapali. At that time, Sanghamitta had just reached the age of eighteen, so she went forth and received the six precepts within the ordination boundary. The king had reigned for six years when his two children went forth.

While studying the Sutta and Vinaya Pitakas under his teacher, Mahinda learned, retained, and mastered the whole of the Buddha's teaching contained in the Three Pitakas, becoming foremost among his one thousand fellow students.

In the ninth year after King Asoka ascended the throne, a bhikkhu named Tissa, the son of Konti (Kontiputta Tissa), became gravely ill. Carrying his bowl, he went in search of medicine but obtained only a morsel of ghee (sappi); consequently, his illness grew worse, and he was near death. As he was about to attain final nirvana, he admonished the bhikkhus:

– While dwelling within the three realms, be heedful and do not succumb to negligence.

Having spoken these words, he flew up and sat in midair, produced fire by his own power, cremated his own body, and entered nirvana. Hearing people recount the circumstances surrounding the offerings made to him, the king reflected: “Within my own kingdom, a bhikkhu could not even obtain medicine.”

The king therefore established medicinal dispensaries and filled reservoirs (pokkharani) with medicinal substances at the four city gates. At that time, around the gates in the four directions of the city of Pataliputta were four thousand guesthouses (Sabha). Each day, these houses received five thousand coins to be remitted to the king.

The king gave one thousand to the Venerable Nigrodha, used one thousand to offer flowers and incense to stupas and images, allocated one thousand to support the Dharma halls, gave one thousand to the Vinaya masters, ten thousand to the Sangha, and used ten thousand to meet the expenses of the medicinal dispensaries at the four city gates. At that time, the Buddha's teaching flourished while the adherents of other doctrines declined.

Having lost their support and offerings, they went everywhere seeking alms but obtained nothing. Tormented by hunger and thirst, they temporarily took refuge within the Buddha's teaching and assumed the appearance of ascetics, yet continued to uphold their former doctrines when instructing others. Claiming their own teachings to be the Dharma and the Vinaya, they did not observe the deportment, conduct, and discipline established by the Buddha.

They did not reside in the monasteries, yet on Uposatha days they entered among the Sangha. Consequently, the pure bhikkhus refused to participate in communal observances with them.

Seeing this, Moggaliputta Tissa reflected: “A dispute has arisen and will soon become widespread. If I remain within the Sangha, I shall not be able to bring this dispute to an end.”

After entrusting his disciples to Mahinda, the Venerable Moggaliputta Tissa withdrew alone into seclusion in a tranquil place on Mount Ahoganga (Ahogangapabbata).

Wishing to defile the Buddha's teaching, the heterodox bhikkhus inserted their own texts into the doctrine. They continued to practice according to their own systems, such as worshiping fire, scorching the five parts of the body throughout the year (keci pancatape tappanti), entering the water during intensely cold weather, or otherwise corrupting the Buddha's teaching. Therefore, the true bhikkhus refused to hold Uposatha, perform the invitation ceremony, or conduct acts of the Sangha with them. Thus, for seven years, the Patimokkha could not be recited.

When King Asoka learned of this matter, he sent a great minister to the Asoka monastery and instructed him to tell the Sangha that they should admonish one another, put an end to the contention, and unite in harmony to recite the Patimokkha.

Having received the king's command, the minister went to the monastery and conveyed the royal order to the Sangha, but no one agreed to comply. The minister could only return and consult a close courtier: “The king has issued an edict ordering the Sangha to end its discord, yet no one is willing to comply. What do you think should be done?”

The courtier replied:

– In my view, when the Great King went forth to conquer other countries, all who refused to submit were put to death. The same should be done in this matter.

After hearing the courtier speak in this manner, the envoy went to the monastery and said to the elder:

– The king has issued an edict that the Sangha must unite in harmony and recite the Patimokkha, but they refuse to obey.

The elder replied:

– The true bhikkhus refuse to hold Uposatha together with the heterodox bhikkhus; it is not that they refuse to obey the king's command.

Then, beginning with the elder and proceeding in order, they were put to death one after another until the turn of the king's younger brother, Tissa, at which point the killing stopped. Seeing the bhikkhus being slain, Tissa reflected: “This official is acting under the royal command, but because he has misunderstood the king's words, he is killing the Sangha.”

The official asked:

– Who is this Tissa?

They replied:

– He is the king's own younger brother.

When King Asoka ascended the throne, he appointed his younger brother crown prince. One day, while wandering in the forest for recreation, the crown prince saw deer mating and reflected: “These deer eat grass and drink plain water, yet even they behave in this way. How much more likely, then, are bhikkhus who dwell in monastery chambers, sleep upon soft beds and cushions, and enjoy agreeable food and drink to engage in such conduct?”

After returning from his excursion, the crown prince went to the king and reported:

– Just now, while wandering for recreation, I saw male and female deer mating. Even animals that eat grass and drink plain water engage in such conduct. How could the bhikkhus of the Sangha, who dwell in monasteries and receive abundant offerings, not engage in it as well?

Upon hearing this, the king reflected: “He suspects something that is not a proper object of suspicion.”

One day, Crown Prince Tissa inadvertently offended the king. In anger, the king told him:

– From this day onward, I shall allow you to occupy the royal throne for seven days; after that, I shall have you put to death.

During those seven days, although he was king and enjoyed music and entertainment day and night, fine food and drink, and every manner of service, Crown Prince Tissa took no pleasure in any of it. His body grew thin and weak, and he was overwhelmed by anguish. Why was this? It was because he feared death. After seven days, the king asked Tissa:

– Why have you grown so thin and weak? Were the food, drink, music, and entertainment not to your liking?

He replied:

– Tormented by the prospect of death, my mind took no pleasure in anything.

Hearing this, the king said to Tissa:

– Although you knew that you would not die until seven days had passed, you were still so afraid. How much more, then, must the bhikkhus, who continually contemplate impermanence with every breath, be free from any thought of attachment?

After hearing the king's words, Tissa developed faith in the Buddha's teaching.

One day, Crown Prince Tissa went hunting for recreation and gradually came to a secluded wilderness place (aranna), where he saw a bhikkhu named Dhammarakkhita (yonakamahadhammarakkhita) sitting in meditation. An elephant had broken off a tree branch and was fanning the bhikkhu with it. Seeing this, the crown prince was filled with joy and formed the aspiration: “When shall I become like that bhikkhu?”

Knowing Tissa's aspiration, the bhikkhu Dhammarakkhita used his supernormal power to fly into the air and sit in midair. Having allowed Tissa to witness this, the bhikkhu descended to the great reservoir at the Asoka monastery (Asokarame pokkharani) and stood upon the surface of the water. He removed his outer robe and upper robe (sanghati, uttarasanga), cast them into the air, and then entered the water to bathe.

Seeing that this venerable one possessed such great supernormal powers, Crown Prince Tissa was filled with joy and declared:

– Today, I shall go forth.

Upon returning to the palace, the crown prince said to the king:

– I wish to go forth. May the Great King compassionately permit me to do so.

Hearing Tissa ask permission to go forth, the king was greatly astonished and said: “Within the palace are beautiful women, a hundred kinds of fragrant and delicious food, and delightful pleasures. Why do you wish to go forth?”

By every means, the king urged him to abandon this intention.

Firm and unwavering in his resolve, Tissa replied:

– The pleasures of beautiful women within the palace are only temporary; all who come together must eventually part.

The king sighed in admiration and praised him:

– Excellent!

The king ordered his officials to repair the roads, sweep them clean, erect banners, and hang pennants in splendid adornment. When the decorations were complete, the officials reported to the king:

“The preparations have been completed.”

After bringing out the prince’s court robes, celestial crown, and jeweled necklaces, the king arranged thousands of carriages and horses to surround and escort the prince to the monastery. Seeing Prince Tissa enter the monastic life, the Sangha rejoiced greatly. Some had already prepared a sanghati, an uttarasanga, an antaravasaka, and an alms bowl (patta), awaiting the prince so that he could be ordained immediately.

The prince then went to the meditation chamber (padhanaghara), met the bhikkhu Dhammagutta, and requested ordination. A thousand youths from noble families also entered the monastic life with the prince. Seeing the prince renounce the world, the people of the kingdom thought: “Even so noble a prince has relinquished the throne to enter the monastic life and cultivate the Path.

Being poor, what do we have to cling to?” Thinking thus, countless people followed him into the monastic life. Prince Tissa was ordained in the fourth year after King Asoka ascended the throne. Sanghamitta’s husband, the king’s nephew Aggibrahman, already had a son.

On hearing that the prince had entered the monastic life, he was greatly astonished and delighted. He went to the king and said:

“I too wish to follow the prince into the monastic life. May Your Majesty grant me permission.”

The king praised him and granted permission for him to be ordained on the same day as the prince. At that time, many members of the khattiya caste entered the monastic life in accordance with the True Dharma, and thus the Buddha’s Dispensation flourished.

To return to the preceding matter... Tissa said:

“You should understand that this official misunderstood the king’s intention and therefore killed the bhikkhus.”

Before the killing was finished, the bhikkhu Tissa intervened and stopped him, so the official could kill no more. Setting his sword aside, the official returned and reported to the king:

“Obeying Your Majesty’s command, I instructed the bhikkhus to assemble in harmony and recite the precepts, but they did not comply. On account of that offense, I beheaded them one after another. Before I had killed them all, however, the bhikkhu Tissa stopped me, so I could proceed no further. Should the bhikkhu Tissa also be killed?”

When the king heard the official report that he had killed the bhikkhus, he was so horrified and grief-stricken that he fainted and fell to the ground. After water was sprinkled upon him, he regained consciousness sometime later and said to the official:

“Alas! I sent you to the monastery because I wanted the Sangha to assemble in harmony and recite the precepts. Why did you take it upon yourself to kill members of the Sangha?”

The king personally went to the monastery and addressed the Sangha:

“Previously, I sent an official to urge the Sangha to assemble in harmony and recite the precepts; I did not order him to kill the bhikkhus. This official took it upon himself to wrongfully kill members of the Sangha. I do not know to whom the guilt for this deed belongs.”

One bhikkhu replied:

“They were killed because of the king; therefore, the guilt belongs to the king.”

Another said:

“Both are guilty.”

One bhikkhu asked the king:

“What was the state of the king’s mind? Did you have the intention to kill?”

The king replied:

“I sent them with the intention of making merit; I had no intention to kill or harm anyone.”

The bhikkhu said:

“If the king’s mind was thus, then the king is not guilty; the one who committed the killing bears the guilt.”

Hearing these differing opinions, the king became doubtful and asked the bhikkhus:

“Who can dispel my doubt? If anyone can remove this uncertainty from my mind, I shall restore the Buddha’s Dispensation.”

The bhikkhus replied:

“The Venerable Moggaliputta Tissa can dispel this doubt and establish the Buddha’s Dispensation.”

The king immediately dispatched four Dharma preachers (Dhammakathika), each accompanied by a thousand bhikkhus. He also sent four chief ministers, each with a thousand attendants, to welcome and escort the Venerable Moggaliputta Tissa back.

The two delegations traveled together into Mount Ahoganga to welcome Moggaliputta Tissa. When they arrived, they said to Tissa:

“The king summons Tissa.”

But Tissa did not go. The king again dispatched eight Dharma preachers, each accompanied by a thousand bhikkhus, and eight chief ministers, each likewise accompanied by a thousand attendants, to meet Tissa. When they arrived, they too said:

“The king summons Tissa.”

But Tissa still did not go. After waiting a long time without seeing either delegation return, the king grew doubtful and asked the venerable ones:

“Venerable sirs, long ago I sent two delegations to welcome Moggaliputta Tissa. Why have they not yet returned?”

The Sangha replied:

“Perhaps those sent to welcome him conveyed the king’s intention incorrectly, saying that the king summoned Tissa. For that reason, he did not come.”

The king then asked:

“How should the invitation be expressed so that he will consent to come?”

They replied:

“If they say, ‘The Buddha’s Dispensation has fallen into decline. We beseech the venerable sir to condescend to come so that together we may restore the Buddha’s Dispensation,’ then he will come.”

Hearing this, the king again sent sixteen Dharma preachers, each accompanied by a thousand bhikkhus, and sixteen chief ministers, each accompanied by a thousand attendants, to invite him. The king further asked:

“Is that Dharma preacher old (mahallaka) or young (dahara)?”

The Sangha replied:

“He is old.”

The king said:

“If he is old, a carriage (sivika) should be used to welcome him.”

They replied:

“He cannot travel by carriage.”

The king then asked:

“Where does that venerable one reside?”

They replied:

“On Mount Ahoganga.”

The king said:

“Then boats and rafts (navasanghata) should be taken to welcome him.”

The king ordered the envoys:

“When you arrive, you must invite the venerable one aboard the great vessel and have armed men protect him on all sides.”

When they reached Mount Ahoganga, the delegation conveyed the king’s message to the venerable one:

“Venerable sir, the Buddha’s Dispensation has fallen into decline. We beseech you to condescend to come so that together we may restore the Buddha’s Dispensation.”

Hearing the envoys speak thus, the venerable one said:

“I entered the monastic life solely for the sake of the Buddha’s Dispensation. Now the proper time has come.”

Tissa rose and gathered his sitting cloth, thinking: “Tomorrow I shall reach Pataliputta.”

That night, King Asoka had the following dream: A white elephant came, stroked the king’s head with its trunk, and took hold of the king’s hand. The next morning, the king summoned an interpreter of dreams (supinajjhayaka) and said:

“I dreamed of such a thing. Is it auspicious or inauspicious?”

One dream interpreter replied:

“The one who takes the king’s hand is a noble ascetic (Samananaga).”

After hearing the dream interpreter’s words, the king received word that he should go out to welcome the venerable one. The king personally waded into the water until it reached his knees. As the Venerable Tissa was about to come ashore, the king extended his right hand to support him. When the Venerable Tissa took the king’s hand, a close attendant drew his sword, intending to strike the venerable one. Why was this? According to the royal custom (caritta) of King Asoka, anyone who touched the king’s head or hand was to be beheaded. Therefore, the attendant drew his sword to kill him.

Seeing the sword’s reflection in the water, the king turned his head and said:

“Alas! Previously, I ordered a chief minister to go to the monastery and urge the Sangha to assemble in harmony and recite the precepts, but he misunderstood my intention and killed the bhikkhus. Now do you wish to kill again? Stop, stop! Do not bring further guilt upon me.”

The Dharma preacher asked:

“A bhikkhu is not permitted to take the hand of a layperson. Why was it permissible to do so here?”

The reply was:

“The king invited him because he wished to hear the Dharma. Thus, the king was the venerable one’s disciple, and it was therefore permissible to take his hand.”

The venerable one was then brought to his residence in the park (Uyyana), which was protected by three lines of guards. The king personally washed the venerable one’s feet and anointed them with oil, then sat to one side. The king thought: “Can this venerable one dispel my doubt? If he can remove my doubt, he can settle the dispute, after which the Buddha’s Dispensation may be restored. I shall test this venerable one.”

The king said:

“I wish to behold a display of supernormal power (Patihariya). I beseech you to manifest one.”

Tissa said:

“What kind of supernormal power does the king wish to see?”

The king replied:

“I wish to see the earth quake.”

Tissa asked:

“Do you wish one side to tremble, or all of it to tremble?”

The king asked:

“Which of these two phenomena is more difficult?”

Tissa replied:

“Suppose a bronze tray is filled with water and someone shakes the tray. Is it more difficult to make all the water move, or to make only half of it move?”

The king replied:

“To make only half of the water move is exceedingly difficult.”

Tissa replied:

“Just so, Great King.”

The king said:

“I wish to see half the water move while the other half remains still.”

Tissa told the king:

“Within a circumference of four yojanas extending in the four directions, stretch a cord to form a boundary (Sīma). Place a cart in the east, a horse in the south, a person in the west, and a tray of water in the north. Position the person, horse, and cart on the boundary, with one leg or wheel inside the boundary and the other outside it; place half the tray of water inside the boundary and half outside it.”

After the king had arranged everything in this manner, Tissa entered the fourth jhāna. Emerging from jhāna, he addressed the king:

“Great King Thiện-Kiến, behold!”

The Venerable Tissa used his spiritual power to make everything outside the boundary, throughout the four yojanas in the four directions, tremble violently, while everything inside the boundary remained still. The parts of the cart, horse, and person outside the boundary trembled, while the parts inside remained still; half the water trembled, while the other half remained still. Seeing the venerable one’s spiritual power, the king rejoiced greatly and thought: “From this day onward, my former doubts are ended, and the corrupt doctrines within the Buddha’s teaching shall be eradicated.”

The king asked the Venerable Tissa:

“Previously, I sent a chief minister to the monastery with orders that the Sangha assemble in harmony to recite the disciplinary code, but that minister took it upon himself to kill the bhikkhus. Who bears the guilt for this?”

Tissa asked:

“Great King, did you intend that they be killed?”

He replied:

“I had no intention of killing them.”

Tissa said:

“If you had no intention of killing them, then you are without guilt.”

On that occasion, Tissa taught the king the Birth Story of the Partridge (Jātaka Tittirajātaka): The Buddha taught, “Bhikkhus, only after an intention has first been formed does karma come into being; the karma of every action proceeds from the mind.”

Tissa then related the story from the Jātaka:

“Great King, long ago there was a partridge that had been confined on the ground by a man. In sorrow, it cried out for help. As a result, others of its kind gathered there and were killed by the man. The partridge asked an ascetic (tāpasa):

“‘Am I guilty?’

“The ascetic replied:

“‘When you cried for help, did you intend that the others of your kind should be killed?’

“The partridge answered:

“‘I called my companions to come, but I had no intention of harming them.’

“The ascetic said:

“‘If you had no intention of harming them, then you are without guilt.’

“And he spoke this verse:

An action produces no karma

If it is not directed by the mind;

The virtuous person keeps the mind steadfast,

And therefore is not stained by guilt.

(Na paticcakammam phusati mano ce na ppadussati, appossukkassa bhadrassa na pāpam upalimpati)

Having gradually employed various means to bring the king to understanding, the Venerable Tissa remained in the garden for seven days, instructing the king clearly: “This is Vinaya; this is not Vinaya. This is Dharma; this is not Dharma. This is the Buddha’s teaching; this is contrary to the Buddha’s teaching.”

After seven days, the king ordered partitions to be erected, separating the assembly into different places. Those holding the same views were gathered in one place, while those holding other views were gathered elsewhere. From each such place, one bhikkhu was brought forward. The king personally asked him:

“Venerable sir, what does the Buddha teach? (kimvādi sammāsambuddho)”

Some bhikkhus replied that he taught eternalism (Sassatavāda); some replied that he taught annihilationism (ucchedavāda); some said the doctrine of non-perception (asaññivāda); some said the doctrine of neither perception nor non-perception (nevasaññinānāsaññivāda); and some said the doctrine that nirvana is attained in this present existence (diṭṭhadhammanibbānavāda).

When the king heard bhikkhus speak in this way, he knew that they were not bhikkhus but adherents of other sects (aññatitthiya). Having clearly recognized this, the king made these sectarians put on the white clothing of laypeople, expelled them, and compelled them to return to lay life. In the remaining partitioned places there were sixty thousand bhikkhus. The king again asked:

“Venerable sirs, what does the Buddha teach?”

They replied:

“The Buddha teaches through analysis and distinction (Vibhajjavāda).”

After the bhikkhus had spoken thus, the king again asked the Venerable Tissa:

“Did the Buddha teach through analysis and distinction?”

He replied:

“Indeed he did, Great King.”

Knowing that the Buddha’s teaching had been purified, the king addressed the venerable ones:

“May the venerable ones hold the Uposatha and recite the disciplinary code.”

The king appointed men to protect the Sangha and then returned to the city. After the king had departed, the Sangha assembled, numbering sixty thousand bhikkhus. Within this assembly, the elder Moggaliputta Tissa shattered the following of the heterodox adherents of wrong views.

The Sangha selected one thousand bhikkhus who were versed in the Three Baskets and had attained the threefold knowledge. Following the example of the Venerable Kassapa, who assembled the Sangha at the First Council, and Sonaka (Samp. Yasatthera), who assembled it at the Second Council to compile the Vinaya Piṭaka, all the Buddha’s teachings were purified and freed from defilement.

The compilation of the Dharma treasury at this Third Council was completed in nine months. At that time, the earth trembled in six ways. Because one thousand bhikkhus recited together, it was called the Third Council.

The Dharma master asked:

“During these three councils, who served as Vinaya masters in this land of Jambudīpa? I shall relate their names in order: the first was Upāli; the second was Dāsaka; the third was Sonaka; the fourth was Siggava; and the fifth was Moggaliputta Tissa. These five Vinaya masters transmitted the Vinaya Piṭaka successively from one to another in this land of Jambudīpa, down to the Third Council at which the Vinaya Piṭaka was compiled.

“After this Third Council, when Moggaliputta Tissa was about to enter nirvana, he transmitted the Vinaya Piṭaka to his disciple Mahinda, the son of King Asoka. The Venerable Mahinda brought the Vinaya Piṭaka to the country of Sīhaḷa (Sri Lanka). When Mahinda was about to enter nirvana, he entrusted it to his disciple Ariṭṭha. From that time onward, it has been transmitted successively down to the present day. Thus should this be understood.

“I shall recount the names of the five Vinaya masters who brought the Vinaya Piṭaka from the land of Jambudīpa to the country of Sīhaḷa. The first was named Mahinda; the second, Iṭṭhiya; the third, Uttiya; the fourth, Sambala; and the fifth, Bhaddanāma. These five Dharma masters possessed immeasurable wisdom and unobstructed spiritual powers, had attained the threefold knowledge, and together instructed their disciples in the country of Sīhaḷa.

“When Mahinda was about to enter nirvana, he entrusted the teaching to his disciple Ariṭṭha. Ariṭṭha transmitted it to his disciple Tissadatta. Tissadatta transmitted it to his disciple Kālasumana.

Kālasumana transmitted it to his disciple Dīghanāmaka. Dīghanāmaka transmitted it to Dīghasumana. Dīghasumana transmitted it to Kālasumana.

Kālasumana transmitted it to Dhammarakkhita. Dhammarakkhita transmitted it to Tissa. Tissa transmitted it to Deva.

Deva transmitted it to Sumana. Sumana transmitted it to Cūḷanāga. Cūḷanāga transmitted it to Dhammapālināma.

Dhammapālināma transmitted it to Khemanāma. Khemanāma transmitted it to Upatissa. Upatissa transmitted it to Pháp-Phả.

Pháp-Phả transmitted it to Abhaya. Abhaya transmitted it to Cūḷa-Deva. Cūḷa-Deva transmitted it to Sīva.

The Vinaya masters named above were foremost in wisdom, possessed unobstructed spiritual powers, attained the threefold knowledge, and realized arhatship through the exhaustion of craving. Such teachers have maintained this unbroken lineage of transmission down to the present day.”

The Dharma teacher said: “I shall recount the causes and conditions from the beginning. At that time, in the country of Pataliputta, after the Third Council had concluded, the Venerable Moggaliputta Tissa reflected: ‘Where will the Buddha’s teaching endure in the future?’

Through his supernormal powers, the Venerable surveyed Jambudipa and saw that the Buddha’s teaching would flourish in the border regions. Knowing this, he assembled the Sangha and said to the elders: “Venerable ones, take the Buddha’s teaching and establish it throughout the border regions.”

The bhikkhus replied: “Excellent!”

At that time, the Venerable Majjhantika was sent to the country of Kasmira-Gandhara. The Venerable Mahadeva went to the country of Mahisakamandala. Rakkhita went to the country of Vanavasi. Yonaka-Dhammarakkhita went to the country of Aparantaka. Mahadhammarakkhita went to the country of Maharattha. Maharakkhita went to the realm of the Yonas (Yonakaloka—the land of the Han). Majjhima went to the countries bordering the Himalayas (Himavantapadesa). Sonaka and Uttara went to the Golden Land (Suvannabhumi—Burma). Mahinda, Uttiya, Sambala, and Bhaddasala went to the Lion Island (Sihaladipa, also called Tambapannidipa—Sri Lanka), and together they established the Buddha’s teaching. Each of these venerable ones traveled in a group of five to establish the Buddha’s teaching in those countries.

In Kasmira there was a naga king named Aravala. When the rice throughout the country was forming grain, this naga king caused torrential rain, inundating the rice plants and washing them into the sea. At that time, the company of five bhikkhus led by the Venerable Majjhantika flew through the air from Pataliputta, descended upon Lake Aravala beside the Himalayas, and walked, stood, lay down, and sat upon the surface of the water. A young attendant of the naga king went and reported: “Naga King! Some persons whom we do not know, dressed in red robes [(bhandu) (kasavavasana)], are upon the water, trespassing into our domain.”

On hearing this report, the naga king became extremely angry. He emerged from his palace, and when he saw the Venerable Majjhantika, his rage grew still fiercer. He displayed many supernormal powers in the sky to terrify Majjhantika and the bhikkhus. The naga king conjured violent winds, torrential rain, thunder and flashes of lightning; rocks and mountains collapsed, trees toppled and swayed, and the entire sky seemed to be falling. The naga king’s young attendant also gathered all the other lesser nagas, who together spewed fierce smoke and flames and rained down great stones and bricks in an attempt to terrorize the Venerable Majjhantika. Seeing that the venerable ones were entirely unafraid, the nagas reviled them: “Who are you shaven-headed men, dressed in red robes like these?”

Although they were thus reviled and abused, the Venerable’s countenance remained unchanged. The naga king further shouted: “Seize them and beat them to death!”

After shouting these words, the naga king summoned his forces and manifested supernormal powers, yet he still could not subdue the Venerable.

Using his own supernormal power, the Venerable Majjhantika suppressed the nagas’ powers and said: “Naga King! Even if you could command all devas and humans to come and terrorize me, they could not make a single hair on my body tremble. Even if you were to take Mount Sumeru and all the lesser mountains and cast them upon me, you still could not harm me.”

Hearing the Venerable speak thus, the naga king thought: “I have exhausted myself displaying supernormal powers, yet I have not been able to harm him.”

Though greatly enraged, the naga king could do nothing but remain still. Clearly knowing the naga king’s mind, the Venerable instructed him with the ambrosial savor of the Dharma, causing the nagas to rejoice and submit. After receiving the ambrosial Dharma, the naga king immediately undertook the Three Refuges and the Five Precepts. His eighty-four thousand attendants all undertook and observed the Five Precepts. After hearing the Venerable Majjhantika teach the Dharma, the yakkhas, gandhabbas, and kumbhandas of the Himalayas immediately undertook the Three Refuges and the Five Precepts. There were also five yakkhas (pancaka), together with their retinue, and the female yakkha Haritakin with her five hundred children, who attained the fruit of stream-entry.

The Venerable Majjhantika then told all the yakkhas and the naga king: “From this day onward, do not give way to anger and do not destroy the people’s crops. You should cherish loving-kindness and compassion toward all sentient beings and cause them to dwell in peace and happiness.”

All the nagas and yakkhas replied: “Excellent! We shall follow the Venerable’s instruction.”

That very day, the naga king arranged a great offering and ordered an attendant to bring his own naga throne made of the seven precious substances for the Venerable Majjhantika to use. After the Venerable had taken his seat, the naga king stood beside the naga throne, holding a fan and fanning the Venerable Majjhantika. At that time, on festival days, the people of Kasmira-Gandharakkha customarily assembled to see the naga king. When they arrived at this palace and saw the Venerable Majjhantika, they said to one another: “This bhikkhu possesses supernormal power surpassing even that of the naga king.”

The people therefore paid homage to the Venerable Majjhantika and sat down. The Venerable expounded the Discourse on the Simile of the Serpent (Asivisopamasuttanta) for them. Eighty thousand beings attained the fruits of the path, and one thousand people went forth.

The Dharma teacher said: “From that time onward, the whole country of Kasmira shone brilliantly with the color of saffron robes.”

There is a verse:

In the land of Kasmira-Gandhara,

Majjhantika at that time

Tamed the ferocious naga king

And caused him to undertake the refuges and precepts.

There were also very many people

Who were freed from their bonds;

Eighty thousand gained the Dharma eye,

And a full thousand went forth.

After arriving in the country of Mahisakamandala, the Venerable Mahadeva expounded the Discourse on the Divine Messengers (Devadutasutta). Forty thousand people attained the fruits of the path and went forth together. There is a verse:

Mahadeva, possessed of great supernormal power,

Who had realized the three higher knowledges, came to Mahisaka.

He expounded the Discourse on the Divine Messengers

And brought liberation to sentient beings.

Forty thousand gained the Dharma eye,

And all went forth together.

Upon arriving in the country of Vanavasi, the Venerable Rakkhita sat in midair and expounded the Discourse on Beginninglessness (Anamataggapariyayakatha). Sixty thousand people gained the Dharma eye (Dhammacakkhu). Seventy thousand people went forth. Five hundred monasteries (Vihara) were erected. There is a verse:

The Venerable Rakkhita,

Possessed of great supernormal power,

Came to Vanavasi

And sat in midair.

He expounded the Discourse on Beginninglessness;

Many people gained the Dharma eye.

Seven thousand people went forth,

And five hundred monasteries were built.

Upon arriving in the country of Aparantaka, the Venerable Yonaka-Dhammarakkhita expounded the Discourse on the Simile of the Mass of Fire (Aggikkhandhupamasuttantakatha), bringing joy to the people. Sixty thousand people gained the Dharma eye and drank the ambrosial water of the Dharma (Dhammamata). One thousand young men and one thousand young women of the Khattiya caste went forth. Thus the Buddha’s teaching spread throughout the land. There is a verse:

The Venerable Yonaka-Dhammarakkhita,

Possessed of great supernormal power,

Came to Aparantaka

And taught the discourse on the simile of the mass of fire.

The people gained the Dharma eye

And drank the ambrosial water of the Dharma.

There were one thousand bhikkhus

And one thousand bhikkhunis.

Upon arriving in the country of Maharattha, the Venerable Mahadhammarakkhita expounded the Mahā-Nārada-Kassapa Birth Story (Mahanaradakassapajataka), enabling eighty-four thousand people to attain the path and three thousand people to go forth. In this way, the Buddha’s teaching spread throughout the land. There is a verse:

The Venerable Mahadhammarakkhita,

Possessed of great supernormal power,

He came to Mahāraṭṭha,

And preached the Kassapa Discourse;

Countless attained the fruits of the Path,

And three thousand went forth.

Upon arriving in the land of Yona, the Venerable Mahārakkhita expounded the Kālakārāma Discourse (Kālakārāmasuttanta). Seventy-three thousand people attained the fruits of the Path, and seven thousand went forth, causing the Buddha’s teaching to spread widely there. There is a verse:

Mahārakkhita,

Possessed of great supernormal powers,

Went to the land of Yona,

And preached the Kālakārāma Discourse;

Many attained the fruits of the Path,

And thousands went forth.

In the region bordering the Himalayas, the venerable Majjhima, Kassapa, Deva, Dundubhissara, and Sahadeva (Kassapagotta, Alakadeva, Dumdubhissara, Sahadeva) expounded the Discourse on the First Turning of the Wheel of Dharma (Dhammacakkappavattanasuttanta). Eight hundred million people attained the fruits of the Path. These five venerable ones instructed the inhabitants of five kingdoms and enabled five thousand people to go forth. Thus the Buddha’s teaching spread throughout the Himalayan region. There is a verse:

The Venerable Majjhima,

Possessed of great supernormal powers,

Went to the Himalayan region,

And preached the Discourse on Turning the Wheel of Dharma.

Living beings attained the fruits of the Path,

And five thousand went forth.

The Venerables Soṇa and Uttara went to the Land of Gold. There, whenever a royal consort gave birth, a female yakkha would come from the great ocean, enter the royal palace, seize the infant, and devour it. Just as a baby boy had been born, the king’s consort saw the Venerable Soṇa approaching and became greatly frightened. Believing him to be a companion of the female yakkha, she ordered armed men to come and kill him. Soṇa asked:

“Why have you brought weapons here?”

They replied:

“A child has been born in the palace, and a companion of the female yakkha intends to seize and devour him. Are you not a companion of theirs?”

He answered:

“I am not a companion of the female yakkha. We are ascetics who have renounced killing, observe the ten wholesome deeds, and practice with great diligence. We possess the wholesome Dharma.”

Hearing that a child had been born in the palace, the female yakkha and her retinue emerged from the sea and said to one another:

“A child has been born to the king. Let us go and seize him for food.”

When the yakkhas appeared, the people of the country and those in the royal palace were terrified and ran to inform the venerable one. The Venerable Soṇa then conjured a host of yakkhas many times more numerous than the others and caused them to surround them. Seeing this vast host of yakkhas, the female yakkhas thought: “Those yakkhas have already taken possession of this country and are advancing to seize and devour us.”

Thinking thus, the female yakkhas fled in such haste that they did not even look back, while the host of yakkhas pursued them until they disappeared from sight. The Venerable Soṇa then recited protective chants and made aspirations throughout the land so that the yakkhas could no longer violate it, and he expounded the Discourse on the Supreme Net (Brahmajālasuttanta) to the people. Sixty thousand people attained the fruits of the Path. Many undertook the Three Refuges and the Five Precepts. Three thousand five hundred people went forth as bhikkhus, and one thousand five hundred as bhikkhunīs. Thus the Buddha’s teaching spread widely.

The Dharma teacher said: From that time until the present, whenever a child is born, the kings of that land name him Sonuttara. There is a verse:

The Venerable Soṇa,

And the bhikkhu Uttara,

Possessed of great supernormal powers,

Went to the Land of Gold,

And preached the Discourse on the Supreme Net;

Living beings attained the fruits of the Path,

Three thousand five hundred monks,

And one thousand five hundred nuns.

After the Venerable Moggaliputta Tissa had sent him with the Sangha to the Island of Lions, Mahinda reflected:

“Should we go now, or should we not?”

Having entered meditative concentration and contemplated the matter, he knew that King Mutasīva of Anurādhapura on the Island of Lions was old and feeble and could not receive the teaching. If they went there to instruct him, the Buddha’s teaching would not endure. Therefore, they should remain where they were, for it was not yet time to depart. When the king died and the crown prince ascended the throne, they would go together and spread the Buddha’s teaching there. “For now, I should return to my mother’s homeland and visit the queen mother. After reaching my mother’s country, I shall not return here but shall proceed directly to the Island of Lions.”

After going to his preceptor, bowing in homage, and taking leave, Mahinda departed the Asoka monastery together with the monks. Their company numbered six: Mahinda was the elder; the novice Sumana, the son of Saṅghamittā, was among them; and a lay devotee named Bhanduka also traveled with them. After passing beyond the city of Rājagaha and reaching the Southern Mountain district (dakkhinagirijanapada), the company continued onward to the country of Mahinda’s mother.

The Dharma teacher said:

“Why was this so? Formerly, when Asoka was appointed to govern the kingdom of Ujjenī, he passed through the town of Vedisā (Vedisanagara) at the foot of the Southern Mountain on his journey there. A very wealthy householder gave him his daughter in marriage. After he reached that country, Prince Mahinda was born there. When Mahinda was fourteen years old, Asoka ascended the throne and left his wife in the town of Vedisā in the kingdom of Ujjenī. Therefore, the canonical text contains this note: In the sixth month, Mahinda went to see his mother.”

When Mahinda reached his mother’s country, his mother came out to welcome him, bowed at his feet, invited him to partake of a meal, and offered him the great monastery named Vedisā.

After residing at that monastery for a short time, Mahinda reflected: “Our work here is finished. Has the time come to depart?”

The venerable one reflected further: “Let us wait until King Asoka sends an envoy to the Island of Lions and consecrates Crown Prince Devānampiyatissa as king; then we shall cross over there. Once the crown prince has ascended the throne, been consecrated by King Asoka, and heard of the virtues of the Tathāgata, he will rejoice greatly. Let us wait until that king goes to Mount Missaka; then we shall meet him there. In one month, we shall go.”

On the fifteenth day of the fourth month, when the Sangha assembled for the uposatha and deliberated together, everyone said:

“The time has come for us to depart.”

The Dharma teacher said:

“At that time, verses of praise were spoken:

The Elder Mahinda,

The Venerable Iṭṭhiya,

The Venerable Uttiya,

The Venerable Bhaddasāla,

The Venerable Sambala,

And the novice Sumana,

Had all attained the threefold knowledge;

The virtuous layman Bhanduka

Had attained the path of stream-entry;

These were the sages.”

At that time, knowing that King Mutasīva had died, Sakka, Lord of the Devas, descended and said to Mahinda:

“King Mutasīva of Anurādhapura in the Land of Lions has died, and Crown Prince Devānampiyatissa has succeeded to the throne. I remember that long ago, while the Buddha was still in the world, he foretold that the bhikkhu Mahinda would cause the Buddha’s teaching to flourish in the Land of Lions. Therefore, venerable sir, you should go at once, and I shall accompany you there. At that time, beneath the Bodhi tree, the Buddha surveyed the entire world with the divine eye. Seeing that the Buddha’s teaching would flourish in the Land of Lions, he instructed me: ‘Go with the Venerable Mahinda to the Island of Lions and establish the Buddha’s teaching there.’ Therefore, I have spoken thus.”

After hearing Sakka, Lord of the Devas, speak in this way, the Venerable Mahinda and the assembly rose into the air from Elephant Mountain at Vedisā (vedisakapabbata) and flew to Anurādhapura on the Island of Lions. They arrived at Mount Missaka in the eastern quarter and descended there. Therefore, from that time until the present, this place has been called Cetiyapabbata. The Dharma teacher said:

“There is a verse which says:

They remained in the town of Vedisā

For thirty days;

When the time had come to depart,

They went to the Island of Lions.

From the continent of Jambudīpa,

They flew in order to the island,

Like wild geese flying through the sky,

In a straight and orderly formation.

These venerable ones

Established the first causes and conditions;

Like a great cloud they came

To the mountain in the east of this land,

And upon the summit of Mount Missaka,

They gently descended.”

When these venerable ones, with Mahinda as their elder, arrived on the Island of Lions in the 236th year after the Buddha’s attainment of nirvana, it should be understood that this marked the beginning of the propagation of the Buddhadharma to the Island of Lions.

The Buddha attained nirvana eight years after King Ajatasattu ascended the throne. In that year, Prince Sīha had just ascended the throne on the Island of Lions.

There was also a prince named Vijaya who came to the Island of Lions and established secure dwellings for the people. At that time, the king in Jambudīpa named Udayabhadra had reigned for fourteen years.

When Vijaya died on the Island of Lions, Udayabhadra had been king for fifteen years.

When Panduvāsadeva ascended the throne in the kingdom of the Lions, Nāgadassaka had already reigned for twenty years in Jambudīpa.

When King Panduvāsadeva died and Abhaya ascended the throne, the king named Susunāga had reigned in Jambudīpa for seventeen years.

When Abhaya had reigned for twenty years on the Island of Lions, Pakundakābhaya raised an army, seized the throne, and became king.

When the king named Kālāsoka had reigned for sixteen years in Jambudīpa, King Pakundakābhaya had reigned for eighteen years.

When the king of Jambudīpa named Candagutta had reigned for fourteen years, King Pakundakābhaya died on the Island of Lions, and Mutasiva became king.

When Asoka had occupied the throne in Jambudīpa for seventeen years, Mutasiva died on the Island of Lions, and King Devānampiyatissa succeeded him.

After the Buddha had attained nirvana, King Anurudha and King Munda each reigned for eight years. King Nāgadassaka reigned for fourteen years. Susunāga reigned for eighteen years, and then his son succeeded to the throne with the royal title Asoka (Kālāsoka) and reigned for eighteen years. King Asoka had ten sons, all of whom occupied the throne over a period of twenty-two years.

Afterward, Nava Nanda succeeded to the throne and reigned for twenty-two years. Candagutta then reigned for twenty-four years. King Bindusāra succeeded him and reigned for twenty-eight years.

When King Asoka had succeeded to the throne for eighteen years, his son Mahinda went to the Island of Lions. The succession of these royal dynasties should be understood in this way.

At that time, wishing to avoid the ill influence of an inauspicious star, King Devānampiyatissa ordered his officials to beat the drum and proclaim that the king would leave the city to avert the misfortune. After the proclamation had been made, he left the city surrounded by forty thousand people and went to Mount Missaka, intending to hunt. At that time, a tree deity dwelling on the mountain wished to bring about a meeting between the king and the venerable Mahinda, and so transformed himself into a deer that slowly grazed near the king. Seeing the deer, the king immediately raised his bow and fitted an arrow, thinking: “I must strike this deer.”

The deer ran toward the Ambatthala road, and the king pursued it as far as Ambatthala. Knowing that it had come near Mahinda’s location, the deer vanished.

Seeing that the king had drawn near, Mahinda thought: “I shall use my spiritual power so that the king sees only me and no one else.” The venerable Mahinda called out to Tissa: “Tissa, come here.”

Hearing himself called, the king thought: “Who in this country would dare call me by name? Who is this person, dressed in a red robe made from pieces that have been cut apart and sewn together (Chinnabhinnapatadhara Bhandukāsāvavasana), who calls me by name?”

Filled with doubt, the king asked: “Who are you—a deity or a demon?”

The venerable Mahinda replied: “We are Sakyan ascetics, disciples of the Dharma King. Out of compassion for Your Majesty, we have come here from Jambudīpa.”

King Devānampiyatissa and King Asoka had previously become acquainted through correspondence. King Devānampiyatissa possessed a majestic and virtuous bearing. There was a mountain named Chātakapabbata. In the bamboo forest beside this mountain were three kinds of bamboo, each as thick as a chariot axle. The first was called the Creeper Staff, the second the Flower Staff, and the third the Bird Staff. The Creeper Staff was white like silver, with golden vines entwined around it. The Flower Staff bore many kinds of garland-like flowers in gold, blue, red, black, and white. The Bird Staff resembled living creatures and displayed many kinds of birds, such as hawks, kites, hamsa birds, hukkuta birds, jīvajīvaka birds, kīva birds, sīvika birds, as well as many kinds of four-footed creatures.

The Dharma master said: “In ancient times there was a verse (Dīpava):

Beside Mount Chātaka,

There was a dense bamboo grove;

Within it were three kinds of bamboo,

Their color white like silver.

Gold, white, red, blue, and black,

Golden vines entwined them thickly;

Birds and four-footed beasts,

And many kinds of radiant flowers.

The sea produced many precious things, such as coral, mani jewels, gold, silver, and so forth. There were also eight kinds of precious pearls: horse pearls, elephant pearls, chariot pearls, āmalaka pearls, bracelet pearls, finger-ring pearls, kakudha-fruit pearls, and ordinary pearls (attha muttā: hayamuttā, gajamuttā, rathamuttā, āmalakamuttā, valayamuttā, angulivetthakamuttā, kakudhaphalamuttā, pākatikamuttā). King Devānampiyatissa sent envoys to present these three kinds of bamboo, the treasures, and the eight kinds of precious pearls mentioned above to King Asoka.

Upon receiving them, King Asoka was greatly delighted and sent in return the five royal regalia: a parasol, a fly whisk, a sword, a crown, and sandals adorned with the seven precious substances, together with countless treasures (pañcarājakakudhabhandāni: chatta, cāmara, khagga, moli, ratana-pāduka). The precious gifts included a valuable right-spiraling conch (Dakkhināvatta-sankha), a bowl perpetually filled with water from the Ganges (Gangodaka), an ear ornament (vatamsaka), a precious golden pitcher (bhinkāra), a pair of garments black and smooth like hair, a hand towel (hatthapunchana), green sandalwood (haricandana), dawn-colored clay powder (arunavannamattika), yellow harītaka fruit, āmalaka fruit, and beautiful maidens.

The Dharma master again recited an ancient verse (Dīpava):

The royal crown, fly whisk, parasol, and sword,

And sandals adorned with the seven precious substances;

A golden pitcher together with a conch,

A pair of smooth black garments;

A fully furnished golden bowl,

Holding water from Lake Anotatta;

A precious, immaculate white hand towel,

And priceless green sandalwood;

White clay the color of dawn,

Medicine for curing the eyes of nāgas;

Āmalaka and harītaka fruits,

And precious ambrosial medicine;

Rice presented by parrots,

Amounting to five hundred loads—

All these beautiful treasures

Came through Asoka’s merit.

The treasures above were worldly gifts (Āmisapannākāra). There were also gifts of the Three Jewels (Dhammapannākārā). King Asoka said: “I have taken refuge in the Buddha, the Dharma, and the Jewel of the Sangha, and have become a lay disciple. This is the teaching of the Sakyan disciples concerning the Three Jewels. You should receive this Buddhadharma with wholehearted faith.”

King Asoka sent gifts and a letter in return for King Devānampiyatissa’s presents and conferred royal consecration upon him. On the full-moon day of the third month, King Devānampiyatissa received the royal consecration. One month later, Mahinda’s Sangha arrived on the island.

When Mahinda identified himself as a Sakyan disciple at the hunting ground, King Devānampiyatissa recalled that King Asoka’s letter had mentioned the Sakyan disciples. The king therefore cast aside his bow and arrows, sat down to one side, and exchanged greetings with him. The Dharma master again recited a verse of praise:

Casting aside bow and arrows,

He sat down to one side;

The great king sat at ease

And greeted the venerable one.

They questioned and answered concerning the teaching;

Then forty thousand people

Came to the king’s location

And gathered all around them.

When the assembled host had arrived, the venerable Mahinda immediately caused all six members of his company to appear. Seeing this, the king asked:

“Venerable sir! When did these six people arrive?”

He replied: “They came together with me.”

The king again asked:

“Are there ascetics such as these in Jambudipa?”

They replied:

“In that land, the community of ascetics is exceedingly numerous, and the radiant color of their saffron robes shines throughout the country. They have all attained the threefold knowledge, possess unobstructed supernormal powers, have realized the fruit of arhatship with the destruction of the taints, and clearly know the minds of others. The Buddha’s disciples among the hearers are very numerous.”

The king again asked:

“By what means did the venerable ones come here?”

They replied:

“We came neither by water nor by land.”

The king thought:

“Thus, they must have come through the air.”

Mahinda then thought:

“I shall test whether the king possesses wisdom.”

At that time, the king was sitting near a mango tree (ambarukkha). Referring to the mango tree, Mahinda asked:

“Great King, is this a mango tree?”

He replied:

“It is indeed a mango tree.”

Mahinda asked:

“Apart from this mango tree, are there any other trees?”

He replied:

“There are other trees.”

Mahinda asked:

“Apart from this tree, are there any other trees?”

He replied:

“Yes.”

Mahinda asked:

“And apart from those trees, are there any other trees?”

He replied:

“Yes.”

Mahinda asked:

“Apart from all those other trees, is there any tree remaining?”

He replied:

“Is it not this mango tree?”

Mahinda praised him:

“Excellent! The Great King possesses great wisdom.”

Mahinda again asked:

“Does the Great King have relatives? (nataka)”

He replied:

“Very many.”

Mahinda asked:

“Setting aside the king’s relatives, do other people have relatives?”

He replied:

“Very many.”

Mahinda asked:

“Setting aside both the king’s relatives and the relatives of others, is anyone still left?”

He replied:

“I myself remain.”

Mahinda replied:

“Excellent! Excellent! The Great King is intelligent and knows that he himself is neither his own relative nor the relative of others.”

Thereupon, the Venerable Mahinda, seeing that this wise king was capable of establishing the Buddha’s Dispensation, expounded the Discourse on the Simile of the Elephant’s Footprint (Cūḷahatthipadopama Sutta). The king and forty thousand people all took the Three Refuges at once. After the Dharma teaching had ended, the king sent someone back to the capital to fetch food. He then thought, “This is now the improper time; it is not the time for ascetics to eat.”

When the food had been brought, the king wished to eat by himself but still hesitated, so he asked:

“Venerable ones, will you partake of the meal?”

They replied:

“This is not the time for us ascetics to partake of food.”

He asked:

“At what time is eating allowable?”

They replied:

“The period from early morning until midday is the allowable time.”

The king said:

“I invite the venerable ones to return to the capital with me.”

They replied:

“We cannot; we shall remain here.”

The king said:

“If the venerable ones are to remain, I invite the young man to accompany me.”

They replied:

“This young man has already attained the path and its fruit, understands the Buddha’s teaching, and is about to go forth.”

The king replied:

“If that is so, tomorrow morning I shall bring carriages to welcome you.”

Having spoken, the king bowed with his head at the feet of the Sangha and took his leave. Not long after the king had departed, Mahinda called the novice Sumana:

“It is now time to teach the Dharma. Announce that the Wheel of Dharma is about to be turned.”

Sumana asked:

“How far should I make my voice heard?”

Mahinda replied:

“Throughout the land of Lanka.”

Sumana said:

“Excellent, Venerable Sir.”

After entering the fourth jhana and then emerging from that attainment, he made the one-pointed determination, “May the people throughout the land of Lanka hear my voice,” and announced the time for the Dharma teaching three times.

Hearing the three resounding announcements, the king sent someone to the venerable ones to ask whether anyone had offended them and caused them to make such a great sound.

The venerable ones replied:

“No one has offended us. This announcement proclaims that the Buddha’s Dharma is about to be taught.”

Hearing the novice’s announcement, the earth deities rejoiced greatly and cried out, their voices resounding through the sky. The deities in the sky passed the announcement successively from one to another until it reached the Brahma realm. On hearing it, all the deities of the Brahma realm assembled.

Mahinda then taught the Discourse on Equanimity of Mind (Samacittasuttanta). After the discourse had been taught, innumerable deities attained realization of the Dharma (dhammābhisamaya); the mahoragas, garudas, and others all took the Three Refuges. Just as in former times, when the Venerable Sariputta taught the Discourse on Equanimity of Mind, innumerable beings attained the path and its fruit, so too, when the Venerable Mahinda taught this Dharma, the same result was achieved.

After that night had passed, the king brought carriages the next morning to welcome them. Upon arriving, the messenger said:

“Venerable sirs, the carriages have arrived. Please deign to mount them.”

The Sangha replied:

“We do not travel by carriage. You may go ahead; we shall follow behind.”

Having spoken thus, they traveled through the air to the east of the capital of Anuradhapura, a place where Buddhas of the past had dwelt, and descended there. The place where Mahinda’s Sangha descended came to be called the First Shrine Site (Pathamacetiyatthāna). The king sent messengers to welcome the venerable ones and ordered his ministers to arrange lodging. Hearing the king’s command, the ministers rejoiced greatly. The king then thought:

“According to the Dharma taught yesterday, the rule for ascetics is that they may not use large and elevated seats and beds.”

Before the king had finished considering the matter, the messenger had already returned to the city gate. Seeing that the venerable ones were already present to the east of the city, their robes decorously arranged, the messenger rejoiced greatly and entered to report to the king:

“The venerable ones have arrived.”

The king asked:

“Did the venerable ones travel by carriage?”

He replied:

“They would not use the carriages. We went ahead, and the venerable ones followed behind, yet they arrived before us and are already present to the east of the city.”

Hearing the messenger’s report, the king ordered:

“There is no need to arrange large, elevated seats. Spread seats with soft cushions upon the ground.”

Having issued this command, the king went out to welcome the venerable ones. The ministers spread fine woolen cloths over the cushions. When the diviners of the country saw the king spread cushions upon the ground, they thought, “These ascetics have taken possession of this land and will never depart from it.”

Upon reaching the venerable ones, the king bowed at their feet, presented offerings, and invited them into the kingdom. Seeing the cushions spread upon the ground, the company of the Venerable Mahinda all thought:

“Our Dispensation will never depart from this land.”

After the venerable ones had taken their seats successively according to seniority, the king personally presented them with a full offering of fragrant, delicious, and precious foods and drinks. Having received word from the king, the chief queen named Anula (Anulādevī), together with five hundred women of the palace, brought incense and flowers, presented them to the king, and sat to one side. Then, for the great assembly, the Venerable Mahinda poured down a rain of Dharma by teaching the Stories of the Departed Spirits (Petavatthu), the Stories of the Celestial Mansions (Vimānavatthu), and the teaching on the Four Noble Truths (Saccasaṃyutta).

After hearing the teaching, all five hundred women attained the path and its fruit. The people of the country who had previously accompanied the king to Mount Missaka (Missakapabbata) passed the word from one to another, praising the supreme virtues of the venerable ones. People from near and far came in such great numbers, pressing against one another and completely blocking the view of the venerable ones, that everyone raised a tremendous clamor.

The king asked:

“What is causing such a great commotion?”

They replied:

“The people of the country are raising a tremendous clamor because they cannot see the venerable bhikkhus.”

“It is too cramped in here; they cannot enter.” Having reflected thus, the king instructed his ministers:

“Clear out the elephant hall (hatthisāla), spread white sand over the ground, scatter flowers of five colors, hang curtains, and conduct the venerable elders there to be seated.”

When the preparations were complete, the ministers went in and reported to the king. The venerable elders then entered, took their seats in the elephant hall, and expounded the Discourse on the Divine Messengers. A thousand people attained the fruit of the Path.

At that time, the number of people in the elephant hall increased still further, so the Dharma assembly was moved to Nandana Grove (Nandanavana), outside the southern gate of the city. Cushions were spread throughout the grove. There, the venerable bhikkhus expounded the Discourse on the Simile of the Viper, and a thousand people attained the Path.

From the first day through the third, 2,500 people attained the traces of the Path. While the venerable elders were staying in Nandana Grove, the wives of the eminent householders of the country came from morning until evening to pay homage and inquire after them.

Seeing the bhikkhus rise, the ministers asked in surprise:

“Venerable sirs, where do you intend to go?”

They replied:

“We wish to return to our dwelling place.”

The ministers reported to the king:

“Great King, the Dharma teachers intend to depart. Do you consent?”

The king immediately entreated them:

“Venerable sirs! It is already dark; how can you travel? Please remain here.”

The bhikkhus replied:

“We cannot stay here.”

The king again invited them:

“My father has a grove named Meghavana, neither too near nor too far from here. You may stay there, and it will be convenient for you to come and go.”

Accepting the king’s invitation, the venerable elders stayed there. Early the following morning, the king again came to inquire after the venerable elders. After paying homage, he said:

“Did you sleep well last night, venerable sirs? How is your health? Can you remain in this grove?”

After replying that they could stay there, the venerable elders recited a Dharma verse:

“The Buddha taught: ‘I permit bhikkhus to dwell in a grove.’”

Hearing this, the king was greatly delighted. Taking a golden water vessel (Suvaṇṇabhiṅkāra), he personally poured water over the hand of the Venerable Mahinda. At that moment, the earth throughout the entire country trembled. Greatly alarmed, the king asked:

“Venerable sirs! Why has the earth trembled so violently?”

Mahinda replied:

“Great King, do not be afraid. The Teaching of the One Possessing the Ten Powers will flourish in this country, and a great monastery is about to be built here. Therefore, the earth has manifested this phenomenon as an auspicious portent.”

Hearing this, the king rejoiced exceedingly.

Early in the morning, Mahinda and the Sangha entered the palace to receive their meal. Afterward, they returned together to Nandana Grove.

The Samantapāsādikā, Commentary on the Vinaya

— End of Fascicle Two —