Dīpavaṁsa
[The Chronicle of the Island] Ed. note: Oldenberg didn’t provide a translation of the title, so I have added my own.

Namo tassa bhagavato arahato sammāsambuddhassa.
Adoration to the venerable, holy, universal Sambuddha.

I. Buddha’s subjection of the Yakkhas Ed. note: I have added titles to each chapter, mainly drawn from the end-titles; when no end-title exists, I have made a title, according to contents, and placed it in square brackets.

1. [13] Oldenberg has a note which precedes the numbered notes, reading: “Those readings of the MSS. which the Editor thinks to be correct, are spaced out, as well as his own conjectures.” Here normal variant readings, and other Pāli words are given in purple text, and the ones the editor marked as correct or preferred in green. These are sometimes hard to identify, and Oldenberg does not seem to have followed his own method at times, as readings he has included in the text are not always marked as preferred; and sometimes he has marked a variant as preferred, but not included it in the text. ?? Dīpāgamanaṁ buddhassa dhātu ca bodhiyāgamaṁ
saṅgahācariyavādañ ca dīpamhi sāsanāgamaṁ
narindāgamanaṁ vaṁsaṁ kittayissaṁ, suṇātha me. This verse is quoted in the Mahāvaṁsa Ṭīkā (Tourner’s MS.). dhātu ca A B G X, dhātuñ ca Z, Mahāv. Ṭ., dhātu may be the genitive; compare some examples of similar genitives and locatives at 15, 21. 17; 16, 32; 17, 53. |

[117] 1. I will set forth the history of Buddha’s coming to the Island, of the arrival of the relic and of the Bo (branch), of the doctrine of the teachers who made the recensions (of Dhamma and Vinaya), of the propagation of the Faith in the Island, of the arrival of the chief of men (Vijaya); listen.

2. pītipāmojjajananaṁ pasādeyyaṁ manoramaṁ
anekākārasampannaṁ cittikatvā suṇātha me. |

2. Listen attentively to (the history proclaimed by) me, which inspires joy and delight, which causes serenity and gladdens the mind, which comprises many various forms.

3. udaggacittā sumanā pahaṭṭhā tuṭṭhamānasā
niddosaṁ bhadravacanaṁ sakkaccaṁ sampaṭicchatha. |

3. With elated minds, satisfied, delighted and joyful, attentively receive the faultless, auspicious discourse.

4. suṇātha sabbe paṇidhāya mānasaṁ,
vaṁsaṁ pavakkhāmi paramparāgataṁ
thutippasatthaṁ bahunābhivaṇṇitaṁ
etamhi nānākusumaṁ va ganthitaṁ, °ābhataṁ A B c G2, Mahāv. Ṭ., °ābhabhataṁ F, āgataṁ N G1 Z. – nānākusumavarabhūtagaṇṭhitan N, nānākusumaṁ varabhutagaṇhitan F, nānākusumavadasutapaṇḍitaṁ G1, etamhi nānākusumaṁ va ganthitaṁ Y, Mahāv. Ṭ. |

4. Listen all, giving your minds (to the subject); I will proclaim a history, handed down from generation to generation, highly praised, adorned in many ways, joined together in this (work), just as flowers of various kinds (form a garland).

5. anūpamaṁ vaṁsavaraggavāsinaṁ
apubbaṁ anaññaṁ tatha suppakāsitaṁ
ariyāgataṁ uttamasabbhi vaṇṇitaṁ
suṇāthu dīpatthuti sādhusakkataṁ. This Śloka which is quoted in the Mahāvaṁsa Ṭīkā, runs there thus: anupamavaṁsaanuggahādinaṁ sabbaṁ aññataṁ kataṁ suppakāsitaṁ
apariyāgataṁ uttamasabbhi vaṇṇitaṁ suṇantu dīpatthutiyā sādhusakkatan ti. | [14]

5. Attend to this incomparable praise of the Island (Ceylon), which dwells upon the most excellent successions (of teachers and kings), which is new and unrivalled and well narrated, which has been handed down by Saints, which is praised by all good men and revered by the holy ones.

6. Āsabhaṁ ṭhānapallaṅkaṁ acalaṁ daḷham akampitaṁ
caturaṅge patiṭṭhāya nisīdi purisuttamo. āsabhaṁ ṭhānaṁ pallaṅkaṁ? Dasabalasutta: dasabalasammanāgato bhikkhave tathāgato catūhi vesārajjehi sammanāgato āsabhaṁ ṭhānaṁ paṭijānāti parisāsu sīhanādaṁ nadati. – daḷhaṁ X, duṭṭhaṁ Y. – caturo aṅge X. Compare Abhidhānapp. 157. |

6. On the immovable, firm, unshaken throne, a place worthy of the eminent one, the highest of men sat down, establishing himself in the four branches (of fortitude).

7. nisajja pallaṅkavare narāsabho
dumindamūle dipadānam uttamo
na chambhati vītabhayo va kesarī
disvāna Māraṁ sahasenavāhanaṁ. sahasenaṁ āgataṁ Z, [sahasena]vā[gataṁ] N, sahasenavāhanaṁ A B F G. The reading of Z may be correct. |

7. Seated on this most excellent throne, at the foot of [118] the king of trees, the chief of men, the highest among human beings, like a fearless lion, did not tremble, when he saw Māra with the hosts of his army.

8. Māravādaṁ bhinditvāna vitrāsetvā sasenakaṁ
jayo attamano dhīro santacitto samāhito |

8. Having overcome the dispute of Māra and put him to flight together with his army, the Conqueror, full of joy, wise, tranquil, and steadfast, –

9. vipassanākammaṭṭhānaṁ manasikārañ ca yoniso
sammasi bahuvidhaṁ dhammaṁ anekākāranissitaṁ. |

9. mastered the state of meditation which consists in spiritual insight, and the thorough perfection of attention, (and also the knowledge of) many various qualities, distinguished by manifold attributes.

10. pubbenivāsañāṇañ ca dibbacakkhuñ ca cakkhumā
sammasanto mahāñāṇī yāme tayo atikkami. |

10. Mastering the knowledge of former existences and the gift of supernatural vision, the enlightened great Sage spent three watches of the night.

11. tato pacchimayāmamhi paccayākāraṁ vivaṭṭayi
anulomaṁ paṭilomañ ca manas’ ākā sirīghaṇo. |

11. Thereafter, in the last watch, he revolved (in his mind) the causes of existence; the glorious One fixed the mind on them in direct and reverse order.

12. ñatvā dhammaṁ pariññāya pahānaṁ maggabhāvanaṁ
anusāsi mahāñāṇī vimutto upadhisaṅkhaye. anusāsi N s, anuñāsi F, anussābhi (corrected into anussāsi) G1, anussāhi A B G2, anussari Z. |

12. Having thoroughly understood the Dhamma, the highly wise One, who had reached emancipation by the destruction of human passions, taught (created beings) the abandonment (of temporal obstacles) and the attainment of the path (to sanctification).

13. sabbaññutañāṇavaraṁ abhisambuddho mahāmuni
buddho buddho ’ti taṁ nāmaṁ samaññā paṭhamaṁ ahū. |

13. The great Sage obtained (“abhisambuddha”) the most excellent knowledge of omniscience. Thus first arose the title “Buddha, Buddha”.

14. bujjhitvā sabbadhammānaṁ udānaṁ katvā pabhaṅkaro
tad’ eva pallaṅkavare sattāhaṁ vītināmayi. |

14. Having penetrated all qualities and uttered his proclamation (of triumph) This proclamation of triumph is the famous stanza, Dhp., v. 153. [Editor’s note, actually 153-154: Anekajātisaṁsāraṁ sandhāvissaṁ anibbisaṁ | gahakārakaṁ gavesanto: dukkhā jāti punappunaṁ. | Gahakāraka diṭṭhosi! Puna gehaṁ na kāhasi: | sabbā te phāsukā bhaggā, gahakūṭaṁ visaṅkhitaṁ, | visaṅkhāragataṁ cittaṁ, taṇhānaṁ khayam-ajjhagā. Through the round of countless births and deaths I have wandered without finding | the housebuilder I was seeking: born and suffering once again. | o housebuilder, now you are seen! You will not build the house again: | all your rafters have been broken, and the ridgepole has been destroyed, | my mind has reached the unconditioned, and craving’s end has been achieved]., the light-giver then spent seven days on that most excellent throne.

15. samitasabbasantāso katakicco anāsavo
udaggo sumano haṭṭho vicintesi bahuṁ hitaṁ. |

15. He in whom all fear had ceased, who had performed his duties and was free from sin, delighted, glad, and joyful, thought many kind thoughts.

16. khaṇe khaṇe laye buddho sabbalokam avekkhati,
pañcacakkhu vivaritvā olokesi bahū jane. pañca cakkhuṁ s. |

16. In one moment, in one instant a Buddha surveys the whole world; he unveiled his fivefold power of vision and looked down over many people.

17. anāvaraṇañāṇan taṁ pesesi dipaduttamo,
addasa virajo satthā Laṅkādīpaṁ varuttamaṁ |

17. The highest of men sent forth the irresistible power of his knowledge; the stainless teacher then saw the most excellent Laṅkādīpa, –

18. sudesaṁ utusampannaṁ subhikkhaṁ ratanākaraṁ
pubbabuddhamanuciṇṇaṁ ariyagaṇasevitaṁ. |

18. an exquisite country, endowed with a beautiful climate, fertile, a mine of treasures, which had been visited by former Buddhas and had been inhabited by multitudes of Saints.

19. Laṅkādīpavaraṁ disvā sukhettaṁ ariyālayaṁ
ñatvā kālaṁ akālañ ca vicintesi anuggaho: |

19. Perceiving the most excellent island of Laṅkā, a fertile region, a dwelling-place [119] fit for Saints, the compassionate One who well understood the right and wrong time, thus thought:

20. Laṅkādīpe imaṁ kālaṁ yakkhabhūtā ca rakkhasā
sabbe buddhapaṭikuṭṭhā sakkā uddharituṁ balaṁ. | [15]

20. “In the present time Yakkhas, Bhūtas and Rakkhasas (inhabit) Laṅkādīpa, who are all too low for (adopting the doctrine of) the Buddhas; their power I can outroot.

21. nīharitvā yakkhagaṇe pisāce avaruddhake
khemaṁ katvāna taṁ dīpaṁ vasāpessāmi mānuse. |

21. Having driven out the hosts of Yakkhas, the Pisācas and Avaruddhakas, I will establish peace in the island and cause it to be inhabited by men.

22. tiṭṭhantesu ca ime pāpe yāvatāyuṁ asesato,
sāsanantaraṁ bhavissati Laṅkādīpavare tahiṁ. tiṭṭhantohaṁ ime pāpe X G1 s, tiṭṭhantesucaṁ ime pāpe Z, tiṭṭhantesu ca pāpesu A B G2. I think that at least one line is wanting. We may fill up the gap thus:
  “pisāce pavesessāmi Giridīpaṁ manoramaṁ,
  tiṭṭhantu ca ime pāpā yāvatāyuṁ asesato.” |

22… . Let those wicked beings fully live out their span of life; (afterwards) there, in the most excellent Laṅkādīpa, an opportunity will arise for (the propagation of) the Faith.

23. uddharitvān’ ahaṁ satte pasādetvā bahū jane
ācikkhitvāna taṁ maggaṁ añjasaṁ ariyāpathaṁ. |

23. Having removed (those) beings, having comforted many people and taught them the way, the road, the path of Saints, –

24. anupādā parinibbāyi suriyo atthaṅgato yathā.
parinibbute catumāse hessati paṭhamasaṅgaho, parinibbāyi G1 X Z, parinibbeyaṁ A B G2. parinibbeyyaṁ? |

24. I shall reach complete Parinibbāna like the setting sun. Four months after my Parinibbāna the first convocation will be held …;

25. tato paraṁ vassasate vassān’ aṭṭhārasāni ca
tatiyo saṅgaho hoti pavattatthāya sāsanaṁ. vassasate vassānaṭṭh° X Z G1, dve vassasatānaṭṭh° A2 B G2, vassasatānaṭṭh° A1. I think that the reading of X Z G1 is correct, and that a śloka which contained a mention of the second Council has been omitted in our MSS. |

25. a hundred and eighteen years later A mention of the second convocation, which was held a hundred years after Buddha’s death, is wanting in the MSS.; the third is said to have been held 118 years after the second. the third convocation will take place, for the sake of the propagation of the Faith.

26. imasmiṁ Jambudīpamhi bhavissati mahīpati
mahāpuñño tejavanto Asokadhammo ’ti vissuto. |

26. Then there will be a ruler over this Jambudīpa, a highly virtuous, glorious monarch known as Dhammāsoka.

27. tassa rañño Asokassa putto hessati paṇḍito
Mahindo sutasampanno Laṅkādīpaṁ pasādayaṁ. pasādaye Y (°yuṁ G1), °yaṁ X s. |

27. This king Asoka will have a son, a clever man, Mahinda, the learned converter of Laṅkādīpa.”

28. buddho ñatvā imaṁ hetuṁ bahuṁ atthūpasaṁhitaṁ
kālākālaṁ imaṁ dīpaṁ ārakkhaṁ sugato kari. |

28. Having foreseen these circumstances which were full of importance, (and understanding) the right and wrong time, the blessed Buddha placed a (divine) guard over this island.

29. pallaṅkaṁ animisañ ca caṅkamaṁ ratanāgharaṁ
ajapālamucalindo khīrapālena sattamaṁ. |

30. sattasattāhakaraṇīyaṁ katvāna vividhañ jino
Bārāṇasiṁ gato vīro dhammacakkaṁ pavattituṁ. |

29-30. The Jina, having performed his various duties during the seven-times seven days (at the following places, that is) the throne, the Animisa (Cetiya), the cloister, the jewel-house, the Ajapāla and Mucalinda trees, and seventhly near the Khirapāla grove, the hero went to Bārāṇasī in order to establish the kingdom of the Truth.

31. dhammacakkaṁ pavattento pakāsento dhammam uttamaṁ
aṭṭhārasannaṁ koṭīnaṁ dhammābhisamayo ahū. pavattento all the MSS.; pavattente? – pakāsente A B. |

31. When he established the kingdom of the Truth and preached the most excellent Truth, the conversion of eighteen koṭis of beings took place.

32. Koṇḍañño Bhaddiyo Vappo Mahānāmo ca Assaji
ete pañca mahātherā vimuttā anattalakkhaṇe. |

32. Kondañña, Bhaddiya, Vappa, Mahānāma, and Assaji, these five great Theras attained emancipation when [120] he had preached the Anattalakkhaṇa discourse.

33. Yasasahāyā cattāri, puna paññāsa dārake
Bārāṇasi Isipatane vasanto uddharī jino. Yasasahāye cattāro? – Bārāṇasi may be a locative; compare the note on dhātu 1, 1, and the expression “jāti vijjante” in the Buddhavaṁsa (Jāt. vol. 1, p. 4). But perhaps we should write Bārāṇasiṁ, comp. v. 34 and the comment on Kaccāyana’s Grammar, 2, 18. | [16]

33. Residing in Bārāṇasī, in Isipatana, the Jina released the four friends of Yasa and, besides, the fifty youths.

34. Bārāṇasiṁ vasitvāna vutthavasso tathāgato
Kappāsike vanasaṇḍe uddhari Bhaddavaggiye. |

34. Having spent the rainy season in Bārāṇasī, the Tathāgata released in the Kappāsika grove the [thirty] Bhaddavaggiyas.

35. anupubbañ caramāno Uruvelam avasari,
addasa virajo satthā Uruvelakassapañ jaṭiṁ. |

35. Wandering thence from place to place, he came to Uruvelā; there the stainless Teacher saw Uruvelakassapa, an ascetic of the Jaṭila sect.

36. agyāgāre ahināgaṁ damesi purisuttamo.
disvā acchariyaṁ sabbe nimantiṁsu tathāgataṁ: |

36. In the room where Kassapa kept his sacred fire, the highest of men conquered a serpent. Witnessing this miracle they all invited the Tathāgata:

37. hemantañ cātumāsamhi idha vihara Gotama,
mayaṁ taṁ niccabhattena sadā upaṭṭhahāmase. catumāsamhi? |

37. “Reside here, o Gotama, during the four winter months; we will daily provide you with rice.”

38. Uruvelāyaṁ hemante vasamāno tathāgato
jaṭile sapārisajje vinesi purisāsabho. |

38. The Tathāgata, the chief of men, residing during the winter in Uruvelā, devoted himself to the conversion of the Jaṭilas together with their followers.

39. mahāyaññaṁ pakappiṁsu Aṅgā ca Magadhā ubho,
disvā yaññe mahālābhaṁ vicintesi ayoniso: |

39. (Once, during that period,) both Aṅgas and Magadhas prepared a great sacrifice. (Kassapa), seeing that great gains (could be obtained) at this sacrifice, conceived the following ignoble thought:

40. mahiddhiko mahāsamaṇo ānubhāvañ ca taṁ mahā,
sace mahājanakāye vikubbeyya katheyya vā, ca (“ca” is wanting in B G) mahā sace mahājanakāye A B G, ca taṁ mahā s° m° X s, ca mahā sace mahante janakāye ca Z. If we take the reading of X as correct, ānubhāvaṁ instead of ānubhāvo is well in keeping with the style of Dīpavaṁsa, and perhaps we may even accept mahā (or mahaṁ?) as a neuter nominative. |

41. parihāyissati me lābho Gotamassa bhavissati,
aho nūna mahāsamaṇo nāgaccheyya samāgamaṁ. |

40-41. “The great Samaṇa possesses high (magical) powers and great faculties; if he shall perform miracles or preach in the great assembly, the fee will escape me and go to Gotama. Well, the great Samaṇa should not appear in the assembly.”

42. caritaṁ adhimuttiñ ca āsayañ ca anūsayaṁ
cittassa soḷasākāre vijānāti tathāgato. |

42. The Tathāgata understands action and resolution, intention and desire, the sixteen constituent parts of thought.

43. jaṭilassa cintitaṁ ñatvā paracittavidū muni
piṇḍapātaṁ Kurudīpe gantvāna mahāiddhiyā |

43. Having understood the thought of the Jaṭila, the Sage, who looks through the minds of other men, went by his high (magical) power to (Uttara-) Kurudīpa collecting alms.

44. Anotattadahe buddho paribhuñjitvāna bhojanaṁ
tattha jhānasamāpattiṁ samāpajji bahuṁ hitaṁ. |

44. Near the Anotatta lake Buddha took his meal; there he gave himself up to meditation (jhāna) and compassionate thoughts.

45. buddhacakkhūhi lokaggo sabbalokaṁ vilokayi,
addasa virajo satthā Laṅkādīpavaruttamaṁ. |

45. With his Buddha-eye, the highest in the world looked over the universe; the stainless Teacher (then) saw the most excellent Laṅkādīpa.

46. mahāvanaṁ mahābhīmaṁ āhu Laṅkātalaṁ tadā.
nānāyakkhā mahāghorā luddā lohitabhakkhasā. ahū? |

46. At that time the ground of Laṅkā was covered with great forests and full of horrors; frightful, cruel, blood-thirsty Yakkhas of various kinds, –

47. caṇḍā ruddā ca pisācā nānārūpavihesikā
nānādhimuttikā sabbe sannipāte samāgatā. nānārūpā vihesakā? |

47. and savage, furious, pernicious Pisācas of various shapes and full of various (wicked) thoughts, all had assembled together.

48. tattha gantvāna taṁmajjhe vimaṁsetvāna rakkhase
nīharitvā pisācānaṁ manussā hontu issarā. gantvāna taṁmajjhe F G1, gantvānabhaṁ majjhe N, gantvān’ ahaṁ majjhe s, gantvāna te majjhe Y. vibhiṁsetvāna (vībh° G2) A B c G2, vīmaṁsetvāna (vim° X) XG1 Z. viddhaṁsetvāna? |

48. “I shall go there, in their midst; [121] I shall dispel the Rakkhasas and put away the Pisācas; men shall be masters (of the island).”

49. imaṁ atthaṁ mahāvīro cintayitvā bahuṁ hitaṁ [17]
nabhaṁ abbhuggamitvāna Jambudīpā idhāgato. |

49. Having considered this matter, full of compassion, the great hero rose into the air and came hither from Jambudīpa.

50. yakkhasamāgamamajjhe upari siramatthake
nisīdanaṁ gahetvāna dissamāno nabhe ṭhito. |

50. In the midst of the assembly of Yakkhas, above their heads, he was seen, standing in the air, holding his seat (in his hands).

51. ṭhitaṁ passanti sambuddhaṁ yakkhasenā samāgatā
buddho ’ti taṁ na maññanti yakkho aññataro iti. |

51. The assembled hosts of Yakkhas saw the Sambuddha standing there, but they did not think that he was the Buddha; they supposed him to be another Yakkha.

52. gaṅgātīre Mahiyāsu pokkhalesu
patiṭṭhite thūpaṭṭhāne Subhaṅgaṇe
tasmiṁ padesasmi ṭhito naruttamo
samappito jhānasamādhim uttamaṁ. Gaṅgātīre – Subhaṅgaṇe is wanting in B G2 Z. – Mahiyāpu A G1, Mahissāsu X. I have written Mahiyāsu, this being the site of the Mahiyaṅgaṇathūpa, as is said in the Mahāvaṁsa (p. 3), or of the “Mahi nāma uyyānaṁ” (Mahāv. Ṭīkā). – Sutaṅkhaṇe A G1, Subhaṅgaṇe N, Sutaṅgaṇe F (which may be correct). |

52. On the bank of the river, near Mahiya Pokkhala, on the site of the Subhaṅgana Thūpa, there the highest of men stood, and entered upon the highest ecstatic meditation.

53. jhānaṁ lahuṁ khippanisantikāro
muni samāpajjati cittakkhaṇe
sahasā tam uṭṭhāti jhānakhaṇiyā
samāpayi sucittehi pāramīgato. khippanisantikaro N G1, °kāro B G2, °kā A, khippanippantikaro F, khippati santikāro Z. In several passages of the Aṅguttara-Nikāya, a man who is endowed with prompitude of attention, is called “khippanisanti kusalesu dhammesu”. – cittakkhaṇe F, cittakhaṇe N, cintane A, cittaṇe G1, cintaṇe B G2. Z has the following reading: munī samāpajji sacintaṇe tadā. There is in the Kathāvatthu (Phayre MS. fol. yāḥ) a chapter called “khaṇikakathā”, in which the proposition is discussed: “ekacittakkhaṇikā sabbe dhammā ’ti.” This means, I believe: “all qualities may be considered in a moment by one thought”. Perhaps also we may compare also Lal. Vist. p. 447: “sarvaṁ tad ekacittekṣaṇasamāyuktaṁ”. I feel inclined, therefore, to correct: muni samāpajjat’ ekacittakkhaṇe, and to translate: “he entered upon meditation (by revolving) in a moment by one thought (the whole system of Dhamma’s)” – The following hemistitch may be corrected thus: sahasā tamh’ uṭṭhāti; jhānaṁ khaṇe viya samāpayi sucittapāramīgato. |

53. The Sage, the awakener of quick attention, speedily entered upon that meditation (by revolving) in a moment by one thought (the whole system of qualities). Suddenly he thence rose; he who had reached (all) perfections by his virtuous resolutions, … finished his meditation.

54. ṭhito naro iddhi vikubbamāno
yakkho va mahiddhi mahānubhāvo
khaṇiyaṁ ghanā meghasahassadhārā
pavassati sītalavātaduddini. naro A G1 X, nabhe Z, which may be correct. – iddhi A G1 F Z, iddhiṁ N. – khaṇiyaṁ ghanā meghasahassadharā X (khaṇiyaṅkhaṇā° F), khanayamahāmeghasahassadhāro (khaṇ° G1) A G1, khaṇāya m° dhāro Z. ghaṭayaṁ (ganthayaṁ?) gh° m°? – sītalavātaduddini A F G, °dundubhi Z N. Compare Mahāvagga 1, 3, 2. |

54. There the hero stood, performing miracles by his (magical) power, like a Yakkha of high (magical) power and great (supernatural) faculties; gathering (?) thick clouds, containing thousands of rain drops, he sent rain, cold winds, and darkness.

55. ahaṁ karomi te uṇhaṁ, mama detha nisīdituṁ,
atthi tejabalaṁ mayhaṁ parissayavinodanaṁ. karomi vo uṇhaṁ? |

55. (He then spoke to the Yakkhas:) “I will send you heat; give unto me a place where I may sit down. I possess such power over the fire as will dispel these dangers.”

56. sace vinodituṁ sakkā nisīdāhi yathicchitaṁ, [18]
sabbehi samanuññātaṁ, tava tejabalaṁ kara. tava tejabalaṁ phara? Comp. Buddhavaṁsa (Jāt. 1, p.24, v. 168). |

56. (The Yakkhas replied: “If thou art able to dispel them, sit down wherever thou likest; we all consent; show thy power over the fire.”

57. uṇhaṁ yācatha maṁ sabbe, bhiyyo tejaṁ mahātapaṁ
khippaṁ karoma accuṇhaṁ tumhehi abhipatthitaṁ. |

57. (Buddha replied:) “You all ask me for warmth; I shall quickly produce the great heat which you are desiring, a fierce, burning fire.”

58. ṭhite majjhantike kāle gimhānaṁ suriyo yathā
evaṁ yakkhānaṁ ātāpo kāye ṭhapita dāruṇaṁ. bhavittha dāraṇaṁ, s; ṭhapito d°? |

58. As the sun shines in summer at noon, so fearful heat penetrated the assembly of Yakkhas.

59. yathā kappaparivaṭṭe catusuriyaātapo
evaṁ nisīdane satthu tejo hoti tatuttari. tathuṭṭari (°rī B) A B, taduttari F Z, tatuttari N. tat’ uttariṁ? |

59. Like the heat spread by the four suns at the end of a Kappa, such and greater still was the glow sent forth by the seat of the Teacher.

60. yathā suriyaṁ udentaṁ na sakkā āvarituṁ nabhe
evaṁ nisīdanañ cammaṁ n’ atthi āvaraṇaṁ nabhe. naro Y, nabhe X (at the two places). |

60. As the rising sun cannot be restrained in the sky, thus (Buddha’s) carpet Ed. note: A better, and more understandable, translation of nisīdana would be mat: thus (the Buddha’s) hide mat… etc. of skin cannot be restrained in the air.

61. nisīdanaṁ kappajālaṁ va tejaṁ suriyaṁ va pathavī
mahātapaṁ vikirati aggijālaṁ v’ anappakaṁ. A1 G1 F omit va. – pathavī X, paṭṭhapi A B G, patthari Z. Mahāvaṁsa Ṭīkā (fol. kho): te paṭhavisuriyatejacammakhaṇḍābhibhūtāya (sic) yakkhagaṇā. |

61. The carpet diffused great heat, like the fire at the end of the Kappa, as the sun (scorches) the earth, [122] or like a great flame of fire.

62. aṅgārarāsijalitātapaṁ tahiṁ
nisīdanaṁ abbhasamaṁ padissati
pakkaṁ va ayomayapabbatūpamaṁ. pattaṁ va N, sakkaṁ va F, pakkā va Y. |

62. Diffusing heat like a heap of burning coals, the carpet appeared similar to a cloud, or to a glowing iron mountain.

63. dīpesu uṇhaṁ nidasseti dussahaṁ,
yakkāsu paṭisaraṇaṁ gavesayuṁ
puratthimaṁ pacchimadakkhiṇuttaraṁ
uddhaṁ adho dasa disā imāyo. dīpisu X G1, dīpesu Y (dīpetu B1). – nidasseti N, nidosati F, nidayeti Y. I do not think nidasseti is correct, but I do not know how to correct it. – paṭissaraṇaṁ N, saraṇaṁ F, maraṇaṁ Y. – gavesayuṁ N, gavesisuṁ F, bhavepisu G1, bhavesupi A B G2, bhayatajjitesu Z. |

63. It spread insupportable heat over the islands. The Yakkhas quickly fled in all ten directions, to the east, the west, the south, the north, above, and beneath.

64. kathaṁ gamissāma sukhī arogā
kadā pamuñcāma imaṁ subheravaṁ. kahaṁ gamissāma? |

64. “Whither shall we go for safety and refuge? How shall we be released from this fearful being?

65. sace ayaṁ yakkho mahānubhāvo
tejo samāpajjati pajjalāyati
sabbeva yakkhā vilayā bhavissare
bhusaṁ va muṭṭhi rajaṁ vātakhittaṁ. |

65. If this powerful Yakkha assumes the form of the fiery element, and burns us, all of us Yakkhas will perish like a handful of chaff, like dust blown away by the wind.”

66. buddho ca kho isinisabho sukhāvaho
disvāna yakkhe dukkhite bhayaṭṭite
anukampako kāruṇiko mahesi
vicintayi attasukhaṁ amānuse. nisabha = ṣabha or vṣabha? I have found this word at the following passages: in the Saṁyutta-Nikāya (Phayre MS. part I, fol. ko) Buddha is compared with a nāga, a sīha an ājāniya, a nisabha, a dhorayha. In the Majjhima-Nikāya (Turnour’s MS., fol. ñām) it is said of Buddha “nisabhassa appameyyassa”. Sutta-Nipāta (Phayre MS., fol. gau): “gantvāna disvā isinisabhaṁ pasanno”. Buddhavaṁsa (Phayre MS., fol. jī): tato padakkhiṇaṁ katvā bodhimaṇḍaṁ naruttamo aparājitanisabhaṭṭhāne bodhipallaṅkamuttame pallaṅkena nisīditvā bujjhissati mahāyaso. | [19]

66. And Buddha, the chief among Sages, the bringer of happiness, the compassionate, merciful great Sage, when he saw the afflicted, frightened Yakkhas, thought how to administer joy to the minds of these non-human beings.

67. ath’ aññadīpaṁ paṭirūpakaṁ imaṁ
ninnaṁ thalaṁ sabbathānekasādisaṁ
nadīpabbatatalākasunimmalaṁ
dīpaṁ Giriṁ Laṅkātalasamūpamaṁ |

67. (He) then (thought of) another island, similar to this, with low ground and high ground, with many various aspects, beautifully adorned by rivers, mountains, and lakes, the island of Giri, most similar to the country of Laṅkā.

68. sunibbhayaṁ gopitasāgarantakaṁ
pahūtabhakkhaṁ bahudhaññamākulaṁ
utusamatthaṁ harisaddalaṁ mahiṁ
varaṁ Giridīpam imassa uttariṁ. gopitas° N, gopikas° F, sobhitas° Y, gobhitas° G1. gopitam s°? – uttari X G1. uttaraṁ? |

68. (It was) free from danger, well protected, surrounded by the ocean, full of excellent food and rich grain, with a well tempered climate, a green, grassy land, the beautiful island of Giri, superior to this (island).

69. rammaṁ manuññaṁ haritaṁ susītalaṁ
ārāmavanarāmaṇeyyakaṁ varaṁ,
santīdha phullaphaladhārino dumā,
suññaṁ vivittaṁ, na ca koci issaro, |

69. It was charming and delightful, green and cool, adorned by gardens and forests, exquisite; there were trees, full of blossoms and fruits; it was empty and solitary, subject to no master.

70. mahaṇṇave sāgaravārimajjhe
sugambhīre ūmi sadā pabhijjare,
suduggame pabbatajālamussite
sudukkaraṁ attha aniṭṭhamantaraṁ. |

70. (It was situated) in the great sea, in the midst of the ocean and of the deep waters, where the waves incessantly break; around it there was a chain of mountains, towering, difficult to pass; to enter it against the wish (of the inhabitants) was difficult.

71. paravānarosā parapiṭṭhimaṁsikā
akāruṇikā paraheṭhane ratā
caṇḍā ca ruddhā rabhasā ca niddayā
vidappanikā sapathe idha ime. ca ruddā (comp. v. 47) A B, va ruddā B G2, ca ruddhā Z n, varuddhā F. I cannot correct the last words. |

71. Full of desire and anger towards other beings, backbiting, pitiless, given to injuring other beings, cruel and furious, violent, merciless, ...

72. atha rakkhasā yakkhagaṇā ca duṭṭhā
dīpaṁ imaṁ Laṅkāciranivāsitaṁ
dadāmi sabbaṁ Giridīpaporāṇaṁ,
vasantu sabbe supajā anīghā. °nivāsitaṁ X G1, °nivāsinaṁ Y – v. 73 is quoted in the Mahāvaṁsa Ṭīkā, fol. khau (“tenāhu porāṇā”). Laṅkāthalamānusānaṁ. °ṭṭhitaṁ, vasanti Laṅkāthalamānusā, Ojamaṇḍavaradīpe Mahāv. Ṭ. °maṇḍapādīpaṁ F. Ojavaramaṇḍadīpe? |

72. (Buddha thus spoke:) “Ye Rakkhasas and ye wicked hosts of Yakkhas, I give unto you this island which is not far from Laṅkā, the whole old island of Giri; may they all inhabit it and multiply undisturbed.

73. imañ ca Laṅkātalaṁ mānusānaṁ
porāṇakappaṭṭhitavutthavāsaṁ,
vasantu Laṅkātale mānusā bahū
pubbe va Ojāvaramaṇḍasādisaṁ. |

73. This country of Laṅkā is a residence inhabited by men since remote Kappas; [123] may many men dwell in the country of Laṅkā, as they did in former times in the Oja, Vara, and Maṇḍa island.

74. etehi aññehi guṇeh’ upeto
manussavāso anekabhaddako
dīpesu dīpissati sāsan’ āgate
supuṇṇacando va nabhe uposathe. anek° A F G1, va anek° N, api nek° B G2 Z. – dīpesu dīpissati sāsanāgate A B G2, dipassa dīpā sadisā anāgate Z, dīpissati (dississati F) sāsanāgate (FG1, dīpissati sāsanam etthānāgate N. | [20]

74. Adorned with these and other good qualities, a residence fit for men, auspicious in many ways, it will shine among the islands, when the Doctrine will have been brought there, like the full moon in the sky at the time of Uposatha.”

75. dīpaṁ ubho mānusā rakkhasā ca
ubho ubhinnaṁ tulayaṁ sukhaṁ muni
bhiyyo sukhaṁ lokavidū ubhinnaṁ
parivattayi goṇayugaṁ va phāsukaṁ. mānuse rakkhase ca? |

75. Weighing the prosperity and the high happiness of the two, the Sage who knew all worlds, interchanged the two islands and the two (kinds of beings), men and Rakkhasas, (as a peasant) easily (interchanges) his pairs of bullocks.

76. saṅkaḍḍhayi Gotamo dīpam iddhiyā
bandhaṁ va goṇaṁ daḷharajjukaḍḍhitaṁ,
dīpena dīpaṁ upanāmayī muni
yugaṁ va nāvaṁ daḷhadhammaveditaṁ. daḷhadāmaveṭhitaṁ? |

76. Gotama by his (magical) power drew the island towards himself, like the headstalls of bullocks which are drawn (towards the driver) with a strong rope. The Sage drew together one island towards the other, like two ships which are surrounded by stout ropes.

77. dīpena dīpaṁ yugalaṁ tathāgato
katvān’ uḷāraṁ viparī ca rakkhase,
vasantu sabbe Giridīpa rakkhasā
sapakkamāsā vasanaṁ va vatthitaṁ. viparīva A N G1, °rīca B M G2, °rica C R F. – Giridīpe? – sapakkamāsā vasanaṁ va vatthitaṁ N. I do not try any correction. |

77. Having joined the beautiful island to the other, the Tathāgata transported (?) the Rakkhasas, (saying:) “May all Rakkhasas dwell in Giridīpa . . ”

78. gaṅgaṁ gimhamhi yathā pipāsitā
dhāvanti yakkhā Giridīpam atthikā,
paviṭṭhā sabbe anivattane puna,
pamuñca dīpaṁ yathābhūmiyaṁ muni. Gaṅgañ ca gimh°? – Giridīpavattikā N, Gīripavattitā F. – pamuñci A B G2. |

78. The eager Yakkhas ran to Giridīpa, like thirsty people in summer to a river; they all entered it never to return; the Sage (then) restored the island to its former place.

79. yakkhā sutuṭṭhā supahaṭṭharakkhasā
laddhā sudīpaṁ manasābhipatthitaṁ
abhāyiṁsu sabbe atippamoditā,
otariṁsu sabbe chaṇe nakkhattamahaṁ. Compare Mahāv. Ṭīkā fol. khau': “atha te (rakkhasā) amhākaṁ icchitaṁ patthitaṁ nippannan ti mahāhasitan nāma hasitvā nakkhattachanakīlaṁ kīliṁsu.” I propose to read, therefore: ahasiṁsu sabbe; chaṇaṁ nakkh°. |

79. The highly satisfied Yakkhas and the highly pleased Rakkhasas, having received this excellent island which they desired, all began to laugh with great joy, and all went to celebrate the festival called Nakkhattamaha.

80. ñatvāna buddho sukhite amānuse
katvāna mettaṁ parittaṁ bhaṇi jino.
katvāna dīpaṁ tividhaṁ padakkhiṇaṁ
sadā rakkhaṁ yakkhagaṇavinodanaṁ, |

80. When Buddha saw that joy had been restored to these non-human beings, he the Jina, having exerted his benevolence towards them, pronounced the spell of protection. Having walked three times round the island, for the sake of its ever-lasting protection and the expulsion of the Yakkha hosts, –

81. santappayitvāna pisāce amānuse
rakkhañ ca katvā daḷhaṁ mettābhāvanaṁ
upaddavaṁ dīpe vinodetvā gato
Uruvelaṁ puna tathāgato ’ti. [daḷ]ha[mettabhāva]naṁ N. – Z, apparently for the sake of metrical correctness, reads thus: “up° dīpa vinodayitvā gatoruvelaṁ puna pi tath°.” |

81. having comforted the Pisācas and (other) non-human beings, having established a guard and restored a lasting peace, having put down all distress in the island, the Tathāgata returned to Uruvelā.

bhāṇavāraṁ paṭhamaṁ.
[The First Section for Recitation.]

Yakkhadamanaṁ Niṭṭhitaṁ.
Here ends (Buddha’s) subjection of the Yakkhas.

last updated: February 2018