နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.

သာသနဝံသပ္ပဒီပိကာ

The Illuminator of the Lineage of the Dispensation.

ဗုဒ္ဓံ [Pg.1] သုမာလီ ဒွိပဒုတ္တမော တမော,ဟန္တွာန ဗောဓေသိဓ ပင်္ကဇံ ကဇံ;

မဂ္ဂဂ္ဂသေလမှိ သုဉဋ္ဌိတော ဌိတော,သော မံ စိရံ ပါတု သုခံ သဒါ သဒါ.

The Buddha, beautifully adorned, supreme among bipeds, having dispelled the darkness, awakened here the lotus born from the mire. Standing well-established on the summit-rock of the Path, may he long protect me, always with happiness.

သီဟဠဒ္ဒီပတောယေဝ,အာဂတေဟိ ဒိသန္တရေ;

ဘိက္ခူဟိ ယာစိတော ကဿံ,သာသ္နဝံသပ္ပဒီပိကံ.

Requested by monks who had come from other regions to the island of Sīhaḷa, I shall compose the Sāsanavaṃsappadīpikā.

ကာမဉ္စ ပေါရာဏေဟိ ယာ,သာသ္နဝံသပ္ပဒိပိကာ;

ဝိတ္ထာရ ဝါစနာမဂ္ဂါ,ဝိရစိတာ ဝိနိစ္ဆယာ.

Although indeed, that Sāsanavaṃsappadīpikā by the ancients was composed with extensive exposition and determinations.

သာ [Pg.2] ပန မရမ္မဘာသာယ,ကတတ္တာယေဝ ဧတေသံ;

ဒီပန္တရနိဝါသိနံ,ဝဟာတိ သုဋ္ဌုနာတ္ထံ.

But that, having been composed in the Maramma language, does not convey the meaning well to those dwelling on other islands.

တသ္မာ ဟိ မူလဘာသာယ,ကရိဿာမိ အဟံ ဟဝေ;

သံသန္ဒိတွာန ဂန္ထေဟိ,တံ သလ္လက္ခေန္တု သာဓဝေါတိ.

Therefore indeed, I shall compose it in the root language; having compared it with the texts, let the virtuous carefully consider it.

တတြာယံမာတိကာ –

Herein is the outline—

၁. နဝဋ္ဌာနာဂတသာသနဝံသကထာမဂ္ဂေါ,

1. The Path of the Account of the Lineage of the Dispensation in the Nine Regions.

၂. သီဟဠဒီပိကသာသနဝံသကထာမဂ္ဂေါ,

2. The Path of the Account of the Lineage of the Dispensation on the Island of Sīhaḷa.

၃. သုဝဏ္ဏဘူမိသာသနဝံသကထာမဂ္ဂေါ,

3. The Path of the Account of the Lineage of the Dispensation in the Golden Land.

၄. ယောနကရဋ္ဌသာသနဝံသကထာမဂ္ဂေါ,

4. The Path of the Account of the Lineage of the Dispensation in the Yonaka Country.

၅. ဝနဝါသီရဋ္ဌသာသနဝံသကထာမဂ္ဂေါ,

5. The Path of the Account of the Lineage of the Dispensation in the Country of Vanavāsī.

၆. အပရန္တရဋ္ဌသာသနဝံသကထာမဂ္ဂေါ,

6. The Path of the Account of the Lineage of the Dispensation in the Western Country.

၇. ကသ္မီရဂန္ဓာရရဋ္ဌသာသနဝံသကထာမဂ္ဂေါ,

7. The Path of the Account of the Lineage of the Dispensation in the Countries of Kasmīra and Gandhāra.

၈. မဟိံသကရဋ္ဌသာသနဝံသကထာမဂ္ဂေါ,

8. The Path of the Account of the Lineage of the Dispensation in the Country of Mahiṃsaka.

၉. မဟာရဋ္ဌသာသနဝံသဝထာမဂ္ဂေါ,

9. The Path of the Account of the Lineage of the Dispensation in the Great Country.

၁၀. စိနရဋ္ဌသာသနဝံသကထာမဂ္ဂေါစာတိ.

10. The Path of the Account of the Lineage of the Dispensation in the Country of Cīna.

၁. နဝဋ္ဌာနာဂတသာသနဝံသကထာမဂ္ဂေါ

1. The Path of the Account of the Lineage of the Dispensation in the Nine Regions.

၁. တတ္ထ စ နဝဋ္ဌာနာဂတသာသနဝံသကထာမဂ္ဂေါ ဧဝံ ဝေဒိတဗ္ဗော. အမှာကဉှိ ဘဂဝါ သမ္မာသမ္ဗုဒ္ဓေါ ဝေနေယျာနံ ဟိတတ္ထာယ ဟတ္ထဂတံ သုခံ အနာဒိယိတွာ ဒီပင်္ကရဿ ဘဂဝတော ပါဒမူလေ ဗျာကရဏံ နာမ မဉ္ဇူသက ပုပ္ဖံ ပိလန္ဓိတွာ ကပ္ပသတသဟဿာဓိကာနိ စတ္တာရိ အသချေ ယာနိ အနေကာသု ဇာတီသု အတ္တနော ခေဒံ အနပေက္ခိတွာ သမတိံသပါရမိယော [Pg.3] ပူရေတွာ ဝေဿန္တရတ္တဘာဝတော စဝိတွာ တုသိတပုရေ ဒေဝသုခံ အနုဘဝိ.

1. Therein, the path of the account of the lineage of the Dispensation in the nine regions should be understood thus. Indeed, our Blessed One, the Perfectly Self-Enlightened One, for the welfare of those capable of being taught, disregarding the happiness within his grasp, having adorned himself with the Mañjūsaka flower, namely the prediction, at the feet of the Blessed One Dīpaṅkara, for four incalculable ages and a hundred thousand aeons beyond, through countless births, heedless of his own weariness, fulfilled the thirty perfections. Passing away from his existence as Vessantara, he experienced divine happiness in the Tusita heaven.

တဒါ ဒေဝေဟိ ဥယျောဇိယမာနော ဟုတွာ ကပိလဝတ္ထုမှိ ဟောသမတရညာ ပဘုတိ အသမ္ဘိန္နာတ္တိယဝံသိကဿ သုဒ္ဓေါ ဓနဿနာမ မဟာရညော အဂ္ဂမဟေသိယာ အသမ္ဘိန္နာတ္တိယဝံ သိကာယ မာယာယ ကုစ္ဆီသ္မိံ အာသာဠိမာသဿ ပုဏ္ဏမိယံ ဂုရုဝါရေ ပဋိသန္ဓိံ ဂဟေတွာ အသမာသစ္စယေန ဝေသာခမာသဿ ပုဏ္ဏမိယံ သုက္ကဝါရေ ဝိဇာယိတွာ သောဠသဝဿိကကာလေ ရဇ္ဇသမ္ပတ္တိံ ပတွာ ဧကူနတိံသဝဿာနိ အတိက္ကမိတွာ မင်္ဂလဥယျာနံ နိက္ခမနကာလေ ဒေဝေဟိ ဒဿိတာနိ စတ္တာရိ နိမိတ္တာနိ ပဿိတွာ သံဝေဂံ အာပဇ္ဇိတွာ မဟာဘိနိက္ခမနံ နိက္ခမိတွာ အနောမာယနာမ နဒိယာ တီရေ ဘမရ ဝဏ္ဏသန္နိဘာနိ ကေသာနိ ဆိန္ဒိတွာ ဒေဝဒတ္တိယကာသာဝံ ပဋိစ္ဆာဒေတွာ နေ ရဉ္ဇရာယနာမ နဒိယာ တီရေ ဝေသာခမာသဿ ပုဏ္ဏမိယံ ပစ္စူသကာလေ သုဇာတာယနာမ သေဋ္ဌိဓီတာယ ဒိန္နံ ပါယာသံ ဧကူနပဏ္ဏာသဝါရေန ပရိဘုဉ္ဇိတွာ ပုရိမိကာနံ သမ္မာသမ္ဗုဒ္ဓါနံ ဓမ္မတာယ သုဝဏ္ဏပါတိံ နဒိယံ ဩတာရေတွာ မဟာဗောဓိမဏ္ဍံ ဥပသင်္ကမိတွာ အပရာဇိတပလ္လင်္ကေ နိသီဒိတွာ အနမတဂ္ဂသံ သာရတော ပဋ္ဌာယ အတ္တာနံ ဆာယာ ဝိယ အနုယန္တာနံ အနေကသတကိလေသဝေရီနံ သီသံ စတူဟိ မဂ္ဂသတ္ထေဟိ ဆိန္ဒိတွာ တိလောကဂ္ဂမဟာဓမ္မရာဇတ္တံ ပတွာ ပဉ္စတာလီသဝဿာနံ တေသု တေသု ဌာနေသု တေသံ တေသံ သတ္တာနံ မဟာကရုဏာသမာပတ္တိဇာလံ ပတ္ထာရေတွာ ဒေသနာဉာဏံ ဝိဇမ္ဘေတွာ ဓမ္မံ ဒေသေတွာ သာသနံ ပတိဋ္ဌာပေသိ. ပတိဋ္ဌာပေတွာ စ ပန အသီတိဝဿာယုကကာလေ ဝိဇ္ဇောတယိတွာ နိဗ္ဗာယနပ္ပ ဒါပဇာလံ ဝိယ အနုပါဒိသေသနိဗ္ဗာနဓာတုယာ ပရိနိဗ္ဗာယိ. မစ္စု ဓမ္မဿ စ နာမ တီသု လောကေသု အတိမမာယိတဗ္ဗော ဧသ, အတိဂရုကာတဗ္ဗော ဧသ, အတိဘာယိတဗ္ဗော ဧသာတိ ဝိဇာနနသဘာဝေါ နတ္ထိ. ဘဂဝန္တံယေဝ တာဝ တိလောကဂ္ဂပုဂ္ဂလံ အာဒါယ [Pg.4] ဂစ္ဆတိ, ကိံမင်္ဂံ ပန အမှေ ယေဝါ တေဝါ, အဟောဝတအစ္ဆရိယာ သင်္ခါရဓမ္မောတိ. ဟောန္တိ စေတ္ထ–

Then, being urged by the gods, he was conceived in the womb of Mahāmāyā, the chief queen of King Suddhodana—who belonged to the unbroken lineage of the Ādicca dynasty from King Hosamatarāja onwards, and who herself belonged to the unbroken Ādicca dynasty—on the full moon day of the month of Āsāḷha, a Thursday, in Kapilavatthu. After ten months, he was born on the full moon day of the month of Vesākha, a Friday. At the age of sixteen, he attained royal prosperity. After passing twenty-nine years, at the time of his departure to the pleasure grove, he saw the four signs shown by the gods and was stirred with a sense of urgency. Having undertaken the great renunciation, on the bank of the Anomā River, he cut off his hair, which was like the color of a bee, and covered himself with the divinely given saffron robe. On the bank of the Nerañjarā River, at dawn on the full moon day of the month of Vesākha, he partook of the milk-rice offered by the merchant’s daughter Sujātā, consuming it in forty-nine morsels. Following the custom of the previous Perfectly Self-Enlightened Ones, he let the golden bowl float down the river and approached the great Bodhi seat. Seated on the unconquered throne, from beginningless saṃsāra, like a shadow following him, he severed the heads of countless hundreds of defilement-enemies with the fourfold path-sword and attained supreme sovereignty over the great Dhamma in the three worlds. For forty-five years, in various places, he spread the net of the attainment of great compassion for those beings, unfolded the knowledge of teaching, expounded the Dhamma, and established the Dispensation. Having established it, at the age of eighty, he blazed forth and entered the Nibbāna-element without residue, like the flame of a lamp being extinguished. Indeed, this thing called 'mortality' has no nature of being known in the three worlds as something to be excessively cherished, excessively revered, or excessively feared. It takes away even the Blessed One, the supreme individual of the three worlds—what then of us, mere ordinary beings? Ah, indeed, how amazing are conditioned phenomena! Herein, there are—

မစ္စုဓမ္မော စ နာမေသ,နိလ္လဇ္ဇော စ အနောတ္တပ္ပီ;

တိလောကဂ္ဂံဝ အာဒါယ,ဂစ္ဆီ ပဂေဝ အညေသု.

And this thing called 'mortality' is shameless and without moral dread. Taking away even the supreme one of the three worlds, how much more so does it go on to others.

ယထာ ဂေါဃာတကော စောရော,မာရေတုံယေဝ အာရဘိ;

ဂေါဏံ လဒ္ဓါန လောကမှိ,ပယောဇနံဝ ဧတ္တကံ.

Just as a cattle-butcher or a thief, having obtained an ox in the world, undertakes only to kill it; his purpose is just that much.

တထေဝ မစ္စုရာဇာ စ,ဟိန္ဒဂူနံ ဂုဏံ ဣဓ;

န ဝိဇာနာတိ ဧသော ဟိ,မာရေတုံယေဝ အာရဘီတိ.

Even so, the King of Death, here, does not understand the qualities of the virtuous; for he only undertakes to kill.

သတ္တာဟပရိနိဗ္ဗုတေ စ ဘဂဝတိ အာယသ္မာ မဟာကဿပေါ တိယဍ္ဎသတာဓိကေဟိ သဟဿမတ္တေဟိ ဘိက္ခူဟိ သဒ္ဓိ ပါဝါတော ကုသီနာရာယံ အာဂစ္ဆန္တော အန္တရာမဂ္ဂေ ဘဂဝါ သမ္မာသမ္ဗုဒ္ဓေါ ပရိနိဗ္ဗုတောတိ သုတွာ အဝီတသောက ဘိက္ခူ ရောဒန္တေ ဒိသွာ ဝုဒ္ဓပဗ္ဗဇိတော သုဘဒ္ဒါနာမ ဘိက္ခု ဧဝံ ဝဒတိ– မာ အာဝုသော ပရိဒေဝိတ္ထ, နတ္ထေတ္ထ သောစိတဗ္ဗောနာမကောစိ, ပုဗ္ဗေ မယံ ဘဝါမ သမဏေန ဂေ,ဘမေန ဥပဒ္ဒုတာ– ဣဒံ ကရောထ ဣဒံ တုမှာကံ ကပ္ပတိ, မာ ဣဒံ ကရိတ္ထ န ဣဒံ တုမှာကံ ကပ္ပတီတိ, သေယျထာပိ ဣဏသာဓိကေန ဒါသောတိ, ဣဒါနိ ပန မယံ ယံ ယံ ဣစ္ဆာမ, တံ တံ သက္ကာ ကာတုံ, ယံ ယံ ပန န ဣစ္ဆာမ,တံ တံ သက္ကာ အကာတုန္တိ. တံ သုတွာ ဤဒိသံ ပန ဝေရီပုဂ္ဂလံ ပဋိစ္စ သမ္မာသမ္ဗုဒ္ဓဿ ဘဂဝတော သာသနံ ခိပ္ပံ အန္တရဓာရေယျ, ဣဒါနိ သုဝဏ္ဏက္ခန္ဓသဒိသော သရီရော သံဝိဇ္ဇမာနော [Pg.5]ယေဝ ဒုက္ခေန နိပ္ဖာဒိတေ သာသနေ မဟာဘယံ ဥပ္ပဇ္ဇိ စ, ဤဒိသော ပုဂ္ဂလော အညံ ဤဒိသံ ပုဂ္ဂလံ သဟာယံ လဘိတွာ ဝုဒ္ဓိမာပဇ္ဇန္တော ဟာပေတုံ သက္ကုဏေယျ မညေတိ စိတ္တက္ခေဒံ ပတွာ ဓမ္မသံဝေဂံ လဘိတွာ ဣမံ ဘိက္ခုံ ဣဓေဝ သေတဝတ္ထံ နိဝါသာပေတွာ သရီရေ ဘသ္မေန ဝိကိရိတွာ ဗဟိဒ္ဓါ ကရိဿာမီတိ စိန္တေသိ.

When the Blessed One had attained final Nibbāna seven days previously, the Venerable Mahākassapa, accompanied by about a thousand bhikkhus and three hundred and fifty more, was travelling from Pāvā to Kusinārā. On the way, having heard that the Blessed One, the Perfectly Self-Enlightened One, had attained final Nibbāna, and seeing the grief-stricken bhikkhus weeping, a monk named Subhadda, who had ordained in old age, spoke thus: 'Enough, friends, do not lament. There is nothing here to be grieved for. Previously, we were oppressed by that ascetic Gotama, who told us, “Do this, this is proper for you; do not do this, this is not proper for you”—just as slaves by a debt collector. But now we can do whatever we wish, and whatever we do not wish, we need not do.' Hearing this, the Venerable Mahākassapa thought: 'Because of such an enemy, the Dispensation of the Blessed One, the Perfectly Self-Enlightened One, might quickly disappear. Even now, while the body like a golden mass still exists, a great danger has arisen in the Dispensation, which was established with such difficulty. If such a person were to find another like-minded companion, he might indeed grow stronger and be able to ruin it.' Feeling distressed in mind and stirred by a sense of urgency regarding the Dhamma, he resolved: 'I will make this monk wear white cloth right here, and after scattering ashes over his body, I will drive him out.'

တဒါ အာယသ္မတော မဟာကဿပတ္ထေရဿ ဧတဒဟောသိ,– ဣဒါနိ သမဏဿ ဂေါတမဿ သရီရံ သံဝိဇ္ဇမာနံယေဝ ပရိသာ ဝိဝါဒံ ကရောန္တီတိ မနုဿာ ဥပဝဒိဿန္တိတိ. တတော ပစ္ဆာ ဣမံ ဝိတက္ကံ ဝူပသမေတွာ ခမိတွာ သမ္မာသမ္ဗုဒ္ဓေါ ဘဂဝါ ပရိနိဗ္ဗာယမာနောပိ တေန ပန ဒေသိတော ဓမ္မော သံဝိဇ္ဇတိ, တေန ဒေသိတဿ ဓမ္မဿ ထိရံ ပတိဋ္ဌာပနတ္ထာယ သင်္ဂါယိယမာနံ ဤဒိသေဟိ ပုဂ္ဂလေဟိ သာသနံ န အန္တရဓာယိဿတိ, စိရံ ဌဿတိ ယေဝါတိ မနသိကရိတွာ ဘဂဝတော ဒိန္နပံသု ကူလစီဝရာဒိဝသေန ဓမ္မာနုဂ္ဂဟံ အနုဿရိတွာ ဘဂဝတော ပရိနိဗ္ဗာနတော တတိယေ မာသေ အာသာဠိမာသဿ ပုဏ္ဏမိတော ပဉ္စမေ ဒိဝသေ ရာဇဂဟေ သတ္တပဏ္ဏိဂုဟာယံ အာဇာတသတ္တုံနာမ ရာဇာနံ နိဿာယ ပဉ္စဟိ အရဟန္တ သတေဟိ သဒ္ဓိံ သတ္တမာသေဟိ ပဌမံ သင်္ဂါယနံ အကာသိ.

Then it occurred to the Venerable Mahākassapa Thera: 'Now, while the body of the ascetic Gotama still exists, the assembly is engaged in dispute; people will criticize this.' Then, having pacified this thought and endured it, he reflected: 'Even though the Blessed One, the Perfectly Self-Enlightened One, has attained final Nibbāna, the Dhamma he taught still exists. In order to firmly establish the Dhamma he taught, if it is recited, the Dispensation will not disappear on account of such individuals, but will surely endure for a long time.' Recalling the support for the Dhamma by way of the Blessed One's acceptance of dust-heap robes and the like, in the third month after the Blessed One's parinibbāna, on the fifth day after the full moon in the month of Āsāḷha, he convened the first council at the Sattapaṇṇi Cave in Rājagaha, relying on King Ajātasattu and accompanied by five hundred arahants, which lasted for seven months.

တဒါ အဋ္ဌစတ္တာလီသာဓိကသတကလိယုဂံ အနဝသေသတော အပနေတွာ ကလိယုဂေန သာသနံ သမံ ကတွာ ဌပေသိ. ယဒါ ပန အဇာတသတ္တု ရညော ရဇ္ဇံ ပတွာ အဋ္ဌဝဿာနိ အဟေသုံ, တဒါ မရမ္မရဋ္ဌေ တင်္ကောသင်္ဂတွပုရေ ဇမ္ဗုဒီပဓဇဿနာမ ရညော ရဇ္ဇံ ပတွာ အတိရေကပဉ္စဝဿာနိ အဟေသုန္တိ.

Then, having completely removed the one hundred and forty-eight years of the Kaliyuga, he established the Dispensation as equal to the Kaliyuga. Now, when King Ajātasattu had reigned for eight years, at that time in the Maramma country, in the city of Taṅkosaṅgatva, King Jambudīpadhaja had reigned for more than five years.

ဣမိဿဉ္စ ပဌမသင်္ဂီတိယံ အာယသ္မာ မဟာကဿပေါ အာယသ္မာ ဥပါလိ အာယသ္မာ အာနန္ဒော အာယသ္မာ အနုရုဒ္ဓေါ စာတိ ဧဝမာဒယော ပဉ္စသတပ္ပမာဏာ မဟာထေရာ ပဌမံ သင်္ဂါယိတွာ သာသနံ အနုဂ္ဂဟေသုံ. ဧဝံ [Pg.6] သုဘဒ္ဒဿ ဒုဋ္ဌပဗ္ဗဇိတဿ ဒုဋ္ဌဝစနံ သာသနဿ အနုဂ္ဂဟေ ကာရဏံနာမ အဟောသိ. သုဘဒ္ဒေါ စ နာမ ဒုဋ္ဌပဗ္ဗဇိတော အာတုမာနဂရဝါသီ အဟောသိ ကပ္ပကကုလိကော. သော ယဒါ ဘဂဝါ အာတုမာနဂရံ ဂစ္ဆတိ, တဒါ အတ္တေနော ပုတ္တေ ဒွေ သာမဏေရေ ကပ္ပကကမ္မံ ကာရာပေတွာ လဒ္ဓေဟိ တဏ္ဍုလတေလာဒီဟိ ဝတ္ထူဟိ ယာဂုံ ပစိတွာ သသံဃဿ ဗုဒ္ဓဿ အဒါသိ. ဘဂဝါ ပန တာနိ အပ္ပဋိဂ္ဂဟေတွာ ကာရဏံ ပုစ္ဆိတွာ ဝိဂရဟိတွာ အကပ္ပိယသမာဒါနဒုက္ကဋာပတ္တိံ ကပ္ပကပုဗ္ဗဿ ဘိက္ခုဿ ခုရဓာရဏဒုက္ကဋာပတ္တိဉ္စ ပညာပေသိ. တံ ကာရဏံ ပဋိစ္စ ဝေရံ ဗန္ဓိတွာ သာသနံ ဝိဒ္ဓံသိတုကာမတာယ တတ္တကအယောဂုဠံ ဂိလိတွာ ဥဂ္ဂီရန္တော ဝိယ ဤဒိသဒုဋ္ဌဝစနံ ဝဒီတိ.

At this first council, Venerable Mahākassapa, Venerable Upāli, Venerable Ānanda, Venerable Anuruddha, and other great elders numbering five hundred, chanted the Dhamma and upheld the Dispensation. Thus, the wicked words of the wicked former ascetic Subhadda became an occasion for the Dispensation to be upheld. Now, Subhadda, the wicked former ascetic, was a resident of Ātumā, belonging to a barber family. When the Blessed One was going to Ātumā, he had his two sons, who were novice monks, perform barber work. With the rice, oil, and other goods obtained from this, he cooked gruel and offered it to the Buddha together with the Sangha. The Blessed One, however, did not accept it. After inquiring into the matter, he rebuked him and laid down the rules of wrongdoing for accepting what is unallowable and for a monk who was formerly a barber carrying a razor. Because of that incident, Subhadda harbored resentment. Wishing to destroy the Dispensation, he uttered such wicked words as if he were vomiting up a lump of hot iron that he had swallowed.

အဇာတသတ္တုရာဇာ စ တုမှာကံ ဓမ္မစက္ကံ ဟောတု, မမ အာဏာစက္ကံ ပဝတ္တိဿာမိ, ဝိဿဋ္ဌာ ဟုတွာ သင်္ဂါယန္တူတိ အနုဂ္ဂဟေသိ. တေနေသ ပဌမံ သာသနာနုဂ္ဂဟော ရာဇာတိ ဝေဒိတဗ္ဗော, မဟာကဿပါဒီနဉ္စ အရဟန္တာနံ ပဉ္စသတာနံ သိသာပရမ္ပရာ အနေကာ ဟောန္တိ, ဂဏနပထံ ဝီတိဝတ္တာ. ယမေတ္ထ ဣတော ပရံ ဝတ္တဗ္ဗံ, တံ အဋ္ဌကထာယံ ဝုတ္တနယေန ဝေဒိတဗ္ဗံ. တေ ပန မဟာထေရာ သင်္ဂါယိတွာ ပရိနိဗ္ဗာယိံသူတိ. ဟောန္တိ စေတ္ထ–

King Ajātasattu gave his support, saying: 'May the Wheel of the Dhamma be yours; I shall set the wheel of authority in motion. Being confident, may you hold the council.' Thus he should be known as the first royal supporter of the Dispensation. And the lineages of disciples of the five hundred arahants, headed by Mahākassapa, were many, beyond the path of calculation. Whatever is to be said further on this should be understood in the way stated in the commentary. Those great elders, having held the council, attained final Nibbāna. Herein are these verses:

ဣဒ္ဓိမန္တော စ ယေ ထေရာ,ပဌမဿင်္ဂီတိံ ကတွာ;

သာသနံ ပဂ္ဂဟိတွာန,မစ္စူဝသံဝ သမ္ပတ္တာ.

Those elders who possessed psychic powers, having held the First Council and upheld the Dispensation, came under the sway of Death.

ကိဉ္စာပိ ဣဒ္ဓိယော သန္တိ,တထာပိ တာ ဇဟိတွာန;

နိဗ္ဗာယိံသု ဝသံ မစ္စု,ပတွာ တေ ဆိန္နပက္ခာဝ.

Although they possessed psychic powers, still, leaving them behind, they attained Nibbāna, having come under the sway of Death, like birds with severed wings.

ကာ [Pg.7] ကထာဝ စ အမှာကံ,အမှာကံ ဂဟဏေ ပန;

မစ္စုနော နတ္ထိ သာရော စ,ဧဝံ ဓာရေယျ ပဏ္ဍိတောတိ.

What, then, can be said of us? For us, there is no defense against the grasp of Death. Thus should the wise one reflect.

အယံ ပဌမသင်္ဂီတိကထာ သင်္ခေပေါ.

This is a brief account of the First Council.

တတော ပရံ ဝဿသတံ တေသံ သိဿပရမ္ပရာ သာသနံ ဓာရေတွာ အာဂမံသု. အထာနုက္ကမေန ဂစ္ဆန္တေသု ရတ္တိဒိဝေသု ဝဿသတပရိနိဗ္ဗုတေ ဘဂဝတိ ဝေသာလိကာ ဝဇ္ဇိပုတ္တကာ ဘိက္ခူ ဝေသာလိယံ ကပ္ပတိ သိင်္ဂိလောဏကပ္ပာ, ကပ္ပတိ ဒွင်္ဂုလကပ္ပော, ကပ္ပတိ ဂါမန္တရကပ္ပော, ကပ္ပတိ အာဝါသကပ္ပော, ကပ္ပတိ အနုမတိကပ္ပော, ကပ္ပတိ အာစိဏ္ဏကပ္ပော, ကပ္ပတိ အာမထိတကပ္ပော, ကပ္ပတိ ဇဠောဂိံ ပါတုံ, ကပ္ပတိ အဒသကံ နိသီဒနံ, ကပ္ပတိ ဇာတရူပရဇတန္တိ ဣမာနိ ဒသဝတ္ထူနိ ဒီပေသုံ.

For a hundred years thereafter, their lineage of disciples upheld and transmitted the Dispensation. Then, as days and nights passed in succession, when a hundred years had passed since the Blessed One's final Nibbāna, the Vajjiputtaka bhikkhus of Vesālī proclaimed these ten points in Vesālī: (1) It is permissible to store salt in a horn. (2) It is permissible to take a meal when the sun's shadow is two fingers' breadth past noon. (3) It is permissible to go to another village and take a second meal there on the same day. (4) It is permissible to hold the Uposatha ceremony in separate residences within the same monastic boundary. (5) It is permissible to carry out an official act and obtain sanction for it afterwards. (6) It is permissible to conform to the practice of one's preceptor. (7) It is permissible to eat buttermilk after one has finished one's meal. (8) It is permissible to drink unfermented palm wine. (9) It is permissible to use a mat without a fringe. (10) It is permissible to accept gold and silver.

တေသံ သုသုနာဂပုတ္တော ကာဠာသောကောနာမ ရာဇာ ပက္ခော အဟောသိ. တေန ခေါ ပန သမယေန အာယသ္မာ ယသော ကာကဏ္ဍကပုတ္တော ဝဇ္ဇီသု စာရိကံ စရမာနော ဝေသာလိကာ ကိရ ဝဇ္ဇိပုတ္တကာ ဘိက္ခူ ဝေသာလိယံ ဒသဝတ္ထူနိ ဒိပေန္တီတိ သုတွာ န ခေါ ပနေတံ ပ္ပတိရူပံ, ယွာဟံ ဒသဗလဿ သာသနဝိပတ္တိံ သုတွာ အပ္ပောဿုက္ကော ဘဝေယျံ, သန္ဓာဟံ အဓမ္မဝါဒိနော နိဂ္ဂဟေတွာ ဓမ္မံ ဒီပေဿာမီတိ စိန္တယန္တော ယေန ဝေသာလီ, တဒဝသရိ. တဒါ အာယသ္မာ မဟာယသော ရေဝတသဗ္ဗကာမိအာဒီဟိ သတ္တသတေဟိ အရဟန္တေဟိ သဒ္ဓိံ သင်္ဂါယိဿာမီတိ ဝေသာလိယံ ဝါလုကာရာမံ အာဂစ္ဆိ. ဝဇ္ဇိပုတ္တကာစ ဘိက္ခူ ဥပါရမ္ဘစိတ္တာ ကာဠာသောကံနာမ ရာဇာနံ ဥပသင်္ကမိတွာ မယံ ခေါ မဟာရာဇ ဣမသ္မိံ မဟာဝနာရာမေ ဂန္ဓကုဋိံ ရက္ခိတွာ ဝဿာမ, ဣဒါနိ မဟာရာဇ အဓမ္မဝါဒိနော အညေ ဘိက္ခူ ဝိလုမ္ပိတုကာမာ ဝိဒ္ဓံသိတုကာမာ အာဂတာတိ အာရောစေသုံ. ကာဠာသောကော [Pg.8] စ မဟာရာဇာ အာဂန္တုကာနံ ဘိက္ခူနံ အပ္ပဝိသနတ္ထာယ နိဝါရေထာတိ အမစ္စေ ပေသေသိ. အမစ္စာစ နိဝါရေတုံ ဂစ္ဆန္တာ ဒေဝတာနံ အာနုဘာဝေန ဘိက္ခူ န ပဿန္တိ. တဒဟေဝ စ ရတ္တိဘာဂေ ကာဠာသောကမဟာရာဇာ လောဟကုမ္ဘီနိရယေ ပတနာကာရေန သုပိနံ ပဿိ. တဿ ရညော ဘဂိနိ နန္ဒာနာမ ထေရီ အာကာသေန အာဂစ္ဆန္တိ ဓမ္မဝါဒိနော မဟာထေရေ နိဂ္ဂဏှိတွာ အဓမ္မဝါဒီနံ ဘိက္ခူနံ ပဂ္ဂဟဏေ ဒေါသဗဟုလတံ ပကာသေတွာ သာသနဿ ပဂ္ဂဟဏတ္ထာယ ဩဝါဒံ အကာသိ.

King Kālāsoka, son of Susunāga, was their partisan. At that time, the Venerable Yasa Kākaṇḍakaputta, while wandering on tour among the Vajjis, heard: 'The Vajjiputtaka bhikkhus in Vesālī, it seems, are proclaiming ten points.' Thinking, 'It is not proper that I should be indifferent after hearing of this corruption of the Dispensation of the One with Ten Powers. I will subdue the proponents of the non-Dhamma and illuminate the Dhamma,' he went to Vesālī. Then the Venerable Mahāyasa, intending to hold a council with seven hundred arahants headed by Revata and Sabbakāmī, came to the Vālukārāma in Vesālī. But the Vajjiputtaka bhikkhus, with censorious minds, approached King Kālāsoka and said: 'Great king, we have been dwelling in this Mahāvana monastery, guarding the Fragrant Chamber. Now, other bhikkhus, proponents of the non-Dhamma, have come wishing to plunder and destroy it.' King Kālāsoka sent his ministers, saying, 'Prevent the visiting bhikkhus from entering.' But when the ministers went to prevent them, through the power of the devas they did not see the bhikkhus. That very night, King Kālāsoka had a dream in which he saw himself falling into the Lohakumbhī hell. The king’s sister, the therī named Nandā, came through the air and explained the great fault in suppressing the great elders who speak the Dhamma and supporting the bhikkhus who speak the non-Dhamma, and she gave him an exhortation for the purpose of supporting the Dispensation.

ကာဠာသောကရာဇာ စ သံဝေဂပ္ပတ္တော ဟုတွာ အာယသ္မန္တာနံ မဟာယသတ္ထေရာဒီနံ ခမာပေတွာ အဇာတသတ္တုရာဇာ ဝိယ သင်္ဂါယနေ ပဂ္ဂဟံ အကာသိ.

King Kālāsoka, filled with a sense of urgency, asked for forgiveness from the venerable ones headed by the Elder Mahāyasa, and like King Ajātasattu, he gave his support to the council.

မဟာယသတ္ထေရာဒယော စ ကာဠာသောကံ ရာဇာနံ နိဿာယ ဝါလုကာရာမေ ဝဇ္ဇိပုတ္တကာနံ ဘိက္ခူနံ ပကာသိတာနိ အဓမ္မဝတ္ထူနိ ဘိန္ဒိတွာ အဋ္ဌတိ မာသေဟိ ဒုတိယသင်္ဂါယနံ အကံသု.

The great elders headed by the Elder Mahāyasa, relying on King Kāḷāsoka, refuted the unlawful points proclaimed by the Vajjiputtaka bhikkhus at the Vālukārāma and held the Second Council over a period of eight months.

တဒါ စ မဇ္ဈိမဒေသေ ပါတလိပုတ္တနဂရေ သုသုနာဂရညော ပုတ္တဘူတဿ ကာဠာသောကရညော အတိသေကံ ပတွာ ဒသဝဿာနိ အဟေသုံ. ပရမ္မရဋ္ဌေ ပန သိရိခေတ္တနဂရေ ဒွတ္တဂေါင်္ကဿနာမ ရညော အဘိသိတ္တကာလတော ပုရေ ဧကဝဿံ အဟောသိ. ဇိနသာသနံ ပန ဝဿသတံ အဟောသိ.

At that time, in the Middle Country, in the city of Pāṭaliputta, it was the tenth year since the coronation of King Kālāsoka, son of King Susunāga. In the further country, in the city of Sirikhetta, it was one year before the coronation of the king named Dvattagoṅkassa. The Dispensation of the Conqueror was then one hundred years old.

ဣမိဿဉ္စ ဒုတိယသင်္ဂီတိယံ မဟာယသ ရေဝတ သဗ္ဗကာမိပ္ပမုခါ သတ္တသတပ္ပမာဏာ မဟာထေရာ ဒုတိယံ သင်္ခါယိတွာ ဒုတိယံ သာသနံ ပဂ္ဂဟေသုံ.

And at this Second Council, seven hundred great elders headed by Mahāyasa, Revata, and Sabbakāmī, having rehearsed the teachings for a second time, upheld the Dispensation for a second time.

အာယသ္မာ မဟာယသတ္ထေရောစနာမ ပဉ္စဟိ ဧတဒဂ္ဂဠာနေ ဟိ ဘဂဝတာ ထောမိတဿ အာနန္ဒတ္ထေရဿ သဒ္ဓိဝိဟာရိကော အဟောသိ. ဝဇ္ဇိပုတ္တကာနံ ဘိက္ခူနံ အဓမ္မဝတ္ထုဒီပနံ ဒုတိယသင်္ဂီတိယံ ကာရဏမေဝ. ကာဠာသောကရာဇာစ ပဂေဝ အဓမ္မဝါဒီဘိက္ခူနံ သဟာယောပိ သမာနော ပုန ဓမ္မဝါဒိဘိက္ခူနံ သဟာယော [Pg.9] ဟုတွာ အနုဂ္ဂဟံ အကာသိ. တသ္မာ ဒုတိယသာသနပဂ္ဂဟော ရာဇာတိ ဝေဒိတဗ္ဗော.

The Venerable Elder named Yasa was a pupil of the Elder Ānanda, who was praised by the Blessed One as foremost in five respects. The proclamation of the non-Dhamma points by the Vajjiputtaka bhikkhus was the very reason for the Second Council. Although King Kālāsoka was at first an ally of the bhikkhus who spoke the non-Dhamma, he again became an ally of the bhikkhus who spoke the Dhamma and gave his support. Therefore, he should be known as the royal supporter of the Dispensation on the second occasion.

ဒုတိယသင်္ဂီတိယံ ပန မဟာယသတ္ထေရ ရေဝတ သဗ္ဗကာမိပ္ပမုခါနံ သတ္တသတာနံ မဟာထေရာနံ သိဿပရမ္ပရာ အနေကာ ဟောန္တိ, ဂဏနပထံ ဝီတိဝတ္တာ. ယမေတ္ထ ဣတော ပရံ ဝတ္တဗ္ဗ, တံ အဋ္ဌကထာယံ ဝုတ္တနယေန ဝေဒိတဗ္ဗံ. တေ ပန မဟာထေရာ ဒုတိယံ သင်္ဂါယိတွာ ပရိနိဗ္ဗာယိံသူတိ. ဟောန္တိ စေတ္ထ–

Now, at the Second Council, the lineages of disciples of the seven hundred great elders headed by the Elder Mahāyasa, Revata, and Sabbakāmī were many, beyond the path of calculation. Whatever is to be said further on this should be understood in the way stated in the commentary. Those great elders, having held the second council, attained final Nibbāna. Herein are these verses:

ဗုဒ္ဓိမန္တော စ ယေ ထေရာ,ဒုတိယဿင်္ဂိတိံ ကတွာ;

သာသနံ ပဂ္ဂဟိတွာန,မစ္စူဝသံဝ သမ္ပတ္တာ.

Those elders who were wise, having held the Second Council and upheld the Dispensation, came under the sway of Death.

ဣဒ္ဓိမန္တောပိ ယေ ထေရာ,မစ္စုနော တာဝ ဝသံ ဂမုံ;

ကထံယေဝ မယံ မုတ္တာ,တတော အာရက မုစ္စနာတိ;

Even those elders with psychic powers fell under the sway of Death. How then can we be freed? We are far from that release.

အယံ ဒုတိယသင်္ဂီတိကထာသင်္ခေပေါ.

This is a brief account of the Second Council.

တတော ပရံ အဋ္ဌတိံသာဓိကာနိ ဒွေဝဿသတာနိ သမ္မာသဗ္ဗုဒ္ဓဿ ဘဂဝတော သာသနံ နိရာကုလံ အဟောသိ နိရဗ္ဗုဒံ. အဋ္ဌတိံသာဓိကေ ပန ဒွိဝဿသတေ သမ္ပတ္တေ ပါဋလိပုတ္တ နဂရေ [Pg.10] သိရိဓမ္မာသောကဿနာမ ရညော ကာလေ နိဂြောဓသာမဏေရံ ပဋိစ္စ ဗုဒ္ဓသာသနေ ပသီဒိတွာ ဘိက္ခုသံဃဿ လာဘသက္ကာရံ ဗာဟုလ္လံ အဟောသိ. တဒါ သဋ္ဌိသဟဿမတ္တာ တိတ္ထိယာ လာဘသက္ကာရံ အပေက္ခိတွာ အပဗ္ဗဇိတာပိ ပဗ္ဗဇိတာဝိယ ဟုတွာ ဥပါသထပဝါရဏာဒိကမ္မေသု ပဝိသန္တိ, သေယျထာပိနာမ ဟံသာနံ မဇ္ဈေ ဗကာ, ယထာ စ ဂုန္နံ မဇ္ဈေ ဂဝဇာ, ယထာ စ သိန္ဓဝါနံ မဇ္ဈေ ဂဒြဘာတိ.

Thereafter, for two hundred and thirty-eight years, the Dispensation of the Blessed One, the Perfectly Self-Enlightened One, was untroubled and unblemished. But when two hundred and thirty-eight years had passed, in the time of the king named Siridhammāsoka in the city of Pāṭaliputta, because the king gained faith in the Buddha's Dispensation on account of the novice Nigrodha, great gain and honor arose for the Sangha of bhikkhus. At that time, about sixty thousand sectarians, seeking gain and honor, though they had not gone forth themselves, acted as if they had gone forth and participated in formal acts such as the Uposatha and the Pavāraṇā, just like herons among swans, like wild oxen among cattle, and like donkeys among thoroughbreds.

တဒါ ဘိက္ခုသံဃော ဣဒါနိ အပရိသုဒ္ဓါ ပရိသာတိ မနသိ ကရိတွာ ဥပေါသထံ န အကာသိ. သာသနေ အဗ္ဗုဒံ ဟုတွာ သတ္တဝဿာနိ ဥပေါသထပဝါရဏာနိ ဆိဇ္ဇန္တိ. သိရိဓမ္မာသော ကော စ ရာဇာ တံ သုတွာ တံ အဓိကရဏံ ဝူပသမေဟိ ဥပေါသထံ ကာရာပေဟီတိ ဧကံ အမစ္စံ ပေသေသိ. အမစ္စော စ ဘိက္ခူ ဥပေါသထံ အကတ္တုကာမေ ကိံ ကရိဿာမီတိ ရာဇာနံ ပဋိပုစ္ဆိတုံ အဝိသဟတာယ သယံ မူဠော ဟုတွာ အညေန မူဠေန မန္ထေတွာ သစေ ဘိက္ခုသံဃော ဥပေါသထံ န ကရေယျ, ဘိက္ခုသံဃံ ဃာတေတုကာမော မဟာရာဇာတိ သယံ မူဠော ဟုတွာ မူဠဿ သန္တိကာ မူဠဝစနံ သုတွာ ဝိဟာရံ ဂန္တွာ ဥပေါသထံ အကတ္တုကာမံ ဘိက္ခုသံဃံ ဃာတေသိ.

Then the Sangha of bhikkhus, reflecting, 'The assembly is now impure,' did not perform the Uposatha. A blemish arose in the Dispensation, and for seven years the Uposatha and Pavāraṇā ceremonies were suspended. King Siridhammāsoka heard this and sent a minister, saying, 'Go, settle this dispute and have the Uposatha performed.' The minister, being unable to ask the king what to do since the bhikkhus were unwilling to perform the Uposatha, became deluded himself. Having consulted with another deluded person, he thought, 'If the Sangha of bhikkhus does not perform the Uposatha, the great king wishes to have the Sangha of bhikkhus killed.' Thus, being deluded himself and having heard a deluded word from a deluded person, he went to the monastery and killed the bhikkhus who were unwilling to perform the Uposatha.

ရာဇာ စ တံ သုတွာ အယံ ဗာလော မယာ အနာဏတ္တောဝ ဟုတွာ ဤဒိသံ လုဒ္ဒကမ္မံ အကာသိ, အဟံ ပါပကမ္မတော မုစ္စိဿာမိဝါ မာဝါတိ ဒွဠကဇာတော ဟုတွာ မဟာမောဂ္ဂလိပုတ္တ တိဿတ္ထေရံ ဂင်္ဂါယ ပတိသောတတော အာနေတွာ တံ ကာရဏံ ထေရံ ပုစ္ဆိ. ထေရော စ ဒီပကတိတ္တိရဇာတကေန အစေတနတာယ ပါပကမ္မတော မောစေဿသိတိ ဝိဿဇ္ဇေသိ, သတ္တာဟမ္ပိ တိတ္ထိယာနံ ဝါဒံ သိရိဓမ္မာသောကရညော သိက္ခာပေသိ, ဝါဒေန ဝါဒံ တုလယိတွာ သဋ္ဌိသဟဿမတ္တေ တိတ္ထိယေ သာသနဗာဟိရံ အကာသိ. တဒါ ပန ဥပေါသထံ အကာသိ. ဘဂဝတာ ဝုတ္တနိယာမေနေဝ ကထာဝတ္ထုဉ္စ ဘိက္ခုသံဃမဇ္ဈေ ဗျာကာသိ[Pg.11]. အသောကာရာမေ စ သဟဿမတ္တာ မဟာထေရာ နဝဟိ မာသေဟိ သင်္ဂါယိံသုံ.

When the king heard this, he became doubtful, thinking, 'This fool has done such a cruel deed without being ordered by me. Will I be freed from this evil kamma or not?' He had the Elder Mahāmoggaliputtatissa brought up against the current of the Ganges and questioned the elder about the matter. The elder replied that because there was no intention, the king would be freed from the evil kamma, citing the Dīpaka-tittira Jātaka. For seven days he had King Siridhammāsoka learn the doctrines of the sectarians. Having weighed doctrine against doctrine, he expelled about sixty thousand sectarians from the Dispensation. Then the Uposatha was performed. In accordance with the method laid down by the Blessed One, he expounded the Kathāvatthu in the midst of the Sangha of bhikkhus. And in the Asokārāma, about a thousand great elders held the council over a period of nine months.

တဒါ မဇ္ဈိမဒေသေ ပါဋလိပုတ္တနဂရေ သိရိဓမ္မာသောကရညော ရဇ္ဇံ ပတွာ အဋ္ဌာရသဝဿာနိ အဟေသုံ. မရမ္မရဋ္ဌေ ပန သိရိခေတ္တနဂရေ ရမ္ဗောင်္ကဿနာမ ရညော ရဇ္ဇံ ပတွာ ဒွါဒသ ဝဿာနိ အဟေသုန္တိ.

At that time, in the Middle Country, in the city of Pāṭaliputta, it was the eighteenth year of King Siridhammāsoka's reign. In the country of Maramma, in the city of Sirikhetta, it was the twelfth year of the reign of the king named Ramboṅkassa.

ဣမိဿဉ္စ တတိယသင်္ဂီတိယံ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရောနာမ ဒုတိယသင်္ဂါယကေဟိ မဟာထေရေဟိ ဗြဟ္မလော ကံ ဂန္တွာ သာသနဿ ပဂ္ဂဟဏတ္ထံ တိဿနာမ မဟာဗြဟ္မာနံ အာယာစိတ နိယာမေန တတော စဝိတွာ ဣဓ မောဂ္ဂလိယာနာမ ဗြာဟ္မဏိယာ ကုစ္ဆိမှိ နိဗ္ဗတ္တသတ္တော.

The Elder Mahāmoggaliputtatissa of this Third Council was a being who was reborn in accordance with a request made by the great elders of the Second Council. For the sake of upholding the Dispensation, they had gone to the Brahma world and requested the great brahma named Tissa. Having passed away from there, he was conceived here in the womb of the brahmin woman named Moggaliyā.

လာဘသက္ကာရံ အပေက္ခိတွာ သဋ္ဌိသဟဿမတာနံ တိတ္ထိယာနံ သမဏာလယံ ကတွာ ဥပေါသထပဝါရဏာဒီသု ကမ္မေသု ပဝေသနံ ပရိသာယ အသုဒ္ဓတ္တာ သတ္တဝဿာနိ ဥပေါသထဿ အကရဏဉ္စ သာသနဿ ပဂ္ဂဟဏေ ကာရဏမေဝ. မဟာမောဂ္ဂလိပုတ္တတိဿ မဇ္ဈန္တိက မဟာရေဝပ္ပမုခါ မဟာထေရာ တတိယံ သင်္ဂါယိတွာ တတိယံ သာသနံ ပဂ္ဂဟေသုံ.

The admission into formal acts such as the Uposatha and Pavāraṇā of about sixty thousand sectarians who, desiring gain and honor, had established themselves as ascetics, and the non-performance of the Uposatha for seven years due to the impurity of the assembly, were indeed the reasons for the upholding of the Dispensation. The great elders, with Mahāmoggaliputtatissa, Majjhantika, and Mahārevata as their leaders, having held the third recitation, upheld the Dispensation for the third time.

သိရိဓမ္မာသောကရာဇာ စ တိတ္ထိယာနံ ဝါဒံ သလ္လက္ခေတွာ တိတ္ထိယေ ဗဟိသာသနကရဏာဒီဟိ သာသနဿ ပဂ္ဂဟော ရာဇာတိ ဝေဒိတဗ္ဗော. မဟာမောဂ္ဂလိပုတ္တတိဿ မဇ္ဈိန္တိက မဟာရေဝပ္ပမုခါနံ သဟဿမတ္တာနံ မဟာထေရာနံ သိဿပရမ္ပရာ အနေကာ ဟောန္တိ, ဂဏနပထံ ဝီတိဝတ္တာ. ယမေတ္ထ ဣတော ပရံ ဝတ္တဗ္ဗံ, တံ အဋ္ဌကထာယံ ဝုတ္တနယေန ဝေဒိတဗ္ဗံ. တေ ပန မဟာထေရာ တတိယံ သင်္ဂါယိတွာ ပရိနိဗ္ဗာယိံသူတိ. ဟောန္တိ စေတ္ထ–

And King Siridhammāsoka, having considered the doctrines of the sectarians, is to be understood as the king who upheld the Dispensation by means such as excluding the sectarians. The lines of disciples of the thousand great elders, with Mahāmoggaliputtatissa, Majjhantika, and Mahārevata as their leaders, were numerous, surpassing all reckoning. Whatever remains to be said here should be understood according to the method stated in the commentaries. Those great elders, having held the third recitation, attained Parinibbāna. Herein are the verses:

မဟိဒ္ဓိကာပိ ယေ ထေရာ,သင်္ဂါယိတွာန သာသနေ;

မစ္စူဝသံဝ ဂစ္ဆိံသု,အဗ္ဘဂဗ္ဘံဝ ဘာကရော.

Even those elders of great power, having recited the Dispensation, went under the sway of death, like the sun entering a cloud.

ယထာ [Pg.12] ဧတေစ ဂစ္ဆန္တိ,တထာ မယမ္ပိ ဂစ္ဆာမ;

ကောနာမ မစ္စုနာ မုစ္စေ,မစ္စူပရာယနာ သတ္တာ.

As these have gone, so also shall we go. Who indeed is freed from death? Beings have death as their ultimate destination.

တသ္မာ ဟိ ပဏ္ဍိတော ပေါသော,နိဗ္ဗာနံ ပန အစ္စုတံ;

တဿေဝ သစ္ဆိကတ္ထာယ,ပုညံ ကရေယျ သဗ္ဗဒါတိ.

Therefore, indeed, a wise person, for the sake of realizing that imperishable Nibbāna, should always perform meritorious deeds.

အယံ တတိယသင်္ဂီတိကထာသင်္ခေပေါ.

This is a summary of the account of the Third Recitation.

တတော ပရံ ကတ္ထ သမ္မာသမ္ဗုဒ္ဓဿ ဘဂဝတော သာသနံ သုဋ္ဌု ပတိဋ္ဌဟိဿတီတိ ဝိမံသိတွာ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရော ပစ္စန္တဒေသေ ဇိနသာသနဿ သုပ္ပတိဋ္ဌိယမာနဘာဝံ ပဿိတွာ နဝဋ္ဌာနာနိ ဇိနသာသနဿ ပတိဋ္ဌာပနတ္ထာယ ဝိသုံ ဝိသုံ မဟာထေရေ ပေသေသိ. သေယျထိဒံ. မဟာမဟိန္ဒတ္ထေရံ သီဟဠဒီပံ ပေသေသိ-တွံ ဧတံ ဒီပံ ဂန္တွာ တတ္ထ သာသနံ ပတိဋ္ဌပေဟီတိ, သောဏတ္ထေရံ ဥတ္တရတ္ထေရဉ္စသုဝဏ္ဏဘူမိံ, မဟာရက္ခိတတ္ထေရံ ယောနကလောကံ, ရက္ခိတတ္ထေရံ ဝနဝါသီရဋ္ဌံ, ယောနကဓမ္မရက္ခိတတ္ထေရံ အပရန္တရဋ္ဌံ, မဇ္ဈန္တိ ကတ္ထေရံ ကသ္မီရဂန္ဓာ ရရဋ္ဌံ, မဟာရေဝတ္ထေရံ မဟိံသကမဏ္ဍလံ, မဟာဓမ္မရက္ခိတတ္ထေရံ မဟာရဋ္ဌံ, မဇ္ဈိမတ္ထေရံ စီနရဋ္ဌန္တိ. တတ္ထ စ ဥပသမ္ပဒပဟောနကေန သံဃေန သဒ္ဓိံ ပေသေသိ. တေ စ မဟာထေရာ ဝိသုံ ဝိသုံ ဂန္တွာ သာသနံ တတ္ထ တတ္ထ ပတိဋ္ဌာပေသုံ. ပတိဋ္ဌာပေတွာ စ တေသု တေသု ဌာနေသု ဘိက္ခူနံ ကာသာဝပဇ္ဇောတေန ဝိဇ္ဇောတမာနာ အဗ္ဘဟိမဓူရဇောရာဟုသင်္ခါတေဟိ ဝိမတ္တော ဝိယ နိသာနာထော ဇိနသာသနံ အနန္တရာယံ ဟုတွာ ပတိဋ္ဌာသိ.

Thereafter, having considered where the Dispensation of the Blessed One, the Perfectly Self-Enlightened One, would be well established, the great elder Mahāmoggaliputtatissa, seeing that the Dispensation of the Victor could be well established in the border regions, sent great elders separately to nine places for the establishment of the Dispensation of the Victor. Namely: He sent the great elder Mahāmahinda to the island of Sri Lanka, saying, "Go to that island and establish the Dispensation there." He sent the elders Soṇa and Uttara to Suvaṇṇabhūmi. He sent the great elder Mahārakkhita to the land of the Yonakas. He sent the elder Rakkhita to the country of Vanavāsī. He sent the elder Yonaka Dhammarakkhita to Aparantaka. He sent the elder Majjhantika to Kasmīra and Gandhāra. He sent the great elder Mahārevata to the region of Mahiṃsaka. He sent the great elder Mahādhammarakkhita to Mahāraṭṭha. He sent the elder Majjhima to the land of China. And he sent them there with a Sangha capable of giving ordination. Those great elders went separately and established the Dispensation in those various places. Having established it, in those very places, the Dispensation of the Victor shone brightly with the radiance of the monks' saffron robes, like the moon, the lord of night, freed from that which is known as clouds, frost, dust, and Rāhu, and it stood firm without any obstacle.

တေသု ပန နဝသု ဌာနေသု သုဝဏ္ဏဘူမိနာမ အဓုနာ သုဓမ္မနဂရမေဝ. ကသ္မာ ပနေတံ ဝိညာယတီတိ စေ. မဂ္ဂါနုမာနတော ဌာနာနုမာနတော [Pg.13] ဝါ. ကထံ မဂ္ဂါနုမာနတော. ဣတော ကိရ သုဝဏ္ဏဘူမိ သတ္တမတ္တာနိ ယောဇနသတာနိ ဟောန္တိ, ဧကေန ဝါတေ န ဂစ္ဆန္တီ နာဝါ သတ္တဟိ အဟောရတ္တေဟိ ဂစ္ဆတိ, အထေကသ္မိံ သမယေ ဧဝံ ဂစ္ဆန္တိ နာဝါ သတ္တာဟမ္ပိ နဒိယာ ဝဋ္ဋမစ္ဆ ပိဋ္ဌေ နေဝ ဂတာတိ အဋ္ဌကထာယံ ဝုတ္တေန သီဟဠဒီပတော သုဝဏ္ဏဘူမိံ ဂတမဂ္ဂပ္ပမာဏေန သုခမ္မပုရတော သီဟဠဒီပံ ဂတမဂ္ဂပ္ပမာဏံ သမေတိ. သုဓမ္မေ ပုရတော ကိရ ဟိ ဟိံသဠဒီပံ သတ္တမတ္တာနိ ယောဇနသတာနိ ဟောန္တိ, ဥဇုံ ဝါယုအာဂမနကာလေ ဂစ္ဆန္တိ ဝါယုနာဝါ သတ္တဟိ အဟောရတ္တေဟိ သမ္ပာပုဏာတိ. ဧဝံမဂ္ဂါနုမာနတော ဝိညာယတိ.

But among these nine places, Suvaṇṇabhūmi is now indeed Sudhammanagara. If it is asked, 'Why is this known?' It is known through inference based on the route or inference based on the location. How is it inferred from the route? It is said that from here, Suvaṇṇabhūmi is about seven hundred yojanas away; a ship traveling with an unfavorable wind takes seven days and nights. And in accordance with what is stated in the commentary—that at one time, a ship traveling thus did not even pass the Vaṭṭamaccha whirlpool of the river in seven days—the measure of the route from Sri Lanka to Suvaṇṇabhūmi corresponds with the measure of the route from Sudhammapura to Sri Lanka. Indeed, it is said that from Sudhammapura, Sri Lanka is about seven hundred yojanas away. When the wind blows directly, wind-driven ships arrive there in seven days and nights. Thus, it is known through inference based on the route.

ကထံ ဌာနာနုမာနတော. သုဝဏ္ဏဘူမိ ကိရ မဟာသမုဒ္ဒသမီပေ တိဋ္ဌတိ, နာနာဝေရဇ္ဇကာနမ္ပိ ဝါဏိဇာနံ ဥပသင်္ကမနဋ္ဌာနဘူတံ မဟာတိတ္ထံ ဟောတိ. တေနေဝ မဟာဇနကကုမာရာဒယော စမ္ပာနဂရာဒိတော သံဝေါဟာရတ္ထာယ နာဝါယ သုဝဏ္ဏဘူမိံ အာဂမံသူတိ. သုဓမ္မပုရမ္ပိ အဓုနာ မဟာသမုဒ္ဒသမီပေယေဝ တိဋ္ဌတိ. ဧဝံ ဌာနာနုမာသတော ဝိညာယတီတိ.

How is it inferred from location? Indeed, it is said that Suvaṇṇabhūmi stands near the great ocean, and it is a great port, a place frequented by merchants from various foreign lands. Thus, Mahājanakakumāra and others from the city of Campā and elsewhere came by ship to Suvaṇṇabhūmi for commerce. Sudhammapura, too, now stands near the great ocean. In this way, it is understood through inference of location.

အပရေ ပန သုဝဏ္ဏဘူမိနာမ ဟရိဘုဉ္ဇရဋ္ဌံယေဝ, တတ္ထ သု ဝဏ္ဏဿ ဗာဟုလ္လတ္တာတိ ဝဒန္တိ. အညေ ပန သိယာမရဋ္ဌံယေဝါတိ ဝဒန္တိ. တံ သဗ္ဗံ ဝိမံသိတဗ္ဗံ.

Some, however, say that Suvaṇṇabhūmi is indeed the land of Haribhuñja, because gold is abundant there. Others, however, say it is indeed the land of Siyāma. All of that should be investigated.

အပရန္တံ နာမ ဝိသုံ ဧကရဋ္ဌမေဝါတိ အပရေ ဝဒန္တိ. အညေ ပန အပရန္တံနာမ သုနာပရန္တရဋ္ဌမေဝါတိ ဝဒန္တိ. တံ ယုတ္တမေဝ. ကသ္မာ အပရန္တံ နာမ သုနာပရန္တရဋ္ဌမေဝါတိ ဝိညာယတီတိ စေ. အဋ္ဌကထာသု ဒွီဟိ နာမေဟိ ဝုတ္တတ္တာ. ဥပရိပဏ္ဏာသအဋ္ဌကထာယဉှိ သဠာယတနသံယုတ္တဋ္ဌကထာယဉ္စ အဋ္ဌကထာစရိယေဟိ သုနာပရန္တရဋ္ဌေ ကောဏ္ဍဓာနတ္ထေရေန သလာကာဒါနာဓိကာရေ လဒ္ဓေတဒဂ္ဂဋ္ဌာနတံ ဒဿန္တေဟိ အပရန္တရဋ္ဌံ သုန သဒ္ဒေန ယောဇေတွာ ဝုတ္တံ. ဓမ္မပဒဋ္ဌကထာယံ ပန အင်္ဂုတ္တရဋ္ဌကထာယဉ္စ တမေဝ ရဋ္ဌံ ဝိနာ သုနသဒ္ဒေန ဝုတ္တံ. သုနသဒ္ဒေါ စေတ္ထ ပုတ္တပရိယာယော. မန္ဓာတုရညော ဇေဋ္ဌပုတ္တော စတုဒ္ဒီပဝါသိ နော [Pg.14] ပက္ကောသိတွာ တေသံ ဝိသုံ ဝိသုံ နိဝါသဋ္ဌာနံ နိယျာဒေသိ. တတ္ထ ဥတ္တရဒီပဝါသီနံ ဌာနံ ကုရုရဋ္ဌံနာမ, ပုဗ္ဗဒီပဝါသီနံ ပန ဝေဒေဟရဋ္ဌံနာမ, ပစ္ဆိမဒီပဝါသီနံ အပရန္တံ နာမ. ဘတ္တပစ္ဆိမဒီပေ ဇာတတ္တာ တေ သုနသဒ္ဒေန ဝုတ္တာ. တတြ ဇာတာပိ ဟိ တေသံ ပုတ္တာတိဝါ သုနာတိဝါ ဝုတ္တာ, ယထာ ဝဇ္ဇိပုတ္တကာ ဘိက္ခူတိ. ဝတ္တိစ္ဆာဝသေန ဝါ ဝါစာသိလိဋ္ဌဝသေန စ ဣဒမေဝ သုနသဒ္ဒေန ဝိသေသေတွာ ဝေါဟရန္တီတိ ဒဋ္ဌဗ္ဗံ.

Some say that Aparanta is a single, separate country. Others say that Aparanta is none other than the country of Sunāparanta. That is fitting. If it is asked why it is understood that Aparanta is indeed the country of Sunāparanta, it is because in the commentaries, it is mentioned by two names. For in the commentary on the Uparipaṇṇāsa and in the commentary on the Saḷāyatanasaṃyutta, the commentary teachers, while showing how the elder Koṇḍadhāna attained the foremost position in the matter of taking voting tickets in the country of Sunāparanta, spoke of the country of Aparanta by combining it with the word 'suna'. However, in the Dhammapada commentary and the Aṅguttara commentary, that same country is mentioned without the word 'suna'. Here, the word 'suna' is a synonym for 'son.' The eldest son of King Mandhātu, without summoning those dwelling in the four continents, assigned to them their respective dwelling places. There, the place for the inhabitants of the northern continent was named the country of Kuru, for the inhabitants of the eastern continent, the country of Vedeha, and for the inhabitants of the western continent, Aparanta. Because they were born in the western continent, they were referred to by the word 'suna'. Indeed, those born there were called their 'sons' (puttā) or 'sunā', just as with the Vajjiputtaka monks. It should be understood that by way of habitual usage or by way of a clever turn of phrase, they refer to this very country by distinguishing it with the word 'suna'.

ယောနကရဋ္ဌံနာမ ယဝနမနုဿာနံ နိဝါသဋ္ဌာနမေဝ, ယံဇင်္ဂမင်္ဃဣတိ ဝုစ္စတိ.

The country of Yonaka is simply the dwelling place of the Yavana people, which is called Yaṃjaṅgamaṅgha.

ဝနဝါသီရဋ္ဌံနာမ သိရိခေတ္တနဂရဋ္ဌာနမော. ကေစိ ပန ဝနဝါသီရဋ္ဌံနာမ ဧကံ ရဋ္ဌမေဝ, န သိရိခေတ္တနဂရဋ္ဌာနန္တိ ဝဒန္တိ. တံ န သုန္ဒရံ. သိရိခေတ္တနဂရဋ္ဌာနမေဝ ဟိ ဝနဝါသီရဋ္ဌံ နာမ. ကသ္မာ ပနေတံ ဝိညာယတီတိစေ. ဣမဿ အမှာကံ ရညော ဘာတိကရညော ကာလေ သိရိခေတ္တနဂရေ ဂုမ္ဘေဟိ ပဋိစ္ဆာဒိတေ ဧကသ္မိံ ပထဝိပုဉ္ဇေ အန္တော နိမ္မုဇ္ဇိတွာ ဌိတံ ပေါရာဏိကံ ဧကံ လောဟမယဗုဒ္ဓပဋိပိဗ္ဗံ ပဋိလဘိ, တဿ စ ပလ္လင်္ကေ ဣဒံ ဝနဝါသီရဋ္ဌဝါသီနံ ပူဇနတ္ထာယာတိအာဒိနာ ပေါရာဏလေခနံ ဒိဿတိ, တသ္မာ ယေဝေတံ ဝိညာယတီတိ.

The country of Vanavāsī is Sirikhettanagara. Some, however, say that the country of Vanavāsī is a separate country, not Sirikhettanagara. That is not correct. For Sirikhettanagara itself is the country of Vanavāsī. If it is asked, 'Why is this known?' In the time of the brother of this our king, King Bhātika, an ancient metal Buddha image, which had sunk and remained inside a mound of earth covered by bushes in Sirikhettanagara, was obtained. On its pedestal, an ancient inscription was seen, stating, "This is for the worship of the residents of the country of Vanavāsī," and so on. Therefore, it is known thus.

ကသ္မီရဂန္ဓာရရဋ္ဌံနာမ ကသ္မီရရဋ္ဌံ ဂန္ဓာရရဋ္ဌဉ္စ. တာနိ ပန ရဋ္ဌာနိ ဧကာဗဒ္ဓါနိ ဟုတွာ တိဋ္ဌန္တိ. တေနေဝ မဇ္ဈန္တိ ကတ္ထေရံ ဧကံ ဒွီသု ရဋ္ဌေသု ပေသေသိ. ဇနပဒတ္တာ ပန နပုံသကေကတ္တံ ဘဝတိ. တဒါ ပန ဧကဿ ရညော အာဏာယ ပတိဋ္ဌာနဝိသယတ္တာ ဧကတ္တဝစနေန အဋ္ဌကထာယံ ဝုတ္တန္တိပိ ဝဒန္တိ.

The country of Kasmīra-Gandhāra refers to the country of Kasmīra and the country of Gandhāra. But those countries, being bound together, exist as one. Therefore, he sent the Elder Majjhantika to the two countries as one. However, because it is a single country, the neuter singular is used. But at that time, because it was a region established under the command of a single king, they also say that it was stated in the commentary with a singular word.

မဟိံသကမဏ္ဍလံနာမ အန္ဓကရဋ္ဌံ, ယံ ယက္ခပုရရဋ္ဌန္တိ ဝုစ္စတိ.

The region of Mahiṃsaka is the country of Andhaka, which is called the country of Yakkhapura.

မဟာရဋ္ဌံနာမ မဟာနဂရရဋ္ဌံ. အာဓုနာ ဟိ မဟာရဋ္ဌမေဝ န ဂရသဒ္ဒေန ယောဇေတွာ မဟာနဂရရဋ္ဌန္တိ ဝေါဟရန္တီတိ. သိယာမရဋ္ဌန္တိပိ ဝဒန္တိ အာစရိယာ.

Mahāraṭṭha is the country of Mahānagara. Indeed, nowadays they refer to Mahāraṭṭha itself as Mahānagararaṭṭha, not by joining it with the word 'nagara'. The teachers also call it the country of Siyāma.

စိနရဋ္ဌံနာမ [Pg.15] ဟိမဝန္တေန ဧကာဗဒ္ဓံ ဟုတွာ ဌိတံ စီနရဋ္ဌံ ယေ ဝါတိ.

The country of Cīna is indeed the land of China, which stands contiguous with the Himālaya, so they say.

ဣဒံ သာသနဿ နဝသု ဌာနေသု ဝိသုံ ဝိသုံ ပတိဋ္ဌာနံ.

This is the separate establishment of the Dispensation in nine places.

ဣဒါနိ အာဒိတော ပဋ္ဌာယ ထေရပရမ္ပရကထာ ဝတ္တဗ္ဗာ. သမ္မာသမ္ဗုဒ္ဓဿ ဟိ ဘဂဝတော သဒ္ဓိဝိဟာရိကော ဥပါလိတ္ထေ ရော,တဿ သိဿော ဒါသကတ္ထေရော, တဿ သိဿော သောဏကတ္ထေရော, တဿ သိဿော သိဂ္ဂဝတ္ထေရော စန္ဒဝဇ္ဇိတ္ထေ ရော စ, တေသံ သိဿော မောဂ္ဂလိပုတ္တတိဿတ္ထေရောတိ ဣမေ ပဉ္စမဟာထေရာ သာသနဝံသေ အာဒိဘူတာ အာစရိယပရမ္ပရာနာမ. တေသဉှိ သိဿပရမ္ပရဘူတာ ထေရပရမ္ပရာ ယာဝဇ္ဇတနာ န ဥပစ္ဆိန္ဓန္တိ. အာစရိယပရမ္ပရာယ စ လဇ္ဇိဘိက္ခူ ယေဝ ပဝေသေတွာ ကထေတဗ္ဗာ နော အလဇ္ဇိဘိက္ခူ. အလဇ္ဇီဘိက္ခူ နာမ ဟိ ဗဟုဿုတာပိ သမာနာ လာဘဂရုလောကဂရုအာဒိဟိ ဓမ္မတန္တိ နာသေတွာ သာသနဝရေ မဟာဘယံ ဥပ္ပာဒေန္တီတိ. သာသနရက္ခနကမ္မံနာမ ဟိ လဇ္ဇီနံယေဝ ဝိသယော နော အလဇ္ဇီနံ. တေနာဟု ပေါရာဏာ ထေရာ, အနာဂတေ သာသနံ ကော နာမ ရက္ခိဿတီတိ အနုပေက္ခိတွာ အနာဂတေ သာသနံ လဇ္ဇိနော ရက္ခိဿန္တိ, လဇ္ဇိနော ရက္ခိဿန္တိ, လဇ္ဇိနော ရက္ခိဿန္တီတိ တိက္ခာတ္တုံ ဝါစံ နိစ္ဆာရေသုံ. ဧဝံ မဇ္ဈိမဒေသေပိ အလဇ္ဇီပုဂ္ဂလာ ဗဟု သန္တီတိ ဝေဒိတဗ္ဗာ.

Now, beginning from the start, the account of the lineage of the elders should be told. For the Blessed One, the Perfectly Enlightened One, had as his co-resident the Elder Upāli. His pupil was the Elder Dāsaka. His pupil was the Elder Soṇaka. His pupils were the Elder Siggava and the Elder Candavajji. Their pupil was the Elder Moggaliputtatissa. These five great elders were the first in the lineage of the Dispensation, called the succession of teachers. The lineage of their pupils, the lineage of elders, has continued unbroken up to the present day. And in the succession of teachers, only conscientious monks should be included and spoken of, not unconscientious monks. For unconscientious monks, even if very learned, being devoted to gain, honor, and so forth, destroy the tradition of the Dhamma, thus giving rise to great peril in the excellent Dispensation. The task of protecting the Dispensation is indeed the domain of the conscientious, not of the unconscientious. Therefore, the ancient elders, having considered, 'Who, indeed, will protect the Dispensation in the future?', uttered the words three times: 'In the future, the conscientious will protect the Dispensation; the conscientious will protect the Dispensation; the conscientious will protect the Dispensation!' Thus, it should be understood that even in the Middle Country, there are many unconscientious individuals.

ပရိနိဗ္ဗာနတော ဟိ ဘဂဝတော ဝဿသတာနံ ဥပရိ ပုဗ္ဗေ ဝုတ္တနယေနေဝ ဝဇ္ဇိပုတ္တကာ ဘိက္ခူ အဓမ္မဝတ္ထူနိ ဒီပေတွာ ပဌမသင်္ဂီတိကာလေ ဗဟိကတေဟိ ပါပဘိက္ခူဟိ သဒ္ဓိံ မန္တေတွာ သဟာယံ ဂဝေသေတွာ မဟာသင်္ဂီတိဝေါဟာရေန မဟာထေရာ ဝိယ သင်္ဂီတိံ အကံသု. ကတွာ စ ဝိသုံ ဂဏာ အဟေသုံ. အဟောဝတ ဣဒံ ဟာသိတဗ္ဗကမ္မံ, သေယျထာပိ နာမ ဇရသိင်္ဂါလော စတုပဒသာမညေန မာနံ ဇပ္ပေတွာ အတ္တာနံ သီဟံ ဝိယ မညိတွာ သီဟော ဝိယ သီဟနာဒံ နဒီတိ. တေ ပါဝစနံ ယထာ ဘူတံ [Pg.16] အဇာနိတွာ သဒ္ဒစ္ဆာယာမတ္တေန ယထာဘူတံ အတ္ထံ နာမ သိံသု. ကိဉ္စိ ပါဝစနမ္ပီ အပနေသုံ. တဉ္စ သကဂဏေယေဝ ဟောတိ, န ဓမ္မဝါဒီဂဏေ. ဓမ္မဝိနယံ ဝိကောပေတွာ ယထိစ္ဆိတ ဝသေနေဝ စရိံသု. အယံ ပန မဟာသင်္ဂီတိနာမ ဧကော အဓမ္မဝါဒီဂဏော.

Indeed, more than a hundred years after the Parinibbāna of the Blessed One, the Vajjiputtaka monks, in the manner previously stated, proclaimed matters contrary to the Dhamma. Having conspired with the wicked monks who had been excluded at the time of the First Council, and having sought allies, they held a council under the name 'Great Council', as if they were great elders. Having done so, they became separate factions. Alas, this was a laughable deed, just as if an old jackal, muttering with pride due to the commonality of being a quadruped, were to think of itself as a lion and roar a lion's roar. They, not knowing the teaching as it truly is, grasped only the shadow of the words and did not grasp the true meaning. They even removed some of the teaching. And that existed only within their own faction, not in the faction of the Dhamma-adherents. Having corrupted the Dhamma and Vinaya, they acted according to their own wishes. This so-called 'Great Council' was one faction of non-Dhamma adherents.

တတော ပစ္ဆာ ကာလံ အတိက္ကန္တေ တတောယေဝ အညမညံ ဝါဒတော ဘိဇ္ဇိတွာ ဂေါကုလိကောနာမ ဧကော ဂဏော ဧကဗျောဟာရောနာမ ဧကောတိ ဒွေ ဂဏာ ဘိဇ္ဇိံသု. တတော ပစ္ဆာ ဂေါကုလိကဂဏဂဏတောယေဝ အညမညံ ဘိဇ္ဇိတွာ ဗဟုဿုတိကောနာမ ဧကော ဂဏော ပညတ္တိဝါဒေါနာမ ဧကောတိ ဒွေ ဂဏာ ဘိဇ္ဇိံသု. ပုနပိ တေဟိယေဝ ဂဏေဟိ စေတိယဝါဒေါနာမ ဧကော ဂဏော ဘိဇ္ဇိ.

Then, after some time had passed, from that very faction, having split due to disputes among themselves, two factions broke away: one called the Gokulikas and one called the Ekabyohāras. Then, later, from the Gokulika faction itself, having split due to disputes among themselves, two factions broke away: one called the Bahussutikas and one called the Paññattivādins. Again, from those same factions, one faction called the Cetiyavādins broke away.

တတော ပစ္ဆာ စိရကာလံ အတိက္ကန္တေ ဓမ္မဝါဒီဂဏေဟိ ဝိသဘာဂဂဏံ ပဝိသိတွာ မဟိံသာသကောနာမ ဧကောဂဏော ဝဇ္ဇိပုတ္တကောနာမ ဧကောတိ ဒွေ ဂဏာ ဘိဇ္ဇိံသု. တတော ပစ္ဆာပိ ဝဇ္ဇိပုတ္တကဂဏတောယေဝ အညမညံ ဘိဇ္ဇိတွာ ဓမ္မုတ္တရိကောနာမ ဧကော ဂဏော, ဘဒ္ဒယာနိကောနာမ ဧကော, ဆန္နာဂါရိကောနာမ ဧကော, သမုတိကောနာမ ဧကောတိ စတ္တာရော ဂဏာ ဘိဇ္ဇိံသု.

Then, after a long time had passed, having entered a dissimilar faction from the Dhamma-adherent factions, two factions broke away: one called the Mahiṃsāsakas and one called the Vajjiputtakas. Then, later, from the Vajjiputtaka faction itself, having split due to disputes among themselves, four factions broke away: one called the Dhammuttarikas, one called the Bhaddayānikas, one called the Channāgārikas, and one called the Sammitiyas.

ပုနပိ မဟိံသာသကဂဏတော အညမညံ ဘိဇ္ဇိတွာ သဗ္ဗတ္ထိဝါဒေါနာမ ဧကော ဂဏော, ဓမ္မဂုတ္တိကောနာမ ဧကော, ကဿပိယောနာမ ဧကော, သင်္ကန္တိကောနာမ ဧကော, သုတ္တဝါဒေါ နာမ ဧကောတိ ပဉ္စ ဂဏာ ဘိဇ္ဇိံသု.

Again, from the Mahiṃsāsaka group, splitting from one another, five groups arose: one group named Sabbatthivāda, one named Dhammaguttika, one named Kassapiya, one named Saṅkantika, and one named Suttavāda.

ဧဝံ မဇ္ဈိမဒေသေ ဒုတိယသင်္ဂီတိံ သင်္ဂါယန္တာနံ မဟာထေရာနံ ဓမ္မဝါဒီထေရဝါဒဂဏတော ဝိသုံ ဝိသုံ ဘိဇ္ဇမာနာ အဓမ္မဝါဒီဂဏာ သတ္တရသ အဟေသုံ. တေ စ အဓမ္မဝါဒီဂဏာ သာသနေ ထေရပရမ္ပရာယ အနန္တော ဂဓာ. တေ ဟိ သာသနေ ဥပကာရာ န ဟောန္တိ, ထေရပရမ္ပရာယ စ ပဝေသေတွာ ဂဏှိတုံ န သက္ကာ, ယထာ ဟံသဂဏေ ဗကော, ယထာ စ ဂေါ ဂဏေ [Pg.17] ဂဝဇော, ယထာ စ သုဝဏ္ဏဂဏေ ဟာရကုဋောတိ.

Thus, in the Middle Country, from the Dhamma-speaking Theravāda group of the great elders who recited the Second Council, seventeen groups advocating non-Dhamma split off separately. And these groups advocating non-Dhamma are not included in the lineage of elders within the Dispensation. Indeed, they are of no benefit to the Dispensation, and it is not possible to include them in the lineage of elders—just as a heron in a flock of swans, a wild ox in a herd of cattle, or a counterfeit gold piece in a collection of genuine gold.

မဟာကဿပတ္ထေရာဒိတော ပန အာဂတာ ထေရပရမ္ပရာ ဥပါလိ ဒါသကော စေဝါတိအာဒိနာ ပရိဝါရခန္ဓကေ သမန္တပါသာဒိကဋ္ဌကထာယဉ္စ အာဂတနယေနေဝ ဝေဒိတဗ္ဗာ.

However, the lineage of elders coming from the Elder Mahākassapa onwards, with Upāli, Dāsaka, and so on, should be understood in the same way as presented in the Parivārakhandhaka and the Samantapāsādikā commentary.

ဥပါလိတ္ထေရာဒီနံ ပရိသုဒ္ဓါစာရာဒီနိ အနုမာနေတွာ ယာဝ မောဂ္ဂလိပုတ္တတိဿတ္ထေရာ, တာဝ တေသံ ထေရာနံ ပရိသုဒ္ဓါ စာရာဒီနီတိ သက္ကာ ဉာတုံ, သေယျထာပိ နဒိယာ ဥပရိသောတေ မေဃဝဿာနိ အနုမာနေတွာ အဓောသောတေ နဒိယာ ဥဒကဿ ဗာဟုလ္လဘာဝေါ ဝိညာတုံ သက္ကာတိ အယံ ကာရဏာနုမာနနယော နာမ.

By inferring the pure conduct and other virtues of the elders beginning with Upāli, it is possible to know the pure conduct and other virtues of those elders up to Moggaliputtatissa. Just as by inferring rain clouds in the upper course of a river, one can know the abundance of water in the lower course of the river, this is called the method of inference from the cause.

ယာဝ ပန မောဂ္ဂလိပုတ္တတိဿတ္ထေရာ, တာဝ ထေရာနံ ပရိသုဒ္ဓါစာရာဒီနိ အနုမာနေတွာ ဥပါလိတ္ထေရဿ ပရိသုဒ္ဓါစာရာဒီနီတိ သက္ကာ ဉာတုံ, သေယျထာပိ နာမ ဥပရိဓူမံ ပဿိတွာ အနုမာနေတွာ အဂ္ဂိ အတ္ထီတိ သက္ကာ ဉာတုန္တိ အယံ ဖလာနုမာနန ယော နာမ.

However, by inferring the pure conduct and other virtues of the elders up to Moggaliputtatissa, it is possible to know the pure conduct and other virtues of the Elder Upāli, just as one might infer and know that there is fire by seeing smoke above—this is what is called inference from the effect.

အဒိဘူတဿ ပန ဥပါလိတ္ထေရဿ အဝသာနဘူတဿ စ မောဂ္ဂလိပုတ္တတိဿတ္ထေရဿ ပရိသုဒ္ဓါစာရာဒီနိ အနုမာနေတွာ မဇ္ဈေ ဒါသကသောဏသိဂ္ဂဝါဒီနံ ထေရာနံ ပရိသုဒ္ဓါစာရာဒီနိတိ သက္ကာ ဉာတုံ, သေယျထာပိ နာမ သိလာပဋ္ဋဿ ဩရဘာဂေ ပါရဘာဂေ စ မိဂပဒဝဠဉ္ဇနံ ဒိသွာ အနုမာနေတွာ မဇ္ဈေ အပါကဋံ ပဒဝဠဉ္စနံ အတ္ထီတိ သက္ကာ ဉာတုန္တိ အယံ မိဂပဒဝဠဉ္ဇန နယော နာမ.

However, by inferring the pure conduct and other virtues of the Elder Upāli, who was the first, and of the Elder Moggaliputtatissa, who was the last, it is possible to know the pure conduct and other virtues of the elders in the middle, such as Dāsaka, Soṇa, and Siggava. Just as, having seen the mark of a deer's track on the near side and the far side of a stone slab, one can infer that there is an indistinct track-mark in the middle—this is known as the method of the deer's track.

ဧဝံ တီဟိ နယေဟိ အယံ ထေရဝါဒဂဏော ဓမ္မဝါဒီလဇ္ဇိပေသလောတိ ဝေဒိတဗ္ဗော. ဧဝမုပရိပိ နယော နေတဗ္ဗော. ထေရပရမ္ပရာ စ ယာဝ ပေါတ္ထကာရုဠာ ပရိဝါရခန္ဓကေ သမန္တ ပါသာဒိကာယဉ္စ တတော မဟိန္ဒော ဣဋ္ဋိယောတိအာဒိနာ ဝုတ္တ နယေန ဝေဒိတဗ္ဗာတိ.

Thus, by these three methods, this Theravāda group is to be understood as speakers of the Dhamma, conscientious, and gentle. In this way, the method should be applied further. And the lineage of elders, up to the time it was committed to writing, and thereafter beginning with Mahinda, Iṭṭiya, and so on, should be understood according to the method stated in the Parivārakhandhaka and the Samantapāsādikā.

ဣတိ သာသနဝံသေ နဝဋ္ဌာနာဂတသာသနဝံသကထာမဂ္ဂေါ

Thus, in the Sāsanavaṃsa, ends the section on the account of the lineage of the Dispensation which has come from nine places.

နာမ ပဌမော ပရိစ္ဆေဒေါ.

The First Chapter.

၂. သီဟဠဒီပိကသာသနဝံသကထာမဂ္ဂေါ

2. The Section on the Account of the Lineage of the Dispensation of the Island of Sīhaḷa.

၂. ဣဒါနိ [Pg.18] သီဟဠဒီပသာသနကထာမဂ္ဂံ ဝတ္တုံ ဩကာသော အနုပ္ပတ္တော, တသ္မာ တံ ဝက္ခာမိ.

2. Now the opportunity has arisen to relate the section on the account of the Dispensation on the island of Sīhaḷa; therefore, I shall relate it.

သီဟဠဒီပဉှိ သာသနဿ ပတိဋ္ဌာနဘူတတ္တာ စေတိယဂဗ္ဘသဒိသံ ဟောတိ. သမ္မာသမ္ဗုဒ္ဓေါ ကိရ သီဟဠဒီပံ ဓရမာနကာလေပိ တိက္ခတ္တုံ အဂမာသိ. ပဌမံ ယက္ခာနံ ဒမနတ္ထံ ဧကကောဝ ဂန္တွာ ယက္ခေ ဒမေတွာ မယိ ပရိနိဗ္ဗုတေ သီဟဠဒီပေ သာသနံ ပတိဋ္ဌဟိဿတီတိ တမ္ဗပဏ္ဏိဒီပေ အာရက္ခံ ကရောန္တော တိက္ခတ္တုံ ဒီပံ အာဝိဉ္ဆိ. ဒုတိယံ မာတုလဘာဂိနေယျာနံ နာဂရာ ဇူနံ ဒမနတ္ထာယ ဧကကောဝ ဂန္တွာ တေ ဒမေတွာ အဂမာသိ. တတိယံ ပဉ္စဘိက္ခုသတပရိဝါရော ဂန္တွာ မဟာစေတိယဋ္ဌာနေ စ ထူပါရာမစေတိယဋ္ဌာနေ စ မဟာဗောဓိပတိဋ္ဌိတဋ္ဌာနေ စ မဟိယင်္ဂဏစေတိယဋ္ဌာနေ စ မုဒိင်္ဂဏစေတိယဋ္ဌာနေ စ ဒီဃဝါပိ စေတိယဋ္ဌာနေ စ ကလျာဏိယစေတိယဋ္ဌာနေ စ နိရောဓသမာပတ္တိံ သမာပဇ္ဇိတွာ နိသီဒိ.

The island of Sīhaḷa, indeed, is like the chamber of a cetiya, being a place for the establishment of the Dispensation. It is said that the Perfectly Enlightened One visited the island of Sīhaḷa three times even while he was living. First, he went alone for the purpose of subduing the yakkhas. Having subdued the yakkhas, and while establishing protection for the island of Tambapaṇṇi, he surveyed the island three times, saying: 'When I have attained Parinibbāna, the Dispensation will be established on the island of Sīhaḷa.' Second, he went alone for the purpose of subduing the Nāga kings, uncle and nephew, and having subdued them, he departed. Third, accompanied by a retinue of five hundred bhikkhus, he went and sat down at the site of the Mahācetiya, the site of the Thūpārāma-cetiya, the site where the Mahābodhi was established, the site of the Mahiyaṅgaṇa-cetiya, the site of the Mudiṅgaṇa-cetiya, the site of the Dīghavāpi-cetiya, and the site of the Kalyāṇī-cetiya, having entered the attainment of cessation.

တဒါ စ ပန သာသနံ ဩဂါဟေတွာန တာဝ တိဋ္ဌတိ. ပစ္ဆာ ပန ယထာဝုတ္တတ္ထေရပရမ္ပရာယ သမဘိနိဝိဋ္ဌေန မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရေန ပေသိတော မဟိန္ဒတ္ထေရော ဇိနစက္ကေ ပဉ္စတိံသာဓိကေ ဒွိသတေ သမ္ပတ္တေ ဒုတိယကတ္တိကမာသေ ဣဋ္ဋိယေန ဥတ္တိယေန သမ္ဗုလေန ဘဒ္ဒသာလေန စာတိ ဧတေဟိ ထေရေဟိ သဒ္ဓိံ သီဟဠဒီပံ အဂမာသိ. သောဏုတ္တရတ္ထေရာဒယော ဇိနစက္ကေ ပဉ္စတိံသာဓိကေ ဒွိသတေ သမ္ပတ္တေ ဒုတိယကတ္တိကမာသေယေဝ သာသနဿ ပတိဋ္ဌာပနတ္ထာယ အတ္တနော အတ္တနော သမ္ပတ္တဘာရဘူတံ တံ တံ ဌာနံ အဂမံသု.

At that time, however, the Dispensation, having taken root, stood for a time. Later, however, the Elder Mahinda, sent by the great Elder Mahāmoggaliputtatissa, who was firmly intent on the aforementioned lineage of elders, went to the island of Sīhaḷa in the second month of Kattika, when 235 years in the Jina's era had been completed, together with these elders: Iṭṭiya, Uttiya, Sambula, and Bhaddasāla. The elders Soṇa and Uttara and others, in the same second month of Kattika when 235 years in the Jina's era had been completed, went to their respective assigned places for the purpose of establishing the Dispensation, bearing their own responsibility.

မဟာမဟိန္ဒတ္ထေရော ပန သတ္တမာသာနိ အာဂမေတွာ ဇိနစက္ကေ ဆတ္တိံသာဓိကေ ဒွိသတေ သမ္ပတ္တေ ဇေဋ္ဌမာသဿ ပုဏ္ဏမိယံ သီဟဠဒီပံ သာသနဿ ပတိဋ္ဌာပနတ္ထာယ အဂမာသိ. တေနေဝ တေသု နဝသု ဌာနေသု သီဟဠဒီပံ ဆတ္တိံသာဓိကေ ဒွိသ တေ [Pg.19] အဂမာသိ. အညာနိ ပန အဋ္ဌ ဌာနာနိ ပဉ္စတိံသာဓိကဒွိသတေယေဝ အဂမာသီတိ ဝိသုံဝ ဝတ္ထပေတဗ္ဗော.

The great Elder Mahinda, however, having waited seven months, went to the island of Sīhaḷa on the full-moon day of the month of Jeṭṭha, when 236 years in the Jina's era had been completed, for the purpose of establishing the Dispensation. For that reason, among those nine places, he went to the island of Sīhaḷa in the 236th year. But it should be stated separately that the missions to the other eight places went in the 235th year itself.

ကသ္မာ ပန မဟာမဟိန္ဒတ္ထေရော သတ္တမာသာနိ အာဂမေတွာ သဗ္ဗပစ္ဆာ သီဟဠဒီပံ ဂစ္ဆတီတိ. သီဟဠဒီပေ မုဋဘိဝေါ နာမ ရာဇာ ဇရာဒုဗ္ဗလော အဟောတိ, သာသနံ ပဂ္ဂဟေတုံ အသမတ္ထော, တဿ ပန ပုတ္တော ဒေဝါနံ ပိယ တိဿော နာမ ရာဇကုမာရော ဒဟရော သာသနံ ပဂ္ဂဟေတုံ သမတ္ထော ဘဝိဿတိ, သော စ ဒေဝါနံ ဝိယတိဿော ရဇ္ဇံ တာဝ လဘတု ဝေဒိဿကဂိရိနဂရေ မာတုယာ သဒ္ဓိံ ဉာတကေ တာဝ ပဿာမီတိ အပေက္ခိတွာ သတ္တမာသာနိ အာဂမေတွာ ဆတ္တိံသာဓိကဒွိသတေယေဝ ဇိနစက္ကေ မဟာမဟိန္ဒတ္ထေရော သီဟဠဒီပံ ဂစ္ဆတီတိ ဝေဒိတဗ္ဗံ.

But why did the great Elder Mahinda wait for seven months and go to the island of Sīhaḷa last of all? It was because on the island of Sīhaḷa, the king named Muṭasiva was old and weak, unable to support the Dispensation. However, his son, the prince named Devānaṃpiyatissa, was young and would be capable of supporting the Dispensation. It should be understood that the great Elder Mahinda, waiting with the thought, 'Let Devānaṃpiyatissa first obtain the kingship; let me first see my relatives with my mother in the city of Vedissakagiri,' waited for seven months and went to the island of Sīhaḷa in the 236th year of the Jina's era.

မဟာမဟိန္ဒတ္ထေရော စ ဣဋ္ဋိယာဒီဟိ ထေရေဟိ စတူဟိ ဘာဂိနေယျေန သုမနသာမဏေရေန ဘဏ္ဍုကေန နာမ ဥပါသကေ န စာတိ ဧတေဟိ သဒ္ဓိံ ဆတ္တိံသာဓိကေ ဒွိသတေ ဇိနစက္ကေ ဇေဋ္ဌမာသပုဏ္ဏမိယံ သုဝဏ္ဏဟံသာ ဝိယ ဇေဋ္ဌမာသေ နဘံ ဥဂ္ဂန္တွာ အာကာသမဂ္ဂေန အနုရာဓပုရဿ ပုရတ္ထိမဒိသာဘာဂေ မိဿ ကပဗ္ဗတကူဋေ ပတိဋ္ဌာသိ.

And the Elder Mahāmahinda, together with the four elders Iṭṭiya and others, his nephew the novice Sumana, and the lay follower named Bhaṇḍuka, on the full-moon day of the month of Jeṭṭha in the 236th year of the Jina's era, rose into the sky like golden swans and, travelling by the sky-path, alighted on the peak of Missaka Mountain in the eastern region of Anurādhapura.

ဇေဋ္ဌမာသဿ စ ပုဏ္ဏမိယံ လင်္ကာဒီပေ ဇေဋ္ဌမူလနက္ခတ္တသဘာ ဟုတွာ မနုဿာ ဆဏံ အကံသု. တေနေဝါဟ သာရတ္ထဒီပနိယံ နာမ ဝိနယဍီကာယံ, ဇေဋ္ဌမာသဿ ပုဏ္ဏမိယံ ဇေဋ္ဌနက္ခတ္တံ မူလနက္ခတ္တံ ဝါ ဟောတီတိ. တတ္ထ စ ပုဏ္ဏမိနက္ခတ္တံ ရာဇမတ္တန္တေ ပုဏ္ဏမိနက္ခတ္တဝိစာရဏနယေန ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ.

On the full-moon day of the month of Jeṭṭha, on the island of Laṅkā, there was a festival of the Jeṭṭha-Mūla constellation, and the people held a celebration. For that reason it is said in the Vinaya sub-commentary named Sāratthadīpanī: 'On the full-moon day of the month of Jeṭṭha, the constellation is either Jeṭṭha or Mūla.' And there, it should be understood that the full-moon constellation is spoken of according to the method of investigating the full-moon constellation in the section on royal counsel.

ဒေဝါနံ ပိယ တိဿော စ ရာဇာ နက္ခတ္တံ နာမ ဃောသာပေတွာ ဆဏံ ကာရေထာတိ အမစ္စေ အာဏာပေတွာ စတ္တာလီ သပုရိသသဟဿပရိဝါရော နဂရမှာ နိက္ခမိတွာ ယေန မိဿ ကပဗ္ဗတော, တေန ပါယာသိ မိဂဝံ ကီဠိတုကာမော. အထ တသ္မိံ ပဗ္ဗတေ အဓိဝတ္ထာ ဧကာ ဒေဝတာ မိဂရူပေန ရာဇာနံ ဖလောဘေတွာ ပက္ကောသိတွာ ထေရဿ အဘိမုခံ အကာသိ.

And King Devānaṃpiyatissa, having had a constellation festival announced and having ordered his ministers to hold a celebration, left the city with a retinue of forty thousand men and set out toward Missaka Mountain, desiring to engage in a deer hunt. Then, a certain deity dwelling on that mountain, assuming the form of a deer, enticed and called to the king, and brought him face to face with the Elder.

ထေရော [Pg.20] ရာဇာနံ အာဂစ္ဆန္တံ ဒိသွာ မမံယေဝ ရာဇာ ပဿတု မာ ဣတရေတိ အဓိဋ္ဌဟိတွာ တိဿ တိဿ ဣတော ဧဟီတိ အာဟ. ရာဇာ တံ သုတွာ စိန္တေသိ, ဣမသ္မိံ ဒီပေ ဇာတော သကလောပိ မနုဿော မံ တိဿောတိ နာမံ ဂဟေတွာ အာလပိတုံ သမတ္ထော နာမ နတ္ထိ, အယံ ပန ဘိန္နဘိန္နပဋဓရော ဘဏ္ဍုကာသာဝ ဝသနော မံ နာမေန အာလပတိ, ကော နုခေါ အယံ ဘဝိဿတိ, မနုဿော ဝါ အမနုဿော ဝါတိ. ထေရော အာဟ,–

Seeing the king approaching, the Elder, resolving, "Let the king see only me, not the others," called out, "Tissa, Tissa, come here!" Hearing this, the king thought, "In this island, there is no person born who is able to address me by taking my name, Tissa. Yet this one, wearing patched robes and clad in ochre garments, calls me by name. Who could this be—a human or a non-human?" The Elder said:

သမဏာ မယံ မဟာရာဇ, ဓမ္မရာဇဿ သာဝကာ;

တဝေဝ အနုကမ္ပာယ, ဇမ္ဗုဒီပါ ဣဓာဂတာတိ.

"We are ascetics, great king, disciples of the King of Dhamma; out of compassion for you, we have come here from Jambudīpa."

တဒါ စ ဒေဝါနံ ပိယတိဿော ရာဇာ အသောကရညာ ပေသိတေန အဘိသေကေန ဧကမာသာဘိသိတ္တော အဟောသိ. ဝိသာခပုဏ္ဏမာယံ ဟိဿ အဘိသေကမကံသု. သော စ အသောကရညာ ပေသိတေ ဓမ္မပဏ္ဏာကာရေ ရတနတ္တယဂုဏပ္ပဋိသံယုတ္တံ သာသနပ္ပဝတ္တိံ အစိရသုတံ အနုဿရမာနော တံ ထေရဿ သမဏာ မယံ မဟာရာဇ, ဓမ္မရာဇဿ သာဝကာတိ ဝစနံ သုတွာ အယျာ နုခေါ အာဂတာတိ တာဝဒေဝ အာဝုဓံ နိက္ခိပိတွာ ဧကမန္တံ နိသီဒိ သမ္မောဒနီယံ ကထံ ကထယမာနော. ယထာဟ,–

At that time, King Devānaṃpiya Tissa had been consecrated for one month with the consecration sent by King Asoka. Indeed, his consecration had been performed on the full moon day of Visākha. Recalling the account of the Dispensation, which was connected with the qualities of the Triple Gem and had been recently heard as part of the gift of Dhamma sent by King Asoka, and hearing the elder's words, 'We are ascetics, great king, disciples of the King of Dhamma,' he thought, 'Indeed, the noble ones have come!' Immediately, he laid down his weapon, sat to one side, and engaged in agreeable conversation. As it is said:—

အာဝုဓံ နိက္ခိပိတွာန, ဧကမန္တံ ဥပါဝိသိ;

နိသဇ္ဇ ရာဇာ သမ္မောဒိ, ဗဟုံ အတ္ထူပသဉှိတန္တိ.

Having laid down his weapon, he sat down to one side; seated, the king conversed pleasantly, speaking much that was connected with the goal.

သမ္မောဒနီယံ ကထဉ္စ ကုရုမာနေယေဝ တသ္မိံ တာနိပိ စတ္တာလီသပုရိသသဟဿာနိ အာဂန္တွာ သမ္ပရိဝါရေသုံ. တဒါထေရော ဣတရေပိ ဆ ဇနေ ဒဿေသိ. ရာဇာ ဒိသွာ ဣမေ ကဒါ အာဂတာတိ အာဟ. မယာ သဒ္ဓိံယေဝ မဟာရာဇာတိ. ဣဒါနိ ပန ဇမ္ဗုဒီပေ အညေပိ ဧဝရူပါ သမဏာ သန္တီတိ. သန္တိ [Pg.21] မဟာရာဇ ဧတရဟိဇမ္ဗုဒီပေါ ကာလာဝပဇ္ဇောတော ဣသိဝါတပဋိဝါတော, တသ္မိံ–

While he was engaged in pleasant conversation, those forty thousand men also arrived and surrounded him. Then the elder showed the other six people. The king, upon seeing them, asked, "When did these arrive?" "They came with me, great king." "Are there other such ascetics in Jambudīpa now?" "There are, great king. Nowadays Jambudīpa is illuminated by saffron robes and fanned by the winds of sages; therein—"

တေဝိဇ္ဇာ ဣဒ္ဓိပတ္တာ စ, စေတောပရိယကောဝိဒါ;

ခီဏာသဝါ အရဟန္တော, ဗဟူ ဗုဒ္ဓဿ သာဝကာတိ.

"Possessors of the threefold knowledge and psychic power, skilled in knowing the minds of others; Arahants with cankers destroyed, many are the Buddha's disciples."

ဘန္တေ ကေန အာဂတတ္ထာတိ. နေဝ မဟာရာဇ ဥဒကေန, န ထလေနာတိ. ရာဇာ အာကာသေန အာဂတာတိ အညာသိ. ထေရော အတ္ထိ နုခေါ ရညော ပဿာဝေယျတ္တိကန္တိ ဝီမံသနတ္ထာယ အာသန္နံ အမ္ဗရုက္ခံ အာရဗ္ဘ ပဉှံ ပုစ္ဆိ, –

"Venerable sir, by what means did you come?" "Great king, neither by water nor by land." The king understood, "They have come through the sky." The elder, for the purpose of testing whether the king had the capacity for understanding, asked a question concerning a nearby mango tree:–

ကိန္နာမော မဟာရာဇ အယံ ရုက္ခောတိ. အမ္ဗရုက္ခော နာမ ဘန္တေတိ. ဣမံ ပန မဟာရာဇ အမ္ဗံ မုဉ္စိတွာ အညော အမ္ဗော အတ္ထိ ဝါ နတ္ထိ ဝါတိ. အတ္ထိ ဘန္တေ အညေပိ ဗဟူ အမ္ဗရုက္ခာတိ. ဣမဉ္စ အမ္ဗံ တေ စ အမ္ဗေ မုဉ္စိတွာ အတ္ထိ နုခေါ မဟာရာဇ အညေ ရုက္ခာတိ. အတ္ထိ ဘန္တေ, တေ ပန န အမ္ဗရုက္ခာတိ. အညေ စ အမ္ဗေ အနမ္ဗေ စ မုဉ္စိတွာ အတ္ထိ ပန အညော ရုက္ခောတိ. အယမေဝ ဘန္တေ အမ္ဗ ရုက္ခောတိ. သာဓု မဟာရာဇ ပဏ္ဍိတောသီတိ.

"What is the name of this tree, great king?" "It is called a mango tree, venerable sir." "Besides this mango tree, great king, are there other mango trees or not?" "There are, venerable sir, many other mango trees." "Besides this mango tree and those other mango trees, are there any other trees, great king?" "There are, venerable sir, but those are not mango trees." "Besides the other mango trees and the non-mango trees, is there any other tree?" "This very mango tree, venerable sir." "Good, great king, you are wise."

အတ္ထိ ပန မဟာရာဇ တေ ဉာတကာတိ. အတ္ထိ ဘန္တေ ဗဟူဇနာတိ. တေ မုဉ္စိတွာ ကေစိ အညာတကာပိ အတ္ထိ မဟာရာဇာတိ. အညာတကာ ဘန္တေ ဉာတကေဟိ ဗဟုတရာတိ. တဝဉာတကေ စ အညာတကေ စ မုဉ္စိတွာ အတ္ထညော ကောစိ မဟာရာဇာတိ. အဟမေဝ ဘန္တေတိ. သာဓု မဟာရာဇ အတ္တာ နာမ အတ္တနော နေဝ ဉာတကော န အညာတကောတိ.

"Great king, do you have relatives?" "Yes, venerable sir, many people." "Besides them, are there any non-relatives, great king?" "Venerable sir, non-relatives are more numerous than relatives." "Besides your relatives and non-relatives, is there anyone else, great king?" "There is myself, venerable sir." "Good, great king! The self is indeed neither a relative nor a non-relative to oneself."

အထ ထေရော ပဏ္ဍိတော ရာဇာ သက္ခိဿတိ ဓမ္မံ အညာတုန္တိ စူဠဟတ္ထိပဒေါပမသုတ္တံ ကထေသိ. ကထာပရိယောသာနေ ရာဇာ တီသု သရဏေသု ပတိဋ္ဌဟိ သဒ္ဓိံ စတ္တာလီသာယ ပါဏသဟဿေဟီတိ. တတော ပရံ ယံ ယံ ဝတ္တဗ္ဗံ, တံ တံ သမန္တပါသာဒိကာဒီသု ဝုတ္တနယေန ဝေဒိတဗ္ဗံ.

Then the elder, knowing that the king was wise and would be able to understand the Dhamma, taught the Cūḷahatthipadopama Sutta. At the end of the discourse, the king was established in the Three Refuges along with forty thousand living beings. From then on, whatever should further be said is to be understood according to the method explained in the Samantapāsādikā and other texts.

ဣစ္စေဝံ သီဟဠဒီပေ သာသနာနုဂ္ဂဟဏ မဟိန္ဒတ္ထေရတော အာဂတာ [Pg.22] သိဿပရမ္ပရာ ဗဟူ ဟောန္တိ, ဂဏနပထံ ဝီတိ ဝတ္တာ. ကထံ. မဟာမဟိန္ဒတ္ထေရဿ သိဿော အရိဋ္ဌော နာမ ထေရော, တဿ သိဿော တိဿဒတ္တော, တဿ သိဿော ကာဠသုမနော, တဿ သိဿော ဒီဃော, တဿ သိဿော ဒီဃ သုမနော, တဿ သိဿော ကာဠသုမနော, တဿ သိဿော နာဂေါ, တဿ သိဿော ဗုဒ္ဓရက္ခိတော, တဿ သိဿော တိဿော, တဿ သိဿော ရေဝေါ, တဿ သိဿော သုမနော, တဿ သိဿော စူဠနာဂေါ, တဿ သိဿော ဓမ္မပါလိ ဧတာ, တဿ သိဿော ခေမော, တဿ သိဿော ဥပလိဿော, တဿ သိဿော ဖုဿဒေဝေါ, တဿ သိဿော သုမနော, တဿ သိဿော မဟာပဒုမော, တဿ သိဿော မဟာသီဝေါ, တဿ သိဿော ဥပါလိ, တဿ သိဿော မဟာနာဂေါ, တဿ သိဿော အဘယော, တဿ သိဿော တိဿော, တဿ သိဿော သုမနော, တဿ သိဿော စူဠာဘယော, တဿ သိဿော တိဿော, တဿ သိဿော စူဠဒေဝေါ, တဿ သိဿော သီဝေါတိ. အယံ ယာဝ ပေါတ္ထကာရုဠသင်္ခါတာ စတုတ္ထသင်္ဂီတိကာ, တာဝ ထေရပရမ္ပရာတိ ဒဋ္ဌဗ္ဗာ.

Thus, in the island of Sīhaḷa, the succession of disciples who came from the Elder Mahinda, the supporter of the Dispensation, is numerous, beyond reckoning. How so? The Elder Mahāmahindatthera’s disciple was the Elder Ariṭṭha; his disciple, Tissadatta; his disciple, Kāḷasumana; his disciple, Dīgha; his disciple, Dīghasumana; his disciple, Kāḷasumana; his disciple, Nāga; his disciple, Buddharakkhita; his disciple, Tissa; his disciple, Reva; his disciple, Sumana; his disciple, Cūḷanāga; his disciple, Dhammapāli; his disciple, Khema; his disciple, Upatissa; his disciple, Phussadeva; his disciple, Sumana; his disciple, Mahāpaduma; his disciple, Mahāsīva; his disciple, Upāli; his disciple, Mahānāga; his disciple, Abhaya; his disciple, Tissa; his disciple, Sumana; his disciple, Cūḷābhaya; his disciple, Tissa; his disciple, Cūḷadeva; his disciple, Sīva. This lineage of elders should be understood as extending up to the Fourth Council, which is known as the committing to books.

ဝုတ္တဉှေတံ အဋ္ဌကထာယံ,– ယာဝဇ္ဇဘနာ တေသံယေဝ အန္တေဝါသိကပရမ္ပရဘူတာယ အာစရိယပရမ္ပရာယ အာဘတန္တိတိ ဝေဒိတဗ္ဗန္တိ.

For this is stated in the commentary: "It should be understood that it has been handed down by the succession of teachers, which is the lineage of their pupils, even to the present day."

ဧဝံ တေသံ သိဿပရမ္ပရဘူတာ အာစရိယပရမ္ပရာ ယာဝဇ္ဇတနာ သာသနေ ပါကဋာ ဟုတွာ အာဂစ္ဆန္တီတိ ဝေဒိတဗ္ဗ.

Thus, it should be understood that this lineage of teachers, being the succession of their disciples, has come down manifestly in the Dispensation up to the present day.

သာသနေ ဝိနယဓရေဟိ နာမ တိလက္ခဏသမ္ပန္နေဟိ ဘဝိတဗ္ဗံ. တီဏိ ဟိ ဝိနယဓရဿ လက္ခဏာနိ ဣစ္ဆိ တဗ္ဗာနိ. ကတမာနိ တီဏိ. သုတ္တဉ္စဿ သွာဂတံ ဟောတိ သုပ္ပဝတ္တိ သုဝိနိစ္ဆိတံ သုတ္တတော အနုဗျဉ္ဇနတောတိ ဣဒမေကံ လက္ခဏံ, ဝိနယေ ခေါ ပန ဌိတော ဟောတိ အသံဟီရောတိ ဣဒံ ဒုတိယံ, အာစရိယပရမ္ပရာ ခေါ ပနဿ သုဂ္ဂဟိတာ ဟောတိ သုမနသိကတာ သုပဓာရိတာတိ ဣဒံ တတိယံ.

In the Dispensation, those who uphold the Vinaya should be endowed with three characteristics. For three characteristics of a Vinaya-upholder are desirable. What are these three? First, the Sutta is well-received by him, well-mastered, and well-discerned, as to both the text and its detailed meaning. Second, he is firmly established in the Vinaya, unshakeable. Third, his succession of teachers is well-grasped, well-attended to, and well-borne in mind.

တတ္ထ [Pg.23] အာစရိယပရမ္ပရာ ခေါ ပနဿ သုဂ္ဂဟိတာ ဟောတီတိ ထေရပရမ္ပရာ ဝံသပရမ္ပရာ စဿ သုဋ္ဌုဂဟိတာ ဟောတိ. သုမနသိကတာတိ သုဋ္ဌု မနသိကတာ, အာဝဇ္ဇိတမတ္တေ ဉဇ္ဇလိ တပ္ပဒီပေါ ဝိယ ဟောတိ.

Herein, 'his succession of teachers is well-grasped' means his lineage of elders and lineage of succession are thoroughly grasped. 'Well-attended to' means thoroughly attended to; upon the mere turning of his mind to it, he is like a ghee-lamp that has been lit.

သုပဓာရိတာတိ သုဋ္ဌု ဥပဓာရိတာ, ပုဗ္ဗာပရာနုသန္ဓိတော အတ္ထတော ကာရဏတော စ ဥပ ဓာရိတာ. အတ္တနော မတိံ ပဟာယ အာစရိယသုဒ္ဓိယာ ဝတ္တာ ဟောတိ, မယှံ အာစရိယော အသုကာစရိယဿ သန္တိကေ ဥဂ္ဂဏှိ, သော အသုကဿာတိ ဧဝံ သဗ္ဗံ အာစရိယပရမ္ပရံ ထေရ ဝါဒင်္ဂံ အာဟရိတွာ ယာဝ ဥပါလိတ္ထေရော သမ္မာသမ္ဗုဒ္ဓဿ သန္တိကေ ဥဂ္ဂဏှီတိ ပါပေတွာ ဌပေတိ. တတောပိ အာဟရိတွာ ဥပါလိတ္ထေရော သမ္မာသမ္ဗုဒ္ဓဿ သန္တိကေ ဥဂ္ဂဏှိ, ဒါသကတ္ထေရော အတ္တနော ဥပဇ္ဈာယဿ ဥပါလိတ္ထေရဿ, သောဏကတ္ထေရော အတ္တနော ဥပဇ္ဈာယဿ ဒေါသကတ္ထေရဿ, သိဂ္ဂဝတ္ထေရော အတ္တနော ဥပဇ္ဈာယဿ သောဏကတ္ထေရဿ, မောဂ္ဂလိပုတ္တတိဿတ္ထေရော အတ္တနော ဥပဇ္ဈာယဿ သိဂ္ဂဝတ္ထေရဿ စဏ္ဍ ဝဇ္ဇိတ္ထေရဿ စာတိ ဧဝံ သဗ္ဗံ အာစရိယပရမ္ပရံ ထေရဝါဒင်္ဂံ အာဟရိတွာ အတ္တနော အာစရိယံ ပါပေတွာ ဌပေတိ. ဧဝံ ဥဂ္ဂဟိတာ ဟိ အာစရိယပရမ္ပရာ သုဂ္ဂဟိတာ ဟောတိ.

'Well-borne in mind' means thoroughly borne in mind, borne in mind with connection of beginning and end, in meaning and in reason. Abandoning his own opinion, he speaks with the purity of his teachers, saying, 'My teacher learned from such-and-such a teacher, who learned from such-and-such,' and so on, bringing forth the entire lineage of teachers and the Theravāda tradition, tracing it back to the Elder Upāli, who learned in the presence of the Perfectly Self-Enlightened One, and establishing it. Then, bringing it forth from there, he establishes it thus: 'The Elder Upāli learned in the presence of the Perfectly Self-Enlightened One; the Elder Dāsaka from his preceptor, the Elder Upāli; the Elder Soṇaka from his preceptor, the Elder Dāsaka; the Elder Siggava from his preceptor, the Elder Soṇaka; the Elder Moggaliputtatissa from his preceptors, the Elder Siggava and the Elder Caṇḍavajji.' In this way, bringing forth the entire lineage of teachers and the Theravāda tradition, he traces it to his own teacher and establishes it. For a lineage of teachers thus learned is well-grasped.

ဧဝံ အသက္ကောန္တေန ပန ဒွေ တယော ပရိဝဋ္ဋာ ဥဂ္ဂဟေတဗ္ဗာ. သဗ္ဗပစ္ဆိမေန ဟိ နယေန ယထာ အာစရိယော စ အာစရိယာစရိယော စ ပါဠိဉ္စ ပရိပုဉ္ဆဉ္စ ဝဒန္တိ, တထာ ဉာတုံ ဝတ္တတီတိ.

However, one who is unable to do so should learn two or three generations. For by the very last method, it is proper to understand according to how the teacher, the teacher's teacher, the Pāli, and the inquiry speak.

ယထာ ဝုတ္တတ္ထေရပရမ္ပရာ ပန ဘဂဝတော ဓရမာနကာလတော ပဋ္ဌာယ ယာဝ ပေါတ္ထကာရုဠာ မုခပါဌေနေဝ ပိဋကတ္တယံ ဓာရေသုံ, ပရိပုဏ္ဏံ ပန ကတွာ ပေါတ္ထကေ လိခိတွာ န ဌပေန္တိ. ဧဝံ မဟာထေရာ ဒုက္ကရကမ္မံ ကတွာ သာသနံ ပဂ္ဂဏှိံသု. တတြိဒံ ဝတ္ထု,–

Moreover, according to the aforementioned lineage of elders, from the time the Blessed One was living until the committing to writing, they maintained the Tipiṭaka by oral recitation alone. But they did not preserve them by writing them down in books after completing them in full. Thus, the great elders, having performed a difficult task, upheld the Dispensation. Herein lies the story:–

သီဟဠဒီပေ ကိရ စဏ္ဍာလတိဿဘယေန သင်္ခုဗ္ဘိတွာ ဒေဝေါ [Pg.24] စ အဝဿိတွာ ဒုဗ္ဘိက္ခဘယံ ဥပ္ပဇ္ဇိ. တဒါ အက္ကော ဒေဝါနမိန္ဒော အာဂန္တွာ တုမှေ ဘန္တေ ပိဋကံ ဓာရေတုံ န သက္ခိဿထ, နာဝံ ပန အာရူဟိတွာ ဇမ္ဗုဒီပံ ဂစ္ဆထ, သစေ နာဝါ အပ္ပဟောနကာ ဘဝေယျ, ကဋ္ဌေန ဝါ ဝေဠုနာ ဝါ တရထ, အဘယတ္ထာယ ပန မယံ ရက္ခိဿာမာတိ အာဟ.

In the island of Sīhaḷa, it is said that, agitated by fear of Caṇḍālatissa, the deva also withheld rain, and a famine arose. Then, Akka, the lord of devas, came and said: "Venerable sirs, you will not be able to preserve the Tipiṭaka here. Therefore, board a ship and go to Jambudīpa. If a ship is not available, cross over using wood or bamboo. For your safety, we will protect you."

တဒါ သဋ္ဌိမတ္တာ ဘိက္ခူ သမုဒ္ဒတီရံ ဂန္တွာ ပုန ဧတဒဟောသိ,– မယံ ဇမ္ဗုဒီပံ န ဂစ္ဆိဿာမ, ဣဓေဝ ဝသိတွာ တေပိဋကံ ဓာရိဿာမာတိ. တတော ပစ္ဆာ နာဝါ တိတ္ထတော နိဝတ္တိတွာ သီဟဠဒီပေကဒေသံ မလယဇနပဒံ ဂန္တွာ မူလဖလာဒီဟိယေဝ ယာပေတွာ သဇ္ဈာယံ အကံသု. ဆာတကဘယေန အတိပီဠိတာ ဟုတွာ ဧဝမ္ပိ ကာတုံ အသက္ကောန္တော ဝါဠုကတလေ ဥရံ ဌပေတွာ သီသေန သီသံ အဘိမုခံ ကတွာ ဝါစံ အနိစ္ဆာရေတွာ မနသာယေဝ အကံသု. ဧဝံ ဒွါဒသဝဿာနိ သဒ္ဓိံ အဋ္ဌကထာယ တေပိဋကံ ရက္ခိတွာ သာသနံ အနုဂ္ဂဟေသုံ.

Then about sixty monks went to the seashore, and this thought occurred to them: “We will not go to Jambudīpa; we will stay right here and preserve the Tipiṭaka.” Afterward, turning back from the landing place, they went to a certain part of the island of Sīhaḷa, to the Malayajanapada. There, they sustained themselves with roots and fruits and engaged in recitation. Being greatly oppressed by the fear of starvation and unable to do even this, they placed their chests on the sandy ground, with their heads facing one another, and, without uttering a word, recited with the mind alone. Thus, for twelve years, they preserved the Tipiṭaka along with the commentaries and supported the Dispensation.

ဒွါဒသဝဿေသု ပန အတိက္ကန္တေသု တံ ဘယံ ဝူပသမိတွာ ပုဗ္ဗေ ဇမ္ဗုဒီပံ ဂစ္ဆန္တာ သတ္တဘိက္ခုသတာ အာဂန္တွာ သီဟဠဒီပေကဒေသံ ရာမဇနပဒေ မဏ္ဍလာရာမဝိဟာရံ အာပဇ္ဇိံသု. တေပိ သဋ္ဌိမတ္တာ ဘိက္ခူ တမေဝ ဝိဟာရံ ဂန္တွာ အညမညံ သမ္မန္တေတွာ သဇ္ဈာယိံသု. တဒါ အညမညံ သမေန္တိ, န ဝိရုဇ္ဈန္တိ, ဂင်္ဂါဒကေန ဝိယ ယမုနောဒကံ သံသန္ဒေန္တိ. ဧဝံ ပိဋကတ္တယံ မုခပါဌေနေဝ ဓာရေတွာ မဟာထေရာ ဒုက္ကရကမ္မံ ကရောန္တီတိ ဝေဒိတဗ္ဗာ.

When twelve years had passed and that fear had subsided, seven hundred monks who had previously been going to Jambudīpa arrived and came to the Maṇḍalārāma Monastery in the Rāma country, a region of Sīhaḷadīpa. Those sixty-odd monks also went to that very monastery, consulted one another, and recited together. At that time, they were in harmony with one another and did not disagree, their recitations matching perfectly, as if mingling the waters of the Yamunā with those of the Gaṅgā. Thus, it should be understood that the great elders perform a difficult task by maintaining the Tipiṭaka by oral recitation alone.

ယမ္ပိ ပရိယတ္တိံ ဧကပဒမတ္တမ္ပိ အဝိရဇ္ဈိတွာ ဓာရေန္တိ, တံ ဒုက္ကရကမ္မမေဝ.

Moreover, that they preserved the scriptures without erring in even a single word is itself a difficult task.

သီဟဠဒီပေ ကိရ ပုနဗ္ဗသုကဿ နာမ ကုဋုမ္ဗိကဿ ပုတ္တော တိဿတ္ထေရော ဗုဒ္ဓဝစနံ ဥဂ္ဂဏှိတွာ ဣမံ ဇမ္ဗုဒီပံ အာဂန္တွာ ယောနကဓမ္မရက္ခိတတ္ထေရဿ သန္တိကေ ဗုဒ္ဓဝစနံ ဥဂ္ဂဏှိတွာ ဂစ္ဆန္တော နာဝံ အဘိရူဟနတိတ္ထေ ဧကသ္မိံ ပဒေ ဥပ္ပန္နကင်္ခေါ ယောဇနသတမဂ္ဂံ နိဝတ္တိတွာ အာစရိယဿ သန္တိကံ အာဂစ္ဆန္တော [Pg.25] အန္တရာမဂ္ဂေ ဧကဿ ကုဋုမ္ဗိကဿ ပဉှံ ကထေသိ. သော ပသီဒိတွာ သတသဟဿဂ္ဃနကံ ကမ္ပလံ အဒါသိ. သောပိ တံ အာဟရိတွာ အာစရိယဿ အဒါသိ. ထေရော ဝါ သိယာ ကောဋ္ဋေတွာ နိသီဒနဋ္ဌာနေ ပရိဘဏ္ဍံ ကာရေသိ. ကိမတ္ထာယာတိ. ပစ္ဆိမာယ ဇနတာယ အနုဂ္ဂဟတ္ထာယ. ဧဝံ ကိရဿ အဟောသိ,– အမှာကံ ဂတမဂ္ဂံ အာဝဇ္ဇိတွာ အနာဂတေ သဗြဟ္မစာရိနော ပဋိပတ္တိံ ပူရေတဗ္ဗံ မညိဿန္တီတိ. တိဿတ္ထေရောပိ အာစရိယဿ သန္တိကေ ကင်္ခံ ဆိန္ဒိတွာ သီဟဠဒီပမေဝ သကဋ္ဌာနံ အာဂမာသီတိ. ဣစ္စေဝံ ပရိယတ္တိံ ဧကပဒမတ္တမ္ပိ အဝိရဇ္ဈိတွာ ဓာရဏမ္ပိ ဒုက္ကရကမ္မမေဝါတိ ဒဋ္ဌဗ္ဗံ.

In Sīhaḷadīpa, it is said that the Venerable Tissa, son of a householder named Punabbasu, having learned the Buddha’s words, came to this Jambudīpa. After studying the Buddha’s words under the Venerable Yonaka Dhammarakkhita, as he was departing and boarding a ship at the embarking place, a doubt arose in him concerning a single word. He turned back from a journey of a hundred yojanas to return to his teacher. On the way, he clarified a point for a certain householder, who, being pleased, gave him a cloak worth a hundred thousand. He brought it and gave it to his teacher. The Elder, perhaps, had it cut up and made into a sitting-cloth. For what purpose? For the benefit of later generations. It is said that he thought: 'Reflecting on the path we have taken, future companions in the holy life will consider that the practice must be fulfilled.' The Venerable Tissa, having resolved his doubt in the presence of his teacher, returned to his own place in Sīhaḷadīpa. Thus, it should be seen that preserving the scriptures without error in even a single word is indeed a difficult task.

ယမ္ပိ ယေဘုယျေန ပဂုဏံ န ကရောန္တိ, တဿ အနန္တရဓာနတ္ထာယ အသမ္မောသတ္ထာယ ဥဂ္ဂဟဓာရဏာဒိဝသေန ရက္ခနမ္ပိ ကရောန္တိ, တံ ဒုက္ကရကမ္မမေဝ.

Furthermore, what they do not generally master, they also protect through learning, retention, and so on, to prevent its immediate disappearance and confusion—that is indeed a difficult undertaking.

သီဟဠဒီပေယေဝ ကိရ မဟာဘယေ ဧကဿေဝ ဘိက္ခုနော မဟာနိဒ္ဒေသော ပဂုဏော အဟောသိ. အထ စတုနိကာယိကတိဿတ္ထေရဿ ဥပဇ္ဈာယော မဟာတိပိဋကတ္ထေရော နာမ မဟာရက္ခိတတ္ထေရံအာဟ,– အာဝုသော မဟာရက္ခိတ အသုကဿ သန္တိကေ မဟာနိဒ္ဒေသံ ဂဏှာဟီတိ. ပါပေါကိရာယံ ဘန္တေ န ဂဏှာမီတိ. ဂဏှာဝုသော အဟံ တေ သန္တိကေ နိသီဒိဿာမီတိ. သာဓု ဘန္တေ တုမှေသု နိသိန္နေသု ဂဏှိဿာမီတိ ပဋ္ဌပတွာ ရတ္တိန္ဒိဝံ နိရန္တရံ ပရိယာပုဏန္တော ဩသာနဒိဝသေ ဟေဋ္ဌာမဉ္စေ ဣတ္ထိံ ဒိသွာ ဘန္တေ သုတံယေဝ မေ ပုဗ္ဗေ, သစာဟံ ဧဝံ ဇာနေယျံ, န ဤဒိသဿ သန္တိကေ ဓမ္မံ ပရိယာပုဏေယျန္တိ အာဟ. တဿ ပန သန္တိကေ ဗဟူ မဟာထေရာ ဥဂ္ဂဏှိတွာ မဟာနိဒ္ဒေသံ ပတိဋ္ဌာပေသုံ. ဧဝံ ယံ ယေဘုယျေန ပဂုဏံ န ကရောန္တိ, တဿ အနန္တရဓာနတ္ထာယ အသမ္မောသတ္တာယ ဥဂ္ဂဟဓာရဏာဒိဝသေန ရက္ခနမ္ပိ ဒုက္ကရကမ္မံ ယေဝါတိ ဒဋ္ဌဗ္ဗံ.

In Sīhaḷadīpa, it is said that during a great calamity, only one monk was proficient in the Mahāniddesa. Then, the preceptor of the Venerable Tissa of the Four Nikāyas, the Venerable Mahātipiṭaka by name, addressed the Venerable Mahārakkhita: 'Friend Mahārakkhita, learn the Mahāniddesa from so-and-so.' 'Venerable sir, this one is wicked; I will not learn from him.' 'Learn, friend; I will sit beside you.' 'Very well, venerable sir, I will learn while you are seated nearby.' Having thus begun, he studied continuously day and night. On the final day, seeing a woman beneath the bed, he said, 'Venerable sir, I had heard before; if I had known this, I would not have studied the Dhamma under such a person.' Yet, many great elders learned the Mahāniddesa from him and established it. Thus, it should be understood that preserving what is generally not mastered—to prevent its immediate disappearance, to avoid confusion, and to protect it by way of learning, retention, and so on—is indeed a difficult task.

ဣစ္စေဝံ ဘဂဝတော ဓရမာနကာလတော ပဘုတိ စိရကာလံ ယထာဝုတ္တမဟာထေရပရမ္ပရာ ပရိယတ္တိံ မုခပါဌေနေဝ ဓာရေသုံ[Pg.26]. အဟောဝတ ပေါရာဏိကာနံ မဟာထေရာနံ သတိပညာသမာဓိဝေပုလ္လတာယ ဟိ တေ မုခပါဌေနေဝ ဓာရေတု သက္ကာတိ. မုခပါဌေနေဝ ပေါရာဏကတ္ထေရာနံ ပရိယတ္တိဓာရဏံ ပဉ္စနဝုတာဓိကာနိ စတုသတာနိ အဟောသိ.

Thus, from the time the Blessed One was living, for a long time the lineage of great elders, as has been stated, preserved the scriptures by oral recitation alone. Indeed, it was due to the abundance of mindfulness, wisdom, and concentration of the ancient great elders that they were able to retain it by oral recitation alone. The oral preservation of the scriptures by the ancient elders lasted for four hundred and ninety-five years.

ဘဂဝတော ပရိနိဗ္ဗာနတော မဟာဝံသသာရတ္ထသင်္ဂဟေသု အာဂတနယေန ဇိနစက္ကေ ပဏ္ဏာဿာဓိကေ စတုသတေ သမ္ပတ္တေ တမ္ဗပဏ္ဏိဒီပေ ရာဇူနံ အဋ္ဌာရသမကော’သဒ္ဓါတိဿဿ နာမ ရညော ပုတ္တော ဝဋ္ဋဂါမဏိ နာမ ရာဇာ ရဇ္ဇံ ပတွာ ဆဝဿကာလေ အနာဂတေ သတ္တာ ဟီနသတိပညာသမာဓိကာ ဟုတွာ န သက္ခိဿန္တိ မုခပါဌေန ဓာရေတုန္တိ ဥပပရိက္ခိတွာ ပုဗ္ဗေ ဝုတ္တေဟိ မဟာထေရေဟိ အနုပုဗ္ဗေန အာဂတာ ပဉ္စမတ္တာ မဟာထေရသတာ ဝဋ္ဋဂါမဏိရာဇာနံ နိဿာယ တမ္ဗပဏ္ဏိဒီပေကဒေသေ မလယဇနပဒေ အာလောကလေဏေ အဋ္ဌကထာယ သဟပိဋကတ္တယံ ပေါတ္ထကေ အာရောပေသုံ.

According to the accounts in the Mahāvaṃsa and Sāratthasaṅgaha, when four hundred and fifty-odd years had passed in the Victor's Dispensation since the Blessed One's Parinibbāna, on the island of Tambapaṇṇi, Vaṭṭagāmaṇi, son of King Saddhātissa and the eighteenth among the kings, attained the throne. In the sixth year of his reign, five hundred great elders who had come in succession from the aforementioned great elders, having foreseen that in the future beings would become deficient in mindfulness, wisdom, and concentration and would be unable to preserve the teachings by oral recitation, relied on King Vaṭṭagāmaṇi and inscribed the three Piṭakas together with the commentaries in books in the Āloka Cave in the Malaya country, a region of Tambapaṇṇi.

တဉ္စ ယထာဝုတ္တသင်္ဂီတိယော ဥပနိဓာယ စတုတ္ထသင်္ဂီတိယေဝ နာမာတိ ဝေဒိတဗ္ဗာ. ဝုတ္တဉှေတံ သာရတ္ထဒီပနိယံ နာမ ဝိနယဋီကာယံ,– စတုတ္ထသင်္ဂီတိသဒိသာ ဟိ ပေါတ္ထကာရောဟသင်္ဂီတီတိ.

And this should be understood as being named the Fourth Council by way of comparison with the previously mentioned councils. For it is stated in the Vinaya subcommentary named Sāratthadīpanī: 'The council for inscribing in books is indeed similar to the Fourth Council.'

သီဟဠဒီပေ ပန ဝဋ္ဋဂါမဏိရာဇာ မရမ္မရဋ္ဌေ သိရိခေတ္တနဂရေ ဧကော နာမ ကုက္ကုဋသီသရာဇာ စ ဧကကာလေန ရဇ္ဇံ ကာရေသိ. အမရပုရမာပကဿ ရညော ကာလေ သီဟဠဒီပဘိက္ခုဟိ ဣဓ ပေသိတသန္ဒေသကထာယံ ပန တေတ္တိံသာဓိကစတုသတေ သမ္ပတ္တေ ပေါတ္ထကာရုဠံ အကံသူတိ အာဂတံ. ဝုတ္တဉှေတံ တတ္ထ,– တေတ္တိံသာဓိကစတုဝဿသတပရိမာဏကာလန္တိ.

However, on the island of Sīhaḷa, King Vaṭṭagāmaṇi, and in the city of Sirikhetta in the country of Maramma, a king named Kukkuṭasīsa, ruled at the same time. But in the time of the king who founded Amarapura, in a message sent here by the monks of Sīhaḷadīpa, it is stated that they committed the teachings to books when four hundred and thirty-three years had passed. For it is said there: 'A period of four hundred and thirty-three years.'

ဣဒံ သီဟဠဒီပေ ယာဝ ပေါတ္ထကာရုဠှာ

This concerns Sīhaḷadīpa up to the inscription in books.

သာသနဿ ပတိဋ္ဌာနံ.

The Establishment of the Dispensation.

အထာပရံ [Pg.27] ဇမ္ဗုဒီပေ သီဟဠဒီပေ စ ဘိက္ခူ ဝိသုံ ဝိသုံ ဂဏဝသေန ဘိဇ္ဇိံသု, ယထာ အနောတတ္တဒဟတော နိက္ခမနနဒိယာ ဂင်္ဂါယမုနာဒိဝသေန ဘိဇ္ဇန္တီတိ. တတ္ထ ဇမ္ဗုဒီပေ ဂဏာနံ ဘိဇ္ဇမာနတံ ဥပရိယေဝ ဝက္ခာမ.

Furthermore, in Jambudīpa and Sīhaḷadīpa the monks split into various groups, just as the rivers emerging from Lake Anotatta divide into the Ganges, Yamunā, and so on. We will speak later about the splitting of the groups in Jambudīpa.

သီဟဠဒီပေ ပန ဂဏာနံ ဘိဇ္ဇမာနတာ ဧဝံ ဒဋ္ဌဗ္ဗာ. ကထံ. သီဟဠဒီပေ ဟိ သာသနဿ ပတိဋ္ဌမာနကာလတော အဋ္ဌာရသာဓိ ကဒွိဝဿသတေ သမ္ပတ္တေ ဝဋ္ဋဂါမဏိရညာ ကာရာဝိတေ အဘယဂိရိဝိဟာရေ ပရိဝါရခန္ဓကံ ပါဌတော စ အတ္ထတော စ ဝိပလ္လာသံ ကတွာ မဟာဝိဟာရဝါသိဂဏတော ပုထု ဟုတွာ ဧကော ဂဏော ဘိဇ္ဇိ, သော အဘယဂိရိဝါသိဂဏော နာမ, ဓမ္မရုစိဂဏောတိ စ တဿေဝ နာမံ.

The splitting of the groups on the island of Sīhaḷa, however, should be understood thus. How? On Sīhaḷadīpa, when two hundred and eighteen years had passed since the establishment of the Dispensation, in the Abhayagiri Monastery built by King Vaṭṭagāmaṇi, a group split off. Having distorted the Parivārakkhandhaka both in its text and its meaning, they separated from the group of the Mahāvihāra dwellers. This group was named the Abhayagirivāsin group; Dhammarucigaṇa was also its name.

အဘယဂိရိဝါသိဂဏဿ ဘိဇ္ဇမာနတော ဒွေစတ္တာလီသာဓိကတိဝဿသတေ သမ္ပတ္တေ မဟာသေနေန နာမ ရညာ ကာရာပိတေ ဇေတဝနဝိဟာရေ ဘိက္ခူ ဥဘတောဝိသင်္ဂပါဌေ ဝိပရီတဝသေန အဘိသင်္ခရိတွာ အဘယဂိရိဝါသိဂဏတော ဝိသုံ ဧကော ဂဏော အဟောသိ, သော ဇေတဝနဝါသိဂဏော နာမ, သာဂလိယဂဏောတိ စ တဿေဝ နာမံ.

When three hundred and forty-two years had passed since the splitting of the Abhayagirivāsin group, in the Jetavana Monastery built by King Mahāsena, some monks composed the text of the two Vibhaṅgas in a contrary way and became a group separate from the Abhayagirivāsin group. This was named the Jetavanavāsin group; Sāgaliyagaṇa was also its name.

ဇေတဝန ဝါသိဂဏဿ ဘိဇ္ဇမာနကာလတော ဧကပညာသဝဿာဓိကာနံ တိဏ္ဏံ ဝဿသတာနံ ဥပရိ ကုရုန္ဒဝါသိနော စ ကောလမ္ဗဝါသိနော စ ဘိက္ခူ ဘာဂိနေယျံ ဒါဌာပတိံ နာမ ရာဇာနံ နိဿာယ ဥဘတောဝိဘင်္ဂပရိဝါရခန္ဓကပါဌေ ဝိပရီတဝသေန အဘိသင်္ခရိတွာ ဝုတ္တေဟိ ဒွီဟိ ဂဏေဟိ ဝိသုံ ဟုတွာ မဟာဝိဟာရ ဝါသိဂဏှတ္တမံ တုလယိတွာ ဥပဓာရေတွာ မဟာဝိဟာရနာမံ ဂဟေတွာ ဧကော ဂဏော ဘိဇ္ဇိ. ဧဝံ သီဟဠဒီပေ မဟာမဟိန္ဒတ္ထေရာဒီနံ ဝံသဘူတေန မဟာဝိဟာရဝါသိ ဂဏေန သဒ္ဓိံ စတ္တာရော ဂဏာ ဘိဇ္ဇိံသု.

More than three hundred and fifty-one years after the time of the schism of the Jetavanavāsin group, the monks dwelling at Kurunda and Kolamba, relying on their nephew King Dāṭhāpati, composed the texts of the two Vibhaṅgas and the Parivārakkhandhaka in a contrary way. Separating from the two aforementioned groups, and after weighing and considering their own faction to be the true Mahāvihāravāsin group, they took the name 'Mahāvihāra' and split off as one group. Thus on Sīhaḷadīpa, together with the Mahāvihāravāsin group which was the lineage of the Elder Mahāmahindra and others, four groups were formed by schism.

တတ္ထ မဟာဝိဟာရဝါသိ ဂဏောယေဝ ဧကော ဓမ္မဝါဒီ အဟောသိ, သေသာ ပန အဓမ္မဝါဒိနော. တေ စ တယော အဓမ္မဝါဒိနော ဂဏာ ဘူတတ္ထံ ပဟာယ အဘူတတ္ထေန ဓမ္မံ အဂရုံ ကတွာ စရိံသူတိ [Pg.28] ဝစနတော သီဟဠဒီပေ အဓမ္မဝါဒိနော တယောပိ အလဇ္ဇိနော ဂဏာ ပရိမဏ္ဍလသုပ္ပဋိစ္ဆန္နာဒိသိက္ခာပဒါနိ အနာဒိယိတွာ ဝိစရိံသု. တတော ပဋ္ဌာယ သာသနေ ဧကစ္စာနံ ဘိက္ခူနံ နာနပ္ပကာရဝသေန နိဝါသနပါရုပနာဒီနိ ဒိဿန္တိတိ ဝေဒိတဗ္ဗံ.

Among them, only the Mahāvihāravāsin group adhered to the true Dhamma, while the rest were proponents of non-Dhamma. And those three groups of proponents of non-Dhamma, having abandoned what was true, acted with disrespect for the Dhamma based on what was not true. Thus, on Sīhaḷadīpa, all three shameless groups of proponents of non-Dhamma wandered about, disregarding the training rules concerning wearing the robes neatly all around, and so on. It should be understood that from that time onward, various kinds of ways of wearing the lower and upper robes, and so on, became apparent among some monks in the Dispensation.

အဓမ္မဝါဒိဂဏာနံ ဘိဇ္ဇမာနကာလတော သတ္တဝီသာဓိကာနံ ပဉ္စသတာနံ ဝဿာနဉ္စ ဥပရိ သိရိသံဃဗောဓိ နာမ ရာဇာ မဟာဝိဟာရ ဂဏဿ ပက္ခော ဟုတွာ အဓမ္မဝါဒိနာ တယော ဂဏေ နိဂ္ဂဟိတွာ ဇိနသာသနံ ပဂ္ဂဟေသိ. သော စ သိရိသံဃ ဗောဓိရာဇာ အမှာကံ မရမ္မရဋ္ဌေ အရိမန္ဒနနဂရေ အနုရုဒ္ဓေန နာမ ရညာ သမကာလဝသေန ရဇ္ဇသမ္ပတ္တိံ အနုဘဝိ.

More than five hundred and twenty-seven years after the schism of the groups of proponents of non-Dhamma, a king named Sirisaṅghabodhi, taking the side of the Mahāvihāra group, suppressed the three groups of proponents of non-Dhamma and upheld the Dispensation of the Victor. And that King Sirisaṅghabodhi enjoyed royal fortune contemporaneously with King Anuruddha in the city of Arimaddana in our country of Maramma.

တတော ပစ္ဆာ သီဟဠဒီပေ ဝေါဟာရကတိဿဿ နာမ ရညော ကာလေ ကပိလေန နာမ အမစ္စေန သဒ္ဓိံ မန္တေတွာ မဟာဝိဟာရ ဝါသိနော ဘိက္ခူ နိဿာယ အဓမ္မဝါဒိဂဏေ နိဂ္ဂဏှိတွာ ဇိနသာသနံ ပဂ္ဂဏှာတိ.

After that, on Sīhaḷadīpa, during the time of the king named Vohārakatissa, having consulted with the minister named Kapila and relying on the monks dwelling at the Mahāvihāra, he suppressed the groups of proponents of non-Dhamma and upheld the Dispensation of the Victor.

တတော ပစ္ဆာ စ ဂေါဋ္ဌာဘယဿ နာမ ရညော ကာလေ အဘယဂိရိ ဝါသိနော ဘိက္ခူ ပရသမုဒ္ဒံ ပဗ္ဗာဇေတွာ မဟာဝိဟာရ ဝါသိနော ဘိက္ခူ နိဿာယ သာသနံ ဝိသောဓယိ.

And after that, during the time of the king named Goṭhābhaya, having banished the monks dwelling at Abhayagiri across the sea and relying on the monks dwelling at the Mahāvihāra, he purified the Dispensation.

တတော ပစ္ဆာပိ ဂေါဋ္ဌာဘယရညော ပုတ္တဘူတဿ မဟာသေနဿ နာမ ရညော ကာလေ အဘယဂိရိဝါသီနံ ဘိက္ခူနံ အဗ္ဘန္တရေ သံဃမိတ္တော နာမ ဧကော ဘိက္ခု ရညော ပဓာနာစရိယော ဟုတွာ မဟာမဟိန္ဒတ္ထေရာဒီနံ အရဟန္တာနံ နိဝါသဋ္ဌာနဘူတံ မဟာဝိဟာရာရာမံ ဝိနဿိတုံ မဟာသေနရညာ မန္တေတွာ အာရဘိ. တဒါ နဝဝဿာနိ မဟာဝိဟာရေ ဘိက္ခု သညော အဟောသိ. အဟောဝတ မဟာထေရာနံ မဟိဒ္ဓိကာနံ နိဝါသဋ္ဌာနံ အလဇ္ဇိနော ဘိက္ခူ ဝိနဿာပေသုံ, သုဝဏ္ဏဟံဿာနံ နိဝါသဋ္ဌာနံ ကာကာ ဝိယာတိ.

Even after that, during the time of King Mahāsena, son of King Goṭhābhaya, a certain monk from among the Abhayagiri dwellers named Saṅghamitta became the king's chief teacher. Having conspired with King Mahāsena, he began to destroy the Mahāvihāra monastery, the dwelling place of the arahants, the Elder Mahāmahindra and others. Then for nine years, the Mahāvihāra was empty of monks. Alas, shameless monks had the dwelling place of the great and powerful elders destroyed, just as crows would destroy the dwelling place of golden swans!

ဇေတဝနဝါသီနဉ္စ ဘိက္ခူနံ အဗ္ဘန္တရေ ဧကော တိဿော နာမ ဘိက္ခု တေနေဝ ရညာ မန္တေတွာ မဟာဝိဟာရေ သီမံ သမူဟနိ[Pg.29]. အဆေကတ္တာ ပန တေသံ သီမသမူဟနကမ္မံ န သမ္ပဇ္ဇီတိ. အဟောဝတ ဒုဿီလာနံ ပါပကာနံ ကမ္မံ အစ္ဆရိယံ, သေယျထာပိ နာမ သာခမိဂေါ အဂ္ဂဂ္ဃော ကာသိဝတ္ထံ မဟဂ္ဃံ ဘိန္နတိ, ဧဝမေဝ ဘိန္ဒိတဗ္ဗဝတ္ထုနာ ဘေဒကပုဂ္ဂလော အတိဝိယ ဒူရော အဟောသီတိ. ဘဝန္တိ စေတ္ထ, –

And among the monks dwelling at Jetavana, a certain monk named Tissa, having conspired with that same king, uprooted the boundary at the Mahāvihāra. However, due to their lack of skill, their act of uprooting the boundary did not succeed. Alas, how astonishing is the deed of the immoral and evil! It is just as a monkey of little value might tear a costly Kāsi cloth. Even so, the one who would break was far removed from that which was to be broken. And here there are these verses:

ယထာ သာခမိဂေါ ပါပေါ, အပ္ပဂ္ဃောယေဝ ကာသိကံ;

မဟဂ္ဃံ ကစ္စ ဘိန္နံဘိန္နံ, မဟုဿာဟေန ဆိန္ဒတိ.

Just as a wicked monkey, itself of little value, with great effort cuts and tears to pieces a costly Kāsi cloth;

ဧဝံ အဓမ္မဝါဒီ ပါပေါ, ဓမ္မဝါဒိဂဏံ သုဘံ;

မဟုဿာဟေန ဘိန္ဒယိ, အဟော အစ္ဆရိယော အယံ.

Even so the wicked proponent of non-Dhamma shattered the beautiful group of Dhamma proponents with great effort. Oh, how astonishing this is!

အာရကာ ဒူရတော အာသုံ, ဘိန္ဒိတဗ္ဗေဟိ ဘေဒကာ;

ဘူမိတောဝ ဘဝဂ္ဂန္တော, အဟော ကမ္မံ အဇာနတန္တိ.

The breakers were far, far away from those who were to be broken—as far as the earth is from the peak of existence! Alas, they did not know their kamma!

ဣစ္စေဝံ အဓမ္မဝါဒိဂဏာနံ ဗလဝတာယ ဓမ္မဝါဒိဂဏော ပရိဟာယတိ. ယထာ ဟိ ဂိဇ္ဈသကုဏဿ ပက္ခဝါတေန သုဝဏ္ဏဟံသာ ပကတိယာ ဌာတုံ န သက္ကောန္တိ, ဧဝမေဝ အဓမ္မဝါဒီနံ ဗလဝတာယ ဓမ္မဝါဒီ ပရိဟာယတိ. ဗျဂ္ဃဝနေ ဝိယ သုဝဏ္ဏမိဂေါ နိလ္လယိတွာ ဂေါစရံ ဂဏှာတိ, ယထာရုစိဝသေန ဓမ္မံ စရိတုံ ဩကာသံ န လဘိ.

Thus, due to the strength of the groups of non-Dhamma proponents, the group of Dhamma proponents declines. For just as golden swans cannot remain in their natural state because of the wind from the wings of vultures, even so the Dhamma proponents decline due to the strength of the non-Dhamma proponents. Like a golden deer in a tiger forest, it takes its food in hiding and does not get the opportunity to live righteously as it wishes.

သီဟဠဒီပေ သာသနဿ ပတိဋ္ဌာနတော ဒွိသတ္တတာဓိကာနံ စတုသတာနံ ဝဿသဟဿာနဉ္စ ဥပရိ သမ္မာသမ္ဗုဒ္ဓဿ ပရိနိဗ္ဗာနတော အဋ္ဌသတ္တသတာဓိကာနံ ဝဿသဟဿာနံ ဥပရိ မဟာရာဇာ နာမ ဘူပါလော ရဇ္ဇံ ကာရေသိ. သော ပန ရာဇာ ဉဒုမ္ဗရဂိရိဝါသိကဿပတ္ထေရဂ္ဂမုခါ မဟာဝိဟာရဝါသိနော ဘိက္ခူ တမေဝ ရာဇာနံ နိဿာယ သာသနေ မလံ ဝိသောဓေသုံ, ယထာ ဟေရညိကော ဟိရညေ မလန္တိ.

On the island of Sīhaḷa, more than one thousand four hundred and seventy-two years after the establishment of the Dispensation, and more than one thousand seven hundred and seventy-eight years after the Parinibbāna of the Sammāsambuddha, a monarch named Mahārāja ruled the kingdom. Relying on that king, the Mahāvihāravāsin monks, headed by the Elder Kassapa of Udumbaragiri, purified the stain in the Dispensation, just as a goldsmith purifies the dross in gold.

မဟာဝိဟာရဝါသိဂဏတော အညေ အဓမ္မဝါဒိနာ ဥပ္ပဗ္ဗာ ဇေတွာ [Pg.30] ဝိသောဓေသုံ. သော စ မဟာရာဇာ အမှာကံ မရမ္မရဋ္ဌေ အရိမဒ္ဒနနဂရေ နရပတိစညိသူနာ နာမ ရညာ သမကာလ ဝသေန ရဇ္ဇံ ကာရေသီတိ ဝေဒိတဗ္ဗော.

They purified the Dispensation by expelling the other proponents of non-Dhamma who were not of the Mahāvihāravāsin group. And it should be known that this Mahārāja ruled contemporaneously with the king named Narapati Sithu in the city of Arimaddana in our country of Maramma.

တတော ပစ္ဆာ ဝိ ဝိဇယဗာဟုရာဇာနံ ပရက္ကမဗာဟုရာဇာနဉ္စ နိဿာယ မဟာဝိဟာရ ဝါသိနော ဘိက္ခူ သာသနံ ပရိသုဒ္ဓံ အကံသု, အဓမ္မဝါဒိနော သဗ္ဗေပိ ဥပ္ပဗ္ဗာဇေတွာ မဟာဝိဟာရဝါသိဂဏောယေဝ ဧကော ပတိဋ္ဌဟိ, ယထာ အဗ္ဘာဒိဥပက္ကိလေသမလေဟိ ဝိမုတ္တော နိသာနာထောတိ.

After that, relying on King Vijayabāhu and King Parakkamabāhu, the monks dwelling at the Mahāvihāra made the Dispensation pure. Having expelled all the proponents of non-Dhamma, the Mahāvihāravāsin group alone remained established, like the moon freed from the stains and blemishes of clouds and the like.

သိရိသံဃဗောဓိရာဇာ ဝေါဟာရိကတိဿရာဇာ ဂေါဋ္ဌာဘယရာဇာတိ ဧတေ ရာဇာနော သာသနံ ဝိသောဓေန္တောပိ သဗ္ဗေန သဗ္ဗံ အဓမ္မဝါဒိဂဏာနံ အဝိနဿနတော သာသနံ ပရိသုဒ္ဓံ န တာဝ အဟောသိ. သိရိသံဃဗောဓိရညော မဟာရညော ဝိဇယဗာဟုရညော ပရက္ကမဗာဟုရညောတိ ဧတေသံယေဝ ရာဇူနံ ကာလေ သဗ္ဗေန သဗ္ဗံ အဓမ္မဝါဒီနံ ဝိနဿနတော သာသနံ ပရိသုဒ္ဓံ အဟောသိ. တဒါ ပန အဓမ္မဝါဒိနာ သီသမ္ပိ ဥဋ္ဌဟိတုံ န သက္ကာ, ယထာ အရုဏုဂ္ဂေ ကောသိယာတိ.

King Sirisaṅghabodhi, King Vohārikatissa, and King Goṭhābhaya, though they purified the Dispensation, the Dispensation was not yet entirely pure because the groups of proponents of non-Dhamma had not been completely eliminated. It was only during the time of these kings—King Sirisaṅghabodhi, the Great King, King Vijayabāhu, and King Parakkamabāhu—that the Dispensation became entirely pure because all the proponents of non-Dhamma were eliminated. At that time, the proponents of non-Dhamma could not even raise their heads, like an owl at sunrise.

အပရဘာဂေ ပန စိရံ ကာလံ အတိက္ကန္တေ မိစ္ဆာဒိဋ္ဌိကာနံ ဝိဇာတိယာနံ ဘယေန လင်္ကာဒီပေ သာသနံ ဩသက္ကိတွာ ဂဏပူရဏမတ္တဿပိ ဘိက္ခုသံဃဿ အဝိဇ္ဇမာနတာယ မဟာဝိဇယဗာဟုရညော ကာလေ ရာမညဒေသတော သံဃံ အာနေတွာ သာသနံ ပတိဋ္ဌာပေသိ.

Later, after a long time had passed, due to the fear of those with wrong views and of different races, the Dispensation declined on the island of Laṅkā, to the point that not even enough monks to constitute a quorum were available. During the time of King Mahāvijayabāhu, he brought the Saṅgha from the Rāmañña country and re-established the Dispensation.

တတော ပစ္ဆာ စ ဝိမလဓမ္မသူရိယဿ နာမ ရညော ကာလေ ရက္ခာပုရရဋ္ဌတော သံဃံ အာနေတွာ သာသနံ ပတိဋ္ဌာပေသိ. တတော ပစ္ဆာ စ ဝိမလဿ နာမ ရညော ကာလေ တတောယေဝ သံဃံ အာနေတွာ သာသနံ ပတိဋ္ဌာပေသိ. တတော ပစ္ဆာ စ ကိတ္တိဿိရိရာဇသီဟဿ နာမ ရညော ကာလေ သျာမရဋ္ဌတော သံဃံ အာနေတွာ တထေဝ အကာသီတိ.

Afterwards, during the reign of King Vimaladhammasūriya, having brought the Saṅgha from the country of Rakkha, he established the Dispensation. After that, during the reign of King Vimala, having brought the Saṅgha from that same place, he established the Dispensation. After that, during the reign of King Kittisirirājasīha, having brought the Saṅgha from Siam, he did likewise.

အယံ သီဟဠဒီပေ သာသနဿ ဩသက္ကနကထာ.

This is an account of the decline of the Dispensation on the island of Sri Lanka.

တတော [Pg.31] ပစ္ဆာ ဇိနသာသနေ နဝုတာဓိကေ အဋ္ဌဝဿသတေ သမ္ပတ္တေ ဗုဒ္ဓဒါသဿ နာမ ရညော ကာလေ ဧကော ဓမ္မ ကထိကတ္ထေရော ဌပေတွာ ဝိနယပိဋကံ အဘိဓမ္မပိဋကဉ္စ အဝသေသံ သုတ္တန္တပိဋကံ သီဟဠဘာသာယ ပရိဝတ္တိတွာ အဘိသင်္ခရိတွာ ဌပေသိ. တဉ္စ ကာရဏံ စူဠဝံသေ ဝုတ္တံ.

Then, after eight hundred and ninety years had passed in the Dispensation of the Conqueror, during the reign of King Buddhadasa, a certain elder, a preacher of the Dhamma, having set aside the Vinaya Piṭaka and Abhidhamma Piṭaka, translated the remaining Sutta Piṭaka into the Sinhalese language, compiled it, and established it. This matter is also mentioned in the Cūḷavaṃsa.

တဿ ကိရ ဗုဒ္ဓဒါသဿ ရညော ပုတ္တာ အသီတိမတ္တာ အသီတိမဟာသာဝကာနံ နာမေနေဝ ဝေါဟာရိတာ အဟေသုံ. တေသု ပုတ္တေသု သာရိပုတ္တတ္ထေရဿ နာမေန ဝေါဟာရိတော ဧကော ဥပတိဿော နာမ ရာဇကုမာရော ပိတရိ ဒေဝင်္ဂတေ ဒွေစတ္တာလီသဝဿာနိ ရဇ္ဇံ ကရေသိ.

It is said that King Buddhadasa had about eighty sons, who were known by the names of the eighty great disciples. Among these sons, one prince named Upatissa, who was known by the name of the Elder Sāriputta, ruled the kingdom for forty-two years after his father passed away.

တတော ပစ္ဆာ ကနိဋ္ဌော မဟာနာမော နာမ ရာဇကုမာရော ဒွါဝီသဝဿာနိ ရဇ္ဇံ ကာရေသိ. တဿ ရညော ကာလေ ဇိန စက္ကေ တေတ္တိံသာဓိကနဝသတဝဿေ သီဟဠဒီပေ ဆသဋ္ဌိမတ္တာနံ ရာဇူနံ ပူရဏကာလေ ဗုဒ္ဓဃောသော နာမ ထေရော သီဟဠဒီပံ ဂန္တွာ သီဟဠဘာသာယ လိခိတေ အဋ္ဌကထာဂန္ထေ မာဂဓဘာသာယ ပရိဝတ္တိတွာ လိခိ.

After him, the youngest prince, named Mahānāma, reigned for twenty-two years. During the reign of that king, in the year nine hundred and thirty-three of the Jina's era, on the island of Sri Lanka, at the completion of the reigns of sixty-six kings, an elder named Buddhaghosa went to the island of Sri Lanka and translated the commentary texts written in the Sinhalese language into the Māgadhan language and wrote them down.

သော ပန မဟာနာမ ရာဇာ အမှာကံ မရမ္မရဋ္ဌေ သိရိပစ္စယနဂရေ သဝိလညိကြောဝိ နာမကေန ရညာ သမကာလော ဟုတွာ ရဇ္ဇံ ကာရေသိ. ပရိတ္တနိဒ္ဒါနေ ပန ဗြူမဝိ?ထီ? နာမကေန ရညာ သမကာလော ဟုတွာ ရဇ္ဇံ ကာရေသီတိ ဝုတ္တံ. တံ န ယုဇ္ဇတိယေဝ.

That King Mahānāma ruled in our country of Maramma, in the city of Siripaccaya, being contemporaneous with a king named Savilaññikrovi. But in the Parittaniddāna, it is said that he ruled being contemporaneous with a king named Brūmaviṭṭhī. That is not correct at all.

သီဟဠဒီပေ ပန ကိတ္တိဿိရိမေဃော နာမ ရာဇာ ဟုတွာ နဝမေ ဝဿေ တသ္မိံယေဝ ဒီပေ ရာဇူနံ ဒွါသဋ္ဌိမတ္တာနံ ပူရဏကာလေ ဇိနစက္ကေ တိံသာဓိကေ အဋ္ဌသတဝဿေ ဇမ္ဗုဒီပေ ကလိင်္ဂပုရတော ကုဟသိဝဿ နာမ ရညော ဇာမာတာ ဒန္တကုမာရော ဟေမမာလံ နာမ ရာဇဓီတံ ဂဟေတွာ ဒါဌာဓာတုံ ထေနေတွာ နဝါယ တရိတွာ သီဟဠဒီပံ အဂမာသိ. ဇိနစက္ကေ တိံသာဓိကအဋ္ဌဝဿသတေ ဇေဋ္ဌတိဿရာဇာ နဝဝဿာနိ ရဇ္ဇံ ကာရေသိ.

On the island of Sri Lanka, a king named Kittissirimegha reigned. In the ninth year of his reign, at the completion of the reigns of sixty-two kings on that same island, in the year eight hundred and thirty of the Jina's era, Prince Danta, the son-in-law of King Kuhasiva from the city of Kaliṅga in Jambudīpa, taking the princess named Hemamālā, stole the Tooth Relic and, crossing by ship, went to the island of Sri Lanka. In the year eight hundred and thirty of the Jina's era, King Jeṭṭhatissa reigned for nine years.

ဗုဒ္ဓဒါသရာဇာ [Pg.32] ဧကူနတိံသတိ ဝဿာနိ ဥပလိဿရာဇာ စဒွိစတ္တာလီသဝဿာနိ မဟာနာမရာဇာ ဒွါဝီသဝဿာနီတိ သဗ္ဗာနိ သမ္ပိဏ္ဍိတွာ ဇိနသာသနံ ဒွတ္တိံသာဓိကနဝဝဿသတပ္ပမာဏံ ဟောတိ.

King Buddhadasa reigned for twenty-nine years, King Upatissa for forty-two years, and King Mahānāma for twenty-two years. Adding all these together, the Dispensation of the Jina amounts to nine hundred and thirty-two years.

တသ္မိဉ္စ ကာလေ ယဒါ ဒွီဟိ ဝဿေဟိ ဦနံ အဟောသိ, တဒါ မဟာနာမရညော ကာလေ တိံသာဓိကနဝဝဿသတမတ္တေ သာသနေ ဗုဒ္ဓဃောသော နာမ ထေရော လင်္ကာဒီပံ အဂမာသိ.

And at that time, when it was two years short of this, during the reign of King Mahānāma, when the Dispensation was in about its nine hundred and thirtieth year, the elder named Buddhaghosa went to the island of Laṅkā.

အမရပုရမာပကဿ ရညော ကာလေ သီဟဠဒီပိကေဟိ ဘိက္ခူဟိ ပေသိတသန္နေသပဏ္ဏေ ပန ဆပဏ္ဏာသာဓိကနဝဝဿသတာတိက္ကန္တေ သူတိ ဝုတ္တံ.

However, in a palm-leaf message sent by the Sinhalese monks during the reign of the king who founded Amarapura, it is said that nine hundred and fifty-six years of the Dispensation had passed.

ဧတ္ထ ဌတွာ ဗုဒ္ဓဃောသတ္ထေရဿ အဋ္ဌုပ္ပတ္တိံသင်္ခေပမတ္တံ ဝက္ခာမ. ကထံ. သီဟဠဘာသက္ခရေဟိ ပရိဝတ္တိတံ ပရိယတ္တိသာသနံ မာဂဓသာသက္ခရေန ကော နာမ ပုဂ္ဂလော ပရိဝတ္တိတုံ သက္ခိဿတီတိ မဟာထေရာ နိမန္တယိတွာ တာဝတိံသဘဝနံ ဂန္တွာ ဃောသံ ဒေဝပုတ္တံ ဒိသွာ သဒ္ဓိံ သက္ကေန ဒေဝါနမိန္ဒေန တံ ယာစိတွာ ဗောဓိရုက္ခသမီပေ ဃောသဂါမေ ကေသဿ နာမ ဗြာဟ္မဏဿ ကေသိယာ နာမ ဗြာဟ္မဏိယာ ကုစ္ဆိမှိ ပဋိသန္ဓိံ ဂဏှာပေသုံ. ခါဒထ ဘောန္တော ပိဝထ ဘောန္တောတိအာဒိနာ ဗြာဟ္မဏာနံ အညမညံ ဃောသကာလေ ဝိဇာယနတ္တာ ဃောသောတိ နာမံ အကာသိ. သတ္တဝဿိကကာလေ သော တိဏ္ဏံ ဝေဒါနံ ပါရဂူ အဟောသိ.

At this point, we shall give a brief account of the origin of the Elder Buddhaghosa. How? The great elders, having deliberated, “Who indeed will be able to translate the Dispensation of the Teachings, which has been rendered in Sinhalese characters, into Māgadhan characters?” went to the Tāvatiṃsa heaven. Having seen the devaputta Ghosa, together with Sakka, the lord of gods, they requested him and caused him to take rebirth in the womb of a brahmin woman named Kesī, wife of a brahmin named Kesa, in the village of Ghosa near the Bodhi tree. Because he was born at a time when brahmins were shouting to one another, “Eat, sirs! Drink, sirs!” and so on, they gave him the name Ghosa. At the age of seven, he became a master of the three Vedas.

အထ ခေါ ဧကေန အရဟန္တေန သဒ္ဓိံ ဝေဒကထံ သလ္လပန္တော တံ ကထံ နိဋ္ဌာပေတွာ ကုသလာ ဓမ္မာ အကုသလာ ဓမ္မာ အဗျာကတာ ဓမ္မာတိအာဒိနာ ပရမတ္ထဝေဒံ နာမ ဗုဒ္ဓမန္တံ ပုစ္ဆိ. တဒါ သော သုတွာ ဥဂ္ဂဏှိတုကာမော ဟုတွာ တဿ အရဟန္တဿ သန္တိကေ ပဗ္ဗဇိတွာ ဒေဝသိကံ ဒေဝသိကံ ပိဋကတ္တယံ သဋ္ဌိမတ္တေဟိ ပဒသဟဿေဟိ သဇ္ဈာယံ အကာသိ, ဝါစုဂ္ဂတံ အကာသိ. ဧကမာသေနေဝ တိဏ္ဏံ ပိဋကာနံ ပါရဂူ အဟောသိ.

Then, while conversing with an arahant about the Vedas, he concluded that discussion and asked about the supreme Veda, namely the Buddha’s teaching, beginning with: “What are wholesome states? What are unwholesome states? What are indeterminate states?” Then, having heard this and desiring to learn, he went forth in the presence of that arahant. Daily, he recited the three Piṭakas, amounting to about sixty thousand verses, and learned them by heart. In just one month, he became a master of the three Piṭakas.

တတော [Pg.33] ပစ္စာ ရဟော ဧကကောဝ နိသိန္နဿ ဧတဒဟောသိ,– ဗုဒ္ဓဘာသိတေ ပိဋကတ္တယေ မမ ဝါ ပညာ အဓိကာ, ဥဒါဟု ဥပဇ္ဈာယဿ ဝါတိ. တံ ကာရဏံ ဉတွာ ဥပဇ္ဈာစရိယော နိဂ္ဂဟံ ကတွာ ဩဝဒိ. သော သံဝေဂပ္ပတ္တော ဟုတွာ ခမာပေတုံ ဝန္ဒိ. ဥပဇ္ဈာစရိယော တွံ အာဝုသော သီဟဠဒီပံ ဂန္တွာ ပိဋကတ္တယံ သီဟဠဿာသက္ခရေန လိခိတံ မာဂဓဘာသက္ခရေန လိခါဟိ, ဧဝံ သတိ အဟံ ခမိဿာမီတိ အာဟ.

After that, as he was sitting all alone in seclusion, this thought occurred to him: “Regarding the three Piṭakas spoken by the Buddha, is my wisdom greater, or is my preceptor’s?” Knowing this reason, his preceptor and teacher disciplined and admonished him. He, struck with a sense of urgency, bowed to ask for forgiveness. The preceptor and teacher said: “Friend, go to the island of Sri Lanka and transcribe the three Piṭakas, which are written in Sinhalese characters, into Māgadhan characters. If you do so, I will forgive you.”

ဗုဒ္ဓဃောသော စ ပိတရံ မိစ္ဆာဒိဋ္ဌိဘာဝတော မောစေတွာ အာစရိယဿ ဝစနံ သိရသာ ပဋိဂ္ဂဟေတွာ ပိဋကတ္တယံ လိခိတုံ သီဟဠဒီပံ နာဝါယ အဂမာသိ. တဒါ သမုဒ္ဒမဇ္ဈေ တီဟိ ဒိဝသေဟိ တရန္တေ ဗုဒ္ဓဒတ္တတ္ထေရော စ သီဟဠဒီပတော နာဝါယ အာဂစ္ဆန္တော အန္တရာမဂ္ဂေ ဒေဝါန အာနုဘာဝေန အညမညံ ပဿိတွာ ကာရဏံ ပုစ္ဆိတွာ ဇာနိ. ဇာနိတွာ စ ဗုဒ္ဓဒတ္တတ္ထေရော ဧဝမာဟ,- မယာ အာဝုသော ကတော ဇိနာလင်္ကာရော အပ္ပဿာရောတိ မညိတွာ ပိဋကတ္တယံ ပရိဝတ္တိတုံ လိခိတုံ ဩကာသံ နာဒါသုံ, တွံ ပန ပိဋကတ္တယံ သံဝဏ္ဏေဟီတိ ဝတွာ အတ္တနော သက္ကေန ဒေဝါနမိန္ဒေန ဒိန္နံ ဟရိတကိဖလံ အယောမယလေခန ဒဏ္ဍံ နိသိတသိလဉ္စ ဗုဒ္ဓဃောသတ္ထေရဿ အဒါသိ. ဧဝံ တေသံ ဒွိန္နံ ထေရာနံ အညမညံ သလ္လပန္တာနံယေဝ နာဝါ သယမေဝ အပနေတွာ ဂစ္ဆိံသု.

Buddhaghosa, having freed his father from the state of wrong view and accepting his teacher’s words with reverence, went by ship to the island of Sri Lanka to write down the three Piṭakas. Then, while crossing the middle of the ocean for three days, the Elder Buddhadatta, who was coming from the island of Sri Lanka by ship, saw him mid-journey through the power of the gods. Having asked the reason, they understood each other. And having understood, the Elder Buddhadatta said this: “Friend, thinking that the Jinālaṅkāra I composed was of little substance, they did not give me the opportunity to translate and write the three Piṭakas. But you should write a commentary on the three Piṭakas.” Having said this, he gave the haritaki fruit, the iron writing stylus, and the sharp stone, which had been given to him by Sakka, the lord of gods, to the Elder Buddhaghosa. Thus, while those two elders were conversing with each other, the ships themselves carried them away and departed.

ဗုဒ္ဓဃောသတ္ထေရော စ သီဟဠဒီပံ ပတွာ ပဌမံ သံဃပါလတ္ထေရံ ပဿိတွာ ပိဋကတ္တယံ မာဂဓဘာသက္ခရေန ပရိဝတ္တေတုံ အာဂတောမှီတိ ကာရဏံ အာရောစေတွာ သီဟဠဘိက္ခူ စ သီလေ ပတိဋ္ဌာယာတိအာဒိဂါထံ နိယျာဒေတွာ ဣမိဿာ ဂါထာယ အတ္ထံ ပိဋကတ္တယံ အာလောလေတွာ သံဝဏ္ဏေဟီတိ ဥယျောဇေသုံ, တသ္မိံယေဝ ဒိဝသေ သာယနှကာလတော ပဋ္ဌာယ ယထာဝုတ္တဂါထံ ပမုခံ ကတွာ ဝိသုဒ္ဓိမဂ္ဂံ အကာသိ. ကတွာ တံ ကမ္မံ နိပ္ဖာဒေတွာ တဿ ဉာဏပ္ပဘဝံ ဝီမံသေတုကာမော ဒေဝါနမိန္ဒော တဉ္စ ဂန္ထံ အန္တရဓာပေသိ. ပုနာပိ ထေရော အကာသိ[Pg.34]. တထေဝ ဒေဝါနမိန္ဒော အန္တရဓာပေသိ. ပုနာပိ ထေရော အကာသိ. ဧဝံ တိက္ခတ္တုံ ကာရာပေတွာ ပုဗ္ဗဂန္ထေပိ ဒဿေသိ. တိဏ္ဏမ္ပိ ဂန္ထာနံ အညမညံ ဧကပဒမတ္တေနပိ ဝိသေသတာ နတ္ထိ သံဃပါလတ္ထေရော စ တံ အာရာဓယိတွာ ပိဋကတ္တယံ နိယျာဒေသိ. ဧဝံ ဝိသုဒ္ဓိမဂ္ဂေ သံဃပါလတ္ထေရဿ ယာစနံ အာရဗ္ဘ ဝိသုဒ္ဓိမဂ္ဂေါ ကတောတိ အာဂတံ. ဗုဒ္ဓဃောသုပ္ပတ္တိကထာယံ ပန သံဃရာဇတ္ထေရဿ အာယာစနံ အာရဗ္ဘာတိ အာဂတံ.

Upon reaching Sri Lanka, the Elder Buddhaghosa first met the Elder Saṅghapāla and explained his purpose: “I have come to translate the Tipiṭaka into the Māgadha language.” The Sinhalese monks, having given him the verse beginning “Established in virtue…,” commissioned him, saying, “Explain the meaning of this verse after thoroughly examining the Tipiṭaka.” That very day, starting in the evening, he composed the Visuddhimagga, taking the aforementioned verse as its basis. After he had completed that work, the king of the gods, wishing to test the power of his wisdom, made that text disappear. The elder composed it again. In the same way, the king of the gods made it disappear. The elder composed it again. Thus, having had it composed three times, he also showed the previous texts. Among the three texts, there was not a difference of even a single word. The Elder Saṅghapāla, being satisfied, entrusted him with the Tipiṭaka. Thus, it is said that the Visuddhimagga was composed on account of the request of the Elder Saṅghapāla. However, in the Buddhaghosuppattikathā, it is said that it was composed on account of the request of the Elder Saṅgharāja.

အယံ ဗုဒ္ဓဃောသုပ္ပတ္တိကထာယံ အာဂတနယေန ဒဿိတဗုဒ္ဓဃောသုပ္ပတ္တိကထာသင်္ခေပေါ.

This is a concise account of the origin of Buddhaghosa, presented according to the method found in the Buddhaghosuppattikathā.

စူဠဝံသေ ပနေဝံ အာဂတော. ဗုဒ္ဓဃောသတ္ထေရော နာမ မဟာဗောဓိရုက္ခသမီပေ ဧကသ္မိံ ဗြာဟ္မဏဂါမေ ဝိဇာတော တိဏ္ဏမ္ပိ ဝေဒါနံ ပါရဂူ အဟောသိ တေသု တေသု ဝါဒေသု စ အတိဆေကော. သော အညေဟိ စ သဒ္ဓိံ ပုစ္ဆာဗျာကရဏကမ္မံ ကတ္တုကာမော ဇမ္ဗုနီပတလေ အာဟိဏ္ဍန္တော ဧကံ ဝိဟာရံ ပတွာ တသ္မိံ ဝါ အာဂန္တုကဘာဝေန နိသီဒိ. တသ္မိဉ္စ ဝိဟာရေ ရေဝတော နာမ ထေရော ဝသိ. တေန ထေရေန သဒ္ဓိံ ဘလ္လပန္တော သော ဗြာဟ္မဏမာဏဝေါ တီသု ဝေဒေသု အလောလေတွာ ပဉှံ ပုစ္ဆိ. ပုစ္ဆိတံ ပုစ္ဆိတံ ထေရော ဗျာကာသိ. ထေရဿ ပန ပုစ္ဆိတံ ပဉှံ မာဏဝေါ န သက္ကာ ဗျာကာတုံ. အထ မာဏဝေါ ပုစ္ဆိ,–ကော နာမာယံ ဘန္တေ မန္တောတိ. ဗုဒ္ဓမန္တော နာမာယန္တိ ဝုတ္တေ ဥဂ္ဂဏှိတုကာမော ဟုတွာ ထေရဿ သန္တိကေ ပဗ္ဗဇိတွာ ပိဋကတ္တယံ ဥဂ္ဂဏှိ. အစိရနေဝ တိဏ္ဏမ္ပိ ပိဋကာနံ ပါရဂူ အဟောသိ. ဗုဒ္ဓဿေဝ ဃောသော ယဿ အတ္ထီတိ ဗုဒ္ဓဃောသောတိ နာမေန ပါကဋော အဟောသိ.

In the Cūḷavaṃsa, however, it is stated thus: The Elder Buddhaghosa was born in a Brahmin village near the great Bodhi tree and was proficient in the three Vedas and highly skilled in various debates. Wandering on the continent of Jambudīpa, desiring to engage in questioning and answering, he arrived at a monastery and sat there as a guest. In that monastery lived an elder named Revata. The Brahmin youth, conversing with that elder, questioned him after thoroughly studying the three Vedas. The elder answered each question posed, but the youth was unable to answer the questions posed by the elder. Then the youth asked, “Venerable sir, what is this teaching called?” When told it was called the Buddha’s teaching, he desired to learn it, went forth under the elder, and learned the three Piṭakas. In a short time, he became proficient in all three Piṭakas. He became known by the name Buddhaghosa, for his voice was like that of the Buddha.

ဗုဒ္ဓဃောသော စ အာယသ္မတော ရေဝတဿ သန္တိကေ နိသီဒန္တော ဉာဏောဒယံ နာမ ဂန္ထံ အဋ္ဌဿာလိနိဉ္စ နာမ ဂန္ထံ အကာသိ. တတော ပစ္ဆာ ပရိတ္တဋ္ဌကထံ ကတ္တုကာမော ဟုတွာ အာရဘိ. တဒါ အာစရိယော ဧဝမာဟ,– ဇမ္ဗုဒီပေ ပန အာဝုသော ပါဠိမတ္တံယေဝ အတ္ထိ, အဋ္ဌကထာ ပန နတ္ထိ, အာစရိယဝါဒေါ စ [Pg.35] ဘိန္နော ဟုတွာ အတ္ထိ, တေနေဝ မဟာမဟိန္ဓတ္ထေရေန အာနိတာ အဋ္ဌကထာ တီသု စ သင်္ဂီတီသု အာရုဠော ပါဠိယော သာရိပုတ္တတ္ထေရာဒီဟိ ဒေသိတော ကထာမဂ္ဂေါ သီဟဠဒီပေ အတ္ထိ, တွံ ဂန္တွာ မာဂဓဘာသက္ခရေန လိခေဟီတိ ဥယျောဇိယမာနော ဗုဒ္ဓဃောသတ္ထေရော သီဟဠဒီပံ ဂန္တွာ အနုရာဓပုရေ မဟာဝိဟာရံ ပဝိသိတွာ သံဃပါလတ္ထေရဿ သန္တိကေ သဒ္ဓိံ သီဟဠဋ္ဌကထာယ ထေရဝါဒေ သုတွာ အဋ္ဌကထံ ကရိဿမီတိ အာရောစေသိ. သီဟဠဘိက္ခူ စ ပုဗ္ဗေ ဝုတ္တနယေနေဝ သီလေ ပတိဋ္ဌာယာတိအာဒိ ဂါထာ နိယျာဒေသုံ. ဗုဒ္ဓဃောသော စ သဒ္ဓိံ အဋ္ဌကထာယ ပိဋကတ္တယံ သင်္ခိပိတွာ ဝိသုဒ္ဓိမဂ္ဂံ အကာသိ.

While residing in the presence of the Venerable Revata, Buddhaghosa composed a treatise called Ñāṇodaya and another called Aṭṭhasālinī. Later, wishing to compose a commentary on the Paritta, he began. Then the teacher said, “Friend, in Jambudīpa only the Pāli texts exist; there are no commentaries, and the traditions of the teachers are divided. However, the commentaries brought by the great Elder Mahinda, the Pāli texts recited at the three Councils, and the method of exposition taught by the Elder Sāriputta and others, exist in Sri Lanka. You should go there and write them down in the Māgadha language.” Thus urged, the Elder Buddhaghosa went to Sri Lanka, entered the Mahāvihāra in Anurādhapura, and after hearing the Theravāda tradition along with the Sinhala commentaries in the presence of the Elder Saṅghapāla, he announced that he would compose the commentaries. And the Sinhala monks, in the manner previously stated, assigned him the verse beginning, “Established in virtue…” Buddhaghosa, having condensed the three Piṭakas together with the commentaries, composed the Visuddhimagga.

ပုဗ္ဗေ ဝုတ္တနယေနေဝ သက္ကော အန္တရဓာပေတွာ တိက္ခတ္တုံ ကာရာပေသိ. သံဃပါလတ္ထေရောပိ အရာဓယိတွာ ပိဋကတ္တယံ နိယျာဒေသီတိ.

In the manner previously stated, Sakka made it disappear and had him compose it three times. And the Elder Saṅghapāla, being satisfied, entrusted the Tipiṭaka to him.

ကိဉ္စာပိ နာနာ ဂန္ထေသု နာနာကာရေဟိ ဗုဒ္ဓဃောသုပ္ပတ္တိ အာဂတာ, တထာပိ ဗုဒ္ဓဃောသတ္ထေရဿ သီဟဠဒီပံ ဂန္တွာ ပိဋကတ္တယဿ လိခနံ အဋ္ဌကထာနဉ္စ ကရဏမေဝ ပမာဏန္တိ မနောကိလိဋ္ဌံ န ဥပ္ပာဒေတဗ္ဗန္တိ. ဗုဒ္ဓဃောသတ္ထေရော ဝိကဋတ္တယံ လိခိတွာ ဇမ္ဗုဒီပံ ပစ္စာဂမာသိ.

Although the origin of Buddhaghosa is recounted in various ways in different texts, nevertheless, only the Elder Buddhaghosa’s journey to Sri Lanka, the writing of the three Piṭakas, and the composition of the commentaries should be taken as authoritative, and one should not give rise to mental defilement. The Elder Buddhaghosa, having written his three major works, returned to Jambudīpa.

ဣစ္စေဝံ ပါဠိဘာသာယ ပရိယတ္တိံ ပရိဝတ္တိတွာ ပစ္ဆာ အာစရိယပရမ္ပရသိဿာနုသိဿဝသေန သီဟဠဒီပေ ဇိနစက္ကံ မဇ္ဈန္တိ ကံသုမာသီ ဝိယ အတိဒိဗ္ဗတိ, အနေကကောဋိပ္ပမာဏေဟိ သောတာပန္နသကဒါဂါမိအနာဂါမိအရဟန္တေဟိ လင်္ကာဒီပံ အတိသောဘတိ, သဗ္ဗပါလိဖုလ္လေန တိယောဇနိကပါရိစ္ဆတ္တကရုက္ခေန တာဝတိံသဘဝနံ ဝိယ သတပတ္တပဒုမာဒီဟိ မဟာပေါက္ခရဏီ ဝိယ တေသု တေသု ဌာနေသု မဂ္ဂမဟာမဂ္ဂအာပကဃရဒွါရတိတ္ထဝနပဗ္ဗတဂုဟမန္ဒိရဝိဟာရသာလာဒီသု အလဒ္ဓမဂ္ဂဖလဋ္ဌာနံ နာမ ကိဉ္စိ နတ္ထိ, ထောကံ အာဂမေတွာ ပိဏ္ဍာယ ပတိဋ္ဌမာနပဒေသေပိ မဂ္ဂဖလာနိ လဘိံသုယေဝ.

Thus, the teachings having been rendered into the Pāli language, afterwards, through the succession of teachers and disciples, the Wheel of the Conqueror shone exceedingly brightly in Sri Lanka, like the midday sun in the month of Kattika. The island of Lanka was exceedingly adorned with countless millions of stream-enterers, once-returners, non-returners, and arahants. Like the Tāvatiṃsa heaven with its fully blossomed Pāricchattaka tree spanning three yojanas, or like a great lotus pond with hundred-petaled lotuses, in those various places—on roads, highways, shops, gate-houses, fords, forests, mountains, caves, temples, monasteries, and halls—there was no place where the state of not having attained the path and its fruit existed. Even in a place where one stood for alms, having waited but a short while, they would attain the path and its fruit.

မဂ္ဂဖလာနိ သစ္ဆိကရောန္တာနံ ပုဂ္ဂလာနံ ဗာဟုလ္လတာယ အယံ [Pg.36] ပုထုဇ္ဇနော အယံ ပုထုဇ္ဇနောတိ အင်္ဂုလိံ ပသာရေတွာ ဒဿေတဗ္ဗော ဟောတိ. ဧကသ္မိံ ကာလေ သီဟဠဒီပေ ပုထုဇ္ဇန ဘိက္ခု နာမ နတ္ထိ. တထာ ဟိ ဝုတ္တံ ဝိဘင်္ဂဋ္ဌကထာယံ, ဧကဝါရံ ပုထုဇ္ဇနဘိက္ခု နာမ နတ္ထီတိ.

Due to the abundance of individuals realizing the paths and fruits, it was necessary to point with an outstretched finger and say, “This is an ordinary person, that is an ordinary person.” At one time in Sri Lanka, there was no monk who was an ordinary person. For so it is stated in the Vibhaṅga Commentary: “At one time, there was not a single monk who was an ordinary person.”

အဘိညာလာဘီနံ ကိရ မဟိဒ္ဓိကာနံ ဂမနာဂမနဝသေန သူရိယောဿာသံ အလဘိတွာ ဓညကောဋ္ဋကာ မာတုဂါမာ ဓညကောဋ္ဋိတုံ ဩကာသံ န လဘိံသု.

It is said that due to the coming and going of those possessing supernormal powers and great psychic potency, the women at the granaries did not get a moment's respite and had no opportunity to pound the grain.

ဒေဝလောကတော သုမနသာမဏေရော ဒက္ခိဏက္ခကံ သီဟဠဒီပံ အနေတွာ တဿ ပါဋိဟာရိယံ ဒဿနဝသေန ဥဒ္ဓကဗိန္ဓူဟိ တိယောဇနသတံ သကလမ္ပိ လင်္ကာဒီပံ ဗျာပတွာ ဘဂဝတာ ပရိဘုတ္တစေတိယင်္ဂဏံ ဝိယ ဟုတွာ နဝါယ ဂစ္ဆန္တာ မဟာသမုဒ္ဒေ ဥဒကတော နာဠိကေရမတ္တမ္ပိ ဒိသွာ သကလင်္ကာဒီပံ ပူဇေန္တိ, မဟာမဟိန္ဒတ္ထေရဿ သန္တိကေ အရိဋ္ဌတ္ထေရေန သဒ္ဓိံ ပဉ္စမတ္တာ ဘိက္ခုသတာ ပဌမံ တာဝ ဝိနယပိဋကံ ဥဂ္ဂဏှိံသူတိ ဣမေဟိ ကာရဏေဟိ လင်္ကာဒီပံ ဇိနစက္ကဿ ပတိဋ္ဌာနံ ဟုတွာ ဝရဒီပန္တိ နာမံ ပဋိလဘိ.

The novice Sumana brought the right collarbone relic from the deva world to Sri Lanka. By way of seeing its miracle, the entire island of Lanka, spanning three hundred yojanas, was covered with rising drops of water, becoming like the courtyard of the Cetiya used by the Blessed One. Those traveling by boat on the great ocean, upon seeing from the water even a coconut-sized portion of the island, would worship the entire island of Lanka. In the presence of the great Elder Mahinda, five hundred monks, together with the Elder Ariṭṭha, first learned the Vinaya Piṭaka. For these reasons, Lanka became the foundation of the Wheel of the Conqueror and earned the name “the Excellent Island.”

သီဟဠဒီပေယေဝ ပိဋကတ္တယံ ပေါတ္ထကာရုဠဝသေန ပတိဋ္ဌာပေတွာ တတော ပစ္ဆာ စောရနာဂဿ နာမ ရညော ကာလေ သကလလင်္ကာဒီပံ ဒုဗ္ဘိက္ခဘယေန ပီဠေတွာ ပိဋကတ္တယံ ဓာရေန္တာ ဘိက္ခူ ဇမ္ဗုဒီပံ အာဂမံသု. အနာဂန္တွာ တတ္ထေဝ ဌိတာပိ ဘိက္ခူ ဆာတကဘယေန ပီဠေတွာ ဥဒရပဋလံ ဗန္ဓိတွာ ကုစ္ဆိံ ဝါလုကရာသိမှိ ဌပေတွာ ပိဋကတ္တယံ ဓာရေသုံ.

In Sri Lanka itself, the three Piṭakas were established by being committed to books. Later, during the reign of King Coranāga, when the entire island of Lanka was afflicted by the fear of famine, the monks who preserved the three Piṭakas went to Jambudīpa. Even those monks who did not go but remained there, being afflicted by the fear of hunger, tied cloths around their bellies and rested their stomachs on heaps of sand, and thus preserved the three Piṭakas.

ကုဋ ကဏ္ဏတိဿဿ ရညော ကာလေယေဝ ဒုဗ္ဘိက္ခဘယံ ဝူပသမိတွာ ဇမ္ဗုဒီပတော ဘိက္ခူ ပုန ဂန္တွာ သီဟဠဒီပေ ဌိတေဟိ ဘိက္ခူဟိ သဒ္ဓိံ မဟာဝိဟာရေ ပိဋကတ္တယံ အဝိရောဓာပေတွာ သမသမံ ကတွာ ဌပေသုံ. ဌပေတွာ စ ပန သီဟဠဒီပေယေဝ သုဋ္ဌု ဓာရေသုံ.

During the reign of King Kuṭakaṇṇatissa, the fear of famine subsided, and monks returned from Jambudīpa. Together with the monks who had remained in Sri Lanka, they collated the three Piṭakas at the Mahāvihāra, ensuring no contradictions, and established them uniformly. And having established them, they preserved them well in Sri Lanka itself.

တတ္ထေဝ အဋ္ဌကထာယော ဗုဒ္ဓဃောသတ္ထေရော မာဂဓဘာသာယ ပရိဝတ္တေတွာ ဝိရစိ. ပစ္ဆာ စ ယေဘုယျေန တတ္ထေဝ အဋ္ဌကထာဋီကာအနုမဓုလက္ခဏဂဏ္ဌိဂန္ထန္တရာနိ [Pg.37] အကံသု. ပုန သာသနံ နဘေ ရဝိန္ဒုဝ ပါကဋန္တိ.

There, the Elder Buddhaghosa translated and composed the commentaries into the Māgadha language. Later, for the most part there, they composed sub-commentaries on the commentaries, as well as Anumadhulakkhaṇa, glosses, and other texts. Again, the Dispensation became manifest like the sun and moon in the sky.

တတ္ထ ဗုဒ္ဓဝံသဋ္ဌကထံ ဗုဒ္ဓဒတ္တတ္ထေရေ အကာသိ. ဣတိဝုတ္တောဒါနစရိယာပိဋကထေရာထေရီဝိမာနဝတ္ထုပေတဝတ္ထုနေတ္တိအဋ္ဌကထာယော အာစရိယဓမ္မပါလတ္ထေရော အကာသိ. သော စ အာစရိယဓမ္မပါလတ္ထေရော သီဟဠဒီပဿ သမီပေ ဒမိလရဋ္ဌေ ဗဒရတိတ္ထမှိ နိဝါသိတတ္တာ သီဟဠဒီပေယေဝ သင်္ဂဟေတွာ ဝတ္တဗ္ဗော.

There, the commentary on the Buddhavaṃsa was composed by the Elder Buddhadatta. The commentaries on the Itivuttaka, Udāna, Cariyāpiṭaka, Theragāthā, Therīgāthā, Vimānavatthu, Petavatthu, and the Netti were composed by the Elder Ācariya Dhammapāla. And since the Elder Ācariya Dhammapāla resided in the Tamil country at Badaratittha, near the island of Sri Lanka, he should be included as belonging to Sri Lanka itself.

ပဋိသမ္ဘိဒါမဂ္ဂဋ္ဌကထံ မဟာနာမော နာမ ထေရော အာကာသိ. မဟာနိဒ္ဒေသဋ္ဌကထံ ဥပသေနော နာမ ထေရော အကာသိ. အဘိဓမ္မဋီကံ ပန အာနန္ဒတ္ထေရော အကာသိ. သာ စ သဗ္ဗာသံ ဋီကာနံ အာဒိဘူတတ္တာ မူလဋီကာတိ ပါကဋာ.

The commentary on the Paṭisambhidāmagga was composed by an elder named Mahānāma. The commentary on the Mahāniddesa was composed by an elder named Upasena. However, the sub-commentary on the Abhidhamma was composed by the Elder Ānanda, and because it was the first of all the sub-commentaries, it became known as the Mūlaṭīkā (Root Sub-commentary).

ဝိသုဒ္ဓိမဂ္ဂဿ မဟာဋီကံ ဒီဃနိကာယဋ္ဌကထာယ ဋီကံ မဇ္ဈိမနိကာယဋ္ဌကထာယ ဋီကံ သံယုတ္တနိကာယဋ္ဌကထာယ ဋီကဉှာတိ ဣမာယော အာစရိယဓမ္မပါလတ္ထေရော အကာသိ.

The great sub-commentary on the Visuddhimagga, the sub-commentary on the Dīghanikāya Commentary, the sub-commentary on the Majjhimanikāya Commentary, and the sub-commentary on the Saṃyuttanikāya Commentary—these were composed by the Elder Ācariya Dhammapāla.

သာရတ္ထဒီပနိံ နာမ ဝိနယဋီကံ အင်္ဂုတ္တရနိကာယဋီကဉ္စ ပရက္ကမဗာဟုရညာ ယာစိတော သာရိပုတ္တတ္ထေရော အကာသိ. ဝိမတိဝိနောဒနိံ နာမ ဝိနယဋီကံ ဒမိလရဋ္ဌဝါသိကဿပတ္ထေရော အကာသိ.

The sub-commentary on the Vinaya called Sāratthadīpanī, and the sub-commentary on the Aṅguttaranikāya, were composed by the Elder Sāriputta, having been requested by King Parakkamabāhu. The sub-commentary on the Vinaya called Vimativinodanī was composed by the Elder Kassapa, a resident of the Tamil country.

အနုဋီကံ ပန အာစရိယဓမ္မပါလတ္ထေရော. သာ စ မူလဋီကာယ အနုတ္တာနတ္ထာနိ ဥတ္တာနာနိ သံဝဏ္ဏိတတ္တာ အနုဋီကာ တိဝုစ္စတိ.

However, the Anuṭīkā was composed by the Elder Ācariya Dhammapāla. And because it elucidated meanings that were unclear in the Mūlaṭīkā, it is called the Anuṭīkā.

ဝိသုဒ္ဓိမဂ္ဂဿ စူဠဋီကံ မခုဒီပနိဉ္စ အညေတရာ ထေရာ အကံသု. သာ စ မူလဋီကာယ အတ္ထာဝသေသာတိ စ အနုတ္တာနတ္ထာတိ စ ကတွာ မူလဋီကာယ သဒ္ဓိံ သံသန္ဒိတွာ ကတတ္တာ မဓုရ သတ္တာ စ မဓုဒီပနိန္တိ ဝုစ္စတိ. မောဟဝိစ္ဆေဒနိံ ပန လက္ခဏဂန္ထံ ကဿပတ္ထေရော အကာသိ.

The minor sub-commentary on the Visuddhimagga and the Madhudīpanī were composed by certain elders. And because it was made by collating it with the Mūlaṭīkā, considering the remaining and unclear meanings of the Mūlaṭīkā, it is called Madhurasattā and Madhudīpanī. However, the Mohavicchedanī, a treatise on characteristics, was composed by the Elder Kassapa.

အာဘိဓမ္မာဝတာရံ ပန ရုပါရူပဝိဘာဂံ ဝိနယဝိနိစ္ဆယဉ္စ ဗုဒ္ဓ ဒတ္တတ္ထေရော. ဝိနယသင်္ဂဟံ သာရိပုတ္တတ္ထေရော. ခုဒ္ဒသိက္ခံ ဓမ္မသိရိတ္ထေရော[Pg.38]. ပရမတ္ထဝိနိစ္ဆယံ နာမရူပပရိစ္ဆေဒံ အဘိဓမ္မတ္ထသင်္ဂဉ္စ အနုရုဒ္ဓတ္ထေရော. သစ္စသင်္ခေပံ ဓမ္မပါလတ္ထေရော. ခေမံ ခေမတ္ထေရော. တေ စ သင်္ခေပတော သံဝဏ္ဏိတတ္တာ သုခေန စ လက္ခဏိယတ္တာ လက္ခဏဂန္ထာတိ ဝုစ္စန္တိ.

However, the Ābhidhammāvatāra, the Rūpārūpavibhāga, and the Vinayavinicchaya were composed by the Elder Buddhadatta. The Vinayasaṅgaha by the Elder Sāriputta. The Khuddasikkhā by the Elder Dhammasiri. The Paramatthavinicchaya, the Nāmarūpapariccheda, and the Abhidhammatthasaṅgaha by the Elder Anuruddha. The Saccasaṅkhepa by the Elder Dhammapāla. The Khema by the Elder Khema. And because these works are concisely explained and easily understood, they are called Lakkhaṇaganthā (Treatises on Characteristics).

တေသံ ပန သံဝဏ္ဏနာသု အဘိဓမ္မတ္ထသင်္ဂဟဿ ပေါရာဏဋီကံ နဝဝိမလဗုဒ္ဓိတ္ထေရော အကာသိ. သစ္စံသင်္ခေပနာမရူပပရိစ္ဆေဒခေမာအဘိဓမ္မာဝတာရာနံ ပေါရာဏဋီကံ ဝါစိဿရမဟာသာမိတ္ထေရော. ပရမတ္ထဝိနိစ္ဆယဿ ပေါရာဏဋီကံ မဟာဗောဓိတ္ထေရော.

Among the commentaries on these, the ancient sub-commentary on the Abhidhammatthasaṅgaha was composed by the Elder Navavimalabuddhi. The ancient sub-commentary on the Saccasaṅkhepa, Nāmarūpapariccheda, Khema, and Abhidhammāvatāra was composed by the Elder Vācissara Mahāsāmi. The ancient sub-commentary on the Paramatthavinicchaya was composed by the Elder Mahābodhi.

အဘိဓမတ္ထသင်္ဂဟာဘိဓမ္မာဝတာရာဘိနဝ ဋီကာယော သုမင်္ဂလသာမိတ္ထေရော. သစ္စသင်္ခေပါဘိနဝဋီကံ အရညဝါသိတ္ထေရော. နာမရူပပရိစ္ဆေဒါဘိနဝဋီကံ မဟာသာမိတ္ထေရော. ပရမတ္ထဝိနိစ္ဆယာဘိနဝဋီကံ အညတရတ္ထေရော. ဝိနယဝိနိစ္ဆယဋီကံ ရေဝတတ္ထေရော. ခုဒ္ဒသိက္ခာယ ပုရာဏဋီကံ မဟာယသတ္ထေရော. တာယယေဝ အဘိနဝဋီကံ သံဃရက္ခိတတ္ထေရောတိ.

The new sub-commentaries on the Abhidhammatthasaṅgaha and the Abhidhammāvatāra were composed by the Elder Sumaṅgalasāmi. The new sub-commentary on the Saccasaṅkhepa was composed by the Elder Araññavāsi. The new sub-commentary on the Nāmarūpapariccheda was composed by the Elder Mahāsāmi. The new sub-commentary on the Paramatthavinicchaya was composed by a certain Elder. The sub-commentary on the Vinayavinicchaya was composed by the Elder Revata. The old sub-commentary on the Khuddasikkhā was composed by the Elder Mahāyasa. And the new sub-commentary on that same text was composed by the Elder Saṅgharakkhita.

ဝဇိရဗုဒ္ဓိံ နာမ ဝိနယဂဏ္ဌိပဒတ္ထံ ဝဇိရဗုဒ္ဓိတ္ထေရော. စူဠဂဏ္ဌိံ မဇ္ဈိမဂဏ္ဌိံ မဟာဂဏ္ဌိဉ္စ သီဟဠဒီပဝါသိနော ထေရာ. တေ စ ပဒက္ကမေန အသံဝဏ္ဏေတွာ အနုတ္တာနတ္ထာယေဝ သံဝဏ္ဏိတတ္တာ ဂဏ္ဌိပဒတ္ထာတိ ဝုစ္စန္တိ.

The Elder Vajirabuddhi composed the explanation of difficult Vinaya terms named Vajirabuddhi. Elders dwelling on the island of Sri Lanka composed the Minor Gaṇṭhi, the Middle Gaṇṭhi, and the Great Gaṇṭhi. And because they explained only the obscure meanings without elaborating in sequence, they are called 'explanations of difficult terms' (gaṇṭhipadattha).

အဘိဓာနပ္ပဒီပိကံ ပန မဟာမောဂ္ဂလာနတ္ထေရော. အတ္ထဗျက္ခာနံ စူဠဗုဒ္ဓတ္ထေရော. ဝုတ္တောဒယံ သမ္ဗန္ဓစိန္တနံ သုဗောဓာလင်္ကာရဉ္စ သံဃရက္ခိတတ္ထေရော. ဗျာကရဏံ မောဂ္ဂလာနတ္ထေရော.

However, the Elder Mahāmoggallāna composed the Abhidhānappadīpikā. The Elder Cūḷabuddha composed the Atthabyakkhāna. The Elder Saṅgharakkhita composed the Vuttodaya, the Sambandhacintana, and the Subodhālaṅkāra. The Elder Moggallāna composed the Byākaraṇa.

မဟာဝံသံ စူဠဝံသံ ဒီပဝံသံ ထူပဝံသံ ဗောဓိဝံသံ ဓာတုဝံ သဉ္စ သီဟဠဒီပဝါသိနော ထေရာ. ဒါဌာဓာတုဝံသံ ပန ဓမ္မကိတ္တိတ္ထေရော အကာသိ. ဧတေ စ ပါဠိမုတ္တကဝသေန ဝုတ္တတ္တာ ဂန္ထန္တရာတိ ဝုစ္စန္တိ.

Elders dwelling on the island of Sri Lanka composed the Mahāvaṃsa, the Cūḷavaṃsa, the Dīpavaṃsa, the Thūpavaṃsa, the Bodhivaṃsa, and the Dhātuvaṃsa. The Elder Dhammakitti, however, composed the Dāṭhādhātuvaṃsa. And these are called 'other texts' because they are said to be outside the Pāḷi.

ဣစ္စေဝံ ဗုဒ္ဓဃောသာဒယော ထေရ ဝရာ ယထာဗလံ ယထာသတ္တိံ ပရိယတ္တိံ သာသနံ ဥပတ္ထမ္ဘေတွာ ဗဟူဟိ မူလေဟိ ဗဟုဟိသာခါဟိ ဗဟူဟိ စ ဝိဋပေဟိ ဥပတ္ထမ္ဘိယမာနော ဝေပုလ္လမာ ပဇ္ဇမာနော [Pg.39] မဟာနိဂြောဓရုက္ခော ဝိယ ထိရံ ဟုတွာ စိရကာလံ တိဋ္ဌတီတိ ဝေဒိတဗ္ဗံ.

Thus it should be understood that the excellent elders such as Buddhaghosa, according to their ability and strength, supported the Dispensation of the scriptures. Like a great banyan tree, being supported by many roots, many branches, and many shoots, and attaining to greatness, it stands firm for a long time.

ဣဒံ သီဟဠဒီပေ ပေါတ္ထကာရုဠှတော ပစ္ဆာ သာသနဿ ပတိဋ္ဌာနံ.

This is the establishment of the Dispensation on the island of Sri Lanka after it was committed to books.

ဧတေပိ စ မဟာထေရော, ယထာသတ္တိံ ယထာဗလံ;

အဋ္ဌကထာဒယော ကတွာ, မစ္စုမုခံ ဥပါဂမုံ.

And these great elders too, according to their ability and strength, having composed the commentaries and other works, approached the mouth of death.

သေယျထာပိ စ လောကသ္မိံ, ဩဘာသိတွာန စန္ဒိမာ;

အာဝဟိတွာန သတ္တာနံ, ဟိတံ အတ္ထံဝ ဂစ္ဆတိ.

Just as in the world the moon, having shone, departs, bringing benefit and welfare to beings.

ဧဝမေဝ မဟာထေရာ, ဉာဏောဘာသေဟိ ဘာသိယ;

အာဝဟိတွာန သတ္တာနံ, ဟိတံ အတ္ထံဝ ဂစ္ဆတိ.

Even so the great elders, having shone with the light of wisdom, depart, bringing benefit and welfare to beings.

ဣတိ သာသနဝံသေ သီဟဠဒီပိကသာသနဝံသကထာမဂ္ဂေါ

Thus in the Chronicle of the Dispensation ends the section on the Chronicle of the Dispensation on the Island of Sri Lanka.

နာမ ဒုတိယော ပရိစ္ဆေဒေါ.

The Second Chapter.

၃. သုဝဏ္ဏဘူမိသာသနဝံသကထာမဂ္ဂေါ

3. The Section on the Chronicle of the Dispensation in Suvaṇṇabhūmi

၃. ဣဒါနိ ယထာဌပိတမာတိကာဝသေန သုဝဏ္ဏဘူမိ ရဋ္ဌေ သာသနဝံသကထာမဂ္ဂဿ ဝတ္ထုံ ဩကာသော အနုပ္ပတ္ထော, တသ္မာ သုဝဏ္ဏဘူမိရဋ္ဌသာသနဝံသကထာမဂ္ဂံ အာရဘိဿာမိ.

3. Now, in accordance with the established table of contents, the occasion has arrived to relate the account of the chronicle of the Dispensation in the land of Suvaṇṇabhūmi. Therefore, I shall begin the account of the chronicle of the Dispensation in the land of Suvaṇṇabhūmi.

တတ္ထ သုဝဏ္ဏဘူမီတိ တီသု ရာမညရဋ္ဌေသု ဧကဿ နာမံ. တီဏိဟိ ရာမညရဋ္ဌာနိ ဟောန္တိ ဟံသာဝတီမုတ္တိမသုဝဏ္ဏဘူမိဝသေန ဧကဒေသေန သဗ္ဗမ္ပိ ရာမညရဋ္ဌံ ဂဟေတဗ္ဗံ. တတ္ထ ပန ဥက္ကလာပဇနပဒေ တပုဿဘလ္လိကေ အာဒိံ ကတွာ ဘဂဝတော အဘိသမ္ဗုဇ္ဈိတွာ သတ္တသတ္တာဟေသု အတိက္ကန္တေသုယေဝ အာသာဠှိမာသဿ ဇုဏှပက္ခပဉ္စမဒိဝသတော ပဋ္ဌာယ ရာမညရဋ္ဌေ သာသနံ ပတိဋ္ဌတိ.

Therein, 'Suvaṇṇabhūmi' is the name of one of the three Rāmañña countries. The three Rāmañña countries are Haṃsāvatī, Muttima, and Suvaṇṇabhūmi; and by taking a part, the entire Rāmañña country should be understood. There, in the district of Ukkalāpa, beginning with Tapussa and Bhallika, the Dispensation was established in the Rāmañña country starting from the fifth day of the bright fortnight of the month of Āsāḷha, just after the seven weeks following the Blessed One’s full enlightenment had passed.

ဣဒံ ရာမညရဋ္ဌေ ပဌမံ သာသနဿ ပတိဋ္ဌာနံ.

This was the first establishment of the Dispensation in the Rāmañña country.

ဘဂဝတော [Pg.40] အဘိသမ္ဗုဒ္ဓကာလတော ပုဗ္ဗေယေဝ အပရဏ္ဏကရဋ္ဌေ သုဘိန္နနဂရေ တိဿရညော ကာလေ ဧကဿ အမစ္စဿ တိဿော ဇယော စာတိ ဒွေပုတ္တာ အဟေသုံ. တေ ဂိဟိဘာဝေ သံဝေဂံ လဘိတွာ မဟာသမုဒ္ဒဿ သမီပေ ဂဇ္ဇဂိရိမှိ နာမ ပဗ္ဗတေ ဣတ္ထုသိပဗ္ဗံ ပဗ္ဗဇိတွာ နိသီဒိသုံ. တဒါ နာဂိယာ ဝိဇ္ဇာဓရော သန္တဝံ ကတွာ ဒွေ အဏ္ဍာနိ ဝိဇာယိတွာ သာ နာဂီ လဇ္ဇာယ တာနိ ဝိဇဟိတွာ ဂစ္ဆိ.

Even before the time of the Blessed One’s full enlightenment, in the country of Aparaṇṇaka, in the city of Subhinna, during the time of King Tissa, a certain minister had two sons named Tissa and Jaya. Having gained a sense of spiritual urgency while in the household life, they went forth as ascetics on Mount Gajjagiri near the great ocean and settled at Itthusipabba. At that time, a nāga woman who was a holder of magical knowledge had intercourse, laid two eggs, and then, out of shame, abandoned them and departed.

တဒါ ဇေဋ္ဌော တိဿကုမာရော တာနိ လဘိတွာ ကနိဋ္ဌေန သဒ္ဓိံ ဝိဘဇိတွာ ဧကံ ဧကဿ သန္တိကေ ဌပေသိ. ကာလေ အတိက္ကန္တေ တေဟိ အဏ္ဍေဟိ ဒွေ မနုဿာ ဝိဇာယိံသု. တေ ဒသ ဝဿဝယေ သမ္ပတ္တေ ကနိဋ္ဌဿ အဏ္ဍတော ဝိဇာယနဒဟရော ကာလံ ကတွာ မဇ္ဈိမဒေသေ မိထိလနဂရေ ဂဝံပတိ နာမ ကုမာရော ဥပဇ္ဇိ. သော သတ္တဝဿိကကာလေ ဗုဒ္ဓဿ ဘဂဝတော သန္တိကေ နိယျာဒေတွာ ပဗ္ဗာဇေတွာ အစိရေနေဝ အရဟာ အဟောသိ.

Then the elder, Tissa Kumāra, obtained those eggs and, dividing them with his younger brother, each kept one. As time passed, two human beings were born from those eggs. When they reached the age of ten, the boy born from the younger brother's egg passed away and was reborn as a boy named Gavaṃpati in the city of Mithilā in the Middle Country. At the age of seven, he was entrusted to the Blessed One, went forth, and not long after became an arahant.

ဇေဋ္ဌဿ ပန အဏ္ဍတော ဝိဇာယနဒဟရော ဒွါဒသဝဿိကကာလေ သက္ကော ဒေဝါနမိန္ဒော အာဂန္တွာ ရာမညရဋ္ဌေ သုဓမ္မပုရံ နာမ နဂရံ မာပေတွာ သီဟရာဇာတိ နာမေန တတ္ထ ရဇ္ဇံ ကာရာပေသိ. သိလာလောနေ ပန သိရိမာသောကောတိ နာမေနာတိ ဝုတ္တံ. ဂဝံပတိတ္ထေရော စ အတ္တနာ မာတရံ ဒဋ္ဌုကာမော မိထိလနဂရတော အာဂန္တုံ အာရဘိ. တဒါ ဒိဗ္ဗစက္ခုနာ မာတုယာ ကာလင်္ကတဘာဝံ ဉတွာ ဣဒါနိ မေ မာတာ ကုဟိံ ဥပ္ပဇ္ဇတီတိ အာဝဇ္ဇန္တော ဗာဟုလ္လေန နေသာဒကေဝဋ္ဋာနံ နိဝါသနဋ္ဌာနဘူတေ ဒေသေ ဥပ္ပဇ္ဇတီတိ ဉတွာ သစာဟံ ဂန္တွာ န ဩဝါဒေယျံ, မာတာ မေ အပါယဂမနိယံ အပုညံ ဝိစိနိတွာ စတူသု အပါယေသု ဥပ္ပဇ္ဇေယျာတိ စိန္တေတွာ ဘဂဝန္တံ ယာစိတွာ ရာမညရဋ္ဌံ ဝေဟာသမဂ္ဂေန အာဂစ္ဆိ. ရာမညရဋ္ဌေ သုဓမ္မပရံ ပတွာ အတ္တနော [Pg.41] ဘာတုနာ သီဟရာဇေန သဒ္ဓိံ ရဋ္ဌဝါသီနံ ဓမ္မံ ဒေသေတွာ ပဉ္စသု သီလေသု ပတိဋ္ဌာပေသိ.

Now, as for the boy born from the elder’s egg, when he was twelve years old, Sakka, lord of the devas, came and had a city named Sudhammapura built in the Rāmañña country, and had him made king there with the name Sīharāja. But in a stone inscription, it is said his name was Sirimāsoka. The Elder Gavaṃpati, wishing to see his mother, set out from the city of Mithilā. Then, with his divine eye, he knew that his mother had passed away. Reflecting, 'Where has my mother now been reborn?' he discerned that she had been reborn in a region that was mostly the dwelling place of hunters and fishermen. Thinking, 'If I do not go and advise her, my mother will accumulate demerit leading to the plane of misery and be reborn in the four woeful states,' he requested permission from the Blessed One and traveled through the air to the Rāmañña country. Arriving at Sudhammapura in the Rāmañña country, together with his brother, King Sīharāja, he taught the Dhamma to the country's inhabitants and established them in the five precepts.

အထ သီဟရာဇာ အာဟ, လောကေသု ဘန္တေ တွမသိ အဂ္ဂတရော ပုဂ္ဂလောတိ. န မဟာရာဇ အဟံ အဂ္ဂတရော, တီသု ပန ဘဝေသု သဗ္ဗေသံ သတ္တာနံ မကုဋသင်္ကာသော ဂေါတမော နာမ မယှံ သတ္ထာ အတ္ထိ, ဣဒါနိ မဇ္ဈိမဒေသံ ရာဇဂဟံ ပဋိဝသတီတိ. ဧဝံ ပန ဘန္တေ သတိ တုမှာကံ အာစရိယံ မယံ ဒဋ္ဌုံ အရဟာမ ဝါ နော ဝါတိ ပုစ္ဆိ. ဂဝံပတိတ္ထေရောစ အာမ မဟာရာဇ အရဟထ ဘဂဝန္တံ ဒဋ္ဌုံ, အဟံ ယာစိတွာ အာဂစ္ဆာမီတိ ဝတွာ ဘဂဝန္တံ ယာစိ. ဘဂဝါ စ အဘိသမ္ဗုဇ္ဈိတွာ အဋ္ဌမေ ဝဿေ သဒ္ဓိံ အနေကသတဘိက္ခူဟိ ရာမညရဋ္ဌေ သုခမ္မပုရံ အာကာသေန အာဂမာသိ. ရာဇဝံသေ ပဉ္စဟိ ဘိက္ခုသတေဟိ အာဂမာသီတိ ဝုတ္တံ. သိလာလေခနေ ပန ဝီသတိသဟဿမတ္တေဟိ ဘိက္ခူဟီတိ ဝုတ္တံ. ဧတ္ထ စ ယသ္မာ ဘဂဝါ သပရိသောယေဝ အာဂစ္ဆိ, န ဧကကောတိ ဧတ္တကမေဝ ဣစ္ဆိတဗ္ဗံ, တသ္မာ နာနာ ဝါဒတံ ပဋိစ္စ စိတ္တဿာကုလိတာ န ဥပ္ပာဒေတဗ္ဗာတိ.

Then King Sīharāja said: 'Venerable sir, are you the most excellent person in the worlds?' 'No, great king, I am not the most excellent. However, in the three planes of existence there is my Teacher, named Gotama, who is like a crown to all beings. He now dwells in the Middle Country at Rājagaha.' 'But, venerable sir, if that is so, are we able to see your teacher or not?' he asked. The Elder Gavaṃpati replied: 'Yes, great king, you are able to see the Blessed One. I will ask him and come back.' Having said this, he requested the Blessed One. In the eighth year after his full enlightenment, the Blessed One came through the sky with many hundreds of bhikkhus to the city of Sukhammapura in the Rāmañña country. In the Rājavaṃsa it is said he came with five hundred bhikkhus. But in the stone inscription it is said he came with about twenty thousand bhikkhus. Herein, since the Blessed One came with his retinue and not alone, only this much should be accepted. Therefore, one should not become mentally agitated on account of the differing accounts.

အထ အာဂန္တွာ ရတနမဏ္ဍပေ နိသီဒိတွာ သရာဇိကာနံ ရဋ္ဌဝါသီနံ အမတရသံ အဒါသိ. တီသု သရဏေသု ပဉ္စသု စ သီလေသု ပတိဋ္ဌာပေသိ. အထ ဘဂဝါ ဒဿနတ္ထာယ အာဂတာနံ ဆန္နံ တာပသာနံ ဆ ကေသဓာတုယော ပူဇနတ္ထာယ အဒါသိ. တတော ပစ္ဆာသတ္တတိံသဝဿာနိ ပူရေတွာ ပရိနိဗ္ဗာနကာလေပိ ဘဂဝတော အဓိဋ္ဌာနာနုရူပေန စိတကဋ္ဌာနတော တေတ္တိံသ ဒန္တေ ဂဟေတွာ ဂဝံပတိတ္ထေရော သုဓမ္မပုရံ အာနေတွာ သီဟရညော ဒတွာ တေတ္တိံသစေတိယာနိ ပတိဋ္ဌာပေသိ. ဧဝံ ဘဂဝတော ပရိနိဗ္ဗာနတော အဋ္ဌမေယေဝ ဝဿေ ဂဝံပတိတ္ထေရော ရာမည ရဋ္ဌေ သုဓမ္မပုရေ သာသနံ ပတိဋ္ဌာပေသိ.

Then, having arrived and seated himself in the jeweled pavilion, he gave the taste of the Deathless to the country's inhabitants with their king. He established them in the Three Refuges and the Five Precepts. Then the Blessed One gave six hair-relics for veneration to six ascetics who had come to see him. Then, thirty-seven years later, at the time of the Parinibbāna, in accordance with the Blessed One’s determination, the Elder Gavaṃpati took thirty-three tooth-relics from the funeral pyre, brought them to Sudhammapura, gave them to King Sīharāja, and had thirty-three cetiyas established. Thus, in the eighth year after the Blessed One’s Parinibbāna, the Elder Gavaṃpati established the Dispensation in Sudhammapura in the Rāmañña country.

ဣဒံ ရာမညရဋ္ဌေ ဒုတိယံ သာသနဿ ပတိဋ္ဌာနံ.

This was the second establishment of the Dispensation in the Rāmañña country.

ဘဂဝတော [Pg.42] ပရိနိဗ္ဗုတပဉ္စတိံသာဓိကာနံ ဒွိန္နံ သတာနံ ဥပရိသုဝဏ္ဏဘူမိံ နာမ ရာမညရဋ္ဌံ အာဂန္တွာ သောဏတ္ထေရော ဥတ္တရတ္ထေရောစာတိ ဒွေ ထေရာ ပဉ္စဝဂ္ဂကမ္မာရဟေဟိ ဘိက္ခူဟိ သဒ္ဓိံ သာသနံ ပတိဋ္ဌာပေသုံ. တေ စ ထေရာ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရဿ သဒ္ဓိဝိဟာရိကာတိ အဋ္ဌကထာယံ အာဂတာ.

Two hundred and thirty-five years after the Blessed One's Parinibbāna, the two elders, Soṇa and Uttara, came to the Rāmañña country named Suvaṇṇabhūmi together with a chapter of bhikkhus sufficient for a formal act, and established the Dispensation. And it is stated in the commentary that these elders were pupils of the Great Elder Moggaliputtatissa.

တပုဿဘလ္လိကေ ဂဝံပတိတ္ထေရဉ္စ ပဋိစ္စ သာသနံ တာဝ ပတိဋ္ဌဟိ. တဉ္စ န သဗ္ဗေန သဗ္ဗံ ဩဂါဟေတွာ ယေ ယေ ပန သဒ္ဓါ ပသန္နာ, တေ တေ အတ္တနော ဣစ္ဆာဝသေနေဝ သာသနံ ပသီဒိံသု. ပစ္ဆာ ပန သောဏုတ္တရတ္ထေရာ မဟုဿာဟေန အာစရိယ အာဏတ္တိယာ သာသနဿ ပတိဋ္ဌာပနတ္ထာယ ဥဿုက္ကံ အာပန္နာ ပတိဋ္ဌာပေသုံ. တေန အဋ္ဌကထာယံ ဧတံ ရဋ္ဌံ ဂန္တွာ ဧတ္ထ သာသနံ ပတိဋ္ဌာပေဟီတိ ကာရိတပစ္စယဝသေန အာဏတ္တိဝိဘတ္တိဝသေနစ ဝုတ္တံ.

The Dispensation was first established in reliance on Tapussa, Bhallika, and the Elder Gavaṃpati. But it did not penetrate completely; rather, those who were faithful and confident gained faith in the Dispensation according to their own inclination. Later, however, the Elders Soṇa and Uttara, with great effort and by their teacher's command, became zealous for the establishment of the Dispensation and firmly established it. For this reason, it is said in the commentary that the instruction 'Go to that country and establish the Dispensation there' was given in the causative and imperative sense.

တဒါ ပန သုဝဏ္ဏဘူမိရဋ္ဌေ သုဓမ္မပုရေ သိရိမာသောကော နာမ ရာဇာ ရဇ္ဇံ ကာရေသိ. တဉ္စ သုဓမ္မပုရံ နာမ ကေလာသပဗ္ဗတမုဒ္ဓနိ ဒက္ခိဏာယ အနုဒိသာယ ပုဗ္ဗဍ္ဎဘာဂေန ပဗ္ဗတမုဒ္ဓနိ အပရဍ္ဎဘာဂေန ဘူမိတလေ တိဋ္ဌတိ. တံယေဝ ဂုဠပါစကာနံ မဿာနံ ဂေဟသဒိသာနိ ဂေဟာနိ ယေဘုယျေန, တေနေဝ ဂေါဠမိတ္တိက နာမေနာပိ ဝေါဟာရိယတိ. တဿ ပန နဂရဿ မဟာသမုဒ္ဒသမီပေ ဌိတတ္တာ ဒကယက္ခိနီ သဗ္ဗဒါ အာဂန္တွာ ရာဇဂေဟေ ဇာတေ ဇာတေ ကုမာရေ ခါဒိ.

At that time, in the land of Suvaṇṇabhūmi, in the city of Sudhammapura, a king named Sirimāsoka ruled. That Sudhammapura was situated on the summit of Mount Kelāsa, in the southeastern direction, with one half on the mountain peak and the other half on the ground. The houses there mostly resembled the dwellings of jaggery-makers, which is why it was also commonly known as Goḷamittika. Because that city was located near the great ocean, a water-ogress would always come and devour every prince born in the royal palace.

သောဏုတ္တရတ္ထေရာနံ သမ္ပတ္တဒိဝသယေဝ ရာဇဂေဟေ ဧကံ ပုတ္တံ ဝိဇာယိ. ဒကယက္ခိနီစ ခါဒိဿာမီတိ သဟ ပဉ္စဟိ ယက္ခိနိသတေဟိ အာဂတာ. တံ ဒိသွာ မနုဿာ ဘာယိတွာ မဟာဝိရဝံ ရဝန္တိ. တဒါ ထေရာ ဘယာနကံ သီဟသီသဝသေန ဧကသီသသရီရဒွယသမ္ဗန္ဓသဏ္ဌာနံ မနုသီဟရူပံ မာပေတွာ ဒဿေတွာ တံ ယက္ခိနိံ သပရိသံ ပလာပေသုံ.

On the very day of the Elders Soṇa and Uttara's arrival, a son was born in the royal household. The water-ogress, thinking, 'I will devour him,' came with five hundred female ogres. Seeing her, the people were terrified and raised a great cry. Then the elders, creating and displaying a fearsome human-lion form with the appearance of one head connected to two bodies, drove away that ogress along with her retinue.

ထေရာ စ ပုန ယက္ခိနိယာ အနာဂမနတ္ထာယ ပရိတ္တံ အကံသုတသ္မိဉ္စ သမာဂမေ အာဂတာနံ မနုဿာနံ ဗြဟ္မဇာလသုတ္တံ အဒေသယျုံ[Pg.43]. သဋ္ဌိမတ္တသဟဿာ သောတာပန္နာဒိပရာယနာ အဟေသုံ. ကုလဒါရကာနံ အဍ္ဎုဍ္ဎာနိ သဟဿာနိ ပဗ္ဗဇိံသု. ကုလဓီတာနံ ပန ဒိဃဍ္ဎသဟဿံ. ရာဇကုမာရာနံ ပဉ္စသတာဓိကသဟဿမတ္တံ ပဗ္ဗဇိံသု. အဝသေသာပိ မနုဿာ သရဏေ ပတိဋ္ဌဟိံသု. ဧဝံ သော တတ္ထ သာသနံ ပတိဋ္ဌာပေသီတိ. ဝုတ္တဉ္စ အဋ္ဌကထာယံ,–

Moreover, to prevent the ogress from returning, the elders recited a protective chant. At that assembly, they taught the Brahmajāla Sutta to the gathered people. Sixty thousand beings became stream-enterers and attained higher paths. Two and a half thousand boys from noble families went forth into homelessness. Likewise, one and a half thousand girls from noble families did the same. About one thousand five hundred princes also renounced the world. The remaining people took refuge in the Triple Gem. Thus, he established the Dispensation there. As stated in the commentary:

သုဝဏ္ဏဘူမိံ ဂန္တွာန, သောဏုတ္တရာ မဟိဒ္ဓိကာ;

ပိသာစေ နိဒ္ဓမိတွာန, ဗြဟ္မဇာလေ မဒေသိသုန္တိ.

Having gone to Suvaṇṇabhūmi, Soṇa and Uttara, being of great power, drove away the pisācas and taught the Brahmajāla Sutta.

တတော ပဋ္ဌာယ ရာဇကုမာရာနံ သောဏုတ္တရနာမေဟိယေဝ နာမံ အကံသု. အဝသေသဒွါရကာနမ္ပိ ရက္ခသဘယတော ဝိမောစနတ္ထံ တာလပတ္တဘုဇပတ္တေသု ထေရေဟိ မာပိတံ မနုသီဟရူပံ ဒဿေတွာ မတ္ထကေ ဌပေသုံ. မနုဿာစ သိလာမယံ မနုသီဟရူပံ ကတွာ သုဓမ္မပုရဿ ဧသန္နေ ပဒေသေ ဌပေသုံ. တံ ယာဝဇ္ဇတနာ အတ္ထီတိ. ဣစ္စေဝံ ဘဂဝတော ပရိနိဗ္ဗာနတော ပဉ္စတိံသာဓိကေ ဒွိဝဿသတေ သမ္ပတ္တေ သောဏုတ္တရတ္ထေရာ အာဂန္တွာ သာသနံ ပတိဋ္ဌာပေတွာ သာသနံ ပတိဋ္ဌာပေတွာ အနုဂ္ဂဟံ အကံသူတိ.

From then on, the princes were named after Soṇa and Uttara. To free the remaining children from the fear of demons, the elders, having had human-lion figures made on palm leaves and birch bark, showed them and placed them on their heads. And the people, having made a stone human-lion figure, placed it in a nearby place of Sudhammapura. That remains to this day. Thus, 235 years after the Buddha’s Parinibbāna, the Elders Soṇa and Uttara arrived, established the Dispensation, and bestowed their favor.

ဣဒံ ရာမညရဋ္ဌေ တတိယံ သာသနဿ ပတိဋ္ဌာနံ.

This was the third establishment of the Dispensation in the Rāmañña country.

တတော ပစ္ဆာ ဆသတာဓိကေ သဟဿေ သမ္ပတ္တေ ပုဗ္ဗေ ဝုတ္တေဟိ တီဟိ ကာရဏေဟိ သာသနဿ ဥပ္ပတ္တိဋ္ဌာနဘူတံ ရာမညရဋ္ဌံ ဒါမရိကစောရဘယေန ပဇ္ဇရရောဂဘယေန သာသနပစ္စတ္ထိကဘယေနစာတိ တီဟိ ဘယေဟိ အာကုလိတံ အဟောသိ. တဒါ စ တတ္ထ သာသနံ ဒုဗ္ဗလံ အဟောသိ, ယထာ ဥဒကေ မန္ဒေ တတြဇာတံ ဥပ္ပလံ ဥပ္ပလံ ဒုဗ္ဗလန္တိ. တတ္ထ ဘိက္ခူပိ သာသနံ ယထာ ကာမံ ပူရေတုံ န သက္ကာ.

Later, when 1,600 years had passed, the Rāmañña country—the birthplace of the Dispensation—became troubled by three fears: the fear of rebellious thieves, the fear of epidemic diseases, and the fear of adversaries of the Dispensation. At that time, the Dispensation there was weak, like a lotus born in shallow water, a weak lotus. The monks, too, could not maintain the Dispensation as they wished.

သူရိယကုမာရဿ နာမ မနောဟရိရညော ပန ကာလေ သာသနံ အတိဝိယ ဒုဗ္ဗလံ အဟောသိ. ဇိနစက္ကေ ဧကဆသတာဓိကေ ဝဿသဟဿေ သမ္ပတ္တေ ကလိယုဂေစ ဧကူနဝီသတာဓိကေ [Pg.44] စတုဝဿသတေ သမ္ပတ္တေ အရိမဒ္ဒနနဂရေ အနုရုဒ္ဓါ နာမ ရာဇာ တတော သဟ ပိဋကေန ဘိက္ခုသံဃံ အာနေသိ.

During the reign of King Manoharirañña, also known as Sūriyakumāra, the Dispensation became exceedingly weak. When 1,106 years of the Buddha’s era had passed, and 419 years of the Kali Yuga, King Anuruddha of Arimaddana brought from there the Sangha of monks along with the Piṭaka.

တတော ပစ္ဆာ ဇိနစက္ကေ နဝါဓိကေ သတ္တသတေ သဟဿေ စ သမ္ပတ္တေ လင်္ကာဒီပေ သိရိသံဃဗောဓိပရက္ကမဗာဟုမဟာရာဇာ သာသနံ သောဓေသိ.

Then, when 1,709 years of the Buddha’s era had passed, the great king Sirisaṅghabodhiparakkamabāhu purified the Dispensation on the island of Laṅkā.

တတော ဆန္နံ ဝဿာနံ ဥပရိ ကလိယုဂေ ဒွတ္တိံသာဓိကေ ပဉ္စသတေ သမ္ပတ္တေ ဥတ္တရာဇီဝေါ နာမ ထေရော သာသနေ ပါကဋော အဟောသိ.

Six years after that, when 532 years of the Kali Yuga had passed, the elder named Uttarājīva became prominent in the Dispensation.

သော ပန ရာမညရဋ္ဌဝါသိနော အရိယာဝံသတ္ထေရဿ သဒ္ဓိဝိဟာရိကော. အရိယာဝံသတ္ထေရော ပန ကပ္ပုင်္ဂနဂရဝါသိနော မဟာကာဠတ္ထေရဿ သဒ္ဓိဝိဟာရိကော. မဟာကာဠတ္ထေရော ပန သုဓမ္မပုရဝါသိနော ပြာနဒဿိတ္ထေရဿ သဒ္ဓိဝိဟာရိကော. အယံ ပန ဥတ္တရာဇီဝဆပ္ပဒတ္ထေရာနံ ဝံသဒီပနတ္ထံ ဝုတ္တာ.

He was the pupil of the elder Ariyāvaṃsa, a resident of the Rāmañña country. The elder Ariyāvaṃsa was the pupil of the elder Mahākāḷa, a resident of the city of Kappuṅga. The elder Mahākāḷa was the pupil of the elder Prāṇadassī, a resident of the city of Sudhammapura. This has been stated to illuminate the lineage of the elders Uttarājīva and Chappada.

သော ပန ပြာနဒဿိတ္ထေရော လောကိယာဘိညာယော လဘိတွာ နိစ္စံ အဘိဏှံ ပါတောဝ မဂဓရဋ္ဌေ ဥရုဝေလနိဂမေ မဟာဗောဓိံ ဂန္တွာ မဟာဗောဓိယင်္ဂဏံ သမ္မဇ္ဇိတွာ ပုန အာဂန္တွာ သုဓမ္မပုရေ ပိဏ္ဍာယ စရိ. ဣဒံ ထေရဿ နိဗဒ္ဓဝတ္တုံ. အယဉ္စ အတ္ထော သုဓမ္မပုရတော မဂဓရဋ္ဌံ ဂန္တွာ ဥရုဝေလနိဂမေ ဝါဏိဇကမ္မံ ကရောန္တာ တဒါကာရံ ပဿိတွာ ပစ္စာဂမနကာလေ သုဓမ္မပုရ ဝါသီနံ ကထေသုံ, တသ္မာ ဝိညာယတိ.

Now, the elder Prāṇadassī, having attained mundane supernormal powers, would always and frequently in the early morning go to the great Bodhi tree in the market town of Uruvelā in the Magadha country. After sweeping the courtyard of the great Bodhi tree, he would return and wander for alms in Sudhammapura. This was the elder's established practice. And this matter is known because merchants from Sudhammapura, traveling to the Magadha country to conduct trade in the market town of Uruvelā, saw this practice and, upon their return, recounted it to the inhabitants of Sudhammapura.

တသ္မိဉ္စ ကာလေ ဥတ္တရာဇီဝတ္ထေရော ပရိပုဏ္ဏဝီသတိဝဿေန ဆပ္ပဒေန နာမ သာမဏေရေန သဒ္ဓိံ သီဟဠဒီပံ ဂစ္ဆိ. သီဟဠဒီပဝါသိနော စ ဘိက္ခူ မယံ မဟာမဟိန္ဒတ္ထေရဿ ဝံသိကာ ဘဝါမ, တုမှေပိ သောဏုတ္တရတ္ထေရာနံ ဝံသိကာ ဘဝထ, တသ္မာ မယံ ဧကဝံသိကာ ဘဝါမ သမာန ဝါဒိကာတိ ဝတွာ ဆပ္ပဒသာမဏေရဿ ဥပသမ္ပဒကမ္မံ အကံသု. တတော ပစ္ဆာ စေတိယ ဝန္ဒနာဒီနိ ကမ္မာနိ နိဋ္ဌာပေတွာ ဥတ္တရာဇီဝတ္ထေရော သဒ္ဓိံ ဘိက္ခုသင်္ခေန အရိမဒ္ဒနနဂရံ ပစ္စာဂမာဟိ.

At that time, the elder Uttarājīva went to the island of Sīhaḷa with a novice named Chappada, who had completed twenty years of age. The monks dwelling on the island of Sīhaḷa said, 'We belong to the lineage of the great elder Mahinda. You too belong to the lineage of the elders Soṇa and Uttara. Therefore, we are of one lineage and share the same doctrine.' Having said this, they performed the act of higher ordination for the novice Chappada. Afterwards, having completed acts such as paying homage to the cetiyas, the elder Uttarājīva returned to the city of Arimaddana with the Sangha of monks.

ဆပ္ပဒဿ ပန ဧတဒဟောသိ,- သစာဟံ အာစရိယေန သဟ ဇမ္ဗုဒီပံ [Pg.45] ဂစ္ဆေယျံ, ဗဟူဟိ ဉာတိဗလိဗောဓေဟိ ပရိယတ္တုဂ္ဂဟဏေ အန္တရာယော ဘဝေယျ, တေန ဟိ သီဟဠဒီပေယေဝ ဝသိတွာ ပရိယတ္တိမုဂ္ဂဟေတွာ ပစ္စာဂမိဿာမီတိ.

Then it occurred to Chappada: 'If I were to go to Jambudīpa with my teacher, many obstacles to learning the scriptures would arise from relatives, offerings, and acquaintances. Therefore, I shall remain on the island of Sīhaḷa, master the scriptures, and then return.'

တတော အာစရိယဿ ဩကာသံ ယာစိတွာ သီဟဠဒီပေယေဝ ပဋိဝသိ. သီဟဠဒီပေ ဝသိတွာ ယာဝ လဒ္ဓတ္ထေရသမ္မုတိကာ ပရိယတ္တိံ ပရိယာပုဏိတွာ ပုန ဇမ္ဗုဒီပံ ပစ္စာဂန္တုကာမော အဟောသိ. အထ တဿ ဧတဒဟောသိ,– အဟံ ဧကကောဝ ဂစ္ဆန္တော သစေ မမ အာစရိယော နတ္ထိ, သစေပိ ဇမ္ဗုဒီပဝါသိနာ ဘိက္ခုသံဃေန သဒ္ဓိံ ဝိနယကမ္မံ ကာတုံ န ဣစ္ဆေယျံ, ဧဝံ သတိ ဝိသုံ ကမ္မံ ကာတုံ န သက္ကူဏေယျံ, တသ္မာ ပိဋကဓရေဟိ စတူဟိ ထေရေဟိ သဒ္ဓိံ ဂစ္စေယျံ, ဣစ္စေတံ ကုသလန္တိ.

Having sought permission from his teacher, he remained on the island of Sīhaḷa. After dwelling there and mastering the scriptures until he had received the designation of Thera, he wished to return to Jambudīpa. Then it occurred to him: 'If I go alone, and my teacher is no more, and if I should not wish to perform Vinaya acts with the Sangha of monks dwelling in Jambudīpa, in that case I would be unable to perform an act separately. Therefore, I should go with four elders who are bearers of the Piṭaka; this would be skillful.'

ဧဝံ ပန စိန္တေတွာ တာမလိတ္တိဂါမဝါသိနာ သိဝလိတ္ထေရေန ကမ္ဗောဇရညော ပုတ္တဘူတေန တာမလိန္ဒတ္ထေရေန ကိဉ္စိပုရဝါသိနာ အာနန္ဒတ္ထေရေန ရာဟုလတ္ထေရေနစာတိ ဣမေဟိ စတူဟိ ထေရေဟိ သဒ္ဓိံ နာဝါယ ပစ္စာဂစ္ဆိ. တေ စ ထေရာ ပိဋကဓရာ အဟေသုံ ဒက္ခာ ထာမသမ္ပန္နာ စ. တေသု ဝိသေသတော ရာဟုလတ္ထေရော ထာမသမ္ပန္နော. ကုသိမနဂရံ သမ္ပတ္တကာလေ ဥပကဋ္ဌဝဿူပဂမနကာလော ဟုတွာ အရိမဒ္ဒနနဂရေ အာစရိယဿ သန္တိကံ အသမ္ပာပုဏိတွာ ကုသိမနဂရယေဝ ဝဿံ ဥပဂမိံသု. တေသံ ဝဿူပဂမနဝိဟာရဝတ္ထု အာရာမပါကာရော စ ကုသိမနဂရဿ ဒက္ခိဏဒိသာသာဂေ ယာဝဇ္ဇတနာ အတ္ထိ.

Having considered thus, he returned by boat with these four elders: the elder Sīvali, a resident of Tāmalitti village; the elder Tāmalinda, who was a son of the king of Kamboja; the elder Ānanda, a resident of the city of Kiñcipura; and the elder Rāhula. These elders were bearers of the Piṭaka, skilled, and endowed with strength. Among them, the elder Rāhula was especially endowed with strength. When they arrived at the city of Kusima, the time for entering the rains-residence was near, and not having reached their teacher in the city of Arimaddana, they entered the rains-residence in the city of Kusima itself. The site of their rains-residence monastery and its surrounding wall exist to this day in the southern quarter of the city of Kusima.

ဝဿံဝုဋ္ဌကာလေ ပန မဟာပဝါရဏာယ ပဝါရေတွာ တေ ပဉ္စ ထေရာ အရိမဒ္ဒနနဂရံ အဂမံသု. ဥတ္တရာဇီဝတ္ထေရောစ အရိမဒ္ဒနနဂရ ဝါသီဟိ ဘိက္ခူဟိ ဝိသုံ ဟုတွာ သံဃကမ္မာနိ အကာသိ. ကိဉ္စာပိ စေတ္ထ ဥတ္တရာဇီဝတ္ထေရာဒယော သီဟဠဒီပတော ပစ္စာဂန္တွာ အရိမဒ္ဒနနဂရေ ဝသိတွာ သာသနံ အနုဂ္ဂဟေသုံ, ရာမညရဋ္ဌေ ပန ဇာတတ္တာ ပုဗ္ဗေ စ တတ္ထ နိဝါသတ္တာ ဣဓ ဒဿိတာတိ ဒဋ္ဌဗ္ဗာ.

At the time of emerging from the rains-residence, having performed the great Pavāraṇā, those five elders went to the city of Arimaddana. And the elder Uttarājīva, having separated from the monks residing in the city of Arimaddana, performed the formal acts of the Sangha. Although the elder Uttarājīva and the others, having returned from the island of Sīhaḷa, resided in the city of Arimaddana and supported the Dispensation, it should be understood that they are mentioned here because they were born in the Rāmañña country and had previously resided there.

တသ္မိဉ္စ [Pg.46] ကာလေ ဒလနဂရေ ပဒီပဇေယျဂါမေ ဇာတော သာရိပုတ္တော နာမ မဟလ္လကဿမဏေရော ဧကော အရိမဒ္ဒနနဂရံ ဂန္တွာ အာနန္ဒတ္ထေရဿ သန္တိကေ ဥပသမ္ပဇ္ဇိတွာ ပရိယတ္တိ ပရိယပုဏိ. သော ဗဟုဿုတော အဟောသိ ဒက္ခော ထာမသမ္ပန္နော စ. တမတ္ထံ သုတွာ နရပတိစညိသူရာဇာ စိန္တေသိ,- သစေသော အင်္ဂပစ္စင်္ဂသမ္ပန္နော ဘဝေယျ, အာစရိယံ ကတွာ ဌပေဿာမိ အနုဂ္ဂဟေဿာမီတိ. ရာဇာ ဧဝံ စိန္တေတွာ ရာဇပုရိသေ ပေသေတွာ ဝီမံသာပေသိ. ရာဇပုရိသာ စ တဿ ဆိန္နပါဒင်္ဂုဋ္ဌဂ္ဂတံ ပဿိတွာ တမတ္ထံ ရညော အာရောစေသုံ. ရာဇာ တံ သုတွာ ဧဝံ ဝိကလင်္ဂပစ္စင်္ဂေါ ဘဝေယျ, ပဓာနာစရိယဋ္ဌာနေ ဌပေတုံ န ယုတ္တောတိ ကတွာ ပဓာနာစရိယဘာဝံ န အကာသိ. ပူဇာသက္ကာ ရမတ္တေနေဝ အနုဂ္ဂဟံ အကာသိ. ဧကသ္မိဉ္စ ကာလေ ဓမ္မဝိလာသောတိ လဉ္ဆံ ဒတွာ ရာမညရဋ္ဌေ သာသနံ သောဓေတွာ ပရိသုဒ္ဓံ ကရောဟီတိ ရာမညရဋ္ဌံ ပေသေသိ.

At that time, a senior novice named Sāriputta, who was born in the village of Padīpajeyya in the city of Dala, went to the city of Arimaddana and received higher ordination from the elder Ānanda. He mastered the scriptures and became very learned, skilled, and endowed with strength. Hearing of this, King Narapatijayasūra thought, 'If he were complete in his major and minor limbs, I would make him my teacher and support him.' Thinking thus, the king sent his men to investigate. The king's men saw that the tip of his big toe was severed and reported this matter to the king. Hearing this, the king, thinking, 'Since he is deficient in a limb, it is not suitable to place him in the position of chief teacher,' did not make him the chief teacher. He supported him only with offerings and respect. On one occasion, giving him the title 'Dhammavilāsa,' the king sent him to the Rāmañña country, instructing him, 'Go and purify the Dispensation in the Rāmañña country and make it clean.'

သောစ ရာမညရဋ္ဌံ ဂန္တွာ ဒလနဂရေ ဗဟုနံ ဘိက္ခူနံ ဓမ္မ ဝိနယံ ဝါစေတွာ သာသနံ ပဂ္ဂဟေသိ. တတ္ထ စ ရာမညမနုဿာ တဿ ဓမ္မဝိလာသတ္ထေရဿ သိဿာနုသိဿာ သီဟဠဘိက္ခု ဂဏာတိ ဝေါဟာရန္တိ. ဣစ္စေဝံ သီဟဠဒီပိကဿ အာနန္ဒတ္ထေရဿ သိဿံ ဓမ္မဝိလာသံ ပဋိစ္စ ရာမညရဋ္ဌေ သီဟဠဒီပတော သာသနဿ အာဂတမဂ္ဂေါတိ.

And he, having gone to the Rāmañña country, had many monks in the city of Dala taught the Dhamma and Vinaya, and he supported the Dispensation. There, the people of Rāmañña referred to the group of Sīhaḷa monks as the disciples and grand-disciples of that elder Dhammavilāsa. Thus, on account of Dhammavilāsa, the disciple of the elder Ānanda from the island of Sīhaḷa, the path of the Dispensation came to the Rāmañña country from the island of Sīhaḷa.

ဣဒံ ရာမညရဋ္ဌေ စတုတ္ထံ သာသနဿ ပတိဋ္ဌာနံ.

This was the fourth establishment of the Dispensation in the Rāmañña country.

တသ္မိဉ္စ ကာလေ မုတ္တိမနဂရေ အဂ္ဂမဟေသိယာ အာစရိယာ ဗုဒ္ဓဝံသတ္ထေရမဟာနာဂတ္ထေရာ သီဟဠဒီပံ ဂန္တွာ မဟာဟာရဝါသိဂဏဝံသဘူတာနံ ဘိက္ခူနံ သန္တိကေ ပုန သိက္ခံ ဂဏှိတွာ မုတ္တိမနဂရံ ပစ္စာဂန္တွာ မုတ္တိမနဂရဝါသီတိ ဘိက္ခူဟိ ဝိသုံ ဟုတွာ သံဃကမ္မာနိ ကတွာ သာသနံ ပဂ္ဂဟေသုံ. တေစ ထေရေ [Pg.47] ပဋိစ္စ ရာမညရဋ္ဌေ ပုန သီဟဠဒီပတော သာသနံ အာဂတန္တိ.

At that time, in the city of Muttima, the teachers of the chief queen, the elder Buddhavaṃsa and the elder Mahānāga, went to the island of Sīhaḷa. There, in the presence of monks belonging to the lineage of the Mahāvihāravāsin fraternity, they undertook the training again. Upon returning to the city of Muttima, they separated from the monks resident in Muttima, performed the formal acts of the Sangha, and supported the Dispensation. On account of these elders, the Dispensation came again to the Rāmañña country from the island of Sīhaḷa.

ဣဒံ ရာမညရဋ္ဌေ ပဉ္စမံ သာသနဿ ပတိဋ္ဌာနံ.

This was the fifth establishment of the Dispensation in the Rāmañña country.

တတော ပစ္ဆာစ မုတ္တိမနဂရေ သေတိဘိန္ဒဿ ရညော မာတုယာ အာစရိယော မေဓင်္ကရော နာမ ထေရော သီဟဠဒီပံ ဂန္တွာ သီဟဠဒီပေ အရညဝါသီနံ မဟာထေရာနံ သန္တိကေ ပုန သိက္ခံ ဂဟေတွာ ပရိယတ္တိံ ပရိယာပုဏိတွာ သုဝဏ္ဏရဇတမယေ တိပုသီသစ္ဆန္နေ သေတိဘိန္ဒဿ ရညော မာတုယာ ကာရာဝိတေ ဝိဟာရေ နိသိဒိတွာ သာသနံ အနုဂ္ဂဟေသိ. လောကဒီပကသာရဉ္စ နာမ ဂန္ထံ အကာသိ. အထာပရိမ္ပိ မုတ္တိမနဂရေယေဝ သုဝဏ္ဏသောဘဏော နာမ ထေရော သီဟဠဒီပံ ဂန္တွာ မဟာဝိဟာရဝါသိဂဏဝံသဘူတာနံ ထေရာနံ သန္တိကေ ပုန သိက္ခံ ဂဟေတွာ မုတ္တိမနဂရမေဝ ပစ္စာဂစ္ဆိ.

Later, in the city of Muttima, the elder named Medhaṅkara, teacher of the mother of King Setibhinda, went to Sri Lanka. There, he received the training again in the presence of the great forest-dwelling elders of Sri Lanka, mastered the scriptures, and then supported the Dispensation while residing in a monastery built by the mother of King Setibhinda, made of gold and silver and roofed with tin and lead. He also composed a text called Lokadīpakasāra. Furthermore, in Muttima itself, the elder Suvaṇṇasobhana went to Sri Lanka, received the training again in the presence of the elders belonging to the lineage of the residents of the Mahāvihāra, and returned to Muttima.

သော ပန ထေရော အရညေယေဝ ဝသိ. ဓုတင်္ဂဓရော စ အဟောသိ အပ္ပိစ္ဆော သန္တုဋ္ဌော လဇ္ဇီ ကုက္ကုစ္စကော သိက္ခာ ကာမော ဒက္ခော ထာမသမ္ပန္နော စ. သီဟဠဒီပေ ကလမ္ဗုမှိ နာမ ဇာတဿရေ ဥဒကုက္ခေပသီမာယံ အတိရေကပဉ္စဝဂ္ဂေန ဝနရတနံ နာမ သံဃရာဇံ ဥပဇ္ဈာယံ ကတွာ ရာဟုလဘဒ္ဒံ နာမ ဝိဇယဗာဟုရညော အာစရိယဘူတံ ထေရံ ကမ္မဝါစာစရိယံ ကတွာ ဥပသမ္ပဇ္ဇိ. သောစ ထေရော ပုနာဂန္တွာ မုတ္တိမနဂရေယေဝ ဝသိတွာ ဂဏံ ဝဍ္ဎေတွာ သာသနံ အနုဂ္ဂဟေသိ. ဧတေ စ ဒွေ ထေရေ ပဋိစ္စ ရာမညရဋ္ဌေ သီဟဠဒီပတော သာသနံ အာဂတံ.

That elder, however, lived in the forest. He was an observer of ascetic practices, of few desires, content, modest, scrupulous, eager for the training, skilled, and endowed with perseverance. In Sri Lanka, at the natural lake named Kalambu, within the water-boundary, he received the higher ordination from a chapter of more than five monks, having made the Saṅgharāja named Vanaratana his preceptor, and the elder named Rāhulabhadra, the teacher of King Vijayabāhu, his instructor for the formal act. And that elder, having returned, resided in Muttima, increased the community, and supported the Dispensation. On account of these two elders, the Dispensation came to the Rāmañña country from Sri Lanka.

ဣဒံ ရာမညရဋ္ဌေ ဆဋ္ဌံ သာသနဿ ပတိဋ္ဌာနံ.

This was the sixth establishment of the Dispensation in the Rāmañña country.

တတော ပစ္ဆာ သာသနဝသေန ဒွိဝဿာဓိကေ ဒွိသဟဿေ ကလိယုဂတော ဧကာသီတိကေ သမ္ပတ္တေ ဟံသာဝတီနဂရေ သိရိပရမမဟာဓမ္မရာဇာတိ [Pg.48] လဒ္ဓနာမော ဓမ္မစေတိယရာဇာ ကုသိမမဏ္ဍလေ ဟံသာဝတီမဏ္ဍလေ မုတ္တိမမဏ္ဍလေ စ ရဋ္ဌဝါသိနော သပဇံဝိယ ဓမ္မေန သမေန ရက္ခိတွာ ရဇ္ဇံ ကာရေသိ. သော စ ရာဇာ တီသု ပိဋကေသု စတူသု စ ဝေဒေသု ဗျာကရဏစ္ဆန္ဒာလင်္ကာရာဒီသု စ ဆေကော သိက္ခိတနာနာသိပ္ပော နာနာဘာသာသု စ ပသုတော သဒ္ဓါသီလာဒိဂုဏောပေတော ကုမုဒကုန္ဒသရဒစန္ဒိကာသမာနသိတပဇပတိဘူတော စ သာသနေ စ အတိပ္ပသန္နော အဟောသိ.

After that, when two thousand two hundred and eighty-one years had passed from the Kaliyuga, in the city of Haṃsāvatī, the king named Siriparamamahādhammarājā, also known as Dhammacetiyarājā, ruled the kingdom, protecting the inhabitants of the Kusima region, the Haṃsāvatī region, and the Muttima region righteously and justly, as if they were his own children. That king was skilled in the three Piṭakas and the four Vedas, as well as in grammar, prosody, rhetoric, and other subjects, was trained in various arts, well-versed in many languages, endowed with virtues such as faith and morality, and was like a white lord resembling the kumuda and kunda flowers and the autumn moon. Moreover, he was exceedingly devoted to the Dispensation.

ဧကသ္မိံ ကာလေ သော စိန္တေသိ, ဘဂဝတော သာသနံ နာမ ပဗ္ဗဇ္ဇဥပသမ္ပဒတာဝေန သမ္ဗန္ဓံ, ဥပသမ္ပဒဘာဝေါ စ သီမပရိသဝတ္ထု ဉတ္တိကမ္မဝါစာသမ္ပတ္တီဟိ သမ္ဗန္ဓောတိ. ဧဝဉ္စ ပန စိန္တေတွာ သီမဝိနိစ္ဆယံ တဿံ ဝဏ္ဏနံ ဝိနယသင်္ဂဟံ တဿံဝဏ္ဏနံ သီမာလင်္ကာရ သီမသင်္ဂဟဉ္စ သဒ္ဒတော အတ္ထတော စ ပုနပ္ပုနံ ဥပပရိက္ခိတွာ အညမညံ သံသန္ဒိတွာ ပုဗ္ဗာပရံ တုလယိတွာ ဘဂဝတော အဓိပ္ပာယော ဤဒိသော ဂန္ထကာရာနံ အဓိပ္ပာယော ဤဒိသောတိ ပဿိတွာ အမှာကံ ရာမညရဋ္ဌေ ဗဒ္ဓနဒီသမုဒ္ဒဇာတေဿရာဒယော သီမာယော ဗဟုကာပိ သမာနာ အယံ ပရိသုဒ္ဓါတိ ဝဝတ္ထပေတုံ ဒုက္ကရံ, ဧဝံ သတိ သီမပရိသာပရိသုဒ္ဓါ ဘဝိတုံ ဒုက္ကရာတိ ပဋိဘာတိ.

At one time, he reflected: 'The Dispensation of the Blessed One is connected with ordination and higher ordination, and the state of higher ordination is connected with the perfection of the boundary, the assembly, the basis, the motion, and the formal act.' And having reflected thus, he repeatedly examined the Sīmāvinicchaya and its commentary, the Vinayasaṅgaha and its commentary, the Sīmālaṅkāra, and the Sīmasaṅgaha—both in terms of text and meaning. Comparing them with one another, weighing the preceding and the following, and seeing that 'such is the intention of the Blessed One, and such is the intention of the authors,' he thought: 'In our Rāmañña country, though there are many boundaries such as the Baddha river, the sea, and natural lakes, it is difficult to determine which one is pure. This being so, it appears that it is difficult for the assembly at the boundary to be pure.'

တတော ပစ္ဆာ ရာမညရဋ္ဌေ တိပိဋကဓရဗျတ္တပ္ပဋိဗလတ္ထေရေဟိ မန္တေတွာ ရညော ပဋိဘာနာနုရူပံ သီမပရိသာ ပရိသုဒ္ဓါ ဘဝိတုံ ဒုက္ကရာတိ ထေရာ ဝိနိစ္ဆနိံသု.

After that, the elders in the Rāmañña country who were bearers of the Tipiṭaka, learned, and capable, having consulted among themselves, decided in accordance with the king's understanding that it was difficult for the boundary and the assembly to be pure.

အထ ရာဇာ ဧဝမ္ပိ စိန္တေသိ,– အဟောဝတ သမ္မာသမ္ဗုဒ္ဓဿ သာသနံ ပဉ္စဝဿသဟဿာနိ ပတိဋ္ဌတိဿတီတိ ဂန္ထေသု ဝုတ္တောပိ သမာနော အဘိသမ္ဗုဒ္ဓတော စတုသဋ္ဌာဓိကဒွိသဟဿမတ္တေနေဝ ကာလေန သာသနေ မလံ ဟုတွာ ဥပသမ္ပဒကမ္မေ ကင်္ခါဋ္ဌာနံ တာဝ ဥပ္ပဇ္ဇိ, ကထံ ပန ပဉ္စဝဿသဟဿာနိ သာသနဿ ပတိဋ္ဌာနံ ဘဝိဿတီတိ. ဧဝံ ဓမ္မသံဝေဂံ ဥပ္ပာဒေတွာ ပုနာပိ ဧဝံ စိန္တေသိ,- ဧဝံ ဧတ္တကံ သာသနေ မလံ ဒိဿမာနောပိ [Pg.49] သမာနော ဥပသမ္ပဒကမ္မေ ကင်္ခါဋ္ဌာနံ ဒိဿမာနောပိ သမာနော ပရိသုဒ္ဓတ္ထာယ အနာရဘိတွာ မာဒိသော အပ္ပောဿုက္ကော မဇ္ဈတ္တော နိသီဒိတုံ အယုတ္တော, ဧဝဉှိ သတိ ဘဂဝတိ သဒ္ဓေါ ပသန္နောမှီတိ ဝတ္တဗ္ဗတံ အနာပဇ္ဇေယျံ, တသ္မာ သာသနံ နိမ္မလံ ကာတုံ အာရဘိဿာမီတိ.

Then the king thought thus, "Alas, although it is said in the texts that the Dispensation of the Perfectly Enlightened One will stand for five thousand years, after only two thousand and sixty-four years from the Enlightenment, a stain has arisen in the Dispensation, and a cause for doubt has now occurred in the formal act of higher ordination. How then will the Dispensation be established for five thousand years?" Having thus aroused a sense of spiritual urgency, he again thought, "Even with so much stain visible in the Dispensation, and with a cause for doubt visible in the formal act of higher ordination, it is not proper for one like me to sit indifferently, with little effort, without undertaking the work for the sake of purification. For if that were so, I would not attain the state of being able to say, 'I have faith and confidence in the Blessed One.' Therefore, I will begin to make the Dispensation stainless."

ကုတော နုခေါ ဒါနိ သာသနံ အာဟရိတွာ ထိရံ ပတိဋ္ဌာ ပေယျန္တိ အာဝဇ္ဇန္တော ဧဝံ စိန္တေသိ,- ဘဂဝတော ကိရ ပရိနိဗ္ဗာနတော ဆတ္တိံသာဓိကေ ဒွိသတေ သမ္ပတ္တေ မဟာမောဂ္ဂလိ ပုတ္တတိဿတ္ထေရော မဟာမဟိန္ဒတ္ထေရံ ပေသေတွာ သီဟဠဒီပေ သာသနံ ပတိဋ္ဌာပေသိ, တဒါ ဒေဝါနံ ပိယတိဿရာဇာ မဟာဝိဟာရံ ကာရာပေတွာ အဒါသိ, သာသနဝရဉ္စ ဧကာသိတာဓိကာနိ ဒွိဝဿသတာနိ ဝိမလံ ဟုတွာ ပတိဋ္ဌဟိ, ဘိက္ခုသံဃောပိ မဟာဝိဟာရ ဝါသိဂဏဝသေန ဧကတောဝ အဋ္ဌာသိ, တတော ပစ္ဆာ အဘယဂိရိဝါသိဇေ တဝနဝါသိဝသေန ဒွေဓာ ဟုတွာ ဘိဇ္ဇိ, ဇိနစက္ကေ အဋ္ဌသတ္တသတာဓိကေ သဟဿေ သမ္ပတ္တေ သိရိသံဃဗောဓိပရက္ကမဗာဟုမဟာရာဇာ ဥဒုမ္ဗရဂိရိဝါသိ မဟာကဿပတ္ထေရပ္ပမုခံ မဟာဝိဟာရ ဝါသိဂဏံ အနုဂ္ဂဟေတွာ ယထာဝုတ္တေ ဒွေဂဏေ ဝိသောဓေသိ, သာသနံ နိမ္မလံ အကာသိ, တတော ပစ္ဆာ ဝိဇယဗာဟုပရက္ကမဗာဟုရာဇူနံ ဒွိန္နံ ကာလေပိ သာသနံ နိမ္မလံ ဟုတွာယေဝ အဋ္ဌာသိ, တေနေဝ ဗျတ္တပ္ပဋိဗလဘိက္ခူ အာယာစိတွာ သီဟဠဒီပံ ဂန္တွာ ပုန သိက္ခံ ဂဏှာ ပေဿာမိ, တေသံ ပန ပရမ္ပရဝသေန ပဝတ္တာနံ ဘိက္ခူနံ ဝသေန အမှာကံ ရာမညရဋ္ဌေ သာသနံ နိမ္မလံ ဟုတွာ ပတိဋ္ဌဟိဿတီတိ. ဧဝံ ပန စိန္တေတွာ မောဂ္ဂလာနတ္ထေရံ သောမတ္ထေရဉ္စ သီဟဠဒီပံ ဂမနတ္ထာယ ယာစိ. ထေရာစ သာသနပ္ပဋိယတ္တကမ္မမိဒန္တိ မနသိကရိတွာ ပဋိညံ အကံသု.

Reflecting, 'From where now shall I bring the Dispensation and firmly establish it?' he thought thus: 'Indeed, 236 years after the Blessed One's Parinibbāna, the great elder Moggaliputtatissa sent the great elder Mahinda to establish the Dispensation in Sri Lanka. At that time, King Devānampiyatissa had the Mahāvihāra built and offered it. The sublime Dispensation remained pure for 281 years and was firmly established. The community of monks also remained united as residents of the Mahāvihāra. Later, it split into two factions—the Abhayagiri residents and the Jetavana residents. When 1708 years had passed in the era of the Jina, the great king Sirisaṅghabodhi Parakkamabāhu, supporting the Mahāvihāra residents led by the elder Mahākassapa of Udumbaragiri, purified the two aforementioned factions and made the Dispensation immaculate. Afterward, during the reigns of the two kings, Vijayabāhu and Parakkamabāhu, the Dispensation remained pure. Therefore, I shall invite learned and capable monks, have them go to Sri Lanka to receive the training anew, and through the lineage of those monks, the Dispensation will be firmly established in purity in our Rāmañña country.' Having reflected thus, he requested the elders Moggallāna and Soma to go to Sri Lanka. The elders, considering this a task for the benefit of the Dispensation, gave their consent.

ရာဇာ စ ဒါဌာဓာတုပူဇနတ္ထာယ ဘိက္ခုသံဃဿ ပူဇနတ္ထာယ ဘူဝနေကဗာဟုရညော ပဏ္ဏာကာရတ္ထာယ ဒေယျဓမ္မပဏ္ဏာကာရဝတ္ထူနိ ပဋိယာဒေတွာ စိတြဒူတံ ရာမဒူတန္တိ ဣမေ ဒွေ အမစ္စေ ဒွီသု နာဝါသု နာယကဋ္ဌာနေ ဌပေတွာ ကလိယုဂေ သတ္တတိံသာဓိကေ အဋ္ဌဝဿသတေ သမ္ပတ္တေ မာဃမာသဿ ပုဏ္ဏမိတော ဧကာဒသမိယံ သူရဝါရေ စိတြဒူတံ သဒ္ဓိံ မောဂ္ဂလာနတ္ထေရပ္ပမုခေဟိ ဘိက္ခူဟိ ဧကာယ နာဝါယ ဂမာပေသိ. ဖဂ္ဂုဏမာသဿ အဋ္ဌမိယံ သီဟဠဒီပေ ကလမ္ဗုတိတ္ထံ ပါယာသိ.

The king, for the purpose of venerating the Tooth Relic, honoring the community of monks, and presenting gifts to King Bhuvanekabāhu, prepared various offerings and presents. He appointed two ministers, Citradūta and Rāmadūta, as leaders in charge of two ships. In the Kaliyuga, when eight hundred and thirty-seven years had passed, on Sunday, the eleventh day of the waning moon in the month of Māgha, he dispatched Citradūta on one ship, together with the monks headed by the elder Moggallāna. On the eighth day of the month of Phagguna, they arrived at the port of Kalambu in Sri Lanka.

ရာမဒူတံ ပန တသ္မိံယေဝ ဝဿေ မာဃမာသဿ ပုဏ္ဏမိတော ဒွါဒသမိယံ စန္ဒဝါရေ သဒ္ဓိံ သောမတ္ထေရပ္ပမုခေဟိ ဘိက္ခူဟိ ဧကာယ နာဝါယ ဂမာပေသိ. ဥဇုကံ ပန ဝါတံ အလဘိတွာ စိတြမာသဿ ဇုဏှပက္ခနဝမိယံ သီဟဠဒီပေ ဝလ္လိဂါမံ ပါယာသိ.

In that same year, on Monday, the twelfth day of the waning moon in the month of Māgha, he sent Rāmadūta by one ship, together with the monks led by the elder Soma. However, not obtaining a direct wind, he arrived at Valligāma in Sri Lanka on the ninth day of the waxing moon in the month of Citta.

တတော ပစ္ဆာ တေပိ ဒွေ အမစ္စာ ဒွီသု နာဝါသု အာဘတာနိ ဒါတဗ္ဗပဏ္ဏာကာရဝတ္ထူနိ သန္ဒေသပဏ္ဏာနိ စ ဘူဝနေကဗာဟုရညော ဘိက္ခူသံဃဿ စ အဒါသိ. ရညာ ပေသိတဘိက္ခူနဉ္စ သန္ဒေသပဏ္ဏေ ကထိတနိယာမေနေဝ ကလျာဏိယံ နာမ နဒိယံ ဥဒကုက္ခေပသီမာယံ သာမဏေရဘူမိယံ ပတိဋ္ဌာပေတွာ ပုန ဥပသမ္ပဒကမ္မံ အကံသု.

Then afterwards, those two ministers brought the goods to be given as tribute and the letters of message in two ships and gave them to King Bhūvanekabāhu and to the community of monks. The monks sent by the king, establishing the sāmaṇera grounds at the water-consecrated boundary of the river named Kalyāṇī according to the procedure stated in the letters of message, performed the higher ordination ceremony again.

ဥပသမ္ပဇ္ဇိတွာ စ ဘူဝနေကဗာဟုရာဇာ နာနာပ္ပကာရေ ဘိက္ခူနံ သာရုပ္ပေ ပရိက္ခာရေ ဒတွာ ဣဒံ ပန အာမိသဒါနံ ယာဝ ဇီဝိတပရိယောသာနာယေဝ ပရိဘုဉ္ဇိတဗ္ဗံ ဘဝိဿတိ, နာမလဉ္ဆံ ပန န ဇီရိဿတီတိ ကတွာ ရာမဒူတဿ နာဝါယ ပခါနဘူတဿ သောမတ္ထေရဿ သိရိသံဃဗောဓိသာမီတိ နာမံ အဒါသိ. အဝသေသာနံ ပန ဒသန္နံ ထေရာနံ ကိတ္တိသိရိမေဃသာမိ ပရက္ကမဗာဟုသာမိ ဗုဒ္ဓဃောသသာမိ သီဟဠဒီပဝိသုဒ္ဓသာမိ ဂုဏရတနဓရသာမီ ဇိနာလင်္ကာရသာမိ ရတနမာလိသာမိ သဒ္ဓမ္မတေဇသာမိ ဓမ္မရာမသာမိ ဘူဝနေကဗာဟုသာမီတိ နာမာနိ အဒါသိ.

And after they had received the higher ordination, King Bhūvanekabāhu gave various suitable requisites to the monks, declaring, "This material gift shall be enjoyed until the end of life, but the name given shall not perish." Then he gave the name Sirisaṅghabodhisāmī to the elder Soma, who was the captain of the ship named Rāmadūta. To the remaining ten elders, he gave the names Kittisirimeghasāmī, Parakkamabāhusāmī, Buddhaghosasāmī, Sīhaḷadīpavisuddhasāmī, Guṇaratanadharasāmī, Jinālaṅkārasāmī, Ratanamālisāmī, Saddhammatejasāmī, Dhammarāmasāmī, and Bhūvanekabāhusāmī.

စိတြဒူတဿ [Pg.51] နာဝါယ ပခါနဘူတဿ မောဂ္ဂလာနတ္ထေရဿ ဓမ္မကိတ္တိလောကဂရုသာမီတိ နာမံ အဒါသိ. အဝသေသာနံ ပန သိရိဝနရတနသာမိ မင်္ဂလတ္ထေရဿာမိ ကလျာဏတိဿဿာမိ စန္ဒဂိရိသာမိ သိရိဒန္တဓာတုသာမိ ဝနဝါသိတိဿသာမိ ရတနလင်္ကာရသာမိ မဟာဒေဝသာမိ ဥဒုမ္ဗရဂိရိသာမိ စူဠာဘယတိဿသာမီတိ နာမာနိ အဒါသိ. ဗာဝီသတိယာ ပန ပစ္ဆာ သမဏာနံ နာမံ န အဒါသိ. အဘိနဝသိက္ခံ ပန သဗ္ဗေသံယေဝ အဒါသိ.

To the elder Moggalāna, who was the captain of the ship named Citradūta, he gave the name Dhammakittilokagarusāmī. To the remaining elders, he gave the names Sirivanaratanasāmī, Maṅgalattherasāmī, Kalyāṇatissasāmī, Candagirisāmī, Siridantadhātusāmī, Vanavāsitissasāmī, Ratanalaṅkārasāmī, Mahādevasāmī, Udumbaragirisāmī, and Cūḷābhayatissasāmī. However, he did not give names to the twenty-two subsequent monks. But he gave new training to all of them.

တတော ပစ္ဆာ စေတိယပူဇနာဒီနိ ကတွာ တံတံကိစ္စံ နိပ္ဖာဒေတွာ ပုန အာဂမံသု. ဘူဝနေကဗာဟုရာဇာ စိတြဒူတံ ဧဝမာဟ, ရာမာဓိပတိရညော ပဏ္ဏာကာရံ ပဋိဒါတုံ ဣစ္ဆာမိ, ပဋိဒူတဉ္စ ပေသေတုံ တာဝ တွံ အာဂမေဟီတိ. ဧဝံ ပန ဝတွာ ပစ္ဆာ အာဂမနကာလေ စဏ္ဍဝါတဘယေန မဟာသမုဒ္ဒမဇ္ဈေ နာဝါ အဝဂစ္ဆတိ. တေန သီဟဠရညာ ပေသိတနာဝါယ သဗ္ဗေ သန္နိပတိတွာ အာရုဟိတွာ အာဂစ္ဆန္တာ တီဏိ ဒိဝသာနိ အတိက္ကမိတွာ ပုန စဏ္ဍဝါတဘယေန အဂမ္ဘီရဋ္ဌာနေ သိလာယ ဃဋ္ဋေတွာ လဂ္ဂိတွာ ဂန္တုံ အသက္ကုဏိတွာ ဧကံ ဥဠုမ္ပံ ဗန္ဓိတွာ ဇင်္ဃေနေဝ အဂမံသု. သီဟဠရညော စ ဒူတော ပဏ္ဏာကာရံ ဒတွာ ပစ္စာဂမာသိ. ဘိက္ခူသု စ ဘိက္ခူ အန္တရာမဂ္ဂေယေဝ မစ္စု အာဒါယ ဂစ္ဆတိ. အဟော အနိစ္စာ ဝတ သင်္ခါရာတိ. ဟောန္တိ စေတ္ထ,–

Afterwards, having performed the worship of the cetiya and other duties, they completed their tasks and returned. King Bhūvanekabāhu said to Citradūta, "I wish to give a return gift to King Rāmādhipati and to send a return messenger; therefore, please wait for a time." But after he had said this, when the time came to return, their ship sank in the middle of the great ocean due to a fierce storm. Then, having all gathered and boarded a ship sent by the King of Sīhaḷa, they set off. After three days, again due to a fierce storm, the ship struck a rock in a shallow place and became stuck, unable to proceed. Having tied a raft, they went on foot. And the envoy of the King of Sīhaḷa delivered the gifts and returned. Among the monks, one monk was taken by death on the way. Alas, how impermanent are all conditioned things! Herein are these verses:

ဣမေသံ ပန အာရဒ္ဓံ, န ကိစ္စံ ယာဝ နိဋ္ဌိတံ;

န တာဝ အာဒိယိဿန္တိ, မစ္စု နတ္ထိ အာပေက္ခနာ.

"For these, what has been begun, their task is not yet finished; they will not take it up for long, for death has no regard."

နိက္ကာရုဏိကော ဟိ ဧသ, ဗလက္ကာရေန အာဒိယ;

ရောဒမာနံဝ ဉာတီနံ အနိစ္ဆန္တံဝ ဂစ္ဆတီတိ.

"Indeed, he is merciless, seizing by force; he goes, taking the unwilling one from weeping relatives."

ရာမာဓိပတိရာဇာစ တေသံ ဘိက္ခူနံ ပတ္တကာလေ ဟံသာဝတီနဂရဿ ပစ္ဆိမသ္မိံ ဒိသာဘာဂေ နရသူရေန နာမ အမစ္စေန ပရိဘုတ္တေ ဂါမခေတ္တေ ပါဠိအဋ္ဌကထာဠီကာဒယော ပုနပ္ပုနံ ပဿိတွာ ဥပပရိက္ခိတွာ သီမသမူဟနသီမသမ္မုတိကမ္မာနိ ကာရပေသိ. သီဟဠဒီပေ ဘဂဝတာ နှာယိတပုဗ္ဗာယ ကလျာဏိယာ နာမ နဒိယံ ဥဒကုက္ခေပသီမံ ကတွာ တတ္ထ မဟာဝိဟာရဝါသီနံ ဘိက္ခူနံ သန္တိကေ ဥပလဒ္ဓဥပသမ္ပဒဘာဝေဟိ ဘိက္ခူဟိ ကတတ္တာ ကလျာဏီသီမာတိ သမညံ အကာသိ. ဣစ္စေဝံ ရာမာဓိပတိရာဇာ ပတ္တလင်္ကေ ဘိက္ခူ နိဿာယ သာသနံ သုဋ္ဌု ပတိဋ္ဌိတံ အကာသိ. ကလိယုဂဿ အဋ္ဌတိံသာဓိကအဋ္ဌဝဿသတကာလတော ယာဝ ဧကစတ္တာလီသာဓိကအဋ္ဌဝဿသတာ တေသံ ဘိက္ခူနံ ဝံသေ အသီတိမတ္တာ ဂဏပါမောက္ခတ္ထေရာ အဟေသုံ. တေသံ သိဿဇာတာနိ ပန ဆဗ္ဗိသာဓိကာနိ ဒွိသတာနိ စတုသဟဿာနိ ဒသသဟဿာနိ အဟေသုံ. ဧဝံ ဘဂဝတော သာသနံ ရာမညရဋ္ဌေ ဝုဍ္ဎိံ ရာမညရဋ္ဌေ ဝုဍ္ဎိံ ဝိရူဠိံ ဝေပုလ္လမာပဇ္ဇိတိ.

And King Rāmādhipati, when those monks arrived, in a village field in the western part of Haṃsāvatī city administered by the minister named Narasūra, had the Pāḷi texts, commentaries, and sub-commentaries repeatedly inspected and examined, and had the acts of establishing and consecrating monastic boundaries carried out. He gave it the name 'Kalyāṇī Boundary' because the original had been established in Sīhaḷadīpa by monks who had received the higher ordination in the presence of the Mahāvihāra fraternity, at a water-consecrated boundary in the Kalyāṇī River, where the Blessed One had formerly bathed. Thus, King Rāmādhipati, relying on the monks who had gone to Laṅkā, well-established the Dispensation. From the 838th year of the Kali Age to the 841st year, in that lineage of monks, there were about eighty leading elders of the monastic order. Their students numbered 14,226. In this way, the Dispensation of the Blessed One attained growth, increase, and abundance in the Rāmañña country.

ဣဒံ ရာမညရဋ္ဌေ သတ္တမံ သာသနဿ ပတိဋ္ဌာနံ.

This is the seventh establishment of the Dispensation in the Rāmañña country.

ယဒါ ပန အရိမဒ္ဒနနဂရေ အနုရုဒ္ဓေါ နာမ ရာဇာ သုဓမ္မပုရံ သရာဇိကံ အဘိဘဝိတွာ ဝိဒ္ဓံသိ, တဒါ ရာမညရဋ္ဌံ ရာဇသုညံ ဟုတွာ ပတိဋ္ဌဟိ. ရာမညရဋ္ဌေ မုတ္တိမနဂရေ သောဏုတ္တရဝံသော ဧကော ဂဏော, သိဝလိဝံသော ဧကော, တာမလိန္ဒဝံသော ဧကော, အာနန္ဒဝံသော ဧကော, ဗုဒ္ဓဝံသော ဧကော, မဟာနာဂဝံသော ဧကောတိ ဆဂ္ဂဏာ ဝိသုံ ဝိသုံ ဟုတွာ အဋ္ဌံသု နာနာသံဝါသကာ နာနာနိကာယာ.

But when King Anuruddha in the city of Arimaddana, having conquered Sudhammapura together with its king, destroyed it, the Rāmañña country became kingless and remained so. In the Rāmañña country, in the city of Muttima, the Soṇuttara lineage was one group, the Sivali lineage was one, the Tāmalinda lineage was one, the Ānanda lineage was one, the Buddha lineage was one, and the Mahānāga lineage was one; thus six groups existed separately, with different communions and different fraternities.

ဓမ္မစေတိယရညာ ပန ကာရာပိတသာသနမ္ပိ အဘိဇ္ဇမာနံ ဟုတွာ အဋ္ဌာသိ. သမာနသံဝါသော ဧကနိကာယောယေဝ အဟောသိ. ဟံသာဝတီမုတ္တိမသုဝသေန တီဏိပိ ရာမညရဋ္ဌာနိ သုနာပရန္တ သင်္ခါတေန ဧကာဗဒ္ဓါနိ ဟုတွာ တိဋ္ဌန္တိ. ပုဗ္ဗေစ မရမ္မရဋ္ဌိန္ဒရာဇူနံ အာဏာပဝတ္တနဋ္ဌာနာနိ အဟေသုံ[Pg.53]. တသ္မာ မရမ္မရဋ္ဌတော ဧကစ္စေ ဘိက္ခူ ရာမညရဋ္ဌံ ဂန္တွာ ကလျာဏီသီမာယံ ပုန သိက္ခံ ဂဏှိံသု. ဓမ္မစေတိယရညာကာရာဝိတသာသနံ သကလံ မရမ္မရဋ္ဌမ္ပိ ဗျာပေတွာ ဩဂါဟေတွာ တိဋ္ဌတိ.

But the Dispensation established by King Dhammacetiya also remained unbroken and stood firm. There was only one fraternity with a common communion. The three Rāmañña countries—Haṃsāvatī, Muttima, and Suvaṇṇabhūmi—were united as one under the designation Sunāparanta and remained so. Previously, these were places where the authority of the Maramma kings held sway. Therefore, some monks from the Maramma country went to the Rāmañña country and received the training again within the Kalyāṇī boundary. The Dispensation established by King Dhammacetiya spread throughout the entire Maramma country and became deeply rooted.

ရာမညရဋ္ဌေ သောဏုတ္တရတ္ထေရာနံ သာသနံ ပတိဋ္ဌာပိတကာလတော ပဋ္ဌာယ ယာဝ သုဓမ္မပုရေ မနောဟရိရညာ အရဟန္တာနံ သံဝိဇ္ဇမာနတာ ဝေဒိတဗ္ဗာ. တတော ပစ္ဆာ ပန ဥတ္တရာ ဇီဝါရိယာဝံသမဟာကာဠပြာနဒဿိတ္ထေရာနံ ကာလေ လောကိယဇ္ဈာနာဘိညာလာဘိယောယေဝ သံဝိဇ္ဇံသူတိ. အဓုနာ ပန တီသုပိ ရာမညရဋ္ဌေသု ဓမ္မစေတိယရညာ ကာရာဝိတသာသနံယေဝ တိဋ္ဌတိ. ဧတ္ထစ ဟေတုဖလသမ္ဗန္ဓဝသေန အာဒိအန္တဝသေနေ စ သာသနဝံသံ ပညာယ တုလယိတွာ အာဒိတောဝ ဒဿိတေဟိ တီဟိ နယေဟိ ယထာပဝေဏီ ဃဋ္ဋိယတိ, တထာ ဂဏှေယျာတိ. အယဉ္စ သာသနဝံသော လဇ္ဇိပေသလသိက္ခာကာမာနံယေဝ ဝသေန ဝုတ္တော, နာလဇ္ဇီနံ ဝသေနာတိ ဒဋ္ဌဗ္ဗော.

In the Rāmañña country, from the time the Dispensation of the elder Soṇuttara was established, it should be understood that arahants existed up until the reign of King Manohari in Sudhammapura. After that, however, during the time of the elders Uttarājīva, Ariyavaṃsa, Mahākāḷa, and Prānadassi, only those who had attained mundane jhānas and higher knowledges were found. Nowadays, however, in all three Rāmañña countries, only the Dispensation established by King Dhammacetiya remains. Here, the lineage of the Dispensation should be understood by considering the connection of cause and effect, and the sequence from beginning to end, and by weighing it with wisdom according to the three methods previously shown, as it accords with tradition. And this account of the Dispensation is to be regarded as spoken only from the perspective of those who are modest, virtuous, and desirous of training, and not from the perspective of the shameless.

တာယ စ ထေရပရမ္ပရာယ မုတ္တိမနဂရဝါသိမေဓင်္ကရတ္ထေရော လောကဒီပကသာရံ နာမ ဂန္ထံ အကာသိ. ဟံသာဝတီနဂရဝါသီ ပန အာနန္ဒတ္ထေရော မဓုသာရတ္ထဒီပနိံ နာမ အဘိဓမ္မဋီကာယ သံဝဏ္ဏနံ, ဟံသာဝတီနဂရဝါသီယေဝ ဓမ္မဗုဒ္ဓတ္ထေရော ကဝိဿာရံ နာမ ဆန္ဒောဝဏ္ဏနံ, ဟံသာဝတီနဂရဝါသီယေဝ သဒ္ဓမ္မာလင်္ကာရတ္ထေရော ပဋ္ဌာနသာရဒီပနိံ နာမ ပကရဏံ, တထေဝ အညတရော ထေရော အဖေဂ္ဂုသာရံ နာမ ဂန္ထံ အကာသိ. ဧဝံ အနေကပ္ပကာရာနံ ဂန္ထကာရာနံ မဟာထေရာနံ ဝသနဋ္ဌာနံ ဟုတွာ သာသနံ ဩဂါဟေတွာ ဝိရူဠဋ္ဌာနံအဟောသီတိ.

And in that lineage of elders, the elder Medhaṅkara, a resident of the city of Muttima, composed a text named Lokadīpakasāra. Moreover, the elder Ānanda, a resident of the city of Haṃsāvatī, wrote an exposition on the Abhidhamma sub-commentary called Madhusāratthadīpanī; likewise, the elder Dhammabuddha, also a resident of Haṃsāvatī, composed a treatise on prosody named Kavissāra; similarly, the elder Saddhammālaṅkāra, also from Haṃsāvatī, produced a treatise on the Paṭṭhāna called Paṭṭhānasāradīpanī; and in the same way, another elder composed a text named Apheggusāra. Thus, having become the dwelling place of many great elders who authored various texts, the Dispensation became deeply rooted and flourished.

ဣတိ သာသနဝံသေ သုဝဏ္ဏဘူမိသာသနဝံသကထာမဂ္ဂါ နာမ

Thus in the Sāsanavaṃsa ends the section named 'The Path of the Story of the Lineage of the Dispensation in Suvaṇṇabhūmi'.

တတိယော ပရိစ္ဆေဒေါ.

The Third Chapter.

၄. ယောနကရဋ္ဌသာသနဝံသကထာမဂ္ဂေါ

4. The Path of the Story of the Lineage of the Dispensation in the Yona Country.

၄. ဣဒါနိ ပန ယောနကရဋ္ဌေ သာသနဿုပ္ပတ္တိံ ကထေဿာမိ[Pg.54]. ဘဂဝါ ဟိ ဝေနေယျဟိတာဝဟော ယောနကရဋ္ဌေ မမသာသနံ စိရကာလံ ပဘိဋ္ဌဟိဿတီတိ အာပေက္ခိတွာ သဒ္ဓိံ ဘိက္ခု သံဃေန ဒေသစာရိကံ အာဟိဏ္ဍန္တော လဘုဉ္ဇံ နာမ နဂရံ အဂမာသိ. တဒါ ဧကော နေသာဒေါ ဟရိဖလံ ဒတွာ တံ ပရိဘုဉ္ဇိတွာ ဟရိဗီဇေ ခိပိတေ ပထဝိယံ အပတိတွာ အာကာသေယေဝ ပတိဋ္ဌာသိ. တံ ဒိသွာ သိတံ ပတွာကာသိ. တမတ္ထံ ဒိသွာ အာနန္ဒတ္ထေရော ပုစ္ဆိ. အနာဂတေ ခေါ အာနန္ဒ ဣမသ္မိံ ဌာနေ မမ ဓာတုစေတိယံ ပတိဋ္ဌဟိဿတိ, သာသနံ ဝိရူဠမာပဇ္ဇိဿတီတိ ဗျာကာသိ. ဘဂဝတာ ပန ဟရိဖလဿ ဘုဉ္ဇိတဋ္ဌာနတ္တာဟရိဘုဉ္ဇောတိ တဿ ရဋ္ဌဿ နာမံ အဟောသိ. ဒွိန္နံ တာပသာနံ ဌပိတံ ဇလသုတ္တိကံ ပဋိစ္စ ယောနကာနံ ဘာသာယ လဘုဉ္ဇောတိ နာမံ အဟောသိ.

4. Now, I will relate the origin of the Dispensation in the Yonaka country. The Blessed One, for the welfare of those capable of being trained, foreseeing that his Dispensation would be firmly established for a long time in the Yonaka country, wandered on a teaching tour together with the community of monks and arrived at a city named Labhuñja. At that time, a hunter gave a haritaki fruit. After it was eaten and the seed was thrown, it did not fall on the ground but stood firm in the very air. Seeing this, the Blessed One manifested a smile. Seeing the reason for this, the Elder Ānanda asked. The Blessed One declared: 'Ānanda, in the future, a relic shrine of mine will be established in this place, and the Dispensation will flourish.' Because it was the place where the Blessed One ate the haritaki fruit, the name of that country became Haribhuñja. On account of a water-line established by two ascetics, in the language of the Yonakas, its name became Labhuñja.

တဒါ တတ္ထ မပိန္နာယ နာမ ဧကိဿာ မာတိကာယ သမီပေ နိသိန္နော ဧကော လဝကုလိကဇေဋ္ဌကော အတ္တနော ပုတ္တံ သတ္တဝဿိကံ ဘဂဝတော နိယျာဒေတွာ ပဗ္ဗာဇေသိ. ကမ္မဋ္ဌာနာနုယောဂဝသေန အစိရေနေဝ အရဟတ္တံ ပါပုဏိ. သတ္တဝဿိ ကဿစ သာမဏေရဿ အရဟတ္တံ သစ္ဆိကတဋ္ဌာနတံ ပဋိစ္စ ယောနကဘာသာယ ဧတံ ဌာနံ စင်္ဂမင်္ဃ ဣတိ ဝုစ္စတိ. စိရကာလ ဝသေန ဇင်္ဂမင်္ဃ ဣတိ ဝုစ္စတိ. တတော ပဋ္ဌာယယေဝ ယောနကရဋ္ဌေ သာသနံ ပတိဋ္ဌာတီတိ.

At that time, near a certain matron named Mapinnā, an elder of the Lavakula clan was seated. Having dedicated his seven-year-old son to the Blessed One, he had him go forth. Through devotion to the practice of meditation, the boy quickly attained Arahantship. Because a seven-year-old novice realized Arahantship there, in the Yonaka language, this place is called Caṅgamaṅgha. Through the passage of time, it came to be known as Jaṅgamaṅgha. From that time on, the Dispensation became established in the Yonaka country.

ဣဒံ ယောနကရဋ္ဌေ ပဌမံ သာသနဿ ပတိဋ္ဌာနံ.

This was the first establishment of the Dispensation in the Yonaka country.

သာသနေ ပန ပဉ္စတိံသာဓိကေ ဒွိဝဿသတေ သမ္ပတ္တေ မဟာရက္ခိတတ္ထေရော ယောနကရဋ္ဌံ ဂန္တွာ ကမ္ဗောဇခေမာဝရ ဟရိဘုဉ္ဇာယုဒ္ဓယာဒီသု အနေကေသု ရဋ္ဌေသု သာသနံ ပတိဋ္ဌာပေတိ. တာနိ ဟိ သဗ္ဗာနိ ရဋ္ဌာနိ သင်္ဂဟေတွာ ဒဿေန္တေဟိ အဋ္ဌကထာစရိယေဟိ ယောနကလောကန္တိ ဩကာသကာလောကဝါစကေန သာမညသဒ္ဒေန ဝုတ္တံ. ပကတိ ဟေသာ ဂန္ထကာရာနံ ယေန [Pg.55] ကေနစာကာရေန အတ္ထန္တရဿ ဝိညာပနာတိ.

However, when two hundred and thirty-five years had passed in the Dispensation, the Elder Mahārakkhita went to the Yonaka country and established the Dispensation in many regions such as Kamboja, Khemāvara, Haribhuñja, Ayuddhayā, and others. Indeed, all those regions, when taken together by the commentary teachers, are referred to by the general term 'Yonaka world,' a term denoting the physical world. For it is the nature of authors to make known another meaning by any means whatsoever.

မဟာရက္ခိတတ္ထေရော စ သဒ္ဓိံ ပဉ္စဟိ ဘိက္ခူဟိ ပါဋလိပုတ္တတော အနိလပထမဂ္ဂေန ယောနကလောကံ အာဂန္တွာ ကာဠကာရာမသုတ္တေန ယောနကေ ပသာဒေသိ. သတ္တတိသဟဿာဓိကပါဏသတသဟဿံ မဂ္ဂဖလာလင်္ကာရံ အဒါသိ. သန္တိကေ စဿ ဒသသဟဿာနိ ပဗ္ဗဇိံသု. ဧဝံ သော တတ္ထသာသနံ ပတိဋ္ဌာပေသိ. တထာ စ ဝုတ္တံ အဋ္ဌကထာယံ,–

The Elder Mahārakkhita, together with five monks, came from Pāṭaliputta by the aerial route to the Yonaka country, and inspired faith in the Yonakas with the Kāḷakārāma Sutta. He bestowed upon 170,000 beings the adornment of the path and fruit. In his presence, ten thousand went forth. Thus, he established the Dispensation there. As it is said in the commentary:

ယောနကရဋ္ဌံ တဒါ ဂန္တွာ, သော မဟာရက္ခိတော ဣသိ;

ကာဠကာရာမသုတ္တေန, တေ ပသာဒေသိ ယောနကေတိ.

Having gone to the Yonaka country then, that great sage Mahārakkhita; with the Kāḷakārāma Sutta, inspired faith in the Yonakas.

တတော ပဋ္ဌာယ တေသံ သိဿပရမ္ပရာ ဗဟူ ဟောန္တိ, ဂဏနပထံ ဝီတိဝတ္တာ.

From that time onwards, their line of disciples became numerous, beyond counting.

ဣဒံ ယောနကရဋ္ဌေ မဟာရက္ခိတတ္ထေရာဒယော ပဋိစ္စ

This concerns the Elder Mahārakkhita and others in the Yonaka country.

ဒုတိယံ သာသနဿ ပတိဋ္ဌာနံ.

The second establishment of the Dispensation.

ယောနကရဋ္ဌေ လကုန္နနဂရေ ဇိနစက္ကေ ပဉ္စဝဿသတေ မဏိမယံ ဗုဒ္ဓပ္ပဋိမံ မာပေတွာ ဝိသုကမ္မဒေဝပုတ္တော နာဂသေနတ္ထေရဿ အဒါသိ. နာဂေသေနတ္ထေရော စ တသ္မိံ ပဋိမမှိ ဓာတု အာဂန္တွာ ပတိဋ္ဌာတူတိ အဓိဋ္ဌာသိ. အဓိဋ္ဌာနဝသေနေဝ သတ္တဓာတုယော အာဂန္တွာ တတ္ထ ပတိဋ္ဌဟိတွာ ပါဋိဟာရိယံ ဒဿေသုန္တိ ရာဇဝံသေ ဝုတ္တံ.

In the city of Lakunnana in the Yonaka country, in the fifth century of the Conqueror's Dispensation, the devaputta Visukamma, having had a jeweled Buddha image made, gave it to the Elder Nāgasena. The Elder Nāgasena then resolved, 'May relics come and be established in this image.' By the power of his resolution, seven relics came and were established there, displaying a miracle, as is said in the royal chronicle.

တဉ္စ ဝစနံ မမ ပရိနိဗ္ဗာနတော ပဉ္စဝဿသတေ အတိက္ကန္တေ ဧတေ ဥပ္ပဇ္ဇိဿန္တီတိ မိလိန္ဒပဉှာယံ ဝုတ္တဝစနေန ကာလပရိမာဏဝသေန စ သမေတိ. ယောနကရဋ္ဌေ မိလိန္ဒရညော ကာလေ ဇိနစက္ကေ ပဉ္စဝဿသတေယေဝ နာဂသေနတ္ထေရံ ပဋိဿ ဇိနစက္ကံ ဝိရူဠံ ဟုတွာ ပတိဋ္ဌာသိ.

That statement—'five hundred years after my Parinibbāna these will arise'—accords with the words spoken in the Milindapañha and with the measure of time. In the Yonaka country, during the reign of King Milinda, precisely in the fifth century of the Conqueror's Dispensation, the Conqueror's Dispensation, having grown strong on account of the Elder Nāgasena, became firmly established.

ဣဒံ ယောနကရဋ္ဌေ နာဂသေနတ္ထေရံ ပဋိစ္စ တတိယံ

This is the third [establishment] concerning the Elder Nāgasena in the Yonaka country.

သာသနဿ ပတိဋ္ဌာနံ.

The establishment of the Dispensation.

ကလိယုဂေ [Pg.56] ပဉ္စသဋ္ဌိဝဿေလဘုဉ္ဇနဂရတော သင်္ကမိတွာ ကျုင်္ဂရနဂရေ မာပိကဿ ဗညာစောမင်္ဂရ နာမကဿ ရညော ကာလေ မဇ္ဈိမဒေသတော ကဿပတ္ထေရော ပဉ္စဟိ ထေရေဟိ သဒ္ဓိံ အာဂစ္ဆိ.

In the Kaliyuga, in the sixty-fifth year, having moved from the city of Labhuñja to the city of Kyuṅgara, during the reign of a king named Māpikassa Baññācomaṅgara, the Elder Kassapa came from the Middle Country accompanied by five other elders.

တဒါ သော ရာဇာ ဝိဟာရံ ကတွာ တေသံ အဒါသိ. သီဟဠဒီပတော စ ဓာတုယော အာနေတွာ ဧကော ထေရော အာဂစ္ဆိ. ဓာတုတော ပါဋိဟာရိယံ ဒိသွာ ပသီဒိတွာ လဘုဉ္ဇစေတိယ နိဓာနံ အကာသိ. တေ စ ထေရေ ပဋိစ္စ ယောနကရဋ္ဌေ သာသန ဝံသော အာဂတော.

Then that king, having built a monastery, gave it to them. And an elder came, bringing relics from the island of Sīhaḷa. The king, having seen a miracle from the relics and being pleased, made a deposit of them at the Labhuñja Cetiya. And on account of those elders, the lineage of the Dispensation came to the Yonaka country.

ဣဒံ ယောနကရဋ္ဌေ စတုတ္ထံ သာသနဿ ပတိဋ္ဌာနံ.

This is the fourth establishment of the Dispensation in the Yonaka country.

ကလိယုဂေ ဒွါသဋ္ဌာဓိကေ သတ္တသတေ သမ္ပတ္ထေ စိနရဋ္ဌိန္ဒော ရာဇာ အဘိဘဝိတွာ သကလမ္ပိ ယောနကရဋ္ဌံ သင်္ခုဗ္ဘိတံ ဟောတိ. တဒါ မဟာဓမ္မဂမ္ဘီရတ္ထေရော မဟာမေဓင်္ကရတ္ထေ ရောစာတိ ဒွေ ထေရော ယောနကရဋ္ဌတော သဒ္ဓိံ ဗဟူဟိ ဘိက္ခူဟိ သီဟဠဒီပံ အဂမံသု. တဒါ စ သီဟဠဒီပေ ဒုဗ္ဘိက္ခဘယေန အဘိဘူတော ဟုတွာ တတော သျာမရဋ္ဌေ သောက္ကတယနဂရံ ပုန အဂမံသု.

In the Kaliyuga, when seven hundred and sixty-two years had passed, the king of China conquered and caused the entire Yonaka country to be in turmoil. At that time, two elders, Mahādhammagambhīra and Mahāmedhaṅkara, together with many monks, went from the Yonaka country to the island of Sīhaḷa. Then, being overwhelmed by the fear of famine on the island of Sīhaḷa, they went again to the city of Sukkhodaya in the country of Siam.

တတော ပစ္ဆာ လကုန္နနဂရံ ဂန္တွာ သာသနံ ပဂ္ဂဏှန္တာနံ လဇ္ဇိပေသလာနံ ဘိက္ခူနံ သန္တိကေ ပုန သိက္ခံ ဂဏှိံသု. တေ စ ထေရော သျာမရဋ္ဌေ ယောနကရဋ္ဌေ စ သဗ္ဗတ္ထ သာသနံ ပတိဋ္ဌာပေသုန္တိ.

Then, having gone to the city of Lakunnana, they again received the training in the presence of the modest and gentle monks who were upholding the Dispensation. And those elders established the Dispensation everywhere in the country of the Syāmas and the Yonakas.

ဣဒံ ယောနကရဋ္ဌေ ပတ္တလင်္ကေ ဒွေ ထေရေ ပဋိစ္စ ပဉ္စမံ

This is the fifth [establishment] in the Yonaka country, concerning the two elders at Pattalaṅka.

သာသနဿ ပတိဋ္ဌာနံ.

The establishment of the Dispensation.

ကလိယုဂေ ပဉ္စဝီသာဓိကေ အဋ္ဌဝဿသတေ သမ္ပတ္တေ သိရိသဒ္ဓမ္မလောကပတိစက္ကဝတ္တိရာဇာ လဘုဉ္ဇစေတိယံ ပုန မဟန္တံ ကတွာ [Pg.57] တဿ စေတိယဿ သမီပေ စတ္တာရော ဝိဟာရေ ကာရာပေတွာ မဟာမေဓင်္ကရတ္ထေရဿ သာရိပုတ္တတ္ထေရဿ စ အဒါသိ. တဒါပိ တေ ဒွေ ထေရာ သာသနံ ပရိသုဒ္ဓံ ကတွာ ပတိဋ္ဌာပေသုန္တိ.

In the Kaliyuga, when eight hundred and twenty-five years had passed, King Sirisaddhammalokapaticakkavatti, having again enlarged the Labhuñja Cetiya, had four monasteries built near that Cetiya and gave them to the Elder Mahāmedhaṅkara and the Elder Sāriputta. At that time also, those two elders, having purified the Dispensation, established it firmly.

ဣဒံ ယောနကရဋ္ဌေ မဟာမေဓင်္ကရသာရိပုတ္တတ္ထေရေ

This concerns the Elders Mahāmedhaṅkara and Sāriputta in the Yonaka country.

ပဋိစ္စ ဆဋ္ဌံ သာသနဿ ပတိဋ္ဌာနံ.

The sixth establishment of the Dispensation.

ကလိယုဂေ တေစတ္တာလီသာဓိကေ နဝဝဿသတေ သမ္ပတ္တေ ဟံသာဝတီနဂရေ အနေကသေတိဘိန္ဒော နာမ ရာဇာ ယောနကရဋ္ဌံ အဘိဘဝိတွာ အတ္တနော ဟတ္ထဂတံ ကတွာ ဗလိ ဘုဉ္ဇနတ္ထာယ ဇေဋ္ဌပုတ္တဿ အနုရုဒ္ဓဿ နာမ ရာဇကုမာရဿ ဒတွာ ဗဟူဟိ အမစ္စေဟိ သဒ္ဓိံ တတ္ထ ဂန္တွာ အနုရာဇတာဝေန ရဇ္ဇံ ကာရာပေသိ. သာသနဉ္စ ဝိသောဓာပေတုံ သဒ္ဓမ္မစက္ကသာမိတ္ထေရံ တေန သဒ္ဓိံ ပဟိဏိ.

In the Kaliyuga, when nine hundred and forty-three years had passed, in the city of Haṃsāvatī, a king named Anekasetibhinda conquered the Yonaka country and brought it under his control. For the purpose of enjoying the tribute, he gave it to his eldest son, Prince Anuruddha, and sent him there with many ministers to have him rule the kingdom as a viceroy. To have the Dispensation purified, he sent the Elder Saddhammacakkasāmi along with him.

အနေကသေတိဘိန္နော ကိရ ရာဇာ ယောနကရဋ္ဌံ ဝိဇယကာလေ ပဌမံ သာသနဿ ပတိဋ္ဌာနဘူတမိဒန္တိ ကတွာ တံရဋ္ဌဝါသိနော ကရမရာနီတဘာဝေန န အဂ္ဂဟေသီတိ.

It is said that King Anekasetibhinda, during his conquest of the Yonaka country, considering it to be the first place where the Dispensation was established, did not take its inhabitants into servitude.

ယထာဝုတ္တတ္ထေရဝံသေသု စ ဧကော လကုန္နနဂရေ အရညဝါသီ ထေရော တတ္ထ နဂရေ အဇ္ဇ အသုကသ္မိံ ဌာနေ ဧကော မတောတိ ဂိဟီနံ ကထေတွာ ယထာကထိတံ ဘူတံ ဟုတွာ အယံ အဘိညာလာဘီတိ ပါကဋော အဟောသိ.

And in the aforementioned lineages of elders, one elder who was a forest-dweller in the city of Lakunnana became famous as one who had attained supernormal powers, after he told the laypeople in that city, 'Today, someone has died in such-and-such a place,' and it turned out to be just as he had said.

တသ္မိံယေဝ စ နဂရေ မဟာမင်္ဂလော နာမ ထေရော အနေကသေတိဘိန္ဒဿ ရညော ယုဇ္ဈိတုံ အာဂတကာလေ အနေကသေတိဘိန္ဒော ရာဇာ မံ ပက္ကောသိဿတိ, သမာနဇာတိကံ ဒူတံ ပေဿေဿတီတိ ပက္ကောသိတကာလတော ပဌမမေဝဝဒိ. ယထာဝုတ္တနိယာမေနေဝ ပက္ကောသနတော အယံ အဘိညာ လာဘီတိ ကိတ္တိ ဃောသော အဟောသိ.

In that same city, an elder named Mahāmaṅgala, at the time when King Anekasetibhinda came to wage war, predicted, "King Anekasetibhinda will summon me and send a messenger of the same social standing." Even before the summons, he spoke thus. According to the predicted manner of summoning, the rumor spread that he had attained supernormal powers.

တတ္ထ နဂရေ ဉာဏဝိလာသတ္ထေရော သင်္ချာပကာသကံ နာမ [Pg.58] ပကရဏံ အကာသိ. တံဠီကံ ပန ပတ္တလင်္ကတ္ထေရဿ ဝိဟာရေ ဝသန္တော သိရိမင်္ဂလောနာမ ထေရော အကာသိ.

In that city, the Elder Ñāṇavilāsa composed a treatise called Saṅkhyāpakāsaka. However, the Ṭīkā on it was composed by the Elder Sirimaṅgala, who resided in the monastery of the Elder Pattalaṅka.

ဝိသုဒ္ဓိမဂ္ဂဒီပနိံ ပန သံညွတ္တအရညဝါသီ ဥတ္တရာရာမော နာမ ဧကော ထေရော. မင်္ဂလဒီပနိံ သိရိမင်္ဂလတ္ထေရော. ဥပ္ပာတသန္တိံ အညတရော ထေရော. တံ ကိရ ဥပ္ပာတသန္တိံ သဇ္ဈာယိတွာ စီနရညော သေနံ အဇိနီတိ. ဣစ္စေဝံ ယောနကရဋ္ဌေ အဘိညာလာဘီနံ ဂန္ထကာရာနဉ္စ ထေရာနံ အာနုဘာဝေန ဇိနသာသနံ ပရိသုဒ္ဓံ ဟုတွာ ပတိဋ္ဌာတိ. ဧဝံ ဟေတုဖလသမ္ဗန္ဓဝသေန အာဒိ အန္တ သမ္ဗန္ဓဝသေန စ ယထာဝုတ္တေဟိ တီဟိ နယေဟိ ထေရပရမ္ပရာ ဃဋ္ဋေတွာ ဂဟေတဗ္ဗာ.

The Visuddhimaggadīpanī, however, was composed by an elder named Uttarārāma, a forest-dweller from Saṃññavatta. The Maṅgaladīpanī was composed by the Elder Sirimaṅgala. Another elder composed the Uppātasanti. It is said that, having recited that Uppātasanti, he conquered the army of the Chinese king. Thus, in the Yonaka country, through the influence of the elders who possessed supernormal powers and of the authors of texts, the Dispensation of the Victor, having become pure, was established. In this way, the succession of elders should be grasped by applying the three methods mentioned above—by way of cause and result, and by way of the connection between beginning and end.

ဣတိ သာသနဝံသေ ယောနကရဋ္ဌသာသနဝံသကထာ

Thus ends the Account of the Lineage of the Dispensation in the Yonaka Country in the Chronicle of the Dispensation.

မဂ္ဂေါ နာမ စတုတ္ထော ပရိစ္ဆေဒေါ.

The fourth chapter is named Maggo.

၅. နဝဝါသီရဋ္ဌသာသနဝံသကထာမဂ္ဂေါ

5. The Account of the Lineage of the Dispensation in the Vanavāsī Country.

၅. ဣဒါနိ ဝနဝါသီရဋ္ဌေ သိရိခေတ္တနဂရသာသနဝံသံ ဝက္ခာမိ. ဇိနစက္ကေ ဟိ ဧကာဓိကေ ဝဿသတေ သမ္ပတ္တေ ဇဋိလော သက္ကော နာဂေါ ဂရုဠော ကုမ္ဘဏ္ဍော စန္ဒီ ပရမီသွရောစာတိ ဣမေ သတ္တ သိရိခေတ္တံ နာမ နဂရံ မာပေသုံ. တတ္ထ ဒွတ္တပေါင်္ကော နာမ ရာဇာ ရဇ္ဇံ ကာရေသိ. တဿ ကိရ တီဏိ အက္ခီနိ သန္တီတိ. တဒါ ဘဂဝတော သာဝကာ အရဟန္တာ တိသဟဿမတ္တာ တတ္ထ ဝသိံသု. သော ရာဇာ တေသံ အရဟန္တာနံ ဒေဝသိကံ စတူဟိ ပစ္စယေဟိ ဥပတ္ထမ္ဘိ. ဆ သရီရဓာတုယော စ ဧကေကံ ဧကေကသ္မိံ နိဒဟိတွာ ဆ စေတိဣယာနိ ကာရာပေသိ. ဒက္ခိဏဗာဟုံ ပန နိဒဟိတွာ ဧကမ္ပိ စေတိယံ ကာရာပေသိ.

5. Now, I shall relate the account of the Dispensation in the city of Sirikhetta in the Vanavāsī country. When one hundred and one years had passed in the era of the Conqueror's Wheel, Jaṭila, Sakka, Nāga, Garuḷa, Kumbhaṇḍa, Candī, and Paramīsvara—these seven—founded a city named Sirikhetta. There, a king named Dvattapoṅka ruled. It is said that he had three eyes. At that time, approximately three thousand disciples of the Blessed One, Arahants, lived there. The king supported those Arahants daily with the four requisites. He enshrined six bodily relics, each in a separate location, and had six cetiyas constructed. Moreover, having enshrined the right arm relic, he also had one cetiya built.

ဥဏှီသဓာတုံ ပန ကင်္ဂရန္နဂရတော အာနေတွာ ဧကမ္ပိ စေတိယံ ကာရာပေသိ. တံ ပန တာဝ န နိဋ္ဌိတံ. ပစ္ဆာ အနုရုဒ္ဓရာဇာ ဂဟေတွာ အရိမဒ္ဒနနဂရံ အာနေတွာ စညိင်္ခု နာမ စေတိယေ နိဓာနံ [Pg.59] အကာသိ. တသ္မာ ရက္ခိတတ္ထေရဿ အာဂမနတော ပုဗ္ဗေပိ သာသနံ ပတိဋ္ဌာသီတိ ဒဋ္ဌဗ္ဗံ. တတော ပစ္ဆာ သာသနံ ဒုဗ္ဗလံ ဟုတွာ အဋ္ဌာသိ.

Having brought the cranial protuberance relic from the city of Kaṅgaranna, he also had a cetiya built for it. But that was not yet completed. Later, King Anuruddha took it, brought it to the city of Arimaddana, and enshrined it in a cetiya named Caññiṅkhu. Therefore, it should be understood that the Dispensation was established even before the arrival of the Elder Rakkhita. After that, the Dispensation became weak and remained so.

ဣဒံ ဝနဝါသီရဋ္ဌေ ပဌမံ သာသနဿ ပတိဋ္ဌာနံ.

This was the first establishment of the Dispensation in the Vanavāsī country.

မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရေန ပန ပေသိတော ရက္ခိတတ္ထေရော ဝနဝါသီရဋ္ဌံ ဂန္တွာ အာကာသေ ဌတွာ အနမတဂ္ဂပရိယာယကထာယ ဝနဝါသိကေ ပသာဒေသိ. ကထာပရိယောသာနေ ပနဿ သဋ္ဌိသဟဿာနံ ဓမ္မာဘိသမယော အဟောသိ. သတ္တတိသဟဿမတ္တာ ပဗ္ဗဇိံသု. ပဉ္စဝိဟာရသတာနိ ပတိဋ္ဌာပေသုံ. ဧဝံ သော တတ္ထ သာသနံ ပတိဋ္ဌာပေသိ. တေနေဝ အဋ္ဌ ကထာယံ –

The Elder Rakkhita, sent by the Elder Mahāmoggaliputtatissa, went to the Vanavāsī country and, standing in the air, inspired confidence in the forest-dwellers with a discourse on the beginningless round. At the end of the discourse, the penetration of the Dhamma arose for sixty thousand beings. About seventy thousand went forth. They established five hundred monasteries. Thus, he established the Dispensation there. Hence, in the Commentary it is said:

ဂန္တွာန ရက္ခိတတ္ထေရော,ဝနဝါသိံ မဟိဒ္ဓိကော;

အန္တလိက္ခေ ဌိတော တတ္ထ,ဒေသေသိ အနမတဂ္ဂိယန္တိ ဝုတ္တံ.

Having gone to Vanavāsi, the Elder Rakkhita, of great psychic power, standing there in mid-air, taught the discourse on the beginningless round.

ဧဝံ ဝနဝါသီရဋ္ဌေ ပုဗ္ဗေယေဝ သာသနံ ဩဂါဟေတွာ ပတိဋ္ဌဟိ. န ပန တာဝ သကလံ ဗျာပေတွာ ပတိဋ္ဌဟိ.

Thus, the Dispensation had already penetrated and become established in the Vanavāsī country. However, it did not yet become established so as to pervade the entire country.

ဣဒံ တာဝ ဝနဝါသီရဋ္ဌေ သိရိခေတ္တနဂရေ ဒုတိယံ

This, indeed, is the second establishment in the city of Sirikhetta, in the Vanavāsī country:

သာသနဿ ပတိဋ္ဌာနံ.

the establishment of the Dispensation.

ဇိနစက္ကေ ပန တေတ္တိံသာဓိကေ စတုဝဿသတေ ကုက္ကုဋ သီသော နာမ ဧကော ရာဇာ ရဇ္ဇံ ကာရေသိ. တဿ ရညော ကာလေ ဘဂဝတော သာဝကာ အရဟန္တာ ပဉ္စသတမတ္တာ အဟေသုံ. တေသမ္ပိ သော ရာဇာ ဒေဝသိကံ စတူဟိ ပစ္စယေဟိ ဥပတ္ထမ္ဘေသိ. သောတာပန္နသကဒါဂါမိအနာဂါမိနော ပန ဂဏနပထံ [Pg.60] ဝီတိဝတ္တာ အဟေသုံ.

When four hundred and thirty-three years had passed in the era of the Conqueror's Wheel, a king named Kukkuṭasīsa ruled. In that king's time, there were about five hundred Arahant disciples of the Blessed One. That king also supported them daily with the four requisites. Stream-enterers, once-returners, and non-returners, however, were beyond counting.

ဣဒံ ဝနဝါသီရဋ္ဌေ သိရိခေတ္တနဂရေ ပရမ္ပရာဘတဝသေန

This, in the Vanavāsī country, in the city of Sirikhetta, according to what has been handed down by tradition, is

တတိယံ သာသနဿ ပတိဋ္ဌာနံ.

the third establishment of the Dispensation.

ဣစ္စေဝံ ဝနဝါသီရဋ္ဌေ အနေကသတေဟိ အရဟန္တတ္ထေရေဟိ သာသနံ ပုဏ္ဏိန္ဒုသင်္ကာသံ ဟုတွာ အတိဝိယ ဝိဇ္ဇောတေသိ. သာသနိက ဂန္ထကာရာ ပန မဟာထေရာ တတ္ထ န သန္ဒိဿန္တိ. အရဟန္တတ္ထေရာ ပန ရာဇူနံ အာယာစနံ အာရဗ္ဘ ဓမ္မသတ္ထံ ဧကံ ဝိရစယိံသူတိ ပေါရာဏာ ဝဒန္တီတိ. ဣစ္စေဝံ–

Thus, in the Vanavāsī country, through many hundreds of Arahant Elders, the Dispensation shone exceedingly bright like the full moon. However, great elders who were authors of texts on the Dispensation are not found there. But the ancients say that the Arahant Elders composed one Dhamma treatise at the request of kings. Thus—

တေစ ထေရာ မဟာပညာ,ပဂ္ဂဟေတွာန သာသနံ;

သူရိယော ဝိယ အတ္ထင်္ဂေါ,ဥပဂါ မစ္စုသန္တိကံ.

And those Elders, of great wisdom, having upheld the Dispensation, like the setting sun, approached the presence of Death.

တသ္မာ ဟိ ပဏ္ဍိတော ပေါသော,ယာဝ မစ္စု နစာဂတော;

တာဝ ပုညံ ကရေ နိစ္စံ,မာ ပမဇ္ဇေယျ သဗ္ဗဒါတိ.

Therefore, indeed, a wise person, as long as death has not come, should constantly make merit, and never be negligent at all.

ဣတိ သာသနဝံသေ ဝနဝါသီရဋ္ဌသာသနဝံသကထာမဂ္ဂေါ

Thus ends the section on the Account of the Lineage of the Dispensation in the Vanavāsī Country within the Chronicle of the Dispensation.

နာမ ပဉ္စမော ပရိစ္ဆေဒေါ.

The fifth chapter.

၆. အပရန္တရဋ္ဌသာသနဝံသကထာမဂ္ဂေါ

6. The Account of the Lineage of the Dispensation in the Aparanta Country.

၆. ဣဒါနိ ပန မရမ္မမဏ္ဍလေ အပရန္တရဋ္ဌေ သာသနဝံသံ ဝက္ခာမိ. အမှာကဉှိ မရမ္မရဋ္ဌေ သုပ္ပာဒကတိတ္ထေ ဝါဏိဇဂါမေ ဝသန္တေ စူဠပုဏ္ဏ မဟာပုဏ္ဏေဒွေ ဘာတိကေ ပဋိစ္စ ဘဂဝတော ဓရမာနဿေဝ အတိရေကဝီသတိဝဿကာလတော ပဘုတိ သာသနံ ပတိဋ္ဌာသိ. န ပန တာဝ ဗျာပေတွာ ပတိဋ္ဌာသိ. တေနေဝ ပုန သာသနဿ ပတိဋ္ဌာပနတ္ထာယ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရော [Pg.61] ယောနကဓမ္မရက္ခိတတ္ထေရံ ပေသေသီတိ.

6. Now, I will recount the lineage of the Dispensation in the Maramma region, in the Aparanta country. Indeed, in our Maramma country, at Suppādaka port, in the merchant village, on account of the two brothers Cūḷapuṇṇa and Mahāpuṇṇa, the Dispensation was established while the Blessed One was still living, from a time more than twenty years into his ministry. However, it was not yet widely established. Therefore, to establish the Dispensation again, the Elder Mahāmoggaliputtatissa sent the Elder Yonaka Dhammarakkhita.

ဘဂဝါ ပန လောဟိတစန္ဒနဝိဟာရံ ပဋိဂ္ဂဟေတွာ သတ္တသတ္တာဟာနိ နိသီဒိတွာ သမာဂတာနံ ဒေဝမနုဿာနံ ဓမ္မရသံ အဒါသိ. သတ္တာဟေသု စ ဧကသ္မိံ အဟု စတုရာသီတိပါဏသဟဿာနံ ဓမ္မာဘိသမယော အဟောသိ. ပဉ္စသတမတ္တေဟိ စ ပါသာဒေဟိ အာဂစ္ဆန္တော အန္တရာမဂ္ဂေ သစ္စဗန္ဓပဗ္ဗတေ နိသိန္နဿ သစ္စဗန္ဓဿ နာမ ဣသိနော ဓမ္မံ ဒေသေတွာ ဆဟိ အဘိညာဟိ သဒ္ဓိံ အရဟတ္တံ ပါပေသိ. ဝါဏိဇဂါမေ စ ဣသိဒိန္နသေဋ္ဌိ အာဒီနမ္ပိ ဓမ္မရသံ ပါယေသိ. ဣစ္စေဝံ သစ္စဗန္ဓဣသိဒိန္နမဟာပုဏ္ဏာဒယော ပဋိစ္စ အမှာကံ မရမ္မမဏ္ဍလေ သာသနံ ပတိဋ္ဌာသိ.

The Blessed One, having accepted the Lohitacandana Monastery, sat there for seven weeks and gave the taste of the Dhamma to the assembled devas and humans. During one of those weeks, the penetration of the Dhamma arose for eighty-four thousand beings. While traveling with about five hundred monks, on the way at Saccabandha Mountain, he taught the Dhamma to the ascetic named Saccabandha who was seated there, and caused him to attain arahantship along with the six higher knowledges. In the merchant village, he also caused the wealthy merchant Isidinna and others to taste the Dhamma. Thus, on account of Saccabandha, Isidinna, Mahāpuṇṇa, and others, the Dispensation became established in our Maramma region.

ဣဒံ မရမ္မမဏ္ဍလေ အပရန္တရဋ္ဌေ ပဌမံ သာသနဿ

This is the first establishment of the Dispensation in the Maramma region, in the Aparanta country.

ပတိဋ္ဌာနံ.

Establishment.

ဘဂဝတော ပရိနိဗ္ဗုတတော ပဉ္စတိံသာဓိကေ ဒွိဝဿသတေ သမ္ပတ္တေ တတိယသင်္ဂီတိံ သင်္ဂါယိတွာ အဝသာနေ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရော အတ္တနော သဒ္ဓိဝိဟာရိကံ ယောနကဓမ္မရက္ခိတတ္ထေရံ သဒ္ဓိံ စတူဟိ ဘိက္ခူဟိ အပရန္တရဋ္ဌံ ပေသေသိ. အပရန္တရဋ္ဌဉ္စ နာမ အမှာကံ မရမ္မမဏ္ဍလေ သုနာပရန္တရဋ္ဌမေဝ. တမတ္ထံ ပန ဟေဋ္ဌာ အဝေါစုမှာ.

When two hundred and thirty-five years had passed since the Blessed One's Parinibbāna, at the conclusion of the Third Council which had been convened, the Elder Mahāmoggaliputtatissa sent his own disciple, the Elder Yonaka Dhammarakkhita, along with four monks, to the Aparanta country. And the Aparanta country, in our Maramma region, is Sunāparanta itself. We have spoken of this matter below.

ယောနကဓမ္မရက္ခိတတ္ထေရောပိ အပရန္တရဋ္ဌံ အာဂန္တွာ အဂ္ဂိက္ခန္ဓောပမသုတ္တေန ရဋ္ဌဝါသီနံ ပသာဒေသိ. သတ္တတိမတ္တာနံ ပါဏသဟဿာနံ ဓမ္မရသံ ပါယေသိ. ရဋ္ဌဝါသိနော စ ဗဟဝေါ သာသနေ ပဗ္ဗဇိံသု. ရာဇကုလတောပိ သဟဿမတ္တာ ပဗ္ဗဇိံသု. ဣတ္ထီနံ ပန အတိရေကသဋ္ဌိသဟဿမတ္တာ ပဗ္ဗဇိံသု. တဉ္စ န အဂ္ဂိက္ခန္ဓောပမသုတ္တန္တံ သုတွာ ပဗ္ဗဇန္တီနံ ဣတ္ထီနံ ဝသေန ဝုတ္တံ, အထ ခေါ အာဒိတော ပဋ္ဌာယ ယာဝစိရကာလာ သာသနံ ပသီဒိတွာ ပဗ္ဗဇန္တီနံ ဣတ္ထီနံ ဝသေန ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. ကသ္မာတိ စေ, ဣတ္ထီနံ ဘိက္ခုနီနံ သန္တိကေယေဝ ပဗ္ဗဇိတုံ ယုတ္တတ္တာ ယောနကဓမ္မရက္ခိတတ္ထေရေန [Pg.62] စ သဒ္ဓိံ ဘိက္ခုနီနံ အနာဂတတ္တာ. ဧဝံ စိရကာလံ အတိက္ကမိတွာ ပစ္ဆာ ဘိက္ခုနိယော အာဂန္တွာ တာသံ သန္တိကေ ပဗ္ဗဇိတာနံ ဝသေန ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. သီဟဠဒီပေ အနုဠာဒေဝိယော ပဗ္ဗဇိတကာလေ မဟာမဟိန္ဒတ္ထေရဿ သံဃမိတ္တာထေရိယာ ပက္ကောသနတာ ဣဓ ဉာပကာတိ. ဧဝံ ယောနကဓမ္မရက္ခိတတ္ထေရံ ပဋိစ္စ အပရန္တရဋ္ဌေ သတ္တာနံ ဗဟုပကာရော အဟောသိ. တေနေဝဋ္ဌကထာယံ–

The Elder Yonaka Dhammarakkhita also, having come to the Aparanta country, inspired the inhabitants of the country with the Aggikkhandhopama Sutta. He gave the taste of the Dhamma to seventy thousand beings. Many of the country’s inhabitants went forth into the Dispensation. From the royal family, about a thousand went forth. Among the women, more than sixty thousand went forth. This was not said merely because of the women who went forth after hearing the Aggikkhandhopama Sutta, but rather it should be seen as referring to the women who went forth from the beginning until a long time later, after gaining faith in the Dispensation. Why? Because it was proper for women to go forth in the presence of bhikkhunīs, and the Elder Yonaka Dhammarakkhita did not have bhikkhunīs with him. Thus, it should be understood that it refers to those who went forth in the presence of the bhikkhunīs who arrived later, after a long time had passed. In Sri Lanka, at the time of Queen Anulā’s going forth, the fact that the Elder Mahinda summoned the Therī Saṅghamittā is the indicator here. Thus, through the Elder Yonaka Dhammarakkhita, there was great benefit for beings in the Aparanta country. So it is said in the commentary.

အပရန္တံ ဝိဂါဟိတွာ, ယောနကော ဓမ္မရက္ခိတော;

အဂ္ဂိက္ခန္ဓူပမေနေတ္ထ, ပသာဒေသိ ဇနေ ဗဟူတိ.

Having penetrated Aparanta, the Yonaka Dhammarakkhita, by means of the simile of the mass of fire, brought faith to many people there.

တတ္ထာယံ အဓိပ္ပာယ ဝိသေသော ဂဟေတဗ္ဗော. ကထံ. အဂ္ဂိက္ခန္ဓောပမသုတ္တန္တံ နာမ ဘိက္ခူနံ ပဋိပတ္တိဝသေန ဝုတ္တံ, တံ ဘိက္ခူနံယေဝ ဒေသေတုံ ဝဋ္ဋတိ, ထေရောပိ တတ္ထ တံ ဒေသေသိ, တသ္မာ ပုဏ္ဏသစ္စဗန္ဓာဒယော ပဋိစ္စ ဘဂဝတော ဓရမာနဿ ဝီသတိဝဿကာလေယေဝ သာသနံ အပရန္တရဋ္ဌေ ပတိဋ္ဌဟိတွာ ကသ္မိဉ္စိ ကသ္မိဉ္စိ ဌာနေ ဘိက္ခူနံ သံဝိဇ္ဇမာနတ္တာ တေသံ ဘိက္ခူနံ သင်္ဂဟေတွာ ဒေသေတုံ ပစ္ဆာ အာဂတာနဉ္စ ဘိက္ခူနံ ပရိသုဒ္ဓါစာရတံ ဝိညာပေတုံ အဂ္ဂိက္ခန္ဓောပမသုတ္တံ ထေရော ဒေသေသီတိ. ဧဝဉ္စ သတိ အရိမဒ္ဒနနဂရေ သမဏကုတ္တကာနံ သံဝိဇ္ဇမာနဘာဝံ ဝက္ခမာနေန ဝစနေန သမေတိ.

Here, this special intention should be understood. How? The Aggikkhandhopama Sutta, spoken in relation to the practice of the monks, is fitting to be taught specifically to monks. The Elder also taught it there. Therefore, because the Dispensation had been established in the Aparanta country during the twenty-year period of the Blessed One's being alive, in dependence on Puṇṇa, Saccabandha, and others, and because monks existed in various places, the Elder taught the Aggikkhandhopama Sutta to gather those monks and to make known pure conduct to monks who arrived later. And if this is so, it accords with the statement that will be made concerning the existence of sham ascetics in Arimaddana city.

ဣဒံ မရမ္မမဏ္ဍလေ အပရန္တရဋ္ဌေ ဒုတိယံ

This is the second [establishment] in the Maramma region, in the Aparanta country.

သာသနဿ ပတိဋ္ဌာနံ.

The establishment of the Dispensation.

ယသ္မာ ပန ဗုဒ္ဓေ, ဘဂဝါ ပုဏ္ဏတ္ထေရဿ ယာစနမာရဗ္ဘ အပရန္တရဋ္ဌံ အာဂန္တွာ ဝါဏိဇေ ဟိ ကာရိတေ စန္ဒနဝိဟာရေ ဝသိတွာ ဧကသ္မိံ သမယေ အာနန္ဒေန ပစ္ဆာသမဏေန တမ္ဗဒီပရဋ္ဌမ္ပိ ဒေသစာရိကံ အာဟိဏ္ဍိ. အာဟိဏ္ဍိတွာ အရိမဒ္ဒနနဂရဋ္ဌာနသမီပံ ပတွာ ပဗ္ဗတမုဒ္ဓနိ ဌတွာ အနာဂတေ ခေါ အာနန္ဒ ဣမသ္မိံ ပဒေသေ သမ္မုတိ နာမ ရာဇာ အရိမဒ္ဒနံ နာမ နဂရံ မာပေဿတိ[Pg.63], တသ္မိဉ္စ နဂရေ မမ သာသနံ ဝိရူဠံ ဟုတွာ ပတိဋ္ဌဟိဿတီတိ ဗျာကာသိ. အယမတ္ထော ပေါရာဏဝေဒပါတ္ထကေသု ဝုတ္တော.

Now, because the Blessed One—at the request of the Elder Puṇṇa—came to the Aparanta country and stayed in a sandalwood monastery built by merchants, he once, with Ānanda as his attendant monk, wandered on a tour of the country even as far as the region of Tambadīpa. After wandering, he arrived near the site of Arimaddana city and stood atop a mountain. There, he declared, "Ānanda, in the future, a king named Sammuti will establish a city called Arimaddana in this region, and there my Dispensation will flourish and become established." This meaning is stated in the ancient texts of lore.

ယောနကဓမ္မရက္ခိတတ္ထေရော စ အပရန္တရဋ္ဌံ အာဂန္တွာ တမ္ဗဒီပရဋ္ဌမ္ပိ အာဟိဏ္ဍိတွာ တမ္ဗဒီပရဋ္ဌဝါသီနမ္ပိ ဓမ္မရသံ ပါယေသိယေဝ. အယမတ္ထော ခတ္တိယကုလတော ဧဝ ပုရိသသဟဿာနိ ပဗ္ဗဇိံသူတိ အဋ္ဌကထာယံ ဝုတ္တတ္တာ ဝိညာယတိ. တဒါ ဟိ အပရန္တရဋ္ဌေ ခတ္တိယော နတ္ထိ, တမ္ဗဒီပရဋ္ဌိန္ဒောယေဝ တံ အနုသာသေတွာ အတိ ဝသတိ, ခတ္တိယေ စ အာသန္တေ ကုတော ခတ္တိယကုလာနိ ဘဝိဿန္တိ, တေနေဝ တမ္ဗဒီပရဋ္ဌတော ပုရိသသဟဿာနိ ပဗ္ဗဇိံသူတိ ဝိညာတဗ္ဗံ. တသ္မာ တမ္ဗဒီပိကသာသနဝံသမ္ပိ ဣဓ ဝတ္တုံ ယုဇ္ဇတိ.

Furthermore, the elder Yonaka Dhammarakkhita, having come to the Aparanta country, also wandered in the region of Tambadīpa and imparted the taste of the Dhamma even to the residents of Tambadīpa. This matter is understood from the commentary, as it is stated that a thousand men from the warrior families went forth. For at that time, there were no warriors in the Aparanta country; the king of Tambadīpa alone governed it and resided there. And if there were no warriors, how could there be warrior families? Therefore, it should be understood that a thousand men went forth from Tambadīpa. Thus, it is appropriate to speak here of the lineage of the Tambadīpa Dispensation.

တေနိဒါနိ တမ္ဗဒီပိကာသာသနဝံသံ ပဝက္ခာမိ. အမှာကဉှိ မရမ္မမဏ္ဍလေ တမ္ဗဒီပရဋ္ဌေ အရိမဒ္ဒနနဂရေ သမ္မုတိရာဇာ နာမ ဘူပါလော ရဇ္ဇံ ကရေသိ. တတော ပဋ္ဌာယ ယာဝ အနုရုဒ္ဓရညာ သမထိ နာမကေ ဒေသေ နိသိန္နာနံ တိံသမတ္တာနံ သမဏကုတ္တကာနံ သဋ္ဌိသဟဿမတ္တာနံ သိဿာနံ ဩဝါဒံ ဒတွာ စရိံသု.

Now, therefore, I shall recount the lineage of the Tambadīpa Dispensation. In our Maramma region, in the country of Tambadīpa, in the city of Arimaddana, a king named Sammuti ruled. From then until the time of King Anuruddha, thirty sham ascetics, residing in the region called Samathi, wandered about giving advice to sixty thousand disciples.

တေသံ ပန သမဏကုတ္တကာနံ အယံ ဝါဒေါ,- သစေ ယော ပါဏာတိပါတံ ကရေယျ, သော ဤဒိသံ ပရိတ္တံ ဘဏန္တော တမှာ ပါပကမ္မာ ပရိမုစ္စေယျ, သစေ ပန ယော မာတာပိတရံ ဟန္တွာ အနန္တရိယကမ္မတော ပရိမုစ္စိတုကာမော ဘဝေယျ, ဤဒိသံ ပရိတ္တံ ဘဏေယျ, သစေပိ ပုတ္တဓိတာနံ အာဝါဟဝိဝါဟကမ္မံ ကတ္တုကာမော ဘဝေယျ, အာစရိယာနံ ပဌမံ နိယျာဒေတွာ အာဝါဟဝိဝါဟကမ္မံ ကာတဗ္ဗံ, ယော ဣဒံ စာရိတ္တံ အတိက္ကမေယျ, ဗဟု အပုညံ ပသဝေယျာတိ ဧဝမာဒီဟိ မိစ္ဆာဝါဒေဟိ အတ္တနော အတ္တနော ဥပဂတာနံ ဩဝါဒံ အဒံသု. တမတ္ထံ သုတွာ အနုရုဒ္ဓရာဇာ ပရိစိတပုညော တေသံ ဝါဒံ န ရုစိ. အယံ တေသံ မိစ္ဆာဝါဒေါတိ.

Now, these sham ascetics held this view: “If someone were to kill a living being, by reciting such a protective verse, they would be freed from that evil deed. If someone, having killed their mother or father, wished to be freed from the consequence of an immediate-result kamma, they should recite such a protective verse. If one wished to perform the marriage ceremony for their sons and daughters, they should first make an offering to the teachers and then perform the marriage. Whoever transgresses this custom would accumulate much demerit.” With such false doctrines, they gave advice to their own followers. Hearing this, King Anuruddha, who was accustomed to merit, was not pleased with their doctrine. This was their false doctrine.

တဒါ [Pg.64] စ အရိမဒ္ဒနနဂရေ အရဟန္တော နာမ ထေရော အာဂန္တွာ သာသနံ ပတိဋ္ဌာပေသိ. အယံ အရဟန္တတ္ထေရဿ အဋ္ဌုပ္ပတ္တိ,– ရာဇဝံသာဂတပရိတ္တနိဒါနာဂတသာသနပ္ပဝေဏိယာဂတဝသေန တိဝိဓာ ဟောတိ.

At that time, an elder named Arahanta arrived in the city of Arimaddana and established the Dispensation. This origin of the Elder Arahanta is threefold: it comes by way of the royal lineage, by way of the origin of the paritta, and by way of the tradition of the Dispensation.

တတ္ထာယံ ရာဇဝံသာဂတဋ္ဌုပ္ပတ္တိ,– တဒါ ဟိ သုနာပရန္တတမ္ဗဒီပရဋ္ဌေသု သဗ္ဗေန သဗ္ဗံ သဗ္ဗဒါ ထိရံ သာသနံ န တာဝ ပတိဋ္ဌာသိ. တေနေဝ ဘဂဝတော ဗျာကတနိယာမေန သာသနံ ပတိဋ္ဌာပေဿာမာတိ စိန္တေတွာ မဟာထေရာ သက္ကဿ ဒေဝါနမိန္ဒဿ သန္တိကံ ဂန္တွာ သာသနံ အနုဂ္ဂဟိတုံ သမတ္ထံ ပုဂ္ဂလံ ဒေဟီတိ ယာစိံသု. သက္ကောစ ဒေဝါနမိန္ဒော တာဝတိံသဘဝနေ ဧကံ ဒေဝပုတ္တံ ယာစိတွာ ဧကိဿာ ဗြာဟ္မဏိယာ ကုစ္ဆိမှိ ပဋိသန္ဓိံ ဂဏှာပေသိ. ဒသမာသစ္စယေန ဝိဇာယနကာလေ သီလဗုဒ္ဓိ နာမ ထေရော အနုရက္ခိတွာ ဝယေ သမ္ပတ္တေ ပဗ္ဗာဇေသိ. တီသု ပိဋကေသု အတိဝိယ ဆေကော ဟုတွာ အရဟတ္တံ ပါပုဏိ. အရဟန္တောတိ နာမေန ပါကဋော အဟောသိ.

Herein, this is the account of the origin from the royal lineage: At that time, in the regions of Sunāparanta and Tambadīpa, the Dispensation was not yet firmly established everywhere and at all times. Therefore, thinking, “We will establish the Dispensation according to the Blessed One’s prediction,” the great elders went to Sakka, the king of the devas, and requested, “Give us a person capable of supporting the Dispensation.” Sakka, the king of the devas, having requested a certain devaputta in the Tāvatiṃsa heaven, caused him to take rebirth in the womb of a brahmin woman. When ten months had passed and the time of birth arrived, the elder named Sīlabuddhi protected him and, when he came of age, ordained him. Having become exceedingly skilled in the three baskets, he attained arahantship. He became known by the name “Arahanta.”

သောစ ထေရော မရမ္မမဏ္ဍလေ ဇိနသာသနံ ဝိဇ္ဇောတာပေတုံ အရိမဒ္ဒနနဂရံ အာဂန္တွာ နဂရတော အဝိဒူရေ ဧကသ္မိံ အရညေ နိသီဒိ. တဒါ သက္ကော ဒေဝါနမိန္ဒော ဧကံ နေသာဒံ ပလောဘေတွာ တဿ ထေရံ ဒဿေသိ. အထ နေသာဒဿ ဧတဒဟောသိ,– အယံ ပန အမနုဿော ယက္ခော ဘဝေယျ, သစေ ပန မနုဿော ဘဝေယျ, ဧဝံ သတိ မိလက္ခုဇာတိကော ဘဝေယျာတိ. ဧဝံ ပန စိန္တေတွာ ရညော ဒဿနတ္ထာယ နဂရံ အာနေသိ. ထေရော စ အဋ္ဌပရိက္ခာရေ ဂဟေတွာ အနုဂစ္ဆိ. နေသာဒါ စ ထေရံ အာနေတွာ ရညော ဒဿေသိ.

The elder, wishing to illuminate the Dispensation of the Victor in the Maramma region, came to the city of Arimaddana and sat in a forest not far from the city. Then Sakka, the king of the devas, enticed a certain hunter and showed him the elder. The hunter then thought, “This must be a non-human yaksha. But if he is a human, then he must be of the barbarian race.” Thinking thus, he brought him to the city to show to the king. And the elder, taking his eight requisites, followed along. The hunter brought the elder and presented him to the king.

ရာဇာ ဒိသွာ သန္တိန္ဒြိယော အယံ, န မိလက္ခုဇာတိကော, ဣမဿ အဗ္ဘန္တရေ သာရဓမ္မော အတ္ထိ မညေတိ လဒ္ဓသူရိယောဘာသံဝိယ ပဒုမံ ဖုလ္လစိတ္တံ ဟုတွာ ဝီမံသေတုကာမော ထေရံ အာဟ,– အတ္တနော သာရုပ္ပံ အာသနံ ဉတွာ နိသီဒါဟီတိ.

The king, seeing him with serene faculties, thought, “This is not of the Milakkhu lineage. There must be noble Dhamma within him.” Like a lotus that has received the sunlight, his heart bloomed, and wishing to question the Elder, he said, “Knowing a seat suitable for you, please sit down.”

ထေရော စ ရာဇပလ္လင်္ကံ အာရုဟိတွာ နသီဒိ. ရာဇာ စ အယံ အဂ္ဂါသနေ [Pg.65] နိသီဒိ, အဝဿံ အဂ္ဂပုဂ္ဂလော ဘဝေယျာတိ စိန္တေတွာ တွံ ကဿ ဉာတိ, ကဿ ဘိဿော, ကုတော အာဂတောသီတိ ပုစ္ဆိ. ထေရော စ ဧဝမာဟ,– လောကသ္မိံ ယော နဝဂုဏသမ္ပန္နော ဘဂဝါ သမ္မာသမ္ဗုဒ္ဓေါ, တဿာဟံ ဉာတိ, သောဘဂဝါယေဝ မမာစရိယော, ဘိက္ခုသံဃဿ နိသိန္နဋ္ဌာနတော အာဂတောမှီတိ.

The elder climbed onto the royal couch and sat down. And the king, seeing that he sat on the principal seat, thought, “Surely, this must be the foremost individual,” and asked, “Whose relative are you? Whose disciple are you? From where have you come?” The elder replied, “In this world, the Blessed One, the Perfectly Self-Enlightened One, who is endowed with the nine qualities—I am his relative. That Blessed One is my teacher. I have come from the place where the assembly of monks was seated.”

ရာဇာ စ သောမနဿပ္ပတ္တော ဟုတွာ အာဟ, တဝ အာစရိယေန ဒေသိတံ ဓမ္မံ ဧကဒေသတော ဒေသေဟီတိ. အထ ယထာ သိရိဓမ္မာသောကရညော နိဂြောဓသာမဏေရေန အပ္ပမာဒဓမ္မော ဒေသိတော, ဧဝံ အပ္ပမာဒဓမ္မံယေဝ ထေရော ဒေသေသိ.

The king, filled with joy, said, “Teach me a portion of the Dhamma that your teacher has taught.” Then, just as the novice Nigrodha taught King Siridhammāsoka the Dhamma on heedfulness, so too the elder taught the Dhamma on heedfulness.

ရာဇာ စ ပုန အာဟ,– ကုဟိံ ဒါနိ သမ္မာသမ္ဗုဒ္ဓေါ နိသီဒတိ, တေန ပန ဒေသိတော ဓမ္မော ကတိပ္ပမာဏော, တဿ သာဝကာ ပန ကတိပ္ပမာဏာ, တုမှာဒိသာ အညေ အတ္ထိ ဝါ မာ ဝါတိ. ဣဒါနိ အမှာကံ အာစရိယော သမ္မာသမ္ဗုဒ္ဓေါ ပရိနိဗ္ဗုတော, ဓာတုယောယေဝ ဣဒါနိ အတ္ထိ, တေန ပန ဒေသိတော ဓမ္မော စတုရာသီတိဓမ္မက္ခန္ဓသဟဿပ္ပမာဏော, သုဓမ္မပုရေ ပိဋကတ္တယံ ယုဂဠဝသေန တိံသဝိဓာ အတ္ထိ, မယာ အညော ပရမတ္ထ သမ္မုတိဝသေန ဒုဝိဓောပိ သံဃော အတ္ထီတိ.

The king further asked, “Where does the Perfectly Self-Enlightened One now reside? How extensive is the Dhamma he has taught? How many disciples does he have? Are there others like you or not?” The elder replied, “Now, our teacher, the Perfectly Self-Enlightened One, has attained Parinibbāna. Only his relics now exist. The Dhamma he taught amounts to eighty-four thousand aggregates of the Dhamma. In Sudhammapura, there are thirty sets of the three baskets. Besides me, there is also the Sangha, which is twofold by way of ultimate and conventional truth.”

တံ သုတွာ ရာဇာ ဘိယျောသောမတ္တာယ ပသန္နော ဟုတွာ ပုန အာရောစေသိ,– မမ ဘန္တေ ဣမသ္မိံ ပစ္စက္ခေ နတ္ထိ တယာ အညော နာထော, အဇ္ဇဘဂ္ဂေ ပါဏုပေတံ မံ ဥပါသကောတိ ဓာရေဟိ, တဝ ဩဝါဒံ အဟံ သိရသာ ပဋိဂ္ဂဏှိဿာမီတိ.

Hearing this, the king became even more pleased and declared, “Venerable sir, in this present world, I have no other protector but you. From this day forward, regard me as a lay follower who has gone for refuge for life. I shall receive your counsel with my head.”

တတော ပစ္ဆာ အရညကင်္ဂါရဟေ ဌာနေ ဝိဟာရံ ကာရာပေတွာ အဒါသိ. သမဏကုတ္တကာနမ္ပိ ဝါဒံ ဘိန္ဒိ, ယထာ ပန သုဝဏ္ဏပါတိံ လဘိတွာ သုဝဏ္ဏဘာဇနံ လဘိတွာ မတ္တိကာဘာဇနန္တိ. သကလေပိ စ ရဋ္ဌေ သမဏကုတ္တကာနံ ဝါဒံ ဇဟာပေသိ. တသ္မိဉ္စ ကာလေ သမဏကုတ္တကာ ဟီနလာဘာ ဟုတွာ ထေရဿ ဥပနာဟံ ဗန္ဓိံသု. တေ ပန သမဏကုတ္တကာ အရညေ နိဿာမိကာဝိယ [Pg.66] ကောလေယကာ သုနခါ အနာထာ ဟုတွာ ကာယိကစေတသိကဒုက္ခံ လဘိံသု.

Thereafter, he had a monastery built in a place suitable for forest-dwelling and gave it to him. He also refuted the doctrine of the sham ascetics, just as one discards an earthen pot upon obtaining a golden vessel. And throughout the entire kingdom, he caused the doctrine of the sham ascetics to be abandoned. At that time, the sham ascetics, their gains diminished, harbored animosity toward the elder. Those sham ascetics, like masterless pariah dogs in the wilderness, became helpless and experienced physical and mental suffering.

ရာဇာ စ တမတ္ထံ ဉတွာ ယထာ သမဏကုတ္တကာ နာဘိဘဝန္တိ, တထာ အာရက္ခံ ဌပေသိ. တေ စ သမဏကုတ္တကေ သေတဝတ္ထံ နိဝါသာပေတွာ အာဝုဓဂါဟယောဓဘာဝေန ရာဇကမ္မေ နိယောဇာပေသိ. ထေရော စ သာသနေ ပသန္နေ ဇနေ ပဗ္ဗာဇေတွာ ဥပသမ္ပာဒေတွာ သာသနံ ဝိသောဓာပေသိ. ရာဇာ စ ဣမသ္မိံ ရဋ္ဌေ ပေါရာဏိကာ ရာဇာနော သမဏကုတ္တကာနံ ဝါဒံ ဂဟေတွာ ရဇ္ဇံ ကာရေသုံ, သစေ ဟိ ပန တေသံ အနတ္ထကရဇ္ဇံ ပုန ဂဏှာပေတုံ သက္ကုဏေယျံ, ဧဝံ သတိ အဟံ တေသံ အနတ္ထကရဇ္ဇံ အပနေတွာ သာတ္ထကရဇ္ဇံ ဂဏှာပေတုမိစ္ဆာမီတိ အနုသောစီတိ.

The king, understanding the matter, established protection so that the sham ascetics could not prevail. He had those sham ascetics dressed in white garments and employed them in royal service as armed warriors. The elder, seeing people with faith in the Dispensation, gave them the going forth and the higher ordination, thus purifying the Dispensation. The king lamented, thinking: “In this kingdom, ancient kings ruled having adopted the doctrine of the sham ascetics. If it were possible to make them take up their harmful rule again, I would wish to remove that harmful rule of theirs and establish a beneficial rule.”

အယံ ပန ပရိတ္တနိဒါနာဂတဋ္ဌုပ္ပတ္တိ, –

This, however, is the origin story that comes from the Paritta-nidāna:

သီဟဠဒီပေ ကိရ ဝိပ္ပဝါသီနဂရေ နိသိန္နော ဧကော ဘိက္ခုဥပဒွါရာဝတီနဂရံ ဂန္တွာ ပရိယတ္တိံ ဥဂ္ဂဏှိ. တတော ပစ္ဆာ သုဓမ္မ ပုရံ ဂန္တွာ ပရိယတ္တိံ ဥဂ္ဂဏှိ. တသ္မိဉ္စ ကာလေ သိရိခေတ္တနဂရေ ပါဋလိရုက္ခေ ဧကော ဂန္ထော အတ္ထီတိ သုတွာ သုဓမ္မပုရတော သိရိခေတ္တနဂရံ အဂမာသိ. အန္တရာမဂ္ဂေ လုဒ္ဓကော ထေရံ ပဿိတွာ အယံ ယက္ခောတိ မညိတွာ ဂဟေတွာ အနုရုဒ္ဓရညော ဒဿေသိ.

It is said that in the island of Sīhaḷa, a certain monk residing in the city of Vippavāsī went to the city of Upadvārāvatī and learned the scriptures. Later, he went to the city of Sudhammapura and learned the scriptures. At that time, hearing that there was a text in a Pāṭali tree in the city of Sirikhetta, he went from Sudhammapura to the city of Sirikhetta. On the way, a hunter saw the elder and, thinking he was a yakkha, captured him and presented him to King Anuruddha.

တဒါ ရာဇာ ထေရံ ပုစ္ဆိ,– ကော ပန တွန္တိ. အဟံ မဟာရာဇ ဂေါဘမဿ သာဝကောတိ. ပုန ရာဇာ ပုစ္ဆိ,–တိဏ္ဏံ ပန ရတနာနံ ကီဒိသောတိ. ထေရော အာဟ,– မဟောသဓပဏ္ဍိတောဝိယ မဟာရာဇ ဗုဒ္ဓေါ ဒဋ္ဌဗ္ဗော, ဥမင်္ဂေါဝိယ ဓမ္မော, ဝိဒေဟသေနာ ဝိယ သံဃောတိ. ဧဝံ ဥပမာဟိ ပကာသိတော ရာဇာ ပုန ပုစ္ဆိ,–ကိံ နုခေါ ဣမေ ဂေါတမဿ သာဝကာတိ. န ခေါ မဟာရာဇ ဣမေ ဂေါတမဿ သာဝကာ, ဣမေ ပန အမှေဟိ ဝိသဘာဂါ သမဏကုတ္တကာယေ ဝါတိ. ဧဝံ ဝုတ္တေ တတော ပဋ္ဌာယ တေ သမဏကုတ္တကေ ဝိဇဟိ, တိဏံ ဝိယ နာတိမညိ. ပါဋလိရုက္ခသု သိရတောပိ [Pg.67] လဒ္ဓံ တေသံ ဂန္ထံ လဒ္ဓဋ္ဌာနေယေဝ အဂ္ဂိနာ ဈာပေသိ. တမ္ပိ ဌာနံ ယာဝဇ္ဇတနာ အဂ္ဂိဈာပနထလန္တိ ပါကဋန္တိ.

Then the king asked the elder, “Who are you?” “Great king, I am a disciple of Gotama,” he replied. Again the king asked, “What are the three jewels like?” The elder said, “Great king, the Buddha should be regarded like the wise Mahosadha, the Dhamma like the tunnel, and the Sangha like the army of Videha.” When it was thus explained with similes, the king asked again, “Are these Gotama’s disciples?” “No, great king, these are not Gotama’s disciples; these are sham ascetics, different from us.” When this was said, from that time onward, the king abandoned those sham ascetics, holding them in no more esteem than grass. He took their text, which had been obtained from the top of the Pāṭali tree, and had it burned with fire in the very place it was found. Even today, that place is known as the ‘Ground of the Burning’.

ထေရော စ ဝိမာန ဝတ္ထုံ ရညော ဒေသေသိ. ရာဇာ စ ပသီဒိတွာ သိရိခေတ္တနဂရတော အရိမဒ္ဒနနဂရံ ပစ္စာဂမနကာလေ အာနေသိ.

The elder then taught the king the Vimānavatthu. And the king, being pleased, brought him from the city of Sirikhetta to the city of Arimaddana on his return.

ဣဒံ ပန ပါဋလိသုသိရေ လဒ္ဓဂန္ထဿ ကာရဏံ,- တေသဉှိ သမဏကုတ္တကာနံ အဗ္ဘန္တရေ ဧကော ဥပါယစ္ဆေကော သမဏကုတ္တကော အတ္တနော ဝါဒါနုရူပံ ဂန္ထံ ကတွာ သိရိခေတ္တနဂရေ ဒွတ္တိံသရတနက္ခန္ဓဿ ပါဋလိရုက္ခဿ သုသိရေ ပဝေသေတွာ ပုနပ္ပုနံ ဥဒကေန တေမေတွာ မတ္တိကာယ လိမ္ပေတွာ ပုန တစံ ဥပ္ပာဒေတွာ ဥဋ္ဌာပေသိ. တဒါ မယံ သုပိနေ ပါဋလိရုက္ခေ သာရဂန္ထော အတ္ထဗျဉ္ဇနသမ္ပန္နော ဧကော အတ္ထီတိဣ ပဿာမာတိ ကောလာဟလံ ဥပ္ပာဒေသုံ. တံ သုတွာ ရာဇာ သိရိခေတ္တနဂရံ ဂန္တွာ တံ ပါဋလိရုက္ခံ ဘိန္ဒိတွာ ဂဝေသေန္တော တံ ဂန္ထံ လဘိ. ဂန္ထေ ပန သကဝါဒဝသေန သမဏကုတ္တကသာမညတာ ဤဒိသာယေဝ, ဧတေ ဂေါတမာသာဝကာ ဟောန္တိဣ, ဧတေသံယေဝ အာစာရော သဂ္ဂမဂ္ဂပထဘူတောတိ ဧဝမာဒီဟိ ကာရဏေဟိ ဝုတ္တံ. ရာဇာ စ ပသီဒိတွာ သမဏကုတ္တကာနံ ဗဟူနိ ဒါတဗ္ဗာနိ အဒါသိ. တတော ပစ္ဆာ ထေရဿ ဓမ္မကထံ သုတွာ တံ အဂ္ဂိနာ ဈာပေသီတိ ဧဝံ သမဏကုတ္တကာနံ ဝစနံ သုတွာ သိရိခေတ္တနဂရံ ဂန္တွာ အရိမဒ္ဒနနဂရံ ပစ္စာဂစ္ဆန္တော ထေရံ အာနေသီတိ ဒဋ္ဌဗ္ဗံ. အရိမဒ္ဒနနဂရံ သမ္ပတ္တကာလေ ဇေတဝနံ နာမ ဝိဟာရံ ကာရာပေတွာ အဒါသိ. ထေရော စ တတ္ထ သာသာနံ ဝိသောဓေတွာ နိသီဒိ. ရာဇာ ဒေဝသိကံ ဥဒကံ အာနေတွာ အဂ္ဂမဟေသီ ပန ဒေဝသိကံယေဝ ပိဏ္ဍပါတံ အာနေတွာ ဘောဇေသိ. ဥပ္ပန္နကင်္ခါ ကာလေပိ တံတံကင်္ခါဋ္ဌာနံ ပုစ္ဆီတိ.

This is the reason for the text obtained from the hollow of the Pāṭali tree: Among those sham ascetics, one who was clever in stratagems composed a text in accordance with his own doctrine and placed it inside the hollow of a Pāṭali tree with a trunk of thirty-two cubits in the city of Sirikhetta. He repeatedly moistened it with water, plastered it with clay, and then caused the bark to regrow, restoring it. At that time, they raised an uproar, saying, “We saw in a dream that there is a valuable text, complete in meaning and wording, inside the Pāṭali tree.” Hearing this, the king went to the city of Sirikhetta, split open that Pāṭali tree, and while searching, found that text. In the text, in accordance with their own doctrine, it was stated for various reasons that 'The nature of the sham ascetics is just so: these are disciples of Gotama, and their conduct is the very path to heaven.' The king, being pleased, gave many gifts to the sham ascetics. Thereafter, having heard the elder’s discourse on the Dhamma, he had that text burned with fire. Thus it should be understood that, having heard the words of the sham ascetics, he went to the city of Sirikhetta and, while returning to the city of Arimaddana, brought the elder with him. Upon arriving at the city of Arimaddana, he had a monastery named Jetavana built and offered it. The elder purified the Dispensation there and took up residence. The king daily brought water, while the chief queen daily brought almsfood and served him. Whenever doubts arose, he would inquire about those specific points of uncertainty.

အယံ ပန သာသနပ္ပဝေဏိယာဂတဋ္ဌုပ္ပတ္တိ,–

This, however, is the origin story that has come down through the tradition of the Dispensation:

သုဓမ္မပုရေ ဟိ သမာပတ္တိလာဘီ အနောမဒဿီ နာမ ထေရော [Pg.68] သောဏုတ္တရတ္ထေရာနံ ဝံသာနုရုက္ခဏဝသေန သဒ္ဓိံ ပဉ္စဟိ ဘိက္ခု သတေဟိ နိသီဒိ. တဿ ပန ပဓာနသိဿော အဓိသီလောနာမ, တဿ ပဓာနသိဿော ပြာနဒဿီ နာမ, တဿ ပဓာနသိဿော ကာဠော နာမ, တဿ ပဓာနသိဿော အရဟန္တော နာမ, တဿ ပဓာနသိဿော အရိယဝံသော နာမာတိ.

In Sudhammapura, the elder named Anomadassī, an attainer of meditative absorption, resided with five hundred monks for the sake of preserving the lineage of the elders Soṇa and Uttara. His chief disciple was named Adhisīla, whose chief disciple was named Prānadassī, whose chief disciple was named Kāḷa, whose chief disciple was named Arahanta, whose chief disciple was named Ariyavaṃsa.

ဣဒဉ္စ ဝစနံ-ကော ပနေသ ဥတ္တရာဇီဝမဟာထေရောတိ. အယဉှိ ထေရော ရာမညဒေသိယပုတ္တော အရိယဝံသတ္ထေရဿ သိဿော. အရိယဝံသတ္ထေရော ပန ကပ္ပုင်္ဂနဂရဝါသီ မဟာကာဠတ္ထေရဿ သိဿော. သော ပန သုဓမ္မနဂရဝါသိနော ပြာနဒဿီ မဟာထေရဿ သိဿောတိ ကလျာဏီ သိလာလေခနေ ဝုတ္တဝစနေန န သမေတိ. ဧဝမ္ပိ သတိ ယထိစ္ဆိတ အဓိပ္ပာယော န နဿတီတိ ဒဋ္ဌဗ္ဗံ.

And this statement: who, indeed, is this Uttarājīva Mahāthera? This elder was the son of a man from Rāmañña and a disciple of Ariyavaṃsa Thera. Ariyavaṃsa Thera, a resident of the city of Kappuṅga, was a disciple of Mahākāḷa Thera. He, in turn, was a disciple of the great elder Prānadassī, a resident of the city of Sudhamma. This does not agree with the statement recorded in the Kalyāṇī inscription. Even so, it should be understood that the desired meaning is not lost.

ဧဝံ နာနာစရိယာနံ ဝါဒေါ နာနာကာရေန ဒိဿမာနောပိ အရဟန္တတ္ထေရဿ အရိမဒ္ဒနနဂရေ သာသနံ အနုဂ္ဂဟေတွာ ပတိဋ္ဌာနတာယေဝေတ္ထ ပမာဏန္တိ ကတွာ နာဝမညိတဗ္ဗော. သဗ္ဗေသဉှိ အာစရိယာနံ ဝါဒေပိ အရဟန္တတ္ထေရော အရိမဒ္ဒနနဂရံ အာဂန္တွာ သာသနံ ပတိဋ္ဌာပေသီတိ အတ္ထော ဣစ္ဆိတဗ္ဗောယေဝါတိ.

Thus, although the doctrines of various teachers appear in diverse forms, they should not be disregarded, considering that the standard herein is the Arahant Elder's establishment of the Dispensation by supporting it in the city of Arimaddana. For indeed, the meaning to be accepted is that, amidst the doctrines of all the teachers, the Arahant Elder, having come to the city of Arimaddana, established the Dispensation.

အရဟန္တတ္ထေရော ပန မူလနာမေန ဓမ္မဒဿီတိ ပါကဋော သုဓမ္မပုရဝါသီ သီလဗုဒ္ဓိတ္ထေရဿ သိဿောတိ ဒဋ္ဌဗ္ဗော. သော စ ထေရော ပုဗ္ဗေဝ ပဗ္ဗဇ္ဇကာလတော စတူသု ဝေဒေသု သိက္ခိတသိပ္ပော. ပဗ္ဗဇိတွာ ပန သာဠကထံ ပိဋကတ္တယံ ဥဂ္ဂဏှိတွာ ပါရံ ဂန္တွာ သဗ္ဗတ္ထ ပါကဋော. သောက္ကတယနဂရံ အနေတွာ မနုဿာ ပူဇေန္တိ. တတ္ထ ဒသဝဿာနိ ဝသိတွာ ပုန သုဓမ္မပုရံ အာဂန္တွာ အရညဝါသံ သမာဒိယိ.

The Arahant Elder, however, renowned by his original name Dhammadassī, a resident of Sudhammapura, should be understood as a disciple of the Elder Sīlabuddhi. And that elder, even before the time of his going forth, was skilled in the four Vedas. After going forth, having learned the three Piṭakas with the Sāḷaka text and mastered them, he became renowned everywhere. People brought him to the city of Sokkatayana and honored him. Having lived there for ten years, he returned to Sudhammapura and undertook the forest-dwelling life.

တတော ပစ္ဆာ ဇိနစက္ကေ ဧကသဋ္ဌာဓိကေ ပဉ္စသတေ သဟဿေစ သမ္ပတ္တေ ကလိယုဂေ ဧကူနာသီတာဓိကေ တိသတေ သမ္ပတ္တေ အနုရုဒ္ဓရာဇာ ရဇ္ဇံ ပါပုဏိ. တဒါ အရိမဒ္ဒနနဂရေ သမဏကုတ္တကာ [Pg.69] မယံ ဂေါတမသာဝကာတိ ဝတွာ တိံသတိံသဝဂ္ဂါ ဟုတွာ နိသီဒိံသု. ဝဂ္ဂဝသေန ကိရ သဟဿမတ္တာတိ. အနုရုဒ္ဓရာဇာ စ တေသံ သမဏကုတ္တကာနံ အာဂါရိယာဗြဟ္မစရိယာဒီနိ သုတွာ န ပသီဒိ. ဧဝမ္ပိ ပဝေဏိယာ အာဂဘတ္တာ န ပဇဟိ. အရဟန္တံ ပန ထေရံ ပဿိတွာ တတော ပဋ္ဌာယ တေသံ သမဏကုတ္တကာနံ နိဗဒ္ဓဝတ္တာနိ ဘိန္ဒိတွာ သာသနေ ပသီဒိ.

Then, after the wheel of the Conqueror had reached one thousand five hundred and sixty-one years, and in the Kali Age when three hundred and seventy-nine years had been reached, King Anuruddha attained the throne. At that time, in the city of Arimaddana, sham ascetics, calling themselves disciples of Gotama, sat in groups of thirty each. It is said there were about a thousand in total according to the groups. King Anuruddha, hearing of the household life and unchaste practices of these sham ascetics, was not pleased. Even so, he did not abandon the alms that had come down by tradition. However, upon seeing the Arahant Elder, from that time onward, he broke their fixed observances and became devoted to the Dispensation.

ဣဒံ မရမ္မမဏ္ဍလေ တမ္ဗဒီပရဋ္ဌေ အရိမဒ္ဒနနဂရေ အရဟန္တံ.

This concerns the Arahant in the city of Arimaddana, in the country of Tambadīpa, in the region of Maramma.

နာမ ထေရံ ပဋိစ္စ တတိယံ သာသနဿ ပတိဋ္ဌာနံ.

The third establishment of the Dispensation, dependent on the Arahant Elder.

တသ္မိဉ္စ ကာလေ အရဟန္တတ္ထေရော အနုရုဒ္ဓရာဇာနံ အာဟ,-တီသု သာသနေသု ပရိယတ္တိသာသနေ တိဋ္ဌန္တေယေဝ ပဋိပတ္တိ သာသနံ တိဋ္ဌတိ, ပဋိပတ္တိသာသနေ တိဋ္ဌန္တေယေဝ ပဋိဝေဓသာသနံ တိဋ္ဌတိ, ယထာ ဟိ ဂုန္နံ သတေပိ သဟဿေပိ ဝိဇ္ဇမာနေ ပဝေဏိပ,လိကာယ ဓေနုယာ အသတိ သော ဝံသော သာပဝေဏီ န ဃဠီယတိဣ, ဧဝမေဝံ ဓုတင်္ဂဓရာနံ ဘိက္ခူနံ သတေပိ သဟဿေပိ ဝိဇ္ဇမာနေ ပရိယတ္တိယာ အန္တရဟိတာယ ပဋိဝေဓော နာမ န ဟောတိ, ယထာ ပန နိမိကုမ္ဘိယော ဇာနနတ္ထာယ ပါသာဏ ပိဋ္ဌေ အက္ခရေသု ဌပိတေသု ယာဝ အက္ခရာနိ ဓရန္တိ, တာဝ နိဓိကုမ္ဘိယော နဋ္ဌာ နာမ န ဟောန္တိ, ဧဝမေဝံ ပရိယတ္တိယာ ဓရမာနာယ သာသနံ အနန္တရဟိတံ နာမ ဟောတိ, ယထာ စ မဟတော တဠာကဿ ပါဠိယာ ထိရာယ ဥဒကံ န ဌဿတီတိ န ဝတ္တဗ္ဗံ, ဥဒကေ သတိ ပဒုမာဒီနိ ပုပ္ဖာနိ န ပုပ္ဖိဿန္တီတိ န ဝတ္တဗ္ဗံ, ဧဝမေဝံ မဟာတဠာကဿ ထိရပါဠိသဒိသေ တေပိဋကေ ဗုဒ္ဓဝစနေ သတိ ဥဒကသဒိသာ ပဋိပတ္တိပူရကာ ကုလပုတ္တာ နတ္ထီတိ န ဝတ္တဗ္ဗံ, တေသု သတိ ပဒုမာဒိပုပ္ဖသဒိသော ပဋိဝေဓော နတ္ထီတိ န ဝတ္တဗ္ဗံ, ဧဝံ ဧကန္တတော ပရိယတ္တိမေဝ ပမာဏံ, တသ္မာ အန္တမသော ဒွီသု ပါတိမောက္ခသု ဝတ္တမာနေသုပိ သာသနံ အနန္တရဟိတမေဝ, ပရိယတ္တိယာ အန္တရဟိတာယ သုပ္ပဋိပန္နဿာပိ ဓမ္မာဘိသမယော နတ္ထိ, အနန္တရဟိတာယ ဧဝ ဓမ္မာဘိသမယော အတ္ထိ[Pg.70], ဣဒါနိပိ အမှာကံ ပရိယတ္တိသာသနံ ပရိပုဏ္ဏံ နတ္ထိ, သရီရဓာတုယော စ နတ္ထိ, တသ္မာ ယတ္ထ ပရိယတ္တိသာသနံ သရီရဓာတုယော စ အတ္ထိ, တတ္ထ ပဏ္ဏာကာရေန သဒ္ဓိံ ဒူတံ ပေသေတွာ အာနေတဗ္ဗာ, ဧဝံ သတိ အမှာကံ ရဋ္ဌေ ဇိနသာသနံ စိရကာလံ ပတိဋ္ဌဟိဿတီတိ.

And at that time, the Arahant Elder addressed King Anuruddha: "Among the three Dispensations, only as long as the Dispensation of learning remains does the Dispensation of practice remain; only as long as the Dispensation of practice remains does the Dispensation of penetration remain. For just as, even if there are hundreds or thousands of cattle, if there is no milch cow of the traditional lineage, that lineage and tradition is not established, so too, even if there are hundreds or thousands of monks upholding the ascetic practices, when learning has disappeared, there is no such thing as penetration. Just as, when letters are placed on a stone slab for the sake of knowing the treasure pots, as long as the letters endure, the treasure pots are not considered lost, so too, as long as learning endures, the Dispensation is considered not to have disappeared. And just as it cannot be said that if the embankment of a great lake is firm, the water will not remain, nor can it be said that if water is present, lotuses and other flowers will not bloom, so too, when the word of the Buddha, the Tipiṭaka, which is like the firm embankment of a great lake, is present, it cannot be said that there are no sons of good family who fulfill the practice, who are like the water, nor can it be said that, with them present, there is no penetration, which is like the lotuses and other flowers. Thus, learning alone is absolutely the standard. Therefore, even if only the two Pātimokkhas are current, the Dispensation has indeed not disappeared. When learning has disappeared, even for one who is well-practiced, there is no realization of the Dhamma; only when it has not disappeared is there realization of the Dhamma. Now, our Dispensation of learning is not complete, and the bodily relics are absent. Therefore, wherever the Dispensation of learning and the bodily relics exist, messengers should be sent with gifts to bring them here. This being so, the Victor’s Dispensation will be established for a long time in our kingdom."

ဧဝံ ပန ဘန္တေ သတိ ကတ္ထ ယာစိဿာမာတိ. သုဝဏ္ဏဘူမိရဋ္ဌေ မဟာရာဇ သုဓမ္မပုရေ တီဟိ ဝါရေဟိ ပိဋကတ္တယံ လိခိတွာ ဌပေသိ, သရီရဓာတုယော စ ဗဟူ တတ္ထ အတ္ထီတိ. ရာဇာ ဧဝံ ဘန္တေတိ ပဋိဂ္ဂဏှိတွာ ဗဟူ ပဏ္ဏာကာရေ ပဋိယာဒေတွာ ရာဇလေခနံ လိခိတွာ အဋ္ဌင်္ဂသမန္နာဂတံ ဧကံ အမစ္စံ ဒူတံ ကတွာ ပေသေသိ.

"This being so, Venerable Sir, where shall we request it?" "In the land of Suvaṇṇabhūmi, great king, in the city of Sudhammapura, he had the three Piṭakas written down three times and deposited there, and many bodily relics are also there." The king, saying, "So be it, Venerable Sir," accepted, prepared many gifts, wrote a royal letter, and sent a minister endowed with eight qualities as an envoy.

သုဓမ္မပုရိန္ဒော မနောဟရိ နာမ ရာဇာပိ မစ္ဆေရစိတ္တော ဟုတွာ တုမှာဒိသာနံ မိစ္ဆာဒိဋ္ဌီနံ ဌာနေ ပိဋကတ္တယံ သရီရဓာတုယော စ ပဟိဏိတုံ န ယုတ္တာ, တိလောကဂ္ဂဿ ဟိ သမ္မာသမ္ဗုဒ္ဓဿ သာသနံ သမ္မာဒိဋ္ဌီနံ ဌာနေယေဝ ပတိဋ္ဌဟိဿတိ, ယထာ နာမ ကေသရသီဟရာဇဿ ဝသာ သုဝဏ္ဏပါတိယံယေဝ, န မတ္တိကာဘာဇနေတိ.

King Manohari, the lord of Sudhammapura, being of a miserly mind, said: "It is not proper to send the Three Piṭakas and the bodily relics to the place of those with wrong views like you. For the Dispensation of the Perfectly Enlightened One, the foremost in the three worlds, will be established only in the place of those with right view—just as the fat of a maned lion-king settles only in a golden vessel, not in an earthen pot."

ဒူတာ ပစ္စာဂန္တွာ အနုရုဒ္ဓရညော တမတ္ထံ အာရောစေသုံ. တံ သုတွာ အနုရုဒ္ဓရာဇာ ကုဇ္ဈိ, တတ္တကကပါလေ ပက္ခိတ္တတိလံဝိယ တဋ တဋာယိ.

The messengers returned and reported the matter to King Anuruddha. Hearing that, King Anuruddha became angry; he crackled like sesame seeds thrown onto a hot potsherd.

အထ ရာဇာ နဒီမဂ္ဂေန နာဝါနံ အသီတိသတသဟဿေဟိ နာဝိကာနံ ယောဓာနံ အဋ္ဌကောဋီဟိ သေနံ ဗျူဟိတွာ ထလမဂ္ဂေန သဒ္ဓိံ စတူဟိ မဟာယောဓနာယကေဟိ ဟတ္ထီနံ အသီတိ သဟဿေဟိ အဿာနံ နဝုတိဣသတသဟဿေဟိ ယောဓာနံ အသီတိကောဋိယာ သေနံ ဗျူဟိတွာ သယမေဝ ယုဇ္ဈိတုံ သုဓမ္မပရံ ဂစ္ဆိ.

Then the king, having arrayed an army by the river route with eight million ships and eighty million sailor-warriors, and having arrayed an army by the land route, together with four great generals, with eighty thousand elephants, nine million horses, and eight hundred million warriors, went himself to Sudhammapura to fight.

တံ သုတွာ မနောဟရိရာဇာ သီတတသိတော ဟုတွာ အတ္တနော [Pg.71] ဗဟူ ယောဓေ သံဝိဒဟိတွာ သုဓမ္မပုရယေဝ ပဋိသေနံ ကတွာ နိသီဒိ.

Hearing that, King Manohari, frozen and terrified, assembled his many warriors and, having established a defense force right at Sudhammapura, remained there.

အထ အထဗ္ဗဏဝေဒေ အာဂတပ္ပယောဂဝသေန ပုနပ္ပုနံ ဝါယမန္တာပိ နဂရမူလံ ဥပသင်္ကမိတုံ န သက္ကာ. တဒါ ရာဇာ ဝေဒညုနော ပုစ္ဆိ,–ကသ္မာ ပနေတ္ထ နဂရမူလံ ဥပသင်္ကမိတုံ န သက္ကောမာတိ. ဝေဒညုနော အာဟံသု,-အထဗ္ဗဏဝေဒဝိဓာနံ မဟာရာဇ အတ္ထိ မညေတိ. အထ ရာဇာ ပထဝိယံ နိဒဟိတွာ မတကဠေဝရံ ဥဒ္ဓရိတွာ မဟာသမုဒ္ဒေ ခိပေသိ.

Then, even though they tried repeatedly according to the methods prescribed in the Atharvaveda, it was not possible to approach the base of the city. Then the king asked the knowers of the Veda, "Why are we unable to approach the base of the city here?" The knowers of the Veda replied, "Great king, we think there is a ritual of the Atharvaveda involved." Then the king had a dead body exhumed from where it was buried in the earth and thrown into the great ocean.

ဧကံ ကိရ မနုဿံ ဟိန္ဒုကုလံ ဇေင်္ဂုနာမကံ ကီဋံ ခါဒါပေတွာ တံ မာရေတွာ ဟတ္ထပါဒါဒီနိ အင်္ဂပစ္စင်္ဂါနိ ဂဟေတွာ ဆိန္နဆိန္နာနိ ကတွာ နဂရဿ သာမန္တာ ပထဝိယံ နဒဟိတွာ ဌပေသိ. တဒါ ပန နဂရံ ဥပသင်္ကမိတုံ သက္ကာ. နဂရဉ္စ ပဝိသိတွာ အနုရုဒ္ဓရာဇာ မနောဟရိရာဇာနံ ဇီဝဂ္ဂါဟံ ဂဏှိ. သုဓမ္မပုရေ ပေါရာဏိကာနံ ရာဇူနံ ပဝေဏီအာဂတဝသေန ရတနမယမဉ္ဇူသာယံ ဌပေတွာ ပူဇိတံ သဟဓာတူဟိ ပိဋကတ္တယံ ဂဟေတွာ မနောဟရိရညော သန္တကာနံ ဒွတ္တိံသဟတ္ထီနံ ပိဋ္ဌိယံ အာရောပေတွာ အာနေသိ.

It is said that a man of the Hindu clan named Jeṅgu was caused to eat an insect and was killed; his major and minor limbs, such as hands and feet, were taken, cut into pieces, and buried in the ground around the city. Then, however, it became possible to approach the city. Having entered the city, King Anuruddha captured King Manohari alive. He took the Tipiṭaka, together with relics, which had been placed in a jeweled casket and revered according to the tradition of the ancient kings in Sudhammapura, and having loaded them onto the backs of thirty-two elephants belonging to King Manohari, brought them away.

အရိမဒ္ဒနနဂရံ ပန ပတွာ ဓာတုယော ရတနမယမဉ္ဇူသာယံ ဌပေတွာ သိရိသယနဂဗ္ဘေ ရတနမဉ္စေ သီသောပဒေသဿ သမီပေ ဌပေသိ. ပိဋကတ္တယမ္ပိ ရတနမယေ ပါသာဒေ ဌပေတွာ ဘိက္ခုသံဃဿ ဥဂ္ဂဟဓာရဏာဒိအတ္ထာယ နိယျာဒေသိ. တတော ကိရ အာနီတံ ပိဋကတ္တယံ ဥဂ္ဂဏှန္တာနံ အရိယာနံ သဟဿမတ္တံ အဟောသီတိ.

However, having reached the city of Arimaddana, he placed the relics in a jeweled casket and set it near the head-rest of the jeweled couch in the Sirisayana chamber. He also deposited the Tipiṭaka in a jeweled palace and entrusted it to the Saṅgha of bhikkhus for the purpose of learning, retention, and so on. It is said that there were then about a thousand noble ones who learned the Tipiṭaka that had been brought there.

သုဓမ္မနဂရံ ဝိဇယိတွာ ပိဋကေန သဒ္ဓိံ ဘိက္ခုသံဃံ အာနေတွာ သာသနဿ ပတိဋ္ဌာပနံ ဇိနစက္ကေ ဧကာဓိကေ ဆသတေ ဝဿသဟဿေ ကလိယုဂေ စ သောဠသာဓိကေ စတုသတေ သမ္ပတ္တေတိ သိလာလေခနေသု ဝုတ္တံ.

Having conquered the city of Sudhamma, he brought the community of monks along with the Tipiṭaka and established the Dispensation. It is stated in the inscriptions that this was accomplished when the Jinacakka was in its 1601st year and the Kali Age in its 416th year.

အနုရုဒ္ဓရညော ကာလေ ပုညာနုဘာဝေန တိဣဏ္ဏံ ရတနာနံ ပရိပုဏ္ဏတ္တာ [Pg.72] ပုဏ္ဏဂါမောတိ သမညာ အဟောသိ. စိရကာလံ အတိက္ကန္တေ ဏ္ဏကာရံ လောပဝသေန မကာရဿ စ နိဂ္ဂဟိတ ဝသေန ပုဂမီတိ မရမ္မဘာသာယ ဝေါဟာရီယတီတိ အနာဂတဝံသရာဇဝံသေသု ဝုတ္တံ.

In the time of King Anuruddha, due to the power of merit and the abundance of the three jewels, it was called Puṇṇagāma. It is stated in the chronicles of future royal lineages that after a long time had passed, through the elision of the double 'ṇ' and the nasalization of 'ma', it came to be known as Pugāma in the Burmese language.

အနုရုဒ္ဓရာဇာယေဝ စတ္တာရော မဟာယောဓေ သီဟဠဒီပံ ပေသေတွာ တတောပိ ပိဋကတ္တယံ အာနေသိ. သီဟဠဒီပတော အာနီတပိဋကတ္တယေန သုဓမ္မပုရတော အာနီတပိဋကတ္တယံ အညမညံ ယောဇေတွာ သံသန္ဒေတွာ အရဟန္တတ္ထေရော ဝီမံသေသိ. တဒါ ဂင်္ဂါဒကေနဝိယ ယမုနောဒကံ အညမညံ အနူနံ အနဓိကံ အဟောသိ. တေဟိ ပိဋကေဟိ အညာနိပိ ဝဍ္ဎေတွာ တိပိဋကဂဗ္ဘေ ဌပေတွာ ပူဇေသိ. တေသု တေသု ဌာနေသုပိ ပတိဋ္ဌာပေသိ.

King Anuruddha himself sent four great warriors to Sri Lanka and brought back the Tipiṭaka from there. The Arahant Elder, having compared and reconciled the Tipiṭaka brought from Sri Lanka with the Tipiṭaka brought from Sudhammapura, examined them thoroughly. At that time, like the waters of the Ganges and the Yamunā, they were neither deficient nor in excess of each other. Having expanded these scriptures with other texts, he enshrined them in the Tipiṭaka chamber and revered them. He also established them in various places.

မနောဟရိရာဇာနမ္ပိ မြင်္ကပါ နာမ ဒေသေ ဥပဋ္ဌာကေဟိ သဟ ဌပေသိ. တဿ စ ကိရ ရညော မုခံ ဝိရဝိတွာ ကထံ သလ္လာပေန္တဿ မုခတော ဩဘာသော ပဇ္ဇလိတွာ နိက္ခမိ. သော ကဒါစိ ကဒါစိ အနုရုဒ္ဓရညော သန္တိကံ အာဂန္တွာ ဂါရဝဝသေန ဝန္ဒနာဒီနိ အကာသိ. တဒါ အနုရုဒ္ဓရညော လောမဟံသော ဥပ္ပဇ္ဇိ ဥဗ္ဗိဂ္ဂေါ စ. တသ္မာ တဿ ရညော နိတ္ထေဇတ္ထာယ ဗုဒ္ဓရူပဿ စေတိယဿ ဘတ္တံ ပူဇေတွာ တံ ဂဟေတွာ မနောဟရိရညော ဘာဇေသိ. တဒါ တဿ တဒါနုဘာဝေါ အန္တရဓာယိ. မနောဟရိရာဇာ သံဝေဂံ အာပဇ္ဇိတွာ သံသာရေ သံသရန္တော ယာဝ နိဗ္ဗာနံ န ပါပုဏာမိ, တာဝ ပရဝသေ နာနုဝတ္တေယျန္တိ ပတ္ထနံ အကာသိ. သုဓမ္မပုရတော အာဘတံ အတ္တနော သန္တကံ မနောမယ မဏိံ ဧကဿ သေဋ္ဌိနော သန္တိကေ ဝိက္ကိဏိတွာ လဒ္ဓမူလေန ပဉ္စဝါဟရဇတေန အဘုဇိတပလ္လင်္ကဝသေန ဧကံ မဟန္တံ ဗုဒ္ဓ ဗိမ္ဗံ ပရိနိဗ္ဗာနာကာရေန ဧကန္တိ ဒွေ ဗုဒ္ဓပ္ပဋိဗိမ္ဗာနိ ကာရာပေသိ. ယာဝဇ္ဇတနာ တာနိ သန္တီတိ. ဣစ္စေဝံ အနုရုဒ္ဓရာဇာ သုဓမ္မပုရတော [Pg.73] သီဟဠဒီပတော စ သာသနံ အာနေတွာ အရိမဒ္ဒနနဂရေ ပတိဋ္ဌာပေသီတိ.

He also placed King Manohari, together with his attendants, in a place named Mraṅkapā. It is said that when that king opened his mouth to converse, a radiant light emerged from it. Occasionally, he would visit King Anuruddha, paying respects with reverence through salutations and so on. At such times, King Anuruddha would be struck with goosebumps and become agitated. Therefore, to neutralize that king’s power, he offered food to a Buddha-image shrine, and having taken that, shared it with King Manohari. Then, that king’s power vanished. King Manohari, struck with a sense of urgency, made a resolution: "As long as I wander in saṃsāra and do not attain Nibbāna, may I never be subject to another’s will." He sold a mind-made gem of his own, brought from Sudhammapura, to a wealthy merchant. With the proceeds of five vāha loads of silver, he commissioned one large Buddha image in the parinibbāna posture, in the manner of a reclining couch, and another, making two Buddha images in total. These remain to this day. Thus, King Anuruddha brought the Dispensation from Sudhammapura and Sri Lanka and established it in the city of Arimaddana.

ဣဒံ အမှာကံ မရမ္မမဏ္ဍလေ တမ္ဗဒီပရဋ္ဌေ အရိမဒ္ဒနနဂရေ

This, in our Maramma region, in the Tambadīpa country, in the city of Arimaddana,

အနုရုဒ္ဓရာဇာနံ ပဋိစ္စ စတုတ္ထံ သာသနဿ ပတိဋ္ဌာနံ.

is the fourth establishment of the Dispensation, on account of King Anuruddha.

ဥတ္တရာဇီဝတ္ထေရောပိ သောဏုတ္တရာနံ ဝံသတော သာသနံ ဂဟေတွာ သုဓမ္မပုရတော အရိမဒ္ဒနနဂရံ အာဂန္တွာ သာသနံ ပတိဋ္ဌာပေသိ.

The Elder Uttarājīva also, having received the Dispensation from the lineage of Soṇa and Uttara, came to Arimaddana from Sudhammapura and established the Dispensation.

ဣဒံ အမှာကံ မရမ္မမဏ္ဍလေ တမ္ဗဒီပရဋ္ဌေ အရိမဒ္ဒနနဂရေ ဥတ္တရာဇီဝတ္ထေရံ ပဋိစ္စ ပဉ္စမံ သာသနဿ ပတိဋ္ဌာနံ.

This is the fifth establishment of the Dispensation in our Maramma region, in the Tambadīpa country, in the city of Arimaddana, on account of the Elder Uttarājīva.

ဥတ္တရာဇီဝတ္ထေရဿ သီဟဠဒီပံ ဂတကာလေ တေန သဒ္ဓိံ ဂတံ ဆပ္ပဒံ နာမ သာမဏေရံ သီဟဠဒီပေယေဝ သီဟဠဒီပိကာ ပဗ္ဗဇိံသု. ပဗ္ဗဇိတွာ စ ဆပ္ပဒသာမဏေရော ပရိယတ္တိံ ဥဂ္ဂဏှိတွာ ဒသဝဿံ တတ္ထ ဝသိတွာ အရိမဒ္ဒနနဂရံ ပစ္စာဂစ္ဆိ. သိဝလိတ္ထေရဉ္စ တာမလိန္ဒတ္ထေရဉ္စ အာနန္ဒတ္ထေရဉ္စ ရာဟုလတ္ထေ ရဉ္စ အနေသိ. တေ ပန ထေရာ တိပိဋကဓရာ ဟောန္တိ ဗျတ္တာ ဒက္ခာ စ. အယဉ္စတ္ထော ဝိတ္ထာရေန ဟေဋ္ဌာ ဝုတ္တော.

When the Elder Uttarājīva went to Sri Lanka, the Sri Lankans, in Sri Lanka itself, ordained a novice named Chappada who had gone with him. And having been ordained, the novice Chappada studied the scriptures, resided there for ten years, and then returned to the city of Arimaddana. He brought with him the Elders Sīvali, Tāmalinda, Ānanda, and Rāhula. These elders were bearers of the Tipiṭaka, accomplished, and skilled. This matter has been explained in detail below.

အရိမဒ္ဒနနဂရံ ပတွာ အရိမဒ္ဒန ဝါသီဟိ ဘိက္ခူဟိ သဒ္ဓိံ ဝိနယကမ္မာနိ အကတွာ ပုထု ဟုတွာ နိသီဒိံသု. နရပတိရာဇာ စ တေသု ထေရေသု အတိဝိယ ပသီဒိ. ဧရာဝတီနဒိယံ ဥဠုမ္ပံ ဗန္ဓိတွာ တတ္ထေဝ ဥပသမ္ပဒကမ္မံ ကာရာပေသိ. စိရကာလံ အတိက္ကမိတွာ သော ဂဏော ဝုဍ္ဎိ ဟုတွာ ဥပ္ပဇ္ဇိ.

Having reached the city of Arimaddana, they sat separately, not performing acts of Vinaya with the monks residing in Arimaddana. King Narapati had great faith in those elders. Having constructed a raft on the Erāvatī River, he had the upasampadā ceremony performed right there. After a long time had passed, that community grew and flourished.

နရပတိရာဇာ စ တေ ထေရေ သဒ္ဓိံ သံဃေန နိမန္တေတွာ မဟာဒါနံ အဒါသိ. တဒါ ဆဏေ အာကပ္ပသမ္ပန္နံ ရူပသောဘဂ္ဂပ္ပက္ကံ ဧကံ နာဋကိတ္တိံ ဒိသွာ ရာဟုလတ္ထေရော ပဋိဗဒ္ဓစိတ္တော လေပေ လဂ္ဂိတဝါနရောဝိယ ကဒ္ဒမေ လဂ္ဂိတမာတင်္ဂေါဝိယ စ ကာမ ဂုဏလေပကဒ္ဒမေသု လဂ္ဂိတော သာသနေ ဝိရမိတွာ ဟီ နာယာဝတ္တီတုံ အာရဘိ. မရဏန္တိ ကရောဂေန အဘိဘူတော ဝိယ [Pg.74] အတေကိစ္ဆော ဟုတွာ သေသတ္ထေရေသု ဩဝါဒံ ဒိန္နေသု ပိနာဒိယိ. တဒါ သေသတ္ထေရာ တံ ဧဝမာဟံသု,-မာ တွံ ဧကံ တံ ပဋိစ္စ သဗ္ဗေပိ အမှေ လဇ္ဇာပေတုံ န အရဟသိ, မာ ဣဓ ဟီနာယာ ဝတ္တေဟိ, မလ္လာရုဒီပံ ဂန္တွာ ယထာရုစိံ ကရောဟီတိ ပေသေသုံ. ရာဟုလတ္ထေရော စ ကုသိမတိတ္ထတော နာဝံ အာရုယှ မလ္လာရုဒီပံ အဂမာသိ. မလ္လာရုဒီပံ ပတ္တကာလေ မလ္လာရုရာဇာ ဝိနယံ ဇာနိတုကာမော သဟ ဋီကာယ ခုဒ္ဒသိက္ခာပကရဏံ တဿ သန္တိကေ ဥဂ္ဂဏှိတွာ ဧကပတ္တမတ္တံ မဏိံ အဒါသိ. သောစ တံ လဘိတွာ ဟီနာယာဝတ္တီတိ. ဟောန္တိ စေတ္ထ,-

King Narapati invited those elders along with the Saṅgha and offered a great alms-giving. At that time, during the festival, seeing a well-adorned and exceptionally beautiful female dancer, the Elder Rāhula became attached in mind, like a monkey stuck in birdlime or an elephant mired in mud, and thus entangled in the birdlime and mud of sensual pleasures, he ceased from the Dispensation and began to revert to the lower life. As if overcome by a death-ending disease and incurable, when the other elders gave him advice, he did not heed it. Then the other elders said to him, "You should not, on account of that one, bring shame upon all of us. Do not revert to the lower life here. Go to the island of Mallāru and do as you please." So they sent him away. The Elder Rāhula boarded a ship from the port of Kusimatiṭṭha and went to the island of Mallāru. When he arrived at the island of Mallāru, the king of Mallāru, desiring to learn the Vinaya, studied the Khuddasikkhā text along with its commentary under him and gave him a gem the size of a leaf. And he, having obtained it, reverted to the lower life. Herein are these verses:

အတိဒူရေဝ ဟောတဗ္ဗံ, ဘိက္ခုနာ နာမ ဣတ္ထိဘိ;

ဣတ္ထိယော နာမ ဘိက္ခူနံ, ဘဝန္တိ ဣဓ ဝေရိနော.

A monk, indeed, should keep very far from women; for women, indeed, are enemies to monks in this world.

တာဝ တိဋ္ဌန္တု ဒုပ္ပညာ, မယံ ပေါရာဏိကာပိ စ;

မဟာပညာ ဝိနာသံ, ပတ္တာ ဟရိတစာဒယော.

Let the foolish stand aside, and we elders, too; for even those of great wisdom, such as Haritaca and others, have come to ruin.

တသ္မာ ဟိ ပဏ္ဍိတော ဘိက္ခု, အန္တမသောဝ ဣတ္ထိဘိ;

ဝိဿာသံ န ကရေ လောကေ, ရာဂေါ စ ဒုပ္ပဝါရိတောတိ.

Therefore, a wise monk should not place trust in the world, even with women, for lust is difficult to restrain.

သေသေသု စ ထေရေသု ဆပ္ပဒေါ နာမ ထေရော ပဌမံ ကာလင်္ကတော. သိဝလိတာမလိန္ဒာနန္ဒတ္ထေရာယေဝ တယော ပရိယတ္တိဥဂ္ဂဟဏဓာရဏာဒိဝသေန သာသနံ ဥပတ္ထမ္ဘေတွာ အရိမဒ္ဒနနဂရေ နိသီဒိံသု. ဧကသ္မိဉ္စ ကာလေ ရာဇာ တေသံ တိဏ္ဏံ ထေရာနံ ဧကေကံ ဟတ္ထိံ အဒါသိ. သိဝလိတာမလိန္ဒတ္ထေရာ ပဋိဂ္ဂဟေတွာ ဝနေ ဝိဿဇ္ဇာပေသုံ. အာနန္ဒတ္ထေရော ပန ကိဉ္စိပုရနဂရံ ပဟိဏိတွာ ဉာတကာနံ ဒေဟီတိ ကုသိမတိတ္ထံ ဂန္တွာ နာဝံ အာရောပေသိ. တံ ကာရဏံ ဉတွာ သိဝလိတာမလိန္ဒတ္ထေရာတံ ဧဝမာဟံသု,– မယံ ပန အာဝုသော ဟတ္ထီနံ သုခတ္ထာယ ဝနေ ဝိဿဇ္ဇေမ,တွံ ပန အဓမ္မိကံ ကရောသီတိ. ကိန္နာမ ဘန္တေ ဉာဘကာနံ သင်္ဂဟော န ဝဋ္ဋတိ, နနု ဉာတကာနဉ္စ သင်္ဂဟောတိ ဘဂဝတာ ဝုတ္တန္တိ.

Among the remaining elders, the Elder named Chappada was the first to pass away. The three elders, Sīvali, Tāmalinda, and Ānanda, having upheld the Dispensation by means of learning, grasping, and retaining the scriptures, resided in the city of Arimaddana. At one time, the king gave to each of these three elders an elephant. The Elders Sīvali and Tāmalinda accepted them and had them released into the forest. The Elder Ānanda, however, sent his to the city of Kiñcipura, saying, "Give this to my relatives," and having gone to the port of Kusimatiṭṭha, he put it on a boat. Knowing this matter, the Elders Sīvali and Tāmalinda said to him: "Friend, we released the elephants into the forest for their own welfare, but you are acting unrighteously." Ānanda replied: "Venerable sirs, why is it not proper to support one's relatives? Was it not said by the Blessed One, 'the support of relatives'?"

ထေရာ [Pg.75] အာဟံသု,-သစေ တွံ အမှာကံ ဝစနံ နကရေယျာသိ,ဘဝ ဣစ္ဆာနုရူပံ ကရောဟိ, မယံ ပန တယာ သဒ္ဓိံ သံဝါသံ န ကရိဿာမာတိ ဝိသုံ နိသီဒိံသု.

The elders said, "If you will not follow our word, good sir, then do as you wish. We, however, will not have communion with you." And they sat apart.

တတော ပဋ္ဌာယ ဒွေ ဂဏာ ဘိဇ္ဇိံသု. တတော ပစ္ဆာကာလေ အတိက္ကန္တေ တာမလိန္ဒတ္ထေရော ဗဟုဿုတာနံ ဗျတ္တိဗလာနံ သိဿာနံ အနုဂ္ဂဟတ္ထာယ ဂဟဋ္ဌာနံ သန္တိကေ အယံ ဗဟုဿုတော အယံ မဟာပညောတိ ဧဝမာဒိနာ ဝစီဝိညတ္တိံ သမုဋ္ဌာပေတိ, ဧဝံ ကတေ ကုလပုတ္တာ သုလဘပစ္စယဝသေန သာသနဿ ဟိတံ အာဝဟိဘုံသက္ခိဿန္တီတိ ကတွာ. တံ ကာရဏံ သုတွာ သိဝလိတ္ထေရော ဧဝမာဟ,- ကသ္မာ တွံ ဝစီဝိညတ္တိံ သမုဋ္ဌာပေတွာ ဗုဒ္ဓပ္ပဋိကုစ္ဆိတံ ကမ္မံ ကရောသီတိ. ဘဂဝတာ အတ္တနော အတ္ထာယယေဝ ဝစီဝိညတ္တိံ ပဋိက္ခိတ္တာ, အဟံ ပန ပရေသံယေဝ အတ္ထာယ ဝစီဝိညတ္တိံသမုဋ္ဌာပေမိ, နာတ္တနော အတ္ထာယ, သာသနဿ ဟိ ဝေပုလ္လတ္ထာယ ဧဝံ ဝစီဝိညတ္တိံသမုဋ္ဌာပေမိ. သိဝလိတ္ထေရောပိ န တွံ မမ ဝစနံ ကရောသိ, ယံ ယံ တွံ ဣစ္ဆသိ, တံ တံ ကရောဟိ, အဟံ ပန တယာ သဒ္ဓိံ သံဝါသံ နကရိဿာမီတိ ဝိသုံ ဟုတွာ သဒ္ဓိံ သကပက္ခေန နိသီဒိ. တတော ပဋ္ဌာယ တယော ဂဏာ ဘိဇ္ဇိံသု.

From that point on, two factions split. Later, after some time had passed, the Elder Tāmalinda, wishing to favor his disciples who were learned, eloquent, and intelligent, established a verbal recommendation in the presence of lay followers, saying, 'This one is very learned, this one is of great wisdom,' and so on, thinking, 'When this is done, these young men, due to readily available support, will be able to bring benefit to the Dispensation.' Hearing this reason, the Elder Sivali said, 'Why do you establish a verbal recommendation and perform an act censured by the Buddha?' The Elder Tāmalinda replied, 'The Blessed One rejected verbal recommendation only when it is for one's own sake, but I establish it solely for the sake of others, not for my own sake. Indeed, I establish this verbal recommendation for the sake of the Dispensation's growth.' The Elder Sivali said, 'You do not follow my advice; do whatever you wish. But I will not live together with you.' Having separated, he sat with his own group. From that point on, three factions split.

ဧဝံ အရိမဒ္ဒနနဂရေ အရဟန္တတ္ထေရဿ ဧကော ဝံသော, သိဝလိတ္ထေရဿ ဧကော, တာမလိန္ဒတ္ထေရဿ ဧကော, အာနန္ဒတ္ထေရဿ ဧကောတိ စတ္တာရော ဂဏာ အဟေသုံ.

Thus in the city of Arimaddana, there were four groups: one of the Elder Arahant, one of the Elder Sivali, one of the Elder Tāmalinda, and one of the Elder Ānanda.

တေသု အရဟန္တတ္ထေရဂဏော သုဓမ္မပုရတော ပဌမံ အာဂတတ္တာ ပုရိမဂဏောတိ ဝေါဟာရိယတိ, အညေ ပန ပစ္ဆာ အာဂတတ္တာ ပစ္ဆာဂဏာတိ.

Among these, the group of the Elder Arahant, having arrived first from Sudhammapura, is called the former group. The others, having arrived later, are called the latter groups.

သိဝလိတ္ထေရော အရိမဒ္ဒနနဂရေ ယာဝီဇီဝံ သာသနံ ပဂ္ဂဏှိတွာ ကလိယုဂေ နဝုတာဓိကေ ပဉ္စဝဿသတေ ကာလေ ကာလမကာသိ.

The Elder Sivali, having upheld the Dispensation throughout his life in the city of Arimaddana, passed away in the Kali era, in the five hundred and ninetieth year.

အာနန္ဒတ္ထေရော ပန အရိမဒ္ဒနနဂရေယေဝ စတုစတ္တာလီသ ဝဿာနိ [Pg.76] သာသနံ ပဂ္ဂဏှိတွာ ဆနဝုတာဓိကေ ပဉ္စဝဿသတေ ကာလေ ကာလမကာသိ.

The Elder Ānanda, having upheld the Dispensation in the city of Arimaddana for forty-four years, passed away in the five hundred and ninety-sixth year.

တာမလိန္ဒတ္ထေရောပိ ယာဝဇီဝံ သာသနံ ပဂ္ဂဏှိတွာ အဋ္ဌန ဝုတာဓိကေ ပဉ္စဝဿသတေ ကာလေ ကာလမကာသီတိ. အဟော သင်္ခါရသဘာဝေါတိ.

Similarly, the Elder Tāmalinda, having upheld the Dispensation throughout his life, passed away in the five hundred and ninety-eighth year. Alas, such is the nature of conditioned things!

သေယျထာဇဂရဿေဝ, နာဘိယာ စက္ကမဏ္ဍလေ;

လဂ္ဂေါ သသော သမိတွာပိ, ဒိသံ ဂစ္ဆတိ တံ မုခံ.

Just as a hare, caught in the coils of a python, even having stilled, goes towards its mouth.

တထေဝ သဗ္ဗသတ္တာပိ, မစ္စုစက္ကေသု လဂ္ဂိတာ;

ယာဝဇီဝမ္ပိ ဓာဝိတွာ, မစ္စုမုခံ ဥပါဂမုန္တိ.

Just so, all beings, caught in the wheels of death, even having run for as long as they live, come to the mouth of death.

ဣစ္စေဝံ အရိမဒ္ဒနပုရေ အရဟန္တေဟိ စ ဂန္ထကာရေဟိ စ ပုထုဇ္ဇနေဟိ ဇိနသာသနံ နဘေ စန္ဒောဝိယ ဝိဇ္ဇောတတိ.

Thus, in the city of Arimaddana, the Dispensation of the Conqueror shines forth like the moon in the sky, through arahants, authors, and ordinary people.

တတ္ထ ဟိ ယဒါ အနုရုဒ္ဓရာဇာ သုဓမ္မပုရတော သာသနံ အာနေသိ, တဒါ အရဟန္တာ ဆသတသဟဿမတ္တာ အာဂတာ, သောတာပန္နသကဒါဂါမိအနာဂါမိနော ပန ဂဏနပထံ ဝီတိ ဝတ္တာတိ.

Indeed, when King Anuruddha brought the Dispensation from Sudhammapura, about six hundred thousand arahants came, while the stream-enterers, once-returners, and non-returners were beyond reckoning.

ဆတ္တဂုဟိန္ဒဿ နာမ ရညော ကာလေပိ ဟိမဝန္တေ ဂန္ဓမာဒနပဗ္ဗတတော အဋ္ဌ အရဟန္တာ ပိဏ္ဍာယ ရာဇဂေဟံ အာဂမံသု. ရာဇာ စ ပတ္တံ ဂဟေတွာ ပိဏ္ဍပါတေန ဘောဇေတွာ ဣဒါနိ ကုတော အာဂတတ္ထာဘိ ပုစ္ဆိ. ဟိမဝန္တေ မဟာရာဇ ဂန္ဓ မာဒနပဗ္ဗတတောတိ. အထ ရာဇာ အတိပ္ပသန္နော ဟုတွာ ဣဓ တေမာသံ ဝဿံ ဥပဂစ္ဆထာတိ ယာစိတွာ ဝိဟာရံ ကာရာပေတွာ အဒါသိ. တေမာသမ္ပိ အန္တောဂေဟေ နိမန္တေတွာ ပိဏ္ဍပါတေန ဘောဇေသိ.

Also, during the time of the king named Chattaguhinda, eight arahants came to the royal palace from Gandhamādana mountain in the Himalayas for alms. The king, taking their bowls, fed them with alms-food and asked, 'Where have you come from now?' They replied, 'From Gandhamādana mountain in the Himalayas, O Great King.' Then the king, being exceedingly pleased, requested, 'Spend the three months of the rainy season here,' and had a monastery built and gave it to them. For those three months, he invited them into his inner palace and fed them with alms-food.

ဧကံ သမယံ အရဟန္တာနံ ဂန္ဓမာဒနပဗ္ဗတေ နန္ဒမူလဂုဟံ ဝိယ ဧကံ ဂုဟံ မာပေတွာ ဒဿေဟီတိ ယာစိ. တေ စ အရဟန္တာ နန္ဒမူလဂုဟံဝိယ ဧကံ ဂုဟံ ဣဒ္ဓိယာ မာပေတွာ ဒဿေသုံ[Pg.77]. ရာဇာ စ တာယ ဂုဟာယ သဒိသံ ဧကံ ဂုဟံ ကာရာပေသိ. နန္ဒမူလဂုဟာကာရေန ပန ကတတ္တာ နန္ဒာတိ နာမမ္ပိ အကာသိ. ဣစ္စေဝံ ဆတ္တဂုဟိန္ဒဿ ရညော ကာလေ ဂန္ဓမာဒနပဗ္ဗတေ နန္ဒမူလဂုဟတော အာဂန္တွာ အရဟန္တာ သာသနံ ပတိဋ္ဌာပေသုံ.

At one time, he requested of the arahants, 'Create a cave on Gandhamādana mountain similar to the Nandamūla cave, and show it to me.' And those arahants, through their psychic powers, created a cave similar to the Nandamūla cave and showed it to him. The king then had a cave made similar to that cave. And because it was made in the manner of the Nandamūla cave, he also gave it the name Nanda. Thus, in the time of King Chattaguhinda, arahants, coming from the Nandamūla cave on Gandhamādana mountain, established the Dispensation.

အရဟန္တဘာဝေါ စ နာမေသ ယထာဘူတံ ဇာနိတုံ ဒုက္ကရော, အနုပသမ္ပန္နာနံ ဥတ္တရိမနုဿဓမ္မဒဿနဿ ပဋိက္ခိတ္တတ္တာ, အရဟတ္တံ ဝါ ပတွာပိ ဝါသနာယ အပ္ပဇဟိတတ္တာ. အရဟာပိ ဟိ သမာနော အဟံ အရဟာတိ အနုပသမ္ပန္နာနံ ကထေတုံ န ဝဋ္ဋတိ, အရဟတ္တံ ပတွာပိ ဧကစ္စော ဝါသနံ ပဇဟိတုံ န သက္ကာ, ပိလိန္ဒဝစ္ဆတ္ထေရဝတ္ထုစေတ္ထ ဉာပကံ. ဧဝံ လောကေ အရဟန္တ ဘာဝေါ ဇာနိတုံ ဒုက္ကရော. တေနေဝ မဟာကဿပတ္ထေရဿ ဥပဋ္ဌာကော ဧကော ဘိက္ခု အတ္တနော ဥပဇ္ဈာယဿ မဟာကဿပတ္ထေရဿ သန္တိကေ ဝသိတွာပိ တဿ အရဟန္တ ဘာဝံ န ဇာနိ.

The state of an arahant, indeed, is difficult to know as it truly is, because of the prohibition on displaying higher human states to those who are not fully ordained, or because, even after attaining arahantship, latent tendencies are not abandoned. For even an arahant, while being one, should not declare to those not fully ordained, 'I am an arahant.' Even after attaining arahantship, some cannot abandon their latent tendencies—the story of the Elder Pilindavaccha serves as an example here. Thus, in the world, the state of an arahant is difficult to know. For this very reason, a certain monk who attended upon the Elder Mahākassapa, even while dwelling in the presence of his preceptor, the Elder Mahākassapa, did not know his arahantship.

မဟာကဿပတ္ထေရဉှိ ဧကေန သဒ္ဓိဝိဟာရိကေန သဒ္ဓိံ အရညဝိဟာရတော ဂါမံ ပိဏ္ဍာယ စရန္တံ အန္တရာမဂ္ဂေ ပတ္တာ ဒိပရိက္ခာရေ ဂဟေတွာ ပစ္ဆာ ဂစ္ဆန္တောယေဝ ဧကောသဒ္ဓိ ဝိဟာရိကော ဧဝမာဟ,–လောကသ္မိံ ဘန္တေ အရဟာ အရဟာတိ ပါကဋော, သုတမတ္တောဝါဟံ ဘဝါမိ, န ကဒါစိ ဒိဋ္ဌပုဗ္ဗောတိ. တံ သုတွာ ထေရော ပစ္ဆာ ပရိဝတ္တတွာ ဩလောကေန္တော ပရိက္ခာရေ အာဝုသော ဂဟေတွာ အရဟန္တဿ ပစ္ဆာဂစ္ဆန္တောယေဝ အရဟန္တဘာဝံ န ဇာနာတီတိ အာဟာတိ.

Indeed, while the Elder Mahākassapa was going for alms from his forest dwelling to a village with a single co-resident, on the way that very co-resident, carrying the bowl and other requisites and walking behind him, said thus: 'Venerable sir, in the world an arahant is renowned as an arahant. I have only heard of them, but have never seen one before.' Hearing this, the Elder turned around and, looking back, said: 'Friend, even while carrying the requisites and walking behind an arahant, you do not recognize the state of an arahant.'

အရိမဒ္ဒနနဂရေပိ သီလဗုဒ္ဓိပေါလ္လောင်္ကသုမေဓတ္ထေရာဒယောပိ အရဟန္တာယေဝ အဟေသုံ. နရပတိရာဇာ ဟိ ခဏိတ္တိ ပါဒပဗ္ဗတံ ဂန္တွာ ပစ္စာဂမနကာလေ အန္တရာမဂ္ဂေ ဧကိဿာ မာတိကာယ မဏောဘာသံ ဒိသွာ ဣဓ ပုညံ ကာရေတုကာမော သက္ကော ဒဿေတိ မညေတိ မနသိကရိတွာ စေတိယံ ကာရာပေဿာမီတိ [Pg.78] တတ္ထ ရဋ္ဌဝါသီတိ သမံ ဘူမိဘာဂံ ကာရာပေသိ.

In the city of Arimaddana, too, elders such as Sīlabuddhi, Polloṅka, and Sumedha were indeed arahants. King Narapati, having gone to the Khaṇittipāda mountain and on his return journey, saw a radiant light along the way at a certain watercourse. Thinking, 'I wish to perform merit here; perhaps Sakka is showing me this,' he resolved, 'I will have a cetiya built there,' and together with the inhabitants of the country, had the plot of land leveled.

အထ ဧကော သီလဗုဒ္ဓိ နာမ ထေရော ဧဝမာဟ,– ပုညံ မဟာရာဇ ကရိဿမီတိ ဣဒံ ဘူမိပရိကမ္မံ ကာရာပေသိ, ဧဝံ ကာရာပေန္တဿ တေ အပုညံယေဝ ဘဝတိ, နောပုညန္တိ ဝတွာ ဗဟူ သတ္တာ မာ ကိလမန္တူတိ မနသိကတွာ ရညော ဒဏ္ဍကမ္မေန တဇ္ဇနတ္ထာယ ရညာ ဒိန္နံ ပိဏ္ဍပါတံ နဘုဉ္ဇိ. ရာဇာ စ သစေ တွံ မယာ ဒိန္နံ ပိဏ္ဍပါတံ အဘုဉ္ဇိတုကာမော ဘဝေယျာသိ, မမ ဝိဇိတေ ဝသန္တောယေဝ တွံ မမ ပိဏ္ဍပါတာ န မုစ္စေယျာသိ, ရဋ္ဌဝါသီဟိပိ ဒိန္နပိဏ္ဍပါတော မယှမေဝ သန္တကော, နနု နာမ မမ ပိဏ္ဍပါတံယေဝ တွံ ဘုဉ္ဇသီတိ အာဟ.

Then an elder named Sīlabuddhi said: 'Great king, you had this ground prepared thinking,

သီလဗုဒ္ဓိတ္ထေရောပိ သစေ အဟံ ဧဝံ ဘဝေယျာမိ, သီဟဠဒီပံ ဂန္တွာ ဝသိဿာမီတိ စိန္တေတွာ အရညေ ဝသိ.

The Elder Sīlabuddhi, thinking, 'If that is the case, I will go to the island of Sīhaḷa and dwell there,' went to live in the forest.

အထ တမတ္ထံ ဇာနိတွာ နဂရဒွါရေ အာရက္ခော ဧကော ယက္ခော ရညော အာဂတကာလေ အဘိမုခံ ဌိတောဝ ဘယာနကရူပံ နိသီဒိ. အထ နာနာဝိဇ္ဇာကမ္မေဟိ အပနေန္တောပိ န သက္ကာ အပနေတုံ.

Then, realizing the situation, a certain yakkha guarding the city gate, when the king arrived, stood facing him and sat down in a terrifying form. Though they tried to remove him with various spells and rituals, they were not able to.

အထ ရာဇာ နိမိတ္တပါဌကေ ပက္ကောသာပေတွာ ပုစ္ဆိ,-ကေန ကာရဏေန အယံ ယက္ခော ဣဓ နိသိန္နောတိ. တွံ မဟာရာဇ သီလဗုဒ္ဓိတ္ထေရံ အဂါရဝဝသေန ပုဗ္ဗေ ကထေသိ, ယက္ခာပိ ထေရေ အတိဝိယ ပသန္နာတိ အမှေဟိ သုတပုဗ္ဗာ, တံ ပဋိစ္စ ယက္ခော ဘယာနကရူပံ ဒဿေတွာ နိသိန္နော ဘဝိဿတီတိ အာဟ.

Then the king, having summoned the readers of omens, asked, 'For what reason is this yakkha sitting here?' They replied: 'Great king, you previously spoke to the Elder Sīlabuddhi in a disrespectful manner. We have heard that yakkhas are extremely devoted to the elders. Because of that, the yakkha must be sitting here displaying a terrifying form.'

ရာဇာပိ အမစ္စေ အာဏာပေသိ ထေရံ ပက္ကာသထာတိ. ထေရော နာဂစ္ဆိ. သီဟဠဒီပံယေဝ ဂမိဿာမီတိ အာရဘိ. တမတ္ထံ သုတွာ ရာဇာ ဧကံ စတုရင်္ဂပစ္စယံ နာမ အမစ္စံ ပက္ကောသာပေတွာ တွံ ဂန္တွာ ထေရံ ပက္ကောသာဟီတိ ပေသေသိ. စတုရင်္ဂပစ္စယော စ ဆေကတာယ ဧကံ သုဝဏ္ဏမယံ ဗုဒ္ဓပ္ပဋိဗိမ္ဗံ နာဝါယ ဌပေတွာ မဟာသမုဒ္ဒတိတ္ထံ အဂမာသိ. အထ ထေရံ သမ္ပာပုဏိတွာ [Pg.79] ဣဒါနိ ဣဓ ဘဂဝါ သမ္မာသမ္ဗုဒ္ဓေါ အဂမာသိ, သီလဗုဒ္ဓိတ္ထေရော ဘဂဝတော သမ္မာသမ္ဗုဒ္ဓဿ ဒဿနတ္ထာယ အာဂစ္ဆတူတိ ဒူတံ ပေသေသိ. ထေရောပိ ဘဂဝတော သမ္မာသမ္ဗုဒ္ဓဿ ဒဿနတ္ထာယ အာဂစ္ဆတူတိ ဝစနံ ပဋိက္ခိပိတုံ ဗုဒ္ဓဂါရဝဝသေန အဝိသဟတာယ အာဂစ္ဆီတိ.

The king also ordered his ministers, "Summon the Elder." The Elder did not come. He resolved, "I will go to the island of Sīhaḷa." Hearing of this matter, the king summoned a minister named Caturaṅgapaccaya and sent him, saying, "Go and summon the Elder." Caturaṅgapaccaya, with his cleverness, placed a golden Buddha image on a ship and went to the shore of the great ocean. Then, having reached the Elder, he sent a messenger, saying, "Now, the Blessed One, the Perfectly Self-Enlightened One, has arrived here. Let the Elder Sīlabuddhi come for the sight of the Blessed One, the Perfectly Self-Enlightened One." The Elder, unable to refuse the words "Come for the sight of the Blessed One, the Perfectly Self-Enlightened One" due to his reverence for the Buddha, came.

ပေါရာဏိကာနံဝ ထေရာနံ, ဗုဒ္ဓေ သဂါရဝံ ဣဓ;

ပဏ္ဍိတော ဂါရဝံ ဗုဒ္ဓေ, ကရေ ပသန္နစေတသာတိ.

Just as the ancient elders here had reverence for the Buddha, so should the wise one, with a serene mind, show reverence for the Buddha.

နာဝံ အဘိရူဟိတွာ ထေရော ဘဂဝတော သမ္မာသမ္ဗုဒ္ဓဿ ဝန္ဒနာမာနပူဇာသက္ကာရဒီနိ အကာသိ. ထေရဿ ဧဝံ ဝန္ဒနာမာနပူဇာသက္ကာရာဒီနိ ကရောန္တဿေဝ ဝေဂေန နာဝံ အာနေတွာ ဂစ္ဆိ. အထ စတုရင်္ဂပစ္စယော ဧဝမာဟ,– ဣဒါနိ ဘန္တေ တုမှာကံ အာစရိယဿ သမ္မာသမ္ဗုဒ္ဓဿ သာသနံ ပဂ္ဂဏှိတုံ ယုတ္တောတိ. ရာဇာ စ အမစ္စေဟိ ပရိဝါရိတော ပစ္စုဂ္ဂစ္ဆိ. နာဝါယ ထေရဿ ဟတ္ထေ ဂဟေတွာ ရာဇဂေဟံ အာနေသိ. ဒွါရံ ပတ္တကာလေ ယက္ခော ပထဝိယံ နိသီဒိတွာ ထေရံ ဝန္ဒိ.

Having boarded the boat, the Elder paid homage, respect, offerings, and honor to the Blessed One, the Perfectly Self-Enlightened One. While the Elder was thus paying homage, respect, offerings, and honor, they swiftly brought the boat forth, and it departed. Then Caturaṅgapaccaya said, "Now, venerable sir, it is fitting for you to uphold the Dispensation of your teacher, the Perfectly Self-Enlightened One." The king, surrounded by his ministers, went forth to meet him. Taking the Elder by the hand from the boat, he led him to the royal palace. When they reached the gate, a yakkha, sitting on the ground, paid homage to the Elder.

ရာဇာ ရာဇဂေဟံ ပတွာ ထေရံ နာနာဘောဇနေဟိ ဘောဇေသိ. ဧဝဉ္စ အဝေါစ,–အဇ္ဇတဂ္ဂေ ဘန္တေ တွမသိ မမာစရိယော, ဘဂဝတောဝ ဩဝါဒံ သိရသာ ပဋိဂ္ဂဟေတွာ အနုဝတ္တိဿာမာတိ အတ္တနော ပဉ္စပုတ္တေပိ ထေရဿ အဒါသိ. တေ စ ပဉ္စကုမာရာ ထေရေန သဒ္ဓိံ အနုဝတ္တိံသု. ထေရော တေ ပက္ကောသေတွာ ဝိဟာရံ အဂမာသိ. အန္တရာမဂ္ဂေ ကပ္ပိယပထဝိယံ ပဉ္စ ပရိမဏ္ဍလာကာရာနိ လိခိတွာ တေသံ ရာဇကုမာရာနံ ဒဿေတွာ နိဝတ္တာပေသိ. ရာဇကုမာရာ ပဋိနိဝတ္တိတွာ တံ ကာရဏံ ရညော အာရောစေသုံ. ရာဇာ စ တုမှာကံ ပုညံ ကာရာပနတ္ထာယ ဒဿေတီတိ ဝတွာ တုလာဝသေန တေဟိ ရာဇကုမာရေဟိ သုဝဏ္ဏံ သမံ ကတွာ တေန သုဝဏ္ဏေန မူလံ ကတွာ ဘဂဝတော ဓရမာနကာလေ [Pg.80] ပဿေနဒိကောသလရညာ ကာရာပိတံ စန္ဒနပ္ပဋိဗိမ္ဗံဝိယ ဝိသုံ ဝိသုံ ပဋိဗိမ္ဗံ ကာရာပေသိ.

The king, having arrived at the royal palace, served the Elder with various kinds of food. And he spoke thus: "From today onward, venerable sir, you are my teacher. Having received the Blessed One's instruction with bowed head, I shall follow it." He also gave his five sons to the Elder. And those five princes followed along with the Elder. The Elder, having summoned them, went to the monastery. Along the way, on a suitable piece of ground, he drew five circular figures, showed them to the royal princes, and then had them turn back. The royal princes, having turned back, reported that matter to the king. The king said, "He showed it for the purpose of having you make merit." Then, by means of a scale, he had gold made equal to those princes, and making that gold the price, he had separate images made, just like the sandalwood image that King Pasenadi of Kosala had made during the Blessed One's lifetime.

တေသံ နိဓာနဋ္ဌာနဘူတာနိ ပဉ္စ စေတိယာနိပိ သက္ကော ကမ္မ ဝိဓာယကော ဟုတွာ ပတိဋ္ဌာပေသိ. ဧတ္ထ စ ပုဗ္ဗေ ရညာ ပသီဒိတွာ ထေရဿ ရာဇကုမာရာ ဒိန္နာ, မူလံ ရတနတ္တယဿ ဒတွာ ပုန ရာဇကုမာရေ ဘူဇိဿေ ကာရေတုကာမတာယ ထေရော ဧဝံ သညံ အဒါသီတိ ဒဋ္ဌဗ္ဗံ.

Sakka, acting as the overseer of the work, had five shrines established to serve as their repositories. Here, it should be understood that previously, the king, being pleased, had given the royal princes to the Elder. The Elder gave such a sign out of a desire to make the royal princes free men again, after having given their price to the Triple Gem.

သော စ သီလဗုဒ္ဓိတ္ထေရော အရဟန္တဂဏဝံသောတိ ဒဋ္ဌဗ္ဗော.

And that Elder Sīlabuddhi should be understood as belonging to the lineage of the assembly of Arahants.

အရိမဒ္ဒနနဂရေယေဝ နရပတိ ရညော ကာလေ ကဿပေါ နာမ ထေရော ဒေသစာရိကံ စရမာနော ပေါလ္လောင်္ကနာမကံ ဒေသံ, တဒဝသရိ. အထ ဒွေ မဟလ္လကပေါလ္လောင်္ကာ မနုဿာ ထေရေ အတိပ္ပသန္နတာယ ဒွေ ပုတ္တေ ဥပဋ္ဌာကတ္ထာယ နိယျာဒေသုံ.

In the city of Arimaddana itself, during the time of King Narapati, an Elder named Kassapa, while wandering on a tour of the country, arrived at the country called Polloṅka. Then two elderly men of Polloṅka, being exceedingly pleased with the Elder, entrusted their two sons to him for the purpose of attending on him.

ပေါလ္လောင်္ကမနုဿာနံ အတိပ္ပသန္နတံ ပဋိစ္စ ထေရောပိ ပေါလ္လောင်္ကတ္ထေရောတိ ဝေါဟာရိယတိ. ယဒါ စ ပန သော ထေရော သီဟဠဒီပံ ဂန္တုကာမော အဟောသိ, တဒါ သက္ကော ဒေဝါနမိန္ဒော ဗျဂ္ဃရူပံ မာပေတွာ ပိဋ္ဌိယာ ယာဝ မဟာသမုဒ္ဒတီရံ အာနေသိ. မဟာသမုဒ္ဒတီရံ ပန ပတွာ နာဝံ အဘိရူဟိတွာ ဝါဏိဇေဟိ သဒ္ဓိံ တရိ.

On account of the great devotion of the people of Polloṅka, the Elder too was called the Polloṅka Elder. When that Elder desired to go to the island of Sīhaḷa, Sakka, king of the devas, created the form of a tiger and brought him on his back as far as the shore of the great ocean. Having reached the shore of the great ocean, he boarded a ship and crossed over with the merchants.

မဟာသမုဒ္ဒမဇ္ဈေ ပန ပတွာ သာ နာဝါ န ဂစ္ဆိ, နိစ္စလာဝ အဋ္ဌာသိ. အထ ဝါဏိဇာ မန္တေသုံ,-အမှာကံ နာဝါယ အလက္ခီ ပါပဇနော အတ္ထိ မညေတိ. ဧဝံ ပန မန္တေတွာ သလာကာဒါနံ အကံသု. ယာဝ တတိယမ္ပိ ထေရဿေဝ ဟတ္ထေ သလာကာ ပုဗ္ဗေ ကတကမ္မဝိပါကဝသေန နိပတိ. ဣဒံ ပန ထေရဿ ပုဗ္ဗေ ကတကမ္မံ,-ထေရော ဟိ တတော အတ္တဘာဝတော သတ္တမေ ဘဝေ ဧကသ္မိံ ဂါမေ ကုလဒါရကော ဟုတွာ ကီဠနတ္ထာယ ဧကံ သုနခံ နဒိယံ ဩတာရေတွာ ဥဒကေ ကီဠမာပေသိ. ဧဝံ ကီဠမန္တံ သုနခံ သယမေဝ ဥရေန ဥဂ္ဂဟေတွာ တီရံ အာနေသီတိ ဧဝံ [Pg.81] ပုဗ္ဗေ ကတကမ္မဝိပါကဝသေန ထေရဿေဝ ဟတ္ထေ သလာကာ နိပတိ.

However, having reached the middle of the great ocean, that ship did not move; it stood quite still. Then the merchants conferred, thinking, "There must be an unlucky, evil person on our ship." Having conferred thus, they drew lots. Up to the third time, the lot fell into the Elder's own hand due to the result of past kamma. This was the Elder's past kamma: in the seventh existence from that one, the Elder had been a boy of good family in a certain village and, for the sake of play, he made a dog go down into a river and caused it to play in the water. While the dog was thus playing, he himself lifted it by the chest and brought it to the shore. Thus, due to the result of his past kamma, the lot fell into the Elder's own hand.

တဒါ ဝါဏိဇာ ဥဒကပိဋ္ဌေ ခိပိံသု. အထ သက္ကော ဒေဝါနမိန္ဒော ကုမ္ဘီလရူပံ မာပေတွာ ပိဋ္ဌိယံ အာရောပေတွာ အာနေသိ. ထေရော ယက္ခဒီပံ ပတွာ အန္ဓစက္ခုကာနံ ယက္ခာနံ မေတ္တာနုဘာဝေန စက္ခုံ လဘာပေသိ. ယက္ခာ စ ထေရဿ ဂုဏံ ဉတွာ ဒွေ ယက္ခဘာတိကေ အဒံသု. ထေရော စ သီဟဠဒီပံ ဂန္တွာ မဟာစေတိယရူပံ လောဟပါသာဒရူပံ သရီရဓာတုံ မဟာဗောဓိဗိဇာနိ စ အာနေတွာ ပစ္စာဂမာသီတိ.

Then the merchants threw him onto the surface of the water. Thereupon, Sakka, king of the devas, created the form of a crocodile, placed him on his back, and brought him to safety. The Elder reached the island of the yakkhas and, through the power of loving-kindness, caused the blind-eyed yakkhas to obtain sight. The yakkhas, having recognized the Elder's virtue, gave him two yakkha brothers. The Elder then went to the island of Sīhaḷa, and having brought back a model of the Great Cetiya, a model of the Brazen Palace, bodily relics, and seeds of the Great Bodhi tree, he returned.

သုမေဓတ္ထေရော စ ဟလင်္ကဿ နာမ နဂရဿ ဒက္ခိဏဒိသာဘာဂေ မှတ္တိပါမေ ပုရတ္ထိမာယ အနုဒိသာယ ဒိန္နနာမိကေ ဝိဟာရေ ဝသိ. ဌာနဿ ပန နာမဝသေန ထေရဿောပိ ဒိန္နဝိဟာရော တွေဝ နာမံ အဟောသိ. သောပိ ထေရော ပံသုကူလိကော လဇ္ဇီပေသလော သိက္ခာကာမော ဈာနလာဘီ အရဟာယေဝ. သော ဟိ ဒေဝသိကံ ဒေဝသိကံ အဋ္ဌနဝယောဇနပ္ပမာဏေ ပါဒစေတိယံ ဂန္တွာ ဝန္ဒိ. စေတိယင်္ဂဏဝတ္တဉ္စ အကာသိ. တတော အာဂန္တွာ မှတ္တိဂါမေ ပိဏ္ဍာယ စရိ. ဣဒံ ထေရဿ နိဗဒ္ဓဝတ္တံ.

And the Elder Sumedha lived in a monastery named Dinnanāmika, in the village of Mhatti, in the southeastern direction from the city called Halaṅka. Due to the name of the place, the Elder too came to be named Dinnavihāra. That Elder too was a wearer of rag-robes, conscientious, amiable, eager for the training, an attainer of jhāna, and indeed an Arahant. Day by day, he would go a distance of eighty or ninety yojanas to the Footprint Shrine and pay homage. He also performed the duties of the shrine courtyard. Having returned from there, he would walk for alms in the village of Mhatti. This was the Elder's regular observance.

အပရာနိပိ ဝတ္ထူနိ ဗဟူနိ သန္တိ, သဗ္ဗာနိ ပန တာနိ ဝိတ္ထာရေတွာ ဝတ္တဗ္ဗာနိပိ ဂန္ထပါရဝဘယေန န ဝက္ခာမ. သဗ္ဗာနိပိ ဟိ ဝုစ္စမာနာနိ အယံ သာသနဝံသပ္ပဒီပိကာ အတိပ္ပပဉ္စာ ဘဝိဿတိ.

There are also many other accounts, but although they should all be told in detail, for fear of the text's great length, we shall not speak of them. For if all were spoken of, this 'Lamp of the Dispensation's Lineage' would become excessively diffuse.

သမ္မာသမ္ဗုဒ္ဓဿ ဟိ ပရိနိဗ္ဗာနတော ယာဝဇ္ဇတနာ ထေရာနံ ပရမ္ပရဝသေန သံဃဋ္ဋေတွာ အာနယနမေဝေတ္ထ အဓိပ္ပေတံ. ယထာဝုတ္တာနိ ပန ဝတ္ထူနိ အဓုနာ အဘိညာလာဘီနံ ပုဂ္ဂလာနံ အခေတ္တဘာဝေန ပသင်္ဂဉာဏပ္ပဋိဗာဟဏတ္ထံ အရိမဒ္ဒနနဂရေ စ ဗဟူနံ အဘိညာလာဘီနံ ပုဂ္ဂလာနံ နိဝါသဋ္ဌာနတာ ဒဿနတ္ထံ ဝုတ္တာနိ. ဝုတ္တဉ္စေတံ ဘိက္ခုနီခန္ဓကဋ္ဌကထာယံ,–

Indeed, what is intended here is only to present a cohesive account of the succession of Elders from the Perfectly Self-Enlightened One's Parinibbāna up to the present day. However, the aforementioned accounts were stated for the purpose of warding off the inference that such things are impossible—given that the present is not a suitable sphere for individuals who attain higher knowledges—and for the purpose of showing that the city of Arimaddana was a place of residence for many individuals who had attained higher knowledges. And this has been said in the commentary on the Bhikkhunīkhandhaka:–

ပဋိသမ္ဘိဒါပတ္တေဟိ ဝဿသဟဿံ သုက္ခဝိပဿကေဟိ ဝဿသဟဿံ [Pg.82] အနာဂါမီဟိ ဝဿသဟဿံ သကဒါဂါမီဟိ ဝဿသဟဿံ သောတာပန္နေဟိ ဝဿသဟဿန္တိ ဧဝံ ပဉ္စဝဿသဟဿာနိ ပဋိဝေဓဓမ္မော ဌဿတီတိ.

The Dhamma of penetration will endure for five thousand years thus: for a thousand years through those who have attained the analytical knowledges; for a thousand years through dry-insight practitioners; for a thousand years through non-returners; for a thousand years through once-returners; and for a thousand years through stream-enterers.

ဒီဃနိကာယဋ္ဌကထာယံ ပန သံယုတ္တနိကာယဋ္ဌကထာယဉ္စ ပဋိသမ္ဘိဒါပတ္တေဟိ ဝဿသဟဿံ ဆဠာဘိညေဟိ ဝဿသဟဿံ တေဝိဇ္ဇေဟိ ဝဿသဟဿံ သုက္ခဝိပဿကေဟိ ဝဿသဟဿံ ပါတိမောက္ခေန ဝဿသဟဿန္တိ ဝုတ္တံ.

However, in the commentary on the Dīgha Nikāya and in the commentary on the Saṃyutta Nikāya, it is stated: for a thousand years through those who have attained the analytical knowledges, for a thousand years through those with the six higher knowledges, for a thousand years through those with the threefold knowledge, for a thousand years through the dry-insight practitioners, and for a thousand years through the Pātimokkha.

အင်္ဂုတ္တရနိကာယဋ္ဌကထာယံ ပန ဝိဘင်္ဂကထာယဉ္စ ဗုဒ္ဓါနံ ပရိနိဗ္ဗာနတော ဝဿသဟဿမေဝ ပဋိသမ္ဘိဒါ နိဗ္ဗတ္တေတုံ သက္ကောန္တိ, တတော ပရံ ဆ အဘိညာ, တတောပိ အသက္ကောန္တာ တိဿော ဝိဇ္ဇာ နိဗ္ဗတ္တိံသု. ဂစ္ဆန္တေ ကာလေ တာပိ နိဗ္ဗတ္တေတုံ အသက္ကောန္တာ သုက္ခဝိပဿကာ ဟောန္တိ. ဧတေနေဝ နယေန အနာဂါမိနော သကဒါဂါမိနော သောတာပန္နာတိ ဝုတ္တံ.

However, in the commentary on the Aṅguttara Nikāya and in the Vibhaṅga commentary, it is stated that only for a thousand years after the Buddhas' Parinibbāna are people able to bring forth the analytical knowledges. After that, the six higher knowledges arise. And being unable to attain even those, they brought forth the three knowledges. As time passes, being unable to bring forth even those, they become dry-insight practitioners. In this same way, it is said of non-returners, once-returners, and stream-enterers.

ဧဝံ နာနာနယေဟိ အဋ္ဌကထာယပိ အာဂတတ္တာ အဓုနာ လောကေ အရိယပုဂ္ဂလာ ဘဝိတုံ န သက္ကာတိ န ဝတ္တဗ္ဗံ. အရိယာနမေဝ ခေတ္တဿ အဓုနာပိ သမ္ဘဝတော, သစေ အာရဒ္ဓဝိပဿကော ဘဝေယျ သော အရဟာ ဘဝိတုံ သက္ကာယေဝါတိ နိဋ္ဌမေတ္ထာဝဂန္တဗ္ဗံ. အဋ္ဌကထာသု ပန နာနာဘာဏကတ္ထေရာနံ နာနာဝါဒဝသေန ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. ဧတ္တကေနေဝ ပန နာနာကာရေန ဝါဒေါ ဘိန္နောပိ သာသနံ ဘိဇ္ဇတိယေဝ. သာသနဿ အဘိန္နံယေဝ ဟိ ဧတ္ထ ပမာဏန္တိ.

Thus, since this has come down in the commentaries in various ways, it should not be said that noble individuals cannot exist in the world today. Because the field for the noble ones exists even now, if one were to undertake insight meditation, it is indeed possible for that person to become an Arahant—this is the conclusion to be understood here. However, it should be understood that in the commentaries, this has been stated according to the various views of different reciter-Elders. Yet, even though the teaching is divided in these various ways, the Dispensation itself is not broken apart. For here, the unbroken nature of the Dispensation itself is the standard.

ဧဝံ မရမ္မမဏ္ဍလေ အရိမဒ္ဒနနဂရေ အနေကေဟိ အရဟန္တသတေဟိ သာသနံ ဝိဇ္ဇောတတိ. ဘဂဝတော ပန ပရိနိဗ္ဗာနတော တိံသာဓိကာနံ နဝဝဿသတာနံ ဥပရိ ပရမ္မရဋ္ဌေ သေဉိလညိကြောဓိနာမေန ရညာ သမကာလဝသေန သီဟဠဒီပေ ရဇ္ဇံ ပတ္တဿ မဟာနာမရညော ကာလေ ဗုဒ္ဓဃောသဗုဒ္ဓဒတ္တတ္ထေရေဟိ ပဘုတိ တေတေမဟာထေရာ တေတေဂန္ထေ အကံသု.

Thus, in the city of Arimaddana in the Maramma country, the Dispensation shines forth with many hundreds of Arahants. However, after the Blessed One's Parinibbāna, when more than nine hundred and thirty years had passed, at the time of King Mahānāma, who had attained kingship on the island of Sri Lanka contemporaneously with the king named Señilaññikrodhināma in the Paramma country, the great Elders, beginning with Buddhaghosa and Buddhadatta, composed those texts.

တတော ပစ္ဆာ သတိသမာဓိပညာမန္ဒဝသေန သုခါဝဗောဓနတ္ထံ [Pg.83] ဋီကာယော အကံသု. အရိမဒ္ဒနနဂရေ ဇိနစက္ကေသတ္တနဝုတာဓိကေ ဆသတေ သဟဿေ စ သမ္ပတ္တေ တိဏ္ဏံ ပိဋကာနံ မူလဘူတေသု သဒ္ဒနယေသု သောတာရာနံ ဆေကတ္ထာယ မဟာသမုဒ္ဒေဝိယ အာနန္ဒော နာမ မဟာမစ္ဆော တီသု ပိဋကေသု သာဋ္ဌကထေသု ဝိလောလေတွာ အဂ္ဂဝံသော နာမ ထေရော သဒ္ဒနီတိပ္ပကရဏံ အကာသိ. အရိမဒ္ဒနနဂရေ ဟိ ဥတ္တရာဇီဝတ္ထေရာဒီနံ သီဟဠဒီပံ ဂမနတော ပုဗ္ဗေယေဝ တယော မဟာထေရာ ပရိယတ္တိဝိသာရဒါ, မဟာအဂ္ဂပဏ္ဍိတော, တဿ သဒ္ဓိဝိဟာရိကော ဒုတိယအဂ္ဂပဏ္ဍိတော, တဿ ဘာဂိနေယျော တတိယအဂ္ဂပဏ္ဍိတောတိ. တတိယအဂ္ဂပဏ္ဍိတော ပန အဂ္ဂဝံသောတိပိ ဝေါဟာရိယတိ.

After that, for the purpose of easy comprehension due to the weakness of mindfulness, concentration, and wisdom, sub-commentaries were composed. In the city of Arimaddana, when one thousand six hundred and ninety-seven years of the Jina's cycle had passed, for the skill of the listeners in the fundamental grammatical principles of the three Piṭakas, the Elder named Aggavaṃsa, like a great fish named Ānanda in the great ocean, having delved deeply into the three Piṭakas together with their commentaries, composed the grammatical treatise called Saddanītippakaraṇa. Indeed, in Arimaddana, even before the journey of the Elder Uttarājīva and others to the island of Sri Lanka, there were three great Elders skilled in the scriptures: Mahāaggapaṇḍita, his co-resident pupil Dutiyaaggapaṇḍita, and his nephew Tatiyaaggapaṇḍita. Tatiyaaggapaṇḍita, however, was also called Aggavaṃsa.

တသ္မိဉ္စ ကာလေ အရိမဒ္ဒနနဂရဝါသိနော သဒ္ဒကောဝိဒါ ဗဟဝေါ သန္တီတိ ယာဝ လင်္ကာဒီပါ ကိတ္တိဃောသော ပတ္ထရိ. တသ္မာ သီဟဠဒီပိကာ သဒ္ဒကောဝိဒါ ဝီမံသေတုကာမာ ဟုတွာ အရိမဒ္ဒနနဂရံ အာဂမံသု. တဒါ အရိမဒ္ဒနနဂရဝါသိနော ဘိက္ခူ သဒ္ဒနီတိပ္ပကရဏံ ဒဿေသု.

And at that time, because there were many residents of Arimaddana city skilled in grammar, their fame spread as far as the island of Lanka. Therefore, the grammarians from the island of Sri Lanka, desiring to investigate, came to the city of Arimaddana. Then the monks residing in the city of Arimaddana showed them the Saddanītippakaraṇa.

သီဟဠဒီပိကာ စ တံ ဒိသွာ ဥပဓာရေန္တာ သဒ္ဒဝိသယေ အယံ ဂန္ထောဝိယ သီဟဠဒီပေ ဂန္ထော ဣတ္ထိ, ဣမသ္မိံ ပကရဏေ အာဂတဝိနိစ္ဆယမ္ပိ သကလံ န ဇာနိမှာတိ နာနာပ္ပကာရေဟိ ထောမေသုန္တိ ယာဝဇ္ဇဘနာ ကထာမဂ္ဂေါ န ဥပစ္ဆိန္နောတိ.

And the Sri Lankans, having seen it and reflecting upon it, praised it in various ways, saying: 'In the matter of grammar, there is no text in Sri Lanka like this one. We do not know all the decisions that have come down in this treatise.' Thus, the course of this account has not been cut off, even to this day.

အရိမဒ္ဒနနဂရေ သီဟဠဒီပံ ဂန္တွာ ပစ္စာဂတော ဆပ္ပဒေါ နာမ သဒ္ဓမ္မဇောတိပါလတ္ထေရော သဒ္ဒနယေ ဆေကတာယ သုတ္တနိဒ္ဒေသံ အကာသိ. ပရမတ္ထဓမ္မေ စ ဆေကတာယ သင်္ခေပဝဏ္ဏနံ နာမစာရဒီပကဉ္စ. ဝိနယေ ဆေကတာယ ဝိနယဂူဠတ္ထဒီပနိံ သီမာလင်္ကာရဉ္စ အကာသိ. အတ္တနာ ကထာနံ ဂန္ထာနံ နိဂမေ သဒ္ဓမ္မ ဇောတိပါလောတိ မူလနာမေန ဝုတ္တံ. ကုသိမနဂရေ ပန ဆပ္ပဒ ဂါမေ ဇာတတ္တာ ဌာနဿ နာမေန ဆပ္ပဒေါတိ ပါကဋော.

In the city of Arimaddana, the elder Saddhammajotipāla, known as Chappada, having gone to Sri Lanka and returned, composed the Suttaniddesa with skill in grammar. With skill in the ultimate Dhamma, he also composed the Saṅkhepavaṇṇana and the Nāmacāradīpaka. And with skill in the Vinaya, he composed the Vinayagūḷatthadīpani and the Sīmālaṅkāra. In the colophons of the books he composed, he is mentioned by his original name, Saddhammajotipāla. However, because he was born in Chappada village in Kusimanagara, he became widely known by the name of that place, Chappada.

ကုခနနဂရေ ပန ဆပ္ပဒေါတိ ဝေါဟာရိတောပိ ဧကော ထေရော အတ္ထိ. သော အလဇ္ဇီ ဒုဿီလော. ဧကစ္စေ ပန နာမသာမညလေသမတ္တေန ပတ္တလင်္ကံ သီလဝန္တံ ပေသလံ သိက္ခာကာမံ ဆပ္ပဒတ္ထေရံ အလဇ္ဇိဒုဿီလဘာဝေန ဥပဝဒန္တိ, ယထာ နာမ သာမညလေသမတ္တေန မလ္လပုတ္တံ အာယသ္မန္တံ ဒဗ္ဗံ အသမာစာရေနာတိ.

However, in Kukhananagara, there is also an elder known as Chappada; he is shameless and immoral. But some people, merely due to a slight similarity in name, criticize the elder Chappada who reached Lanka—who is virtuous, amiable, and desirous of training—as being shameless and immoral, just as the Venerable Dabba Mallaputta was criticized for misconduct.

အရိမဒ္ဒနနဂရယေဝ အလောင်္ဂစညိသူနာမကဿ ရညော ကာလေ မဟာဝိမလဗုဒ္ဓိတ္ထေရော စူဠဝိမလဗုဒ္ဓိတ္ထေရောတိ ဒွေ ထေရာ ပရိယတ္တိဝိသာရဒါ အဟေသုံ. တေသု မဟာဝိမလဗုဒ္ဓိတ္ထေရော ကစ္စာယနဿ သံဝဏ္ဏနံ နျာသဂန္ထမကာသိ.

In the city of Arimaddana itself, during the reign of King Aloṅgacaññisūna, there were two elders, Mahāvimalabuddhi and Cūḷavimalabuddhi, who were proficient in the scriptures. Among them, the elder Mahāvimalabuddhi composed the Nyāsa treatise, which is a commentary on Kaccāyana.

ကေစိ ပန သီဟဠဒီပဝါသီ ဝိမလဗုဒ္ဓိတ္ထေရော တမကာသီတိ ဝဒန္တိ. စူဠဝိမလဗုဒ္ဓိတ္ထေရော ပန ဝုတ္တောဒယဿ ပေါရာဏဋီကမကာသိ. ဆန္ဒောသာရတ္ထဝိကာသိနိံ သဒ္ဓမ္မဉာဏတ္ထေရော အကာသိ. ဝစနတ္ထဇောတိံ ပန ဝေပုလ္လတ္ထေရော အကာသိ. နျာသဂန္ထဿပေါရာဏဋီကံ နရပတိရညော ကာလေ ဧကော အမစ္စော အကာသိ.

However, some say that the elder Vimalabuddhi, a resident of Sri Lanka, composed it. The elder Cūḷavimalabuddhi, however, composed the ancient sub-commentary on the Vuttodaya. The elder Saddhammañāṇa composed the Chandosāratthavikāsini. The elder Vepulla composed the Vacanatthajoti. During the time of King Narapati, a certain minister composed the ancient sub-commentary on the Nyāsa treatise.

သော ဟိ ရညော ဧကံ ဩရောဓံ ပဋိစ္စ ဇာတံ ဧကံ ဓီတရံ ဒိသွာ ဝါနရောဝိယ လေပေ လဂ္ဂိတော တိဿံ ပဋိဗန္ဓစိတ္တော ဟုတွာ လဂ္ဂိ. တမတ္ထံ ဇာနိတွာ ရာဇာ ဧဝမာဟ,– သစေ ဧတံ ဣစ္ဆေယျာသိ, ဧကံ ဂန္ထံ ပရိပုဏ္ဏဝိနိစ္ဆယံ ဂူဠတ္ထံ ကရောဟိ, သစေ တွံ တာဒိသံ ဂန္ထံ ကာတုံ သက္ကုဏေယျာသိ, ဧတံ လဘိဿသီတိ. အထ သော နျာသဿ သံဝဏ္ဏနံ ပေါရာဏဋီကံ အကာသိ.

Indeed, that minister, having seen a daughter born from one of the king's consorts, became attached, his mind bound to her like a monkey stuck in birdlime. Understanding the matter, the king said: “If you desire her, compose a treatise that is complete in its decisions and profound in its meaning. If you are able to create such a treatise, you will obtain her.” Then he composed the ancient sub-commentary, which is a commentary on the Nyāsa.

တတော ပစ္ဆာ ဟီနာယာဝတ္တိတွာ ဓီတရံ ဒတွာ ရဇ္ဇုဂ္ဂါဟာမစ္စဋ္ဌာနေ ဌပေသိ, ယံ မရမ္မဝေါဟာရေန သံပျင်္ဂဣတိ ဝုစ္စတိ. တေန ပန ကတတ္တာ သောပိ ဂန္ထော တံ နာမေန ဝုစ္စတိ. ကာရိကံ တဿာ စ သံဝဏ္ဏနံ ဆတ္တဂုဟိန္ဒဿ နာမ ရညော ကာလေဓမ္မသေနာပတိတ္ထေရော အကာသိ. တေန ကိရ ကာရပိတေ နန္ဒဂုဟာယ သမီပေ နန္ဒဝိဟာရေ နိသီဒိတွာ အကာသိ.

Then, after the minister had turned from his low state, the king gave him his daughter and established him in the office of the rope-holding minister, which in Maramma usage is called 'sampyaṅgai.' Because it was composed by him, that treatise is also called by his name. The elder Dhammasenāpati composed the Kārikā and its commentary during the reign of a king named Chattaguhinda. It is said that he composed them while sitting in the Nandavihāra, which that king had built near the Nandaguhā.

တသ္မိဉ္စကာလေ [Pg.85] ဂန္ထမာဒနပဗ္ဗတေ နန္ဒမူလဂုဟတော အရဟန္တာ အာဂန္တွာ တသ္မိံ ဝိဟာရေ ဝဿံ ဥပဂစ္ဆိံသု. တေသံ သမ္မုခေ ကတတ္တာ တေ စ ဂန္ထာ ပဏ္ဍိတေဟိ သာရတော ပစ္စေတဗ္ဗာတိ အာစရိယာ ဝဒန္တိ.

At that time, arahants came from Nandamūla Cave on Ganthamādana Mountain and undertook the rains retreat in that monastery. The teachers say that because those texts were composed in their presence, they should be accepted as authoritative by the wise.

ဝါစ္စဝါစကံ ပန ဓမ္မဒဿီ နာမ သာမဏေရော အကာသိ.

The Vāccavācaka was composed by a novice named Dhammadassī.

သဒ္ဒတ္ထဘေဒစိန္တံ ပန အရိမဒ္ဒနနဂရသမီပေ ဌိတဿ ခဏိတ္တိပါဒပဗ္ဗတဿ သမီပေ ဧကသ္မိံ ဂါမေ ဝသန္တော သဒ္ဓမ္မသိရိ နာမ ထေရော အကာသိ. သောယေဝ ထေရော ဗြဟဇံ နာမ ဝေဒသတ္ထမ္ပိ မရမ္မဘာသာယ ပရိဝတ္တေသိ.

The Saddatthabhedacintā was composed by the elder Saddhammasiri, who dwelt in a village near Khaṇittipāda Mountain, which is situated near the city of Arimaddana. That same elder also translated the Vedic scripture named Brahajaṃ into the Maramma language.

ဧကက္ခရကောသံ ပန သဒ္ဓမ္မကိတ္တိတ္ထေရော အကာသိ. သော ဟိ ကလိယုဂေ သတ္တာသီတာဓိကေ အဋ္ဌသတေ သမ္ပတ္တေ မိစ္ဆာ ဒိဋ္ဌိကာနံ ဇလုမသညိတာနံ ကုလာနံ ဘယေန သကလေပိ တမ္ဗဒီပရဋ္ဌေ သာသနောဘာသော မိလာယတိ. ဗဟူနိပိ ပေါတ္ထကာနိ အဂ္ဂိဘယေန နဿေသုံ.

The Ekakkharakosa was composed by the elder Saddhammakitti. For when the Kali Yuga reached the year 887, the light of the Dispensation faded throughout the entire Tambadīpa region due to fear of families with wrong views called the Jaluma. Many books were also lost to the danger of fire.

တဒါ တံ ပဝတ္တိံ ပဿိတွာ သစေ ပရိယတ္တိဓမ္မောဝိနဿေယျ, ပဋိပတ္တိဓမ္မောပိ နဿိဿတိ, ပဋိပတ္တိဓမ္မေ နဿန္တေ ကုတော ပဋိဝေဓဓမ္မော ဘဝိဿတီတိ သံဝေဂံ အပဇ္ဇိတွာ ဣမံ ဂန္ထံ အကာသီတိ တဋ္ဋိကာယံ ဝုတ္တံ.

Seeing this situation, he felt a sense of urgency and reflected: “If the scriptural Dhamma were to perish, the practical Dhamma would also perish. And if the practical Dhamma perishes, whence will the Dhamma of penetration arise?” Having reflected thus, he composed this text—so it is stated in its sub-commentary.

မုခမတ္တသာရံ သာဂရတ္ထေရော အကာသိ.

The elder Sāgara composed the Mukhamattasāra.

ကလိယုဂေ ဧကာသီတာဓိကေ ပဉ္စသတေ သမ္ပတ္တေ ဧကံ ဒဟရပုတ္တံ ကာလင်္ကတံ ပဋိစ္စ သံဝေဂံ အာပဇ္ဇိတွာ ပစ္စေကဗုဒ္ဓတ္တံ ပတ္ထယန္တဿ ဇေယျသိင်္ခနာမကဿ ရညော ပုတ္တော ကျစွာနာမကော ရာဇာ ရဇ္ဇံ ကာရေသိ. ဓမ္မရာဇာတိပိ နာမလဉ္ဆံ ပဋိဂ္ဂဏှိ. တီသု ပန ပိဋကေသု ယထာဘူတံ ဝိဇာနကတာယ မရမ္မဝေါဟာရေန ကျစွာတိ ဝေါဟာရိယတိ.

When the Kali age reached 581, King Kyacvā, son of King Jeyyasiṅkha—who, moved by the death of a young boy, had aspired to Paccekabuddhahood—ruled the kingdom. He also accepted the title Dhammarājā. Furthermore, because of his knowledge of things as they really are in the three Piṭakas, he was called Kyacvā in the Maramma language.

သော စ ကိရ ရာဇာ ပါဠိအဋ္ဌကထာဋီကာဂန္ထန္တရေသု အတိဆေကတာယ ပိဋကတ္တယေ သာကစ္ဆမတ္တမ္ပိ ကာတုံ သမတ္ထော [Pg.86] နာမ နတ္ထီတိ ဥဂ္ဂဟိတတိပိဋကော ဟုတွာ ဘိက္ခုသံဃမ္ပိ ဒိဝသေ သတ္တဟိ ဝါရေဟိ ဂန္ထံ ဝါစေတိ.

It is said of this king that, due to his exceeding skill in the Pāli, commentaries, sub-commentaries, and other texts, there was no one able to hold even a brief discussion with him on the three Piṭakas. Having learned the three Piṭakas, he would have the monastic community recite the texts seven times a day.

ခဏိတ္တိပါဒပဗ္ဗတဿ သမီပေပိ ဧကံ တဠာကံ ကာရာပေတွာ တတ္ထ ရာဇာဂါရံ ကာရာပေတွာ တတ္ထ နိသီဒိတွာ ဂန္ထံ ဝါစေတိ. သဗ္ဗာနိ ပန ရာဇူနံ ကိစ္စာနိ ပုတ္တဿေဝ ဥပရာဇဿ နိယျာဒေသိ. ဂန္ထံ ဥဂ္ဂဏှန္တာနံ ဩရောဓာနမတ္ထာယ သင်္ခေပတော သဒ္ဒဗိန္ဒုံ နာမ ပကရဏံ ပရမတ္ထဗိန္ဒုဉ္စ နာမ ပကရဏံ အကာသိ. တဿ ဟိ စိတ္တံ ပရိယတ္တိယံယေဝ ရမတိ. အညံ ပန ရာဇကိစ္စံ သုဏိတုမ္ပိ န ဣစ္ဆိ. အနုရုဒ္ဓရာဇာ အနာဂတေ အဟံ ရာဇာ ဘဝေယျာမိ, တဒါယေဝ ဣမာနိ တာဠိဗီဇာနိ ဥဋ္ဌဟန္တူတိ အဓိဋ္ဌဟိတွာ ရောပေသိ. တာနိ တဿ ရညော ကာလေ ဥဋ္ဌဟိံသု. တေနေဝ အနုရုဒ္ဓရာဇာယေဝါယန္တိ ရဋ္ဌဝါသိနော သဉ္ဇာနိံသု. သမ္မုတိရာဇာ ဟိ အနုရုဒ္ဓရာဇာ ကျစွာရာဇာတိ ဣမေ တယော ဧကသန္တာနာတိ ဝဒန္တိ.

Near the Khaṇittipāda mountain, he had a pond made and a royal residence built there. Seated there, he had texts recited. He entrusted all royal duties to his son, the viceroy. For the sake of the royal ladies learning the texts, he composed a concise treatise called Saddabindu and another called Paramatthabindu. Indeed, his mind delighted only in learning; he did not even wish to hear of other royal duties. King Anuruddha, having resolved, “In the future, when I become king, may these palmyra seeds sprout,” planted them. They sprouted during this king's reign. Thus, the inhabitants of the kingdom came to believe, “This indeed is King Anuruddha.” They say that King Sammuti, King Anuruddha, and King Kyacvā were of the same lineage.

သော ရာဇာ ဧကမ္ပိ စေတိယံ အကာသိ, န တံ နိဋ္ဌံ အဂမာသိ, ပရိယတ္တိယံယေဝ ပရိစာရကတ္တာတိ ရာဇဝံသေ အာဂတံ. လောကသမ္မုတိဝသေန ကက္ခဠဒိနေ ဣဋ္ဌကာနိ ကာရာပေတွာ တသ္မိံယေဝ ဒိနေ ဘူမိသမံ ကတွာ တသ္မိံယေဝ ဒိနေ အညမ္ပိ သဗ္ဗံ ကာရာပေသိ. တေန မရမ္မဝေါဟာရေန ပြဿဒါ စေတိယန္တိ ယာဝဇ္ဇဘနာ ပါကဋံ.

That king also built a cetiya, but it was not completed, for it is stated in the royal chronicles that he was devoted only to learning. By worldly convention, on a difficult day, he had bricks made, leveled the ground on that very day, and had everything else completed on that very day. Therefore, in the Maramma language, it became known as the 'Prassadā Cetiya,' and is well-known to this day.

တဿ ရညော ဧကာ ဓိဘာ ဝိဘတျတ္ထံ နာမ ဂန္ထံ အကာသီတိ.

It is said that a daughter of that king composed a text called Vibhatyattha.

ပုဗ္ဗေ ကိရ အရိမဒ္ဒနနဂရေ ဥဂ္ဂဟဓာရဏာဒိဝသေန သာသနံ အတိဝိယ ဝိရူဠမာပဇ္ဇိ. အရိမဒ္ဒနနဂရေယေဝ ဟိ ဧကော ဝုဍ္ဎပဗ္ဗဇိတော ဘိက္ခု ဂန္ထံ လိခိတုံ သိလာလေခနဒဏ္ဍေန ဣစ္ဆန္တော ရာဇဂေဟံ ပါဝိသိ. ရာဇာ ကေန အာဂတောသီတိ ပုစ္ဆိ. ဂန္ထံ လိခိတုံ သိလာလေခနဒဏ္ဍေန ဣစ္ဆန္တော အာဂတော မှီတိ. ဧဝံ မဟလ္လကော တွံ ဂန္ထံ မဟုဿာဟေန ပရိယာပုဏန္တောပိ [Pg.87] ဂန္ထေသု ဆေကဿ ဩကာသံ န ပဿာမိ, သစေ ဟိမုသလော အင်္ကုရံ ဥဋ္ဌာပေတွာ ရူဟေယျ, ဧဝံ သတိ တွံ ဂန္ထေသု ဆေကတံ အာပဇ္ဇေယျာသီတိ အာဟ.

Previously, it is said, the Dispensation flourished greatly in the city of Arimaddana by means of learning, memorizing, and so forth. Indeed, in Arimaddana itself, an elderly monk, wishing for a stone-writing stylus to write a text, entered the royal palace. The king asked, “Why have you come?” He replied, “I have come wishing for a stone-writing stylus to write a text.” The king said, “Even though you are so old and might study texts with great effort, I see no possibility of you becoming skilled in them. If a stone pestle could sprout and grow, then you might achieve skill in texts.”

တတော ပစ္ဆာ ဝိဟာရံ ဂန္တွာ ဒေဝသိကံ ဒေဝသိကံ ဧကဒန္တကဋ္ဌပ္ပမာဏတ္တံ လေခနံ ဥဂ္ဂဟေတွာ ကစ္စာယနအဘိဓမ္မေတ္ထသင်္ဂဟပ္ပကရဏံ အာဒိံ ကတွာ အာစရိယဿ သန္တိကေ ဥဂ္ဂဏှိ. သော အစိရေနေဝ ဂန္ထေသု ဆေကတံ ပတွာ မုသလေ ဇမ္ဗုရုက္ခင်္ကုရံ ဗန္ဓိတွာ ဥဿာပေတွာ ရာဇဂေဟံ ပါဝိသိ.

Thereafter, going to the monastery, day by day he took up a writing stylus the size of a single toothpick and studied under a teacher, starting with the Kaccāyana and the Abhidhammatthasaṅgaha treatise. In no time, he attained skill in the texts. Then, tying a jambu sapling to a pestle, he lifted it up and entered the royal palace.

အထ တံ ရာဇာ ပုစ္ဆိ,-ကေနအာဂတောသီတိ. အယံ မဟာရဇ မုသလော အင်္ကုရံ ဥဋ္ဌာပေတွာ ရူဟတီတိ အာစိက္ခိတုံ အာဂတောမှီတိ ဝုတ္တေ ရာဇာ ဧတဿ ဂန္ထေသု ဆေကတံ ပတ္တောမှီတိ ဝုတ္တံ ဟောတီတိ ဇာနာသိ. တံ သစ္စံ ဝါ အလိကံ ဝါတိ ဝီမံသနတ္ထာယ မဟာထေရာနံ သန္တိကံ ပဟိဏိ. မဟာထေရာပိ ဂူဠဋ္ဌာနံ ပုစ္ဆိံသု. သောပိ ပုစ္ဆိတံ ပုစ္ဆိတံ ဗျာကာသိ.

Then the king asked him, “Why have you come?” When he replied, “Great king, I have come to announce that this pestle has sprouted and is growing,” the king understood that this meant, “I have attained skill in the texts.” To examine whether this was true or false, he sent him to the senior monks. The senior monks questioned him on obscure points. He answered each question as it was asked.

အထ သော ဘိက္ခု မဟာထေရေ ဧဝမာဟ,-တုမှေ ဘန္တေ မံ ဗဟူ ပုစ္ဆထ, အဟမ္ပိ တုမှေ ပုစ္ဆိတုံ ဣစ္ဆာမိ, ဩကာသံ ဒေထာတိ ယာစိတွာ အညသမာနစေတသိကန္တိ ဧတ္ထ အညသဒ္ဒဿ အဝဓျာပေက္ခတ္တာ အဝဓိပဒံ ဥဒ္ဓရိတွာ ဒဿေထာတိ ပုစ္ဆိ. မဟာထေရာပိ ပုဗ္ဗေ အမနသိကတတ္တာ သီဃံ ဝိဿဇ္ဇိတုံ န သက္ခိံသု. ရာဇာ တမတ္ထံ သုတွာ တုဋ္ဌစိတ္တော ဟုတွာ ဒိသာ ပါမောက္ခနမေန အာစရိယဋ္ဌာနေ ဌပေသိ. သော ပန ဘိက္ခု အဂန္ထကာရကောပိ ဂန္ထကာရကောဝိယ ပစ္ဆိမာနံ ဇနတာနံ ဒိန္နောပဒေသဝသေန ဥပကာရံ ကတွာ သာသနေ ဥပ္ပဇ္ဇီတိ. ဟောန္တိ စေတ္ထ,–

Then that monk said to the senior monks, “Venerable sirs, you have asked me many questions. I too wish to ask you something; please grant me permission.” Having so requested, he asked, “Regarding the phrase ‘aññasamānacetasika,’ since the word ‘añña’ (other) requires a term of reference, please extract and show that term.” The senior monks, not having considered this before, were unable to answer quickly. Hearing of this matter, the king was pleased and appointed him to the position of teacher with the name ‘Disāpāmokkha.’ That monk, though not a composer of texts, yet as if he were a composer of texts, benefited later generations by giving instruction and thus arose in the Dispensation. Here are the verses on this:

အဟံ မဟလ္လကော ဟောမိ, ဒုပ္ပညော ပရိယတ္တိကံ;

ဥဂ္ဂဟံ မဟုဿာဟေန, န သက္ခိဿာမိ ဇာနိတုံ.

“I am old and of little wisdom; I will not be able to master the learning of the scriptures, even with great effort.”

ဧဝဉ္စ [Pg.88] နာတိမညေယျ,နာပ္ပောဿုက္ကတမာပဇ္ဇေ;

သဒ္ဓမ္မေ ဆေကကာမောဝ,ဥဿာဟံဝ ကရေ ပေါသော.

And so one should not be contemptuous, nor fall into listlessness; a person desiring skill in the True Dhamma should indeed make an effort.

ဝုဍ္ဎပဗ္ဗဇိတော ဘိက္ခု,မဟလ္လကောပိ ဒုပ္ပညော;

အာပဇ္ဇိ ဆေကတံ ဓမ္မေ,တမပေက္ခန္တု သောတာရောတိ.

An elderly monk, though old and of little wisdom, attained proficiency in the Dhamma—let the listeners consider this.

ပုဗ္ဗေ ကိရ အရိမဒ္ဒနနဂရေ မာတုဂါမာပိ ဂန္ထံ ဥဂ္ဂဏှိံသု. ယေဘုယျေန ဥဂ္ဂဟဓာရဏာဒိဝသေန ပရိယတ္တိသာသနံ ပဂ္ဂဟေသုံ. မာတုဂါမာ ဟိ အညမညံ ပဿန္တာ တုမှေ ကိတ္တကံ ဂန္ထံ ဥဂ္ဂဏှထ, ကိတ္တကံ ဂန္ထံ ဝါစုဂ္ဂတံ ကရောထာတိ ပုစ္ဆိ သုန္တိ.

It is said that in the past, even women in the city of Arimaddana learned the texts. For the most part, they upheld the dispensation of learning through study, memorization, and so on. When women would see one another, they would ask, "How much of the text have you learned? How much have you mastered by recitation?"

ဧကော ကိရ မာတုဂါမော ဧကံ မာတုဂါ,မံ ပုစ္ဆိ,-တွံ ဣဒါနိ ကိတ္တကံ ဂန္ထံ ဝါစုဂ္ဂတံ ကရောသီတိ. အဟံ ပန ဣဒါနိ ဒဟရပုတ္တေဟိ ဗလိဗောဓတ္တာ ဗျာကုလံ ပတွာ ဗဟုံ ဂန္ထံ ဝါစုဂ္ဂတံ ကာတုံ နသက္ကာ,သမန္တမဟာပဋ္ဌာနေ ပန ကုသလတ္တိကမတ္တံဝ ဝါစုဂ္ဂတံ ကရောမီတိ အာဟာတိ.

One woman, it is said, asked another, "How much of the text have you memorized now?" The other replied, "Now, being busy and distracted by my young children, I am unable to memorize much of the text. From the entire Mahāpaṭṭhāna, I have only memorized the Kusalattika."

ဣဒမ္ပိ အရိမဒ္ဒနနဂရဝါသီနံ မာတုဂါမာနမ္ပိ ပရိယတ္တုဂ္ဂဟဏေ ဧကံ ဝတ္ထု,–

This too is a story concerning the learning of the scriptures by the women of Arimaddana city.

ဧကံ ကိရ ဘိက္ခုံ ပိဏ္ဍာယ စရန္တံ ဧကာ ဒွါဒသဝဿိကာ ဒဟရိတ္ထီ ပုစ္ဆိ,-ကိန္နာမောသိ တွံ ဘန္တေတိ. ခေမာနာမာဟန္တိ. ကထဉှိ ဘန္တေ ပုမာဝ သမာနော ဣတ္ထိလိင်္ဂေန နာမံ အကာသီတိ အာဟ. အထ အန္တောဂေဟေ နိသိန္နာ မာတာ သုတွာ ဓီတရံ အာဟ,-တွံ ရာဇာဒိဂဏဿ လက္ခဏံ န ဇာနာသီတိ. အာမ ဇာနာမိ, အယံ ပန ခေမသဒ္ဒေါ န ရာဇာဒိဂဏပက္ခံ ဘဇတီတိ. အထ [Pg.89] မာတာ ဧဝမာဟ,-အယံ ပန ခေမသဒ္ဒေါ ဧကဒေသေနေဝ ရာဇာဒိဂဏပက္ခံ ဘဇတီတိ.

Once, a certain monk, while walking for alms, was asked by a twelve-year-old girl, "What is your name, venerable sir?" He replied, "I am named Khemā." She then said, "But how, venerable sir, being a male, have you taken a name of feminine gender?" Then, the mother, sitting inside the house, having heard this, said to her daughter, "Do you not know the characteristics of the `rāja` group of nouns?" The girl replied, "Yes, I know, but this word 'khema' does not belong to the `rāja` group." Then the mother said, "And yet, this word 'khema' does belong to the `rāja` group in one respect."

အယံ ပနေတ္ထ ဓီတု အဓိပ္ပာယော,-န ရာဇာဒိသဒ္ဒေါ ကဒါစိ ရာဇောတိ ပစ္စတ္တဝစနဝသေန ဩကာရန္တော ဒိဿတိ ဝိနာ ဒေဝရာဇောတိအာဒိသမာသဝိသယံ, ခေမသဒ္ဒေါ ပန ကတ္ထစိ ခေမောတိ စ ခေမန္တိ စ လိင်္ဂန္တရဝသေန ရူပန္တရံ ဒိဿတိ, တေနေဝ ခေမသဒ္ဒေါ န ရာဇာဒိဂဏောတိ ဝေဒိတဗ္ဗောတိ.

Herein, the daughter's meaning is this: A word of the `rāja` group is never seen ending with the vowel 'o' in the nominative singular, except in the context of a compound, such as `devarājo`. The word `khema`, however, is sometimes seen to take other forms, such as `khemo` and `khemaṃ`, due to a change of gender. For that reason, the word `khema` should be understood as not belonging to the `rāja` group.

အယံ ပန မာတု အဓိပ္ပာယော,-ခေမသဒ္ဒေါ အဘိဓေယျလိင်္ဂတ္တာ တိလိင်္ဂကော,ယဒါ ပန သညာသဒ္ဒါဓိကာရေ ပစ္စတ္တဝစနဝသေန ခေမာတိ အာကာရန္တော ဒိဿတိ, တဒါ ဧကဒေသေန ခေမသဒ္ဒေါ ရာဇာဒိဂဏပက္ခံ ဘဇတီတိ.

This, however, is the mother's meaning: The word `khema`, being an adjective, can have three genders. But when, in the context of proper nouns, it appears in the nominative singular ending in `-ā` as `khemā`, then in that one respect the word `khema` belongs to the `rāja` group.

ဣဒမ္ပိ ဧကံ ဝတ္ထု,–

This, too, is a story.

အရိမဒ္ဒနနဂရေ ကိရ ဧကဿ ကုဋုမ္ဗိကဿ ဧကော ပုတ္တော ဒွေ ဓီတရော အဟေသုံ. ဧကသ္မိဉ္စ ကာလေ ဃမ္မာဘိဘူတတ္တာ ဂေဟဿ ဥပရိတလေ နဟာယိတွာ နိသီဒိ. အထ ဧကာ ဒါသီ ဂေဟဿ ဟေဋ္ဌာ ဌတွာ ကိဉ္စိ ကမ္မံ ကရောန္တီ တဿ ကုဋုမ္ဗိကဿ ဂုယှဋ္ဌာနံ ဩလောကေသိ. တမတ္ထံ ဇာနိတွာ ကုဋုမ္ဗိကော သာခံ ဩလောကေသီတိ ဧကံ ဝါကျံ ဗန္ဓိတွာ ပုတ္တဿ ဒဿေသိ,ဣမဿ အတ္ထယောဇနံ ကရောဟီတိ. အထ ပုတ္တော အတ္ထယောဇနံ အကာသိ,-သာခံ ရုက္ခသာခံ ဩလေကေသိ ဥဒိက္ခတီတိ. အထ ပစ္ဆာ ဧကာယ ဓီတုယာ ဒဿေသိ, ဣမဿ အတ္ထယောဇနံ ကရောဟီတိ. သာပိ အတ္ထယောဇနံ အကာသိ,- သာ သုနခေါ ခံ အာကာသံ ဩလောကေသိ ဥဒိက္ခတီတိ. အထ ပစ္ဆာ ဧကာယ ဓီတုယာ ဒဿေသိ, ဣမဿ အတ္ထ ယောဇနံ ကရောဟီတိ. သာပိ အတ္ထယောဇနံ အကာသိ,-သာ ဣတ္ထီ ခံ အင်္ဂဇာတံ ဩလောကေသိ မုခံ ဥဒ္ဓံ ကတွာ ဩလောကေသီတိ.

In the city of Arimaddana, it is said that a certain householder had one son and two daughters. One time, being overcome by the heat, he bathed on the upper floor of the house and sat down. Then, a female servant standing below the house, while doing some work, looked at the householder’s private parts. Realizing this, the householder composed a sentence—"sākhaṃ olokesi"—and showed it to his son, saying, "Explain the meaning of this." Then, the son explained the meaning: "He looked at a tree branch." Later, he showed it to one daughter and said, "Explain the meaning of this." She also explained the meaning: "That dog looked up at the sky." Then, he showed it to the other daughter and said, "Explain the meaning of this." She also explained the meaning: "That woman looked at the genitals, raising her face to look."

ဣဒမ္ပိ ဧကံ ဝတ္ထု,–

This, too, is one story.

ဧကော ကိရ သာမဏေရော ရတနပူရဝါသီ အရိမဒ္ဒနနဂရေ မာတုဂါမာပိ [Pg.90] သဒ္ဒနယေသု အတိကောဝိဒါတိ သုတွာ အဟံ တတ္ထ ဂန္တွာ ဇာနိဿာမီတိ အရိမဒ္ဒနနဂရံ ဂတော. အထ အန္တရာမဂ္ဂေ အရိမဒ္ဒနနဂရဿ သမီပေ ဧကံ ဒဟရိတ္ထိံ ကပ္ပာသဝတ္ထုံ ရက္ခိတွာ နိသိန္နံ ပဿိ. အထ သာမဏေရော တဿာ သန္တိကံ မဂ္ဂပုစ္ဆနတ္ထာယ ဂစ္ဆိ. အထ ဒဟရိတ္ထီ သာမဏေရံ ပုစ္ဆိ,-ကုတော အာဂတောသီတိ.

A certain novice, it is said, who lived in Ratanapura, heard that even the women in the city of Arimaddana were very skilled in grammar. Thinking, "I will go there and find out," he went to the city of Arimaddana. Then, along the way near Arimaddana, he saw a young woman sitting and guarding cotton goods. So the novice approached her to ask for directions. Then the young woman asked the novice, "Where have you come from?"

သာမဏေရော အာဟ,-ရတနပူရတော အဟံ အာဂစ္ဆတီတိ. ကုဟိံ ဂတောသီတိ ဝုတ္တေ အရိမဒ္ဒနနဂရံ ဂစ္ဆတီတိ အာဟ. အထ ဒဟရိတ္ထီ ဧဝမာဟ,-တွံ ဘန္တေ သဒ္ဒယောဂဝိနိစ္ဆယံ အနုပဓာရေတွာ ကထေသိ, အမှယောဂဋ္ဌာနေ ဟိ တွံ နာမ ယောဂသဒ္ဒေန ယောဇေတွာ ကထေသိ, နနု ပဏ္ဍိတာနံ ဝစနေန နာမ ပရိပုဏ္ဏတ္ထေန အဝိရုဒ္ဓသဒ္ဒနယေန ပုဏ္ဏိန္ဒုသင်္ကာသေန ဘဝိတဗ္ဗန္တိ. အထ သာမဏေရော ခေတ္တဝတ္ထူနိ ရက္ခန္တီ ဒုဂ္ဂတာ ဒဟရိတ္ထီပိ တာဝ သဒ္ဒနယကောဝိဒါ ဟောတိ, ကိမင်္ဂံ ပန ဘောဂသမ္ပန္နာ မဟလ္လကိတ္ထိယောတိ လဇ္ဇိတွာ တတောယေဝ ပဋိနိဝတ္တိတွာ ပစ္စာဂမာသီတိ.

The novice said, "I am coming from Ratanapura." When asked, "Where are you going?" he replied, "I am going to the city of Arimaddana." Then the young woman said, "Venerable sir, you spoke without considering the principles of grammatical application. For in our usage, you have employed a faulty connection. Should not the speech of the wise be of complete meaning, with a non-contradictory grammatical method, like unto a full moon?" Then the novice thought, "Even this poor young woman guarding the fields is so skilled in grammar—what then of wealthy elderly women?" Feeling ashamed, he turned back from there and returned.

ဣဒံ မရမ္မမဏ္ဍလေ တမ္ဗဒီပရဋ္ဌေ အရိမဒ္ဒနနဂရေ ထေရပရမ္ပရဝသေန သာသနဿ ပတိဋ္ဌာနံ.

This is the establishment of the Dispensation in the city of Arimaddana, in the Tambadīpa region of the Maramma country, through the lineage of elders.

ဣဒါနိ မရမ္မမဏ္ဍလေယေဝ ဇေယျဝဍ္ဎနရဋ္ဌေ ကေတုမတီနဂရေ သာသနဝံသံ ဝက္ခာမိ.

Now I will recount the lineage of the Dispensation in the city of Ketumatī, in the Jeyyavaḍḍhana country, in this very Maramma region.

ကလိယုဂေ ဟိ ဒွိသတ္တတာဓိကေ အဋ္ဌဝဿသတေ သမ္ပတ္တေ ဇေယျဝဍ္ဎနရဋ္ဌေ ကေတုမတီနဂရေ မဟာသိရိဇေယျသူရော နာမ ရာဇာ ရဇ္ဇံ ကာရေသိ. ဧကံ အတိဆေကံ ဒေဝနာဂ နာမကံ ဧကံ ဟတ္ထိံ နိဿာယ ဝိဇိတံ ဝိတ္ထာရမကာသိ. တဿ ပန ရညော ကာလေ ကလိယုဂေ ဒွိနဝုတာဓိကေ အဋ္ဌဝဿသတေ သမ္ပတ္တေ မဟာပရက္ကမော နာမ ထေရော သီဟဠဒီပတော နာဝါယ အာဂန္တွာ ကေတုမတီနဂရံ သမ္ပတ္တော. ရာဇာ စ ဒွါရာ ဝတီနဂရဿ [Pg.91] ဒက္ခိဏဒိသာဘာဂေ မဟာဝိဟာရံ ကာရာပေတွာ တဿ အဒါသိ နိစ္စဘတ္တမ္ပိ. တသ္မိဉ္စ ဝိဟာရေ သီမံ သမ္မန္နိတွာ တိဿံ သီမာယံ တုလာဝသေန အတ္တနာ သမံ ကတွာ လောဟမယဗုဒ္ဓပ္ပဋိဗိမ္ဗံ ကာရာပေသိ. တဉ္စ ဗုဒ္ဓပ္ပဋိဗိမ္ဗိံ သမ္ပတ္တလင်္ကာဒီပန္တိ နာမေန ပါကဋံ အဟောသိ.

In the Kali Yuga, when eight hundred and seventy-two years had passed, in the Jeyyavaḍḍhana country, in the city of Ketumatī, a king named Mahāsirijeyyasūro ruled. Relying on a single outstanding elephant named Devanāga, he expanded his conquests widely. During his reign, in the Kali Yuga, when eight hundred and ninety-two years had passed, the elder Mahāparakkamo arrived by ship from the island of Sri Lanka and reached the city of Ketumatī. The king had a great monastery built in the southern part of the city of Dvāravatī and offered it to him, along with perpetual alms. Within that monastery, a boundary was established, and in that boundary, he had a Buddha image of iron made, equal in weight to himself. That Buddha image became renowned by the name "Sampattalaṅkādīpa."

တဿ ရညော ကာလေ သုရာမေရယသိက္ခာပဒံ ပဋိစ္စ ဝိပါဒေါ အဟောသိ. ကထံ. ဗီဇတော ပဋ္ဌာယာတိ သမ္ဘာရေ ပဋိယာ ဒေတွာ စာဋိယံ ပက္ခိတ္တကာလတော ပဋ္ဌာယ တာလနာလိကေရာဒီနံ ပုပ္ဖရသော ပုပ္ဖတော ဂလိတာဘိနဝကာလတော ပဋ္ဌာယ စ န ပါတဗ္ဗောတိ ကင်္ခါဝိတရဏီဋီကာဒီသု ဝုတ္တဝစနေ အဓိပ္ပာယံ ဝိပလ္လာသတော ဂဟေတွာ တာလနာလိကေရာဒီနံ ရသော ဂလိတာဘိနဝတော ပဋ္ဌာယ ပိဝိတုံ န ဝဋ္ဋတီတိ ဧကစ္စေ ဝဒန္တိ. ဧကစ္စေ ပန ဧဝံ ဝဒန္တိ,–တာလနာလိကေရာဒီနံ ရသော ဂလိတာဘိနဝကာလေ ပိဝိတုံ ဝဋ္ဋတီတိ.

During that king's reign, there arose a dispute concerning the precept regarding intoxicants. How so? Some, by incorrectly grasping the meaning of the statement found in subcommentaries such as the Kaṅkhāvitaraṇī-ṭīkā—which states, '"From the seed onwards" means from the time of preparing the ingredients and putting them in a pot it should not be drunk, and the flower-sap of palmyra, coconut, etc., from the time it has freshly dripped from the flower should not be drunk'—said that it is not proper to drink the sap of palmyra, coconut, etc., from the time it has freshly dripped. Others, however, said: 'It is proper to drink the sap of palmyra, coconut, etc., at the time it has freshly dripped.'

တတ္ထ ပုဗ္ဗပက္ခေ အာစရိယာနံ အယမဓိပ္ပာယော,–

In this matter, the teachers of the first party held this view:

ဗီဇတော ပဋ္ဌာယာတိ ဧတ္ထ သမ္ဘာရေ ပဋိယာဒေတွာ စာဋိယံ ပက္ခိတ္တကာလတော ပဋ္ဌာယ န ပါတဗ္ဗော. တာလနာလိကေရာဒီနံ ပုပ္ဖရသော စ ဂလိတာဘိနဝကာလတောယေဝ န ပါတဗ္ဗောတိ.

Herein, 'From the seed onwards' means that after preparing the ingredients and placing them in the vessel, it should not be drunk from that time onward. And the flower sap of palmyra, coconut, and other such trees should not be drunk from the very time it freshly drips.

အယံ ပန အပရပက္ခေ အာစရိယာနမဓိပ္ပာယော,–

But this is the opinion of the teachers of the other party:

ဗီဇတော ပဋ္ဌာယာတိ ဧတ္ထ သမ္ဘာရေ ပဋိယာဒေတွာ စာဋိယံ ပက္ခိတ္တကာလတော ပဋ္ဌာယ န ပါတဗ္ဗော. တာလနာလိကေရာဒီနံ သမ္ဘာရေဟိ ပဋိယာဒိတော ပုပ္ဖရသော ပုပ္ဖတော ဂလိတာဘိနဝကာလတော န ပါတဗ္ဗောတိ.

Herein, 'From the seed onwards' means it should not be drunk starting from the time it is prepared with ingredients and put into the jar. The flower sap of palmyra, coconut, and other such trees, when prepared with ingredients, should not be drunk from the time it freshly drips from the flower.

ဧဝံ တာလနာလိကေရာဒီနံ ရသော ဂလိတာဘိနဝကာလတော ပဋ္ဌာယ ပါတုံ ဝဋ္ဋတိ န ဝဋ္ဋတီတိ ဝိဝါဒံ ကရောန္တာနံ မဇ္ဈေ နိသီဒိတွာ သမ္ပတ္တလင်္ကော မဟာပရက္ကမတ္ထေရော တာဒိသော ပိဝိတုံ ဝဋ္ဋတီတိ ဝိနိစ္ဆိန္ဒိ, သုရာဝိနိစ္ဆယဉ္စ နာမ ဂန္ထံ အကာသိ[Pg.92]. ဧဝံ ကေတုမတီနဂရံ မာပေန္တံ မဟာသိရိဇေယျသူရံ နာမ ရာဇာနံ နိဿာယ ကေတုမတိယံ သာသနံ ပတိဋ္ဌဟိ.

Thus, while they were debating whether the sap of palmyra, coconut, and other such trees should be drunk from the time it freshly drips, the elder Mahāparakkama of Sampattalaṅka, sitting amongst them, decided that such was fit to drink. And he composed a text called the Surāvinicchaya. Thus, depending on King Mahāsirijeyyasūra, who was building the city of Ketumatī, the Dispensation was established in Ketumatī.

ဣဒံ မရမ္မမဏ္ဍလေယေဝ ကေတုမတီနဂရေ

This is in the city of Ketumatī, in the Maramma country itself.

သာသနဿ ပတိဋ္ဌာနံ.

The establishment of the Dispensation.

ဣဒါနိ မရမ္မမဏ္ဍလေ တမ္ဗဒီပရဋ္ဌေယေဝ ခန္ဓပုရသာသနဝံသံ ဝက္ခာမိ.

Now I shall recount the lineage of the Dispensation in Khandhapura, in the Tambadīpa region itself of the Maramma country.

ကလိယုဂေ ဟိ စတုသဋ္ဌာဓိကေ ဆဝဿသတေ တယော ဘာတိကာ ကိတ္တိတရနာမကံ ရာဇာနံ ရဇ္ဇတော စာဝေတွာ ခန္ဓပုရနဂရေ ရဇ္ဇံ ကာရေသုံ. တဒါ ကိတ္တိတရနာမကဿ ရညော ဧကော ပုတ္တော စီနရဋ္ဌိန္ဒရာဇာနံ ယာစိတွာ ဗဟူဟိ သေနင်္ဂေဟိ ခန္ဓပုရနဂရံ သမ္ပရိဝါရေတွာ အဋ္ဌာသိ. အထ တီသု ပိဋကေသု ဆေကံ ဧကံ မဟာထေရံ ပက္ကောသေတွာ မန္တေသုံ. ထေရော ဧဝမာဟ,– ဇနပဒါယတ္တမိဒံ ကမ္မံ သမဏာနံ န ကပ္ပတိ ဝိစာရေတုံ, အဟမ္ပိ သမဏော, နာဋကေဟိ ပန သဒ္ဓိံ မန္တေထာတိ. အထ နာဋကေ ပက္ကောသေတွာ မန္တေသုံ. နာဋကာပိ သစေ ကာရဏံ နတ္ထိ, ဧဝံ သတိ ဖလံ န ဘဝေယျ, သစေ ပူတိ နတ္ထိ, မက္ခိကာ န သန္နိပတေယျုန္တိ ဂီတံ ဂါယိတွာ ဥဒကေ ကီဠန္တိ.

In the Kali Yuga, when six hundred and sixty-four years had passed, three brothers overthrew a king named Kittitara from his kingdom and established their reign in the city of Khandhapura. At that time, a son of that King Kittitara, having requested the king of China, surrounded the city of Khandhapura with a large army and stood firm. Then, they summoned a wise elder versed in the three Piṭakas to consult him. The elder said, "This matter depends on the populace—it is not proper for ascetics to deliberate on it; I too am an ascetic. Instead, consult with the actors." So they summoned the actors and consulted them. The actors, singing the song, "If there is no cause, there will be no result; if there is no rottenness, flies will not gather," played in the water.

အထ တေစ တယော ဘာတိကာ တံ သုတွာ ကိတ္တိတရနာမကံ ရာဇာနံ ဗန္ဓနာဂါရတော ဂဟေတွာ မာရေတွာ ဣဒါနိ ယံ ရဇ္ဇေ ဌပယိဿာမာတိ စိန္တေတွာ တုမှေ ဂစ္ဆထ, အယံ တဿ သီသော, ဣဒါနိ ဧသ ပရလောကံ ဂတောတိ သီသံ ဒဿေသုံ. အထ စီနရဋ္ဌသေနာယောပိ ဣဒါနိ ရာဇဝံသိကော နတ္ထိ, တေ နဟိ ယုဇ္ဈိတုံ န ဣစ္ဆာမ, ယံ ရဇ္ဇေ ဌပယိဿာမာတိ ကတွာ မယံ အာဂတာ, ဣဒါနိ သော နတ္ထီတိ ဝတွာ နိဝတ္တေတွာ အဂမံသု.

Then those three brothers, hearing that, took King Kittitara from the prison and killed him. They then showed his head, saying, "You may depart; this is his head. Now he has gone to the other world." Then the army of the Chinese kingdom also said, "Now there is no one of the royal lineage; therefore we do not wish to fight. We came here intending to establish him in the kingdom, but now he is no more." Having said this, they turned back and departed.

သော စ ထေရော နာဋကေဟိ သဒ္ဓိံ မန္တေထာတိ ဧတ္တကမေဝ ဝုတ္တတ္တာ ဘိက္ခုဘာဝတော န မောစေတီတိ ဒဋ္ဌဗ္ဗံ. ဝုတ္တဉ္စေတံ,–

And it should be understood that the elder was not released from his state as a monk, because he only said this much: "Consult with the actors." And this was stated:–

ပရိယာယောစ အာဏတ္တိ, တတိယေ ဒုတိယေ ပန;

အာဏတ္တိယေဝ သေသေသု, ဒွယမေတံ န လဗ္ဘတီတိ.

Suggestion and command are in the third and second; but only command in the rest; this pair is not found in them.

တသ္မိံ ပန ခန္ဓပုရေ အရိမဒ္ဒနနဂရေ အရဟန္တဂဏဝံသိကာ ဆပ္ပဒဂဏဝံသိကာ အာနန္ဒ ဂဏဝံသိကာ စ ထေရာ ဗဟဝေါ ဝသန္တိ. တေဟိ ပန ကတဂန္ထော နာမ ကောစိ နတ္ထီတိ.

In that Khandhapura, the city of Arimaddana, many elders dwell—those of the lineage of arahants, the lineage of the six-footed ones, and the lineage of Ānanda. Yet among them, there is no one who has composed a text.

ဣဒံ ခန္ဓပုရေ သာသနဿ ပတိဋ္ဌာနံ.

This is the establishment of the Dispensation in Khandhapura.

ဣဒါနိ မရမ္မမဏ္ဍလေ တမ္ဗဒီပရေဋ္ဌေယေဝ ဝိဇယပုရေ သာသနဝံသံ ဝက္ခာမိ.

Now I shall recount the lineage of the Dispensation in Vijayapura, in the Maramma country itself, in the island of Tambadīpa.

ကလိယုဂေ ဟိ စတုသတ္တတာဓိကေ ဆဝဿသတေ သီဟသူရော နာမ ရာဇာ ဝိဇယပုရံ မာပေသိ. တတော ပစ္ဆာ ဒွီသု သံဝစ္ဆရေသု အတိက္ကန္တေသု စမုံနဒိယံ မတသေတိဘံ ဧကံ လဘိတွာ ဧကသေတိဘိန္နောတိ တဿ နာမံ ပါကဋံ အဟောသိ. တဿ ရညော ကာလေ ဝိဇယပုရေ သီလဝန္တာ လဇ္ဇီပေသလာ ဘိက္ခူ ဗဟဝေါ နတ္ထိ. အရိမဒ္ဒနနဂရတော အနုရုဒ္ဓရာဇကာလေ ရာဇဘယေန နိလီယိတွာ အဝသေသာ သမဏကုတ္တကာယေဝ ဗဟဝေါ အတ္ထိ. ပစ္ဆာ စူဠအရဟန္တတ္ထေရဒိဗ္ဗစက္ခုတ္ထေရာနံ အာဂတကာလေယေဝ လဇ္ဇီပေသလာ ဘိက္ခူ ဗလဝန္တာ ဟုတွာ ဂဏံ ဝဍ္ဎာပေသုံ. ရာဇာ စ ဒိဗ္ဗစက္ခုတ္ထေရံ အန္တေပုရံ ပဝေသေတွာ ဒေဝသိကံ ပိဏ္ဍပါတေန ဘောဇေသိ. အနုရုဒ္ဓရညာ တမ္ဗုလမဉ္ဇူသာယံ ဌပေတွာ ပူဇိတာ သတ္တ ဓာတုယော လဘိတွာ တာသံ ပဉ္စဓာတုယော စညိင်္ခုစေတိယေ နိဓာနံ အကာသိ. အဝသေသာ ပန ဒွေ ဓာတုယော ပုညဿ နာမ အမစ္စဿ ပူဇနတ္ထာယ နိယျာဒေသိ. သောစ အမစ္စော ဇေယျပုရေ ပုညစေတိယေ နိဓာနံ အကာသိ.

In the Kali Yuga, in the year six hundred and seventy-four, a king named Sīhasūra built Vijayapura. Then, after two years had passed, having obtained a dead white elephant from the Camuṃnadī River, he became well-known by the name 'the One with the White Elephant'. During that king’s reign, there were not many virtuous, modest, and gentle monks in Vijayapura. Most of the remaining ones were merely pseudo-ascetics who had hidden themselves, having fled from the city of Arimaddana during King Anuruddha’s time out of fear of him. Later, only when the elder Cūḷa-Arahaṃ and the elder with the divine eye arrived, did the modest and gentle monks grow strong and increase their community. The king invited the elder with the divine eye into his inner palace and fed him daily with almsfood. Having obtained seven relics that had been placed in a betel box and worshipped by King Anuruddha, he enshrined five of them in the Caññiṅkhu Cetiya. The remaining two relics, however, he entrusted to an official named Puñña for veneration. That official enshrined them in the Puñña Cetiya in Jeyyapura.

တဒါ စ ကိရ သမဏကုတ္တကာ ဂဟဋ္ဌာဝိယ ရာဇရာဇမဟာမတ္တာနံ [Pg.94] သန္တိကေ ဥပဋ္ဌာနံ အကံသု. ကလိယုဂေ စတုအသီတာဓိကေ ဆဝဿသတေ သမ္ပတ္တေ သီသသူရရညော ဇေဋ္ဌ ပုတ္တော ဥဇနော နာမ ရာဇာ ရဇ္ဇံ ကာရေသိ. သော ပန အဝပင်္ကျာ နာမကေ ဒေသေ စမ္ပကကဋ္ဌမယေ သတ္တဝိဟာရေ ကာရာပေသိ. ဒွိ ဝဿာဓိကေ သတ္တဝဿသတေ ကာလေ တေ ဝိဟာရာ နိဋ္ဌံ အဂမံသု.

At that time, it is said, the pseudo-ascetics, like householders, attended upon the king and his high ministers. In the Kali Yuga, when the year six hundred and eighty-four was reached, the eldest son of King Sīhasūra, named Ujana, became king and ruled. He, in a region called Avapaṅka, had seven monasteries built of campaka wood. In the year seven hundred and two, those monasteries were completed.

တေသု ဝိဟာရေသု စမ္ပကံ နာမ ပဓာနဝိဟာရံ အမစ္စပုတ္တဿ သုဓမ္မမဟာသာမိတ္ထေရဿ အဒါသိ. သော ပန ထေရော အရိမဒ္ဒနနဂရေ အရဟန္တတ္ထေရဿ ဝံသိကောတိ ဒဋ္ဌဗ္ဗော.

Among those monasteries, he gave the chief monastery named Campaka to the minister's son, the great elder Sudhammamahāsāmi. That elder, however, should be regarded as belonging to the lineage of the Arahant elder in the city of Arimaddana.

ဝေဠူဝနံ နာမ ပရိဝါရဝိဟာရံ ပန အာဘိဓမ္မိကဿ ဉာဏဓဇဿ နာမ ထေရဿ အဒါသိ. သောပိ အရဟန္တတ္ထေရဿ ဝံသိကော.

He gave the surrounding monastery named Veḷuvana to the elder named Ñāṇadhaja, an expert in the Abhidhamma. That elder too was in the lineage of the Arahant elder.

ဇေတဝနံ နာမ ပရိဝါရဝိဟာရံ ပန သကလဝိနယပိဋကံ ဝါစုဂ္ဂတံ ကရောန္တဿ ဂုဏာရာမတ္ထေရဿ အဒါသိ. သော ပန ထေရော အရိမဒ္ဒနနဂရေယေဝ အာနန္ဒတ္ထေရဿ ဝံသိကော.

He gave the surrounding monastery named Jetavana to the Elder Guṇārāma, who was committing the entire Vinaya Piṭaka to memory. Moreover, that elder was of the lineage of the Elder Ānanda in the city of Arimaddana itself.

ကုလဝိဟာရံ နာမ ပရိဝါရဝိဟာရံ အာဒိစ္စရံသိနော နာမ ထေရဿ အဒါသိ. သောပိ အာနန္ဒတ္ထေရဿ ဝံသိကောယေဝ.

The surrounding monastery named Kulavihāra was given to the elder named Ādiccaraṃsi. He too was of the lineage of the Elder Ānanda.

သုဝဏ္ဏဝိဟာရံ နာမ ပရိဝါရဝိဟာရံ သုဓမ္မာလင်္ကာရဿ နာမ ထေရဿ အဒါသိ. သောပိ အာနန္ဒတ္ထေရဝံသိကောယေဝ.

The surrounding monastery named Suvaṇṇavihāra was given to the elder named Sudhammālaṅkāra. He too was of the lineage of the Elder Ānanda.

နီစဂေဟံ နာမ ပရိဝါရဝိဟာရံ ဝရပတ္တဿ နာမ ထေရဿ အဒါသိ. သော ပန သုဓမ္မမဟာသာမိတ္ထေရဿ အန္တေဝါသိကော.

The surrounding monastery named Nīcageha was given to the elder named Varapatta. He was a pupil of the Elder Sudhammamahāsāmi.

ဒက္ခိဏကောဋိံ နာမ ပရိဝါရဝိဟာရံ သိရိပုညဝါသိနော နာမ ထေရဿ အဒါသိ. သောပိ သုဓမ္မမဟာသာမိတ္ထေရဿ အန္တေဝါသိကောတိ.

The surrounding monastery named Dakkhiṇakoṭi was given to the elder named Siripuññavāsi. He too was a pupil of the Elder Sudhammamahāsāmi.

တေသံ ဝိဟာရာနံ ဧသန္နဋ္ဌာနေ ရာဇာ သယမေဝ ဟတ္ထေန ဂဟေတွာ မဟာဗောဓိရုက္ခံ ရောပေသိ. တေသံ ဝိဟာရာနံ ပဋိ ဇဂ္ဂနတ္ထာယ ဗဟူနိပိ ခေတ္တဝတ္ထူနိ အဒါသိ အာရာမဂေါပက ကုလာနိ စ.

In a place near these monasteries, the king himself, with his own hand, planted a great Bodhi tree. For the upkeep of these monasteries, he also gave many fields and lands, as well as families of grove-keepers.

တေသံ [Pg.95] ပန ထေရာနံ သုဓမ္မပုရာရိမဒ္ဒနပုရဘိက္ခုဝံသိကတ္တာလဇ္ဇိပေသလတာ ဝိညာတဗ္ဗာ. တေနေဝ ဝိဇယပုရေ သာသနံ အတိဝိယ ပရိသုဒ္ဓံ အဟောသီတိ ဒဋ္ဌဗ္ဗံ.

It should be understood that because these elders were of the lineage of monks from Sudhammapura and Arimaddanapura, they were modest and gentle. It should be seen that for this very reason, the Dispensation in Vijayapura became exceedingly pure.

တေသမ္ပိ သိဿပရမ္ပရာ အနေကသဟဿပ္ပမာဏာ အဟေသုံ. ဧဝံ လဇ္ဇီပေသလာနံယော ဘိက္ခူနံ သန္တိကာ ကေစိ သဒ္ဓိဝိဟာရိကာ ကီဋာဂိရိမှိ အဿဇိပုနဗ္ဗသုကာဝိယ အလဇ္ဇီ ဒုဿီလာ ဥပ္ပဇ္ဇိံသု, သေယျထာပိ နာမ မဓုရမ္ဗရုက္ခတော အမ္ဗိလဖလန္တိ. တေ ပန ဗဟုအနာစာရံ စရိံသုယေဝ. ဣဒံ ပန တေသံ မူလဥပ္ပတ္တိ ဒဿနံ.

Their succession of disciples, too, numbered in the many thousands. Yet, from those monks who were modest and gentle, some shameless and immoral co-resident pupils arose, like Assaji and Punabbasuka at Kīṭāgiri, just as sour fruit comes from a sweet mango tree. And they lived indulging in much misconduct. This, however, is a presentation of their origin.

ရာဇာ ဟိ တဒါ တေသံ ဝိဟာရာနံ ပဋိဇဂ္ဂနတ္ထာယ ဗဟူနိ ခေတ္တဝတ္ထူနိ အဒါသိ. တေသု ခေတ္တဝတ္ထူသု ဗလိဝိစာရဏတ္ထာယ သုဓမ္မမဟာသာမိတ္ထေရော ဧကစ္စေ ဘိက္ခူ အာရက္ခဏဋ္ဌာနေ ဌပေသိ. အာရက္ခဏဘိက္ခူ ပန ဓမ္မာနုလောမဝသေန ကဿကာနံ ဩဝါဒါပေသိ, ခေတ္တဝတ္ထုသာမိဘာဂမ္ပိ ပဋိဂ္ဂဏှာပေသိ. တသ္မိဉ္စ ကာလေ ခေတ္တဝတ္ထူနိ ပဋိစ္စ ဘိက္ခူ ဝိဝါဒံ အကံသု. အထ တံ ဝိဝါဒံ သုတွာ သာသနဓရတ္ထေရော စ ဒွေ ပရက္ကမတ္ထေရာ စ တတော နိက္ခမိံသု. နိက္ခမိတွာ သာသနဓရတ္ထေရော ခဏိတ္တိ ပါဒပဗ္ဗတေ နိသီဒိ. ဒွေ ပရက္ကမတ္ထေရာ စ စင်္ဂကိင်္ဂပဗ္ဗတကန္ဒရေ နိသီဒိံသု. တေသဉှိ နိဝါသဋ္ဌာနတ္တာ ယာဝဇ္ဇတနာ တံ ဌာနံ ပရက္ကမဋ္ဌာနန္တိ ပါကဋံ အဟောသိ. တေ ပန ထေရာ ဧကစာရာတိ ဝေါဟာရိံသု. အဝသေသာ ပန ဘိက္ခူ ဂါမဝါသီဗဟုစာရာတိ ဝေါဟာရိံသု. တတော ပဋ္ဌာယ အရညဝါသီဂါမဝါသီဝသေန ဝိသုံ ဂဏာ ဟောန္တိ. ဝိဟာရဿ နိန္နာနံ ခေတ္တဝတ္ထူနံ ဗလိပ္ပဋိဂ္ဂါဟကဘိက္ခူနမ္ပိ သံဃဇာတိသမညာ အဟောသိ.

At that time, the king gave many fields and lands for the maintenance of those monasteries. To oversee the taxes on these fields and lands, the Elder Sudhammamahāsāmi appointed certain monks to positions of protection. The monks in charge of protection, in accordance with the Dhamma, advised the farmers and also collected the owner's share. At that time, disputes arose among the monks concerning the fields and lands. Hearing this dispute, the Elder Sāsanadhara and two Parakkama elders departed from there. After leaving, the Elder Sāsanadhara took up residence at Khaṇitti Pādapabbata. The two Parakkama elders took up residence in a cave on Caṅgakiṅgapabbata. Because those were their dwelling places, that place became known as Parakkamaṭṭhāna (the place of striving) until this day. Those elders were called 'Ekacārā' (those of solitary practice). The remaining monks were called 'Gāmavāsībahucārā' (village-dwelling and of diverse practices). From then on, they became separate groups of forest-dwellers and village-dwellers. Even the monks who received taxes from the low-lying fields and lands of the monastery came to be known by the designation Saṅghajāti.

ကလိယုဂေ စတုဝဿာဓိကေ သတ္တသတေ ဥဇနဿ ရညော ဓရမာနဿေဝ ကနိဋ္ဌဘာတိကော ကျေစွာ နာမ ရာဇာ ကုမာရော ရဇ္ဇံ ဂဏှိ.

In the Kali Yuga, in the year seven hundred and four, while King Ujana was still reigning, his younger brother, a prince named Kyecvā, seized the kingdom.

အယံ ပန တဿ အဋ္ဌုပ္ပတ္တိ,– ဥဇနော နာမ ရာဇာ တွံ သမုဒ္ဒမဇ္ဈံ [Pg.96] နာမ ဂါမံ ဂန္တွာ တတ္ထ နိသီဒိတွာ တတြုပ္ပာဒဗလိံ ဘုဉ္ဇာဟီတိ နိယျာဒေသိ. သော ပန ရာဇကုမာရော လုဒ္ဒကမ္မေသုယေဝ အဘိရမ္မဏသီလော. ဧကသ္မိံ သမယေ ပိဂဝံ ဂန္တွာ ပစ္စာဂတကာလေ ရတ္တိယံ သုပိနံ ပဿိ,– သက္ကော ဒေဝါနမိန္ဒော အာဂန္တွာ ဥပေါသထသီလံ သမာဒိယာဟိ, ဧဝံ သတိ အစိရေနေဝ သေတိဘေ လဘိဿသတီတိ ဝတွာ တာဝတိံသဘဝနံ ပုန ဂတောတိ.

This is the origin of that matter: King Ujana commanded him, "Go to the village named Samuddamajjha, reside there, and enjoy the tribute arising there." However, that prince was of a nature to delight in hunting. One time, while returning from going to Pigava, he saw a dream at night: Sakka, the king of the gods, came and said, "Undertake the Uposatha precepts. If you do so, you will soon obtain white elephants." Having said this, he returned to the Tāvatiṃsa heaven.

သောစ ရာဇကုမာရော တတော ပဋ္ဌာယ ဥပေါသထသီလံ သမာဒိယိ. ပစ္ဆာ ကာလေပိ အတ္တနော ဟတ္ထေ ဂုထေန ကိလိန္နံ ဘဝတီတိ ပုန သုပိနံ ပဿိ. သော အစိရေနေဝ ပဉ္စ သေတိဘေ လဘိ. အထ ဧကော အမစ္စော ဂန္တွာ ရညော တမတ္ထံ အာရောစေသိ. ရာဇာ တုဋ္ဌစိတ္တော ဟုတွာ မမ ကိရ ဘောန္တော ကနိဋ္ဌဘာတိကော ပဉ္စ သေတိဘေ လဘီတိ ရာဇပုရိသာနံ မဇ္ဈေ သံဝဏ္ဏေသိ. အမစ္စော ပုန ရာဇကုမာရဿ သန္တိကံ ဂန္တွာ တမတ္ထံ အာရောစေသိ. ရာဇကုမာရောပိ မမ ဘာတိကော ရာဇာ အကထိတပုဗ္ဗံ ဝါစာပေယျံ ဝဒတီတိ အာရာဓယိတွာ ပုန ဂန္တွာ တမတ္ထံ ရညော အာရောစာပေသိ. ရာဇာပိ တထေဝ ဝဒတီတိ. တံ သုတွာ ရာဇကုမာရော ဘိယျောသော ပသီဒိ.

And that prince from that time onward undertook the Uposatha precepts. Later, he again saw a dream that his own hand was wet with dung. Soon after, he obtained five white elephants. Then a minister went and reported the matter to the king. The king, pleased in mind, praised it among the royal attendants, saying, "Indeed, my younger brother has obtained five white elephants." The minister then went to the prince and reported the matter to him. The prince, thinking, "My brother the king speaks affectionate words never spoken before," requested the minister to go back and report the matter to the king. The minister reported back that the king spoke in that very way. Hearing this, the prince became even more pleased.

ကသ္မာ ပန ဥဇနော ရာဇာ ကိတ္တိတရံ နာမ ရာဇကုမာရံ ကနိဋ္ဌဝေါဟာရေန န ဝဒတီတိ. ဧကသေတိဘိန္ဒော ဟိ ရာဇာ အပရဿ ရညော ဒေဝိံ ဂဗ္ဘိနိံ အာနေတွာ အဂ္ဂမဟေသိဋ္ဌာနေ ဌပေသိ, ဌပေတွာ အစိရေနေဝ ဥဇနံ ဝိဇာယိ, တေနေဝ န ဥဇနော ဧကသေတိဘိန္ဒဿ ပုတ္တော, ကိတ္တိတရော နာမ ရာဇကုမာရောယေဝ ဧကသေတိဘိန္ဒဿ ပုတ္တော, တသ္မာ တံ ကာရဏံ ပဋိစ္စ သော တံ ကနိဋ္ဌဝေါဟာရေန န ဝဒတီတိ.

But why then does King Ujana not address Prince Kittitara with the designation 'younger brother'? King Ekasetibhinda, you see, brought the pregnant queen of another king and placed her in the position of chief queen. Soon after establishing her there, she gave birth to Ujana. Therefore, Ujana is not the son of Ekasetibhinda, but Prince Kittitara is indeed the son of Ekasetibhinda. For that reason, he does not address him with the designation 'younger brother.'

ကနိဋ္ဌော ပဉ္စသေတိဘေ လဘတီတိ သုတွာ ရာဇာ ဘာယိတွာ ကနိဋ္ဌဿ ရဇ္ဇံ ဥပနိယျာဒေသိ. ရာဇာ ရာဇဂေဟဿ ပစ္ဆိမဒွါရေန နိက္ခမိ. ကနိဋ္ဌော ပုရိမဒွါရေန ပါဝိသိ. ပဉ္စန္နံ ပန သေတိဘာနံ လဒ္ဓတ္တာ ပဉ္စသေတိဘိန္ဒောတိ ပါကဋော. မူလနာမံ ပနဿ [Pg.97] သီဟသူရောတိ ဒဋ္ဌဗ္ဗံ. တဿ ရညော ကာလေ ဗဟူ အလဇ္ဇိနော ဂါမသာမန္တ ဝိဟာရေ ဝသိတွာ အနေကဝိဓံ အာနာစာရံ စရိံသု. သုဓမ္မပုရအရိမဒ္ဒနပုရတော ပရမ္ပရဝသေန အာဂတာ ဘိက္ခူပိ ဗဟူ လဇ္ဇိနော သိက္ခာကာမာ သန္တိ.

Hearing that the youngest would obtain the five white umbrellas, the king, being afraid, handed over the kingdom to the youngest. The king departed by the western gate of the royal palace, while the youngest entered by the eastern gate. Because he had obtained the five white umbrellas, he became known as Pañcasetibhinda. His original name, however, should be understood as Sīhasūra. During that king's reign, many shameless ones, dwelling in monasteries near villages, engaged in various kinds of misconduct. However, there were also many modest monks desirous of the training who had come in succession from Sudhammapura and Arimaddanapura.

အထ တဿ ရညော ဘတ္တံ ပရိဘုဉ္ဇနကာလေ ဧကော သမဏကုတ္တကော အဋ္ဌ ပရိက္ခာရေ ဂဟေတွာ အာဂန္တွာ ရညော သမ္မုခေ အဋ္ဌာသိ. ကိမတ္ထာယ အာဂတောသီတိ ပုစ္ဆိတေ ပိဏ္ဍပါတတ္ထာယ အာဂတောမှီတိ အာဟ. အထ ရာဇာ သယံ ဘုဉ္ဇိဿာမီတိ အာရဘိတွာပိ အတိပ္ပသန္နတာယ ပန သုဝဏ္ဏပါတိယာ ပဋိယာဒိတံ သကလမ္ပိ ဘတ္တံ အဒါသိ. အထ ရာဇာ ဧဝံ စိန္တေသိ,– အယံ ဘိက္ခု ပိဏ္ဍပါတတ္ထာယ ဥပမဇ္ဈန္တိ ကယေဝ အာဂန္တွာ အဋ္ဌာသိ, န သော ပုထုဇ္ဇနဘိက္ခု, အထ ခေါ အဘိညာလာဘီ အရဟာ ဘဝေယျ, မမ ပုညတ္ထာယ အာဂတော ဘဝေယျ မံ အနုကမ္ပံ ဥပါဒါယာတိ.

Then, at the time when the king was eating his meal, a certain sham ascetic, taking the eight requisites, came and stood before the king. When asked, "For what purpose have you come?" he replied, "I have come for alms-food." Then the king, though he had begun to eat himself, yet out of great faith, gave all the food prepared in a golden bowl. Then the king thought: "This monk came and stood as if for alms-food; he is not an ordinary monk, but rather an arahant who has attained supernormal powers. He must have come for the sake of my merit, out of compassion for me."

ဧဝံ ပန စိန္တေတွာ ဧကံ ရာဇပုရိသံ အာဏာပေသိ တဿ ပစ္ဆာ အနုဂန္တွာ ဩလောကေတုံ. သော ပန သမဏကုတ္တကော သယံ အလဇ္ဇိဘူတတ္တာဝ အတ္တနော ဘရိယာ ပစ္စုဂ္ဂန္တွာ ပတ္တံ ဂဏှိ. တံ ဒိသွာ ရာဇပုရိသော ရညော သန္တိကံ ဂန္တွာ ပဌမမေဝ ဧဝံ စိန္တေသိ,– သစေ ယထာဘူတံ အာရောစေယျံ, ရညော ပသာဒေါ ဝိနဿေယျ, ဧဝံ ပန အနာရောစေတွာ ယထာ ရညော ပဿာဒေါ ဘိယျောသောမတ္တာယ ဘဝေယျ, မယှမ္ပိ လာဘော ဥပ္ပဇ္ဇေယျ, သမဏကုတ္တကောပိ ရာဇပရာဓတော ဝိမုစ္စေယျ, ဧဝံ အာရောစေဿာမီတိ. ဧဝံ ပန စိန္တေတွာ အဟံ မဟာရာဇ တံ အနုဂန္တွာ ဩလောကေသိ, အထ မမ ဧဝံ ဩလောကေန္တဿဝ အန္တရဓာယီတိ အာရောစေသိ. ရာဇာ ဘိယျောသောမတ္တာယ ပသီဒိတွာ ဟတ္ထံ ပသာရေတွာ ယထာဟံ မညမိ, တထာ အဝိရဇ္ဈနမေဝတန္တိ တိက္ခတ္တုံ ဝါစံ နိစ္ဆာရေသိ, ရာဇပုရိသဿ စ ဒါတဗ္ဗံ အဒါသိ.

Having thought thus, the king ordered a royal servant to follow behind him and observe. But that sham ascetic, being shameless himself, had his wife come out to meet him and take the bowl. Seeing this, the royal servant went to the king and first thought thus: "If I report what actually happened, the king’s faith will be destroyed. But if I do not report it thus, the king’s faith would grow even more, I too might gain some benefit, and the sham ascetic would also be freed from the king's punishment. Thus shall I report it." Having thought thus, he reported, "O great king, I followed and observed him, and then, as I was watching, he disappeared." The king, becoming even more pleased, stretched out his hand and declared three times, "Just as I thought, so it is without fail!" And he gave a reward to the royal servant.

တသ္မိံယေဝ ဒိဝသေ ဧကော အမစ္စော ရညော ပဏ္ဏာကာရတ္ထာယ [Pg.98] ဝေလာဟကံ နာမ ဧကံ တုရင်္ဂမံ အဒါသိ. အထ ရာဇာ မမ ပုညာနုဘာဝေန ဧသ လဒ္ဓေါတိ သမ္ပဟံသိ. တံ ပန တုရင်္ဂမံ အာရောဟိတွာ ဧကံ ဟတ္ထာရောဟံ ပါဇာပေသိ. အထ မဟာဇနဿ ဩလောကေန္တဿ ဟတ္ထာရောဟဿ သီသေဝေဋ္ဌနဒုဿံယေဝ ပဿိတွာ အာကာသေ ပက္ခန္ဓော ဗကောဝိယ ပညာယတိ. သော ပန တုရင်္ဂမော ပါတောဝ ဝိဇယပုရတော ဂစ္ဆန္တော ပဗ္ဗတဗ္ဘန္တရနဂရံ သာယနှသမယေ ပါပုဏိ. အဗ္ဘ ဝိဇဗ္ဘနအဿောတိပိ နာမံ အကာသိ.

On that very day, a minister gave the king a horse named Velāhaka as a gift. Then the king rejoiced, thinking, "This has been obtained through the power of my merit." He had a rider mount that horse and drive it. Then, as the great multitude watched, seeing only the rider’s turban cloth, it appeared leaping into the sky like a heron. That horse, setting out in the morning from Vijayapura, reached a city within a mountain range by evening. It was also given the name Abbhavijabbhana-assa, the Sky-Piercing Horse.

ဣစ္စေဝံ သမဏကုတ္တကာ ဒါရမ္ပိ ပေါသေသုံ, ပဂေဝ ဣတရံ အနာစာရံ. တေနေဝ တေ သမဏကုတ္တကာ ရညော မလ္လရင်္ဂမ္ပိ ပဝိသိတွာ မလ္လံ ယုဇ္ဈေသုံ. တေသု ပန သမဏကုတ္တကေသု ဩဝိစင်္ဂါခုံသံဃဇော နာမ သမဏကုတ္တကော မလ္လကမ္မေ အတိဝိယ ဆေကော အဓိကော. သော ကိရ သံဝစ္ဆရေ သံဝစ္ဆရေ ရညော မလ္လရင်္ဂေ ဇယိတွာ ပန္နရသ ဝါ ဝီသတိ ဝါ အဿေ ပဋိလဘီတိ.

Thus, these sham ascetics even supported wives—how much more so other unseemly behavior. Indeed, those sham ascetics even entered the king’s wrestling arena and engaged in wrestling matches. Among those sham ascetics, one named Ovicangākhuṃsaṅghaja was exceptionally skilled and proficient in wrestling. It is said that year after year, he was victorious in the king’s wrestling arena and received fifteen or twenty horses.

ရတနပူရနဂရေ မလ္လကမ္မေ အတိဆေကော အဓိကော ဧကော ကမ္ဗောဇကုလော အတ္ထိ. သော ရတနပူရနဂရေ ဇေယျပုရနဂရ စ အတ္တနာ သမထာမံ မလ္လပုရိသံ အသဘိတွာ ဝိဇယ ပုရံ အာဂန္တွာ စမ္ပကဝိဟာရဿ ဒွါရသမီပေ မလ္လသဘာမဏ္ဍပေ ပဝိသိတွာ မလ္လကမ္မံ ကာတုံ ဣစ္ဆာမီတိ ရညော အာရောစေသိ. အထ ရာဇာ တံ သံဃဇံ အာမန္တေတွာ ဧဝမာဟ,- ဣဒါနိ ဘော တွံ ဣမိနာ သဒ္ဓိံ မလ္လယုဒ္ဓံ ကာတုံ သက္ခိဿသီတိ. အာမမဟာရာဇ ပုဗ္ဗေ အဟံ ဒဟရေ ဟုတွာ ကီဠနတ္ထာယယေဝ မလ္လကမ္မံ အကာသိံ, ဣဒါနိ ပန ဧကူနသတ္တတိဝဿော အဟံ ဣတော ပစ္ဆာ မလ္လယုဒ္ဓံ ကာတုံ သက္ခိဿာမိ ဝါ မာ ဝါတိ န ဇာနာမိ, ဣဒါနိ ပရပက္ခံ မလ္လပုရိသံ မလ္လကမ္မေန မာရေဿာမီတိ ဝဒတိ.

In the city of Ratanapūra, there was a man of the Kamboja clan who was exceedingly skilled and superior in wrestling. Not finding any wrestler of equal strength in Ratanapūra and Jeyyapura, he came to the city of Vijaya, entered the wrestling hall near the gate of the Campaka monastery, and announced to the king, "I wish to engage in wrestling." Then the king summoned Saṅghaja and said to him, "Now, sir, are you able to wrestle with this man?" "Yes, great king. Previously, when I was young, I wrestled merely for sport. But now, at sixty-nine years of age, I do not know whether I will be able to wrestle hereafter or not. He says that he will kill the opposing wrestler through wrestling."

အထ ရာဇူနံ မလ္လကမ္မံ နာမ ကီဠနတ္ထာယယေဝ ဘဝတိ, မာ မာရေတုံ ဥဿာဟံ ကရောဟီတိ ဝတွာ အညမညံ မလ္လယုဒ္ဓံ ကာရာပေသိ[Pg.99]. သပရိသဿ ရညော ဩလောကေန္တဿေဝ တေ မလ္လာကာရေန နစ္စိတွာ အညမညံ သမီပံ ဥပဂစ္ဆိံသု. အထ သံဃဇော မလ္လော ကမ္ဗောဇမလ္လဿ ပါဒေန ပဟရဏာကာရံ ဒဿေတွာ ဒက္ခိဏဟတ္ထမုဋ္ဌိနာ ကပါလေ ပဟာရံ အဒါသိ. အထ ကမ္ဗောဇမလ္လဿ မုခံ ပစ္ဆတော အဟောသိ. တဒါ သပရိသော ရာဇာ ဤဒိသာ ပန ဝိမုခတော မရဏမေဝ သေယျော ဣဒါနိ ပန ဣမံ ပဿိတုံ န ဝိသဟာမီတိ ဝဒတိ. ပုန သံဃဇော ဝါမဟတ္ထ မုဋ္ဌိနာ ပဟာရံ အဒါသိ. အထ ကမ္ဗောဇမလ္လဿ မုခံ ပရိဝဋ္ဋေတွာ ယထာ ပုဗ္ဗေ, တထာ ပတိဋ္ဌာသိ.

Then the king, saying, "Wrestling is merely for sport; do not strive to kill," had them engage in a wrestling match. While the king and his retinue were watching, the wrestlers, dancing in the manner of wrestlers, approached each other. Then the wrestler Saṅghaja, feinting a strike with his foot, struck the Kamboja wrestler on the skull with his right fist. The Kamboja wrestler's face was then turned backward. At that, the king with his retinue said, "For one in such a state, death is better than having his face turned away. I cannot bear to look upon this now." Again, Saṅghaja struck with his left fist. Then the Kamboja wrestler's face turned back and was established as it was before.

တသ္မိဉ္စ ကာလေ သပရိသော ခတ္တိယော တံ အစ္ဆရိယံ ဒိသွာ ဒွေ အဿေ တိံသမတ္တာနိ ဝတ္တာနိ သတကဟာပဏဉ္စ အဒါသီတိ. ဣဒဉ္စ ဝစနံ ပေါရာဏပေါတ္ထကေသု အာဂတတ္တာ သာဓုဇနာနဉ္စ သံဝေဇနိယဋ္ဌာနတ္တာ ဝုတ္တံ. ဌပေတွာ ဟိ သံဝေဂလာဘံ နတ္ထိ အညံ ကိဉ္စိ ပယောဇနန္တိ.

At that time, the king, along with his retinue, seeing that marvel, gave two horses, thirty sets of garments, and one hundred kahāpaṇas. This account is told because it is found in ancient books and is a basis for spiritual urgency for good people. For apart from gaining spiritual urgency, there is no other purpose.

ကလိယုဂေ တေရသာဓိကေ သတ္တဝဿသတေ ဝိဇယပုရေယေဝ တဿ ပုတ္တော ကိတ္တိတရနာမကော ရာဇာ ရဇ္ဇံ ကာရေသိ. ဝိတရာ သဒိသနာမဝသေနေဝ သီဟသူရောတိ နာမံ ပဋိဂ္ဂဏှိ. ပိတု ရညော ကာလေ လဒ္ဓေသု ပဉ္စသု သေတိဟေသု စတုန္နံယေဝ အဝသေသတ္တာ စတုသေတိဘိန္ဒောတိ နာမံ ပါကဋံ. တေနေ ဝါဟ အဘိဓာနပ္ပဒီပိကာဋီကာယံ စတုသေတိဘိန္ဒောတိ. တဿ ရညော ကာလေ စတုရင်္ဂဗလော နာမ မဟာအမစ္စော ဂန္ထကောဝိဒေါ အဘိဓာနပ္ပဒီပိကာသံ ဝဏ္ဏနံ အကာသိ. သော ပန သကလဗျာကရဏဝနာသင်္ဂဉာဏာစာရီ အဟောသိ.

In the Kali Yuga, in the year seven hundred and thirteen, in Vijayapura itself, his son, a king named Kittitara, ruled the kingdom. He received the name Sīhasūra, similar to his father's name. Because only four of the five white umbrellas obtained during his father the king's time remained, he became known by the name Catusetibhinda. Therefore, he is called Catusetibhinda in the commentary to the Abhidhānappadīpikā. During his reign, a great minister named Caturaṅgabala, an expert in texts, composed a commentary on the Abhidhānappadīpikā. He, moreover, was a master of the knowledge and practice of the entire forest of grammar.

ဧကသ္မိဉ္စ သမယေ ရာဇာ ဧကံ မဟန္တံ ဝိဟာရံ ကာရာပေတွာ အသုကရညာ အယံ ဝိဟာရော ကာရာပိတော, ဣမသ္မိံ ဝိဟာရေ သီလဝန္တာယေဝ နိသီဒန္တူတိ ကောလာဟလံ ဥပ္ပာဒေသိ. အထ သာစညိနာမဂါမဝါသီ ဧကော ထေရော အာဂန္တွာ နိသီဒိ.

And at one time, the king, having had a large monastery built, made a great proclamation: "This monastery has been built by the king; let only the virtuous dwell in this monastery!"

အယံ [Pg.100] ပန တဿ ထေရဿ အဋ္ဌုပ္ပတ္တိ,–

This, however, is the origin story of that elder:

သာစညိဂါမေ ကိရ ဧကော ဂဟပတိ အတ္တနော ပုတ္တံ သိပ္ပုဂ္ဂဟဏတ္ထာယ ဝိဟာရေ ဧကဿ ဘိက္ခုဿ သန္တိကေ နိယျာဒေသိ. ပုတ္တဿ ပန ဝိဟာရံ အဂန္တုကာမဿ တဇ္ဇနတ္ထာယ သကဏ္ဋကဂစ္ဆဿ ဥပရိ ခိပတိ. သော စ ဒဟရော နိက္ခမိတွာ ဂေဟံ အနာဂတွာ ဝိဟာရေယေဝ နိသီဒိ. မာတာပိတူနံ သန္တိကံ အနာဂန္တွာ ထောကံ ထောကံ ဒူရံ ဂန္တွာ သာမဏေရ ဘူမိတော ဥပသမ္ပဒဘူမိံ ပတွာ အရိမဒ္ဒနနဂရံ ဂစ္ဆိ. အတိပညဝန္တတာယ ပန ပတ္တပ္ပတ္တဋ္ဌာနေ မဟာထေရော သင်္ဂဏှိံသု. တေနေဝေသ သကလမရမ္မရဋ္ဌေ ပါကဋော အဟောသိ. အထ မာတာပိတရော ပုတ္တဿ အာဂမနံ အပေက္ခိတွာယေဝ နိသီဒိံသု. တမတ္ထံ ပန သုတွာ ဧသ အမှာကံ ပုတ္တော ဘဝိဿတိ ဝါ နော ဝါတိ ဝီမံသိတုကာမော ပိတာ အနုဂစ္ဆိ. အရိမဒ္ဒနနဂရေ တံ သမ္ပာပုဏိတွာ ဥပဋ္ဌပေတွာ နိသီဒိ. သောပိ ဘိက္ခု ယထာဥပဋ္ဌာနေနေဝ သန္တပ္ပေတွာ ဂန္ထံ ဥဂ္ဂဏှိ. အပရသ္မိံ ပန ကာလေသော ဘိက္ခု အဇ္ဇ သူပေါ အပ္ပလောဏောတိအာဒိနာ ပုနပ္ပုနံ ဘဏတိ.

In the village of Sācaññi, it is said that a householder entrusted his son to a monk in the monastery for the purpose of learning a craft. However, when the son was unwilling to go to the monastery, the father threw him onto a thorny bush to punish him. And that young boy, having left, did not return home, but sat right there in the monastery. Without returning to his parents, he travelled gradually farther and farther, and from the stage of a novice, he reached the stage of full ordination and went to the city of Arimaddana. However, due to his exceptional wisdom, the senior monks in each place he reached accepted him. Thus, he became well-known throughout the entire Maramma country. Meanwhile, his parents sat waiting for their son’s return. Hearing about this matter, the father, wanting to investigate whether this was their son or not, followed him. Reaching him in the city of Arimaddana, he attended upon him and sat down. That monk, in turn, having satisfied him with suitable service, took up the study of the texts. Later, however, that monk repeatedly said things like, 'Today the soup is not salty enough,' and so on.

အထ ပိတာ ဧဝမာဟ,- န ပုဗ္ဗေ ပိယပုတ္တက တယာ ဤဒိသံ ဝစနံ ကထိတံ, ဣဒါနိ ပန တွံ အဘိဏှံ ဤဒိသံ ဝစနံ ဆဏသိ, ကာရဏမေတ္ထ ကိန္တိ ပုစ္ဆိ. ပုဗ္ဗေ ဂန္ထေသု ဆေကတ္တံ အပ္ပတွာ ဂန္ထေသု ဆေကတ္ထံ ဗျာပန္နစိတ္တတာယ န ဝုတ္တံ, ဣဒါနိ ပန မယာ ဣစ္ဆိတော အတ္ထော မတ္ထကံ ပတ္တော, တသ္မာ ကာယဗလပရိဂ္ဂဟဏတ္ထာယ မယာ ဤဒိသံ ဝစနံ ဝုတ္တန္တိ ဝဒတိ. တံ ဝစနံ သုတွာ ပိတာ မာတုယာ သန္တိကံ ဂမနတ္ထာယ ဩကာသံ ယာစိတွာ ပိတရာ သဒ္ဓိံ သကဋ္ဌာနံ အာဂစ္ဆန္တော ဝိဇယပုရံ စေတိယဝန္ဒနတ္ထာယ ပါဝိသိ.

Then the father said, 'Dear son, you never spoke such words before, but now you frequently utter such words. What is the reason for this?' he asked. 'Previously, not having attained skill in the texts and being of a mind intent on the meaning of the texts, such words were not spoken. But now, the desired goal has been fully achieved by me. Therefore, for the sake of maintaining bodily strength, I have spoken such words,' he said. Hearing those words, the son sought permission from his father to go to his mother's presence. Then, returning with his father to his own place, he entered Vijayapura to pay homage at the cetiya.

တဒါ ရညာ ဝုတ္တဝစနံ သုတွာ တသ္မိံ ဝိဟာရေ အရုဟိတွာ နိသီဒိ[Pg.101]. အာရက္ခပုရိသာ စ တံ ဘိက္ခုံ ဝိဟာရေ နိသိန္နံ ဒိသွာ တမတ္ထံ ရညော အာရောစေသုံ. ရာဇာ စ စတုရင်္ဂဗလံ အမစ္စံ အာဏေပေသိ,-ဂန္တွာ တဿ ဘိက္ခုဿ ဉာဏထာမံ ဥပဓာရေဟီတိ. စတုရင်္ဂဗလော စ ဂန္တွာ တံ ဘိက္ခုံ ဂူဠဂူဠဋ္ဌာနံ ပုစ္ဆိ. သောပိ ပုစ္ဆိတံ ပုစ္ဆိတံ ဝိဿဇ္ဇေသိ. စတုရင်္ဂဗလော စ တမတ္ထံ ရညော အာရောစေသိ. ရာဇာ တုဋ္ဌစိတ္တော ဟုတွာ တံ ဝိဟာရံ တဿ ဘိက္ခုဿ အဒါသိ. တဿ ပန ဘိက္ခုဿ ဒဟရကာလေ သကဏ္ဋကဂစ္ဆေ ပိတုနော ခိပနံ ပဋိစ္စ ကဏ္ဍကခိပတ္ထေရောတိ သမညာ အဟောသိ, မူလနာမံ ပနဿ နာဂိတောတိ. သောတသ္မိံ ဝိဟာရေ နိသီဒိတွာ သဒ္ဒသာရတ္ထဇလိနိံ နာမ ဂန္ထံ အကာသိ. တဿ ကိရ ထေရဿ ကာလေ တသ္မိံ နဂရေ အာရဒ္ဓ ဝိပဿနာဓုရာ မဟလ္လကာ ဘိက္ခူ သဟဿမတ္တာ အဟေသုံ. အာရဒ္ဓဂန္ထဓုရာ ပန ဒဟရဘိက္ခူ ဂဏနပထံ ဝီတိဝတ္တာ.

Then, hearing the words spoken by the king, he ascended that monastery and sat down. And the guards, seeing that monk seated in the monastery, reported the matter to the king. And the king ordered the minister Caturaṅgabala, 'Go and test that monk’s power of wisdom.' And Caturaṅgabala went and questioned the monk on subtle and obscure points. And he answered each question as it was asked. And Caturaṅgabala reported the matter to the king. The king, pleased in mind, gave that monastery to that monk. Now, in his youth, on account of his father throwing him into a thorny bush, this monk received the designation Kaṇḍakakhipatthera, but his original name was Nāgita. Seated in that monastery, he composed a text called Saddasāratthajalinī. At that elder’s time, it is said, in that city, there were about a thousand elder monks devoted to the practice of insight meditation. But young monks devoted to the study of texts were beyond counting.

တဿ ပန ပိတရမ္ပိ သေဋ္ဌိဋ္ဌာနေ ဌပေသိ. တေနေဝ တံ ဂါမံ သေဋ္ဌိဂါမောတိ နာမေန ဝေါဟရိံသု.

He also installed his father in the position of a seṭṭhi. For that reason, they called that village by the name 'Seṭṭhi's Village.'

ကစ္စာယနဝဏ္ဏနံ ပန ဝိဇယပုရေယေဝ အဘယဂိရိပဗ္ဗတေ နိသိန္နော မဟာဝိဇိတာပီ နာမ ထေရော အကာသိ. ဝါစကော ပဒေသမ္ပိ သောယေဝ အကာသိ. သဒ္ဒဝုတ္တိံ ပန သဒ္ဓမ္မဂုရုတ္ထေရော အကာသိ.

But the commentary on Kaccāyana was composed by the elder Mahāvijitāpī, residing on Abhayagiri mountain in Vijayapura. He himself also composed the Vācakopadesa. But the elder Saddhammaguru composed the Saddavutti.

ဣစ္စေဝံ ဝိဇယပုရေ အနေကေဟိ ဂန္ထကာရေဟိ သာသနံ ဝိပုလံ အဟောသိ.

Thus, in Vijayapura, the Dispensation became extensive through many authors of texts.

ကလိယုဂေ ပန ပဉ္စာသီတာဓိကေ ဆဝဿသတေ သမ္ပတ္တေ အသင်္ခယာစောယောန္နာမကော ရာဇာ ဇေယျပုရနဂရံ မာပေတွာ တတ္ထ ရဇ္ဇံ ကာရေသိ. တတ္ထ ပန ရာဇူနံ ကာလေ ထေရေဟိ ကတဂန္ထော နာမ နတ္ထိ.

But in the Kali age, when six hundred and eighty-five years had passed, a king named Asaṅkhayācoyonna had the city of Jeyyapura built and ruled there. But there, during the time of those kings, there was no book composed by the elders.

ကလိယုဂေ ဆဗ္ဗိသာဓိကေ သတ္တဝဿသတေ ဝေသာခမာသေ ဇေယျပုရနဂရံ ဝိနဿိ. တသ္မိံယေဝ သံဝစ္ဆရေ ဇေဋ္ဌမာသေ ဝိဇယပုရံ ဝိနဿိ. တသ္မိံယေဝ သံဝစ္ဆရေ ဖဂ္ဂုနမာသေ သတွိဝရာဇာ [Pg.102] ရတနပူရံ နာမ နဂရံ မာပေတွာ ရဇ္ဇံ ကာရေသီတိ.

In the Kali Yuga, in the seven hundred and twenty-sixth year, in the month of Vesākha, the city of Jeyyapura was destroyed. In that same year, in the month of Jeṭṭha, the city of Vijayapura was destroyed. In that same year, in the month of Phagguna, King Satviva had a city named Ratanapūra built and reigned there.

ဣဒံ ဝိဇယပုရဇေယျပုရေသု သာသနဿ ပတိဋ္ဌာနံ.

This is the establishment of the Dispensation in Vijayapura and Jeyyapura.

ဣဒါနိ မရမ္မမဏ္ဍလေ တမ္ဗနီပရဋ္ဌေယေဝ ရတနပူရနဂရေ သာသနဝံသံ ဝက္ခာမိ.

Now I shall recount the lineage of the Dispensation in the city of Ratanapura, in the Tambanīpa country itself, within the Maramma region.

ကလိယုဂေ ဟိ အဋ္ဌာသီတာဓိကေ သတ္တဝဿသတေ နရပတိရညော ဓိတာယ သဒ္ဓိံ အလောင်္ဂစညိသူရညော ပုတ္တော အာနန္ဒသူရိယော နာမ သန္ထဝံ ကတွာ ဧကံ (သိဒ္ဓိကံ နာမ ပုတ္တံ ဝိဇာယိ. သော ဝယေ သမ္ပတ္တေ ရဇ္ဇသမ္ပတ္တိံ လဘိ. တတော ပဘုတိ ယာဝ မြေနစောဒိဃာ ရညာ အရိမဒ္ဒနနဂရေ ရဇ္ဇံ အကံသု). တတော ပစ္ဆာ သိရိသုဓမ္မရာဇာဓိပတီတိ လဒ္ဓနာမော သတွိဝရာဇာ ရတနပူရနဂရေ ရဇ္ဇံ ကာရေသိ. တဿ ရညော ကာလေ ကလိယုဂေ ဧကနဝုတာဓိကေ သတ္တဝဿသတေ သမ္ပတ္တေ လင်္ကာဒီပတော သိရိသဒ္ဓမ္မာလင်္ကာရတ္ထေရော သီဟဠမဟာသာမိတ္ထေရောစာတိ ဣမေ ဒွေ ထေရာ ပဉ္စ သရီရဓာတုယော အာနေတွာ နာဝါယ ကုသိမတိတ္ထံ ပါပုဏိတွာ ရာမညရဋ္ဌေ ဗညာရနိ နာမေန ရညာ နိဝါရိတာ အနိသီဒိသွာ တတော သောယေဝ ရာဇာ ထေရေ ယာဝ သိရိခေတ္တနဂရာ ပဟိဏိ. တမတ္ထံ ဉတွာ ရတနပူရိန္ဒော ရာဇာ စတ္တာလီသာယ နာဝါဟိ ယာဝ သိရိခေတ္တနဂရံ ပစ္စုဂ္ဂန္တွာ အာနေသိ. အာနေတွာ စ မဟာနဝဂါမံ ပတ္တကာလေ သဟ ဩရောဓေဟိ အမစ္စေဟိ စ သယမေဝ ရာဇာ ပစ္စုဂ္ဂစ္ဆိ. ရတနပူရံ ပ္ပန ပတ္တကာလေ မဟာပထဝီ စလိ, ပဋိနာဒဉ္စ နဒိ. တဒါ ရာဇာ သမ္မာသမ္ဗုဒ္ဓဿ တိလောကဂ္ဂဿ သာသနံ ပဂ္ဂဏှိဿာမီတိ စိန္တေတွာ သရီရဓာတုံ အာနေတွာ ဣဓ ပတ္တကာလေ အယံ မဟာပထဝီ စလတိ, ပဋိနာဒဉ္စ နဒတိ, ဣဒံ [Pg.103] အမှာကံ ရဋ္ဌေ ဇိနသာသနဿ စိရကာလံ ပတိဋ္ဌာနဘာဝေ ပုဗ္ဗနိမိတ္တန္တိ သယမေဝ နိမိတ္တပါဌံ အကာသိ.

In the Kali Yuga, when seven hundred and eighty-eight years had passed, Ānandasūriya, the son of Aloṅgacaññisūra, formed a relationship with the daughter of King Narapati. (She gave birth to a son named Siddhika. When he came of age, he attained royal power. From then on, until the reign of King Mrenacodigha, they ruled in the city of Arimaddana.) Later, King Satviva, who had obtained the name Sirisudhammarājādhipati, reigned in the city of Ratanapūra. During the reign of that king, when seven hundred and ninety-one years of the Kali Yuga had passed, two elders—the venerable Sirisaddhammālaṅkāra from the island of Laṅkā and the Sīhaḷa Mahāsāmi Thera—brought five bodily relics by ship to the port of Kusimatittha. In the kingdom of Rāmañña, they were prevented from settling down by a king named Baññārani. That same king then sent the elders as far as the city of Sirikhetta. Learning of this matter, the king of Ratanapūra went out to meet them with forty ships as far as the city of Sirikhetta and brought them back. And upon their arrival at the great village of Mahānavagāma, the king himself, along with his consorts and ministers, went out to receive them. When they arrived at Ratanapūra, the great earth trembled, and the river resounded. Then the king thought, 'I will uphold the Dispensation of the Perfectly Self-Enlightened One, the supreme one of the three worlds.' Reflecting, 'When the bodily relics were brought and arrived here, this great earth trembled and the river resounded; this is a preliminary sign of the long-term establishment of the Jina's Dispensation in our kingdom,' he himself made an interpretation of the sign.

တာဝ တိဋ္ဌတု ဇီဝမာနဿ သမ္မာသမ္ဗုဒ္ဓဿ အာနုဘာဝေါ, အဟောဝတ သရီရဓာတုယာယေဝ အနုဘာဝေါတိ ဗဟုရဋ္ဌ ဝါသိနော ပသိဒိံသု. ဟောန္တိ စေတ္ထ, –

'Let alone the power of the living Perfectly Self-Enlightened One! Oh, the power of even his bodily relics!' Thus the inhabitants of many countries were filled with faith. And here are the verses:

သရီရဓာတုယာ တာဝ, မဟန္တောစ္ဆရိယော ဟောတိ;

ကာ ကထာ ပန ဗုဒ္ဓဿ, ဇီဝမာနဿ သေဋ္ဌဿ.

From the bodily relic, indeed, a great marvel arises; what then is to be said of the Buddha, the best of beings, while living?

ဧဝံ အနုဿရိတွာန, ဥပ္ပာဒေယျ ပသာဒကံ;

ဗုဒ္ဓဂုဏေသု ဗာဟုလ္လံ, ဂါရဝဉ္စံ ကရေ ဇနောတိ.

Thus reflecting, one should generate serene confidence; and a person should cultivate abundant reverence for the virtues of the Buddha.

ကလိယုဂေ ဒွေနဝုတာဓိကေ သတ္တဝဿသတေ တာ ပဉ္စ ဓာတုယော နိဒဟိတွာ ဇေယျပုရနဂရတော ပစ္ဆိမဒိသာဘာဂေ သမဘူမိဘာဂေ စေတိယံ ပတိဋ္ဌာပေသိ. တဉ္စ စေတိယံ ရတနစေတိယန္တိ ပညာပေသိ, ဟတ္ထိရူပဗာဟုလ္လတာယ ပန အနေကိဘိန္ဒောတိ ပါကဋံ ဟောတိ. တီဟိ သိရိဂဗ္ဘေဟိ သတ္တဟိ ဒွါရေဟီ စ အလင်္ကတံ နာမ မဟာဝိဟာရံ ကာရာပေတွာ ဒွိန္နံ သီဟဠဒီပိကတ္ထေရာနံ အဒါသိ. တတော ပစ္ဆာ တေသု မဟန္တတ္ထေရော သကဝိဟာရသမီပေ ပဗ္ဗတမုဒ္ဓနိ အတ္တနော သိဿေပိ အပ္ပဝေသေတွာ လဇ္ဇီပေသလဗဟုဿုတသိက္ခာကာမေဟိ သဗ္ဗေဟိ တီဟိ ထေရေဟိ သဒ္ဓိံ သီမံ သမ္မန္နတိ. ဣစ္စေဝံ သီမသမ္မုတိပရိယတ္တိဝါစနာဒိကမ္မေဟိ မရမ္မရဋ္ဌေ သာသနံ ဝိရူဠံ ကတွာ ပတိဋ္ဌာပေသိ.

In the Kali Yuga, when seven hundred and ninety-two years had passed, he buried the five relics and established a cetiya in the western region of Jeyyapura city, on level ground. That cetiya was named Ratanacetiya, but due to the abundance of elephant figures, it became widely known as Anekibhinda. He also had a great monastery, adorned with three relic chambers and seven gateways, built and gave it to two Sinhalese elder monks. Later, the senior elder, near his own monastery, on the summit of a mountain, without even including his own disciples, together with all three elders who were modest, amiable, learned, and desirous of training, established a boundary (sīmā). Thus, through the procedures of boundary determination, recitation of the Pariyatti, and other formal acts, he caused the Dispensation in the Maramma country to grow and become firmly established.

ဣဒံ မရမ္မမဏ္ဍလေ ရတနပူရနဂရေ သီဟဠဒီပိကေ

This is in the Maramma region, in the city of Ratanapura, concerning the Sinhalese islanders.

ဒွေ ထေရေ ပဋိစ္စ ပဌမံ သာသနဿ ပတိဋ္ဌာနံ.

Concerning the two elders, this is the first establishment of the Dispensation.

ကလိယုဂေ ဆဗ္ဗီသာဓိကေ သတ္တဝဿသတေ သမ္ပတ္တေ ဖဂ္ဂုနမာသေ သတွဝရာဇာ ရတနပူရနဂရံ မာပေသိ. တဿ ရညော [Pg.104] ကာလေ ဇေယျပုရနဂရေ ဧကာ ပူပိကာ ဣတ္ထီ အလဇ္ဇိနော ဧကဿ ဘိက္ခုဿ သန္တိကေ ဓနံ ဥပနိဒဟိ. အပရဘာဂေသာ တံ ဓနံ ယာစိ. အထ သော ဘိက္ခု တဝ ဓနံ အဟံ န ပဋိဂ္ဂဏှာမီတိ မုသာ ဘဏတိ. ဧဝံ ဝိဝါဒံ ကတွာ တံ ကာရဏံ ရညော အာရောစေသိ. ရာဇာ ပက္ကောသာပေတွာ သယမေဝ တံ ဘိက္ခုံ ပုစ္ဆိ,-တွံ ဘန္တေ တဿာ ဣတ္ထိယာ ဓနံ ပဋိဂ္ဂဏှာသိ ဝါ မာ ဝါတိ. အဟံ မဟာရာဇ သမဏော အလိကံ ဘဏိတုံ န ဝဋ္ဋတိ, န ပဋိဂ္ဂဏှာမီတိ ဝဒတိ. တံ ကာရဏံ ရာဇာ စ ပုနပ္ပုနံ ပုစ္ဆိတွာ ဝီမံသန္တော ဘိက္ခုဿ ကေရာဋိကဘာဝံ ဇာနိတွာ တံ သမဏော သမာနော ဘဂဝတော ပညတ္တံ သိက္ခာပဒံ အက္ကမိတွာ မုသာ ဘဏတီတိ ကုဇ္ဈိတွာ သယမေဝ အပရာဓာနုရူပံ သီယံ ဆိန္ဒိတွာ ရာဇဂေဟတော ဟေဋ္ဌာ ခိပိ.

In the Kali Yuga, when seven hundred and twenty-six years had passed, in the month of Phagguna, King Satvavara had the city of Ratanapura built. During that king's reign, in the city of Jeyyapura, a certain cake-making woman entrusted money to a certain shameless monk. Later, she asked for that money back. Then that monk falsely said, "I did not accept your money." After this dispute arose, she reported the matter to the king. The king summoned him and questioned the monk himself: "Venerable sir, did you accept that woman’s money or not?" The monk replied, "Great king, as a renunciate, it is not proper for me to lie; I did not accept it." The king, repeatedly questioning and investigating the matter, realized the monk’s deceitful nature, and, being enraged that this person, though a monk, had violated the training rule laid down by the Blessed One and spoken falsely, he himself, according to the offense, had his head cut off and threw it down from the royal palace.

တဉ္စ ကာရဏံ သကလမရမ္မရဋ္ဌေ ပါကဋံ. အလဇ္ဇီဘိက္ခူပိ အညေ ပါပကမ္မံ ကာတုံ န ဝိသဟိံသု. ရညာ ဘာယိတွာယေဝ သိက္ခာပဒံ န အက္ကမေသုံ.

That incident became well-known throughout the entire Maramma country. Other shameless monks also dared not commit evil deeds. Fearing the king, they did not transgress the training rules.

ကလိယုဂေ တိံသာဓိကေ သတ္တဝဿသတေ သမ္ပတ္တေ မင်္ဂကြိစွာစောင်္က နာမ ရာဇာ ရဇ္ဇံ ကာရေသိ. သော ပန ရာဇာ ရဋ္ဌဝါသီနံ သုခတ္ထာယ နိမိတ္တံ ဂဟေတွာ တာလဝဏ္ဋံ ဂဟေတွာ ရာဇဂေဟံ ပဋိဂ္ဂဏှိ. သော စ ရာဇာ သက္ကရာဇေ ပဉ္စစတ္တာလီသာဓိကေ သတ္တဝဿသတေ သမ္ပတ္တေ စညိင်္ခုံ နာမ စေတိယံ ပတိဋ္ဌာပေသိ. ယင်္ဂရနာမကဿ သိလာပဗ္ဗတဿ သမီပေ ပေါရာဏိကံ ဧကံ စေတိယံ နဒီဥဒကံ ဘိန္ဒိ. တဒါ သကရဏ္ဍကာ ပဉ္စ ဓာတုယော ဥဒကေ နိမ္မုဇ္ဇန္တိယော ဧရာပထော နာမ နာဂေါ ဂဟေတွာ ပစ္ဆာ စညိင်္ခုံ နာမ စေတိယံ ပတိဋ္ဌာပေဿာမီတိ ရညာ အာရဒ္ဓကာလေယေဝ ဒါဌာနာဂဿ နာမ ထေရဿ သဟ ကရဏ္ဍကေန ပဉ္စ ဓာတုယော နိယျာဒေသိ. သော စ ထေရော ရညော အဒါသိ. ရာဇာ ဒွေ ဓာတုယော မုဋ္ဌောစေတိယေ နိဓာနံ အကာသိ. တိဿော ပန စညိင်္ခုံ စေတိယေတိ ပေါရာဏပေါတ္ထကေသု ဝုတ္တံ.

In the Kali Yuga, when seven hundred and thirty years had passed, a king named Maṅgakricvācoṅka ruled the kingdom. That king, for the welfare of the country's inhabitants, took an omen and a palm-leaf fan, and took possession of the royal palace. That same king, when seven hundred and forty-five years had passed in the Sakkarāja era, established a cetiya named Caññiṅkhu. Near the stone mountain called Yaṅgara, an ancient cetiya was broken by river water. At that time, five relics in a casket, sinking in the water, were taken by a nāga named Erāpatha, who thought, "Later, I will establish a cetiya named Caññiṅkhu." Just as the king had begun the work, the nāga entrusted the five relics in the casket to an elder named Dāṭhānāga. The elder gave them to the king. The king deposited two relics in the Muṭṭhocetiya. However, in ancient texts, it is said that three relics were deposited in the Caññiṅkhu Cetiya.

သော [Pg.105] ရာဇာ ကုမာရကာလေ သိက္ခာပကဿ အာစရိယဿ သေတစ္ဆတ္တံ ဒတွာ သံဃနာယကဋ္ဌာနံ နိယျာဒေသိ. ခေမာစာရော နာမ ဧကော ထေရော ရတ္တိဘာဂေ မဇ္ဈန္တိကကာလေ စေတိယင်္ဂဏေ ဩလမ္ဗေတွာ ဌပိတံ ဘေရိံ အနေကဝါရံ ပဟရိ. အထ ရာဇာ ရာဇဂေဟတောယေဝ သုတွာ ယထာဌပိတန္တိယာမဝသေန ဝိဟာရေ ကောစိ ဘိက္ခု ကာလံ ကတော ဘဝေယျာတိ မညိတွာ ဝိဟာရံ ဂန္တွာ ပုစ္ဆာဟီတိ ဒူတံ ပေသေသိ. ဒူတော ဝိဟာရံ ဂန္တွာ ကာရဏံ ပုစ္ဆိ. ဘိက္ခူ စ ဧဝမာဟံသု,- န အမှေသု ကာလင်္ကတဘိက္ခု နာမ အတ္ထိ, အထ ခေါ သက္ကော ဒေဝါနမိန္ဒော ဣဒါနိ ကာလင်္ကတောတိ ဗဟူနံ မနုဿာနံ ဉာပနတ္ထာယ ဘေရိံ ပဟရိမှာတိ. ပုန ရာဇာ ဘိက္ခူ ပက္ကောသာပေတွာ ပုစ္ဆိ,-ကသ္မာ ပန ဘန္တေ တုမှေ သက္ကဿ ဒေဝါနမိန္ဒဿ ကာလင်္ကတဘာဝံ ဇာနာထာတိ. အထ ဘိက္ခူ ဧဝမာဟံသု,-ဘဂလတော ပရိနိဗ္ဗာနကာလေ သာသနံ ရက္ခိဿာမီတိ သက္ကော ဒေဝါနမိန္ဒော ပဋိညံ ကတွာပိ ဣဒါနိ သာသနေ ဝသန္တာနံ အမှာကံ အနုပါလနကမ္မံ နာမ ကိဉ္စိ န အကာသိ, သစေ ပန သက္ကော ဒေဝါနမိန္ဒော ဇီဝမာနော ဘဝေယျ, သမ္မာသမ္ဗုဒ္ဓဿ သန္တိကေ ပဋိညံ ဒဠံ ကတွာ ဣဒါနိ အပ္ပောဿုက္ကော န ဘဝေယျ. ဣဒါနိ ပန သက္ကဿ ဒေဝါနမိန္ဒဿ အာရက္ခဏကမ္မံ နာမ ကိဉ္စိ န ဒိဿတိ, တသ္မာ ဣဒါနိ သက္ကော ဒေဝါနမိန္ဒော ကာလင်္ကတောတိ ဇာနိမှာတိ.

That king, during his princely years, presented a white parasol to his instructing teacher and appointed him to the position of Sangha leader. A certain elder named Khemācāra, during the middle of the night, struck a drum that was hung in the courtyard of the cetiya many times. Hearing this from the royal palace, the king thought that perhaps a monk in the monastery had died at the time of the final watch, and so he sent a messenger, saying, "Go to the monastery and inquire." The messenger went to the monastery and asked the reason. The monks replied, "There is no monk among us who has died. Rather, Sakka, the lord of the devas, has now died, and we struck the drum to inform many people." Again, the king summoned the monks and asked, "Venerable sirs, how do you know that Sakka, the lord of the devas, has died?" The monks then said, "At the time of the Blessed One’s parinibbāna, Sakka, the lord of the devas, made a vow to protect the Dispensation. Yet now, while we are living in the Dispensation, he has done nothing to care for us. If Sakka, the lord of the devas, were still alive, having made a firm vow in the presence of the Fully Enlightened One, he would not now be negligent. But at present, no protective action from Sakka, the lord of the devas, is seen. Therefore, we know that Sakka, the lord of the devas, has now died."

ရာဇာ တံ သုတွာ ခေမာစာရတ္ထေရဿ ပသီဒိတွာ ဝိဟာရံ ကာရာပေတွာ အဒါသိ. သော စ ထေရော သုဓမ္မပုရဝါသီနံ သီဟဠဝံသိကာနံ မဟာထေရာနံ ဝံသေ ဘဝတိ လဇ္ဇီ ပေသလော ဟောတီတိ.

The king, hearing this, was pleased with the elder Khemācāra and had a monastery built and gave it to him. And that elder, being modest and amiable, belonged to the lineage of the great elders of the Sīhaḷavaṃsikas who dwelt in Sudhammapura.

ရတနပူရနဂရေယေဝ အဓိကရညော ကာလေ ရတနပူရနဂရဿ ဒက္ခိဏဒိသာဘာဂေ မဟာသေတုံ ကာရာပေသိ. တဿ [Pg.106] ပန အာစရိယော သံဃရာဇာ လဇ္ဇီပက္ခံ န ဘဇတိ. တေနေဝ ထေရပရမ္ပရာယ ဧသ န သင်္ဂဟိတဗ္ဗော.

In the city of Ratanapura itself, during the time of the ruling king, he had a great bridge constructed in the southern part of Ratanapura. However, his teacher, the Sangharāja, did not adhere to the faction of the conscientious. For that reason, he should not be included in the succession of elders.

တဿ ရညော ကာလေ ဆသဋ္ဌာဓိကေ သတ္တဝဿသတေ ကလိယုဂေ ရာဇာဓိရာဇာ နာမ ရာမညရဋ္ဌိန္ဒော ဘူပါလောတိ သဟဿပ္ပမာဏာသု နာဝါသု သဋ္ဌိသတသဟဿေဟိ ယောဓေဟိ သဒ္ဓိံ နဒီမဂ္ဂေန ယုဇ္ဈနတ္ထာယ ရတနပူရာဘိမုခံ အာဂတော.

During that king's time, in the seven hundred and sixty-sixth year of the Kali Yuga, Rājādhirājā, the ruler of the land of Rāmañña, came by river route with approximately a thousand ships and sixty hundred-thousand soldiers, intending to wage war towards Ratanapura.

အထ အဓိကရာဇာ ဗဟဝေါ အမစ္စေစ ဘိက္ခူ စ သန္နိပါတာပေတွာ မန္တေသိ,-ဣဒါနိ ရာမညရဋ္ဌိနော ရာဇာ ယုဇ္ဈနတ္ထာယ ဣဓ အာဂစ္ဆတိ, ယုဒ္ဓံ အကတွာ ကေနုပါယေန တံ ပဋိနိဝတ္တာပေတုံ သက္ခိဿာမာတိ. အထ သဗ္ဗေ ကိဉ္စိ အကထေတွာ တုဏှီဘာဝေနေဝ နိသီဒိံသု.

Then the ruling king, having gathered many ministers and monks, consulted them, saying: "Now the king of Rāmañña is coming here to wage war. Without fighting, by what means will we be able to make him turn back?" Then all sat in silence, not saying anything.

အထ ဇာတဝဿေန ဧကတ္တိံသဝဿိကော ဥပသမ္ပဒါဝသေန ပန ဧကာဒသဝဿိကော ဧကော ဘိက္ခု ဧဝမာဟ,-ဧကော ပန ရာမညရဋ္ဌိန္ဒော ရာဇာဓိရာဇာ တာဝ တိဋ္ဌတု, သစေ သကလေပိ ဇမ္ဗုဒီပေ သဗ္ဗေ ရာဇာနော အာဂစ္ဆေယျုံ, ဧဝမ္ပိ ကထာသလ္လာပေနေဝ ယုဒ္ဓံ အကတွာ ပဋိနိဝတ္တာပေသုံ သက္ကောမီတိ.

Then, a monk who was thirty-one years of age and had eleven years since his higher ordination spoke thus: "Let alone the one king of kings, the ruler of Rāmañña! Even if all the kings in the whole of Jambudīpa were to come, I would be able to make them turn back without fighting, merely through discussion."

အထ အဓိကရာဇာ တုဋ္ဌစိတ္တော ဟုတွာ အာဟ,- ယထာ ဘန္တေ တွံ သက္ကောသိ ရာဇာဓိရာဇံ ယထာသလ္လာပေန ပဋိနိ ဝတ္ထာပေတုံ, တထာ ကရောဟီတိ.

Then the ruling king, pleased in heart, said, "Venerable sir, as you are able to make the king of kings turn back through appropriate conversation, so do it."

အထ သော ဘိက္ခု မေတ္တာသန္ဒေသပဏ္ဏံ ပေသေတွာ ဩကာသံ ယာစိ တဿ ရာဇာဓိရာဇဿ သန္တိကံ ပဝိသိတုကာမော. ရာဇာဓိရာဇာ စ တဿ ဘိက္ခုဿ မေတ္တာသန္ဒေသပဏ္ဏံ ပဿိတွာ တံ ဘိက္ခုံ သီင်္ဃံ အာနေထာတိ ဒူတံ ပေသေသိ. ဒူတော အာနေတွာ ရညော ဒဿေသိ. အထ သော ဘိက္ခု ရာဇာဓိရာဇံ ဓမ္မဒေသနာယ ဩဝါဒံ ဒတွာ သကဋ္ဌာနံ ပဋိနိဝတ္တာပေသိ. အယဉ္စ [Pg.107] ဘိက္ခု အရိမဒ္ဒနနဂရေ စတူသု ဂဏေသု အရဟန္တဂဏဝံသော သိက္ခာကာမော လဇ္ဇီ ပေသလော. အရိမဒ္ဒနနဂရေ စာဂဟေ နာမ ဒေသေ ပန ဇာတတ္တာ စာဂြုဟိ ဘိက္ခူတိ ဝေါဟာရိယတိ.

Then that monk, having sent a letter conveying loving-kindness, requested an opportunity to enter into the presence of that supreme king. And the supreme king, having seen the monk's letter conveying loving-kindness, sent a messenger, saying, "Bring that monk quickly." The messenger brought him and presented him to the king. Then that monk, having advised the supreme king with a Dhamma talk, returned to his own dwelling. This monk, in the city of Arimaddana, being desirous of training in the lineage of Arahants among the four groups, was conscientious and amiable. Because he was born in the region called Cāga in Arimaddana, he was called the monk Cāgruhi.

ကလိယုဂေ အဋ္ဌာသီတာဓိကေ သတ္တဝဿသတေ သမ္ပတ္တေ မိညှင်္ဂ ဓမ္မရာဇာ ရတနပူရေယေဝ ရဇ္ဇံ သမ္ပတ္တော. တဿ ရညော ကာလေ သီဟဠဒီပတော ဒွေ မဟာထေရာ ရတနပူရံ အာဂန္တွာ သာသနံ အနုဂ္ဂဟေတွာ နိသီဒိံသု.

When 788 years of the Kali Yuga had passed, King Miññhaṅga Dhamma came to rule in Ratanapura. During his reign, two great elders came from the island of Sīhaḷa to Ratanapura, supported the Sāsana, and resided there.

တဒါ ကလိယုဂေ အဋ္ဌသတေ သမ္ပုဏ္ဏေ ပေါရာဏကံ ကလိယုဂံ အပနေတွာ အဘိနဝံ ဌပေတုံ ဩကာသော အနုပ္ပတ္တော. အထ စာဂြိဟိ ထေရော စ ရာဇဝိဟာရဝါသိတ္ထေရော စ ဧဝမာဟံသု,- အပနီတဗ္ဗကာလေ မဟာရာဇ သမ္ပတ္တေ အနပနေတုံ န ဝဋ္ဋတီတိ.

At that time, when 800 years of the Kali Yuga were completed, the opportunity arose to abolish the old Kali Yuga and establish a new one. Then, the elder Cāgruhi and the elder residing at the Rājavihāra said, "Great king, when the time for abolition has arrived, it is not proper not to abolish it."

အထ ရာဇာ ပုန ဧဝမာဟ,-အပနီတဗ္ဗေ သမ္ပတ္တေ အနပနေတွာ အဇ္ဈုပေက္ခိတွာ ဝသန္တဿ ကော ဒေါသောတိ. သစေ အပနီတဗ္ဗေ သမ္ပတ္တေ အနပနေတွာ အဇ္ဈုပေက္ခိတွာ နိသီဒေယျ, ရဋ္ဌဝါသီနံ ဒုက္ခံ ဘဝိဿတီတိ ဝေဒသတ္ထေသု အာဂတံ, သက္ကရာဇံ အပနေန္တောပိ ရာဇာ တသ္မိံယေဝ ဝဿေ ဒိဝင်္ဂတော ဘဝေယျာတိ အာဟံသု.

Then the king spoke again: "What fault is there in one who, when something that should be abolished has arisen, does not abolish it but remains indifferent and dwells?" They said: "If one were to sit indifferent without abolishing something that should be abolished once it has arisen, suffering would befall the inhabitants of the kingdom—so it is stated in the Vedic scriptures. Even if the king were to abolish the Saka era, the king would pass away in that very year."

အထ ရာဇာ သတ္တာနံ သုခံ လဘီယမာနတံ ဇာနန္တောယေဝ မာဒိသော အတ္တနော ဘယံ အပေက္ခိတွာ အပနီတဗ္ဗံ အနပနေတွာ နိသီဒိတုံ န ဝဋ္ဋတိ, ကမ္မံ ခီယိတွာပိ မမ အဂုဏံ လောကေ ပတ္ထရိတွာ ပတိဋ္ဌဟိဿတီတိ မနသိကရိတွာ သက္ကရာဇေ အဋ္ဌဝဿသတေ သမ္ပုဏ္ဏေ ဗသျုဆိဒြမုနိသချံ အပနေတွာ စမ္မာဝသေသံ ဌပေသိ. အထ မဟာမဏ္ဍပံ ကာရာပေတွာ မဟာဆဏံ ကတွာ မဟာဒါနမ္ပိ အဒါသိ.

Then the king, knowing that happiness is to be obtained for beings, considered that it is not fitting for one like himself, out of concern for his own fear, to sit without abolishing what should be abolished. Reflecting that even when his kamma is exhausted, his demerits would spread and be established in the world, he abolished the Saka era when eight hundred years were complete, and established the 'leather remnant' era. Then, having had a great pavilion built and having held a great festival, he also gave a great alms-giving.

စာဂြိဟိထေရော ရာဇဝိဟာရ ဝါသိတ္ထေရောစာတိ အရိမဒ္ဒန နဂရေ [Pg.108] အရဟန္တဂဏာံသိကော လဇ္ဇီ ပေသလော သိက္ခာကာမော.

The elder Cāgrihi and the elder residing in the Rājavihāra in the city of Arimaddana were of the Arahant lineage, conscientious, amiable, and desirous of training.

ဤဒိသံ ပန ဝစနံ သာသနပ္ပဋိယတ္တတ္တာ စ ရဋ္ဌဝါသိကာယတ္တတ္တာ စ ဓမ္မာနုလောမဝသေန ဝုတ္တံ.

However, such words were spoken in accordance with the Dhamma, being related to the Sāsana and dependent on the inhabitants of the realm.

ကလိယုဂေ စတုဝဿာဓိကေ အဋ္ဌသတေ မဟာနရပတိ ရာဇာ ရတနပူရနဂရေ ရဇ္ဇံ ကာရေသိ. သော စ ရာဇာ ထူပါရာမစေတိယံ ကာရာပေသိ. တဿ ပန အာစရိယော မဟာသာမိတ္ထေရော နာမ. သော ပန ထေရော သီဟဠဒီပံ ဂန္တွာ သီဟဠိန္ဒဿ ရညော အာစရိယဿ သာရိပုတ္တတ္ထေရဿ သန္တိကေ သိက္ခံ ဂဟေတွာ ပစ္စာဂတတ္ထေရဝံသိကောတိ ဒဋ္ဌဗ္ဗော. တဿ ရညော ကာလေ ရတနပူရနဂရေ မဟာအရိယဝံသော နာမ ဧကော ထေရော အတ္ထိ. သော ပန ပရိယတ္တိဝိသာရဒေါ အရိမဒ္ဒနနဂရေ ဆပ္ပဒဂဏတော အာဂတဝံသိကော.

In the Kali Yuga, after eight hundred and four years, the great king Mahānarapati ruled in the city of Ratanapūra. That king had the Thūpārāma Cetiya built. His teacher was the elder named Mahāsāmī. That elder, it should be known, went to the island of Sīhaḷa and received training under the elder Sāriputta, the teacher of King Sīhaḷinda, and belonged to the lineage of elders who had returned. During that king’s time, there was an elder named Mahā Ariyavaṃsa in the city of Ratanapūra. He was learned in the scriptures and belonged to the lineage that came from the Chappada group in the city of Arimaddana.

ဧကသ္မိံ သမယေ ဇေယျပုရနဂရံ ဂန္တွာ ရေင်္ဂ ဣတိ ပါကဋဿ မဟာထေရဿ သန္တိကေ သဒ္ဒနယံ ဥဂ္ဂဏှိတွာ နိသီဒိ. သော ပန ကိရ မဟာထေရော အညေဟိ သဒ္ဓိံ ယံဝါ တံဝါ ကထံ အသလ္လပိတုကာမတာယ မုခေ ဥဒကံ ဌပေတွာ ယေဘုယျေန နိသီဒတိ. တေနေဝေသ မရမ္မဝေါဟာရေန ရေင်္ဂု ဣတိ ပါကဋော အဟောသိ.

On one occasion, he went to the city of Jeyyapura and, having learned grammar from the renowned elder Reṅga, took up residence. That great elder, it is said, usually sat with water in his mouth, out of a desire not to engage in any kind of talk with others, and thus he became known by the Burmese term Reṅgu.

သော ကိရ အရိယဝံသတ္ထေရော ရေင်္ဂုံ ထေရဿ သန္တိကံ ဂန္ထံ ဝါစာပေတု ဩကာသံ ယာစိဿာမီတိ ဥပဂစ္ဆန္တောပိ ကထာသလ္လာပံ အကတွာ ဒွေ အဟာနိ ဝတ္တံ ပရိပူရေတွာယေဝ ပစ္စာဂစ္ဆိ. တတိယဒိဝသေ ပန စမ္မခဏ္ဍံ အာကောဋုနတ္တာ သဒ္ဒံ သုတွာ မုခတော ဥဒကံ ဥဂ္ဂိရိတွာ ကာရဏံ ပုစ္ဆိ. ဂန္ထံ ဥဂ္ဂဟဏတ္ထာယ အာဂတဘာဝံ အာရောစေသိ.

It is said that the elder Ariyavaṃsa, intending to request an opportunity to have texts recited by the elder Reṅgu, approached him but, without engaging in conversation, only completed his duties for two days and then returned. On the third day, however, hearing the sound of a piece of leather being beaten, the elder spat out the water from his mouth and asked the reason. The former announced that he had come for the purpose of learning the texts.

အထ ထေရော ဧဝမာဟ,-အဟံ အာဝုသော ဒိဝသေ ဒိဝဝသေ တိက္ခတ္တုံ ဂန္ထံ ဝါစေမိ, မဇ္ဈန္တိ ကာတိက္ကမကာလေပိ ပညစေတိယံ ဂန္တွာ စေတိယင်္ဂဏေ သမ္မဇ္ဇနကိစ္စံ ကရောမိ, ဩကာသံ [Pg.109] န လဘာမိ, ဧဝမ္ပိ တွံ ဗဟူဂန္ထေ ဥဂ္ဂဟေတွာပိ အာစရိယေဟိ ဒိန္နောပဒေသံ အလဘိတွာ ပုန မမ သန္တိကံ အာဂစ္ဆသိ, တသ္မာယင်္ဂဏေ သမ္မဇ္ဇနဝတ္တံ တာဝကာလိကံ ဝိကောပေတွာ ဂန္ထုဂ္ဂဟဏတ္ထာယ ဩကာသံ ဒဿာမီတိ ဝတွာ အဘိဓမ္မတ္ထဝိသာဝိနိံ နာမ လက္ခဏဋီကံ ဥဂ္ဂဏှာပေသိ. နာနာနယေဟိ ဥပဒေသံ ဒတွာ ဝါစေသိ. ဝါစေတွာ စ တတိယဒိဝသေ အာစရိယဿ သန္တိကံ နာဂစ္ဆိ. မဟာထေရောပိ ကာရဏံ အကလ္လတာယ အနာဂတော ဘဝေယျာတိ မညိတွာ ပုစ္ဆနတ္ထာယ ဘိက္ခူ ပေသေသိ.

Then the elder said, "Friend, day by day I recite the texts three times, and even after midday has passed, I go to the Paññācetiya and perform the duty of sweeping in the cetiya courtyard. I do not get an opportunity. Even so, you, having learned many texts, yet not having received the instruction given by teachers, come back to me again. Therefore, I will temporarily suspend this duty of sweeping in the courtyard and give you the opportunity to learn the texts." Having said this, he had him learn the Lakkhaṇaṭīkā named Abhidhammatthavisāvini. He taught him, giving instruction with various methods. After he had taught him, on the third day, the student did not come to the teacher. The great elder, thinking, "Perhaps he has not come due to some illness," sent monks to inquire.

အရိယဝံသတ္ထေရောစ အာစရိယဿ သန္တိကံ ဂမိဿာမီတိ အာဂတော, အန္တရာမဂ္ဂေယေဝ ဒူတဘိက္ခူ ပဿိတွာ တေဟိ သဒ္ဓိံ မဟာထေရဿ သန္တိကံ အာဂမံသု. အာစရိယဿ သန္တိကံ ပတွာ အာစရိယာ အရိယဝံသတ္ထေရံ ပုစ္ဆိ,-ကသ္မာ ပန တွံ န ဥဂ္ဂဟဏတ္ထာယ အာဂတောသီတိ. အဟံ ဘန္တေ တုမှေဟိ ဒိန္နောပဒေသံ နိဿာယ ဣဒါနိ သဗ္ဗံ နယံ ဇာနာမီတိ. အထ အာစရိယော အာဟ, ယံ ပန ဂန္ထံ နိဿာယ တွံ ဆေကတံ ပတ္တောသိ, တဿ သံဝဏ္ဏနံ ကတွာ ဥပကာရံ ကရောဟီတိ. အထ အရိယဝံသတ္ထေရော အာစရိယဿ ဝစနံ သိရသာ ပဋိဂ္ဂဟေတွာ အဘိဓမ္မတ္ထဝိဘာဝိနိယာ မဏိသာရမဉ္ဇူသံ နာမ အနုသံဝဏ္ဏနံ အကာသိ. နိဋ္ဌိတနိဋ္ဌိတပါဠံ ဥပေါသထဒိဝသေ ဥပေါသထဒိဝသေ ပုညစေတိယဿ စေတိယင်္ဂဏေ ဘိက္ခုသံဃံ သန္နိပါတာပေတွာ ဘိက္ခုသံဃဿ မဇ္ဈေ ဝါစာပေတွာ သုဏာပေသိ,- သစေ ကောစိ ဒေါသော အတ္ထိ, တံ ဝဒထာတိ.

The Elder Ariyavaṃsa, too, came, thinking, 'I will go to the teacher's presence.' On the way, having seen the messenger bhikkhus, he went with them to the great elder's presence. Upon arriving at the teacher's presence, the teacher asked the Elder Ariyavaṃsa, 'Why, then, have you not come for the purpose of learning?' He replied, 'Venerable sir, relying on the instruction you gave me, I now understand every method.' Then the teacher said, 'Now, having made a commentary on the text by which you have attained skill, be of benefit.' The Elder Ariyavaṃsa, accepting the teacher's words with reverence, composed a sub-commentary to the Abhidhammatthavibhāvinī called the Maṇisāramañjūsā. Whenever a portion of the text was completed, on each Uposatha day, having had the community of bhikkhus assemble in the courtyard of the Puññācetiya, he had it recited in the midst of the Saṅgha and had them listen, saying, 'If there is any fault, speak it out.'

အထ အရိမဒ္ဒနနဂရတော စေတိယဝန္ဒနတ္ထာယ ဧကော ဘိက္ခု အာဂန္တွာ ပရိသကောဋိယံ သုဏိတွာ နိသီဒိ. အထ သော ဘိက္ခု ဒွေ ဝါရံ ဧဧဣတိ သဒ္ဒံ အကာသိ. တံ ဌာနံ သလ္လက္ခေတွာ ဌပေသိ. နိဝါသနဋ္ဌာနဉ္စ ပုစ္ဆိ. အရိယဝံသတ္ထေရောပိ သကဝိဟာရံ ပတွာ တသ္မိံ ဌာနေ ဥပဓာရောန္တော ဧကသ္မိံ ဌာနေ ဧကဿ အတ္ထဿ ဒွိက္ခတ္တုံ ဝုတ္တတ္တာ ပုနရုတ္တိဒေါသော ဒိဿတိ, ဧကသ္မိံ [Pg.110] ဌာနေ ဣမံ ဂန္ထန္တိ ပုလ္လိင်္ဂရူပေန ဝတ္တဗ္ဗဋ္ဌာနေ ဣဒံ ဂန္ထန္တိ နပုံသကလိင်္ဂေန ဝုတ္တတ္တာ လိင်္ဂဝိရောဓိဒေါသော ဒိဿတိ.

Then a bhikkhu came from the city of Arimaddana to pay homage to the cetiya and, listening at the edge of the assembly, sat down. Then that bhikkhu made the sound 'ee' twice. Having noted those places, Ariyavaṃsa set them aside. He also asked for the bhikkhu's dwelling place. The Elder Ariyavaṃsa, too, having reached his own monastery and reflecting on those passages, saw a fault of repetition, because in one place the same meaning was stated twice; and in another place, he saw a fault of gender disagreement, because 'idaṃ ganthaṃ' was stated in the neuter gender where 'imaṃ ganthaṃ' should have been spoken in the masculine form.

အထ တံ ပုဂ္ဂလံ ပက္ကောသာပေတွာ ဧဝမာဟ,-အဟံ အာဝုသော ဣမံ ဂန္ထံ မဟုဿာဟေန ကရောမိ, တဉ္စ ဝိဝေကကာလေ ရတ္တိဘာဂေယေဝ ပေါတ္ထကံ ပတ္ထရိတွာ လိခါမိ, ဧဝံ မဟုဿာဟေန ကရောန္တမ္ပိ တွံ အရုစ္စနာကာရေန သဒ္ဒံ ကရောသိ, ကီဒိသံ ပန ဒေါသံ သုတွာ ဧဝံ ကရောသီတိ ပုစ္ဆိ. အထ သော ဘိက္ခု ဧဝမာဟ,- တယော ဘန္တေ မဟုဿာဟေန ကတေ ဂန္ထေ ဒေါသဝသေန ဗဟုဝတ္တဗ္ဗဋ္ဌာနံ နတ္ထိ, သဒ္ဒတောစေဝ အတ္ထတော စ ပရိပုဏ္ဏောယေဝေသ ဂန္ထော, အထ ခေါ ပန ဧကသ္မိံ ဌာနေ ဧကဿ အတ္ထဿ ဒွိက္ခတ္တုံ ဝုတ္တတ္တာ ပုရနုတ္တိဒေါသော ဒိဿတိ, ဧကသ္မိံ ပန ဣမံ ဂန္ထန္တိ ပုလ္လိင်္ဂေန ဝတ္တဗ္ဗဋ္ဌာနေ ဣဒံ ဂန္ထန္တိ နပုံသကလိင်္ဂေန ဝုတ္တတ္တာ လိင်္ဂဝိရောဓိဒေါသော ဒိဿတိ, ဧဝံ ဧတ္တကံယေဝ ဒေါသံ ဒိသွာ ဤဒိသံ အရုစ္စနာကာရံ ဒဿေမီတိ.

Then, having summoned that person, he spoke thus: 'Friend, I am composing this text with great effort, and during a time of solitude, at night, I spread out the manuscript and write. Even though I am working with such great effort, you make a sound of disapproval. What kind of fault, then, have you heard that you act thus?' he asked. Then that bhikkhu replied: 'Venerable sir, in a text composed by you with great effort, there are hardly any points to be spoken of as faults; this text is indeed complete both in terms of sound and meaning. However, in one place, because the same meaning was stated twice, a fault of repetition is seen; and in another place, where 'this text' should have been stated in the masculine gender, because it was stated in the neuter gender, a fault of gender disagreement is seen. Seeing just this much fault, I showed such a gesture of disapproval.'

အထ အရိယဝံသတ္ထေရော တုဋ္ဌစိတ္တော ဟုတွာ အတ္တနော သရီရပါရုပိတံ ဒုပဋ္ဋစီဝရံ ဣမိနာဟံ တဝ ဉာဏံ ပူဇေမီတိ ဝတွာ အဒါသိ. ပစ္ဆာကာလေ အဓိကရာဇာ တမတ္ထံ သုတွာ နာမ လဉ္ဆံ အဒါသိ.

Then the Elder Ariyavaṃsa, being pleased in mind, gave the double-layered robe that was covering his own body, saying, 'With this, I honor your knowledge.' In a later time, the paramount king, hearing of that matter, bestowed a name and an insignia.

သော စ အရိယဝံသတ္ထေရော မဏိဒီပံ နာမ ဂန္ထံ ဂန္ထာ ဘရဏဉ္စေဝ ဇာတကဝိသောဓနဉ္စ ပါဠိဘာသာယ အကာသိ. အနုဋီကာယ ပန အတ္ထယောဇနံ မရမ္မဘာသာယ အကာသိ.

And that Elder Ariyavaṃsa composed a text called Maṇidīpa, and also the Ganthābharaṇa and the Jātakavisodhana, in the Pāḷi language. However, he composed an explanation of the meaning for the Anuṭīkā in the Burmese language.

ဧကံ သမယံ အဓိကရာဇာ ဝိဟာရံ ဂန္တွာ ဓမ္မံ သုဏိ. ထေရော ဓမ္မံ ဒေသေတွာ နိဋ္ဌိတကာလေ ယာနဗလိံ သုခတ္ထာယ ယာစိ. ရာဇာ အဒတွာ နာဝံ အဘိရူဟိတွာ ပစ္စာဂစ္ဆိ. အန္တရာမဂ္ဂေ နာဝါယ ဖိယံ ဧကော သံသုမာရော မုခေန ဂဏှိတွာ နိစ္စလံ ကတွာ ဌပေသိ. ထေရေန ယာစိတံ ယာနဗလိံ ဒဒါမီတိ မဟာသဒ္ဒံ ကတွာ ရာဇပုရိသေ တိက္ခတ္တုံ နိစ္ဆာရေသိ. အထ သံသုမာရော နာဝံ မုဉ္စိတွာ ဂစ္ဆိ. ဧကသ္မိဉ္စ ကာလေ ရာဇာ ဝိဟာရံ နိက္ခမိ. အထ [Pg.111] ဧကော ဟတ္ထိနီ ဝိဟာရသမီပေ ဗန္ဓိတွာ ဌပေသိ. သာ ဗောဓိရုက္ခသာခံ ဆိန္ဒိတွာ ခါဒိ. သာ တတ္ထေဝ ဘူမိယံ ပတိ. အထ ထေရော သစ္စကိရိယံ ကတွာ မေတ္တာဘာဝနံ ဘာဝေတွာ မေတ္တောဒကေန ဘိဉ္စိ. တံ ခဏညေဝ သာ ဥဋ္ဌဟိ. ရာဇာ စ တံ အစ္ဆရိယံ ဒိသွာ တဿာ အဂ္ဃနကမူလံ ဒတွာ ဝိဟာရတော နဒီ တိတ္ထံ ဂမနမဂ္ဂေ သိလာပဋ္ဋံ စိနိတွာ သေတုံ အကာသီတိ.

On one occasion, the paramount king went to the monastery and listened to the Dhamma. When the Elder had finished teaching the Dhamma, he requested a vehicle offering for his comfort. The king, without giving it, boarded a boat and returned. On the way, a crocodile seized the boat's rudder with its mouth and held it motionless. The king made a loud declaration, 'I will give the vehicle offering requested by the Elder!', and had his royal men proclaim it three times. Then the crocodile released the boat and went away. And on one occasion, the king went out to the monastery. Now, a certain female elephant had been tied up and kept near the monastery. She broke off a branch of the Bodhi tree and ate it. She then fell right there on the ground. Then the Elder, having performed an act of truth and cultivated loving-kindness meditation, sprinkled her with water imbued with loving-kindness. At that very moment, she stood up. And the king, seeing that marvel, gave her value in money and, on the path from the monastery to the river crossing, built a bridge by laying stone slabs.

သဒ္ဓမ္မကိတ္တိတ္ထေရော ပန အရိယဝံသတ္ထေရဿ သဒ္ဓိဝိဟာရိကော ဇေတဝနဝိဟာရဝါသီ. တေ ပန ထေရာ ဆပ္ပဒဂဏဝံသိကာတိ ဒဋ္ဌဗ္ဗာ.

The Elder Saddhammakitti, however, was a co-resident pupil of the Elder Ariyavaṃsa, residing at the Jetavana Monastery. And those elders should be regarded as belonging to the Chappada lineage.

ကလိယုဂေ ဒွေစတ္တာလီသာဓိကေ အဋ္ဌဝဿသတေ သမ္ပတ္တေ ရတနပူရနဂရေယေဝ သိရိသုဓမ္မရာဇာဓိပတိ နာမ ဒုတိယာဓိကရာဇာ ရဇ္ဇံ ကာရေသိ. တသ္မိဉ္စ ကာလေ ပဗ္ဗတဗ္ဘန္တရနဂရတော မဟာသီလဝံသော နာမ ထေရော ပဉ္စစတ္တာလီသာဓိကေ အဋ္ဌဝဿသတေ သမ္ပတ္တေ သုမေဓကထံ ကဗျာလင်္ကာရဝသေန ဗန္ဓိတွာ ဗုဒ္ဓါလင်္ကာရဉ္စ နာမ ကဗျာလင်္ကာရံ ပဗ္ဗတဗ္ဘန္တရပ္ပဋိသံယုတ္တဉ္စေဝ ကဗျာလင်္ကာရံ ဗန္ဓိတွာ တေ ဂဟေတွာ ရတနပူရနဂရံ အာဂစ္ဆိ.

When 842 years had passed in the Kali Yuga, in the city of Ratanapūra itself, a second paramount king named Sirisudhammarājādhipati reigned. And at that time, when 845 years had passed, an Elder from the city within the mountains named Mahāsīlavaṃsa, having composed the Sumedhakathā in the style of poetic embellishment, and also a poetic embellishment named Buddhālaṅkāra, and a poetic embellishment connected with Pabbatabbhantaranagara, took these and came to the city of Ratanapūra.

အထ ရာဇာ ထူပါရာမစေတိယဿ ဧသန္နဋ္ဌာနေ ရတနဝိမာနဝိဟာရေ နိသီဒါပေသိ. သော စ ထေရော တတ္ထ သောတာရာနံ ပရိယတ္တိံ ဝါစေတွာ နိသီဒိ. သော စ ထေရော တတ္ထ နိသိန္နာနံ ထေရာနံ အဋ္ဌမကော ဟောတိ. သော စ မဟာသီလဝံသတ္ထေရော ကလိယုဂဿ ပန္နရသာဓိကေ အဋ္ဌဝဿသတေ ဇာတော. တိံသဝဿကာလေ ရတနပူရနဂရံ အာဂတောတိ ပေါရာဏပေါတ္ထကေသု ဝုတ္တံ. သော ပန ထေရော နေတ္တိပါဠိယာ အတ္ထ ယောဇနံ မရမ္မဘာသာယ အကာသိ ပါရာယနဝတ္ထုဉ္စ.

Then the king had him seated in the Ratanavimāna Vihāra, in the vicinity of the Thūpārāma Cetiya. And that Elder, having recited the scriptures to the listeners there, sat down. And that Elder was the eighth of the elders seated there. That Elder Mahāsīlavaṃsa was born when 815 years of the Kali Yuga had passed. It is stated in ancient books that he came to Ratanapūra at the age of thirty. That Elder composed an explanation of the meaning for the Nettipāḷi in the Burmese language, and also the Pārāyanavatthu.

ရတနပူရနဂရေယေဝ ရဋ္ဌသာရော နာမ ဧကော ထေရော အတ္ထိ, မဟာသီလဝံသတ္ထေရေန သမညာဏထာမော. သော ပန ရတနပူရနဂရေယေဝ [Pg.112] ကလိယုဂဿ တိံသာဓိကေ အဋ္ဌဝဿသတေ ကာလေ ဇာတော. ဘူရိဒတ္တဇာတကံ ဟတ္ထိပါလဇာတကံ သံဝရဇာတကဉ္စ ကဗျာလင်္ကာရဝသေန ဗန္ဓိ အညဉ္စ အနေကဝိဓံ ကဗျာလင်္ကာရံ. တေ ပန ဒွေ ထေရာ ကဗျာလင်္ကာရကာ ရကာတိ ထေရပရမ္ပရာယ ပဝေသေတွာ န ဂဏေန္တိ ပေါရာဏာ.

In Ratanapūra itself, there was an Elder named Raṭṭhasāra, equal to the Elder Mahāsīlavaṃsa in knowledge and strength. He was born in Ratanapūra itself when 830 years of the Kali Yuga had passed. He composed the Bhūridatta Jātaka, the Hatthipāla Jātaka, and the Saṃvara Jātaka in the style of poetic embellishment, and also many other kinds of poetic embellishments. However, the ancients do not count those two elders within the lineage of elders, considering them to be composers of poetic embellishments.

ဧတ္ထ စ ကိဉ္စာပိ သမဏာနံ ဥပေါသထိကာနဉ္စ ကဗျာလင်္ကာရံ ဗန္ဓိတုံ ဝါစေတုံ ဝါ ကပ္ပာကပ္ပဝိစာရဏံ ဝတ္တုံ ဩကာသော လဒ္ဓေါ, သာသနဝံသံ ပန ဝတ္တုံ ဩကာသဿ အတိဝိတ္ထာရောဝသေသတ္တာ တံ အဝတွာ အဇ္ဈုပေက္ခိဿာမ. ဥပေါသထဝိနိစ္ဆယေ ပန နစ္စဂီတာဒိသိက္ခာပဒဿ ဝိသယေ ဝိတ္ထာရေန မယံ အဝေါစုမှာ.

And here, although an opportunity has arisen to discuss what is and is not allowable for monastics and those observing the Uposatha to compose or recite poetic embellishments, we will disregard that and not speak of it, because the scope for speaking about the Sāsanavaṃsa would be too extensive. However, in the Uposathavinicchaya, we have spoken in detail concerning the training rule regarding dance, song, and the like.

ကလိယုဂဿ ဂတေ တေသဋ္ဌာဓိကေ အဋ္ဌဝဿသတေ ရတနပူရနဂရေယေဝ သိရိတြိဘဝနာဒိတျနရပတိပဝရမဟာဓမ္မ ရာဇာဓိပတိရာဇာ ရဇ္ဇံ ကာရေသိ. တဿ ရညော ကာလေတိသာသနဓဇော နာမ ဘိက္ခု သဒ္ဓမ္မကိတ္တိတ္ထေရဿ သန္တိကေ ဂန္ထံ ဥဂ္ဂဏှိ. အထ အရိမဒ္ဒနနဂရတော ဧကော မဟာထေရောသောတုနံ ဝါစိတွာ ရတနပူရနဂရေ နိသီဒိဿာမီတိ အာဂတော. အထ သဒ္ဓမ္မကိတ္တိတ္ထေရဿ ဂန္ထံ ဝါစေန္တဿေဝ ဝိဟာရဿ ဟေဋ္ဌာ နိသီဒိတွာ သော မဟာထေရော သဒ္ဒံ သုဏိတွာ ဧဝံ စိန္တေသိ,-ဧတဿ သန္တိကေ အဟံ နဝကဋ္ဌာနေ ဌတွာ ထောကံ ဂန္ထံ ဥဂ္ဂဏှိဿာမီတိ. အထ သော မဟာထေရော သဒ္ဓမ္မကိတ္တိတ္ထေရဿ သန္တိကံ ပဝိသိတွာ ဂန္ထံ ဝါစာပေတုံ ဩကာသံ ယာစိ. အထ သဒ္ဓမ္မကိတ္တိတ္ထေရော ဝဿပမာဏံ ပုစ္ဆိတွာ တွံ ဘန္တေ မယာ ဝုဍ္ဎတရောသီတိ အာဟ. အဟံ တယာ ဝုဍ္ဎတရောပိ သမာနော နဝကဋ္ဌာနေ ဌတွာ ဂန္ထံ ဥဂ္ဂဏှိဿာမီတိ အာဟ. အထ သဒ္ဓမ္မကိတ္တိတ္ထေရော တဿ ဂန္ထံ ဝါစေသိ. အတိပသီဒိတွာ ပန တံ မဟာထေရံ မဟာသာဓုဇ္ဇနောတိ နာမေန ဝေါဟာရတိ.

When 863 years of the Kali Yuga had passed, in the city of Ratanapūra itself, the king named Siritribhavanādityapavaramahādhammarājādhipatirājā ruled the kingdom. During that king's reign, a bhikkhu named Tisāsanadhaja studied the texts under the Elder Saddhammakitti. Then a great elder came from the city of Arimaddana, having taught the listeners, with the thought, 'I will reside in the city of Ratanapūra.' Then, as the Elder Saddhammakitti was reciting texts, that great elder, sitting below the monastery, heard the sound and thought thus: 'I shall stand in the position of a junior and learn a little of the texts from him.' Then that great elder approached the Elder Saddhammakitti and requested an opportunity to have the texts recited to him. Then the Elder Saddhammakitti, having asked his number of rains-retreats, said, 'Venerable sir, you are senior to me.' He replied, 'Even though I am senior to you, I will stand in the position of a junior and learn the texts.' Thereupon, the Elder Saddhammakitti recited the texts to him. Being deeply pleased, he then referred to that great elder by the name 'Mahāsādhujjana' (Great Good Person).

အထ [Pg.113] ပစ္ဆာ မရမ္မရဋ္ဌံ ကလိယုဂဿ ပဉ္စာသီတာဓိကအဋ္ဌသတကာလတော ပဋ္ဌာယ ယာဝ အဋ္ဌာသီတာဓိကအဋ္ဌသတဝဿကာလံ နာနာဘယေဟိ သင်္ခုဗ္ဘိတံ အဟောသိ. တဒါ ကမ္ဗောဇရဋ္ဌတော သိဟနိသွာ နာမ ဘိန္နကုတော အာဂန္တွာ ရတန ပူရနဂရေ ရဇ္ဇံ ဂဏှိ. အထ သော ဧဝံ စိန္တေသိ,- ဘိက္ခူ အဒါရာ အပုတ္တိကာ ဟုတွာ ပုန သိဿေ ပေါသေတွာ ပရိဝါရံ ဂဝေသန္တိ, သစေ ဘိက္ခူ ပရိဝါရံ ဝိစိနိတွာ ရာဇဘာဝံ ဂဏှေယျုံ, ဧဝံ သတိ ရဇ္ဇံ ဂဟေတုံ သက္ခိဿန္တိ, ဣဒါနေဝ ဘိက္ခူ ဂဟေတွာ မာရေတုံ ဝဋ္ဋတီတိ. ဧဝံ ပန စိန္တေတွာ တောဝိသီလူ နာမကေ ခေတ္တဝနေ ဗဟူ မဏ္ဍပေ ကာရာပေတွာ ဂေါမဟိသကုက္ကုဋသူကရာဒယော မာရာပေတွာ ဘိက္ခူ ဘောဇေဿာမီတိ ဝတွာ ဇေယျပုရဝိဇယပုရရတနပူရနဂရေသု သဗ္ဗေ မဟာထေရေ ဗဟူဟိ အန္တေဝါသိကေဟိ သဒ္ဓိံ ပက္ကောသာပေတွာ တေသု မဏ္ဍပေသု နိသီဒါပေတွာ ဟတ္ထိအဿာဒိသေနင်္ဂေဟိ ပရိဝါရေတွာ မာရေသိ. တဒါ ကိရ တိသဟဿပ္ပမာဏာ ဘိက္ခူ မရိံသူတိ. ဘိက္ခူ စ မာရေတွာ ဗဟူပိ ပေါတ္ထကေ အဂ္ဂိနာ ဈာပေသိ, စေတိယာနိပိ ဘေဒါပေသိ. အဟောဝတ ပါပဇနဿ ပါပကမ္မန္တိ. ဟောန္တိ စေတ္ထ,-

Then, later, the kingdom of Maramma was troubled by various fears from the year 885 of the Kali Yuga until the year 888. At that time, a rebel named Sihanisva came from the Kamboja country and seized the throne in the city of Ratanapura. Then he thought thus: "The monks are without wives and children, and yet they raise disciples and seek a following. If the monks gather a following and seize royal power, they will be able to take the kingdom. Therefore, it is fitting to capture and kill the monks now." Having thought thus, he had many pavilions built in the field-grove called Tovisīla, and saying, "I will feast the monks," he had cows, buffaloes, chickens, pigs, and other animals slaughtered. Then he summoned all the great elders from the cities of Jeyyapura, Vijayapura, and Ratanapura, along with many disciples, seated them in those pavilions, surrounded them with troops of elephants, horses, and so on, and killed them. At that time, it is said, about three thousand monks died. After killing the monks, he also burned many books with fire and destroyed cetiyas. Alas, such is the evil deed of a wicked man! Here are the verses:

သာသနံ နာမ ရာဇာနံ, နိဿာယ တိဋ္ဌတေ ဣဓ;

မိစ္ဆာဒိဋ္ဌိကရာဇာနော, သာသနံ ဒူသေန္တိ သတ္ထုနော.

The Dispensation, indeed, depends on the king; it stands here reliant on him. Kings with wrong views corrupt the Dispensation of the Teacher.

သမ္မာဒိဋ္ဌီ စ ရာဇာနော, ပဂ္ဂဏှန္တေဝ သာသနံ;

ဧဝဉ္စ သတိ အာကာသေ, ဥလူရာဇာဝ ဒိဗ္ဗတီတိ.

And kings with right view indeed uphold the Dispensation; thus, when this is so, he shines in the sky like the moon.

အထ ကလိယုဂေ ဧကဝဿာဓိကေ နဝဝဿသတေ သမ္ပတ္တေ အာကာသေ ဗဟူဟိ တာရကာဟိ ဓူမာ နိက္ခမိံသု. စညိင်္ခုစေတိယေပိ ဗုဒ္ဓပ္ပဋိဗိမ္ဗဿ အက္ခိကူပတော ဥဒကဓာရာနေတ္တဇလာနိဝိယ နိက္ခမိံသူတိ ရာဇဝံသေ ဝုတ္တံ.

Then, in the Kali Yuga, when nine hundred and one years had passed, smoke emerged from many stars in the sky. At the Caññiṅkhu Cetiya, streams of water like tears flowed from the eye sockets of the Buddha’s image—as stated in the royal chronicle.

အထ [Pg.114] သဒ္ဓမ္မကိတ္တိတ္ထေရော သဒ္ဓိံ မဟာသာဓုဇ္ဇနတိသာယ နဓဇတ္ထေရေဟိ ကေတုမတီနဂရံ အဂမာသိ. ရဋ္ဌသာရတ္ထေရောပိ သိရိခေတ္တနဂရံ သယမေဝ အဂမာသီတိ ပေါရာဏပေါတ္ထကေသု ဝုတ္တံ. တံ ပန ရာဇဝံသေ သိရိခေတ္တနဂရိန္ဒော သတွ ဝရာဇာ တံ အာနေသီတိ ဝုတ္တဝစနေန န သမေတိ.

Then, the elder Saddhammakitti, along with thirty great virtuous people and the banner-elders, went to the city of Ketumatī. The elder Raṭṭhasāra also went to the city of Sirikhetta on his own—as mentioned in ancient texts. However, this does not align with the statement in the royal chronicle that King Satvavarājā, the lord of Sirikhetta city, brought him there.

သဒ္ဓမ္မကိတ္တိတ္ထေရောပိ ကေတုမတီနဂရေ ကာလင်္ကတော. တတော ပစ္ဆာ ထောကံ ကာလံ အတိက္ကမိတွာ မဟာသာဓုဇ္ဇနတ္ထေရော တတ္ထေဝ ကာလမကာသိ.

The elder Saddhammakitti also passed away in the city of Ketumatī. Shortly after that, the elder Mahāsādhujjana passed away there as well.

တိသာသနဓဇတ္ထေရော ပန ကလိယုဂေ ဒွါဒသာဓိကေ နဝဝဿသတေ သမ္ပတ္တေ ဟံသာဝတီနဂရေ အနေကသေတိဘိန္ဒဿ ရညော ကာလေ ကေတုမတီနဂရတော ဟံသာဝတီနဂရံ အဂမာသိ.

The elder Tisāsanadhaja, however, when nine hundred and twelve years of the Kali age had passed, during the reign of King Anekasetibhinda in Haṃsāvatī, traveled from the city of Ketumatī to the city of Haṃsāvatī.

တတော ပစ္ဆာ တိစတ္တာလီသဝဿိကော ဟုတွာ ကလိယုဂေ တေရသာဓိကေ နဝဝဿသတေ မိင်္ဃ ဗြဟ္မနရပတိရညောကာလေ ပုန ဇေယျပုရနဂရံ သမ္ပတ္တော ဟုတွာ ဇေတဝနဝိဟာရသမီပေ ဧကိဿံ ဂုဟာယံ ဒိသီဒိ. မဟာအရိယဝံသဂဏိကဿ ဇေတဝနတ္ထေရဿ သန္တိကေ ဥပသင်္ကမိ.

Later, at the age of forty-three, when nine hundred and thirteen years of the Kali age had passed, during the reign of King Miṅgha Brahmanarapati, he arrived again at the city of Jeyyapura. There, he stayed in a cave near the Jetavana Monastery. He approached the elder Jetavanatthera of the great Ariyavaṃsa group.

တသ္မိဉ္စ ကာလေ ဇေတဝနတ္ထေရော ဂိလာနော ဟုတွာ မယိ ကာလင်္ကတေ မမ ဌာနံ အဓုနာ ဟံသာဝတီနဂရတော အာဂတော တိသာသနဓဇော နာမ ထေရော ပရိဂ္ဂဏှိတုံ သမတ္ထော ဘဝိဿတိ, တဿ နိယျာဒေဿာမီတိ စိန္တေသိ. တသ္မိံ ခဏေ တိသာသနဓဇတ္ထေရော ပုရိမယာမေ သုပိနံ မဿိ,– မတကဠေဝရံ သမီပံ အာဂစ္ဆတီတိ, မဇ္ဈိမယာမေ ပန တံ မတကဠေဝရံ ဂုဟာယံ ပဝိသတီတိ, ပစ္ဆိမယာမေ မတကဠေဝရဿ မံသံ သတ္ထေန ဆိန္ဒတီတိ. အထ သုပိနံ ပဿိတဘာဝံ အတ္တနော သမီပေ သယန္တဿ ဧကဿ သာမဏေရဿ အာရောစေသိ. အာရောစေတွာ စ ပရိတ္တံ ဘဏေတွာ နိသီဒန္တဿေဝ ဇေတဝနတ္ထေရော တံ ပက္ကောသိတွာ ဇေတဝနဝိဟာရံ တဿ နိယျာဒေသိ. တိသာသနဓဇတ္ထေရော စ ဇေတဝနဝိဟာရေ နိသီဒိတွာ [Pg.115] ဂန္ထံ ဝါစေတွာ နိသီဒိ. မိင်္ဃ ဗြဟ္မနရပတိရာဇာ စ တဿ အနုဂ္ဂဟိတံ အကာသိ.

At that time, the elder Jetavanatthera was ill and thought, "When I have passed away, the elder named Tisāsanadhaja, who has now come from the city of Haṃsāvatī, will be capable of taking my place. I shall entrust it to him." At that moment, the elder Tisāsanadhaja saw a dream in the first watch of the night: a corpse was approaching. In the middle watch, that corpse entered the cave. In the last watch, the corpse's flesh was being cut with a weapon. He then recounted the dream to a novice sleeping near him. After reciting protective verses and while he was sitting, the elder Jetavanatthera summoned him and entrusted the Jetavana Monastery to him. The elder Tisāsanadhaja then resided in the Jetavana Monastery, reciting the texts. King Miṅgha Brahmanarapati also showed him favor.

ပစ္ဆာ ကလိယုဂေ သောဠသာဓိကေ နဝဝဿသတေ သမ္ပတ္တေ ဟံသာဝတီနဂရိန္ဒော အနေကသေတိဘိန္ဒော နာမ ရာဇာ ရတနပူရနဂရံ ဝိဇယိတွာ ဧကံ ဝိဟာရံ ကာရာပေတွာ တဿ အဒါသိ.

Later, when nine hundred and sixteen years of the Kali age had passed, the lord of Haṃsāvatī, King Anekasetibhinda, having conquered the city of Ratanapūra, had a monastery built and gave it to him.

သော စ တိသာသနဓဇတ္ထေရော အရိမဒ္ဒနနဂရေ အရဟန္တ ဂဏဝံသိကောတိ ဒဋ္ဌဗ္ဗော.

And this elder Tisāsanadhaja should be known as one of the Arahanta Gaṇavaṃsa in the city of Arimaddana.

တဿ ပန သိဿာ အနေကသတပ္ပမာဏာ လဇ္ဇိနော အဟေသုံ. တေသု ပန သိဿေသု ဝရဗာဟုတ္ထေရော ဘူမိနိခါနေန ဂရဝါသိတ္ထေရော မဟာရဋ္ဌဂါမဝါသိနော တယော မဟာထေရာတိ ဣမေ ပဉ္စ ထေရာ ဝိသေသတော ပရိယတ္တိကောဝိဒါတိ.

His disciples, numbering several hundred, were conscientious. Among these disciples, the elder Varabāhu, the elder Garavāsī who lived by digging the earth, and three great elders residing in Mahāraṭṭhagāma—these five elders were especially skilled in the scriptures.

တိသာသနဓဇတ္ထေရော စ မဟလ္လကကာလေ အနာပါန သတိကမ္မဋ္ဌာနံ ဂဟေတွာ အရညံ ပဝိသိတွာ ဝိဝေကဋ္ဌာနံ ဂဏှိ. တဒါ ဇေတဝနဂဏာဒယော အရဟန္တ ဂဏဝံသာယေဝ. အပရဘာဂေယေဝ တေသံ သိဿာနုသိဿပရမ္ပရာသု ကေစိ ဘိက္ခူ သိရစ္ဆာဒနံ နာနာဝဏ္ဏပ္ပဋိမဏ္ဍိတဉ္စ တာလဝဏ္ဋံ ဂဟေတွာ အာစာရဝိကာရံ အာပဇ္ဇိံသု.

The elder Tisāsanadhaja, in his old age, took up the meditation subject of mindfulness of breathing, entered the forest, and took up a secluded place. At that time, the Jetavana group and others were indeed of the Arahant lineage. Later on, in the succession of their disciples and sub-disciples, some monks, holding head coverings and palm-leaf fans adorned with various colors, fell into improper conduct.

ကလိယုဂေ ဧကဝဿာဓိကေ သဟဿေ သမ္ပတ္တေ ဥက္ကံသိကော နာမ ရာဇာ ဝိဟာရံ ကာရာပေတွာ တိသာသနဓဇတ္ထေရဿ သိဿဘူတဿ ဝရဗာဟုတ္ထေရဿ သိဿဘူတဿ မဟာရတနာကရဿ နာမ ထေရဿ အဒါသိ.

In the Kali age, when one thousand and one years had passed, a king named Ukkaṃsika had a monastery built and gave it to the elder named Mahāratanākara, who was a disciple of the elder Varabāhu, who was a disciple of the elder Tisāsanadhaja.

သော စ မဟာရတနာကရတ္ထေရော ဥက္ကံသိကရညော သိရိသုဓမ္မရာဇာမဟာဓိပတီတိ နာမလဉ္ဆံ ဆန္ဒာလင်္ကာရသဒ္ဒနေတ္တိ နယေဟိ အလင်္ကရိတွာ ဒဿိတံ ရဇိန္ဒရာဇနာမာဘိဓေယျာဒီပနိံ နာမ ဂန္ထံ အကာသိ.

And that elder Mahāratanākara composed a treatise named Rajindarājanāmābhidheyyādīpanī, which explained the royal title of King Ukkaṃsika, 'Sirisudhammarājāmahādhipati', embellishing it with the principles of prosody, rhetoric, and grammar.

တဉ္စ ဂန္ထံ ပရိဝိသောဓနတ္ထာယ တိရောပဗ္ဗတာဘိဓေယျဿ မဟာထေရဿ နိယျာဒေသိ. တိသာသနဓဇတ္ထေရဿ သိဿဘူတေသု [Pg.116] မဟာရဋ္ဌဂါမဝါသီသု တီသု ဘာတိကတ္ထေရေသု ဇေဋ္ဌော တိံသဂုဟာသုဝသန္တော ပရိယတ္တိံ ဝါစေတွာ နိသီဒိ. သတွဝရာဇာ စ တသ္မိံ ထေရေ အတိဝိယ ပသန္နော အဟောသိ. ညောင်္ကရမိ နာမကဿ ရညော ကာလေပိ စူဠပိတာ ဧကံ ဝိဟာရံ ကာရာပေတွာ တဿေဝ အဒါသိ. ဥက္ကံသိကရညော ကာလေပိ မင်္ဂဝံနာမကေ ပဗ္ဗတေ ဝိဟာရံ ကာရာပေတွာ တဿေဝ အဒါသိ.

For the revision of that treatise, he entrusted it to the great elder named Tiropabbata. Among the disciples of the elder Tisāsanadhaja, the eldest of the three brother elders from Mahāraṭṭhagāma, Tiṃsaguhāsuvasanta, resided in thirty caves and taught the scriptures. King Satvavarājā was exceedingly devoted to that elder. During the reign of King Ññoṅkarami, Cūḷapitā also had a monastery built and gave it to him. And during the reign of King Ukkaṃsika, a monastery was built on Mount Maṅgava and given to him.

တေသု မဟာရဋ္ဌဂါမဝါသိတ္ထေရေသု မဇ္ဈိမတ္ထေရောပိ တိသာသနဓဇတ္ထေရဿ ဇေဋ္ဌဘာတိကတ္ထေရဿ စ နိဝါသဋ္ဌာနဘူတေ ဇေတဝနဝိဟာရေယေဝ ဂန္ထံ ဝါစေတွာ နိသီဒိ. ကနိဋ္ဌတ္ထေရောပိ တေသံ နိဝါသဋ္ဌာနဘူတေသုယေဝ ဝိဟာရေသု ဂန္ထံ ဝါစေတွာ နိသီဒိ. ဧတ္ထ စ တိသာသနဓဇတ္ထေရော နာမ လဇ္ဇိအလဇ္ဇိဝသေန ဒုဗ္ဗိဓော. ယထာဝုတ္တတ္ထေရော ပန လဇ္ဇီယေ ဝါတိ ဒဋ္ဌဗ္ဗော. အလဇ္ဇီ ပန ဣမသ္မိံ ထေရပရမ္ပရာဒဿနေ န ဣစ္ဆိ တဗ္ဗော. အလဇ္ဇီဘူတဿ ပန တိသာသနဓဇတ္ထေရဿ ဝတ္ထုံ ဣဓ အဝတွာ အဇ္ဈုပေက္ခိဿာမ, ပယောဇနာဘာဝါ ဂန္ထဿ စ ပပဉ္စူပဂမနတ္တာတိ.

Among those elders residing in Mahāraṭṭhagāma, the middle elder also resided in the Jetavana Monastery, the dwelling place of the elder Tisāsanadhaja and the eldest brother elder, reciting the texts. The youngest elder likewise resided in those same monasteries, which were their dwelling places, reciting the texts. Here, the elder Tisāsanadhaja is said to be twofold: conscientious and shameless. The aforementioned elder, however, should be regarded as the conscientious one. But the shameless one is not to be included in this presentation of the succession of elders. We will disregard the account of the shameless elder Tisāsanadhaja, not telling it here, because there is no purpose to it and it would lead to prolixity in the text.

ယောဂိရင်္ဂ နာမကဿ ရညော ကာလေ ဇေယျပုရေ သုဝဏ္ဏဂုဟဝါသီ မဟာထေရော ဒက္ခိဏာရာမဝိဟာရဝါသီ မဟာထေရော စတုဘူမိကဝိဟာရဝါသီ မဟာထေရော တောင်္ဂဘီလူ ဝိဟာရဝါသီ မဟာထေရော စ တိသာသနဓဇမဟာထေရဿ သဒ္ဓိဝိဟာရိကာယေဝ. တေသံ ပန ဝတ္ထုမ္ပိ ဂန္ထဝိတ္ထာရဘယေန န ဝဒါမ. လဇ္ဇိဂဏဝံသိကာ ဧတေတိ ဝိဇာနနမေဝ ဟေတ္ထ ပမာဏန္တိ.

During the reign of King Yogiraṅga, in Jeyyapura, the great elder Suvaṇṇaguhavāsī, the great elder Dakkhiṇārāmavihāravāsī, the great elder Catubhūmikavihāravāsī, and the great elder Toṅgabhīlū Vihāravāsī were all co-residents of the great elder Tisāsanadhaja. But, fearing the prolixity of the text, we do not relate their story. It is sufficient here to know that they are of the Lajjigaṇa lineage.

ကလိယုဂေ ဧကသဋ္ဌာဓိကေ နဝဝဿသတေ သမ္ပတ္တေ ဖဂ္ဂုနမာသဿ ဇုဏှပက္ခဒုတိယဒိဝသေ သုက္ကဝါရေ ရတနပူရနဂရံ ဒုတိယံ မာပေတွာ ညောဂီရင်္ဂ နာမ ရာဇာ ရဇ္ဇံ ကာရေသိ. သီဟသူရဓမ္မရာဇာတိပိ နာမလဉ္ဆံ ပဋိဂ္ဂဏှိ. တောစဘီလူ ဝိဟာရဝါသီမဟာထေရံ [Pg.117] ဥဒ္ဒိဿ စတုဘူမိကဝိဟာရံ ကာရာပေသိ. စတ္တာရိ မဟာမုနိစေတိယာနိပိ ကာရာပေသိ. ဝိဟာရ စေတိယေသု အနိဋ္ဌိတေသုယေဝ သိန္နီနဂရံ နိက္ခမိတွာ တတ္ထ ဝေရံ ဝူပသမာပေတွာ ပစ္စာဂတကာလေ သင်္ခါရသဘာဝံ အနတိက္ကမနတော ဒိဝင်္ဂတော အဟောသိ. အဟောဝတ သင်္ခါရဓမ္မာတိ. ဟောန္တိ စေတ္ထ,–

In the Kali age, when nine hundred and sixty-one years had passed, on the second day of the bright fortnight in the month of Phagguna, on a Friday, King Ññogīraṅga, having had the city of Ratanapūra built a second time, ruled the kingdom. He also received the royal title Sīhasūradhammarājā. He had a four-storied monastery built in honor of the great elder Tocabhīlū Vihāravāsī. He also had four great cetiyas of the Great Sage constructed. Before the monastery and cetiyas were completed, he departed for Sinnīnagara, settled the conflict there, and upon his return, being unable to transcend the nature of conditioned things, passed away. Alas, conditioned phenomena! And here are the verses:—

သေယျထာ ဝါဏိဇာနံဝ, ဃရဂေါဠိကရူပကံ;

တံတံဒိသံ ဘမိတွာဝ, သီသံ ဌပေတိ ဥတ္တရံ;

Just as the merchants' spherical instrument, having wandered to this and that direction, places its head towards the north;

ဧဝံ လောကမှိ သတ္တာ စ, သန္ဓိစုတီနမန္တရေ;

ယထာ တထာ ဘမိတွာဝ, အန္တေ ဌပေန္တိ သန္တနုန္တိ;

Thus in the world, beings, between linking and passing away, having wandered in various ways, in the end establish their continuity.

ကလိယုဂေ သတ္တသဋ္ဌာဓိကေ နဝဝဿသတေ ဖဂ္ဂုနမာသဿ ကာဠပက္ခတေရသမိယံ တဿ ဇေဋ္ဌပုတ္တော ပိတု သန္တကံ ရဇ္ဇံ ဂဏှိ. မဟာဓမ္မရာဇာတိ နာမလဉ္ဆမ္ပိ ပဋိဂ္ဂဏှိ. ပိတု ကာလေ အနိဋ္ဌိတာနိ စေတိယာနိ ပုန ကာရာပေသိ. စတုဘူမိကဝိဟာရဉ္စ နိဋ္ဌံ ဂမာပေတွာ တောဝိဘီလူ မဟာထေရဿ ပရလောကံ ဂန္တွာ အဝိဇ္ဇမာနတာယ စတုဘူမိကဝိဟာရဝါသီ မဟာထေရဿ ဒဿာမီတိ အန္တေပုရံ ပက္ကောသာပေသိ. ထေရော ဒွေ ဝါရာနိ ပက္ကောသိယမာနောပိ နာဂစ္ဆိ. တတိယ ဝါရေ ပန ဗဟူ သဒ္ဓိဝိဟာရိကာ အန္တေပုရံ ဂန္တွာ ပဝိသထ, န ဟိ သက္ကာ ရညာ ပက္ကောသိတေ ပဋိက္ခိပိတုန္တိ အာဟံသု.

In the Kali age, when nine hundred and sixty-seven years had passed, on the thirteenth day of the dark fortnight of the month of Phagguna, his eldest son took the kingdom that belonged to his father. He also accepted the royal title Mahādhammarājā. He had the cetiyas unfinished in his father's time completed again. Having also brought the four-storied monastery to completion, and since the great elder Tovibhīlū had passed away, he had the great elder dwelling in the four-storied monastery summoned to the inner palace, intending, 'I will give it to him.' Though the elder was summoned twice, he did not come. On the third occasion, however, many of his co-residents said, 'Go and enter the inner palace, for it is not possible to refuse when summoned by the king.'

အထ ထေရော ဧဝမာဟ,- အဟံ အာဝုသော ရဋ္ဌပီဠနပိဏ္ဍပါတံ ဘုဉ္ဇိတုံ န ဣစ္ဆာမိ, ဧဝမ္ပိ သစေ တုမှေ ဣစ္ဆထ ရညော သန္တိကံ ဂန္တုံ, ဧဝံ သတိ ဣဒါနိ ရညော သန္တိကံ အဟံ ဂမိဿာမီတိ အန္တေပုရံ ပါဝိသိ. ပဝိသိတွာ ရညာ သဒ္ဓိံ သလ္လာပံ ကတွာ အယံ ဝိဟာရော အရညဝါသီနံ ဘိက္ခူနံ အသပ္ပာယောတိ ပဋိက္ခိပိ. ဧဝံ ပန ဘန္တေ သတိ တသ္မိံ ဝိဟာရေ နိသီဒိယမာနံ ထေရံ ဥပဒိဿထာတိ[Pg.118]. ခဏိတ္တိပါဒဝိဟာရဝါသီ မဟာရာဇ ထေရော ပရိယတ္တိဝိဿာရဒေါ သိက္ခာကာမော, တဿ ဒါတုံ ဝဋ္ဋတီတိ. အထ ရာဇာ တဿ ဝိဟာရံ အဒါသိ. မဟာသံဃနာထောတိ နာမလဉ္ဆမ္ပိ အဒါသိ. သော တတ္ထ ပရိယတ္တိံ ဝါစေတွာ နိသီဒိ.

Then the elder said, "Friends, I do not wish to eat almsfood obtained through oppression of the country. Even so, if you wish me to go to the king, then under these circumstances, I will now go to the king." So saying, he entered the inner palace. Having entered, he conversed with the king and rejected the monastery, saying, "This monastery is unsuitable for forest-dwelling bhikkhus." The king replied, "But, venerable sir, if that is the case, please appoint an elder to reside in that monastery." The elder said, "Great king, the elder dwelling at the Khaṇittipāda Monastery is skilled in the scriptures and desirous of the training—it is fitting to give it to him." Then the king gave that monastery to him. He also bestowed upon him the royal title "Mahāsaṅghanātha." He resided there, teaching the scriptures.

တဿ ပန ဝိဟာရဿ ပရိဝါရဘူတေသု စတ္တာလီသာယ ဝိဟာရေသု ဥတ္တရာယ အနုဒိသာယ ဧကသ္မိံ ဝိဟာရေ ဝသန္တော ဝရာဘိသံဃနာထော နာမ ထေရော မဏိကုဏ္ဍလဝတ္ထုံ မရမ္မဘာသာယ အကာသိ. ပစ္ဆိမာယ အနုဒိသာယ ဧကသ္မိံ ဝိဟာရေ ဝသန္တော ဧကော ထေရော သတ္တရာဇဓမ္မဝတ္ထုံ အကာသိ.

In one of the forty attendant monasteries of that vihāra, situated in an intermediate direction to the north, the elder named Varābhisaṅghanātha, who dwelt there, composed the Maṇikuṇḍalavatthu in the Maramma language. In a monastery in an intermediate direction to the west, a certain elder who dwelt there composed the Sattarājadhammavatthu.

တသ္မိဉ္စ ကာလေ ဘာမအင်္ကျော အာစာရအင်္ကျောတိ ဒွိန္နံ ဘိက္ခူနဉ္စ လောကဓမ္မေသု ဆေကတာယ ဒွေ ဝိဟာရေ ကတွာ အဒါသိ. တေ ပန ဒွေ ထေရာ ဝေဒသတ္ထကောဝိဒါ, ပရိယတ္တိပဋိပတ္တီသု ပန မန္ဒာ, ရာမညရဋ္ဌတော အာဂတာ. တေ ပန ထေရပရမ္ပရာယ န ဂဏန္တိ ပေါရာဏာ.

And at that time, on account of their skill in worldly matters, the king had two monasteries built and gave them to two bhikkhus, Bhāmaaṅkya and Ācāraaṅkya. Those two elders, however, were experts in the Vedas and sciences, but were deficient in scriptural learning and practice, having come from the Rāmañña country. The ancients, however, do not count them in the lineage of elders.

ကလိယုဂေ တိသတ္တတာဓိကေ နဝဝဿသတေ သမ္ပတ္တေ မဟာမုနိစေတိယဿ ပုရတ္ထိမဒိသာဘာဂေ စတ္တာရော ဝိဟာရေ ကာရာပေတွာ စတုန္နံ ထေရာနံ အဒါသိ. တေ စ ထေရာ တတ္ထ နိသီဒိတွာ သာသနံ ပဂ္ဂဏှိံသု.

In the Kali age, when nine hundred and seventy-three years had passed, he had four monasteries built on the eastern side of the Mahāmunicetiya and gave them to four elders. And those elders, having taken up residence there, upheld the Dispensation.

တသ္မိံယေဝ ကာလေ ဗဒရဝနဝါသီ နာမ ဧကောပိ ထေရော အတ္ထိ. သောပိ ပရိယတ္တိဝိသာရဒေါ ဆပ္ပဒဝံသိကော. သော စ ထေရော ယာဝဇီဝံ ယထာဗလံ သာသနံ ပဂ္ဂဏှိတွာ ဒုတိယဘဝေ စလင်္ဂနဂရေ ဧကိဿာ ဣတ္ထိယာ ကုစ္ဆိမှိ ပဋိသန္ဓိံ ဂဏှိ. ဒသမာသစ္စယေန ကလိယုဂေ စတ္တာလီသာဓိကေ နဝဝဿသတေ သမ္ပတ္တေ ဗုဓဝါရေ ဝိဇာယိတွာ တေရသဝဿိကကာလေ သာသနေ ပဗ္ဗဇိတွာ ပရိယတ္တိံ ဥဂ္ဂဏှိ. သိရိခေတ္တနဂရိန္ဒော ရာဇာ သိရိခေတ္တနဂရံ အာနေတွာ သိရိခေတ္တနဂရေ သာမဏေရောတိ နာမေန ပါကဋော ဟုတွာ ကလိယုဂေ စတုပဏ္ဏာသာဓိကေ [Pg.119] နဝဝဿသတေ သမ္ပတ္တေ ပန္နရသဝဿိကကာလေ ဝေဿန္တရဇာဘကံ ကဗျာလင်္ကာရဝသေန ဗန္ဓိ. ပရိပုဏ္ဏဝီသတိဝဿကာလေ သိရိခေတ္တနဂရေယေဝ သိရိခေတ္တနဂရိန္ဒော ဝေရဝိဇယော နာမ ရာဇာ အနုဂ္ဂဟေတွာ ဥပသမ္ပဒဘူမိယံ ပတိဋ္ဌာတိ. ပစ္ဆိမပက္ခာဓိကော နာမ ရာဇာ သိရိခေတ္တနဂရံ အတ္တနော ဟတ္ထဂတံ အကာသိ. တသ္မိဉ္စ ကာလေ တံ ထေရံ အာနေတွာ ရတနပူရနဂရေ ဝသာပေသိ. သူရကိတ္တိ နာမ ရညော ကနိဋ္ဌဘာတိကော ဧရာဝတီနဒီတီရေ စတုဘူမိကဝိဟာရံ ကာရာပေတွာ တဿ ထေရဿ အဒါသိ. ရာဇာ စ တိပိဋကာလင်္ကာရောတိ နာမလဉ္ဆံ အဒါသိ.

At that very time, there was also an elder named Badaravanavāsī. He too was an expert in the scriptures and of the Chappada lineage. That elder, having upheld the Dispensation to the best of his ability throughout his life, took rebirth in his next existence in the womb of a woman in Calaṅganagara. After ten months, in the Kali age when nine hundred and forty years had passed, he was born on a Wednesday. At the age of thirteen, he went forth into the homeless life in the Dispensation and learned the scriptures. The king of Sirikhettanagara brought him to Sirikhettanagara, where he became famous by the name 'the Sāmaṇera of Sirikhettanagara'. In the Kali age when nine hundred and fifty-four years had passed, at the age of fifteen, he composed the Vessantara Jātaka by way of poetic embellishment. At the full age of twenty, in Sirikhettanagara itself, the king of Sirikhettanagara, named Veravijaya, supported him and he was established on the ground of higher ordination. A king named Pacchimapakkhādhika brought Sirikhettanagara under his control. At that time, he had that elder brought and settled in Ratanapūranagara. The king's younger brother, named Sūrakitti, had a four-storied monastery built on the banks of the Erāvatī River and gave it to that elder. The king also bestowed upon him the royal title 'Tipiṭakālaṅkāra'.

ကလိယုဂေ ဝဿသဟဿေ သမ္ပတ္တေ ဖဂ္ဂုနမာသဿ ပုဏ္ဏမိယံ သဋ္ဌိဝဿိကော ဟုတွာ တိရိယပဗ္ဗတံ ဂန္တွာ အရညဝါသံ ဝသိ. ဒွေ ဝဿာဓိကေ ဝဿသဟဿေ ရာဇာ တသ္မိံ ဝိဟာရံ ကာရာပေတွာ တဿေဝ ထေရဿ အဒါသိ. သော ပန တိပိဋကာလင်္ကာရတ္ထေရော သိရိခေတ္တနဂရေ နဝင်္ဂကန္ဒရေ ပတ္တလင်္ကဿ အတုလဝံသတ္ထေရဿ ဝံသိကော. သိရိခေတ္တနဂရေ နဝင်္ဂကန္ဒရေ သုဝဏ္ဏဝိဟာရေ ဝသန္တဿ ထေရဿ ကိတ္တိဃောသော သဗ္ဗတ္ထ ပတ္ထရိ. ဇေယျပုရေ ဧရာဝတီနဒီတီရေ စတုဘူမိကဝိဟာရေ ဝသနကာလေ အဋ္ဌသာလိနိယာ အာဒိတော ဝီသတိ ဂါထာနံ သံဝဏ္ဏနံ အကာသိ. သူရကိတ္တိနာမကဿ ကနိဋ္ဌဘာတိကဿ ယာစနမာရဗ္ဘ ယသဝဍ္ဎနဝတ္ထုဉ္စ အကာသိ. တိရိယပဗ္ဗတေ ဝသနကာလေ ဝိနယာလင်္ကာရဋီကံ အကာသိ. ပစ္ဆိမပက္ခာဓိကရညော ကာလေ မဟာသံဃနာထတ္ထေရံ သံဃရာဇဘာဝေ ဌပေသိ. သော စ သံဃရာဇာ အတိဝိယ ပရိယတ္တိ ဝိသာရဒေါ. တသ္မိဉ္စ ကာလေ ရတနပူရနဂရေပိ အရိယာလင်္ကာရတ္ထရော နာမ ဧကော အတ္ထိ. သော ပန တိပိဋကာလင်္ကာရတ္ထေရေန သမညာဏထာမော. ဝယသာပိ သမာနဝဿိကာ.

When a thousand years had passed in the Kaliyuga, on the full moon day of the month of Phagguna, having reached sixty years of age, he went to Tiriyapabbata mountain and dwelt in the forest. In the year one thousand and two, the king had a monastery built there and gave it to that very elder. That elder, Tipiṭakālaṅkāra, was a descendant of the elder Atulavaṃsa of Pattalaṅka, from the Navaṅga cave in Sirikhettanagara. The fame of the elder, dwelling in the Suvaṇṇa Monastery in the Navaṅga cave of Sirikhettanagara, spread everywhere. While residing in the four-storied monastery on the banks of the Erāvatī River in Jeyyapura, he composed a commentary on the first twenty verses of the Aṭṭhasālinī. On account of the request of his younger brother named Sūrakitti, he also composed the Yasavaḍḍhanavatthu. During his stay at Tiriyapabbata, he wrote the Vinayālaṅkāra-ṭīkā. In the time of King Pacchimapakkhādhika, the king installed the elder Mahāsaṅghanātha as the Sangharāja. That Sangharāja was exceedingly proficient in the scriptures. At that time, in the city of Ratanapūra, there was also an elder named Ariyālaṅkāratthera. He was of equal strength in wisdom as the elder Tipiṭakālaṅkāratthera. They were also of the same age.

တေသု တိပိဋကာလင်္ကာရတ္ထေရော ဂန္ထန္တရဗဟုဿုတဋ္ဌာနေ [Pg.120] အဓိကော, အရိယာလင်္ကာရတ္ထေရော ပန ဓာတုပစ္စယဝိဘာဂဋ္ဌာနေ အဓိကောတိ ဒဋ္ဌဗ္ဗော. ပစ္ဆာ ပန ဥက္ကံသိကရညောကာလေ တေပိ ဒွေ ထေရာ ရညော အာစရိယာ ဟုတွာ သာသနံ ပဂ္ဂဏှိံသု. တေသု အရိယာလင်္ကာရတ္ထေရော အပရဘာဂေ ကာလင်္ကရိတွာ တဿ ထေရဿ သဒ္ဓိဝိဟာရိကဿ ဒုတိယာရိယာလင်္ကာရတ္ထေရဿ ရာဇမဏိစူဠစေတိယဿ သမီပေ ဒက္ခိဏဝနာရာမံ နာမ ဝိဟာရံ ကာရာပေတွာ အဒါသိ.

Among them, it should be understood that the Elder Tipiṭakālaṅkāra was pre-eminent in being very learned in various texts, while the Elder Ariyālaṅkāra was pre-eminent in the analysis of elements and conditions. Later, during the reign of King Ukkaṃsika, these two elders became the king’s teachers and upheld the Dispensation. Among them, the Elder Ariyālaṅkāra passed away in the latter part of his life. A monastery named Dakkhiṇavanārāma was then caused to be built near the Rājamaṇicūḷa Cetiya and given to that elder's pupil, the Second Elder Ariyālaṅkāra.

ဥက္ကံသိကော နာမ ရာဇာ ပန သာသနေ ဗဟုပ္ပကာရော. သော စ ကလိယုဂေ ဆနဝုတာဓိကေ နဝဝဿသတေ ရဇ္ဇံ ပတ္တော. ရဇ္ဇံ ပန ပတွာ သိရိဓမ္မာသောကရာဇာဝိယ စတ္တာရိ ဝဿာနိ အတိက္ကမိတွာ မုဒ္ဓါဘိသေကံ ပဋိဂ္ဂဟေတွာ သိရိသုဓမ္မ ရာဇာမဟာဓိပတီတိ နာမလဉ္ဆမ္ပိ ပဋိဂ္ဂဏှိ. ဧကသ္မိံ ပန သမယေ ဟံသာဝတီနဂရံ ဂန္တွာ တတ္ထ နိသီဒိ. အထ ရာမညရဋ္ဌဝါသိနော ဧဝမာဟံသု,- မရမ္မိကဘိက္ခူ နာမ ပရိယတ္တိကောဝိဒါ ဝေဒသတ္ထညုနော နတ္ထီတိ. တံ သုတွာ ရာဇာ စတုဘူမိကဝိဟာရဝါသိတ္ထေရဿ သန္တိကံ သာသနံ ပေသေသိ,-တိံသဝဿိကာ စတ္တာလီသဝဿိကာ ဝါ ပရိယတ္တိကောဝိဒါ ဝေဒသတ္ထညုနော ဘိက္ခူ ရာမညရဋ္ဌံ မမ သန္တိကံ ပေသေထာတိ. အထ စတုဘူမိ ကဝိဟာရဝါသိတ္ထေရော တိပိဋကာလင်္ကာရံ တိလောကာလင်္ကာရံ တိသာသနာလင်္ကာရဉ္စ သဒ္ဓိံ တိံသမတ္ထေဟိ ဘိက္ခူဟိ ပေသေသိ. ဟံသာဝတီနဂရံ ပန ပတွာ မောဓောစေတိယဿ ပုရတ္ထိမဘာဂေ ဝိဟာရေ ကာရာပေတွာ တေသံ အဒါသိ.

King Ukkaṃsika was a great benefactor of the Dispensation. He ascended the throne in the Kali age, in the year nine hundred and ninety-six. After ascending the throne, like King Siridhammāsoka, he received the royal consecration after four years had passed and also accepted the title of Sirisudhamma Rājāmahādhipati. On one occasion, he went to the city of Haṃsāvatī and stayed there. Then, the inhabitants of the Rāmañña country said, "There are no monks from the Maramma country who are learned in the scriptures and skilled in the Vedas." Hearing this, the king sent a message to the elder residing at the Catubhūmika Monastery, saying, "Send monks who are learned in the scriptures and skilled in the Vedas, whether thirty or forty years old, to the Rāmañña country, into my presence." Thereupon, the elder residing at the Catubhūmika Monastery sent Tipiṭakālaṅkāra, Tilokālaṅkāra, and Tisāsanālaṅkāra, along with about thirty monks. When they arrived at the city of Haṃsāvatī, he had a monastery built to the east of the Modho Cetiya and gave it to them.

ဥပေါသထဒိဝသေသု သုဓမ္မသာလာယံ ရာမညရဋ္ဌဝါသိနော ပရိယတ္တိကောဝိဒေ ဝေဒသတ္ထညုနော သန္နိပါတာပေတွာ တေဟိ တီဟိ ထေရေဟိ သဒ္ဓိံ ကထာသလ္လာပံ ကာရာပေသိ. အထ ရာမညရဋ္ဌဝါသိနော ဘိက္ခူ ဧဝမာဟံသု,– ပုဗ္ဗေ ပန မယံ မရမ္မရဋ္ဌေ ပရိယတ္တိကောဝိဒါ ဝေဒသတ္တညုနော နတ္ထီတိ မညာမ, ဣဒါနိ မရမ္မရဋ္ဌဝါသိနော အတိဝိယ ပရိယတ္တိ ကောဝိဒါ [Pg.121] ဝေဒသတ္ထညုနောတိ. အပရဘာဂေ ကလိယုဂေ ဆနဝုတာဓိကေ နဝဝဿသတေ သမ္ပတ္တေ ရာဇာ ရတနပူရနဂရံ ပစ္စာဂစ္ဆိ.

On Uposatha days, he had the learned monks from the Rāmañña country who were skilled in the scriptures and the Vedas assemble in the Sudhammasālā and engage in discussions with those three elders. Then, the monks of the Rāmañña country said, “Previously, we thought there were no monks in the Maramma country learned in the scriptures and skilled in the Vedas, but now we see that the monks from the Maramma country are exceedingly learned in the scriptures and skilled in the Vedas.” Later, in the Kali age, when the year nine hundred and ninety-six had arrived, the king returned to the city of Ratanapūra.

တေပိ ထေရာ ပစ္စာဂန္တုကာမာ ရာမညရဋ္ဌေ ပဓာနဘူတဿ တိလောကဂရူတိ နာမဓေယျဿ မဟာထေရဿ သန္တိကံ ဝန္ဒနတ္ထာယ အဂမံသု.

Those elders, wishing to return, went to the presence of the great elder named Tilokagaru, who was a prominent figure in the Rāmañña country, for the purpose of paying homage.

တဒါ တိလောကဂရုတ္ထေရောပိ တေဟိ သဒ္ဓိံ သလ္လာပံ ကတွာ ဧဝမာဟ,-တုမှေသု ပန တိပိဋကာလင်္ကာရတ္ထေရော ပဌမံ အာဝါသဝိဟာရံ လဘိဿတီတိ. ကသ္မာ ပန ဘန္တေ ဧဝမ ဝေါစာတိ ဝုတ္တေ အယံ ပန ပိဏ္ဍာယ စရန္တောပိ အန္တရာမဂ္ဂေ ဝေဠုဝေတ္တာဒီနိ လဘိတွာ ဂဟေတွာ ဝိဟာရေ ပဋိသင်္ခရဏံ အကာသိ, တသ္မာဟံ ဧဝံ ဝဒါမိ, လောကေ ဝိဟာရေ ပဋိသင်္ခရဏသီလာ ဘိက္ခူ သီဃမေဝ အာဝါသဝိဟာရံ လဘန္တီတိ ဟိ ပေါရာဏတ္ထေရာ အာဟံသူတိ အာဟ.

Then the Elder Tilokagaru, having conversed with them, said this: "Among you, the Elder Tipiṭakālaṅkāra will be the first to obtain a residence monastery." When asked, "But why, venerable sir, did you speak thus?" he said: "This elder, even while going for alms, would obtain things like bamboo and reeds along the way and, having taken them, would repair the monastery. Therefore, I speak thus. For the ancient elders have said, 'Monks who have the habit of repairing monasteries in the world quickly obtain residence monasteries.'"

တေပိ ရတနပူရနဂရံ ပစ္စာဂစ္ဆိံသု. တိလောကဂရုတ္ထေရဿ ဝစနာနုရူပမေဝ တိပိဋကာလင်္ကာရတ္ထေရော သဗ္ဗပဌမံ အာဝါသဝိဟာရံ လဘီတိ.

They too returned to the city of Ratanapūra. In accordance with the word of the Elder Tilokagaru, the Elder Tipiṭakālaṅkāra was the very first to obtain a residence monastery.

ကလိယုဂေ ပန နဝဝဿာဓိကေ ဝဿသဟဿေ သမ္ပတ္တေ ရညော ကနိဋ္ဌော ကာလမကာသိ. အထံ ရညော ပုတ္တော ဥစ္စနဂရဘောဇကော ဗာလဇနေဟိ သန္ထဝံ ကတွာ တေသံ ဝစနံ အာဒိယိတွာ ပစ္စူသကာလေ ပိတရံ ဃာတေတုကာမော အန္တေပုရံ သဟသာ ပါဝိသိ.

In the Kali age, when one thousand and nine years had passed, the king's younger brother died. Then, the king's son, the governor of Uccanagara, having associated with foolish people and accepted their word, suddenly entered the inner palace at dawn, wishing to kill his father.

ရာဇာဝ အနဂ္ဃံ မုဒ္ဒိကံ ဂဟေတွာ နန္ဒဇေယျေန နာမ အမစ္စေန ရာဇယောဓေန နာမ အမစ္စေနစ သဒ္ဓိံ အညတရဝေသေန နဂရတော နိက္ခမိတွာ ရဇတဝါလုကနဒိံ သမ္ပတ္တော.

The king, taking a priceless signet ring, departed from the city in disguise with a minister named Nandajeyya and a minister named Rājayodha, and reached the Silver-Sand River.

တသ္မိဉ္စ ကာလေ ဧကော သာမဏေရော မာတာပိတူနံ ဂေဟေ ပိဏ္ဍပါတံ အာနေဿာမီတိ ခုဒ္ဒကနာဝါယ နဒိယံ အာဂစ္ဆိ. အထ [Pg.122] တံ သာမဏေရံ ဒိသွာ ရာဇာ ဧဝမာဟ,- အမှေ ဘန္တေ ပရတီရံ နာဝါယ အာနေဟီတိ. သာမဏေရော စ အာဟ,-သစေ ဥပါသက တုမှေ ပရတီရံ အာနေယျံ, ဘတ္တကာလံ အတိက္ကမေယျန္တိ. အထ ရာဇာ အမှေယေဝ သီဃံ အာနေဟိ, ဣမံ မုဒ္ဒိကံ ဒဿာမီတိ အဿာသေတွာ အာနေတုံ ဩကာသံ ယာစိ. အထ သာမဏေရော ကာရုညပ္ပတ္တံ ဝစနံ သုတွာ ပရတီရံ အာနေသိ.

At that time, a certain novice was coming on the river in a small boat, thinking, “I will get alms food from my parents’ house.” Then, seeing the novice, the king said, “Venerable sir, please take us to the other shore by boat.” The novice said, “Lay devotee, if I were to take you to the other shore, I would miss the meal time.” Then the king, reassuring him by saying, “Just take us quickly, and I will give you this signet ring,” requested to be taken across. Then the novice, hearing his piteous words, took them to the other shore.

အထ စတုဘူမိကဝိဟာရံ ပတွာ တသ္မိံ ဝိဟာရေ ထေရဿ သဗ္ဗမ္ပိ ကာရဏံ အာရောစေတွာ ဧဝမာဟ,-သစေ ဘန္တေ အမှေ ဂဏှိတုံ အာဂစ္ဆယျ, တေ နိဝါရေထာတိ. ထေရောစ မယံ မဟာရာဇ သမဏာ န သက္ကာ ဧဝံ နိဝါရေတုံ, ဧဝမ္ပိ ဧကော ဥပါယော အတ္ထိ,-နိသိန္နဝိဟာရဝါသိတ္ထေရော ပန ဂိဟိကမ္မေသု အတိဝိယ ဆေကော, တံ ပက္ကောသေတွာ ကာရဏံ စိန္တေတုံ ယုတ္တန္တိ. အထ တံ ပက္ကောသေတွာ တမတ္ထံ အာရောစေတွာ ရာဇာ ဣဒမဝေါ စ,- သစေ ဘန္တေ အမှေ ဂဏှိတုံ အာဂစ္ဆေယျုံ, အထ ကေနစိဒေဝ ဥပါယေန တေ နိဝါရေထာတိ. အထ သော ထေရော ဧဝမာဟ,-တေန ဟိ မဟာရာဇ မာ ကိဉ္စိ သောစိ မာဘာယိ ဝိဟာရမဇ္ဈေ သိရိဂဗ္ဘံ ပဝိသိတွာ နိသီဒထာတိ ဝတွာ ပိဏ္ဍာယ အစရန္တေ ဘိက္ခုသာမဏေရေ သန္နိပါတာပေတွာ ဝိသုံ ဝိသုံ ဒဏ္ဍဟတ္ထာ ဟုတွာ ဧကဿပိ ပုရိသဿ ဝိဟာရံ ပဝိသိတုံ ဩကာသံ မာ ဒေထာတိ ဝတွာ သေနံဝိယ ဗျူဟေသိ. သာမန္တဝိဟာရေသုပိ ဝသန္တေ ဘိက္ခုသာမဏေရေ ပက္ကောသိ. တဒါ ကိရ အာဂန္တွာ သန္နိပါတာနံ ဘိက္ခုသာမဏေရာနံ အတိရေကသဟဿမတ္တံ အဟောသိ. ထေရော တေ ဝိဟာရေ ဒွါရကောဋ္ဌကေသု အာဂတမဂ္ဂေ စ ဝိသုံ ဝိသုံ ဒဏ္ဍဟတ္ထာ ဟုတွာ အာရက္ခဏတ္ထာယ ဌပေသိ, ယထာ ဝဍ္ဎကီ သူကရော ဗျဂ္ဃဿ နိဝါရဏတ္ထာယ ဝိသုံ ဝိသုံ သူကရေ သံဝိဓာယ ဌပေသီတိ. အထ ပုတ္တဿ ယောဓာပိ ရာဇာနံ ဂဟေတုံ န သက္ကာ, ဘိက္ခု သာမဏေရာနံ [Pg.123] ဂါရဝဝသေန ဗလက္ကာရေန မာရေတွာ ပဝိသိတုံ န ဝိသဟန္တိ, ဘိက္ခု သာမဏေရာနံ ဗာဟုလ္လတာယ စ.

Then, having reached the Catubhūmika Monastery, he informed the elder in that monastery of the entire matter and said, “Venerable sir, if they should come to seize us, please prevent them.” The elder said, “Great king, we are monks; it is not possible to prevent them in such a way. Even so, there is one stratagem: the elder residing in the Nisinna Monastery is exceedingly skilled in worldly affairs. It is fitting to summon him and consider the matter.” Then, having summoned him and explained the matter, the king said this, “Venerable sir, if they should come to seize us, then by some means, please prevent them.” Then that elder said this, “In that case, great king, do not grieve at all, do not be afraid. Enter the splendid inner chamber in the middle of the monastery and sit down.” Having said this, he had the monks and novices who were not going for alms assemble, and saying, “Each holding a staff, do not give even a single man the opportunity to enter the monastery,” he arrayed them like an army. He also summoned the monks and novices residing in the surrounding monasteries. At that time, it is said, the monks and novices who came and assembled numbered over a thousand. The elder stationed them at the gatehouses of the monastery and on the approach roads, each holding a staff for protection—just as a carpenter, to ward off a tiger, might arrange separate figures of boars. Then the prince's soldiers were unable to seize the king; out of respect for the monks and novices and because of their great number, they did not dare to enter by killing them with force.

တသ္မိံယေဝ သံဝစ္ဆရေ အဿယုဇမာသဿ ကာဠပက္ခပဉ္စမိတော ယာဝ ကတ္တိကမာသဿ ကာဠပက္ခပဉ္စမီ ဝိဟာရေယေဝ ရာဇာ နိလီယိတွာ နိသီဒိ. အထ အန္တေပုရဝါသိကာ အမစ္စာ ပုတ္တံ အပနေတွာ ရာဇာနံ အာနေတွာ ရဇ္ဇေ ဌပေသုံ. ရာဇာ စ ပုန ရဇ္ဇံ ပတွာ ဝိဟာရေ နိသိန္နကာလေ မာ ဘာယိ မဟာရာဇ တွံ ဇိနေဿတီတိ ရညော အာရောစေန္တဿ ဝေဒသတ္ထညုနော ဧကဿ ဘိက္ခုဿ စညိင်္ခုစေတိယဿ ဧသန္နဋ္ဌာနေ ဧကံ ဝိဟာရံ ကာရာပေတွာ အဒါသိ. ဓမ္မနန္ဒရာဇဂုရူတိ နာမလဉ္ဆမ္ပိ အဒါသိ. တဿ ပန ဝိဇာတဋ္ဌာနဘူတံ ဂါမံ နိဿာယ မရမ္မဝေါဟာရေန ‘ယေ နေ နာ သေ ယာံ ဝ’ ဣတိ သမညာ အဟောသိ.

In that very year, from the fifth day of the dark fortnight of the month of Assayuja until the fifth day of the dark fortnight of the month of Kattika, the king remained hidden in the monastery. Then the ministers of the inner palace, having removed the prince, brought the king back and established him in the kingdom. The king, having regained the kingdom, had a monastery built near the Caññiṅkhu Cetiya and gave it to a certain monk skilled in the Vedas, who had reassured the king while he was staying in the monastery, saying, “Do not fear, great king, you will conquer.” He also bestowed upon him the title Dhammanandarājaguru. Moreover, on account of the village that was his birthplace, he was known by the name ‘Ye ne nā se yāṃ va’ in the Myanmar language.

ရာဇာ စ ပုန ရဇ္ဇံ ပတွာ တသ္မိံယေဝ သံဝစ္ဆရေ ကတ္တိကမာသဿ ကာဠပက္ခစုဒ္ဒသမိယံ သဗ္ဗေပိ မဟာထေရေ နိမန္တေတွာ ရာဇဂေဟံ ပဝေသေတွာ ပိဏ္ဍပါတေန ဘောဇေသိ. အထ ရာဇာ ဧဝမာဟ,-စတုဘူမိကဝိဟာရဝါသိတ္ထေရော သမ္ပရာယိကတ္ထာဝဟော အာစရိယော, နိသိန္နဝိဟာရဝါသိတ္ထေရော ပန ဒိဋ္ဌဓမ္မိကတ္ထာဝဟောတိ ဧဝံ ရာဇာဝံသေ ဝုတ္တံ. ပေါရာဏပေါတ္ထကေသု ပန စတုဘူမိကဝိဟာရ ဝါသိတ္ထေရော ဧကန္တသမဏော အာစရိယော, နိသိန္နဝိဟာရဝါသိတ္ထေရော ပန ယောဓာရဟော ယောဓကမ္မေ ဆေကောတိ ရာဇာ အဟာတိ ဝုတ္တံ. ရာဇာ ကိရ သမ္ပရာယိကတ္ထံ အနုပေက္ခိတွာ ဒိန္နကာလေ နိသိန္နဝိဟာရတ္ထေရဿ န အဒါသိ, ကဒါစိ ကဒါစိ ပန ဒိဋ္ဌဓမ္မိကတ္ထံ အနုပ္ပေက္ခိတွာ တဿ ဝိသုံ အဒါသီတိ. ဧတ္ထ စ ယသ္မာ နိသိန္နဝိဟာရ ဝါသိတ္ထေရော ရညော ဘီယေဟိ နိဝါရဏတ္ထာယ အာရက္ခံ အကာသိ, န ပရေသံ ဝိဟေဌနတ္ထာယ, အာဏတ္တိကပ္ပယောဂါ စ န ဒိဿတိ, တသ္မာ နတ္ထိ အာပတ္တိဒေါသော. သဒ္ဓါတိဿရညော ဘယေဟိ [Pg.124] နိဝါရဏတ္ထံ အရဟန္တေဟိ ထေရေဟိ ကတပ္ပယောဂေါဝိယ ဒဋ္ဌဗ္ဗော.

The king, having attained the kingship again, in that very same year, on the fourteenth day of the dark fortnight of the month of Kattika, invited all the great elders, led them into the royal house, and fed them with almsfood. Then the king said: "The elder who is a resident of the four-storied monastery is a teacher who brings benefit for the life to come, while the elder who is a resident of the seated monastery brings benefit in this very life." Thus it is stated in the royal chronicle. However, in ancient books it is said that the king stated: "The elder who is a resident of the four-storied monastery is a teacher who is solely a recluse, while the elder who is a resident of the seated monastery is fit for a warrior, skilled in the art of warfare." It is said that the king, disregarding the benefit for the life to come, did not give to the elder of the seated monastery at the time of giving, but sometimes, considering the benefit in this very life, he gave to him separately. Here, because the elder who was a resident of the seated monastery provided protection for the king for the purpose of warding off fears, not for the purpose of harming others, and no application of a command is seen, there is no fault of an offense. This should be viewed as similar to the application made by the Arahant elders for the purpose of warding off fears for King Saddhātissa.

စတုဘူမိကဝိဟာရ ဝါသိတ္ထေရော ပန ခဏိတ္တိပါဒဂါမေ ဇာတော, အရိမဒ္ဒနပုရေ အရဟန္တတ္ထေရဂဏပ္ပဘဝေါ, ယတ္ထ ကတ္ထစိ ဂန္တွာ အညေသံ ဘိက္ခူနံ အာစာရံ ယထာဘူတံ ဇာနိတွာ တေဟိ စတုပစ္စယသမ္ဘောဂေါ န ကဘပုဗ္ဗော, အန္တမသော ဥဒကမ္ပိ န ပိဝိတပုဗ္ဗော, တံတံဋ္ဌာနမ္ပိ စမ္မခဏ္ဍံ ဂဟေတွာယေဝ ဂမနသီလော. ဥက္ကံသိကရာဇာ ပန သိရိခေတ္တနဂရေ ဒွတ္တပေါင်္ကရညာ ကာရာဝိတစေတိယသဏ္ဌာနံ ဂဟေတွာ ရာဇမဏိစူဠံ နာမ စေတိယံ အကာသိ. တံ ပန စေတိယံ ပရိမဏ္ဍလတော တိဟတ္ထသတပ္ပမာဏံ, ဥဗ္ဗေဓတောပိ ဧတ္တကမေဝ. တဿ ပန စေတိယဿ စတူသု ပဿေသု စတ္တာရော ဝိဟာရေပိ ကာရာပေသိ, ပုရတ္ထိမပဿေ ပုဗ္ဗဝနာရာမော နာမ ဝိဟာရော, ဒက္ခိဏပဿေ ပန ဒက္ခိဏဝနာရာမော နာမ, ပစ္ဆိမပဿေ ပစ္ဆိမဝနာရာမော နာမ, ဥတ္တရပဿေ ဥတ္တရဝနာရာမော နာမ. တေသု စတူသု ဝိဟာရေသု ဥတ္တရဝနာရာမော နာမ ဝိဟာရော အသနိပါဘဂ္ဂိနာ ဍယှိတွာ ဝိနဿိ. အဝသေသေ ပန တယော ဝိဟာရေ ပရိယတ္တိကောဝိဒါနံ တိဏ္ဏံ မဟာထေရာနံ အဒါသိ. နာမ လဉ္ဆမ္ပိ တေသံ အဒါသိ. ပစ္ဆိမဿ ရညော ကာလေယေဝ ဥတ္တရပဿေ ဝိဟာရံ ကာရာပေသိ.

The elder who was a resident of the Catubhūmika Monastery was born in the village of Khaṇittipāda. In the city of Arimaddana, he was a descendant of the community of Arahant elders. Wherever he went, having accurately learned the conduct of other monks, he had never before partaken of the four requisites with them; he had not even drunk water with them. He was in the habit of going to any place only after taking a piece of leather. Meanwhile, King Ukkaṃsika, in the city of Sirikhetta, taking the design of the cetiya that had been built by King Dvattapoṅka, had a cetiya constructed called Rājamaṇicūḷa. This cetiya was three hundred hands in circumference and the same in height. On the four sides of this cetiya, he also had four monasteries constructed: on the eastern side, the monastery named Pubbavanārāma; on the southern side, the one named Dakkhiṇavanārāma; on the western side, the one named Pacchimavanārāma; and on the northern side, the one named Uttaravanārāma. Among these four monasteries, the one named Uttaravanārāma was destroyed, having been burnt down by a lightning strike. The remaining three monasteries he gave to three great elders proficient in the scriptures. He also gave them designations. During the time of a later king, he had a monastery constructed on the northern side.

တသ္မိံ ပန စေတိယေ ဆတ္တံ အနာရောပေတွာယေဝ သော ရာဇာ ဒိဝင်္ဂတော. တေသု ပန စတူသု ဝိဟာရေသု နိသိန္နာနံ ထေရာနံ ဒက္ခိဏဝနာရာမဝိဟာရဝါသီမဟာထေရော ကစ္စာယနဂန္ထဿ အတ္ထံ ဆဗ္ဗိဓေဟိ သံဝဏ္ဏနာနယေဟိ အလင်္ကရိတွာ မရမ္မဘာသာယ သံဝဏ္ဏေသိ. ပစ္ဆိမဝနာရာမဝိဟာရ ဝါသိတ္ထေရော ပန နျာသဿ သံဝဏ္ဏနံ ဆဟိ နယေဟိ အလင်္ကရိတွာ အကာသိ.

But that king passed away without having erected the parasol on that cetiya. Among the elders residing in those four monasteries, the great elder who was a resident of the Dakkhiṇavanārāma Monastery adorned the meaning of the Kaccāyana text with six kinds of explanatory methods and explained it in the Maramma language. The elder who was a resident of the Pacchimavanārāma Monastery, however, composed a commentary on the Nyāsa, embellishing it with six methods.

ကလိယုဂေ ပန ဒသဝဿာဓိကေ သဟဿေ သမ္ပတ္တေ တဿ [Pg.125] ရညော ပုတ္တော သိရိနန္ဒသုဓမ္မရာဇာပဝရာဓီပတိ ရဇ္ဇံ ကာရေသိ. ပိတုနော ရာဇဂေဟံ ဘိန္ဒိတွာ ဝိဟာရံ ကာရာပေတွာ တိလောကာလင်္ကာရဿ နာမ မဟာထေရဿ အဒါသိ. တိလောကာလင်္ကာရတ္ထေရော စ နာမ တိပိဋကာလင်္ကာရတ္ထေရေန သမညာဏထာမဿ အရိယာလင်္ကာရတ္ထေရဿ သိဿောတိ ဒဋ္ဌဗ္ဗော. အယဉ္စတ္ထော ဟေဋ္ဌာ ဒဿိတော. ဇေယျပုရေ စတုဘူမိကအတုလဝိဟာရံ ကာရာပေတွာ ဒါဋ္ဌာနာဂရာဇဂုရုတ္ထေရဿ အဒါသိ. သော စ ထေရော နိရုတ္တိသာရမဉ္ဇူသံ နာမ နျာသသံဝဏ္ဏနံ အကာသီ.

In the Kali Yuga, when one thousand and ten years had passed, that king’s son, Sirinandasudhammarājāpavarādhīpati, ruled the kingdom. Having demolished his father’s palace, he had a monastery built and gave it to the great elder named Tilokālaṅkāra. The elder Tilokālaṅkāra should be understood as the disciple of the elder Ariyālaṅkāra, who was of equal knowledge and strength to the elder Tipiṭakālaṅkāra. And this matter has been shown below. In Jeyyapura, he had a four-storied, incomparable monastery constructed and gave it to the elder Dāṭṭhānāgarājaguru. That elder composed a commentary on the Nyāsa named Niruttisāramañjūsa.

ကလိယုဂေ ဒွါဒသာဓိကေ ဝဿသဟဿေ သမ္ပတ္တေ ဖဂ္ဂုနမာသေ သောတာပန္နာ နာမ အာရက္ခဒေဝတာ အညတ္ထ ဂမိဿာမာတိ အာဟံသူတိ နဂရာ သုပိနံ ပဿန္တာ ဟုတွာ ဗဟူသန္နိပတိတွာ ဒေဝပူဇံ အကံသု. ဒေဝတာနံ ပန သင်္ကမနံ နာမ နတ္ထိ, ပုဗ္ဗနိမိတ္တမေဝတန္တိ ဒဋ္ဌဗ္ဗံ.

In the Kali Yuga, when one thousand and twelve years had passed, in the month of Phagguna, the guardian deities named Sotāpanna said, "We will go elsewhere." The city-dwellers, having seen this in a dream, gathered in large numbers and performed worship to the deities. It should be understood, however, that there is no such thing as a departure of deities; it was merely an omen.

တသ္မိဉ္စ ကာလေ စိနရညော ယောဓာ အာဂန္တွာ မရမ္မရဋ္ဌံ ဒူသေသုံ. သာသနံ အဗ္ဘပ္ပဋိစ္ဆန္နော ဝိယ စန္ဒော ဒုဗ္ဗလံ အဟောသိ.

And at that time, the soldiers of the Chinese king came and corrupted the Maramma country. The Dispensation became weak, like the moon covered by clouds.

ကလိယုဂေ တေဝီသာဓိကေ ဝဿသဟဿေ သမ္ပတ္တေ တဿ ရညော ကနိဋ္ဌော မဟာပဝရဓမ္မရာဇာလောကာဓိပတိ နာမ ရာဇာ ရဇ္ဇံ ကာရေသိ. တသ္မိဉ္စ ကာလေ လောကသင်္ကေတဝသေန ပုညံ မန္ဒံ ဘဝိဿတီတိ ဝေဒသတ္ထညူဟိ အာရောစိတတ္တာ လောကသင်္ကေတဝသေနေဝ အဘိနဝပုညုပ္ပာဒနတ္ထံ ခန္ဓဝါရဂေဟံ ကာရာပေတွာ တာဝကာလိကဝသေန သင်္ကမိတွာ နိသီဒိ. တတော အပရဘာဂေ ဥတ္တရဂေဟံ ဘိန္ဒိတွာ တသ္မိံယေဝ ဌာနေ ဝိဟာရံ ကာရာပေတွာ ဧကဿ မဟာထေရဿ အဒါသိ.

In the Kali Yuga, when one thousand and twenty-three years had passed, the youngest brother of that king, a king named Mahāpavaradhammarājālokādhipati, ruled the kingdom. And at that time, because it had been announced by those learned in the Vedas and scriptures that, according to worldly convention, merit would decline, he, for the purpose of generating new merit in accordance with that same worldly convention, had a camp residence built and, having moved, resided there temporarily. Then, later, having demolished the northern house, on that very site he had a monastery constructed and gave it to a great elder.

ဒက္ခိဏဂေဟံ ပန နဂရဿ ပုရတ္ထိမဒိသာဘာဂေ ဝိဟာရံ ကာရာပေတွာ အဂ္ဂဏမ္မာလင်္ကာရတ္ထေရဿ အဒါသိ. သော စ ထေရော ကစ္စာယနဂန္ထဿစေဝ အဘိဓမ္မတ္ထသင်္ဂဟဿ စ မာတိကာဓာတုကထာယမကပဋ္ဌာနာနဉ္စ [Pg.126] အတ္ထံ မရမ္မဘာသာယ ယောဇေသိ.

As for the southern house, having had a monastery constructed in the eastern part of the city, he gave it to the elder Aggadhammālaṅkāra. And that elder composed in the Maramma language the meaning of the Kaccāyana text, the Abhidhammatthasaṅgaha, and the Mātikā, Dhātukathā, Yamaka, and Paṭṭhāna.

ဥပရာဇာ စ မဟာသေတုနော ပမုခေ ဌာနေ သောဝဏ္ဏမယဝိဟာရံ ကာရာပေတွာ ဥတ္တရဂေဟဝိဟာရ ဝါသိတ္ထေရဿ အန္တေဝါသိကဿ ဇိနာရာမတ္ထေရဿ အဒါသိ. တသ္မိံယေဝ ဌာနေ နာနာရတနဝိစိတြံ ဝိဟာရံ ကာရာပေတွာ တဿေဝ ထေရဿ အန္တေဝါသိကဿ ဂုဏဂန္ဓတ္ထေရဿ အဒါသိ.

The viceroy, having had a golden monastery constructed in the foremost place of the great white elephant, gave it to the elder Jinārāma, the pupil of the elder who was a resident of the Uttarageha Monastery. In that very same place, having had a monastery constructed, adorned with various jewels, he gave it to the elder Guṇagandha, a pupil of that same elder.

သော ပန ထေရော ‘ဆိန ဝ္ဍိန’ ဂါမေ ဝိဇာတော. ဝယေ ပန သမ္ပတ္တေ ရတနပူရနဂရံ ဂန္တွာ ပရိယတ္တိံ ဥဂ္ဂဏှိတွာ တတော ပုန နိဝတ္တိတွာ ဗဒုနနဂရေ ဗဒရဂါမေ နိသီဒိတွာ ပစ္ဆာ ‘ဆိန ဝ္ဍိန’ ဂါမေ စတူဟိ ပစ္စယေဟိ ကိလမထော ဟုတွာ ဝသတိ. တသ္မိဉ္စ ကာလေ ဂါမေ မောက္ခဿ နာမ ပုရိသဿ သန္တိကေ ဧကံ အနဂ္ဃံ မဏိံ ရာဇာ လဘိတွာ အတိဝ မမာယိ. ‘ဆိန ဝ္ဍိန’ မောက္ခမဏီတိ ပါကဋော အဟောသိ.

That elder, however, was born in the village of ‘China Vḍina’. When he came of age, he went to the city of Ratanapūra and learned the scriptures. Then, returning from there, he resided in the village of Badara in the city of Baduna. Later, he lived in the village of ‘China Vḍina’, being afflicted in regard to the four requisites. And at that time, the king obtained a priceless gem from a man in the village named Mokkha and cherished it exceedingly. It became known as the ‘China Vḍina Mokkha-maṇi’.

အထ ဥတ္တရဂေဟဝိဟာရဝါသိတ္ထေရော အာဟ,- ‘ဆိန ဝ္ဍိန’ ဂါမကေ န မဏိယေဝ အနဂ္ဃံ, အထ ခေါ ဧကောပိ ထေရော ဂုဏဂန္ဓော နာမ ပရိယတ္တိကောဝိဒေါ အနဂ္ဃောယေဝါတိ.

Then the elder who was a resident of the Uttarageha Monastery said, "In the small village of ‘China Vḍina,’ not only is the gem priceless, but also the elder named Guṇagandha, skilled in the scriptures, is indeed priceless."

အထ တံ သုတွာ ရာဇာ တံ ပက္ကောသေတွာ စတူဟိ ပစ္စယေဟိ ဥပတ္ထမ္ဘေတွာ ပူဇံ အကာသိ.

Then, having heard that, the king summoned him, supported him with the four requisites, and paid him homage.

သဟဿောရောဓဂါမေ ဂုဏသာရော နာမ ထေရော ပလိဏဂါမေ သုဇာတော နာမ ထေရော စ ဂုဏဂန္ဓတ္ထေရဿ သိဿာယေဝ အဟေသုံ.

The elder named Guṇasāra in the village of Sahassorodha, and the elder named Sujāta in the village of Paliṇa, were indeed disciples of the elder Guṇagandha.

ဧကသ္မိဉ္စ ကာလေ တိရိယပဗ္ဗတဝိဟာရဝါသီမဟာထေရော ဘိက္ခုသံဃမဇ္ဈေ အဂ္ဂဓမ္မာလင်္ကာရတ္ထေရံ ကီဠနဝသေန ဧဝမာဟ,- အမှေသု အာဝုသော အန္တရဓာရယမာနေသု တွံ လောကေ ဧကော ဂန္ထကောဝိဒတ္ထေရော ဘဝိဿသိ မညေတိ. အထ အဂ္ဂဓမ္မာလင်္ကာရော စ ဧဝမာဟ,-တုမှေသု ဘန္တေ အန္တရဓာရယမာနေသု မယံ ဂန္ထကောဝိဒါန ဘဝေယျာမကော နာမ [Pg.127] ပုဂ္ဂလော လောကေ ဂန္ထကောဝိဒေါ ဘဝိဿတီတိ. ပေါရာဏပေါတ္ထကေသု ပန အရိယာလင်္ကာရတ္ထေရော နနု ပနိဒါနိ မယံ ဂန္ထကောဝိဒါ န တာဝ ဘဝါမာတိ ဧဝမာဟာတိ ဝုတ္တံ. သော အဂ္ဂဓမ္မာလင်္ကာရတ္ထေရောယေဝ ရညာ ယာစိတော ရာဇဝံသ. သင်္ခေပမ္ပိ အကာသိ. သော ပ္ပန ထေရော အမစ္စပုတ္တော.

At one time, the great elder residing in the Tiriyapabbata monastery playfully said to the elder Aggadhammālaṅkāra amidst the assembly of monks, 'Friend, when we have passed away, it seems you alone will be an elder skilled in the scriptures in the world.' Then Aggadhammālaṅkāra said, 'Venerable sir, when you have passed away, if we are not to become skilled in the scriptures, what person indeed will be skilled in the scriptures in the world?' In the ancient books, however, it is said that the elder Ariyālaṅkāra remarked, 'Indeed, are we not now skilled in the scriptures? We have not yet become so.' That very elder Aggadhammālaṅkāra, being requested by the king, also composed a summary of the royal lineage. And that elder was the son of a minister.

ဧကသ္မိဉ္စ ကာလေ ဟီနာယာဝတ္တကော ဧကော မဟာအမစ္စော ရညော သန္တိကာ အတ္တနာ ဥပလဒ္ဓပရိဘောဂံ သဗ္ဗံ ဂဟေတွာ ဝိဟာရံ အာဂန္တွာ အဂ္ဂဓမ္မာလင်္ကာရတ္ထေရေန သဒ္ဓိံ သလ္လာပံ အကာသိ. သလ္လာပံ ပန ကတွာ သဗ္ဗံ ပရိဘောဂံ ထေရဿ ဒဿေတွာ သစေ ဘန္တေ တွံ ဂိဟိ ဘဝေယျာသိ, ဧတ္တကံ ပရိဘောဂံ လဘိဿတီတိ အာဟ. ထေရောပိ ဧဝမာဟ,-တုမှာကံ ပန ဧတ္တကော ပရိဘောဂေါ အမှာကံ သမဏာနံ ဝစ္စကုဋိံ အသုဘဘာဝနံ ဘာဝေတွာ ပဝိသန္တာနံ ပုညံ ကလံ နာဂ္ဃတိ သောဠသိန္တိ. ကိဉ္စာပိ ဣဒဉ္စ ပန ဝစနံ သာသနဝံသေ အပ္ပဓာနံ ဟောတိ, ပုဗ္ဗာစရိယသီဟေဟိ ပန ဝုတ္တ ဝစနံ ယာဝ အပါဏကောဋိကာ သရိတဗ္ဗမေဝါတိ မနသိကရောန္တေန ဝုတ္တန္တိ.

At one time, a certain chief minister who had reverted to the lower life came from the king’s presence, taking all the possessions he had acquired, and went to the monastery. There, he engaged in conversation with the Elder Aggadhammālaṅkāra. After conversing, he showed all his possessions to the Elder and said, 'Venerable Sir, if you were a layman, you would obtain this many possessions.' The Elder replied, 'For us ascetics, all these possessions of yours are not worth a sixteenth part of the merit of those who enter the latrine while developing the meditation on foulness.' Although this statement is not of major importance in the history of the Dispensation, it was said by one who bore in mind that the words spoken by the former teachers, who are like lions, should be remembered even to the last breath.

ကလိယုဂေ ပန စတုတ္တိံသာဓိကေ ဝဿသဟဿေ သမ္ပတ္တေ တဿ ပုတ္တော နရာဝရော နာမ ရာဇာ ရဇ္ဇံ ကာရေသိ. မဟာသီဟသူရဓမ္မရာဇာတိ နာမလဉ္ဆံ ပဋိဂ္ဂဏှိ. တဿ ရညော ကာလေ ‘သီ ခေါံ’ စေတိယဿ သမီပေ ဇေတဝနဝိဟာရေ ဂန္ထံ ဥဂ္ဂဏှန္တော ဧကော ဒဟရဘိက္ခု ဂန္ထဆေကောပိ သမာနော ဗာလကာလေ ဗာလစိတ္တေန အာကုလိတော ဟုတွာ ဝစ္စကူပေ ဝါတာတပေဟိ ဗဟိသုက္ခဘာဝေန ပဋိစ္ဆာဒိတေ ဒဏ္ဍေန အာလုလိတွာ ဒုဂ္ဂန္ဓောဝိယ စိတ္တသန္တာနေ ပရိယတ္တိဝါတာတပေဟိ ဗဟိသုက္ခဘာဝေန ပဋိစ္ဆာဒိတေ ကေနစိဒေဝ ရူပါရမ္မဏာဒိနာ အာလုလိတွာ ကိလေသသတ္တိသင်္ခါတော ဒုဂ္ဂန္ဓော ဝါယိတွာ ဟီနာယာဝတ္တိဿာမီတိ စိန္တေတွာ ဂိဟိဝတ္ထာနိ ဂဟေတွာ သဒ္ဓိံ သဟာယဘိက္ခုဟိ နဒီတိတ္ထံ အဂမာသိ. အန္တရာမဂ္ဂေ [Pg.128] တာဝ ဘိက္ခုဘာဝေနေဝ စေတိယံ ဝန္ဒိဿာမီတိ ဂိဟိဝတ္ထာနိ သဟာယကာနံ ဟတ္ထေ ဌပေတွာ စေတိယပ္ပမုခေ လေဏံ ပဝိသိတွာ ဝန္ဒိတွာ နိသီဒိ. အထ ဧကာ ဒဟရိတ္ထီ စေတိယင်္ဂဏံ အာဂန္တွာ ဗဟိ လေဏံ နိသီဒိသွာ ဥဒကံ သိဉ္စိတွာ ပတ္ထနံ အကာသိ,-ဣမိနာ ပုညကမ္မေန သဗ္ဗေဟိ အပါယာဒိနုက္ခေဟိ မောစေယျာမိ, ဘဝေ ဘဝေ စ ဟီနာယာဝတ္တကဿ ပုရိသဿ ပါဒစာရိကာ န ဘဝေယျာမီတိ.

In the Kali Yuga, when one thousand and thirty-four years had passed, his son, a king named Narāvara, reigned. He received the royal name Mahāsīhasūradhammarāja. During that king’s reign, near the ‘Sī Khoṃ’ cetiya in the Jetavana Monastery, a certain young monk was studying the scriptures. Although skilled in the scriptures, in his youth he became agitated by a childish mind. Just as when a cesspool, covered on the outside with dryness from wind and sun, is stirred with a stick, a foul smell arises, so too in the continuity of his mind, covered on the outside with the dryness of scriptural learning, being stirred by some sense object such as a form, the foul smell known as the power of the defilements arose. Thinking, 'I will revert to the lower life,' he took lay clothes and went to the river ford with his companion monks. On the way, thinking, 'First, while still a monk, I will pay homage to the cetiya,' he placed the lay clothes in the hands of his companions, entered a cave in front of the cetiya, paid homage, and sat down. Then a young woman came to the cetiya courtyard, sat down outside the cave, sprinkled water, and made an aspiration: 'By this meritorious deed, may I be freed from all sufferings, such as those of the lower realms, and in life after life, may I not become the wife of a man who reverts to the lower life.'

အထ တံ သုတွာ ဒဟရဘိက္ခု ဧဝံ စိန္တေသိ,-ဣဒါနိ အဟံဟီနာယာဝတ္တိဿာမီတိ စိန္တေတွာ အာဂတော, အယမ္ပိ ဒဟရိတ္ထီ ဟီနာယာဝတ္တကဿ ပုရိသဿ ပါဒစာရိကာ န ဘဝေယျာ မီတိ ပတ္ထနံ အကာသိ, ဣဒါနိ တံ ဒဟရိတ္ထိံ ကာရဏံ ပုစ္ဆိဿာမီတိ. ဧဝံ ပန စိန္တေတွာ ဗဟိ လေဏံ နိက္ခမိတွာ တံ ဒဟရိတ္ထိံကာရဏံ ပုစ္ဆိ,-ကသ္မာ ပန တွံ ဟီနာယာဝတ္တကဿ ပုရိသဿ ပါဒစာရိကာ န ဘဝေယျာမီတိ ပတ္ထနံ ကရောသီတိ. ဟီနာယာဝတ္တကဿ ဘန္တေ ပုရိသဿ ပါဒစာရိကာ န ဘဝေယျာမီတိ ဝုတ္တဝစနံ ဗာလပုရိသဿ ပါဒစာရိကာ န ဘဝေယျာမီတိ ဝုတ္တဝစနေန နာနာ န ဟောတိ, သဒိသတ္ထကမေဝါတိ နနု ဟီနာယာ ဝတ္တကော ဗာလောယေဝ နာမ, သစေ ပန ဘန္တေ ဟီနာယာဝတ္တကော ဗာလော နာမ န ဘဝေယျ, ကော နာမ လောကေ ဗာလော ဘဝေယျ, ဘိက္ခု နာမ ဟိ ပရေဟိ ဒိန္နံ စီဝရပိဏ္ဍပါတသေနာသနံ ပရိဘုဉ္ဇိတွာ သုခံ ဝသတိ, သစေ ဂန္ထံ ဥဂ္ဂဏှိတု ကာမော ဘဝေယျ, ယထာကာမံယေဝ ဂန္ထံ ဥဂ္ဂဏှိတုံ ဩကာသံ လဘတိ, ဧဝံ ပန အဟုတွာ အလသိကောယေဝ ဘုဉ္ဇိတွာ သယိတွာ နိသီဒိတုံ ဣစ္ဆေယျ, ဧဝမ္ပိ ယထာကာမံ ဘုဉ္ဇိတုံ သယိတုံ ဩကာသံ လဘတိ, ဧဝမ္ပိ သမာနော ပရဿ ဒါသော ဘဝိဿာမိ, ဒါရဿ ကိံကရော ဘဝိဿာမီတိ အကထေန္တောပိ ကထေန္တောဝိယ ဟုတွာ ဟီနာယာဝတ္တေယျ, သော လောကေ အညေဟိ ဗာလေဟိ အဓိကော ဗာလောတိ အဟံ မညာမိ, သစေ ပန ဗာလတရဿ ဘရိယာ ဘဝေယျ, အဟံ ဗာလတရီ ဘဝေယျန္တိ [Pg.129] ဝုတ္တေ သော ဒဟရဘိက္ခု သံဝေဂံ အာပဇ္ဇိတွာ ဗဟိနဂရဒွါရံ နိက္ခမိတွာ ဝါနရဂဏေန ဝိနာ ဈာယန္တောဝိယ ဝါနရော ဈာယိတွာ နိသီဒိ.

Then, hearing that, the young monk thought thus: 'I have come now, intending to revert to the lower life. This young woman has also made an aspiration: "May I not become the wife of a man who reverts to the lower life." Now I will ask this young woman the reason.' Having thought thus, he went outside the cave and asked the young woman the reason: 'Why do you make the aspiration, "May I not become the wife of a man who reverts to the lower life"?' She replied, 'Venerable sir, the statement "May I not become the wife of a man who reverts to the lower life" is no different from the statement "May I not become the wife of a foolish man"; it has the same meaning. For is not one who reverts to the lower life indeed a fool? If, venerable sir, one who reverts to the lower life were not a fool, then who in the world would be a fool? A monk, indeed, lives happily, enjoying robes, almsfood, and lodging given by others. If he wishes to study the scriptures, he gets the opportunity to study as he likes. If, however, he does not do so and, being lazy, wishes only to eat, sleep, and sit, even then he gets the opportunity to eat and sleep as he pleases. Even so, if he were to revert to the lower life, it is as if he were saying, though not saying it, "I will become another’s slave, I will become my wife’s servant." I think that in the world he is a greater fool than other fools. And if I were to become the wife of such a great fool, I would be an even greater fool.' Hearing this, the young monk was struck with a sense of urgency. He went out through the city gate and, like a monkey separated from its troop, sat down and meditated.

အထ သဟာယကာ အာဂန္တွာ ဂိဟိဝတ္ထာနိ ဂဏှာဟီတိ ပက္ကောသိံသု. တသ္မိံ ကာလေ သော ဒဟရဘိက္ခု အာဂစ္ဆထ ဘဝန္တောတိ ဝတွာ သဗ္ဗံ ကာရဏံ တေသံ အာစိက္ခိတွာ ဣဒါနိ ပန ဘဝန္တော ဟီနာယာဝတ္တေဟီတိ သစေ ယော ကောစိ အာဂန္တွာ မမ သီသံ မုဂ္ဂရေန ပဟာရေယျ, ဧဝံ သန္တေပိ ဟီနာယာဝတ္တိတုံ န ဣစ္ဆာမိ, ဣတော ပဋ္ဌာယ ယာဝ ဇီဝိတပရိယန္တာ ဟီနာယာဝတ္တိတုံ မနသာပိ န စိန္တယိဿာမီတိ ဝတွာ ဧရာဝတီနံဒိံ တရိတွာ ဇေယျပုရံ အဂမာသိ. တဒါ ကိရ ဒဟရိတ္ထီ ဒေဝလာဘဝယျ, န မနုဿိတ္ထီတိ ဝဒန္တိ ပဏ္ဍိတာတိ.

Then his companions came and called out, 'Take the householder's robes!' At that time, the young monk said, 'Come, sirs,' and having explained the whole matter to them, he declared, 'Now, sirs, you may revert to the lower life if you wish! But even if someone were to come and strike my head with a hammer, I would not wish to revert to the lower life. From now on, until the end of my life, I will not even think of reverting to the lower life in my mind.' Having said this, he crossed the Eravati River and went to Jeyyapura. It is said that the young woman was a celestial being, not a human woman—so declare the wise.

ဇေယျပုရံ ပန ပတွာ ပရိယတ္တိကောဝိဒါနံ မဟာထေရာနံ သန္တိကေ နယံ ဂဟေတွာ ပုညစေတိယဿ ဒက္ခိဏဒိသာဘာဂေ ဧကသ္မိံ ဝိဟာရေ နိသီဒိ. ပရိယတ္တိံ ဝါစေတွာ အထ ကမေန တံတံဒိသာဟိ ဘိက္ခုသာမဏေရာ အာဂန္တွာ တဿ သန္တိကေ ပရိယတ္တိံ ဥဂ္ဂဏှိံသု. အာဝါသံ ပန အလဘိတွာ ကေစိ ဘိက္ခုသာမဏေရာ ဆတ္တာနိပိ ဆာဒိတွာ နိသီဒိံသု.

Having arrived at Jeyyapura, and having learned the doctrine from the great elders skilled in the scriptures, he resided in a monastery to the south of the Puññacetiya. After he taught the scriptures, monks and novices from various regions gradually came and learned the doctrine from him. Unable to find lodging, some monks and novices even sat down, sheltering themselves with umbrellas.

ဧကသ္မိံ ကာလေ ရာဇာ နိက္ခမိတွာ ပုညစေတိယံ ဝန္ဒိဿာမီတိ စေတိယင်္ဂဏံ ပါဝိသိ. အထ ဆတ္တာနိ ဆာဒေတွာ နိသိန္နေ ဘိက္ခူ ဒိသွာ ဂုဟာယ သဒ္ဓိံ ဝိဟာရံ ကာရာပေတွာ တဿ ဘိက္ခုဿ အဒါသိ. တိလောကဂရူတိပိ နာမလဉ္ဆံ အဒါသိ. သုခဝေါဟာရတ္ထံ ပန ကကာရလောပံ ကတွာ တိလောဂရူတိ ဝေါဟရိံသု.

On one occasion, the king went out and entered the courtyard of the Puññacetiya, thinking, 'I will pay homage to the Puññacetiya.' Seeing the monks seated there, sheltered by umbrellas, he had a monastery with a cave built and gave it to that monk. He also bestowed the title 'Tilokagaru.' However, for ease of speech, they omitted the 'ka' sound and called him 'Tilogaru.'

တဿ ပန သဒ္ဓိဝိဟာရိကော သတ္တဝဿိကော တေဇောဒီပေါ နာမ ဘိက္ခု ပရိတ္တဋီကံ အကာသိ. အပရဘာဂေ ပန တိလောကာလင်္ကာရောတိ နာမလဉ္ဆံ အဒါသိ. ဧဝံ တေဇေဒီပေါ နာမ ဘိက္ခု နရာဝရရညော ကာလေ ပရိတ္တဋီကံ အကာသီတိ ဒဋ္ဌဗ္ဗံ. ကေစိ ပန ပစ္ဆိမပက္ခာဓိကရညော ကာလေတိ ဝဒန္တိ.

His pupil, a seven-year-old monk named Tejodīpa, composed a sub-commentary on the Paritta. Later, he was also given the title 'Tilokālaṅkāra.' Thus, it should be understood that the monk Tejodīpa composed the Paritta sub-commentary during the reign of King Narāvara. Some, however, say it was during the reign of King Pacchimapakkhādhika.

ဧကသ္မိံ [Pg.130] ပန ကာလေ တိရိယပဗ္ဗတဝိဟာရဝါသီမဟာထေရော ပါဒစေတိယံ ဝန္ဒနတ္ထာယ ဂန္တွာ ပစ္စာဂတကာလေ ကုခနနဂရေ သုဝဏ္ဏဂုဟာယံ ဇမ္ဗုဓဇတ္ထေရဿ သန္တိကံ ပဝိသိတွာ တေန သဒ္ဓိံ သလ္လာပံ အကာသိ. တေ စ မဟာထေရာ အညမညံ ပဿိတွာ သလ္လပိတွာ အတိဝိယ ပမောဒိံသု. လောကသ္မိဉှိ ဗာလော ဗာလေန ပဏ္ဍိတော ပဏ္ဍိတေန သဒ္ဓိံ အတိဝိယ ပမောဒတီတိ. တေ စ ဒွေ ထေရာ သမာနဝဿိကာ. တိရိယပဗ္ဗတဝိဟာရ ဝါသီမဟာထေရော တေန သဒ္ဓိံ သလ္လာပံ ကတွာ ပစ္စာဂစ္ဆိ. ဇမ္ဗုဓဇတ္ထေရော စ မဂ္ဂံ အစိက္ခိတုံ အနုဂစ္ဆိ. အထ တိရိယပဗ္ဗတဝိဟာရဝါသီမဟာထေရော ဇမ္ဗုဓဇတ္ထေရံ အာဟ,- အဟံ ဘန္တေ ရာဇဝလ္လဘော ဟောမိ ရာဇဂုရု,တွံယေဝ မမ ပုရတော ဂစ္ဆာဟီတိ. အထ ဇမ္ဗုဓဇတ္ထေရောပိ တိရိယပဗ္ဗတဝိဟာရဝါသိတ္ထေရံ အာဟ,-တွံ ဘန္တေ ရာဇဝလ္လဘော ဘဝသိရာဇဂုရု, လောကေ ရာဇဂုရု နာမ ပဓာနဘာဝေ ဌိတော, တသ္မာ တွံယေဝ မမ ပုရတော ဂစ္ဆာဟီတိ. ဧတ္ထ စ ဒွေပိ မဟာထေရာ အညမညံ ဂါရဝဝသေန လောကဝတ္တံ အပေက္ခိတွာ ဧဝမာဟံသူတိ ဒဋ္ဌဗ္ဗံ. တိရိယပဗ္ဗတဝိဟာရဝါသီမဟာထေရောပိ ရတနပူရနဂရံ ပတွာ ရာဇဝံသပဗ္ဗတံ ဂန္တွာ အရညဝါသံ ဝသိ.

Now, at one time, the great elder residing at Tiriyapabbatavihāra went to pay homage at the Foot Relic Shrine. Upon his return, he entered the Golden Cave in Kukhananagara and conversed with the Elder Jambudhaja. And those two great elders, having seen and conversed with each other, rejoiced exceedingly. For in the world, a fool delights exceedingly with a fool, and a wise man with a wise man. And those two elders were of equal seniority. The great elder residing at Tiriyapabbatavihāra, having conversed with him, returned. And the Elder Jambudhaja accompanied him to show the way. Then the great elder residing at Tiriyapabbatavihāra said to the Elder Jambudhaja, "Venerable sir, I am a favorite of the king and a royal preceptor; you should go ahead of me." Then the Elder Jambudhaja also said to the elder residing at Tiriyapabbatavihāra, "Venerable sir, you are a favorite of the king and the royal preceptor; in the world, the title 'royal preceptor' stands in a position of prominence, therefore you should go ahead of me." Here, it should be understood that both great elders spoke thus out of mutual respect and consideration for worldly custom. The great elder residing at Tiriyapabbatavihāra then reached Ratanapūranagara, went to Rājavaṃsapabbata, and dwelt in the forest.

အထ ဥက္ကံသိကရာဇာ ကနိဋ္ဌေန သူရကိတ္တိနာမေန သဒ္ဓိံ မန္တေသိ,-သစေ တွံ ဝနေ ထေရံ ပဌမံ ပဿသိ, တွံယေဝ ဝိဟာရံ ကာရာပေတွာ ထေရဿ ဒဒါဟိ, သစေ ပနာဟံ ပဌမံ ပဿေယျ, အဟံ ဝိဟာရံ ကာရာပေတွာ ဒဒါမီတိ.

Then King Ukkaṃsika consulted with his younger brother named Sūrakitti: "If you see the Elder first in the forest, you yourself must have a monastery built and give it to the Elder. But if I see him first, I will have a monastery built and give it."

အထ ကနိဋ္ဌာ ပဌမံ ပဿိတွာ တိရိယပဗ္ဗတကန္ဒရေ ဇေတဝနံ နာမ ဝိဟာရံ ကာရာပေတွာ အဒါသိ. ဣဒဉ္စ ဝစနံ သာဓုဇ္ဇနာနံ ဂုဏံ ဧဝကာရံ ပီတိသောမနဿံ ဥပ္ပဇ္ဇိ, တေန ပုညကမ္မေန တေန ပီတိသောမနဿေန သတ္တက္ခတ္တုံ ဒေဝရဇ္ဇသမ္ပတ္တိံ သတ္တက္ခတ္တုံ မနုဿရဇ္ဇသမ္ပတ္တိံ ပဋိလဘီတိ ဝုတ္တတ္တာ သာဓုဇ္ဇနာနံ ဂုဏံ အနုဿရိတွာ ပုညဝိသေသလာဘတ္ထာယ ဝုတ္တံ.

Then the younger brother, seeing him first, had a monastery named Jetavana built in a cave of Tiriyapabbata mountain and gave it. And this account of the virtue of good people thus caused joy and gladness to arise. Because it is said that by that meritorious action and by that joy and gladness, he obtained the prosperity of a divine kingdom seven times and the prosperity of a human kingdom seven times, this was spoken for the purpose of obtaining special merit by recalling the virtues of good people.

တိရိယပဗ္ဗတဝိဟာရဝါသီမဟာထေရော စ ဇမ္ဗုဓဇတ္ထေရဿ [Pg.131] ဂုဏံ ဥက္ကံသိကရညော အာရောစေသိ. ရာဇာ စ အတိဝိယ ပသီဒိတွာ ဇမ္ဗုဓဇောတိ မူလနာမေ ဒီပသဒ္ဒေန ယောဇေတွာ ဇမ္ဗုဒီပဓဇောတိ နာမလဉ္ဆံ အဒါသိ.

And the great elder residing at Tiriyapabbatavihāra announced the virtues of the Elder Jambudhaja to King Ukkaṃsika. And the king, being exceedingly pleased, combined the root name 'Jambudhaja' with the word 'dīpa' and gave him the name-sign 'Jambudīpadhaja'.

ဇမ္ဗုဓဇတ္ထေရော စ နာမ ဓမ္မနန္ဒတ္ထေရဿ သဒ္ဓိဝိဟာရိကာ. ဓမ္မနန္ဒတ္ထေရော စ ဇောတိပုညတ္ထေရဿ သဒ္ဓိဝိဟာရိကော. တေ စ ထေရာ အရဟန္တဂဏဝံသိကာ.

And the Elder Jambudhaja was a co-resident pupil of the Elder Dhammananda. And the Elder Dhammananda was a co-resident pupil of the Elder Jotipuñña. And these elders belonged to the lineage of arahants.

ဇမ္ဗုဓဇတ္ထေရော ပန ဝိနယပါဠိယာ အဋ္ဌကထာယ စ အတ္ထ ယောဇနံ မရမ္မဘာသာယ အကာသိ. မဏိရတနော နာမ ပန ထေရော အဋ္ဌသာလိနီသမ္မောဟဝိနောဒနီကင်္ခါဝိတရဏီအဋ္ဌကထာနံ အဘိဓမ္မတ္ထဝိဘာဝနီသင်္ခပဝဏ္ဏနာဠီကာနဉ္စ အတ္ထံ မရမ္မ ဘာသာယ ယောဇေသိ.

Moreover, the Elder Jambudhaja composed an explanation of the meaning of the Vinaya Pāḷi and its commentary in the Maramma language. And the elder named Maṇiratana explained the meaning of the Aṭṭhasālinī, Sammohavinodanī, and Kaṅkhāvitaraṇī commentaries, and also the Abhidhammatthavibhāvanī and Saṅkhepavaṇṇanā-ṭīkā, in the Maramma language.

မူလာဝါသဂါမေ စ ပုဗ္ဗာရာမဝိဟာရဝါသိတ္ထေရော ဂူဠတ္ထ ဒီပနိံ နာမ ဂန္ထံ ဝိသုဒ္ဓိမဂ္ဂဂဏ္ဌိပဒတ္ထဉ္စ မူလဘာသာယ အကာသိ, နေတ္တိပါဠိယာ စ အတ္ထံ မရမ္မဘာသာယ ယောဇေသိ. သော ပန ထေရော ပုဗ္ဗေ ဂါမဝါသီ ဟုတွာ သီသဝေဌနတာလပတ္တာနိ ဂဟေတွာ အာစရိယပ္ပဝေဏီဝသေန ဝိနယဝိလောမာစာရံ စရိ. ပစ္ဆာ ပန တံ အာစာရံ ဝိဿဇ္ဇိတွာ အရညဝါသံ ဝသိ. သောပိ ထေရော ဂမ္ဘီရဉာဏိကော သဒ္ဒတ္ထနယေသု အတိဝိယ ဆေကော.

And the elder residing in the Pubbārāma monastery in Mūlāvāsa village composed a text named Gūḷatthadīpanī and an explanation of the difficult words of the Visuddhimagga in the original language, and explained the meaning of the Nettipāḷi in the Maramma language. Previously, that elder, being a village-dweller, carried palm leaves as head coverings and, following the teachers’ tradition, behaved contrary to the Vinaya. Later, however, abandoning that conduct, he lived in the forest. That elder, too, was of profound knowledge and exceedingly skilled in grammar, meaning, and method.

ကလိယုဂေ ပန ပဉ္စတိံသာဓိကေ ဝဿသဟဿေ သမ္ပတ္တေ ကနိဋ္ဌော သိရိပဝရမဟာဓမ္မရာဇာ နာမ ဘူပါလော ရဇ္ဇံ ကာရေသိ. ဒဗ္ဗိမုခဇာတဿရေ ပန ဂေဟံ ကာရာပေတွာ နိသီဒနတော ဒဗ္ဗိမုခဇာတဿရောတိ နာမံ ပါကဋံ အဟောသိ. တသ္မိံ ပန ဇာတဿရေ ဇေယျဘူမိကိတ္တိံ နာမ ဝိဟာရံ ကာရာပေတွာ သိရိသဒ္ဓမ္မပါလတ္ထေရဿ အဒါသိ. ဗဟူနမ္ပိ ဂါမဝါသီ အရညဝါသီ ဘိက္ခူနံ အနုဂ္ဂဟံ အကာသိ. ရတနပူရနဂရသ္မိဉှိ ဒသသု ‘ဉျ္ौံ ယာံ’ ရာဇာံသေသု ပ္ပစ္ဆိမာ ပဉ္စ ရာဇာနော အဝိစိနိတွာယေဝ အလဇ္ဇီလဇ္ဇီမိဿကဝသေန သာသနံ ပဂ္ဂဏှိံသု. တဒါ [Pg.132] ဇိနသာသနံ အဗ္ဘန္တရေ စန္ဒောဝိယ အတိပရိသုဒ္ဓံ န အဟောသိ. ဧဝမ္ပိ လဇ္ဇိနော အတ္တနော အတ္တနော ဝံသာနုရက္ခဏဝသေန ဓမ္မံ ပူရေတုံ အနိဝါရိတတ္တာ လဇ္ဇီဂဏဝံသော န ဆိဇ္ဇတိ. တထာ အလဇ္ဇိနောပိ အတ္တနော အတ္တနော အာစရိယပ္ပဝေဏီဝသေန ဝိစရိံသု, တေန အလဇ္ဇီဂဏဝံသောပိ န ဆိဇ္ဇတီတိ ဒဋ္ဌဗ္ဗံ. တဿ ရညော ကာလေ ဒေဝစက္ကောဘာသော နာမ ဧကော ထေရော အတ္ထိ, ဝေဒသတ္ထညူ ပိဋကေသု ပန မန္ဒောတိ.

Now, in the Kaliyuga, when one thousand and thirty-five years had passed, a young king named Siripavaramahādhammarājā ruled. And because he had a house built near the Dabbimukhajātassara lake and resided there, the name Dabbimukhajātassara became well-known. And at that Jātassara, he had a monastery named Jeyyabhūmikitti constructed and offered it to the Elder Sirisaddhammapāla. He also provided support to many village-dwelling and forest-dwelling bhikkhus. For in Ratanapūranagara, among the ten ‘ñyौṃ yāṃ’ royal divisions, the last five kings, without discernment, upheld the Dispensation with a mixture of shameless and modest ones. At that time, the Dispensation of the Conqueror was not as exceedingly pure as the moon within. Yet, because the modest ones, striving to preserve their own lineages, were not prevented from fulfilling the Dhamma, the lineage of the modest ones did not cease. Similarly, the shameless ones also behaved according to their own teachers’ traditions, and thus the lineage of the shameless ones also did not cease—this should be understood. During that king’s reign, there was an elder named Devacakkobhāsa, learned in the Vedas but weak in the Piṭakas.

ကလိယုဂေ ပန အဋ္ဌတိံသာဓိကေ ဝဿသဟဿေ သမ္ပတ္တေ ဝေသာခမာသဿ ကာဠပက္ခအဋ္ဌမိတော ပဋ္ဌာယ လောကသင်္ကေတဝသေန ဥပ္ပဇ္ဇမာနံ ဘယံ နိဝါရေတုံ နဝဂုဟာယံ တေန ဒေဝစက္ကောဘာသတ္ထေရေန ကထိတနိယာမေန ပဌမံ မရမ္မိကဘိက္ခူ ပဋ္ဌာနပ္ပကရဏံ ဝါစာပေသိ. တတော ပစ္ဆာ ဇေဋ္ဌမာသဿ ဇုဏှပက္ခပါဋိပဒဒိဝသတော ရာမညရဋ္ဌဝါသိကေ ဘိက္ခူ ပဋ္ဌာနပ္ပကရဏံ ဝါစာပေသိ. မဟာဆဏဉ္စ ကာရာပေသိ. ရဋ္ဌဝါသိနောပိ ဗဟုပူဇာသက္ကာရံ ကာရာပေသိ. တဿ ကိရ ရညော ကာလေ ပေါတ္ထကံ အဋ္ဌိဘလ္လိကရုက္ခနိယျာသေဟိ ပရိမဋ္ဌံ ကတွာ မနောသိလာယ လိခိတွာ သုဝဏ္ဏေန လိမ္ပေတွာ ပိဋကံ ပတိဋ္ဌာပေသိ. တတော ပဋ္ဌာယ ယာဝဇ္ဇတနာ ဣဒံ ပေါတ္ထကကမ္မံ မရမ္မရဋ္ဌေ အကံသူတိ.

Now, in the Kaliyuga, when one thousand and thirty-eight years had passed, starting from the eighth day of the dark fortnight of the month of Vesākha, to avert the danger arising according to worldly convention, the king first had the Marammika bhikkhus recite the Paṭṭhānappakaraṇa in the nine caves, according to the method prescribed by the Elder Devacakkobhāsa. Later, from the first day of the bright fortnight of the month of Jeṭṭha, he had the bhikkhus residing in the Rāmañña country recite the Paṭṭhānappakaraṇa. He also arranged a great celebration and had the country-dwellers make many offerings and pay respects. It is said that during that king’s reign, he had a book prepared by polishing it with the sap of the Aṭṭhibhallika tree, writing on it with red arsenic, gilding it with gold, and thus established the scripture. From then until today, this work of book-making has been done in the Maramma country.

ကလိယုဂေ သဋ္ဌာဓိကေ ဝဿသဟဿေ သမ္ပတ္တေ (အဿယုဇမာသဿ ကာဠပက္ခဆဋ္ဌမိယံ အင်္ဂါရဝါရေ) တဿ ပုတ္တော ရဇ္ဇံ ကာရေသိ. သိရိဟာသီဟသူရသုဓမ္မရာဇာတိ နာမလဉ္ဆမ္ပိ ပဋိဂ္ဂဏှိ. ပိတု ရညော ဂေဟဋ္ဌာနေ စေတိယံ ကာရာပေသိ. တဿ ပန မာရဇေယျရတနန္တိ သမညာ အဟောသိ. တဿ ပန ရညော ကာလေ သလ္လာဝတိယာ နာမ နဒိယာ ပစ္ဆိမဘာဂေ တုန္နနာမကေ ဂါမေ ဂုဏာဘိလင်္ကာရော နာမ ထေရော သာမဏေရာနံ ဂါမဂ္ဂဝေသနကာလေ ဧကံသံ ဥတ္တရာသင်္ဂံ ကာရာပေတွာ [Pg.133] သီသဝေဌနတာလပတ္တာနိ ပန န ဂဏှာပေတွာ တာလဝဏ္ဋမေဝ ဂဏှာပေသိ. ဧကော ဂဏော ဟုတွာ သပရိဝါရေန သဒ္ဓိံ တုန္နဂါမေ နိသီဒိ. တုန္နဂဏောတိ တဿ သမညာ အဟောသိ. သော ပန ထေရော ပါဠိအဋ္ဌကထာဋီကာဂန္ထန္တရေသု အဓိပ္ပာယံ ယထာဘူတံ န ဇာနာတိ, အဘိဓမ္မပိဋကံယေဝ သိဿာနံ ဝါစေတွာ နိသီဒိ.

In the Kaliyuga, when one thousand and sixty years had passed (on the sixth day of the dark fortnight of the month of Assayuja, on a Tuesday), his son reigned. He also adopted the name-sign 'Sirihāsīhasūrasudhammarājā'. He had a cetiya built on the site of his father's house. His designation, however, was Mārajeyyaratana. During the reign of that king, in the village named Tunna on the western side of the Sallāvati River, an elder named Guṇābhilaṅkāra, when the novices were searching for alms in the village, would have them wear the upper robe over one shoulder, but not allowing them to take palm-leaf head coverings, would have them take only a palm-leaf fan. Having formed a single group, he resided in Tunna village together with his following. His designation became 'Tunnagaṇa'. That elder, however, did not truly understand the meaning of the Pāli texts, commentaries, sub-commentaries, and other treatises. He would reside there, having his disciples recite only the Abhidhamma Piṭaka.

တသ္မိဉ္စ ကာလေ ကေတုမတီနဂရေ နိသိန္နာ ဗဒ္ဓန္နာ ဗုဒ္ဓင်္ကုရတ္ထေရ စိတ္တတ္ထေရာ, ဒီပယင်္ဂနဂရေ ဥဠုဂါမေ နိသိန္နော သုနန္ဒတ္ထေရော, တလုပ္ပနဂရေ ဇေယျဗဟုအန္ဓဂါမေ ကလျာဏတ္ထေရောတိ ဣမေ စတ္တာရော ထေရာ သာမဏေရာနံ ဂါမပ္ပဝေသနကာလေ ဧကံသံ ဥတ္တရာသင်္ဂံ အကာရာပေတွာ သီသဝေဌနတာလပတ္တာနိ အဂ္ဂဏှာပေတွာ စီဝရံ ပါရုပါပေတွာ တာလဝဏ္ဋံ ဂဏှာပေတွာ သကလကဂဏံ ဩဝါဒံ ကတွာ နိသီဒိံသု. တေ ပန ထေရာ ပါဠိအဋ္ဌကထာဋီကာဂန္ထန္တရေသု အဓိပ္ပာယံ ယထာဘူဘံ ဇာနိံသု, တီသုပိ ပိဋကေသု ကောဝိဒါ အဟေသုံ. ဣစ္စေဝံ သိရိမဟာသီဟသူရသုဓမ္မရညော ကာလေ ပါရုပနဘိက္ခူဟိ နာနာ ဟုတွာ ဝိရူပံ အာပဇ္ဇိတွာ ဧကံသိကဂဏော နာမ ဝိသုံ ဘိဇ္ဇိ, ယထာ ပန အယမလံ အယတော ဥဋ္ဌဟိတွာ ဝိသဒိသံ ဟုတွာ ဝိရုဒ္ဓံ ဟောတီတိ. ဧဝံ ဘိဇ္ဇမာနာပိ ဂဏာ ရာဇာ ပမာဒေါ အနုဿုက္ကော ဟုတွာ အတ္တနော အတ္တနော ရုစိဝသေနေဝ စရိတွာ နိသီဒိံသု.

And at that time, these four elders—the Elders Buddhaṅkura and Citta, residing in Baddhanna in Ketumatī city; the Elder Sunanda, residing in Uḷugāma village in Dīpayaṅganagara city; and the Elder Kalyāṇa, residing in Jeyyabahuandhagāma village in Taluppanagara city—at the time of the novices’ entering the village, did not have them arrange their upper robes over one shoulder, nor did they have them take head coverings or palm leaves, but had them drape their robes and take a palm-leaf fan, and having instructed the entire group, they sat down. Those elders, however, truly understood the meaning in the Pāli texts, commentaries, sub-commentaries, and other treatises, and were skilled in all three Piṭakas. Thus, during the reign of King Sirimahāsīhasūrasudhammarāja, the Ekamsika group, having become different and altered from the Pārupaṇa bhikkhus, split off separately, just as rust, when it arises from iron, becomes dissimilar and conflicting. Even though the groups were thus fragmenting, the king, being negligent and inattentive, allowed each to act according to their own preference and remain.

တေသု စ ဒွီသု ဂဏေသု ပါရုပနဂဏေ ထေရာ ပါဠိအဋ္ဌကထာဋီကာဂန္ထန္တရေသု နီတတ္ထဝသေန ဝုတ္တံ ဝစနံ နိဿာယ နိက္ကင်္ခါ နိဒ္ဒေါသာဝ ဟုတွာ နိသီဒိံသု. ဧကံသိကဂဏေ ပန ထေရာ အတ္တနော အတ္တနော ဝါဒေါ န ပါဠိယံ န စ အဋ္ဌကထာသု နေဝ ဋီကာသု နာပိ ဂန္ထန္တေရေသု ဒိဿတိ, ဣမမတ္ထံ အဇာနန္တာ ဣဒမေဝ သစ္စံ မောဃမညန္တိ ဝတွာ ကေစိ ပန သကသကသိဿာနံ ဩဝါဒံ အဒံသု. ဧဝရူပါပိ သိဿာ ဩဝါဒံ ပဋိဂ္ဂဏှိံသု.

And among those two groups, the elders of the Pārupaṇa group, relying on the statements spoken in the Pāli texts, commentaries, sub-commentaries, and other treatises according to their explicit meaning, sat down free from doubt and fault. However, in the Ekaṃsika group, the elders, as their own doctrine was not seen in the Pāli, nor in the commentaries, nor in the sub-commentaries, nor in other treatises, and not knowing this fact, declared, "This alone is true, all else is false," and then some gave this instruction to their respective disciples. Even disciples of such a kind accepted that instruction.

ကေစိ ပန ပါဠိယာဒီသု သကဝါဒဿ အနာဂတဘာဝံ ဉတွာယေဝ [Pg.134] အပရိသုဒ္ဓစိတ္တာ ဟုတွာ သမ္မာသမ္ဗုဒ္ဓဿ ဘဂဝတော မုခံ အနောလောကေတွာ သမ္မာသမ္ဗုဒ္ဓဿေဝ ဘဂဝတော ဂုဏံ အနုဿရိတွာ သကဝါဒေ အာကာသေ ပသာရိတ ဟတ္ထောဝိယ အပ္ပတိဋ္ဌာနောတိ ဇာနိတွာယေဝ အမှာကံ ဝါဒေါ သမ္ပတ္တလင်္ကဿ သဒ္ဓမ္မစာရိတ္ထေရဿ ဝံသပ္ပဘဝေါတိ အနိဿာယဘူဘမ္ပိ နိဿယံ အကံသု. အဘူတေန မဟာထေရံ သီလဝန္တံ အဗ္ဘာစိက္ခိံသု. ဖျသီနာမကေ ဂါမေ ဒိဋ္ဌဓမ္မိကသမ္ပရာယိ ကတ္ထံ အနပေက္ခန္တဿ ဟီနာယာဝတ္တကဿ ဒုဿီလဿ ဥပါသကဿ လဉ္ဇံ ဒတွာ အမှာကံ ဝါဒါနုရူပံ ဧကံ ဂန္ထံ ကရောဟီတိ ဥယျောဇေတွာ အနာဂတေ အနုဘဝိယမာနဒုက္ခတော အဘာယိတွာ နိဿယံ ဂဝေသိံသူတိ.

Some, however, knowing that their own doctrine was not found in the Pāli and other texts, with impure minds, without looking to the face of the Blessed One, the Perfectly Enlightened One, and without recollecting the virtues of the Blessed One, the Perfectly Enlightened One, knowing full well that their own doctrine was unsupported, like a hand stretched out into the air, made a support out of what was not a support, saying, 'Our doctrine originates from the lineage of the Elder Saddhammacāritta, who arrived in Laṅkā.' They falsely accused the great, virtuous elder. In the village named Phyasīnāma, having given a bribe to an immoral layman—one who was heedless of welfare in this life and the next, and who had reverted to a low state—they incited him, saying, 'Compose a text in accordance with our doctrine.' Not fearing the suffering to be experienced in the future, they sought a support.

တသ္မိံဉ္စ ကာလေ နိဂြောဓပါဠိသုဝဏ္ဏဝိဟာရဝါသိတ္ထေရော ဂါမဝါသီဘိက္ခု ဂဏံ သမိတိံ ကတွာ တဿ နာယကော ဟုတွာ သီသဝေဌနံ အဓာရေန္တာ အမင်္ဂလဘိက္ခူ သာသနေ မာတိဋ္ဌန္တူတိ အရညဝါသီနံ ဘိက္ခူနံ ဂန္ထံ ဝိကောပေတွာ တတော တတော ပဗ္ဗဇေသုံ. အထ ဟတ္ထိသာလဂါမဿ ပုရတ္ထိမာယ အနုဒိသာယ သေဋ္ဌိတဠာကဿ ဒက္ခိဏာယ အနုဒိသာယ ဝိဟာရေ နိသိန္နေ အတိရေကပဏ္ဏာသဘိက္ခူပိ ပဗ္ဗာဇေဿာမာသိ စိန္တေတွာ ဂါမဝါသီဘိက္ခူ သန္နဟိတွာ အဂမာသိ. အထ ရာဇာ တမတ္ထံ သုတွာ ဂါမဝါသီဂဏောပိ ဧကော, အရညဝါသီဂဏောပိ ဧကော, ဂါမဝါသီဘိက္ခူ အရညဝါသီဘိက္ခူ ဝိဟေဌေသုံ န သက္ကာ, သကသကဝါဒဝသေန သကသကဋ္ဌာနေ နိသီဒိ တဗ္ဗန္တိ ရာဇလေခနံ ပေသေသိ. အထ အရညဝါသီဘိက္ခူ သုခံ ဝသိတုံ ဩကာသံ လဘိံသု.

And at that time, the elder residing in the Nigrodhapāḷi Golden Monastery, being the leader of the village-dwelling monks, gathered a group and became their leader. Saying, 'Let the inauspicious monks who wear head-wrappings not remain in the Sāsana!', they disrupted the affiliation of the forest-dwelling monks and expelled them from place to place. Then, thinking, 'We shall even expel the more than fifty monks seated in the monastery to the northeast of Hatthisāla village and to the southeast of the wealthy man's pond,' the village-dwelling monks prepared themselves and went. Then, the king, hearing of this matter, sent a royal decree stating, 'The group of village-dwelling monks is one, and the group of forest-dwelling monks is another. The village-dwelling monks cannot harass the forest-dwelling monks. Let each abide by their own doctrine and remain in their own places.' Thereupon, the forest-dwelling monks obtained the opportunity to dwell in peace.

ကလိယုဂေ ဆသတ္တတာဓိကေ ဝဿသဟဿေ သမ္ပတ္တေ တဿ ရညော ပုတ္တော မဟာသီဟသူရဓမ္မရာဇာဓိရာဇာ နာမ ရဇ္ဇံ ကာရေသိ. သောယေဝ သူရဇ္ဇရာဇာတိ စ သေတိဘိန္ဒောတိ စ ဝေါဟာရိယတိ.

In the Kali Yuga, when one thousand and seventy-six years had passed, the son of that king, named Mahāsīhasūradhammarājādhirājā, ruled the kingdom. He was also known as King Sūrajja and as Setibhinda.

တဿ [Pg.135] ရညော ကာလေ သုဝဏ္ဏယာနောလောကနဂါမဝါသီဥက္ကံသမာလံ နာမ ထေရံ အန္တောယုဓနာယကော ဧကော အမစ္စော အာနေတွာ ရတနပူရနဂရံ ပတွာ သုဝဏ္ဏကုက္ကုဋာစလေ ဝိဟာရံ ကာရာပေတွာ ဌပေသိ.

During that king's reign, a minister, a commander of the inner army, brought the elder named Ukkaṃsamāla, who resided in the village of Suvaṇṇayānoloka. Having reached Ratanapūra city, he had a monastery built on the Golden Cock's Hill and established him there.

သော ပါဠိအဋ္ဌကထာဋီကာဂန္ထန္တရေသု အတိဝိယ ဆေကော. ဝဏ္ဏဗောဓနံ နာမ လိခနနယဉ္စ အကာသိ. တဿ ဂါမဿ ရာဇူဟိ ဒိန္နဝသေန စေတိယဇဂ္ဂနကမ္မေ ယုတ္တကုလတ္တာ ပန ရညော အာစရိယဋ္ဌာနေ အဋ္ဌပေတွာ အန္တောယုဓနာယ ကဿေဝ ပူဇနတ္ထာယ နိယျာဒေသိ. တဿာပိ ရညော ကာလေ သာမဏေရေဟိ ဂါမပ္ပဝသနကာလေ ပါရုပေတွာ ပဝိသိတဗ္ဗန္တိ ဧကစ္စေ ဝဒိံသု. ဧကစ္စေ ပန ဧကံသံ ဥတ္တရာသင်္ဂံ ကတွာ ပဝိသိတဗ္ဗန္တိ ဝဒိံသု. ဧဝံ အညမညံ ကလဟံ အကံသု.

He was exceedingly skilled in the Pāli texts, commentaries, sub-commentaries, and other treatises. He also composed a method of writing called Vaṇṇabodhana. Because his family, on account of the village having been given by kings, was engaged in the work of watching over the cetiya, the king established him in the position of royal teacher and assigned him to the commander of the inner army for the purpose of veneration. During that king's reign as well, some said that novices, at the time of entering a village, should enter having fully draped their robes. Others, however, said they should enter having arranged their upper robe over one shoulder. Thus they quarreled with one another.

တတ္ထ ဥက္ကံသမာလာနာမကော ထေရော ပါရုပနဂဏေ ပဓာနော ဟုတွာ နာနာဂန္ထေသု ပါရုပနဝတ္တမေဝ အာဂတန္တိ ပကာသိံသု. ဧကံသိကဂဏေ ပန တိရိယပဗ္ဗတဝိဟာရဝါသီမဟာထေရာ အာစရိယပ္ပဝေဏီဒဿနဝသေန ပါရုပနဝါဒံ ပဋိက္ခိပိံသု.

There, the elder named Ukkaṃsamāla, being prominent in the Pārupana group, declared that the custom of full draping itself had come down in various texts. However, in the Ekaṃsika group, the great elders dwelling in the Tiriyapabbata Monastery rejected the doctrine of full draping, by way of showing the tradition of teachers.

အထ ရာဇာ စ ဖလိကခစိတဝိဟာရဝါသိတ္ထေရံ မေဃုစ္စနဝိဟာရဝါသိတ္ထေရံ သုဟတ္ထတ္ထေရံ ဗုဒ္ဓင်္ကုရတ္ထေရဉ္စာတိ ဣမေ စတ္တာရော ထေရေ ဝိနယဝိနိစ္ဆကဋ္ဌာနေ ဌပေတွာ ဒွေ ပက္ခာ အတ္တနော အတ္တနော ဝါဒံ ဒဿေန္တူတိ အာဟ.

Then the king, having appointed these four elders—the elder residing at the Phalikakhacita Vihāra, the elder residing at the Meghuccana Vihāra, the Elder Suhattha, and the Elder Buddhaṅkura—to the position of arbiters of the Vinaya, said, 'Let the two factions present their own doctrines.'

တေ စ စတ္တာရော ထေရာ ပါဠိအဋ္ဌကထာဋီကာဂန္ထန္တရေသု အကောဝိဒါ. တေသဉှိ ဌပေတွာ ရာဇဝလ္လဘမတ္တံ အညော ကောစိ ဂုဏဝိသေသော နတ္ထိ ရာဇဂုရုဘာဝတ္ထာယ, ယထာ ဗျဂ္ဃာ ရုက္ခဂစ္ဆလတာဒိပ္ပဋိစ္ဆန္နေ ဒုဂ္ဂဋ္ဌာနေ နိသိန္နေ မိဂေ ခုဒ္ဒကတ္တာ ဒုဗ္ဗလေပိ ဂဏှေတုံ န သက္ကောန္တိ, ဧဝမေဝ တေ ဧကံသိကတ္ထေရေ [Pg.136] ရာဇာနံ နိဿာယ ဌိတေ ဂန္ထေသု အနာဂတတ္တာ ဒုဗ္ဗလေပိ ဝါဒဝသေန အဘိဘဝိတုံ န သက္ခိံသု. တေနေဝ ပရသေနာယ ဗလဝတံ ဇာနိတွာ နိပစ္စကာရံ ဒဿေတွာ ဝေရံ သမေတွာ နိသိန္နော ပဏ္ဍိတယောဓောဝိယ ဝါဒံ နိဋ္ဌံ အပ္ပာပေတွာယေဝ ပါရုပနဂဏာ နိသီဒိံသူတိ.

And those four elders were unskilled in the Pāli texts, commentaries, sub-commentaries, and other treatises. Indeed, for them, apart from mere royal favor, there was no other special quality for the position of royal teachers. Just as tigers cannot catch deer sitting in a difficult place concealed by trees, bushes, creepers, and so on, even though the deer are small and weak, so too they were not able to overcome by way of debate the Ekaṃsika elders who relied on the king, even though the latter were weak on account of their doctrine not being found in the texts. Therefore, like a wise warrior who, knowing the strength of the opposing army, shows deference, appeases hostility, and sits down, the Pārupana group sat down without bringing the debate to a conclusion.

ကလိယုဂေ ပန ပဉ္စနဝုတာဓိကေ ဝဿသဟဿေ သမ္ပတ္တေ တဿ ပုတ္တော မဟာရာဇာဓိပတိ နာမ ရဇ္ဇံ ကာရေသိ. ပစ္ဆာ ပန ကာလေ တေရသာဓိကေ သတေ ဝဿသဟဿေ စ သမ္ပတ္တေ ရာမညရဋ္ဌိနော ရာဇာ တံ အဘိဘဝိတွာဝ အနီတတ္တာ ပတ္တဟံသာဝတီတိ ပါကဋံ အဟောသိ.

In the Kali Yuga, however, when one thousand and ninety-five years had passed, his son named Mahārājādhipati ruled the kingdom. Later, when one thousand one hundred and thirteen years had passed, the king of the Rāmañña country, having conquered him, became widely known as 'He who has attained Haṃsāvatī' because it had been brought under his dominion.

တဿ ရညော ကာလေ ကုခနနဂရေ ဇာလယုတ္တ ဂါမတော ဉာဏဝရံ နာမ ထေရံ အာနေတွာ အာစရိယဋ္ဌာနေ ဌပေသိ. သော ပန ထေရော ပါဠိအဋ္ဌကထာဋီကာဂန္ထန္တရေသု အတိဝိယ ဆေကော. သုဓမ္မသဘာယံ ပရိယတ္တိဝါစကာနံ သောတာရာနံ အတ္ထာယ အဘိဓမ္မတ္ထသင်္ဂဟပ္ပကရဏဿ ဂဏ္ဌိပဒတ္ထံ ပဌမံ အကာသိ. တတော ပစ္ဆာ အဋ္ဌသာလိနိယံ ဂဏ္ဌိပဒတ္ထံ သုရာဝိနိစ္ဆယဉ္စ အကာသိ. တတော ပစ္ဆာ တေန ရညာ ယာစိတော အဘိဓာနပ္ပဋီပိကာယ အတ္ထံ မရမ္မဘာသာယ ယောဇေသိ. ရညော နာမလဉ္ဆံ ဆန္ဒောလင်္ကာရသဒ္ဒနေတ္တိဝိဒဂ္ဂဒဏ္ဍီဗျဉ္ဇီနနယေဟိ အလင်္ကရိတွာ ရာဇာဓိရာဇနာမတ္ထပ္ပကာသိနိံ နာမ ဂန္ထမ္ပိ အကာသိ.

In that king’s time, he brought the elder named Ñāṇavara from the village of Jālayutta in the city of Kukhanana and installed him in the position of teacher. That elder, moreover, was exceedingly skilled in the Pāli texts, commentaries, sub-commentaries, and other treatises. In the Sudhammasabhā, for the benefit of the listeners of those who recite the scriptures, he first composed a gloss on the difficult passages of the Abhidhammatthasaṅgaha treatise. After that, he composed a gloss on the difficult passages of the Aṭṭhasālinī and also the Surāvinicchaya. Later, requested by the king, he rendered the meaning of the Abhidhānappadīpikā into the Maramma language. Adorning the king's name-seal with the methods of meter, rhetoric, grammar, and the clever expressions of Daṇḍin, he also composed a text named Rājādhirājanāmatthappakāsinī.

ရာဇာ ဟတ္ထိသာလနာမကေ ဒေသေ ကာရာပိတဂေဟံ ဘိန္ဒိတွာ သတပ္ပမာဏေ ဝိဟာရေ ကာရာပေတွာ သဗ္ဗေသမ္ပိ ဝိဟာရာနံ ကိတ္တိဇေယျဝါသဋ္ဌာပနန္တိ နာမာနိ ပညာပေတွာ တဿေဝ ထေရဿ အဒါသိ. ဝိဟာရနာမေနေဝ စ ထေရဿာပိ တံသမညာ အဟောသိ.

The king had a house demolished in a place called Hatthisāla and had one hundred monasteries built. Having designated the name 'Kittijeyyavāsaṭṭhāpana' for all the monasteries, he gave them to that very elder. And the elder also became known by the same name as the monastery.

တသ္မိဉ္စ ကာလေ အကျကရညော ပိတုရညော စ ကာလေ တေသံ [Pg.137] ဒွိန္နံ ဂဏာနံ ဝိဝါဒဝသေန အဝိပ္ပကတဝစနံ ပုန ဝိဝါဒဿ ဝူပသမနတ္ထာယ အတ္တနော အတ္တနော ဝါဒံ ကထာပေသိ. ပါရုပနဂဏေ သော ထေရော ပဓာနော ဟုတွာ ဧကံသိကဂဏေ ပန ပါသံသတ္ထေရော ပဓာနော ဟုတွာ ယထာယုဒ္ဓံ အကာသိ. အထ ရာဇာ အတိဝိယ ရာဇဝလ္လဘံ ဇေယျဘူမိသုဝဏ္ဏဝိဟာရဝါသိတ္ထေရံ တေသံ ဝါဒဿ ဝိနိစ္ဆိန္ဒနတ္ထာယ ဝိနယစရေဋ္ဌာနေ ဌပေသိ.

At that time, during the reigns of King Akyakara and his father the king, a matter between two groups remained unresolved due to their disputes. To settle the dispute once more, each side was made to present its own arguments. In the Pārupana group, that elder was prominent, while in the Ekaṃsika group, the elder Pāsaṃsa was prominent, and they contended as if in battle. Then the king appointed the elder Jeyyabhūmisuvaṇṇavihāravāsī, a great royal favorite, to the position of Vinaya judge to decide their dispute.

ကိဉ္စာပိ သော ပန ထေရော ပါဠိအဋ္ဌကထာဋီကာဂန္ထန္တရေသု ထောကံယေဝ ဇာနကတ္တာ ပရိယတ္တိကောဝိဒေသု အဗ္ဗောဟာရိကောယေဝ အဟောသိ, ရာဇဝလ္လဘတ္တာ ပန ရာဇာ ယထာဘူတံ အဇာနိတွာ ဝိနယဓရဋ္ဌာနေ ဌပေသိ. ယထာ ပန အယံ ပုရတ္ထိမဒိသာ, အယံ ပန ပစ္ဆိမဒိသာဘိ ဧဝမာဒိနာ ဒိသာဝဝတ္ထာနမတ္တံယေဝ ကာတုံ သမတ္ထံ နင်္ဂလကောဋိယာ သံဝဍ္ဎန္တံ ပရိသုံ ရာဇာဂါရေ ဓမ္မဝိနိစ္ဆကာမပစ္စဋ္ဌာနေ ဌပေတိ, ဧဝမေဝ ရာဇာ အယံ ဤဒိသော အယံ ဤဒိသောတိ အဇာနိတွာ ဝိနယဓရဋ္ဌာနေ ဌပိတတ္တာ သော ဇေယျဘူမိသုဝဏ္ဏဝိဟာရဝါသိတ္ထေရော တေသံ ဒွိန္နံ ပက္ခာနံ ဒွီသု ဝါဒေသု အယံ ဘူတော အယံ အဘူတောတိ ဝတ္တုံ န သက္ကာ, အဒွါရဃရေ ပဝိဋ္ဌကာလေဝိယ တဒါ အဟောသိ. သေယျထာပိ နာမ မဟိသော အတ္တနော သမီပေ ဌတွာ ဒေဝဂီတံ ဂါယိတွာ ဒေဝဝီဏံ ဝါဒေန္တဿ ဒေဝဂန္ဓဗ္ဗဿ ဝေဠုသလာကံ ပဟရန္တဿ စ ဂါမဒါရကဿ သဒ္ဒေသု ကိဉ္စိ ဝိသေသံ န ဇာနာတိ, ဧဝမိဒံ သမ္ပဒံ ဒဋ္ဌဗ္ဗံ. အထ ရာဇာ မမ ဝိဇိတေ ယေယေဘိက္ခူ ယံယံဣစ္ဆန္တိ, တေတေဘိက္ခူ တံတံစရိတွာ ယထာကမ္မံ နိသီဒန္တူတိ ရာဇလေခနံ ဌပေသိ. တေသံ ဝိဝါဒေါ တဒါ န ဝူပသမိ.

Although that elder, knowing very little of the Pāḷi texts, commentaries, and sub-commentaries, was indeed unacquainted with those skilled in learning, the king, because he was a royal favorite, appointed him to the position of a Vinaya expert without knowing the truth. Just as a king might place a person, capable only of determining directions—such as, 'this is the eastern direction, this is the western direction,' and nothing more—a person who has grown up at the end of a plowshare, in the position of a judge of the Dhamma and Vinaya in the royal court, similarly, the king, not knowing who was of what sort, appointed him to the position of a Vinaya expert. Therefore, that elder, dwelling in Jeyyabhūmisuvaṇṇavihāra, was unable to say, in the two disputes of those two factions, 'this is true, this is untrue,' and it was as if he had entered a house with no door. Just as a buffalo, standing near a celestial musician singing divine songs and playing a divine lute, or a village boy striking a bamboo stick, cannot distinguish any difference in the sounds, so should this situation be understood. Then the king issued a royal decree: 'Let whichever monks in my kingdom desire whatever, let those monks practice that and abide according to their deeds.' Their dispute, however, was not settled at that time.

အပရဘာဂေ တေရသာဓိကေ သတေ သဟဿေ စ သမ္ပတ္တေ ရတနပူရနဂရံ ဝိနဿိ.

In a later period, when one thousand one hundred and thirteen years had passed, the city of Ratanapūra was destroyed.

တတော ပစ္ဆာ ဒုတိယေ သံဝစ္ဆရေ ရတနသိခနဂရမာပကော ရာဇာ ရာမညရဋ္ဌိန္ဒဿ ရညော သေနံ ယဝခေတ္တတော စာတကသကုဏံဝိယ [Pg.138] အတ္တနော ပုညနုဘာဝေန မရမ္မရဋ္ဌတော နီဟရိတွာ သကလမ္ပိ ရာမညရဋ္ဌံ အတ္တနော ဟတ္ထဂတံ ကတွာ ရဇ္ဇံ ကာရေသိ.

Then, in the second year thereafter, the king who founded the city of Ratanasikha, by the power of his own merit, drove the army of the king of the Rāmañña country out from the Maramma country, like a sparrow hawk from a barley field. Having brought the entire Rāmañña country under his control, he ruled the kingdom.

တသ္မိဉ္စ ကာလေ သကလမရမ္မရဋ္ဌဝါသီနံ စိတ္တံ ပသာဒေသိ, ယထာ နာမ သူရိယာတပေန မိလာယန္တာနံ ကုမုဒါနံ အနောတတ္တောဒကေန သိဉ္စိတွာ ဟရိတတ္တံ ပါပေတိ, ဧဝမေဝ ရာမညရဋ္ဌိန္ဒဿ သေနာဗလာတပေဟိ ဒုက္ခပ္ပတ္တာနံ မရမ္မရဋ္ဌဝါသီနံ ဂဟဋ္ဌာနဉ္စေဝ ဘိက္ခူနဉ္စ အတ္တနော ပုညာနောတတ္တောဒကေန ဆိဉ္စိတွာ ကာယိကစေတသိကဝသေန ဒုဝိဓမ္ပိ သုခံ ဥပ္ပာဒေသိ.

At that time, he gladdened the hearts of all the inhabitants of the Maramma country. Just as one revives the greenness of water lilies withered by the sun's heat by sprinkling them with water from Lake Anotatta, in the same way, he sprinkled the inhabitants of the Maramma country—both householders and monks—who were suffering from the oppressive heat of the army of the king of Rāmañña, with the Anotatta-water of his own merit, thus giving rise to both physical and mental happiness.

သကလမရမ္မရဋ္ဌဝါသိနော စ အယံ အမှာကံ ရာဇာ ဗောဓိသတ္တောတိ ဝေါဟာရိံသု. အထ ဧကသ္မိံ မာသေ စတူသု ဥပေါသထဒိဝသေသု ဘိက္ခုသံဃံ နိမန္တေတွာ အန္တေပုရေ ပဝေသေတွာ ပိဏ္ဍပါတေန ဘောဇေသိ. ရာဇောရောဓာမစ္စေဟိ သဒ္ဓိံ ဥပေါသထံ ဥပဝသိ. သဗ္ဗေသမ္ပိ ရာဇောရောဓာမစ္စာနံ ဂုဏတ္တယပါဌံ သဟ အတ္ထယောဇနာနယေန ဝါစဂ္ဂတံ ကာရာပေသိ.

All the inhabitants of the entire Maramma country declared him to be “our king, a Bodhisatta.” Then, in a certain month, on the four Uposatha days, he invited the community of monks, led them into the inner palace, and fed them with almsfood. He observed the Uposatha together with the royal women and ministers. He had all the royal women and ministers memorize the recitation of the threefold qualities, together with its meaning and explanation.

အထ ဗေလုဝဂါမဝါသီယသတ္ထေရံ အနေတွာ အတ္တနော အာစရိယဋ္ဌာနေ ဌပေသိ. မဟာအတုလယသဓမ္မရာဇဂုရူတိ နာမလဉ္ဆမ္ပိ အဒါသိ. တတော ပဋ္ဌာယ ပန အတုလတ္ထေရောတိ နာမေန ပါကဋော အဟောသိ. တသ္မိဉ္စ ကာလေ ပါရုပနဂဏပက္ခာပလိဏဂါမဝါသီသုဇာတတ္ထေရာဒယော သာမဏေရာနံ ဂါမပ္ပဝေသနကာလေ စီဝရံ ပါရုပိတွာ ပဝိသိတဗ္ဗန္တိ အက္ခရံ လိခိတွာ ရညော သန္တိကံ သန္ဒေသပဏ္ဏံ ပဝေသေတိ.

Then, having brought the Elder Yasa, who resided at Beluvagāma, he established him in the position of his own teacher. He also bestowed upon him the title “Mahāatulayasadhammarājaguru.” From that time onward, he became widely known by the name “Atula Thera.” At that time, Sujāta Thera and others of the Pārupana faction, residing in Paliṇagāma, wrote a message stating: “When novices enter a village, they must enter having covered themselves with their robes,” and sent it to the king.

အထ ဧကံသိကဂဏပက္ခာပိ အတုလတ္ထေရာဒယော ပုဗ္ဗေသံ ရာဇူနံ ကာလေ အဓိကရဏံ ဝူပသမိ, ဣဒါနိ ဝူပသမိတကမ္မံ ပုန န ဥပ္ပာဒေတဗ္ဗန္တိ လေခနံ လိခိတွာ ရညော သန္တိကံ ပေသေသိ.

Then the Ekaṃsika faction, including Atula Thera and others, wrote a letter and sent it to the king, stating that the dispute was settled in the time of previous kings, and now a matter that has been settled should not be raised again.

အထ ရာဇာ ဒွိန္နံ ပက္ခာနံ သကသကဝါဒံ ကထေတုကာမောပိ [Pg.139] ဣဒါနိ ရာဇပ္ပဋိသံယုတ္တံ ကမ္မံ ဗဟု အတ္ထိ, တိဋ္ဌသု တာဝ သာသနပ္ပဋိသံယုတ္တံ ကမ္မံ, ရာဇပ္ပဋိသံယုတ္တမေဝ ကမ္မံ ပဌမံ အာရဘိဿာမိ, ပစ္ဆာ သာသနပ္ပဋိသံယုတ္တံ ကမ္မံ ကရိဿာမီတိ ရာဇလေခနံ ဌပေသိ. အပရဘာဂေ ပန ရာဇာ ဧဝံ အာဏံ ဌပေသိ,-ဣဒါနိ မမ ဝိဇိတေ သဗ္ဗေပိ ဘိက္ခူ မမ အာစရိယဿ မတိံ အနုဝတ္တိတွာ စရန္တူတိ.

Then the king, although wishing to hear the arguments of both sides, issued a royal instruction, thinking: “Now there is much business connected with royal affairs. Let the business connected with the Teaching wait for now. I will first begin the business connected with royal affairs, and later I will attend to the business connected with the Teaching.” Later, however, the king issued this command: “Now, all monks in my kingdom must conduct themselves following the opinion of my teacher.”

အထ ပါရုပနဂဏဘိက္ခူပိ ဧကံသိကဂဏံ အနုဝတ္တေသုံ ရညော အာဏာဝသေန. သဟဿောရောဓဂါမေ ပန ဒွေ မဟာထေရာ အတ္တနော ပရိသံ ပါရုပနဝသေနေဝ ဂါမပ္ပဝေသနဝတ္တံ ပရိပူရိတဗ္ဗန္တိ ဩဝဒိတွာ နိသီဒိံသု.

Then the monks of the Pārupana faction also followed the Ekaṃsika faction by the king's command. However, in the village of Sahassorodha, two great elders advised their own following that the practice of entering the village should be fulfilled in the Pārupana manner, and they remained there.

တဒါ ရညော အာစရိယော ယသတ္ထေရော တမတ္ထံ သုတွာတေ ပက္ကောသာပေသိ. တေ စ အာဂန္တွာ နဂရံ သမ္ပတ္တကာလေ ဧကော ဥပါသကော ပသန္နော ဟုတွာ တေသံ ထေရာနံ ပိဏ္ဍပါတေန ဥပဋ္ဌဟိ. အထ အတုလတ္ထေရော တေ မဟာထေရေ ဒူရဋ္ဌာနတော ဝါလုကံ အာနေတွာ တဿ ဥပါသကဿ ဂေဟသမီပေ ဩကိရာပေသိ. ဣဒံ ဝိနယဓမ္မဿ အနနုလောမဝသေန စရန္တာနံ ဒဏ္ဍကမ္မန္တိ ကောလာဟလမ္ပိ ဥပ္ပာဒေသိ. အထ တေသံ ဝါလုကံ အာဟရန္တာနံယေဝ အညမညံ သလ္လပေသုံ,-ဣဒါနိ ဘန္တေ ဝိနယဓမ္မာနုလောမဝသေန အာစရန္တာနံ အမှာကံ ဤဒိသံ ကမ္မံ အသာရုပ္ပံ, အဟော အစ္ဆရိယဓမ္မော လောကောတိ ဧကော ထေရော အာဟ. အထ ပန ဧကော ထေရော ဧဝမာဟ,-ဣဒါနိ အာဝုသော လောကပါလာ ဒေဝါ ဤဒိသံ အဓမ္မကမ္မံ ဒိသွာယေဝ အဇ္ဈုပေက္ခိတွာ အပ္ပောဿုကာ နိသီဒိတုံ န သက္ကာ, ဣဒါနိ လောကပါလာ ဒေဝါ ပမဇ္ဇိတွာ နိသီဒန္တိ မညေတိ.

Then the king’s teacher, the Elder Yasa, hearing of that matter, had them summoned. When they arrived at the city, a devout layman, being pleased, attended upon those elders with almsfood. Then the Elder Atula made those great elders bring sand from a distant place and had it scattered near that layman’s house. He also caused an uproar, proclaiming: “This is a punitive action against those who behave not in accordance with the rules of the Vinaya.” Then, while they were bringing the sand, they spoke amongst themselves. One elder said: “Now, venerable sirs, for us who are acting in accordance with the rules of the Vinaya, such an action is unsuitable. Oh, how strange are the ways of the world!” Then another elder said: “Now, friend, the guardian deities of the world, having seen such an unrighteous act, are surely unable to remain indifferent and sit idly. It seems they are now sitting neglectfully.”

တသ္မိံယေဝ ခဏေ ဝေဂေန မေဃော ဥဋ္ဌဟိတွာ အတုလတ္ထေရဿ ဝိဟာရေ ရာဇဂေဟေ စ ဧကက္ခဏေ အသနိယော နိပတိံသု. ဧဝံ သမာနောပိ သော ထေရော အတိမာနထဒ္ဓတာယ သတိံ န လဘိ.

At that very moment, a cloud quickly arose, and lightning bolts fell simultaneously on the monastery of the Elder Atula and on the royal palace. Even so, that elder, due to his excessive pride and obstinacy, did not gain mindfulness.

ပုန [Pg.140] ရာဇာ ဣဒါနိ မမ ဝိဇိတေ သဗ္ဗေပိ ဘိက္ခူ မမ အာစရိယဿ မတိံ အနုဝတ္တန္တိ ဝါ မာ ဝါတိ အမစ္စေ ပုစ္ဆိ. အမစ္စာပိ ဧဝံ ရညော အာရောစေသုံ,-ဣဒါနိ မဟာရာဇ ကုခနနဂရေ နီပဂါမေ နိသိန္နော ဧကော မဟာထေရော မုနိန္ဒဃောသော နာမ အတ္ထိ, သော ပါရုပနဝသေန အတ္တနော ပရိသံ ဩဝါဒေတွာ ဗဟုဂုဏံ ဥပ္ပာဒေတွာ နိသီဒတီတိ.

Again the king asked his ministers, “Now, in my domain, do all the monks follow the opinion of my teacher or not?” The ministers reported to the king, “Great king, now in the city of Kukhanana, in the village of Nīpagāma, there resides a great elder named Munindaghosa. He instructs his assembly according to the Pārupana practice and, having generated much merit, he resides there.”

အထ ရာဇာ ဧဝမာဟ,-တံ ပက္ကောသေတွာ သုဓမ္မသသာယံ မဟာထေရေ သန္နိပါဘာပေတွာ တဿ ထေရဿ ဝိနယ ပဏ္ဏတ္တိံ ယထာဘူတံ အဇာနန္တဿ ယထာဘူတံ သဘာဝံ ဒဿေတွာ ဩဝါဒေန္တူတိ.

Then the king said: “Summon him and, having assembled the great elders in the Sudhammasālā hall, let them show that elder, who does not know the Vinaya regulations as they really are, their true nature and admonish him.”

အထ အမစ္စာ တထာ အကံသု. မဟာထေရာ စ သုဓမ္မသဿယံ သန္နိပတိတွာ တံ ပက္ကောသေတွာ ဩဝဒိံသု. တေသု ပန မဟာထေရေသု ဧကော ထေရော ဘူပါလဿ သံဃရညော စ မုခံ ဩလောကေတွာ ဘဂဝတော ပန သမ္မာသမ္ဗုဒ္ဓဿ မုခံ အနောလောကေတွာ မုနိန္ဒဃောသတ္ထေရံ ဧဝမာဟ,- ဣဒါနိ အာဝုသော ဣမသ္မိံ မရမ္မရဋ္ဌေ သဗ္ဗေပိ ဘိက္ခူ ဘူပါလဿ သံဃဿ ရညော စ အာဏံ အနုဝတ္တိတွာ ဧကံသိကာယေဝ အဟေသုံ, တွံယေဝ ဧကော သဒ္ဓိံ ပရိသာယ ပါရုပနဝတ္ထံ စရိတွာ နိသီဒသိ, ကသ္မာ ပန တွံ မာနထဒ္ဓေါ ဟုတွာ ဤဒိသံ အနာစာရံ အဝိဇဟိတွာ တိဋ္ဌသီတိ.

Then the ministers did so. The great elders gathered in the Sudhammā Hall, summoned him, and admonished him. Among those great elders, one elder, observing the faces of the king and the Saṅgharāja, but not observing the face of the Blessed One, the Fully Enlightened Buddha, said to the elder Munindaghosa, “Friend, now in this Maramma country, all the monks, following the command of the king and the Saṅgharāja, have become those who wear the robe exposing one shoulder. You alone, with your assembly, wear the covering robe and sit. Why do you, being so arrogant, remain without abandoning such improper conduct?”

အထ မုနိန္ဒဃောသတ္ထေရော တဿ ထေရဿ မုခံ ဥဇုကံ ဩလောကေတွာ ဧဝမာဟ,- တွံ လဇ္ဇီပေသလော သိက္ခာကာမောတိ ပုဗ္ဗေ မယာ သုတပုဗ္ဗော, ဤဒိသော ပန ပုဂ္ဂလော ဤဒိသံ ဝစနံ ဝတ္တုနံ ယုတ္တော,ဤဒိသဿ ဟိ ပုဂ္ဂလဿ ဤဒိသံ ဝစနံ အဿာရုပ္ပံ, သစေ တွံ အယံ အပ္ပပုညော နိတ္တေဇော အနာထောတိ မံ မညိတွာ အဂါရဝဝသေန ဝတ္တုံ ဣစ္ဆေယျာသိ, ဧဝံ သန္တေပိ မမာစရိယဿ မုခံ ဩလောကေတွာ မမာစရိယဿ ဂုဏံ ဇာနိတွာ တဿ သိဿောယန္တိ အနုဿရိတွာ ဤဒိသံ ဝစနံ အဓမ္မိကံ ဝတ္တုံ န သက္ကာတိ.

Then the elder Munindaghosa, looking straight at that elder's face, said, “I have heard before that you are modest, amiable, and desirous of training. For such a person, such speech is unbecoming. If you, thinking me to be of little merit, powerless, and helpless, wish to speak disrespectfully, even so, having looked upon my teacher's face, having known my teacher's virtues, and having remembered that I am his disciple, you would not be able to utter such unrighteous speech.”

အထ [Pg.141] သော ထေရော တံ ပုစ္ဆိ,-ကော ပန တဝါစရိယောတိ. အထ သုခမ္မသဘာယံ ဌပိတံ ဗုဒ္ဓရူပံ ဝဒ္ဒိတွာ အယံ မမာစရိယောတိ အာဟ. မမာသရိယောတိ ဝတွာ ပန ဘိက္ခုသံဃမဇ္ဈေ ဥဋ္ဌဟိတွာ ဧကံသံ ဥတ္တရာသင်္ဂံ ကတွာ ဥက္ကုဋိကံ နိသီဒိတွာ အဉ္ဇလိံ ပဂ္ဂဟေတွာ အဟံ ဘန္တေ ယာဝ ဇီဝိတပရိယောသာနာ မမ ဇီဝိတံယေဝ ပရိစ္စဇိဿာမိ, ဘဂဝတော ပနတိ လောကဂ္ဂဿ သိက္ခာပဒံ န ဝိဇဟိဿာမီတိ အာရောစေသိ.

Then that elder asked him, “Who then is your teacher?” Then, venerating the Buddha image placed in the Sudhammā Hall, he said, “This is my teacher.” Having said, “This is my teacher,” he rose in the midst of the Saṅgha of monks, arranged his upper robe over one shoulder, sat down on his heels, raised his joined palms, and declared, “Venerable sirs, until the end of my life, I will give up my very life, but I will not abandon the training rule of the Blessed One, the supreme one in the world.”

အထ ရာဇာ တမတ္ထံ သုတွာ မာနထဒ္ဓေါ ဧသော မမ ဝိဇိတေ နိသီဒါပေတုံ ဝဋ္ဋတိ, ရဋ္ဌန္တရံ ပဗ္ဗာဇေတဗ္ဗောတိ ရာဇာဏာယ ရဋ္ဌန္တရံ ပေသေသိ.

Then the king, having heard this matter, thought, “This arrogant one is not fit to be allowed to reside in my kingdom; he should be banished to another country.” By the king's order, he sent him to another country.

ရာဇပုရိသာ စ တံ ပက္ကောသေတွာ ရဋ္ဌန္တရံ အာနေသိ. ဗဟင်္ဂံ နာမ ဒေသံ ပတွာ ဗဟင်္ဂနာယကော ပုရိသော ရာဇပုရိသာနံ လဉ္ဇံ ဒတွာ ဧဝမာဟ,- အယံ ပန ဘောန္တော မရမ္မရဋ္ဌဿ ပရိယန္တပ္ပဒေသော, ဣဓေဝ ဌပေတွာ တုမှေ နိဝတ္တထာတိ.

The king's men summoned him and took him to another country. Having reached a place called Bahaṅga, the chief of Bahaṅga gave a bribe to the king's men and said, “Sirs, this is the border region of the Maramma kingdom; leave him here and you may return.”

ရာဇ ပုရိသာပိ လဉ္ဇံ ဂဟေတွာ တတ္ထေဝ ဌပေတွာ နိဝတ္တိံသု. ထေရောပိ စတူဟိ ဒိသာဟိ အာဂတာနံ ဘိက္ခုသာမဏေရာနံ ပါရုပနဝသေန ဩဝါဒံ ဒတွာ ပရိယတ္တိံ ဝါစေတွာ တတ္ထ နိသီဒိ. အဘိဓမ္မတ္ထသင်္ဂဟဂန္ထဿ အတ္ထယောဇနမ္ပိ မရမ္မဘာသာယ အကာသိ.

The king's men, having taken the bribe, left him there and returned. The elder also, giving instruction on the manner of wearing the covering robe to the monks and novices who had come from the four directions and having them recite the scriptures, resided there. He also composed an explanation of the meaning of the Abhidhammatthasaṅgaha in the Maramma language.

အပရဘာဂေ ရာဇာ တမတ္ထံ သုတွာ ဣဒါနိ သော ထေရော မမ ဝိဇိတပရိယန္တေယေဝ နိသီဒိတွာ အမှေဟိ အနိစ္ဆိတံ နိဝါရိတံ ကမ္မံ ကတွာ နိသီဒိ, တံ ပက္ကောသထာတိ အာဟ.

Later, the king, hearing of this matter, said, “Now that elder, residing at the very border of my kingdom, sits having done an act that is unwanted and forbidden by us. Summon him.”

ရာဇဒူတာ စ တတ္ထ ဂန္တွာ ပက္ကောသိံသု. ထေရော စ ဣဒါနိ မံ ရာဇာ မာရေတုကာမောတိ မညိတွာ သိက္ခံ ပစ္စက္ခိတွာ ဂိဟိဝတ္ထံ နိဝါသေတွာ တေဟိ သဒ္ဓိံ အာဂစ္ဆိ. နဂရံ ပန အာဂန္တွာ ပတ္တကာလေ ရညော သန္တိကံ အာနေသိ.

The royal messengers went there and summoned him. The elder, thinking, “Now the king desires to kill me,” renounced the training, put on lay clothes, and came with them. Upon arriving at the city at the proper time, they brought him into the king's presence.

အထ ရာဇာ ဧဝမာဟ,-တွံ ဘိက္ခု ဟုတွာ ဂဏံ ဝဍ္ဎာပေတွာ နိသီဒသီတိ မယာ သုတံ, ကသ္မာ ပနိဒါနိ ဂိဟိ ဘဝသီတိ. သစေ [Pg.142] တွံ မဟာရာဇ မံ မာရေတုကာမော ပက္ကောသေယျာသိ, ဧဝံ သတိ ယဒိ သိက္ခံ အပ္ပစ္စက္ခာယ ဌိတံ မံ မာရေယျာသိ, တဝ ဘာရိယံ ကမ္မံ ဘဝိဿတီတိ မနသိကရိတွာ တဝ ကမ္မဿ အဘာရိယတ္ထာယ သိက္ခံ ပစ္စက္ခိတွာ အာဂတောမှိ, သစေ မံ မာရေတုကာမောသိ, မာရေဟီဟိ. ရာဇာ စ တံ ဗန္ဓနာဂါရေ ဌပေတွာ သျာမရဋ္ဌံ ယုဇ္ဈနတ္ထာယဂစ္ဆိ. ယဇ္ဈနတ္ထာယ ပန ဂန္တွာ ပစ္စာဂတကာလေ အန္တရာမဂ္ဂေဝ ဒိဝင်္ဂတော အဟောသီတိ.

Then the king said, “I have heard that you, being a monk, are increasing your following. Why then have you now become a layman?” The elder replied, “Great king, if you summoned me with the desire to kill me, and if you were to kill me while I remained in the training without having renounced it, it would be a heavy deed for you. Considering this, for the sake of your deed not being heavy, I have renounced the training and come. If you desire to kill me, then kill me.” The king, having placed him in prison, went to the Syāma kingdom to wage war. But having gone to wage war, on his return journey, he passed away on the road.

ကလိယုဂေ ပန ဒွါဝီသာဓိကေ ဝဿသတေ သဟဿေ စ သမ္ပတ္တေ တဿ ဇေဋ္ဌပုတ္တော သိရိပဝရမဟာဓမ္မရာဇာ နာမ ရဇ္ဇံ ကာရေသိ. ရတနသိခနဂရတော သင်္ကမေတွာ ဇေယျပုရံ ဒုတိယံ မာပိတတ္တာ ဇေယျပုရမာပေကော ရာဇာတိပိ တဿ သမညာ အဟောသိ. တသ္မိဉ္စ ကာလေ မဟာပဗ္ဗတဗ္ဘန္တရနဂရဝါသိံ ဉာဏတ္ထေရံ အာနေတွာ အာစရိယဋ္ဌာနေ ဌပေသိ. သောကိရ ထေရော ဂမ္ဘီရပညော ဧကသ္မိံ ဒိဝသေ နဝ ဝါ ဒသ ဝါ ဘာဏဝါရေ ဝါစုဂ္ဂတံ ကာတုံ သမတ္ထော အဟောသိ. အဘိနဝေါပသမ္ပန္နကာလေယေဝ ပဒဝိဘာဂဂန္ထံ နျာသသံ ဝဏ္ဏနံ ယမကသံဝဏ္ဏနံ မဟာပဋ္ဌာနသံဝဏ္ဏနဉ္စ မရမ္မဘာသာယ အကာသိ. ရာဇာ မဟာဘူမိရမ္မဏိယဝိဟာရံ နာမ ကာရာပေတွာ တဿေဝ အဒါသိ. ဉာဏာလင်္ကာရမဟာဓမ္မရာဇဂုရူ တိပိ နာမလဉ္ဆံ အဒါသိ.

In the Kaliyuga, when one thousand, one hundred and twenty-two years had passed, his eldest son, named Siripavaramahādhammarājā, reigned. Having moved from the city of Ratanasikhana, he had the second city of Jeyyapura built, and for that reason he also had the designation, ‘King Jeyyapuramāpeka.’ At that time, he brought the elder Ñāṇatthera, a resident of the city within the great mountain, and established him in the position of teacher. That elder, it is said, was of profound wisdom, able in a single day to learn by heart nine or ten sections of text. Soon after his higher ordination, he composed in the Maramma language the Padavibhāgagantha, the Nyāsasaṃvaṇṇanā, the Yamakasaṃvaṇṇanā, and the Mahāpaṭṭhānasaṃvaṇṇanā. The king had a monastery named Mahābhūmirammaṇiyavihāra built and gave it to him. He also bestowed the title Ñāṇālaṅkāramahādhammarājaguru.

တသ္မိဉ္စ ကာလေ ပါရုပနဂဏေ ထေရာ ဧဝံ စိန္တေသုံ,- ဣဒါနိ ပန အမှာကံ ပက္ခိကော ထေရော ရညော အာစရိယော အဟောသိ, ဣဒါနိ မယံ ပတိဋ္ဌာနံ လဘာမာတိ. ဧဝံ ပန စိန္တေတွာ သာမဏေရာနံ ဂါမပ္ပဝေသနကာလေ စီဝရံ ပါရုပေတွာ ပဝိသိတဗ္ဗန္တိ သန္ဒေသပဏ္ဏံ ရညော သန္တိကံ ပဝေသေသိ. အထ အတုလတ္ထေရော ပုဗ္ဗေ ဝုတ္တနယေန ဝူပသမိတံ ကမ္မမိဒန္တိ သန္ဒေသပဏ္ဏံ ရညော သန္တိကံ ပဝေသေသိ. တေနေဝ အညမညံ ပဋိဝစနဝသေန ဒဿေတုံ ဩကာသံ န လဘိံသူတိ.

At that time, the elders of the Pārupana faction thought thus: “Now an elder of our side has become the king’s teacher. Now we shall obtain a firm footing.” Having thought thus, they sent a written message to the king stating that when novices enter a village, they should enter having put on the full robe. Then the elder Atula, in the manner previously stated, sent a written message to the king declaring, “This matter has been settled.” Because of this, they did not get the opportunity to present a reply to one another.

တတော ပစ္ဆာ ကလိယုဂေ ပဉ္စဝီသဝဿာဓိကေ သတေ သဟဿေ [Pg.143] စ သမ္ပတ္တေ တဿ ရညော သိရိပဝရသုဓမ္မမဟာရာဇိန္ဒာဓိပတိ နာမ ရဇ္ဇံ ကာရေသိ. ရတနပူရံ ပန တတိယံ မာပကတ္တာ ရတနပူရမာပကောတိ ဧကဿ ပန ဆဒ္ဒန္တနာဂရာဇဿ သာမိဘူတတ္တာ သေတိဘိန္ဒောတိ စ သမညာ အဟောသိ. စရစ္စ ဂါမဝါသီစန္ဒာဝရံ နာမ ထေရံ အာနေတွာ အတ္တနော အာစရိယဋ္ဌာနေ ဌပေသိ. သူမိကိတ္တိအတုလံ နာမ ဝိဟာရံ ကာရာပေတွာ တဿ အဒါသိ. ဇမ္ဗုဒီပအနန္တဓဇမဟာဓမ္မရာဇဂုရူတိပိ နာမလဉ္ဆံ အဒါသိ. တဿ ရညော ကာလေ ဧကစ္စေ မနုဿာ ဒိဋ္ဌိဝိပလ္လာသာ အဟေသုံ, တေပိ ပက္ကောသာပေတွာ သမ္မာဒိဋ္ဌိံ ဂဏှာပေသိ. တဿ ပန ရညော ကာလေ ဧကံသိကဂဏံ အဘိဘဝိတုံ ဩကာသံ န လဘိံသူတိ.

Thereafter, in the Kaliyuga, when one thousand, one hundred and twenty-five years had passed, a king named Siripavarasudhammamahārājindādhipati reigned. As he was the one who had Ratanapūra built as the third capital, he was called Ratanapūramāpaka; and because he was the master of a certain six-tusked elephant king, he was also designated Setibhinda. He brought an elder named Candāvara, a resident of Caracca village, and established him in the position of his teacher. He had a monastery named Sūmikittiatula built and gave it to him. He also bestowed the title Jambudīpaanantadhajamahādhammarājaguru. During that king’s reign, some people held perverted views; he summoned them and had them accept right view. But during that king's reign, they did not get the opportunity to overcome the Ekaṃsika faction.

တတော ပစ္ဆာ ကလိယုဂေ အဋ္ဌတိံသာဓိကေ ဝဿသတေ သဟဿေ စ သမ္ပတ္တေ တဿ ရညော ပုတ္တော မဟာဓမ္မေ ရာဇာဓိရာဇာ နာမ ရဇ္ဇံ ကာရေသိ. နဂရဿ ဒက္ခိဏဒိသာဘာဂေ ပဉ္စဘူမိကဝိဟာရံ ကာရာပေတွာ ဇေယျဘူမိဝါသာတုလနာမေန ပညာပေတွာ မာရာဝဋ္ဋနဿ နာမ ထေရဿ အဒါသိ. ဂုဏမုနိန္ဒာဘိသာသနဓဇမဟာဓမ္မရာဇာဓိရာဇဂုရူတိပိ နာမလဉ္ဆံ အဒါသိ.

Thereafter, in the Kaliyuga, when one thousand, one hundred and thirty-eight years had passed, that king’s son, named Mahādhammarājādhirājā, reigned. He had a five-storied monastery built in the southern part of the city, and having named it Jeyyabhūmivāsātula, he gave it to an elder named Mārāvaṭṭana. He also bestowed the title Guṇamunindābhisāsanadhajamahādhammarājādhirājaguru.

တသ္မိဉ္စ ကာလေ နန္ဒမာလော နာမ ထေရော စလင်္ဂနဂရဿ ပုရတ္ထိမဒိသာဘာဂေ ဝိဟာရေ နိသီဒိတွာ ဗဟူနံ ဘိက္ခုသာမဏေရာနံ ဂန္ထံ ဝါစေသိ. သာမဏေရာနံ ဂါမပ္ပဝေသနကာလေ ပါရုပနဝတ္တမေဝ ပရိပူရေတွာ ပဝိသိတဗ္ဗံ, ဧကံသိကဝတ္တံ ပန နေဝ ပါဠိယံ န အဋ္ဌကထာယံ န စ ဋီကာသု နာပိ ဂန္ထန္တရေသု ဒိဿတိ, န ဓမ္မာနုလောမန္တိ ဩဝါဒံ အဘိဏှံ အဒါသိ. ပါဠိအဋ္ဌကထာဒီသု အာဂတဝိနိစ္ဆယံ ဒဿေတွာ ဧကမ္ပိဂန္ထံ အကာသိ.

At that time, the elder named Nandamāla, residing in a monastery in the eastern part of Calaṅganagara, taught texts to many monks and novices. He frequently gave the admonition that when novices enter a village, they should enter observing the practice of wearing the full robe, for the practice of wearing the robe exposing one shoulder is not found in the Pāli, the commentaries, the sub-commentaries, or other texts, nor is it in accordance with the Dhamma. Showing the decisions found in the Pāli, commentaries, and so on, he also composed a text.

အထ ဧကံသိကဂဏိကာ ဘိက္ခူ တံ ဂန္ထံ ရညော သန္တိကံ ပဝေသိံသု ဒေါသာဝိကရဏတ္ထာယ. တသ္မိဉ္စ ကာလေ ရာဇာ ဧဝရူပံ သုပိနံ ပဿိ, -သက္ကော ဟိ ဒေဝရာဇာ သေတဝတ္ထံ နိဝါသေတွာ [Pg.144] သေတာလင်္ကာရေဟိ အလင်္ကရိတွာ သေတကုသုမာနိ ပိလန္ဒိတွာ ရညော သန္တိကံ အာဂန္တွာ ဧဝမာဟ,- အပရန္တရဋ္ဌေဟိ မဟာရာဇ နမ္ပဒါနဒီတီရေ ပါဒစေတိယေ ဗဟူနိ တိဏာနိ ဥဋ္ဌဟိတွာ အညမညံ မူလေန မူလံ ခန္ဓေန ခန္ဓံ ပတ္တေန ပတ္တံ သမ္ပန္ဓိတွာ ပဋိစ္ဆာဒေတွာ ဌိတာနိ, တာနိ ပန ပုဗ္ဗရာဇူဟိ ယထာဘူတံ အဇာနန္တေဟိ အဝိသောဓိတာနိ, ဣဒါနိ ပန တယာ ယထာဘူတံ ဇာနန္တေန ပရိသုဒ္ဓံ ကတ္တုကာမေန ဝိသောဓိတဗ္ဗာနိ, တတ္ထစ ဧကော ဘိက္ခု အာဂန္တွာ ဥပဒေသနယံ ဒဿတီတိ.

Then the monks of the Ekaṃsika faction brought that book into the king’s presence in order to reveal faults. At that time, the king had a dream like this: Sakka, the king of the gods, dressed in white garments, adorned with white ornaments, and wearing white flowers, came into the king’s presence and said, “Great king, in the neighboring country, on the banks of the Nampadāna River, at the Pādacetiya, many grasses have sprung up, intertwining root with root, stem with stem, and leaf with leaf, covering one another. These were not purified by former kings who did not know things as they truly are; now, however, they should be purified by you, who know things as they truly are and desire to make them pure. And there a certain monk will come and show the method of instruction.”

ဧဝံ ပန သုပိနံ ပဿိတွာ နန္ဒမာလံ နာမ ထေရံ ပက္ကောသာပေတွာ ရတနပူရနဂရဿ ဧသန္နဋ္ဌာနေ ဥဒကကီဠနတ္ထာယ ကာရာပိတေ ရာဇဂေဟေ ဝသာပေသိ.

Having seen such a dream, he summoned the elder named Nandamāla and had him stay in the royal house built for water sports in the vicinity of Ratanapūranagara.

အထ ထေရော သာမဏေရာနံ ဂါမပ္ပဝေသနကာလေ ပါရုပနဝသေန ပဝိသိတဗ္ဗန္တိ ပါဠိအဋ္ဌကထာဋီကာဂန္ထန္တရေဟိ ရာဇာနံ ဇာနာပေသိ, ယထာ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရော သိရိဓမ္မာသောကရာဇာနံ သမ္မာဝါဒန္တိ. အထ ရာဇာ ပရိစိတ ပါရမီပုညသမ္ဘာရော မဟာဉာဏော ဇာနာသိ,-ပါရုပနဝါဒေါယေဝ ပါဠိအဋ္ဌကထာဋီကာဂန္ထန္တရေသု အာဂတော, ဧကံသိကဝါဒေါ ပန တေသု ကတ္ထစိပိ န အာဂတောတိ. ဧဝံ ပန ဇာနိတွာ ရညော ဂေဟေ ဒွေ ပက္ခေ ထေရေ သန္နိပါတာပေတွာ အတ္တနော အတ္တနော ဝါဒံ ကထာပေသိ.

Then the elder informed the king, citing the Pāli, the commentaries, the sub-commentaries, and other texts, that novices, when entering a village, should enter having fully covered themselves, just as the great elder Moggaliputtatissa informed King Siridhammāsoka of the correct doctrine. Then the king, who had accumulated the requisites of perfections and merit and was possessed of great wisdom, understood: “Only the doctrine of wearing the full robe is found in the Pāli, the commentaries, the sub-commentaries, and other texts, while the doctrine of wearing the robe on one shoulder is not found anywhere in them.” Knowing this, the king had the two factions of elders assemble in the royal house and had them each expound their own doctrine.

အထ ဧကံသိကတ္ထေရော ဧဝမာဟံသု,-တုမှာကံ ပါရုပနဝါဒေါ ကတ္ထ အာဂတောတိ. တဒါ ပါရုပနတ္ထေရာ ပရိမဏ္ဍလံ ပါရုပိဿာမီတိအာဒိနာ နယေန ပါဠိအဋ္ဌကထာဋီကာဂန္ထန္တရေသု ပါရုပနဝါဒေါ အာဂတောတိ အာဟံသု. တတော ပစ္ဆာ ပါရုပနတ္ထေရာ ဧဝမာဟံသု,-တုမှာကံ ပန ဧကံသိကဝါဒေါ ကတ္ထ အာဂတောတိ. တဒါ တေ ဧကံသိကတ္ထေရာ အဒွါရဃရံ ပဝိဋ္ဌကာလောဝိယ ရတ္တိဘာဂေ မဟာဝနမဂ္ဂေ ဂမနကာလောဝိယ စ ဟုတွာ ကိဉ္စိ ဝတ္တုံ န သက္ကာ. မုခံ နာမ ကထနတ္ထာယ ဘုဉ္ဇနတ္ထာယ ဟောတီတိ [Pg.145] ဝုတ္တတ္တာ ယံ ဝါ တံ ဝါ ဝဒန္တာပိ ရာဇာနံ အာရာဓေတုံ န သက္ခိံသု.

Then the elders of the one-shouldered faction said, “Whence comes your doctrine of wearing the full robe?” Thereupon, the elders of the full-robe faction replied, “The doctrine of wearing the full robe is found in the Pāli, the commentaries, the sub-commentaries, and other texts, in accordance with the principle beginning, ‘I will wear the lower robe wrapped around,’ and so on.” Afterward, the elders of the full-robe faction said, “But whence comes your doctrine of wearing the robe on one shoulder?” Then those elders of the one-shouldered faction, like men who have entered a doorless house or are walking on a path in a great forest at night, were unable to say anything. Although they said whatever came to mind—for it is said that the mouth is for speaking and for eating—they could not satisfy the king.

ရာဇာ စ ထေရံ နိဿာယ ဝိနယေ ကောသလ္လတာယ ပါဠိယံ ဤဒိသောယေဝ အာဂတော, အဋ္ဌကထာဒီသု ဤဒိသောယေဝါတိ ဝတွာ တုမှာကံ ဧကံသိကဝါဒေါ ပါဠိအဋ္ဌကထာဋီကာဂန္ထန္တရေသု န ဒိဿတိ, ဧဝမ္ပိ သမာနာ ကသ္မာ ဤဒိသံ ဝတ္တံ အကံသူတိ ပုစ္ဆိ. အထ တေ ဧကံသိကတ္ထေရာ စတုဟတ္ထဂဗ္ဘေ သဟောဍ္ဍေန ဂဟိတစောရာဝိယ မနုဿေဟိ ဂတိတကာကာဝိယ စ ကိဉ္စိ ဝတ္တုံ အသက္ကုဏေယျတာယ သဗ္ဗဒိသာသု ဩလောကေတွာယေဝ အမှာကံ စာရိတ္တံ ပါဠိအာဒီသု န ဒိဋ္ဌပုဗ္ဗံ, အထ ခေါ ပန အာစရိယပ္ပဝေဏီဝသေနေဝ စရိမှာတိ ဝတွာ ပရာဇယံ ပတွာ ပါရုပနပက္ခေယေဝ ပဝိသိံသူတိ. ရာဇာ စ ဣတော ပဋ္ဌာယ ဘိက္ခူ ပါရုပနဝတ္တမေဝ ကာရာပေတုံ သာမဏေရာနံ ဩဝဒန္တူတိ ရာဇာဏံ ဌပေသိ. တတော ပဋ္ဌာယ ဧကံသိကပက္ခာထေရာ အရုဏုဂ္ဂမနကာလေ ကောသိယာဝိယ သီသံ ဥဋ္ဌဟိတုမ္ပိ န သက္ကာတိ.

The king, relying on the elder and due to his own skill in the Vinaya, said, “It is found just so in the Pāli, and just so in the commentaries and so on,” and then asked, “Your doctrine of wearing the robe on one shoulder is not found in the Pāli, the commentaries, the sub-commentaries, or other texts. That being so, why did you follow such a practice?” Then those elders of the one-shouldered faction, like thieves caught with their loot in a four-cubit cell, or like crows driven off by men, were unable to say anything. Having looked in all directions, they said, “Our practice has not been seen before in the Pāli and so on, but we have acted only according to the lineage of our teachers.” Having thus admitted defeat, they joined the faction of those who cover both shoulders. And the king established a royal decree: “Henceforth, let the monks instruct the novices to practice only the custom of covering both shoulders.” From that time on, the elders of the one-shouldered faction, like owls at sunrise, were not even able to lift their heads.

သောကသရဘူမဟာစေတိယဿ ပုရတ္ထိမဒိသာဘာဂေ ဒွီဟိ ပါသာဒေဟိ အလင်္ကတံ စတုဘူမိကံ ဘူမိကိတ္တိဝိရာမံ နာမ ဝိဟာရံ ကာရာပေတွာ နန္ဒမာလတ္ထေရဿ အဒါသိ, နရိန္ဒာဘိဓဇမဟာဓမ္မရာဇာဓိရာဇဂုရူတိ နာမလဉ္ဆမ္ပိ အဒါသိ. သော ပန ထေရော ဆပ္ပဒဝံသိကောတိ ဒဋ္ဌဗ္ဗော. အဘိနဝေါပသမ္ပန္နကာလေယေဝ ဝိနယဝိနိစ္ဆယဿ သုတ္တသင်္ဂဟဿ မဟာဝဂ္ဂဋ္ဌကထာယ စ အတ္ထယောဇနံ မရမ္မဘာသာယ အကာသိ, သာသနသုဒ္ဓိဒီပိကံ နာမ ဂန္ထမ္ပိ အကာသီတိ.

To the east of the great Sokasarabhū Cetiya, he had a four-storied monastery built, named Bhūmikittivirāma, adorned with two mansions, and gave it to the Elder Nandamāla. He also bestowed upon him the title "Narindābhidhajamahādhammarājādhirājaguru." This elder should be regarded as belonging to the Chappada lineage. Immediately after his higher ordination, he composed an explanation in the Maramma language of the Vinayavinicchaya, the Suttasaṅgaha, and the Mahāvaggaṭṭhakathā. He also authored a treatise called "Sāsanasuddhidīpikā."

တတော ပစ္ဆာ ကလိယုဂေ တေစတ္တာလီသာဓိကေ ဝဿသတေ သဟဿေ စ သမ္ပတ္တေ ဖဂ္ဂုနမာသဿ ကာဠပက္ခပန္န ရသမိယံ ရတနသိခမာပကဿ ရညော မဇ္ဈိမပုတ္တော ရဇ္ဇံ ကာရေသိ[Pg.146].

Then, later in the Kali age, when one thousand, one hundred, and forty-three years had passed, on the fifteenth day of the dark fortnight of the month of Phagguna, the middle son of the king who founded Ratanasikha assumed the kingship.

တဒါ ရာဇာ ဧဝံ စိန္တေသိ,-ဧကံသိကပါရုပနဝသေန ဥပ္ပန္နော ဝိဝါဒေါ ပုဗ္ဗေသံ ရာဇူနံ ကာလေ ဝူပသမိတုံ န သက္ကာ, သိရိပဝရသုဓမ္မမဟာရာဇိန္ဒာဓိပတိနော ကာလေပိ ရာဇဂေဟေ သန္နိပါတာပေတွာ ရညော သမ္မုခေ ကထာပိတတ္တာ ဝိဿဋ္ဌေန ကထေတုံ ဩကာသဿ အလဒ္ဓတ္တာ ယထာကာမံ ဝတ္တုံ အဝိသဟတ္တာ ပရာဇယော အဟောသီတိ လေသံ ဩဍ္ဍတုံ ဩကာသော ဘဝေယျမယှံ ပန ကာလေ ဤဒိသံ အကတွာ တေသံ တေသံ ထေရာနံ ဝိဟာရေ ဒူတံ ပေသေတွာ သကသကဝါဒံ ကထာ ပေဿာမိ, ဧဝဉှိ သတိ တေတေထေရာ ဝိဿဋ္ဌာ ဟုတွာ ကထေဿန္တီတိ.

Then the king thought thus: “The dispute that arose concerning the one-shouldered and full-robe practices could not be settled in the time of former kings. Even in the time of King Siripavarasudhammamahārājindādhipati, because they were assembled in the royal palace and made to speak in the king's presence, they had no opportunity to speak frankly and were unable to speak as they wished, and so defeat occurred. Thus, there could be an opportunity to make an excuse. In my time, however, I will not do it that way. I will send messengers to the monasteries of those various elders and have them state their respective doctrines. For if this is done, those elders will speak freely and openly.”

ဧဝံ ပန စိန္တေတွာ အန္တောယုဓနာယကံ အမစ္စံ ပဓာနံ ကတွာ တေသံ တေသံ ထေရာနံ သန္တိကံ ဂန္တွာ အာရောစာပေသိ,-သကသကဝါဒံ ဝိဿဋ္ဌာ ဟုတွာ ဝဒထာတိ. အထ ဧကံသိကဂဏိကာ ထေရာ အမှေဟိ ဝုတ္တဝစနံ ပါဠိအာဒီသု န ဒိဿတိ, အထ ခေါ ပန အာစရိယပ္ပဝေဏီဝသေနေဝ မယံ စရိမှာတိ အနုဇာနိံသု.

Having thought thus, he made the minister Antoyudhanāyaka the chief and had him go to those various elders to announce: “State your respective doctrines frankly.” Then the elders of the Ekaṃsika faction admitted, “The words spoken by us are not found in the Pāli and so on, but we have acted only according to the lineage of our teachers.”

မဟာရာဇာ စ ဧဝံ ထေရာနံ အနုဇာနနေ သတိ ကိဉ္စိ ကတ္တဗ္ဗံ နတ္ထိ, ဣဒါနိ ပရိမဏ္ဍလသုပ္ပဋိစ္ဆန္နသိက္ခာပဒါနိ အဝိကောပေတွာ သာမဏေရာ ဂါမံ ပဝိသန္တူတိ ရာဇလေခနံ တတ္ထ တတ္ထ ပေသေသိ.

And when the elders had made this admission, the great king had nothing further to do. He then sent royal edicts everywhere, stating: “Now let the novices enter the villages without violating the training rules on wearing the robe wrapped around and being properly covered.”

အပရဘာဂေ ပန သဟဿောရောဓဂါမတော ဥပသမ္ပဒါ ဝဿေန သတ္တဝဿိကံ ဉာဏံ နာမ ဘိက္ခုံ အာနေတွာ အန္တောယုဓဝိဟာရံ နာမ ကာရာပေတွာ တဿ အဒါသိ, ဉာဏာဘိသာသနဓဇမဟာဓမ္မရာဇဂုရူတိ နာမလဉ္ဆမ္ပိ အဒါသိ. အထ ရညာ ယာစိတော ရာဇာဘိသေကဂန္ထံ ပရိသောဓေတွာ မရမ္မဘာသာယ အတ္ထံ ယောဇေသိ.

Later, from the village of Sahassorodha, he brought a monk named Ñāṇa, who was of seven years’ standing since his higher ordination, had a monastery named Antoyudhavihāra built, and gave it to him. He also bestowed upon him the title “Ñāṇābhisāsanadhajamahādhammarājaguru.” Then, having been requested by the king, he revised the text on royal consecration and composed an explanation of its meaning in the Maramma language.

အပရဘာဂေ ဘဂဝါ ဓရမာနောယေဝ အာဂန္တွာ စတုန္နံ ယက္ခာနံ ဒမေတွာ တေဟိ ဒိန္နံ မံသောဒနံ ပဋိဂ္ဂဟေတွာ ပဗ္ဗတသာမန္တဒေသံ [Pg.147] ဂန္တွာ ပရိဘုဉ္ဇိတွာ တံ ဌာနံ ဩလောကေတွာ သိတံ ပါတွာကာသိ. အထ အာနန္ဒတ္ထေရော ကာရဏံ ပုစ္ဆိ. အနာဂတေ ခေါ အာနန္ဒ ဣမသ္မိံ ဒေသေ မဟာနဂရံ ဘဝိဿတိ, စတ္တာရော စ ဣမေ ယက္ခာ တသ္မိံ နဂရေ ရာဇာနော ဘဝိဿန္တီတိ ဗျာကာသိ.

Later, while the Blessed One was still living, he came and tamed four yakkhas. Having accepted the rice with meat offered by them, he went to the region bordering the mountain, partook of it, and having surveyed that place, he manifested a smile. Then the Venerable Ānanda asked the reason. The Blessed One prophesied, “In the future, Ānanda, a great city will arise in this region, and these four yakkhas will become kings in that city.”

ယထာဗျာကတနိယာမေနေဝ ကလိယုဂေ စတုစတ္တာလီသာဓိကေ ဝဿသတေ သဟဿေ စ သမ္ပတ္တေ မာဃမာသဿ ကာဠပက္ခဒွါဒသမိယံ အင်္ဂါရဝါရေ ဥတ္တရဖဂ္ဂုနီနက္ခတ္တေန ယောဂေ အမရပုရံ နာမ မဟာရာဇဋ္ဌာနီနဂရံ မာပေသိ.

Exactly as foretold, in the Kali Yuga, when one thousand one hundred and forty-four years had passed, on the twelfth day of the dark fortnight in the month of Māgha, on Tuesday, in conjunction with the constellation of Uttaraphaggunī, he founded the royal capital city named Amarapura.

သိရိပရဝိဇယာနန္တယသတြိဘဝနာဒိတျာဓိပတိပဏ္ဍိတမဟာဓမ္မရာဇာဓိရာဇာတိ နာမလဉ္ဆမ္ပိ ပဋိဂ္ဂဏှိ.

He also accepted the title Siriparavijayānantayasatribhavanādityādhipatipaṇḍitamahādhammarājādhirāja.

အဂ္ဂမဟေသိယာ ကာရာပိတံ ဇေယျဘူမိဝိဟာရကိတ္တိနာမကံ ဝိဟာရံ ဂုဏာဘိလင်္ကာရသဒ္ဓမ္မမဟာဓမ္မရာဇာဓိရာဇဂုရုတ္ထေရဿ အဒါသိ, ယော ‘မေ ဩ သယာဍော’ ဣတိ ဝုစ္စတိ.

He gave the monastery named Jeyyabhūmivihārakitti, built by the chief queen, to the elder Guṇābhilaṅkārasaddhammamahādhammarājādhirājaguru, who is called ‘Me O Sayāḍo’.

ကန္နီနဂရဘောဇကာယ ရာဇကညာယ ကာရာပိတံ ဝိဟာရရမဏီယဝိရာမံ နာမ ဝိဟာရံ ဂုဏမုနိန္ဒာဓိပတိ မဟာဓမ္မရာဇာဓိရာဇဂုရုတ္ထေရဿ အဒါသိ, ယော ‘မာံ လေ သယာဍော’ ဣတိ ဝုစ္စတိ.

He gave the monastery named Vihāraramaṇīyavirāma, built by the royal princess, the ruler of Kannīnagara, to the elder Guṇamunindādhipatimahādhammarājādhirājaguru, who is called ‘Māṃ Le Sayāḍo’.

ဥပရညော ဒေဝိယာ ကာရာပိတံ မင်္ဂလာဝိရာမံ နာမ ဝိဟာရံ တိပိဋကသဒ္ဓမ္မသာမိမဟာဓမ္မရာဇာဓိရာဇဂုရုတ္ထေရဿ အဒါသိ, ယော ‘သောံ ဌာ သယာဍော’ ဣတိ ဝုစ္စတိ.

He gave the monastery named Maṅgalāvirāma, built by the queen of the Uparāja, to the elder Tipiṭakasaddhammasāmimahādhammarājādhirājaguru, who is called ‘Soṃ Ṭhā Sayāḍo’.

မဇ္ဈိမဂေဟဝါသိဒေဝိယာ ကာရာပိတံ မင်္ဂလာဝါသာတုလံ နာမ ဝိဟာရံ ဉာဏဇမ္ဗုဒီပအနန္တဓဇမဟာဓမ္မရာဇာဓိရာဇဂုရုတ္ထေရဿ အဒါသိ, ယော ‘မေံ ဇွာ သယာဍော’ ဣတိ ဝုစ္စတိ.

He gave the monastery named Maṅgalāvāsātula, built by the queen Majjhimagehavāsī, to the elder Ñāṇajambudīpaanantadhajamahādhammarājādhirājaguru, who is called ‘Meṃ Jvā Sayāḍo’.

ဣမေ ပ္ပန စတ္တာရော မဟာထေရေ သံဃရာဇဋ္ဌာနေ ဌပေသိ.

Moreover, he installed these four great elders in the position of Saṅgharāja.

ဥတ္တရဂေဟဝါသိဒေဝိယာ ကာရာပိတံ မင်္ဂလဘူမိကိတ္တိံ နာမ [Pg.148] ဝိဟာရံ ကဝိန္ဒာဘိသဒ္ဓမ္မဓရဓဇမဟာဓမ္မရာဇဂုရုတ္ထေရဿ အဒါသိ, ယော ‘ဉျောံ ကာံ သယာဍော’ ဣတိ ဝုစ္စတိ.

He gave the monastery named Maṅgalabhūmikitti, built by the queen Uttaragehavāsī, to the elder Kavindābhisaddhammadharadhajamahādhammarājaguru, who is called ‘Ñyoṃ Kāṃ Sayāḍo’.

သိရိခေတ္တနဂရဘောဇကေန ရာဇကုမာရေန ကာရာပိတံ အတုလဘူမိဝါသံ နာမ ဝိဟာရံ ကဝိန္ဒာဘိသဒ္ဓမ္မပဝရမဟာဓမ္မ ရာဇဂုရုတ္ထေရဿ အဒါသိ, ယော ‘သွေ ဋောံ သယာဍော’ ဣတိ ဝုစ္စတိ.

He gave the monastery named Atulabhūmivāsa, built by the prince, the ruler of Sirikhettanagara, to the elder Kavindābhisaddhammapavaramahādhammarājaguru, who is called ‘Sve Ṭoṃ Sayāḍo’.

အန္တောအမစ္စေန ဧကေန ကာရာပိတံ ဝိဟာရံ ဉာဏာလင်္ကာရသဒ္ဓမ္မဓဇမဟာဓမ္မရာဇဂုရုတ္ထေရဿ အဒါသိ, ယော ‘သေံ ဋေ သယာဍော’ ဣတိ ဝုစ္စတိ.

He gave a monastery, built by a certain inner minister, to the elder Ñāṇālaṅkārasaddhammadhajamahādhammarājaguru, who is called ‘Seṃ Ṭe Sayāḍo’.

ဝါမဗလနာယကေနာမစ္စေန ကာရာပိတံ ဝိဟာရံ ပရမသိရိဝံသဓဇမဟာဓမ္မရာဇဂုရုတ္ထေရဿ အဒါသိ, ယော ‘မေ ဌီ သယာဍော’ ဣတိ ဝုစ္စတိ.

He gave a monastery, built by the minister Vāmabalanāyaka, to the elder Paramasirivaṃsadhajamahādhammarājaguru, who is called ‘Me Ṭhī Sayāḍo’.

ဓမ္မဝိနိစ္ဆကေန ဧကေနာမစ္စေန ကာရာပိတံ ဝိဟာရံ ကဝိန္ဒ သာရဓဇမဟာဓမ္မရာဇာဓိရာဇဂုရုတ္ထေရဿ အဒါသိ, ယော ‘လောကာ မှာံ ကေံ သယာဍော’ ဣတိ ဝုစ္စတိ.

He gave a monastery, built by a certain minister, a judge of the Dhamma, to the elder Kavindasāradhajamahādhammarājādhirājaguru, who is called ‘Lokā Mhāṃ Keṃ Sayāḍo’.

ဣစ္စေဝံ ပရိယတ္တိကောဝိဒါနံ အနေကာနံ မဟာထေရာနံ သဒ္ဓိံ နာမလဉ္ဆေန ဝိဟာရံ ဒတွာ အနုဂ္ဂဟံ အကာသိ. ယသ္မာ ပန သဗ္ဗေသံ ထေရာနံ နာမံ ဥဒ္ဓရိတွာ ဝိသုံ ဝိသုံ ကထိတေ အယံ သာသနဝံသပ္ပဒီပိကကထာ အတိပ္ပပဉ္စာ ဘဝိဿတိ, တသ္မာ ဣဓ အဇ္ဈုပေက္ခိတွာ ဝတ္တဗ္ဗမေဝ ဝက္ခာမာတိ.

Thus, having bestowed monasteries along with titles upon many great elders learned in the scriptures, he showed his favor. However, since this account of the Sāsanavaṃsappadīpikā would become excessively prolix if the names of all the elders were mentioned individually, we shall disregard that here and state only what ought to be said.

ပစ္ဆာဘာဂေ စတ္တာရော မဟာထေရာ ရာဇာဒုဗ္ဗလတာယ ယထာကာမံ သာသနံ ဝိသောဓေတုံ သက္ခိဿန္တီတိ မညိတွာ ပုန အဋ္ဌ ထေရေ ဧတေဟိ စတူဟိ မဟာထေရေဟိ သဒ္ဓိံ သာသနံ ဝိသောဓာပေတုံ သံဃနာယကဋ္ဌာနေ ဌပေသိ. သေယျထိဒံ, ကဝိန္ဒာဘိသဒ္ဓမ္မပဝရမဟာဓမ္မရာဇဂုရုတ္ထေရော, တိပိဋကာလင်္ကာရဓဇမဟာဓမ္မရာဇဂုရုတ္ထေရော, စက္ကိန္ဒာဘိဓဇမဟာဓမ္မရာဇဂုရုတ္ထေရာ, ပရမသိရိဝံသဓဇမဟာဓမ္မရာဇဂုရုတ္ထေရော, ဇနိန္ဒာဘိပဝရမဟာဓမ္မရာဇဂုရုတ္ထေရော, မဟာဉာဏာဘိဓဇမဟာဓမ္မရာဇဂုရုတ္ထေရော[Pg.149], ဉာဏာလင်္ကာရသဒ္ဓမ္မဓဇမဟာဓမ္မရာဇဂုရုထေရော, ဉာဏာဘိသာသနဓဇမဟာဓမ္မရာဇဂုရုတ္ထေရောတိ.

Later, thinking that the four great elders would not be able to purify the Dispensation as they wished due to the king's weakness, he again appointed eight elders, together with these four great elders, to the position of Saṅghanāyaka to cause the Dispensation to be purified. They were as follows: the elder Kavindābhisaddhammapavaramahādhammarājaguru, the elder Tipiṭakālaṅkāradhajamahādhammarājaguru, the elder Cakkindābhidhajamahādhammarājaguru, the elder Paramasirivaṃsadhajamahādhammarājaguru, the elder Janindābhipavaramahādhammarājaguru, the elder Mahāñāṇābhidhajamahādhammarājaguru, the elder Ñāṇālaṅkārasaddhammadhajamahādhammarājaguru, and the elder Ñāṇābhisāsanadhajamahādhammarājaguru.

အထ အရဟာပိ သမာနော နိဿယမုစ္စကင်္ဂဝိကလော ဝိနာနိဿယာစရိယေန ဝသိတုံ န ဝဋ္ဋတီတိ ဇာနိတွာ နိဿယာ စရိယပ္ပဟောနကာနံ ထေရာနံ နိဿယင်္ဂါနိ နိဿယမုစ္စကာရဟာနံ နိဿယမုစ္စကင်္ဂါနိ ပရိပူရာပေတွာ နိဿိတကာနံ နိဿယံ ဂဏှိတွာဝ နိသီဒါပေသိ.

Then, knowing that even if one is an arahant, it is not proper for one who is deficient in the factors for release from dependence to live without a dependence-teacher, he had the dependent monks take dependence and only then reside, after having caused the factors of dependence to be fulfilled for those who were dependent, and the factors for release from dependence to be fulfilled for those worthy of such release, by the elders who were suitable to be dependence-teachers.

တတော ပစ္ဆာ ကလိယုဂေ ပညာသာဓိကေ ဝဿသတေ သဟဿေဝ သမ္ပတ္တေ ဉာဏာဘိသာသနဓဇမဟာဓမ္မရာဇဂုရုတ္ထေရံယေဝ ဧကံ သံဃရာဇဋ္ဌာနေ ဌပေသိ. တတော ပဋ္ဌာယ သောယေဝ ဧကော သံဃနာယကော ဟုတွာ သာသနံ ဝိသောဓယိ.

Thereafter, in the Kali Yuga, when one thousand one hundred and fifty years had passed, he appointed the elder Ñāṇābhisāsanadhajamahādhammarājaguru alone to the position of Saṅgharāja. From then on, he alone, having become the sole leader of the Saṅgha, purified the Dispensation.

တတော ပစ္ဆာ ဧကပဏ္ဏာသာဓိကေ ဝဿသတေ သဟဿေ စ သမ္ပတ္တေ ဖဂ္ဂုနမာသေ မဟာမုနိစေတိယဿ ဒက္ခိဏဒိသာဘာဂေ ဒွီဟိ ဣဋ္ဌကမယေဟိ ပါကာရေဟိ ပရိက္ခိတ္တံ ပဉ္စဘူမိကံ အသောကာရာမေ ရတနဘူမိကိတ္တိံ နာမ ဝိဟာရံ အတိမဟန္တံ ကာရာပေတွာ ဉာဏာဘိသာသနဓဇမဟာဓမ္မရာဇဂုရုတ္ထေရဿ အဒါသိ. ဉာဏာဘိဝံသဓမ္မသေနာပတိမဟာဓမ္မရာဇာဓိရာဇဂုရူတိ နာမလဉ္ဆမ္ပိ ပုန အဒါသိ. တတော အညာနိ ဇေယျဘူမိဝိဟာရကိတ္တိမင်္ဂလဝိရာမာဒယော အနေကေပိ ဝိဟာရေ တဿေဝ အဒါသိ.

Thereafter, when one thousand one hundred and fifty-one years had passed, in the month of Phagguna, in the southern direction of the Mahāmuni Cetiya, he had a very large, five-storied monastery named Ratanabhūmikitti built within the Asokārāma, enclosed by two brick walls, and gave it to the elder Ñāṇābhisāsanadhajamahādhammarājaguru. He also bestowed upon him again the title Ñāṇābhivaṃsadhammasenāpatimahādhammarājādhirājaguru. Then he also gave him many other monasteries, such as Jeyyabhūmivihārakitti, Maṅgalavirāma, and others.

သော ပန တေသု ဝိဟာရေသု ဝါရေန နိသီဒိတွာ ပရိယတ္တိံ ဝါစေသိ. ဥဘတောဝိဘင်္ဂါနိပိ ဝါစုဂ္ဂတံ အကာသိ. နိစ္စံယေဝ ဧကာသနိကဓုဇင်္ဂံ သမာဒိယိ.

That elder, residing in those monasteries in turn, taught the scriptures. He also committed both Vibhaṅgas to memory. He constantly undertook the ascetic practice of eating in one sitting.

သော ပန ထေရော ဥပသမ္ပဒါဝဿေန ပဉ္စဝဿိကော ဟုတွာ ပုဗ္ဗေဝ သံဃရာဇဘာဝတော ပေဋကာလင်္ကာရ နာမ နေတ္တိသံဝဏ္ဏနံ အဘိနဝဋီကံ အကာသိ. အဋ္ဌဝဿိဣကကာလေ သံဃရာဇာ အဟောသိ. သံဃရာဇာ ဟုတွာ သာဓုဇ္ဇနဝိလာသိနိံ နာမ [Pg.150] ဒီဃနိကာယဋီကံ အကာသိ. အရိယဝံသာလင်္ကာရံ နာမ ဂန္ထဉ္စ အကာသိ. မဟာဓမ္မရညာ ယာစိတော ဇာတကဋ္ဌကထာယ အတ္ထယောဇနံ စတုသာမဏေရဝတ္ထုံ ရာဇောဝါဒဝတ္ထုံ တိဂုမ္ဘထောမနံ ဆဒ္ဒန္တနာဂရာဇုပ္ပတ္တိကထံ ရာဇာဓိရာဇ ဝိလာသိနိံ နာမ ဂန္ထဉ္စာတိ ဧဝမာဒယောပိ အကာသိ.

That elder, when he was five years in higher ordination, even before becoming Saṅgharāja, composed a new sub-commentary, an explanation of the Netti, named Peṭakālaṅkāra. At eight years in higher ordination, he became Saṅgharāja. After becoming Saṅgharāja, he composed a sub-commentary on the Dīghanikāya called Sādhujjanavilāsini. He also composed a text named Ariyavaṃsālaṅkāra. Requested by King Mahādhammarāja, he also composed an explanation of the meaning of the Jātaka commentary, the story of the four novice monks, the story of the advice to the king, the Tigumbhathomana, the story of the birth of the Chaddanta Nāga king, and a text named Rājādhirājavilāsini, and others.

ကလိယုဂေ ပန ဒွါသဋ္ဌာဓိကေ ဝဿသတေ သဟဿေ စ သမ္ပတ္တေ သီဟဠဒီပတော အမ္ပဂဟပတိဿော, မဟာဒမ္ပော, ကောစ္ဆ ဂေါဓော, ဗြာဟ္မဏဝတ္တော, ဘောဂဟဝတ္တော, ဝါတုရဂမ္မောတိ ဣမေ ဆ သာမဏေရာ ဒသ ဓာတုယော ဓမ္မပဏ္ဏာ ကာရတ္ထာယ အာနေတွာ အမရပုရံ နာမ မဟာရာဇဋ္ဌာနီနဂရံ အာဂတာ သဒ္ဓိံ ဧကေန ဥပါသကေန.

In the Kali Yuga, when one thousand one hundred and sixty-two years had passed, six novices from the island of Sīhaḷa—Ampagahapatissa, Mahādampa, Kocchagodha, Brāhmaṇavatta, Bhogahavatta, and Vāturagamma—came to the great royal capital city named Amarapura, accompanied by one lay devotee, bringing ten relics and Dhamma texts.

အထ ဉာဏာဘိဝံသဓမ္မသေနာပတိမဟာဓမ္မရာဇာဓိရာဇဂုရုနာ သံဃရညာ ဥပဇ္ဈာယေန ကဝိန္ဒာဘိသဒ္ဓမ္မဓရဓဇမဟာဓမ္မရာဇဂုရုတ္ထေရေန ဇနိန္ဒာဘိဓဇမဟာဓမ္မရာဇဂုရုတ္ထေရေန မုနိန္ဒဃောသမဟာဓမ္မရာဇဂုရုတ္ထေရေနာတိ ဧဝမာဒီဟိ ရာဇဂုရုတ္ထေ ရေဟိ ကမ္မဝါစရိယေဟိ ဟတ္ထိရဇ္ဇုသုဝဏ္ဏဂုဟသီမာယံ ဥပသမ္ပဒကမ္မံ ကာရာပေသိ, ဥပါသကဉ္စ သာမဏေရဘူမိယံ ပတိဋ္ဌာပေသိ, တတော ပစ္ဆာ စ အနေကဝါရံ အာဂတာနံ ဘိက္ခူနံ ပုန သိက္ခံ ဂဏှာပေသိ, သာမဏေရာနဉ္စ ဥပသမ္ပဒကမ္မံ ကာရာပေသိ, ဥပါသကာနဉ္စ ပဗ္ဗဇ္ဇကမ္မန္တိ.

Then, he had the ordination ceremony performed at the Hatthirajju-suvaṇṇaguha boundary by the Saṅgharāja and preceptor, the elder Ñāṇābhivaṃsadhammasenāpatimahādhammarājādhirājaguru, and by other royal preceptors such as the elder Kavindābhisaddhammadharadhajamahādhammarājaguru, the elder Janindābhidhajamahādhammarājaguru, the elder Munindaghosamahādhammarājaguru, and by the reciters of the kammavācā. He also established the lay devotee in the state of a novice. And after that, for the many monks who arrived on various occasions, he had them undertake the training again, had the ordination ceremony performed for the novices, and the going-forth ceremony for the lay devotees.

အပရဘာဂေ ပန ကလိယုဂေ ဆစတ္တာလီသာဓိကေ ဝဿသတေ သဟဿေ စ သမ္ပတ္တေ ပိတုရညော အာစရိယပုဗ္ဗော အတုလော နာမ ထေရော စီဝရပဋလံ ဥပရိသံဃာဋိံ ကတွာ ဥရဗန္ဓနဝတ္ထံ ဗန္ဓိတဗ္ဗန္တိ စူဠဂဏ္ဌိပဒေ ဝုတ္တတ္တာ သာမဏေရာနံ ဂါမပ္ပဝသေနကာလေ ဧကံသံ ဥတ္တရာသင်္ဂံ ကတွာ ဥရဗန္ဓနဝတ္ထံ ဗန္ဓိတွာယေဝ ပဝိသိတဗ္ဗန္တိ ဒဠံ ကတွာ ရညော သန္တိကံ လေခနံ ပဝေသေသိ.

Later, when one thousand one hundred and forty-six years had passed in the degenerate age, the elder named Atula, the former teacher of the king’s father, because it was stated in the Cūḷagaṇṭhipada that 'a robe-patch should be made into an upper robe and a waistband cloth should be tied,' firmly established that novices, when entering a village, should enter only after having made the upper robe over one shoulder and having tied a waistband cloth. He then sent a letter to the king.

အထ ရာဇာ တံ သုတွာ မဟာထေရေ သုဓမ္မသဘာယံ သန္နိပါတာပေတွာ [Pg.151] အတုလတ္ထေရေန သဒ္ဓိံ သာကစ္ဆံ ကာရာပေသိ. အထ အတုလတ္ထေရော စီဝရပဋလံ ဥပရိသံဃာဋိံ ကတွာ ဥရဗန္ဓနဝတ္ထံ ဗန္ဓိတဗ္ဗန္တိ စူဠဂဏ္ဌိပဒေ အာဂတပါဌံ ဒဿေတွာ သာမဏေရာနံ ဂါမပ္ပဝေသနကာလေ ဧကံသံ ဥတ္တရာသင်္ဂံ ကတွာ ဥရဗန္ဓနဝတ္ထံ ဗန္ဓိတွာ ပဝိသိတဗ္ဗန္တိ အာဟ.

Upon hearing this, the king, having convened the great elders in the Sudhamma Hall, caused a discussion to be held with the elder Atula. Then the elder Atula, showing the passage that occurs in the Cūḷagaṇṭhipada—'a robe-patch should be made into an upper robe and a waistband cloth should be tied'—said that when novices enter a village, they should enter having made the upper robe over one shoulder and having tied a waistband cloth.

အထ မဟာထေရာ တံ ပုစ္ဆိံသု,-ဤဒိသော အဓိပ္ပာယော အညတ္ထ ဒိဿတိ ဝါ မာ ဝါတိ. အထ အတုလတ္ထေရော ဧဝမာဟ,-အညတ္ထ ပန ဤဒိသော အဓိပ္ပာယော န ဒိဿတီတိ. ဧဝံ ဟောတု, အယံ ဂန္ထော ကေန ကတောတိ. သီဟဠဒီပေ အနုရာဓပုရဿ ဒက္ခိဏဒိသာဘာဂေ ပေါက္ကန္တိ ဂါမေ အရဟန္တေန မောဂ္ဂလာနတ္ထေရေနာတိ. အယမတ္ထော ကထံ ဇာနိတဗ္ဗောတိ. ပိဋကတ္တယလက္ခဏဂန္ထေ အာဂတတ္တာတိ. အယဉ္စ ပိဋကတ္တယ လက္ခဏဂန္ထော ကုတော လဒ္ဓေါတိ. ဗုဒ္ဓဃောသတ္ထေရေန ကိရ သီဟဠဒီပတော အာနီတတ္တာ တတော, အယဉှိ ဂန္ထော သီဟဠဒီပတော အတ္တနာ အာနီတေသု ဂန္ထေသု အသုကော ဂန္ထော အသုကေန ထေရေန ကတောတိ ဝိညာပနတ္ထာယ ဗုဒ္ဓဃောသတ္ထေရေန ကတော, ဣဒါနာယံ ဂန္ထော အမှာကံ ဟတ္ထေ သံဝိဇ္ဇတီတိ. သစေ ဣဒါနာယံ ဂန္ထော တုမှာကံ ဟတ္ထေ သံဝိဇ္ဇတိ, အမှာကံ ဒဿေဟီတိ. ပဿထာဝုသော အယမမှာကံ ဟတ္ထေ ဂန္ထောတိ ဒဿေသိ. အထ မဟာထေရေဟိ သံဃရာဇပ္ပမုခေဟိ တသ္မိံ ဂန္ထေ ပဿိတေ ဝိနယဂဏ္ဌိပဒံ သီဟဠဒီပေ ပရက္ကမဗာဟုရညော ကာလေ မောဂ္ဂလာနတ္ထေရော အကာသီတိ အာဂတံ, န စူဠဂဏ္ဌိပဒံ သီဟဠဒီပေ အနုရာဓပုရဿဒက္ခိဏဒိသာဘာဂေ ပေါက္ကန္တိဂါမေ အရဟာ မောဂ္ဂလာနတ္ထေရော အကာသီတိ.

Then the great elders asked him, "Is such an intention seen elsewhere or not?" Then the elder Atula replied, "Such an intention is not seen elsewhere." "Let it be so. By whom was this text composed?" "In the southern region of Anuradhapura in Sri Lanka, in the village of Pokkanti, by the Arahant Elder Moggalāna." "How is this matter to be known?" "Because it is found in the text on the characteristics of the Three Piṭakas." "And from where was this text on the characteristics of the Three Piṭakas obtained?" "It is said that the Elder Buddhaghosa brought it from Sri Lanka; for this text was composed by the Elder Buddhaghosa to make known, among the texts he personally brought from Sri Lanka, which text was composed by which elder. Now this text is in our possession." "If this text is now in your possession, show it to us." "Look, friends, this text is in our hands," and he showed it. Then, when that text was examined by the great elders, headed by the Sangharāja, it was found that the Vinayagaṇṭhipada was composed by the Elder Moggalāna during the time of King Parakkamabāhu in Sri Lanka, but it was not found that the Cūḷagaṇṭhipada was composed by the Arahant Elder Moggalāna in the village of Pokkanti in the southern region of Anuradhapura in Sri Lanka.

အထ ထေရာ ဧဝမာဟံသု,-ကသ္မာ ပန ပိဋကတ္တယလက္ခဏဂန္ထေ အနာဂတမ္ပိ အာဂတံဝိယ ကတွာ မုသာ ဝဒထ, န နု တုမှာကမ္ပိ ဧကံသိကဘိက္ခူနံ မုသာဝါဒသိက္ခာပဒံ အတ္ထီတိ. အထ အတုလတ္ထေရော ဥတ္တရိံ ဝတ္တုံ အသက္ကုဏေယျတ္တာ လုဒ္ဒကဿ [Pg.152] ဝါကုရေ ဗန္ဓမိဂေါဝိယ ဖန္ဒမာနော ဟုတွာ အဋ္ဌာသိ, သဟောဍ္ဍေန ဂဟိတောဝိယ စောရော သဟမုသာဝါဒကမ္မေန သော ထေရော ဂဟိတော အဟောသီတိ.

Then the elders said, "Why do you falsely declare what is not in the text on the characteristics of the Three Piṭakas as if it were? Do you not also have the training rule against false speech for monks who wear the robe over one shoulder?" Then, unable to speak further, the elder Atula stood trembling like a deer caught in a hunter's snare. Just as a thief is caught with the stolen goods, so was that elder caught with his very act of false speech.

ဣဒံ ဣမဿ အတ္ထဿ အာဝိဘာဝတ္ထာယ ဝတ္ထု, –

This is the story for the clarification of this matter.

ဣမသ္မိံ ကိရ ရဋ္ဌေ ဧကော ဇနပဒဝါသီပုရိသော ကေနစိဒေဝ ကရဏီယေန အမရပုရံ နာမ မဟာရာဇဋ္ဌာနီနဂရံ အာဂစ္ဆိ. အာဂန္တွာ စ ပစ္စာဂတကာလေ အန္တရာမဂ္ဂေ ပါထေယျံ ခယံ အဟောသိ. အထဿ ဧတဒဟောသိ,- ဣဒါနိ မမ ပါထေယျံ ခယံ အဟောသိ, ဣမသ္မိံ ကိရ ရဋ္ဌေ သဟဿောရောဓဂါမေ လဒ္ဓဝရော နာမ မဟာသေဋ္ဌိ သဗ္ဗတ္ထ ဘူတလေ အတိဝိယ ပါကဋော. တဿာဟံ ဉာတီတိ ဝဉ္စေတွာ ကထေဿာမိ, ဧဝံ သတိ တေန မဟာသေဋ္ဌိနာ မိတ္တသန္ထဝံ ကာတုံ တေတေဂါမိကာ မနုဿာ မမ ဗဟု လာဘံ ဒဿန္တိ, တဒါ ပါထေယျေန အကိစ္ဆော ဘဝိဿာမီတိ. ဧဝံ ပန စိန္တေတွာ အန္တရာမဂ္ဂေ သမ္ပတ္တသမ္ပတ္တဂါမေသု မဟာဘောဂါနံ ဂေဟံ ဝိစိနေတွာ မဟာဘောဂါနံ သန္တိကံ ပဝိသိတွာ ကထာသလ္လာပံ အကာသိ.

In this country, it is said, a certain man from the countryside came to the royal capital named Amarapura for some business or other. Having come, his provisions ran out along the way when he was returning. Then this occurred to him: "Now my provisions have run out. In this country, in the village of Sahassorodha, there is a great merchant named Laddhavaro, who is extremely well-known throughout the land. I will deceive them by claiming to be his relative. If I do so, the people of those villages, wishing to establish friendship with that great merchant, will give me much gain. Then I will not be troubled for lack of provisions." Having thought this, he searched for the houses of the very wealthy in each village he reached along the way, entered their presence, and engaged in conversation.

အထ တေတေဂါမိကာ တွံ ကုတော အာဂတော, ကုဟိံ ဂမိဿသိ, ကဿ ဉာတိ,ကော ဝါ တွန္တိ ပုစ္ဆိံသု. အမရပူရမဟာရာဇဋ္ဌာနီနဂရတော အာဂတော, သဟဿောရောဓဂါမံ ဂမိဿာမိ, သဟဿောရောဓဂါမေ လဒ္ဓဝရဿ နာမ မဟာသေဋ္ဌိနော ဇာမာတာ ဓနဝဍ္ဎကော နာမာဟန္တိ အာဟ.

Then the villagers asked him: "Where have you come from? Where are you going? Whose relative are you? Or who are you?" He replied, "I have come from the royal city of Amarapura. I am going to Sahassorodha village. I am Dhanavaḍḍhako, the son-in-law of the great merchant Laddhavara in Sahassorodha village."

အထ တေတေဂါမိကာ လဒ္ဓဝရေန မဟာသေဋ္ဌိနာ မိတ္တသန္ထဝံ ကာတုံ နာနာဘောဇနေဟိ ဘောဇေသုံ. အညေဟိပိ ဗဟူဟိ ပဏ္ဏာကာရေဟိ သင်္ဂဟံ အကံသု. ဣမိနာဝ နယေန သမ္ပတ္တ သမ္ပတ္တဂါမေသု ဝဉ္စေတွာ အတ္တနော ဂုဏံ ကထေတွာ အဒ္ဓါန မဂ္ဂံ တရိ. ပစ္ဆာ ပန သဟဿောရောဓဂါမံ သမ္ပတ္တော. သော သဟဿောရောဓဂါမံ န သမ္ပတ္တပုဗ္ဗော. လဒ္ဓဝရော မဟာသေဋ္ဌိ တေန န ဒိဋ္ဌပုဗ္ဗော. သဟဿောရောဓဂါမံ သမ္ပတ္တေယေဝ အယံ ကိံ နာမ ဂါမောတိ အပုစ္ဆိတွာယေဝ တသ္မိံ ဂါမေ မဟာဘောဂတရဿ [Pg.153] မဟာဂေဟံ ဝိစိနန္တော တဿေဝ လဒ္ဓဝရဿ သေဋ္ဌိနော မဟန္တံ ဂေဟံ ပဿိတွာ လဒ္ဓဝရဿ သေဋ္ဌိနော သန္တိကံ ပဝိသိတွာ တေန သဒ္ဓိံ ကထာသလ္လာပံ အကာသိ.

Then the villagers, wishing to establish friendship with the great merchant Laddhavara, fed him with various foods. Others also showed him hospitality with many gifts. In this very way, deceiving them in each village he reached by speaking of his own status, he crossed the long road. Later, he arrived at Sahassorodha village. He had never arrived at Sahassorodha village before. The great merchant Laddhavara had never been seen by him before. Upon arriving at Sahassorodha village, without even asking, "What is this village called?" he searched in that village for the great house of a very wealthy person and, seeing the great house of that very merchant Laddhavara, he approached the presence of the merchant Laddhavara and engaged in conversation with him.

အထ မဟာသေဋ္ဌိ တံ ပုစ္ဆိ,-တွံ ကုတော အာဂတော, ကုဟိံ ဂမိဿသိ, ကဿ ဉာတိ,ကော တွန္တိ. အမရပုရမဟာရာဇဋ္ဌာနီနဂရတော သာမိ အာဂတော, သဟဿောရောဓဂါမံ ဂမိဿာမိ, သဟဿောရောဓဂါမေ လဒ္ဓဝရဿ နာမ မဟာသေဋ္ဌိနော ဇာမာတာ, ဓနဝဍ္ဎကော နာမာဟန္တိ အာဟ.

Then the great merchant asked him: "Where have you come from? Where are you going? Whose relative are you? Who are you?" He replied: "Master, I have come from the capital city of Amarapura. I am going to Sahassorodha village. I am Dhanavaḍḍhako, the son-in-law of the great merchant named Laddhavara in Sahassorodha village."

အထ မဟာသေဋ္ဌိ တဿ မုခံ ဥဇုံ ဩလောကေတွာ အယံ မာဏဝ သဟဿောရောဓဂါမောယေဝ, အဟမ္ပိ လဒ္ဓဝရော နာမ မဟာသေဋ္ဌိ, မမ ဓီတရော သန္တိ, တာပိ သဿာမိကာယေဝ ဟောန္တိ, ဣဒါနိ တာ သကသကဿာမိကာနံယေဝ သန္တိကေ ဝသန္တိ, န တွံ ကဒါစိ မယာ ဒိဋ္ဌပုဗ္ဗော, ကေန ကာရဏေန ကုတော အာဂန္တွာ မမ ဇာမာတာ ဘဝသီတိ ပုစ္ဆိ.

Then the great merchant, looking straight into his face, asked: "Young man, this is indeed Sahassorodha village. And I am the great merchant named Laddhavara. I have daughters, and they are all married. Now they live in the presence of their respective husbands. You have never been seen by me before. For what reason, having come from where, are you my son-in-law?"

အထ သော မ္မနုဿေဟိ အနုဗန္ဓိယမာနောဝိယ မိဂေါ သကလမ္ပိ ကာယံ ဖန္ဒာပေတွာ ကိဉ္စိ ဝတ္တဗ္ဗံ ဝစနံ အဇာနိတွာ အလဒ္ဓပ္ပတိဋ္ဌာနတာယ ဧဝံ သတိ ကုတော အာဂတော, ကုဟိံ ဂမိဿာမိ, ကဿ ဉာတိ, ကော ဝါ အဟန္တိ ဣဒါနိ န ဇာနာမိ, သဗ္ဗဒိသာ သမ္မုယှာမိ, ခမာဟိ မမ အပရာဓံ, ဣတော ပဋ္ဌာယ ယာဝ ဇီဝိတပရိယောသာနာ န ဝဉ္စေဿာမိ, ဝဉ္စေတုံ န ဝိသဟာမိ, ဣဒါနိ အတိဝိယ ဘာယာမိ, မာ ကိဉ္စိ ဒဏ္ဍကမ္မံ ကရောဟီတိ ဝတွာ ဝေဂေန ဥဋ္ဌဟိတွာ ပလာယီတိ.

Then, like a deer being pursued by men, trembling all over his body, not knowing any words to say, and having found no footing, he said: "This being so, where have I come from? Where shall I go? Whose relative am I? Or who am I? Now I do not know. I am utterly confused in all directions. Forgive my offense. From now on, until the end of my life, I will not deceive; I will not dare to deceive. Now I am extremely afraid. Do not inflict any punishment on me." Having said this, he quickly stood up and fled.

ဣစ္စေဝံ အတုလတ္ထေရော ဒုမ္မုခေါ ဟုတွာ ယံဝါတံဝါ မုခါရူဠံ ဝိလပိတွာ သံဃမဇ္ဈေ နိသီဒိ.

Thus, the elder Atula, becoming sullen, having lamented with whatever came to his mouth, sat down in the midst of the Sangha.

အယံ အတုလတ္ထေရဿ ပဌမော ပရာဇယော.

This was the elder Atula's first defeat.

တတော ပစ္ဆာ ခလိတွာ ကဒ္ဒမေ ပတိတံ ပုရိသံ ပုန ဥပရိ အက္ကမန္တာဝိယ ပုန မဟာထေရာ ဧဝံ ပုစ္ဆိံသု,-ဣဒံ ဘန္တေ တဝ စူဠဂဏ္ဌိပဒံ နာမ တီသု ဝိနယမဟာဋီကာသု သာဓကဝသေန ဒဿိတံ [Pg.154] စူဠဂဏ္ဌိပဒံ ဥဒါဟု အပရန္တိ. တီသု ဝိနယမဟာဋီကာသု သာဓကဝသေန ဒဿိတံ စူဠဂဏ္ဌိပဒံယေဝ ဣဒန္တိ. ဧဝံသတိ ကသ္မာ တဝ စူဠဂဏ္ဌိပဒေယေဝ ဝုတ္တဉှိ ဝဇိရဗုဒ္ဓိဋီကာယံ, ဝုတ္တဉှိ သာရတ္ထဒီပနီဋီကာယံ, တထာ ဟိ ဝုတ္တံ ဝိမတိ ဝိနောဒနီဋီကာယန္တိ တာသံ ဝိနယမဟာဋီကာနံ ပစ္ဆာ ဟုတွာ တိဿော ဝိနယမဟာဋီကာယော သာဓကဝသေန ဒဿိတာတိ. ဧဝံ ပန ပုစ္ဆန္တော သော မယာ ပုဗ္ဗေ ဝုတ္တံ တီသု ဝိနယမဟာဋီကာသု သာဓကဝသေန ဒဿိတံ စူဠဂဏ္ဌိပဒံယေဝ ဣဒန္တိ ဝစနံ သစ္စမေဝါတိ မုခါသုညတ္ထာယ ပုနပ္ပုနံ ဝဒိ.

Afterwards, like stepping again upon a man who has slipped and fallen into the mud, the great elders questioned him further: 'Venerable sir, is this your Cūḷagaṇṭhipada, the one cited as proof in the three great Vinaya sub-commentaries, or is it another?' 'It is indeed the Cūḷagaṇṭhipada cited as proof in the three great Vinaya sub-commentaries.' 'If that is so, why in your Cūḷagaṇṭhipada itself is it said: “It is stated in the Vajirabuddhi-ṭīkā,” “It is stated in the Sāratthadīpanī-ṭīkā,” and “Thus it is stated in the Vimativinodanī-ṭīkā,” when these three great Vinaya sub-commentaries, having come later, are cited by it as proof?' But when questioned thus, he, for the sake of filling the emptiness of his mouth, repeatedly said the words he had spoken before: 'It is indeed the Cūḷagaṇṭhipada cited as proof in the three great Vinaya sub-commentaries.'

ဣဒဉ္စ ဣမဿ အတ္ထဿ အာဝိဘာဝတ္ထာယ ဝတ္ထု, –

And to make this meaning clear, here is a story:

ဧကော ကိရ ပုရိသော ဧကေန သဟာယေန သဒ္ဓိံ ပုတ္တဒါရပေါသနတ္ထာယ ရညော ဘတိံ ဂဟေတွာ ယုဒ္ဓကမ္မံ ကာတုံ သင်္ဂါမံ ဂစ္ဆတိ. အထ ပရသေနာယ ယုဇ္ဈိတွာ ပရသေနာ အဘိဘဝိတွာ သဗ္ဗေ မနုဿာ အတ္တနော အတ္တနော အဘိမုခဋ္ဌာနံ ပလာယိံသု. အထ သောပိ ပုရိသော တေန သဟာယေန သဒ္ဓိံ အတ္တနော အဘိမုခဋ္ဌာနံ ပလာယိ. တောကံ ပလာယိတွာ အန္တရာမဂ္ဂေ ပရသေနာဟိ ပဟရိတဒဏ္ဍေန မုစ္ဆိတော ဟုတွာ သော ပုရိသော တေန သဒ္ဓိံ ဂန္တုံ န သက္ကာ, အန္တမသော နိသီဒိတုမ္ပိ န သက္ကာ.

A certain man, it is said, along with a companion, taking the king's wages to support his wife and children, went to battle to perform the work of war. Then, having fought with the enemy army and having overpowered the enemy army, all the men fled to their own respective forward positions. That man too, along with his companion, fled to his own forward position. Having fled a short distance, on the way, he was struck by a club wielded by the enemy army and fainted, being unable to go with his companion, unable even to sit down.

အထ သဟာယဿ ဧတဒဟောသိ,-ဣဒါနိ အယံ အတိဝိယ ဗာဠဂိလာနော ဟောတိ မရဏာသန္နော, သစာဟံ တဿ ဥပဋ္ဌဟိတွာ ဣဓေဝ နိသီဒေယျံ, ဝေရိနော အာဂန္တွာ မံ ဂဏှိဿန္တီတိ. ဧဝံ ပန စိန္တေတွာ ဂိလာနဿ သန္တကာနိ ကဟာပဏဝတ္ထာဒီနိ ဂဟေတွာ တံ တတ္ထေဝ ဌပေတွာ ဂစ္ဆတိ. သကဋ္ဌာနသမီပံ ပန ပတ္တဿ တဿ ဧတဒဟောသိ,- သစေ တံ အန္တရာမဂ္ဂေ ဌပေတွာ အာဂစ္ဆာမီတိ ဝဒေယျံ, တဿ ဉာတကာ မမ ဥပရိ ဒေါသံ ရောပေဿန္တိ, ဣဒါနိ သော မရိတွာ အဟံ ဧကကောဝ အာဂစ္ဆာမီတိ ဝဒိဿာမီတိ. သကဋ္ဌာနံ ပန ပတွာ တဿ ဘရိယာ တဿ သန္တိကံ အာဂန္တွာ မယှံ ပန သာမိကော [Pg.155] ကုဟိံ ဂတော, ကတ္ထ ဌပေတွာ တွံ ဧကကောဝ အာဂစ္ဆသီတိ ပုစ္ဆိ. တဝ အယျေ သာမိကော ပရေသံ အာဝုဓေန ပဟရိတွာ ကာလင်္ကတော, ဣမာနိ တဝ သာမိကဿ သန္တကာနီတိ ဝတွာ ကဟာပဏဝတ္ထာဒီနိ ဒတွာ မာ သောစိ မာ ပရိဒေဝိ, ဣဒါနိ မတကဘတ္တံ ဒတွာ ပုညဘာဂံယေဝ ဘာဇေဟီတိ သမဿာသေသိ. အထ သာ တာနိ ဂဟေတွာ ရောဒိတွာ မတကဘတ္တံ ဒတွာ ပုညဘာဂံ ဘာဇေသိ.

Then it occurred to the companion: 'Now this man is very gravely ill and near death. If I stay here to attend to him, the enemies will come and seize me.' Having thought thus, he took the sick man's belongings—coins, clothes, and so on—left him there, and went away. When he neared his own place, it occurred to him: 'If I were to say, “I left him on the way and came back,” his relatives will lay blame upon me. Now I will say, “He died, and I have come back alone.”' Upon reaching his own place, the man's wife came to him and asked, 'Where has my husband gone? Where did you leave him that you have come back alone?' He replied, 'Lady, your husband was struck by the enemies' weapons and has passed away. These are your husband's belongings.' Giving her the coins, clothes, and so on, he consoled her, saying, 'Do not grieve, do not lament. Now give the meal for the dead and apportion the share of merit.' Then she took them, wept, gave the meal for the dead, and apportioned the share of merit.

အပရဘာဂေ ပန ထောကံ ကာလံ အတိက္ကန္တေ ဂိလာနာ ဝုဋ္ဌိတော သကဂေဟံ အာဂစ္ဆတိ. ဘရိယာပိ တံ န သဒ္ဒဟိ. အဟံ န ကာလင်္ကတော, ဂိလာနံယေဝ မံ ဌပေတွာ သော မမ သန္တကာနိ ဂဟေတွာ ဂတော, သစေ မံ တွံ န သဒ္ဒဟသိ, အဟံ အန္တောဂဗ္ဘေ နိလီယိတွာ နိသီဒိဿာမိ, တံ ပက္ကောသေတွာ ပုစ္ဆာဟီတိ အာဟ.

But later, after a short time had passed, the one who was sick recovered and came to his own home. His wife did not believe him. He said, 'I did not pass away. He left me while I was sick and took my possessions. If you do not believe me, I will hide in the inner chamber and sit. Summon him and ask.'

အထ သာ တံ ပက္ကောသေတွာ ဗဟိ ဂဗ္ဘေ နိသီဒိတွာ ပုစ္ဆိ,-မမ သာမိ သာမိကော ကာလင်္ကတောတိ တံ သစ္စံ ဝါ အလိကံ ဝါတိ. သစ္စမေဝေတံ, ယံ တဝ သာမိကော ကာလင်္ကတောတိ.

Then she summoned him and, sitting outside the chamber, asked, 'That my lord husband has passed away—is that true or false?' 'It is indeed true that your husband has passed away.'

အထ သော ပုရိသော ဗဟိ ဂဗ္ဘံ နိက္ခမိတွာ အင်္ဂုလိံ ပသာရေတွာ န ဣဒါနိ ဘောသမ္မ အဟံ ကိဉ္စိ မတ္တောပိ မရာမိ, ကသ္မာ ပန အမရန္တံယေဝ မံ မတော ဧသောတိ ဝဒေသီတိ. အထ ကိဉ္စိ ဝတ္တဗ္ဗဿ ကာရဏဿ အဒိဿနတော မုခါသုညတ္ထာယ အင်္ဂုလိံ ပသာရေတွာ ဥဇုံ ဩလောကေတွာ ဣဒါနိ တွံ ဣဓ အာဂန္တုံ သမတ္ထောပိ မတောယေဝ, မတောတိ မယာ ဝုတ္တ ဝစနံ သစ္စံယေဝ, နာဟံ ကိဉ္စိ အလိကံ ဝဒါမီတိ အာဟ. ဧဝံ သော ပုနပ္ပုနံ ဝဒန္တောပိ ဇီဝမာနကဿ သံဝိဇ္ဇမာနတ္တာ ပစ္စက္ခေယေဝ စ တဿ ဌိတတ္တာ ကောစိပိ တဿ ဝစနံ န သဒ္ဒဟိ, ပရာဇယံယေဝ သော ပတ္တောတိ.

Then that man came out of the chamber, stretched out his finger, and said, 'Now, good sir, I am not in the least dead, so why do you say of me, who is not dying, that I am dead?' Then, seeing no reason for what was said, merely to fill the emptiness of his mouth, he stretched out his finger, looked straight ahead, and said, 'Now, even though you are able to come here, you are indeed dead. The word I spoke, “dead,” is indeed true; I speak no falsehood.' Thus, though he said this again and again, because the living man existed and was standing there right before their eyes, no one believed his words, and he simply met with defeat.

ဣစ္စေဝံ [Pg.156] အတုလတ္ထေရော မုခါသုညတ္ထာယ ဝဒန္တောပိ ကောစိ န သဒ္ဒဟိ, ပရာဇယံယေဝ သော ပတ္တောတိ.

In this very way, although the Elder Atula spoke merely to fill the emptiness of his mouth, no one believed him, and he simply met with defeat.

အယံ အတုလတ္ထေရဿ ဒုတိယော ပရာဇယော.

This was the second defeat of the Elder Atula.

ပုနပိ သေယျထာပိ လုဒ္ဒကော ကုဉ္ဇရံ ဒိသွာ ဧကေန ဝါရေန ဥသုနာ ဝိဇ္ဈိတွာ ပတန္တမ္ပိ ကုဉ္ဇရံ ပုန အနုဋ္ဌာဟနတ္ထာယ ကတိပယဝါရေဟိ ဥသူဟိ ဝိဇ္ဈတိ, ဧဝမေဝ ဧကဝါရေနေဝ ပရာဇယံ ပတ္တံ ပန ဝါဒဿ အနုက္ခိပနတ္ထာယ ကတိပယဝါရေဟိ ပရာဇယံ ပါပေတုံ ပါရုပနဝါဒိနော မဟာထေရာ ဧဝမာဟံသု,- တဝ စူဠဂဏ္ဌိပဒေယေဝ သာမဏေရာနံ ပရိမဏ္ဍလသုပ္ပဋိစ္ဆန္နာဒီနိ ဝတ္တာနိ အဘိန္ဒိတွာယေဝ ပဝိသိတဗ္ဗောတိ ပုဗ္ဗေ ဝတွာ စီဝရပဋလဥပရိသံဃာဋိံ ကတွာ ဥရဗန္ဓနဝတ္ထံ ဗန္ဓိတဗ္ဗန္တိ ပန ဝုတ္တံ, ကသ္မာ ပန ပုဗ္ဗေန အပရံ အသံသန္ဒိတွာ ဝုတ္တံ, တုမှာကံ ဝါဒေ ပဋိသရဏဘူတာနံ ပါဠိအဋ္ဌကထာဋီကာဂန္ထန္တရာနံ နတ္ထိတာယ အမှာကံ ပဋိသရဏဘူတံ စူဠဂဏ္ဌိပဒန္တိ ဝဒထ, တုမှာကံ ပဋိသရဏဘူတာ စူဠဂဏ္ဌိပဒတောယေဝ ဘယံ ဥပ္ပဇ္ဇတီတိ ဝတွာ သဟ နိလီယနဋ္ဌာနေန ဂဟိတံ စောရံ ဝိယ သဟ နိဿယေန အဓမ္မဝါဒိနော ဂဏှိံသု.

Again, just as a hunter, upon seeing an elephant, pierces it with an arrow, and though the elephant is falling, pierces it several more times with arrows to ensure it does not rise again, so too did the great elders, proponents of the proper wearing of the robe, cause him who had already been defeated once to be defeated several more times to prevent the argument from being revived. They said: 'In your Cūḷagaṇṭhipada it was previously stated that novices must enter without breaking the observances of being perfectly round, well-covered, and so on, but then it is said that the upper robe should be placed over a layer of the robe and the chest-binding cloth tied. Why is the latter stated without connecting with the former? You say, “In your argument, due to the lack of other texts—the Pāli canon, commentaries, and sub-commentaries—to serve as a refuge, our refuge is the Cūḷagaṇṭhipada.” But from that very Cūḷagaṇṭhipada which is your refuge, fear arises.' Having said this, they seized the proponents of false doctrine along with their support, just as one might capture a thief along with his hiding place.

ဣဒံ ဣမဿ အတ္ထဿ အဝိဘာဝတ္ထာယ ဝတ္ထု, –

To make this meaning clear, here is a story:

အတီတေ ကိရ ဗာရာဏသိတော အဝိဒူရေ နဒီတီရေ ဂါမကေ ပါဋလိ နာမ နဋမစ္စော ဝသတိ. သော ဧကသ္မိံ ဥဿဝ ဒိဝသေ ဘရိယမာဒါယ ဗာရာဏသိံ ပဝိသိတွာ နစ္စိတွာ ဝီဏံ ဝါဒိတွာ ဂါယိတွာ ဓနံ လဘိတွာ ဥဿဝပရိယောသာနေ ဗဟု သုရာဘတ္တံ ဂါဟာပေတွာ အတ္တနော ဂါမံ ဂစ္ဆန္တော နဒီတီရံ ပတွာ နဝေါဒကံ အာဂစ္ဆန္တံ ဒိသွာ ဘတ္တံ ဘုဉ္ဇန္တော သုရံ ဝိဝန္တော နိသီဒိတွာ မတ္တော ဟုတွာ အတ္တနော ဗလံ အဇာနန္တော မဟာဝီဏံ ဂီဝါယ ဗန္ဓိတွာ နဒိံ ဩတရိတွာ ဂမိဿာမီတိ ဘရိယံ ဟတ္ထေ ဂဟေတွာ နဒိံ ဩတရိ. ဝီဏာဆိဒ္ဒေဟိ ဥဒကံ [Pg.157] ပါဝိသိ. အထ နံ သာ ပီဏာ ဥဒကေ ဩသီဒါပေသိ. ဘရိယာ ပနဿ ဩသီဒနဘာဝံ ဉတွာ တံ ဝိဿဇ္ဇိတွာ ဥတ္တရိတွာ နဒီတီရေ အဋ္ဌာသိ. နဋပါဋလိ သကိံ ဥမ္မုဇ္ဇတိ, သကိံ နိမ္မုဇ္ဇတိ, ဥဒကံ ပဝိသိတွာ ဥဒ္ဓုမာတဥဒရော အဟောသိ. အထဿ ဘရိယာ စိန္တေသိ,-မယှံ သာမိကော ဣဒါနိ မရိဿတိ, ဧကံ ဂီတံ ယာစိတွာ ပရိသမဇ္ဈေ တံ ဂါယန္တီ ဇီဝိတံ ကပ္ပေဿာမီတိ စိန္တေတွာ သာမိ တွံ ဥဒကေ နိမ္မုဇ္ဇသိ, ဧကံ မေ ဂီတံ ဒေဟိ, တေန ဇီဝိတံ ကပ္ပေဿာမီတိ ဝတွာ–

In the past, it is said, not far from Benares, in a small village on a riverbank, lived a court dancer named Pāṭali. On a certain festival day, taking his wife, he entered Benares, and having danced, played the lute, sung, and obtained wealth, at the end of the festival he had much liquor and food procured. While going to his own village, he reached the riverbank and saw that a fresh current was coming. Sitting down, eating food and drinking liquor, he became intoxicated. Not knowing his own strength, he tied the great lute to his neck and, thinking, 'I will cross,' he took his wife by the hand and entered the river. Water entered through the holes of the lute. Then it, having become full, caused him to sink in the water. But his wife, knowing that he was sinking, let go of him, got out, and stood on the riverbank. Pāṭali the dancer surfaced once, then submerged once; having taken in water, his belly became swollen. Then his wife thought: 'Now my husband will die. I will request one song, and by singing it in the midst of an assembly, I will make a living.' Thinking thus, she said: 'Husband, you are sinking in the water. Give me one song; with it I will sustain my life.'

ဗဟုဿုတံ စိတ္တကထံ, ဂင်္ဂါ ဝဟတိ ပါဋလိံ;

ဝုယှမာနကံ ဘဒ္ဒန္တေ, ဧကံ မေ ဒေဟိ ဂါထကန္တိ.

O learned one, of eloquent speech, the Ganges carries Pāṭali away; O good sir, as you are being swept along, grant me a single verse.

အထ နံ နဋပါဋလိ ဘဒ္ဒေ ကထံ တဝ ဂီတံ ဒဿာမိ, ဣဒါနိ မဟာဇနဿ ပတိသရဏဘူတံ ဥဒကံ မံ မာရေတီတိ ဝတွာ–

Then the dancer Pāṭali said to her, 'Good lady, how can I perform my song for you? Now the water, which is a refuge for the great populace, is killing me.' Having said this—

ယေန သိဉ္စန္တိ ဒုက္ခိတံ, ယေန သိဉ္စန္တိ အာတုရံ;

တဿ မဇ္ဈေ မရိဿာမိ, ဇာတံ သရဏတော ဘယန္တိ.

That by which the suffering are sprinkled, that by which the afflicted are sprinkled; in its midst I shall die, for fear has arisen from my refuge.

အထ အတုလတ္ထေရော အတ္တနော ပတိသရဏဘူတာ စူဠဂဏ္ဌိပဒတော ဘယံ ဥပ္ပဇ္ဇိတွာ ကိဉ္စိ ဝတ္တဗ္ဗံ အဇာနိတွာ အဓောမုခေါ ဟုတွာ ပရာဇာယံ ပတ္တောတိ.

Then the Elder Atula, because fear arose from the Cūḷagaṇṭhipada, which was his refuge, not knowing what to say, became downcast and was defeated.

အယံ အတုလတ္ထေရဿ တတိယော ပရာဇယော.

This was the third defeat of the Elder Atula.

အထ ရာဇာ တေသံ ဒွိန္နံ ပက္ခာနံ ဝစနံ သုတွာ စူဠဂဏ္ဌိပဒဿ ပုဗ္ဗာပရဝိရောဓိဒေါသဟိ အာကုလတ္တာ သုတ္တသုတ္တာနုလောမာဒီသု အပ္ပဝိဋ္ဌတ္တာ အာဂမသုဒ္ဓိယာ စ အဘာဝတော ပရောဝဿသတံ စိရံ ဌိတဿ ဂေဟဿဝိယ အတိဒုဗ္ဗလဝသေန အထိရတံ ဇာနိတွာ ဣဒါနိ သာသနံ ပရိသုဒ္ဓံ ဘဝိဿတီတိ သောမနဿပ္ပတ္တော ဟုတွာ မမ ဝိဇိတေ သဗ္ဗေပိ ဘိက္ခူ ပါရုပနဝသေန သမာနဝါဒိကာ ဟောန္တူတိ အာဏံ ဌပေသိ. တတော [Pg.158] ပဋ္ဌာယ ယာဝဇ္ဇတနာ သကလေပိ မရမ္မရဋ္ဌေ ပါရုပနဝသေန သမာနဝါဒိကာ ဘဝန္တီတိ.

Then the king, having heard the words of both factions, recognized that the Cūḷagaṇṭhipada was extremely weak and unstable, like a house that has stood for over a hundred years, due to the confusion arising from contradictions between its beginning and end, its lack of entry into the suttas and that which conforms to the suttas, and the absence of purity in its transmission. Realizing that the Dispensation would now become purified, he was filled with joy and issued a decree: 'Let all monks in my dominion be of the same view with regard to the wearing of the robe.' From that time onward, up to the present day, all monks in the entire Maramma country are of the same view with regard to the wearing of the robe.

အယမေတ္ထ သင်္ခေပေါ,-တေသဉှိ ဒွိန္နံ ပက္ခာနံ သန္နိပတိတွာ ဝစနပ္ပဋိဝစန ဝသေန ဝိဝါဒကထာ ဝိတ္ထာရေန ဝုစ္စမာနာ ဆပဉ္စသာဏဝါရမတ္တမ္ပိ ပတွာ နိဋ္ဌံ န ပါပုဏေယျ. ယသ္မာ ပန သဗ္ဗံ အနဝသေသေတွာ ဝုစ္စမာနံ အယံ သာသနဝံသပ္ပဋီပိကာ အတိပ္ပပဉ္စာ ဘဝိဿတိ, တသ္မာ ဧတ္ထ ဣစ္ဆိတမတ္တမေဝ ဒဿယိတွာ အဇ္ဈုပေက္ခာမာတိ.

This is the summary herein: If the debate between those two factions, with their arguments and counter-arguments, were to be related in detail, it would not reach a conclusion even if it extended to five or six scrolls. Furthermore, since relating everything without omission would make this 'Illumination of the Lineage of the Teaching' excessively diffuse, therefore, only what is desired is shown here, and the rest is disregarded.

ဉာဏာဘိဝံသဓမ္မသေနာပတိမဟာဓမ္မရာဇာဓိရာဇ ဂုရု ပန သံဃရာဇာ မဟာထေရော သီဟဠဒီပေ အမရပုရနိကာယိကာနံ ဘိက္ခူနံ အာဒိဘူတော အာစရိယော ဗဟူပကာရော. အမရပုရနိကာယောတိ တတ္ထေရပ္ပဘဝေါတိ.

The Saṅgharāja Mahāthera, the teacher Ñāṇābhivaṃsadhammasenāpatimahādhammarājādhirāja, was the original teacher and great benefactor of the monks of the Amarapura Nikāya on the island of Sīhaḷa. The name Amarapuranikāya means 'originating from that elder'.

ကလိယုဂေ ပန ဧကာသီတာဓိကေ ဝဿသတေ သဟဿေ စ သမ္ပတ္တေ တဿ ရညော နတ္တာ သိရိတြိဘဝနာဒိတျပဝရပဏ္ဍိတမဟာဓမ္မရာဇာဓိရာဇာ နာမ ရဇ္ဇံ ကာရေသိ. သော ပန အမရပုရတော သင်္ကမိတွာ ရတနပူရံ စတုတ္ထံ မာပေသိ. တဿ ရညော ကာလေ ဂုဏမုနိန္ဒာဓိပတိမဟာဓမ္မရာဇာဓိရာဇဂုရုတ္ထေရဿ သီဿံ သဇီဝဂါမဝါသိံ သီလာစာရံ နာမ ထေရံ အရညဝါသီနံ ဘိက္ခူနံ ပါမောက္ခဋ္ဌာနေ ဌပေသိ. ရာဇာဂါရနာမကေ ဒေသေ ဝိဟာရံ ကာရာပေတွာ တဿေဝ အဒါသိ.

In the Kali Yuga, when one thousand one hundred and eighty-one years had passed, the grandson of that king, named Siritribhavanādityapavarapaṇḍitamahādhammarājādhirāja, reigned. He, having moved from Amarapura, founded the fourth Ratanapura. During that king's time, he appointed the elder named Sīlācāra, a disciple of the venerable Guṇamunindādhipatimahādhammarājādhirājaguru and a resident of Sajīvagāma, to the position of chief among the forest-dwelling monks. Having caused a monastery to be built in the place named Rājāgāra, he gave it to him.

ကလိယုဂေ ဧကာသီတာဓိကေ ဝဿသတေ သဟဿေ စ သမ္ပတ္တေ စလင်္ဂပုရတော ပညာသီဟံ နာမ ထေရံ အာနေတွာ အသောကာရာမေ ရတနဘူမိကိတ္တိဝိဟာရေ ပတိဋ္ဌာပေသိ, မုနိန္ဒာဘိသိရိသဒ္ဓမ္မဓဇမဟာဓမ္မရာဇာဓိရာဇဂုရူတိ နာမလဉ္ဆမ္ပိ အဒါသိ.

In the Kali Yuga, when one thousand one hundred and eighty-one years had passed, he brought an elder named Paññāsīha from Calaṅgapura and established him in the Asokārāma Ratanabhūmikittivihāra; he also bestowed upon him the title 'Munindābhisirisaddhammadhajamahādhammarājādhirājaguru'.

ကလိယုဂေ စတူသီသာဓိကေ ဝဿသတေ သဟဿေ စ သမ္ပတ္တေ မုနိန္ဒာဘိဝံသဓမ္မသေနာပတိမဟာဓမ္မရာဇာဓိရာဇဂုရူတိ နာမလဉ္ဆံ ဒတွာ မဟာဇေယျဘူမိဝိဟာရရမ္မဏီယံ နာမ ဝိဟာရံ [Pg.159] ဒတွာ တံယေဝ မဟာထေရံ သံဃရာဇဋ္ဌာနေ ဌပေသိ.

In the Kali Yuga, when one thousand one hundred and eighty-four years had passed, having bestowed the title 'Munindābhivaṃsadhammasenāpatimahādhammarājādhirājaguru' and having given the delightful monastery named Mahājeyyabhūmivihāra, he appointed that very great elder to the position of Saṅgharāja.

ဧကသ္မိဉ္စ သမယေ မဟာထေရေ ရာဇာ ပုစ္ဆိ,-စတဿော ဒါဌာ နာမ စတ္တာလီသာယ ဒန္တေသု အန္တောဂဓာ ဝါ, ဥဒါဟု စတ္တာလီသာယ ဒန္တေဟိ ဝိသုံ ဘူတာတိ ပုစ္ဆိ.

And on one occasion, the king asked the great elders: 'Are the four canine teeth included among the forty teeth, or are they separate from the forty teeth?'

အထ ဧကစ္စေ ထေရာ ဧဝမာဟံသု,-စတဿော ဒါဌာ နာမ စတ္တာလီသာယ ဒန္တေသု အန္တောဂဓာတိ. ဧကစ္စေ ပန စတဿော ဒါဌာ နာမ စတ္တာလီသာယ ဒန္တေဟိ ဝိသုံ ဘူတာတိ အာဟံသု. အထ ရာဇာ ဂန္ထံ အာဟရထာတိ အာဟ. အထ အန္တောဂဓဝါဒိကာ ထေရာ ဂန္ထံ အာဟရိံသု,- အညေသံ ပရိပုဏ္ဏဒန္တာနမ္ပိ ဒွတ္တိံသဒန္တာ ဟောန္တိ, ဣမဿ ပန စတ္တာလီသံ ဘဝိဿန္တီတိ စ.

Then some elders said thus: 'The four canine teeth are included among the forty teeth.' But others said: 'The four canine teeth are separate from the forty teeth.' Then the king said: 'Bring the text!' Then the elders who held the inclusionist view brought the text, saying: 'Even others with a full set of teeth have thirty-two teeth, but for this one there will be forty.'

ဒန္တာတိ ပရိပုဏ္ဏဒန္တဿ ဒွတ္တိံသဒန္တဋ္ဌိကာနိ. တေပိ ဝဏ္ဏတော သေတာ, သဏ္ဌာနတော အနေကသဏ္ဌာနာ. တေသဉှိ ဟေဋ္ဌိမာယ တာဝ ဒန္တပါဠိယာ မဇ္ဈေ စတ္တာရော ဒန္တာ မတ္တိကာပိဏ္ဍေ ပဋိပါဋိယာ ဌပိတအာလာဗုဗီဇသဏ္ဌာနာ, တေသံ ဥဘောသု ပဿေသု ဧကေကော ဧကမူလကော ဧကကောဋိကော မလ္လိကမကုဠသဏ္ဌာနော, တတော ဧကေကော ဒွိမူလကော ဒွိကောဋိကော ယာနကဥပတ္ထမ္ဖိနိသဏ္ဌာနော, တတော ဒွေ ဒွေ တိမူလကာ တိကောဋိကာ, တတော ဒွေ ဒွေ စတုမူလကာ စတုကောဋိကာတိ. ဥပရိမာယ ဒန္တပါဠိယာပိ ဧသေဝ နယောတိ စ.

'Teeth' means the thirty-two tooth-bones of one with a complete set of teeth. They are white in color and of various shapes. Indeed, in the lower row of teeth, in the middle, are four teeth shaped like gourd seeds placed in a row on a lump of clay. On both sides of these is one single-rooted, single-cusped tooth shaped like a jasmine bud. Next to that on each side is one double-rooted, double-cusped tooth shaped like a chariot’s prop-pillar. Next to those on each side are two triple-rooted, triple-cusped teeth, and next to those on each side are two quadruple-rooted, quadruple-cusped teeth. And this same method applies to the upper row of teeth.

တဿ ကိရ ဥတ္တရောဋ္ဌအပ္ပကတာယ တိရိယံ ဖာလေတွာ အပနီတဒ္ဓံဝိယ ခါယတိ, စတ္တာရော ဒန္တေ ဒွေ စ ဒါဌာ န ဆာဒေတိ, တေန နံ ဩဋ္ဌဒ္ဓေါတိ ဝေါဟရန္တီတိ စ.

It is said that, due to the imperfection of his upper lip, it appeared as if half of it had been split horizontally and removed. It did not cover four teeth and two canine teeth; for that reason, they called him 'Oṭṭhaddha'.

တတ္ထ တဿာတိ လိစ္ဆဝိနော နာမ ရာဇကုမာရဿ, ဥတ္တရောဋ္ဌအပ္ပကတာယာတိ ဥပရိ ဩဋ္ဌဿ အပ္ပကတာယ. အပနီတဒ္ဓံ ဝိယာတိ ဥပရိ ဩဋ္ဌဿ ဥပဍ္ဎဘာဂံ အပနီတံ ဝိယ ခါယတီတိ အတ္ထော. န ဆာဒေတီတိ ဥပရိ ဩဋ္ဌဿ ဥပဍ္ဎဘာဂေ ပန န ပဋိစ္ဆာဒေတိ. တေနာဟိ ယေန စတ္တာရော ဒန္တေ ဒွေ စ ဒါဌာ န ဆာဒေတိ, တေန နံ လိစ္ဆဝီရာဇကုမာရံ ဩဋ္ဌဒ္ဓေါတိ ဝေါဟရန္တီတိ[Pg.160]. ဧဝံ အန္တောဂဓဝါဒေဟိ ထေရေဟိ ဂန္ထံ အာဟရိတွာ ဒဿိတေ သဗ္ဗေပိ တသ္မိံ ဝါဒေ ပတိဋ္ဌဟိံသူတိ.

Herein, 'his' refers to the Licchavi prince. 'Due to the deficiency of the upper lip' means due to the imperfection of the upper lip. 'As if half removed' means it appears as if the upper half of the upper lip has been removed. 'Does not cover' means it does not cover with the upper half of the lip. Therefore, because it did not cover four teeth and two canine teeth, they called that Licchavi prince 'Oṭṭhaddha'. Thus, when the text was presented by the elders who held the inclusionist view, all were established in that view.

ဧကသ္မိဉ္စ ကာလေ ရာဇာ မန္တိနိံ အမစ္စံ ပုစ္ဆိ,-ပုဗ္ဗရာဇူဟိ ဝိဟာရဿ စေတိယဿ ဝါ ဒိန္နာနိ ခေတ္တဝတ္ထုအာဒီနိ ပစ္ဆိမရာဇူနံ ကာလေ ယထာဒိန္နံ တာနိ ပတိဋ္ဌဟန္တိ ဝါ မာ ဝါတိ.

And on one occasion, the king asked a minister: 'Do fields, grounds, and other things given to a monastery or a cetiya by former kings remain established as they were given in the time of later kings, or not?'

အထ မန္တိနိအာမစ္စော ဧဝံ ကထေသိ,- သံဃိကာယ ဘူမိယာ ပုဂ္ဂလိကာနိ ဗီဇာနိ ရောပယန္တိ, ဘာဂံ ဒတွာ ပရိဘုဉ္ဇိတဗ္ဗာနီတိ ဒသကောဋ္ဌာသေ ကတွာ ဧကော ကောဋ္ဌာသော ဘူမိဿာမိကာနံ ဒါတဗ္ဗောတိ စ ဝိနယပါဠိအဋ္ဌကထာသု ဝုတ္တတ္တာ ပုဗ္ဗေ ဧကေန ရညာ ဒိန္နာနိ ခေတ္တဝတ္ထုအာဒီနိ ပစ္ဆာ ဧကဿ ရညော ကာလေ ယထာဒိန္နံ ဌိတာနိ. ဧတ္ထ ဟိ သံဃိကာယ ဘူမိယာတိ ဝုတ္တတ္တာ လာဘသီမာယံဝိယ ဗလိံယေဝ အဒတွာ သဟ ဘူမိယာ ဒိန္နတ္တာ ပဝေဏီဝသေန သံဃိကာ ဘူမိ အတ္ထီတိ ဝိညာယတိ. ဧတ္ထစ ပဋိဂ္ဂါဟကေသု မတေသု တဒညော စတုဒ္ဒိသသံဃော အနာဂတသံဃော စ ဣဿရော, တဿ သန္တကော, တေန ဝိစာရေတဗ္ဗောတိ.

Then the minister explained: 'Because it is stated in the commentaries to the Vinaya that if personal seeds are planted on Saṅgha land, they may be enjoyed after giving a share, and that having divided the yield into ten parts, one part should be given to the landowners, therefore the fields and grounds given by one king in the past remained as they were given in the time of a later king. Here, since the term "Saṅgha land" is used, and because it was given together with the land itself—not merely the tax revenue from it, as with a boundary for gains—it is understood that Saṅgha land exists by tradition. And in this case, when the original recipients have passed away, the Saṅgha of the four directions and the future Saṅgha are the owners; it is their property and should be administered by them.'

စေတိယ ပဒီပတ္ထာယ ပဋိသင်္ခါရဏတ္ထာယ ဝါ ဒိဣန္နအာရာမောပိ ဇဂ္ဂိတဗ္ဗော, ဝေတ္တနံ အတွာပိ ဇဂ္ဂါပေတဗ္ဗောတိ စေတိယေ ဆတ္တံ ဝါ ဝေဒိကံ ဝါ ဇိဏ္ဏံ ဝါ ပဋိသင်္ခရောန္တေန သုဓာကမ္မာဒီနိ ဝါ ကရောန္တေန စေတိယဿ ဥပနိက္ခေပတော ကာရေတဗ္ဗန္တိ စ အဋ္ဌကထာယံ ဝုတ္တတ္တာ ပုဗ္ဗရာဇူဟိ စေတိယဿ ဒိန္နာနိ ခေတ္တဝတ္ထုအာဒီနိ ပစ္ဆိမရာဇူနံ ကာလေပိ စေတိယသန္တကသာဝေနေဝ ဌိတာနီတိ ဝေဒိတဗ္ဗာနိ.

A park given to a cetiya for the sake of a lamp or for repairs should be maintained, and it should be caused to be maintained even without wages. And because it is stated in the commentary that when one is repairing a worn-out umbrella or railing of the cetiya, or doing plasterwork and other tasks, the work should be done from the deposit for the cetiya, therefore, it should be understood that the fields, grounds, and other properties given to the cetiya by former kings remained as the property of the cetiya even during the time of later kings.

အထာပရမ္ပိ ပုစ္ဆိ,- ကဒါ ကဿ ရညော ကာလေ အာဒိံ ကတွာ ခေတ္တဝတ္ထုအာဒီနိ ဝိဟာရဿ စေတျဿ ဝါ ဒိန္နာနီတိ.

Then he asked another question: 'Beginning from when, in the time of which king, were fields, grounds, and so on, first given to a monastery or a cetiya?'

အထ မန္တိနမစ္စော ဧဝမာဟ,-ပုရိမကပ္ပေသု ပုရိမာနံ ရာဇူနံ ကာလေပိ ဝိဟာရဿ စေတိယဿ ဝါ ဒိန္နာနီတိ ဝေဒိတဗ္ဗာနိ, တေနေဝ သုဇာတဿ နာမ ဘဂဝတော အမှာကံ ဗောဓိသတ္တော [Pg.161] စက္ကဝတ္တိရာဇာ သဒ္ဓိံ သတ္တဟိ ရတနေဟိ ဒွိသဟဿေ ခုဒ္ဒကဒီပေ စတ္တာရော မဟာဒီပေ စ အဒါသိ, ရဋ္ဌဝါသိနော စ အာရာမဂေါပကကိစ္စံ ကာရာပေသီတိ ဂန္ထေသု အာဂတံ, တသ္မာ စိရကာလတောယေဝ ပဋ္ဌာယ ပုဗ္ဗရာဇူဟိ ခေတ္တဝတ္ထုအာဒိနိ ဒိန္နာနီတိ ဝေဒိတဗ္ဗာနိ.

The minister replied: "It should be understood that even in the times of former kings in previous aeons, gifts were given to monasteries or cetiyas. For instance, in the time of the Blessed One named Sujāta, our Bodhisatta, as a wheel-turning monarch, along with the seven treasures, gave two thousand small islands and four great continents. He also caused the duty of maintaining the monastery to be performed by the inhabitants of the country, as is stated in the texts. Therefore, it should be understood that fields, lands, and other things were given by earlier kings from a very ancient time."

ရာဇဝံသေသုပိ ဘဂဝတော ပရိနိဗ္ဗာနတော ဝဿသတာနံ ဥပရိ သိရိခေတ္တနဂရေ ဧကာယ အာပူပိကာယ ပဉ္စကရီသ မတ္တံ ခေတ္တံ ဧကဿ ထေရဿ ဒိန္နံ, တံ ဒွတ္တပေါင်္ကော နာမ ရာဇာ ဝိလုမ္ပိတွာ ဂဏှိ. အထ ပဟာရဃဏ္ဋဘေရိယော ပဟရိတာပိ သဒ္ဒံ န အကံသု. ရညော ကုန္တစက္ကမ္ပိ ယထာ ပုဗ္ဗေ, တထာ ပေသိတဋ္ဌာနံ န ဂစ္ဆိ. အထ တံ ကာရဏံ ဉတွာ အာပူပိကာယ ယထာဒိန္နမေဝ ထေရဿ နိယျာဒေသီတိ.

In the royal chronicles, it is also mentioned that more than a hundred years after the Blessed One's Parinibbāna, in the city of Sirikhetta, a certain cake-maker woman gave five karīsas of land to an elder. Later, a king named Dvattapoṅko seized it by plundering. Then, even when the striking gongs and drums were struck, they made no sound. The king’s spear-wheel, though sent forth as before, did not go to its intended place. Then, having realized the reason, the king restored the land to the elder exactly as it was given by the cake-maker woman.

ကလိယုဂေ ပန နဝနဝုတာဓိကေ ဝဿသတေ သဟဿေ စ သမ္ပတ္တေ တဿ ကနိဋ္ဌော သိရိပဝရာဒိတျလောကာပေတိ ဝိဇယမဟာဓမ္မရာဇာဓိရာနာ ရဇ္ဇံ ကာရေသိ, သော ပန ရာဇာ ရတနပူရတော သင်္ကမိတွာ အမရပုရံ ဒုတိယံ မာပေသိ. တဿ ရညော ရဇ္ဇံ ပတ္တသံဝစ္ဆရေယေဝ ဇေဋ္ဌမာသဿ ဇုဏှပက္ခပဉ္စမိယံ ရတနပူရနဂရေ မာရဝိဇယရတနသုဓမ္မာယ နာမ ပိဋကသာလာယ သူရိယဝံသဿ နာမ ထေရဿ ပရိသမဇ္ဈေ ရာဇလေခနံ ဝါစာပေတွာ သံဃရဇ္ဇံ နိယျာဒေသိ. သူရိယဝံသာဘိသိရိပဝရာလင်္ကာရဓမ္မသေနာပတိမဟာဓမ္မရာဇာဓိရာဇဂုရူတိ နာ မလဉ္ဆမ္ပိ အဒါသိ.

In the Kaliyuga, when one thousand one hundred and ninety-nine years had passed, his younger brother, Siripavarādityalokāpeti Vijayamahādhammarājādhirāja, reigned. This king, after moving from Ratanapūra, had a second Amarapura built. In the very year he attained the kingship, on the fifth day of the waxing moon in the month of Jeṭṭha, in the city of Ratanapūra, in the Piṭaka Hall named Māravijayaratanasudhammā, in the midst of the assembly of the elder named Sūriyavaṃsa, he had a royal proclamation read aloud and entrusted the position of Saṅgharāja. He also bestowed the name-seal 'Sūriyavaṃsābhisiripavarālaṅkāradhammasenāpatimahādhammarājādhirājaguru'.

သော ပန ထေရော ကလိယုဂေ ပဉ္စဝီသာဓိကေ ဝဿသတေ သဟဿေ စ သမ္ပတ္တေ မိဂသိရမာသဿ ဇုဏှပက္ခသတ္တမိယံ သုတ္တဝါရေ ဝါလုကဝါပိဂါမေ ပဋိသန္ဓိယာ ဝိဇာတောတိသတ္တတိဝယံ သမ္ပတ္တေ သံဃရဇ္ဇံ ပတ္တော သန္တိန္ဒြိယော ခန္တီ ဓမ္မော သိက္ခာကာမော ပရိယတ္တိဝိဟာရဒေါ တိပိဋကာလင်္ကာရမဟာဓမ္မရာဇဂုရုတ္ထေရဿ သိဿော. သော ပန ကလိယုဂေ ပန္နရသာဓိကေ [Pg.162] ဒွိဝဿသတေ သဟဿေစ သမ္ပတ္တေ တဿ ရညော ကာလေယေဝ မစ္စုဝသံ ပတ္တော.

That elder was born through rebirth in the village of Vālukavāpi on a Thursday, the seventh day of the waxing moon in the month of Migasira, when one thousand one hundred and twenty-five years had passed in the Kaliyuga. Having reached the age of seventy-three, he attained the position of Saṅgharāja. He was serene in faculties, patient, righteous, desirous of training, delighting in the study of the scriptures, and a disciple of the elder Tipiṭakālaṅkāramahādhammarājaguru. Then, when one thousand two hundred and fifteen years had passed in the Kaliyuga, in the time of that king, he came under the sway of death.

အထ ရာဇာ အနေကသဟဿေဟိ ပါသာဒေဟိ အဘူတပုဗ္ဗေဟိ အစ္ဆရိယကမ္မေဟိ သရီရဈာပနကိစ္စံ အကာသိ. အထ ကလိယုဂေ သေဠသာဓိကေ ဝဿသတေ သဟဿေစ သမ္ပတ္တေ တဿ မဟာထေရဿ သိဿံ ဉေယျဓမ္မံ နာမ ထေရံ ပုန သံဃရာဇဋ္ဌာနေ ဌပေသိ. ပဌမံ ဉေယျဓမ္မာလင်္ကာရဓမ္မ သေနာပတိမဟာဓမ္မရာဇာဓိရာဇဂုရူတိ နာမလဉ္ဆံ အဒါသိ. တတော ပစ္ဆာ ဒုတိယံ ဉေယျဓမ္မာဘိဝံသသိရိပဝရာလင်္ကာရဓမ္မသေနာပတိမဟာဓမ္မရာဇာဓိရာဇ- ဂုရူတိ နာမလဉ္ဆံ အဒါသိ.

Then the king performed the cremation rites for the body with many thousands of pavilions, with unprecedented and marvelous works. Then, in the Kaliyuga, when one thousand one hundred and sixteen years had passed, he again appointed a disciple of that great elder, an elder named Ñeyyadhamma, to the position of Saṅgharāja. First, he bestowed the name-seal 'Ñeyyadhammālaṅkāradhammasenāpatimahādhammarājādhirājaguru'. Afterwards, he conferred a second name-seal: 'Ñeyyadhammābhivaṃsasiripavarālaṅkāradhammasenāpatimahādhammarājādhirājaguru'.

သော ပန ထေရော ကလိယုဂေ ဧကသဋ္ဌာဓိကေ ဝဿသတေ သဟဿေစ ဒေဝသူရဂါမေ ပဋိသန္ဓိယာ ဝိဇာတော ဟုတွာ အသီတာဓိကေ ဝဿသတေ သဟဿေစ ပဌမအာသာဠိမာသဿ ဇုဏှပက္ခစုဒ္ဒသမိယံ ဥပသမ္ပဒဘူမိံ ပတ္တော.

That elder, having been born by rebirth in the village of Devasura when one thousand one hundred and sixty-one years had passed in the Kaliyuga, reached the state of higher ordination on the fourteenth day of the waxing moon in the first month of Āsāḷha, when one thousand one hundred and eighty years had passed.

တဿ ရညော ကာလေ ကလိယုဂေ နဝနဝုတာဓိကေ ဝဿသတေ သဟဿေစ သမ္ပတ္တေ သီဟဠဒီပတော ပညာတိဿော နာမ ထေရော သဒ္ဓိံ သုနန္ဒေန နာမ ဘိက္ခုနာ ဣန္ဒသာရေန နာမ သာမဏေရေန ဧကေန ဥပါသကေန ဧကေန ဒါရကေနစ အမရပုရံ နာမ နဂရံ သမ္ပတ္တော. အထ သံဃရာဇာ တေသံ ပစ္စယာနုဂ္ဂဟေန ဓမ္မာနုဂ္ဂဟေစ အနုဂ္ဂဟေသိ. တေသု အပရဘာဂေ ကလိယုဂေ ဒွိဝဿာဓိကေ ဒွိသတေ ဝဿသဟဿေစ သမ္ပတ္တေ ပညာတိဿတ္ထေရော ဇရရောဂေန အဘိဘူတတ္တာ သင်္ခါရဓမ္မာနံ သဘာဝံ အနတိဝတ္တတ္တာ ကာလမကာသိ. တဿ ပုန သိက္ခံ ဂဏှိဿာမီတိ ပရိဝိတက္ကော မတ္ထကံ အပ္ပတ္တော ဟုတွာ ဝိနဿယိ. တေနာဟဘဂဝါ, –

In the time of that king, when one thousand one hundred and ninety-nine years had passed in the Kaliyuga, the elder named Paññātissa, along with a monk named Sunanda, a novice named Indasāra, a layman, and a boy, arrived at the city called Amarapura from the island of Sri Lanka. Then, the Saṅgharāja supported them with the support of requisites and the support of the Dhamma. Later among them, when one thousand two hundred and two years had passed in the Kaliyuga, the elder Paññātissa, being overwhelmed by the disease of old age and not having transcended the nature of conditioned phenomena, passed away. His thought, 'I will undertake the training again,' did not reach its culmination and was destroyed. Therefore, the Blessed One said: –

အစိန္တိတမ္ပိ [Pg.163] ဘဝတိ, စိန္တိ တမ္ပိ ဝိနဿတိ;

န ဟိ စိန္တာမယာ ဘောဂါ, ဣတ္ထိယာ ပုရိသဿ ဝါတိ.

Even the unthought-of comes to be, and the thought-of perishes; for possessions are not made of thought, for a woman or for a man.

ဣမသ္မိံ ပန လောကေ ပဏ္ဍိတော ပုညံ ကတ္တုကာမော အဘိတ္ထရေဝ ကရေယျ. ကော နာမ ဇညာ အဇ္ဇေ ဝါ သုဝေ ဝါ ပရသုဝေ ဝါ မရဏံ ဘဝိဿဘီတိ. တေနာဟ ဘဂဝါ, –

In this world, a wise person, desiring to make merit, should do so quickly. For who knows whether death will come today, or tomorrow, or the day after? Therefore, the Blessed One said: –

အဘိတ္ထရေထ ကလျာဏေ, ပါပါ စိတ္တံ နိဝါရယေ;

ဒန္ဒဉှိ ကရတော ပုညံ, ပါပသ္မိံ ရမတီ မနောတိ.

One should hasten in what is wholesome, and restrain the mind from evil; for the mind of one who is slow in making merit delights in evil.

အထ မဟာရာဇာ တဿ သရီရဈာပနကိစ္စံ ဗဟူဟိ သာဓုကီဠနသဘာယေဟိ အကာသိ. တတော ပစ္ဆာ သုနန္ဒဿ နာမ ဘိက္ခုဿ ပုန သိက္ခံ အဒါသိ. သာမဏေရံ ပန ဥပသမ္ပဒဘူမိယံ ပတိဋ္ဌာပေသိ. ဒါရကဉ္စ သာမဏေရဘူမိယန္တိ.

Then the great king performed his cremation rites with many excellent festive assemblies. Afterwards, he again gave the training to the monk named Sunanda. He established the novice in the state of higher ordination, and the boy in the state of a novice.

တေ ပန မဟာရာဇာ ကလိယုဂေ တိဝဿာဓိကေ ဒွိသတေ သဟဿေစ သမ္ပတ္တေ မာဃမာသေ ဗဟူဟိ ပစ္စယေဟိ ဥပတ္ထမ္ဘေတွာ တာနိတာနိ သဗ္ဗာနိ ကမ္မာနိ တီရေတွာ ကုသိမနဂရဇေဋ္ဌဿ ဧကဿ အမစ္စဿ ဘာရံ ကတွာ တဿေဝ သဗ္ဗာနိ ကိစ္စာနိ နိယျာဒေတွာ သီဟဠဒီပံ ပဟိဏီတိ.

When one thousand two hundred and three years had passed in the Kali Yuga, in the month of Māgha, that great king, having supported them with many requisites and completed all those tasks, entrusted the burden to a chief minister of Kusimanagara, delivered all the duties to him, and sent him to the island of Sri Lanka.

သံဃရာဇာမဟာထေရော ပန သာသနဿ စိရဋ္ဌိတတ္ထာယ သောတာရာနံ သုခပ္ပဋိဗောဓနတ္ထာယ နာနာဂန္ထေဟိ ပါဌံ ဝိသောဓေတွာ သဒ္ဓမ္မပ္ပဇ္ဇောတိကာယ နာမ မဟာနိဒ္ဒေသဋ္ဌကထာယ အတ္ထယောဇနံ မရမ္မဘာသာယ အကာသိ. ဗဟူနံ သိဿာနံ ပရိယတ္တိဝါစနဝသေန ဇိနသာသနဿ အနုဂ္ဂဟံ အကာသီတိ.

The Saṅgharāja Mahāthera, for the long-lasting stability of the Dispensation and for the easy understanding of the listeners, purified the text using various books and composed an explanation of the meaning of the Mahāniddesaṭṭhakathā, entitled Saddhammappajjotikā, in the Myanmar language. He supported the Dispensation of the Jina by way of teaching the scriptures to many disciples.

အပရဘာဂေ ကလိယုဂေ အဋ္ဌဝဿာဓိကေ ဒွိသကေ သဟဿေစ သမ္ပတ္တေ မိဂသိရမာသဿ ဇုဏှပက္ခအဋ္ဌမိယံ တဿ ပုတ္တော သီရိပဝရာဒိတျဝိဇယာနန္တယသမဟာဓမ္မရာဇာဓိရာဇာ နာမ ရဇ္ဇံ ကာရေသိ. တဒါ သူရိယဝံသာဘိသိရိပဝရာလင်္ကာရဓမ္မသေနာပတိမဟာဓမ္မရာဇာဓိရာဇဂုရု- မဟာထေရဿ သိဿံ ပညာဇောတာဘိဓဇမဟာဓမ္မရာဇာဓိရာဇဂုရုတ္ထေရံ [Pg.164] သံဃရာဇဋ္ဌာနေ ဌပေသိ.

Later, in the Kali Yuga, when one thousand two hundred and eight years had passed, on the eighth day of the bright fortnight of the month of Migasira, his son named Siripavarādityavijayānantayasamahādhammarājādhirāja reigned. At that time, he appointed the elder Paññājotābhidhajamahādhammarājādhirājaguru, a disciple of the great elder Sūriyavaṃsābhisiripavarālaṅkāradhammasenāpatimahādhammarājādhirājaguru, to the position of Saṅgharāja.

သောပိ သီလဝါ ပရိယတ္တိကောဝိဒေါ သိက္ခာကာမော လဇ္ဇီပေသလော. အင်္ဂုတ္တရနိကာယပါဠိယာ တဒဋ္ဌကထာယစ အတ္ထ ယောဇနံ မရမ္မဘာသာယ အကာသိ.

He too was virtuous, learned in the scriptures, desirous of training, conscientious, and amiable. He made an explanation of the meaning of the Aṅguttaranikāya Pāḷi and its commentary in the Myanmar language.

တဿ ရညော ကာလေ ဉေယျဓမ္မာဘိဝံသသိရိပဝရာလင်္ကာရဓမ္မသေနာပတိမဟာဓမ္မရာဇာဓိရာဇ- ဂုရုတ္ထေရော သဒ္ဓမ္မဝိလာသိနိယာ နာမ ပဋိသမ္ဘိဒါမဂ္ဂဋ္ဌကထာယ အတ္ထယောဇနံ မရမ္မဘာသာယ အကာသိ.

During that king's reign, the elder Ñeyyadhammābhivaṃsasiripavarālaṅkāradhammasenāpatimahādhammarājādhirājaguru made an explanation of the meaning of the Paṭisambhidāmaggaṭṭhakathā, named Saddhammavilāsinī, in the Myanmar language.

မဏိဇောတသဒ္ဓမ္မာလင်္ကာရမဟာဓမ္မရာဇာဓိရာဇဂုရုတ္ထေရောသံယုတ္တ- နိကာယပါဠိယာ တဒဋ္ဌကထာယစ အတ္ထယောဇနံ မရမ္မဘာသာယ အကာသိ.

The elder Maṇijotasaddhammālaṅkāramahādhammarājādhirājaguru made an explanation of the meaning of the Saṃyutta Nikāya Pāḷi and its commentary in the Myanmar language.

မေဓာဘိဝံသသဒ္ဓမ္မဓဇမဟာဓမ္မရာဇာဓိရာဇဂုရုတ္ထေရော ဒီဃနိကာယပါဠိယာ တဒဋ္ဌကထာယစ အတ္ထယောဇနံ မရမ္မဘာသာယ အကာသိ.

The elder Medhābhivaṃsasaddhammadhajamahādhammarājādhirājagurutthera made an explanation of the meaning of the Dīghanikāya Pāḷi and its commentary in the Myanmar language.

ဉေယျဓမ္မာဘိဝံသသိရိပဝရာလင်္ကာရဓမ္မသေနာပတိမဟာ ဓမ္မရာဇာဓိရာဇဂုရုတ္ထေရဿ သိဿော ဥပသမ္ပဒါဝသေန ပဉ္စဝဿိကော ပညာသာမိ နာမာဟံ သဒ္ဒတ္ထဘေဒစိန္တာနာမကဿဂန္ထဿ ဂဏ္ဌိပဒတ္ထဝဏ္ဏနံ မရမ္မဘာသာယ အကာသိံ. ဒသဝဿိကကာလေ ပန အဘိဓာနပ္ပဒီပိကာသံဝဏ္ဏနာယ အတ္ထယောဇနံ မရမ္မဘာသာယ အကာသိံ. တဿာစ ပါဌံ ဗဟူဟိ ဂန္ထေဟိ သံသဒ္ဒိတွာ ဝိသောဓေသိန္တိ.

I, Paññāsāmi by name, a disciple of the Elder Ñeyyadhammābhivaṃsasiripavarālaṅkāradhammasenāpatimahādhammarājādhirājaguru, being five years in higher ordination, composed in the Burmese language a commentary on the meaning of the difficult words in the book called Saddatthabhedacintā. Furthermore, at the time of my tenth year, I composed an explanation of the meaning of the Abhidhānappadīpikāsaṃvaṇṇanā in the Burmese language. And I collated and emended its text with many books.

အပရဘာဂေ သက္ကရာဇေ စုဒ္ဒသာဓိကေ ဒွိသတေ သဟဿေစ သမ္ပတ္တေ အယံ အမှာကံ ဓမ္မိကော ရာဇာ အနေကသတဇာတီသု ဥပစိတပုညာနုဘာဝေန ဇိနသာသနဿ ပဂ္ဂဏှနတ္ထာယ သမ္မာဒေဝလောကပါလေဟိ ဥယျောဇိယနောဝိယရဇ္ဇသမ္ပတ္တိံ ပဋိလဘိ. ဒသဗလဿသာသနံ ပဂ္ဂဏှိတုကာမဿ ဓမ္မရာဇဿ မနောရထော မတ္ထကံ ပတ္တော အဟောသိ. မရိယာဒံ ဘိန္ဒိတွာ ဒိန္နကတမဂ္ဂံဝိယ ဥဒကံ လဒ္ဓေါကာသတာယ သဒ္ဓါ မဟောဃော [Pg.165] အဝတ္ထရိတွာ တိဋ္ဌတိ. စတ္တာရိစ ဝဿာနိ အတိက္ကမိတွာ ဗေသာခမာသေ ပဉ္စကကုဓဘဏ္ဍာဒီဟိ အနေကေဟိ ရာဇဘောဂ္ဂဘဏ္ဍေဟိ ပရိဝါရေတွာ ဥဒုမ္ဗရဘဒ္ဒပိဋ္ဌေ သဒ္ဓိံ မဟေသိယာ အဘိသေကံ ပတ္တော. တေနာဝေါစုမှာ နာဂရာဇုပ္ပတ္တိကထာယံ,-

In a later period, when the Saka year one thousand two hundred and fourteen had been reached, this righteous king of ours, by the power of merit accumulated over many hundreds of births, attained royal prosperity as if commissioned by the righteous guardians of the world for the sake of upholding the Dispensation of the Conqueror. The aspiration of the righteous king, who desired to uphold the Dispensation of the Ten-Powered One, reached its consummation. Like water that, having found an opportunity, breaks its banks as if a channel were given, the great flood of faith, having spread, stood firm. And having passed four years, in the month of Vesākha, surrounded by many royal treasures such as the five emblems of royalty and others, he attained consecration together with his chief queen on the auspicious Udumbara throne. Therefore we have said in the Story of the Origin of the Nāga King:

မဟာပုညောဝ ရာဇာယံ, ကဋ္ဌဋဃေဝ အာဂတေ;

သက္ကရာဇေ ဟိ သမ္ပတ္တိံ, ပတွာ ဒါနေ ရတော ဝတေ.

This king is indeed of great merit, like a raft that has arrived; having attained prosperity in the Saka era, he truly delights in giving.

တဒါ စတ္တာရိ ဝဿာနိ, အတိက္ကမိတွာ ဝိသာဓိကေ;

သဒ္ဓိံ မဟေသိယာ သေကံ, ပတ္တော ဟုတွာ မဟာတလေ.

Then, after four years had passed, in the month of Vesākha, together with his chief queen, he attained consecration upon the great earth.

ဇိနစက္ကဉ္စ ဇောတေသိ, မဟာသောကာဒယော ယထာ;

အလဇ္ဇိနောစ နိဂ္ဂယှ, ပဂ္ဂဟေတွာန လဇ္ဇိနော.

He illuminates the Wheel of the Conqueror, as did Mahā Asoka and others, having restrained the shameless and encouraged the modest.

ရဋ္ဌေစ ဒါနသီလေသု, ဘာဝနာယာဘိယုဉ္စယေ;

နိမိရာဇာဒယော ယထာတိ.

And in the kingdom, one should apply oneself to generosity, virtue, and meditation, like King Nimi and others.

တဒါ ယသ္မာ အလဇ္ဇိနော နိဂ္ဂဟိတဗ္ဗပုဂ္ဂလေ အဝီစိနရကေ နိက္ခိပန္တောဝိယ နိဂ္ဂဟကမ္မံ အကာသိ, တသ္မာ တေ အလဒ္ဓေါကာသာ နိလီယန္တိ, ယထာ အရုဏုဂ္ဂမနကာလေ ကောသိယာတိ. တေနာဝေါစုမှာ နာဂရာဇုပ္ပတ္တိကထာယံ,-

Then, because he performed an act of suppression upon those shameless persons deserving of it, as if casting them into the Avīci hell, they, having no opportunity, hide themselves, just as owls do at sunrise. Therefore, we have said in the Story of the Origin of the Nāga King:

တဒါ ပန ဇိနစက္ကံ, နဘေ စန္ဒောဝ ပါကဋံ;

အလဇ္ဇိနော နိလီယန္တိ, အရုဏုဂ္ဂေဝ ကောသိယာတိ.

Then the Conqueror's Wheel became manifest, like the moon in the sky; the shameless hide away, like owls at the rising of the dawn.

ယသ္မာစ လဇ္ဇိနော ပဂ္ဂဟိတဗ္ဗပုဂ္ဂလေ ဘဝဂ္ဂေဥက္ခိပန္တောဝိယ ပဂ္ဂဟကမ္မံ ကရောတိ, တသ္မာ တေ လဒ္ဓေါကာသာ ဥဋ္ဌိတသီသာ နိရာသင်္ကာ ဟုတွာ တိဋ္ဌန္တိ, ယထာ စန္ဒိမသူရိယာလောကာနံ ပဋိလဒ္ဓကာလေ အာဒိကပ္ပိကာတိ. တေနာဝေါစုမှာ, –

And because he performs an act of encouragement for the modest, those persons worthy of being encouraged, as if lifting them to the peak of existence, they, having gained an opportunity, stand with heads raised, without anxiety, just as the beings of the primal aeon did when the light of the moon and sun was obtained. Therefore, we have said:

တဒါပိစ [Pg.166] ဇိနစက္ကံ, ခေ ဘာဏုမာဝ ပါကဋံ;

လဇ္ဇိနောပိ ဥဋ္ဌဟန္တိ, ဩဘာလဒ္ဓေဝ ကပ္ပိကာတိ.

Then also the Conqueror's Wheel became manifest, like the sun in the sky; the modest also rise up, like the beings of the aeon when they obtained the light.

တေပိဋကမ္ပိ နဝင်္ဂံ ဗုဒ္ဓဝစနံ စိရဋ္ဌိတိကံ ကတ္တုကာမော ပရိယတ္တိဝိဿရဒေဟိ မဟာထေရေဟိ ဝိသောဓာပေတွာ လေခကာနံ ဘတိံ ဒတွာ ကဏ္ဌဇမုဒ္ဓဇာဒိဝိဓာနံ သိထိလဓနိတာဒိဝိဓာနဉ္စ ပုနပ္ပုနံ ဝိစာရေတွာ အန္တမသော ပရိစ္ဆေဒလေခမတ္တမ္ပိ အဝိရာဓေတွာ အန္တေပုရံ ပဝိသေတွာ သုဝဏ္ဏမယေသု လောဟမယေသုစ ပေါတ္ထကေသု လိခါပေသိ. ဉာဏထာမသမ္ပန္နေစ ဘိက္ခူ ဝိစိနေတွာ ယထာဗလံ ဝိနယပိဋကံ ဝိသုံ ဝိသုံ ဓာရေတိ ဝါစုဂ္ဂတံ ကာရာပေတိ. အဂ္ဂမဟေသိံ အာဒိံ ကတွာ သကလ ဩရောဓာဒယော ဗဟူ ရာဇသေဝကာ အမစ္စာဒယော နာဂရိကေစ ယထာဗလံ သုတ္တန္တပိဋကံ အဘိဓမ္မပိဋကဉ္စ ဝိသုံ ဝိသုံ ဧကေကသုတ္တမာတိကာပဒဘာဇနီစိတ္တဝါရာဒိဝသေန ဝိဘာဇေတွာ ဓာရေတိ ဝါစုဂ္ဂတံ ကာရာပေတိ. သယဉ္စ အနတ္တလက္ခဏာဒိကံ အနေကဝိဓံ သုတ္တံ ဒေဝသိကံ သဇ္ဈာယံ ကရောတိ. ဇိနသာသနဿ စိရဋ္ဌိတတ္ထာယသကလဝိဇိတေစ အရညဝါသီနံ ဘိက္ခူနံ အဿမဿ သမန္တတော ပဉ္စဓနုသတပ္ပမာဏေ ဌာနေထလဒကစရာနံ သဗ္ဗေသံ သတ္တာနံ အဘယံ အဒါသိ. ပရိယတ္တိ ဝိသာရဒါနဉ္စ ထေရာနုထေရာနံ မာတာပိတာဒယော ဉာတကေ သဗ္ဗရာဇကိစ္စတော ဗလိကမ္မတောစ မောစာပေတွာ ယထာသုခံ ဝသာပေတိ. ဧကာဟေနေဝါပိ သဟဿမတ္တေ ကုလပုတ္တေ ပဗ္ဗဇူပသမ္ပဒဘူမီသု ပတိဋ္ဌာပေတွာ သာသနံ ပဂ္ဂဏှိ. အညာနိပိ ဗဟူနိ ပုညကမ္မာနိ ကရောတိ. ကတွာစ ဝိဝဋ္ဋမေဝ ပတ္ထေတိ, နော ဝဋ္ဋံ. အညေစ ဩရောဓာဒယော တုမှေ ယာနိ ကာနိစိ ပုညကမ္မာနိ ကတွာ ဝိဝဋ္ဋမေဝ ပတ္ထေတ, မာ ဝဋ္ဋန္တိ အဘိဏှံ ဩဝဒတိ. အနိစ္စလက္ခဏာဒိသံယုတ္တာယ ဓမ္မကထာယ နိစ္စံ ဩဝဒတိ. သယမ္ပိ သမထဝိပဿနာသု နိစ္စာရဒ္ဓံ အကာသိ. ရာဇူနံ ပန ရဋ္ဌသာမိကာနံ ဓမ္မတာယ ကိစ္စဗာဟုလ္လတာယ ကဒါစိ ကဒါစိ ဩကာသံ န လဘတိ ကမ္မဋ္ဌာနမနုယုဉ္ဇိတုံ, ဧဝမ္ပိ သမာနော သရီရမလပရိဇဂ္ဂနကာလေပိ ကမ္မဋ္ဌာနမနုယုဉ္ဇတိယေဝ, န မောဃဝသေန ကာလံ ခေပေတိ. လောကေ ဟိ အမင်္ဂလသမ္မတာနိပိ မနုဿသီသကပါလဋ္ဌိအာဒီနိ သုသာသနတော အာနေတွာ ဒန္တကဋ္ဌာဒီနိ ဝါ တံသဒိသာနိ ကာရာပေတွာ အတ္တနော သမီပေ ဌပေတွာ အဋ္ဌိကာဒိဘာဝနာမယပုညံ ဝိစိနာတိ.

Desiring to make the Tipiṭaka, the nine-limbed word of the Buddha, long-lasting, he had it purified by the great elders who were experts in the scriptures. Having given wages to the scribes, having repeatedly considered the methods of guttural and cerebral sounds and the methods of lax and tense pronunciation, not omitting so much as a single line of a chapter, he had it brought into the inner palace and inscribed on books of gold and of metal. And having sought out monks endowed with wisdom and strength, he had them, according to their ability, separately bear the Vinaya Piṭaka in mind and learn it by heart. The chief queen, all the ladies of the royal court, many royal servants, ministers, and townspeople, according to their ability, had the Sutta Piṭaka and the Abhidhamma Piṭaka, divided separately by way of individual suttas, matrices, expositions, thought-process sections, and so on, borne in mind and learned by heart. He himself made a daily recitation of various suttas, such as the Anattalakkhaṇa. For the long-lasting stability of the Dispensation of the Conqueror, in his entire conquered territory he granted sanctuary to all beings, terrestrial and aquatic, within a measure of five hundred bow-lengths around the hermitages of the forest-dwelling monks. He had the parents and relatives of the elders and junior monks skilled in the scriptures freed from all royal duties and taxes, and had them live in comfort. In a single day, he established about a thousand sons of good family in the states of going forth and higher ordination, thus upholding the Dispensation. He performed many other meritorious deeds. And having done so, he aspired only for that which is not the round of rebirth, not for the round. He frequently admonished others, such as the ladies of the royal court, saying: "Whatever meritorious deeds you perform, aspire only for that which is not the round, not for the round." He constantly gave admonition with Dhamma talks connected with the characteristic of impermanence and so forth. He himself constantly applied himself to serenity and insight. However, kings, being lords of the realm, by their very nature have a multiplicity of duties and sometimes do not find the opportunity to practice a meditation subject. Even so, while attending to the cleansing of the body's impurities, he still practiced his meditation subject; he did not spend his time in vain. Indeed, even things considered inauspicious in the world, such as human skulls, bones, and so on, he had brought from the charnel ground, or had tooth-sticks and other such things made in their likeness, and placing them near him, he cultivated the merit consisting of the meditation on bones and so forth.

တဒါ ပန အမှာကံ အာစရိယဝရံ ပရိယတ္တိဝိသာရဒံ တိက္ခ ဇဝနဂစ္ဆိရာဒိဉာဏောပေတံ ဝိစိတြဓမ္မဒေသနာကထံ သကလ မရမ္မိကဘိက္ခူနံ ဩနမိတဋ္ဌာနဘူတံ ဝုဒ္ဓါပစာယိံ ရူပသောဘဂ္ဂပတ္တံ ယုတ္တဝါဒိကံ ဉေယျဓမ္မာဘိမုနိဝရဉာဏကိတ္တိသိရိဓဇဓမ္မသေနာပတိ- မဟာဓမ္မရာဇာဓိရာဇဂုရူတိ တတိယံ လဒ္ဓလဉ္ဆံ တံ ဘိက္ခုသံဃာနံ သကလရဋ္ဌဝါသီနံ ပါမောက္ခဘာဝေ ပတိဋ္ဌာပေသိ အသောကမဟာရာဇာဝိယ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရံ. တေနာဝေါစုမှာ နာဂရာဇုပ္ပတ္တိကထာယံ,–

Then, our excellent teacher—an expert in the scriptures, endowed with keen, swift, and penetrating wisdom, a master of varied Dhamma discourses, a place of reverence for all Burmese monks, respectful towards elders, possessed of a handsome form, an exponent of right speech, who had received the third title of Ñeyyadhammābhimunivarañāṇakittisiridhajadhammasenāpatimahādhammarājādhirājaguru—he established as the foremost of the Saṅgha of monks and of all the inhabitants of the kingdom, just as the great King Asoka did for the Elder Mahāmoggaliputtatissa. Therefore, we have said in the Story of the Origin of the Nāga King:

တဒါစ ဘိက္ခုသံဃာနံ, ထေရံ ပါမောက္ခဘာဝကေ;

ဉေယျာဒိလဒ္ဓလဉ္ဆံ တံ, ပတိဋ္ဌာပေသိ သာဓုကန္တိ.

And then, for the Saṅgha of monks, he well established that Elder, who had obtained the title beginning with Ñeyya, in the position of foremost leader.

တဒါစ အမှာကံ ဓမ္မိကမဟာရာဇာ သက္ကရာဇေ ဧကူနဝီသတာဓိကေ သဟဿေ ဒွိသတေစ သမ္ပတ္တေ မန္တလာချာတာစလဿ သမီပေ သုဘူမိလက္ခဏောပေတံ ဧကနိပါတတိတ္ထမိဝ ဗဟုဇနနယနဝိဟင်္ဂါနံ သဗ္ဗနဂရာလင်္ကာရေဟိ ပရိက္ခိတ္တံ မနုဿာနံ စက္ခုလောလတာဇနကံ နာနာရတနေဟိ သမ္ပုဏ္ဏံ နာနာ ဝေရဇ္ဇဝါဏိဇာနံ ပုဋဘေဒနဋ္ဌာနဘူတံ ရတနပုဏ္ဏနာမကံ မဟာရာဇဋ္ဌာနိကံ မာပေသိ, မန္ဓာတုဝိယ ရာဇဂဟံ, သုဒဿနော ဝိယစ ကုသာဝတီနဂရန္တိ. တေနာဝေါစုမှာ နာဂရာဇုပ္ပတ္တိကထာယံ,–

And at that time, our righteous great king, in the Saka year one thousand two hundred and nineteen, near the mountain called Mantalā, had a great royal capital named Ratanapuṇṇa built. It was endowed with the characteristics of auspicious ground, like a single landing place for the birds of many people's eyes; it was surrounded by all the ornaments of a city, a cause of delight for the eyes of men; it was filled with various jewels, a place for the opening of packages for various foreign merchants. It was like Rājagaha for Mandhātu, and like the city of Kusāvatī for Sudassana. Therefore, we have said in the Story of the Origin of the Nāga King:

တဒါ ကဋ္ဌဋဈေ သမ္ပတ္တေ, မန္တလာချာစလဿစ;

ဧရာဝတီတိ နာမာယ, မာပေသိ သမီပေ နဂရံ.

Then, when timber and water were obtained, near the mountain called Mantalā and by the river named Erāvatī, he had a city built.

သုဘူမိလက္ခဏောပေတံ[Pg.168], ရတနပုဏ္ဏနာမကံ;

ရာဇဂဟံဝ မန္ဓာတု, အကိရမ္မဏိယံ သုဘန္တိ.

Endowed with the characteristics of auspicious ground, named Ratanapuṇṇa; like Mandhātu's Rājagaha, exceedingly delightful and beautiful.

သေယျထာပိ နာမ လောကေ အာလောကတ္ထိကာနံ သတ္တာနံ ပီတိသောမနဿံ ဥပ္ပာဒေန္တော ဥပကရောန္တော ဥဒယပဗ္ဗတတော သဟဿရံသီ ဒိဝါကရော ဥဋ္ဌဟတိ, ဧဝမေဝံ မရမ္မရဋ္ဌိကာနံ လဇ္ဇီပေသလာနံ သိက္ခာကာမာနံ ဘိက္ခူနံ ဂိဟီနဉ္စ ပီတိသောမနဿံ ဥပ္ပာဒေန္တော ဥပကာရောန္တော အယံ ဓမ္မိကောရာဇာ ဣမသ္မိံ မရမ္မရဋ္ဌေ ဥပ္ပဇ္ဇတိ.

Just as the thousand-rayed sun rises from the eastern mountain, bringing joy and delight and benefiting beings who long for light, so too does this righteous king arise in the land of Maramma, bringing joy and delight and benefiting the modest, virtuous monks and laypeople who desire training.

ဣမဉ္စ ဓမ္မိကရာဇာနံ နိဿာယ မရမ္မရဋ္ဌေ သမ္မာသမ္ဗုဒ္ဓဿ သာသနံ အတိဝိယ ဇောတေတိ. ဝုဍ္ဎိံ ဝိရူဠိံ ဝေပုလ္လံ အာပဇ္ဇတိ.

Relying on this righteous king, the Dispensation of the Perfectly Self-Enlightened One shone exceedingly brightly in the land of Maramma. It attained growth, increase, and abundance.

သာသနဉ္စ နာမေတံ ရာဇာနံ နိဿာယ တိဋ္ဌတီတိ. အယံ ဓမ္မိကရာဇာယေဝ န သာသနဿူပကာရော ဓမ္မစာရီ ဓမ္မမာနီ, အပိစ ခေါ ဓမ္မိကရာဇာနံ နိဿိတာပိ သဗ္ဗရဋ္ဌဝါသိကာ သာသနဿူပကာရာယေဝ ဓမ္မစာရိနော ဓမ္မမာနိနော ရာဇာနုဂတာ ဟုတွာ. တေနေဝါဟ မဟာဗောဓိဇာတကာဒီသု, –

For the Dispensation depends on the king. This righteous king was not merely a benefactor of the Dispensation; he was a practitioner and respecter of the Dhamma. Moreover, all the inhabitants of the kingdom, relying on the righteous king, were also benefactors of the Dispensation, practitioners and respecters of the Dhamma, following the king’s lead. Therefore, it is said in the Mahābodhi Jātaka and so on:

ဂဝဉ္စေ တရမာနာနံ, ဥဇုံ ဂစ္ဆတိ ပုင်္ဂဝေါ;

သဗ္ဗာ ဂါဝီ ဥဇုံ ယန္တိ, နေတ္တေ ဥဇုံ ဂတေ သတိ.

“If among the cows that are crossing, the bull goes straight, all the cows go straight when the leader has gone straight.”

ဧဝမေဝ မနုဿေသု, ယော ဟောတိ သေဋ္ဌသမ္မတော;

သော စေပိ ဓမ္မံ စရတိ, ပဂေဝ ဣတရာ ပဇာ;

သဗ္ဗရဋ္ဌံ သုခံ သေတိ, ရာဇာ စေ ဟောတိ ဓမ္မိကောတိ.

“Even so among humans, whoever is deemed the best; if he practices the Dhamma, how much more so the other people. The whole kingdom rests in happiness, if the king is righteous.”

ဝိသေသတော ပန ဒုတိယံ အမရပုရံ မာပေန္တဿ မဟာဓမ္မရညော အဂ္ဂမဟေသိယာ အဇ္ဇဝမဒ္ဒဝသောဟဇ္ဇာဒိဂုဏယုတ္တာယ ဓိတာ အမှာကံ ရညော အဂ္ဂမဟေသီ သမ္မာစာရိနီ ပတိဗ္ဗတာ. သဗ္ဗနာရီနံ အဂ္ဂဘာဝံ ပတ္တာပိ သမာနာ ကာမဂုဏသင်္ခါတေန သုရာမဒေန အပ္ပမဇ္ဇိတွာ ပုညကမ္မေသု အပ္ပမာဒဝသေန နိစ္စာရဒ္ဓဝီရိယာ ဟောတိ. နိစ္စံ ပရိယတ္တိယာ ဥဂ္ဂဟဏံ အကာသိ. ဝေဒပါရဂူစ [Pg.169] အဟောသိ. သမ္မာသမ္ဗုဒ္ဓသာသနေ အတိဝိယ ပသန္နာ အညာပိ ဩရောဓာဒယော မဟာဓမ္မရညော ဩဝါဒေ ဌတွာ ဓမ္မံ စရိံသု. သာသနံ ပသီဒိံသုယေဝ. ဥပရာဇာပိ မဟာဓမ္မရာဇဿ ဧကမာတာပီတိကော မဟာဓမ္မရာဇိစ္ဆာယ အဝိရောဓေတွာယေဝ သကလရဋ္ဌဝါသီနံ ဂိဟီနံ ဘိက္ခူနဉ္စ အတ္ထဟိတမာဝဟတိ, သေယျထာပိ စက္ကဝတ္တိရညော သန္တိကေ ဇေဋ္ဌပုတ္တော ထာမဇဝသမ္ပန္နော အတိသူရော ဥဋ္ဌာနဝီရိယော. အညေပိ အမစ္စာ အနေကသဟဿပ္ပမာဏာ မဟာဓမ္မရညာ လဒ္ဓေသု လဒ္ဓေသု ဌာနန္တရေသု ဌိတာ မဟာဓမ္မရညော တံ တံ ကိစ္စမာဝဟန္တိ ပုညကမ္မေသု အဘိရမန္တိ. သကလရဋ္ဌဝါသိနောစ မနုဿာ ဒါနသီလဘာဝနာသုယေဝ စိတ္တံ ဌပေန္တိ. ဘိက္ခူစ သံဃရာဇပ္ပမုခါဒယော ထေရနဝမဇ္ဈိမာ ဂန္ထဓုရဝိပဿနာဓုရေသု အဘိယုဉ္ဇန္တိ.

Furthermore, the daughter of the chief queen of the great righteous king who was building the second Amarapura—she who was endowed with virtues such as honesty, gentleness, and amiability—was our king's chief queen, virtuous and faithful to her husband. Even though she had attained the highest status among all women, she was constantly energetic and heedful in meritorious deeds, not being intoxicated by the sensual pleasures. She continually undertook the learning of the scriptures and was proficient in the Vedas. Having exceedingly great faith in the Dispensation of the Perfectly Self-Enlightened One, other ladies of the court, following the great righteous king’s advice, also practiced the Dhamma. The Dispensation flourished. The viceroy, born of the same mother and father as the great righteous king, without opposing the great righteous king’s wishes, brought benefit and welfare to all the inhabitants of the kingdom, both householders and monks—just as a crown prince, endowed with strength, vigor, and great courage, who is energetic, would serve a wheel-turning monarch. Other ministers, numbering in the thousands, established in various positions obtained from the great righteous king, carried out their respective duties for the great righteous king and delighted in meritorious deeds. All the inhabitants of the kingdom fixed their minds on generosity, virtue, and meditation. And the monks, led by the Sangharāja and other elders, novices, and those of middle standing, applied themselves to the burdens of study and insight meditation.

ဧဝမေကဿ သာဓုဇ္ဇနဿ ဂုဏံ မဟန္တေန ဥဿာဟေန ကထေန္တောပိ ဒုက္ကရံတာဝ နိဋ္ဌံ ပါပေတုံ, ဘဂဝတော ပန တိလောကဂ္ဂဿ အနေကသဟဿပါရမိတာနုဘာဝေန ပဝတ္တံ ဂုဏံ ကော နာမ ပုဂ္ဂလော သက္ခိဿတိ နိဋ္ဌံ ပါပေတွာ ကထေတုန္တိ. ဧဝံ မဟာဓမ္မရာဇဿစ အဂ္ဂမဟေသိယာစေဝ ဥပရာဇာဒီနဉ္စ ဂုဏေ ဝိဿဋ္ဌေန ဝိတ္ထာရတော ကထိယမာနေ ဣမိဿာ သာသနဝံသပ္ပဒီပိကာယ အနေကသတဘာဏဝါရမတ္တမ္ပိ ပတွာ ပရိယန္တော န ပညာယေယျ, ယသ္မာစ အတိပ္ပပဉ္စာ ဘဝေယျ, တသ္မာ သင်္ခေပေနေဝါယံ ကထိတာ သာဓုဇ္ဇနာနံ မဟာပုညမယာယ ပီတိယာ အနုမောဒနတ္ထာယ. ဣဒဉှိ သုဏန္တေဟိ သာဓုဇ္ဇနေဟိ အနုမောဒိတဗ္ဗံ,- အသုကသ္မိံ ကိရ ကာလေ အသုကသ္မိံ ရဋ္ဌေ အသုကော နာမ ရာဇာ သာသနံ ပဂ္ဂဏှိတွာ ဝုဍ္ဎိံ ဝိရူဠိံ ဝေပုလ္လမာပဇ္ဇိ, သေယျထာပိ နာမ ရုက္ခော ဘူမောဒကာနံ နိဿာယ ဝုဍ္ဎိံ ဝိရူဠိံ ဝေပုလ္လမာပဇ္ဇီတိ.

Likewise, even when speaking with great effort about the virtues of one such noble person, it is difficult to fully convey them. But who could fully describe and proclaim the virtues of the Blessed One, the supreme in the three worlds, whose power arises from countless perfections? Thus, even if the virtues of this great righteous king, his chief queen, the viceroy, and others were described in detail with great clarity, this “Light of the Lineage of the Dispensation” would extend to many hundreds of recitations without reaching an end. And because it might become excessively elaborate, it has been briefly told here for noble-minded people to rejoice with great merit and joy. Indeed, noble ones who hear this should rejoice, thinking: “At such a time, in such a kingdom, a king named so-and-so, having upheld the Dispensation, attained growth, development, and abundance—just as a tree, relying on earth and water, grows, develops, and flourishes.”

ဣမဿ ရညော ကာလေ ဉေယျဓမ္မာဘိမုနိဝရညာဏကိတ္တိ သိရိဓဇဓမ္မသေနာပတိမဟာဓမ္မရာဇာဓိရာဇဂုရု နာမ သံဃရာဇာ [Pg.170] မဟာထေရော ရညာ အဘိယာစိတော သုရာဇမဂ္ဂဒီပနိံ နာမ ဂန္ထံ အကာသိ. မဇ္ဈိမနိကာယဋ္ဌကထာယ အတ္ထံ သိဿာနံ ဝါစေတွာ ယထာဝါစိတနိယာမေန အတ္ထယောဇနာနယံ ပေါတ္ထကေ အာရောပါပေသိ.

In the time of this king, the Sangharāja Mahāthera, named Ñeyyadhammābhimunivaraññāṇakitti Siridhajadhammasenāpatimahādhammarājādhirājaguru, being requested by the king, composed a treatise called Surājamaggadīpanī. Having taught the meaning of the Majjhima Nikāya commentary to his disciples, he caused the explanation of the meaning to be written in a book according to the order of recitation.

မေဓာဘိဝံသသဒ္ဓမ္မဓဇမဟာဓမ္မရာဇာဓိရာဇဂုရု နာမ မဟာထေရော ဇာတကပါဠိယာ အတ္ထယောဇနာနယံ မရမ္မဘာသာယ အကာသိ.

The great elder named Medhābhivaṃsasaddhammadhajamahādhammarājādhirājaguru composed the explanation of the meaning of the Jātaka Pāḷi in the Maramma language.

သံဃရာဇဿ သိဿော ပညာသာမိသိရိကဝိဓဇမဟာဓမ္မရာဇာဓိရာဇဂုရူတိ ရညာ လဒ္ဓနာမလဉ္ဆော သောယေဝါဟံ ဓမ္မ ရညာ အဂ္ဂမဟေသိယာစ အဘိယာစိတော သီလကထံ နာမ ဂန္ထံ ဥပါယကထံ နာမ ဂန္ထဉ္စ အကာသိံ. ရညော အာစရိယဘူတေန ဒိသာပါမောက္ခေန နာမ ဥပါသကေန အဘိယာစိတော သောယေဝါတံ အက္ခရဝိသောဓနိံ နာမ ဂန္ထံ အာပတ္တိဝိနိစ္ဆယံ နာမ ဂန္ထဉ္စ. တထာ သံဃရညာ စောဒိတော သောယေ ဝါဟံ နာဂရာဇုပ္ပတိကထံ ဝေါဟာရတ္ထဘေဒဉ္စ ဝိဝါဒဝိနိစ္ဆယဉ္စ အကာသိံ. တထာ ပဉ္စဇမ္ဗုဂါမဘောဇကေန လေခကာမစ္စေန ဒွီဟိစ အာရောစနလေခကာမစ္စေဟိ အဘိယာစိတော သော ယေဝါဟံ ရာဇသေဝကဒီပနိံ နာမ ဂန္ထံ အကာသိံ. တထာ ဒီဃနာဝါနဂရဘောဇကေန မဟာအမစ္စေန အဘိယာစိတော သောယေဝါဟံ နိရယကထာဒီပကံ နာမ ဂန္ထံ အကာသိံ. တထာ သိလာလေဍ္ဍုကနာမကေန ဥပါသကေန အဘိယာစိတော သောယေဝါဟံ ဥပေါသထဝိနိစ္ဆယံ နာမ ဂန္ထံ အကာသိံ. တထာ ဗဟူဟိ သောတုဇနေဟိ အဘိယာစိတော သောယေဝါဟံ သဒ္ဒနီတိယာ သံဝဏ္ဏနံ ပါဠိဘာသာယ အကာသိန္တိ.

The disciple of the Saṅgharāja, honored by the king with the title “Paññāsāmisirikavidhajamahādhammarājādhirājaguru,” I myself, was requested by the righteous king and his chief queen to compose the texts named Sīlakathā and Upāyakathā. Requested by the king's teacher, a lay follower named Disāpāmokkha, I myself also composed the texts Akkharavisodhanī and Āpattivinicchaya. Similarly, urged by the Saṅgharāja, I myself composed Nāgarājuppatikathā, Vohāratthabheda, and Vivādavinicchaya. Requested by the scribe of the five Jambu villages, along with two announcement scribes, I myself composed the text named Rājasevakadīpanī. Likewise, at the request of the great minister, the governor of Dīghanāvānagara, I myself composed the text Nirayakathādīpaka. Requested by the lay devotee named Silāleḍḍuka, I myself composed the text Uposathavinicchaya. Likewise, requested by many listeners, I myself composed the commentary on Saddanīti in the Pāli language.

ဧကသ္မိဉ္စ သမယေ ကလိယုဂေ ဝီသာဓိကေ ဒွိသတေ သဟဿေစ သမ္ပတ္တေ ရညော ဧတဒဟောသိ,- ဣဒါနိ ဗုဒ္ဓဿ ဘဂဝတော သာသနေ ကေသဉ္စိ ဘိက္ခူနံ သာမဏေရာနဉ္စ ကုလဒူသနာဒိအသာရုပ္ပကမ္မေဟိ ဥပ္ပာဒိတာ စတ္တာရော ပစ္စယာ ဗဟူ ဒိဿန္တိ[Pg.171], ကေစိပိ အလဇ္ဇီ ပုဂ္ဂလာ ဇာတရူပါဒိနိဿဂ္ဂိယဝတ္ထုမ္ပိသာဒိယန္တိ, ကေစိပိ ဝိနာ ပစ္စယံ ဝိကာလေ တမ္ဗုလံ ခါဒန္တိ, သန္နိဓိဉ္စ ကတွာ ဓူမာနိစ ပိဝန္တိ, အဂိလာနာ ဟုတွာ သဥပါဟနာ ဂါမံ ပဝိသန္တိ, ဆတ္တံ ဓာရေန္တိ, အညေပိ အဝိနယာနုလောမာစာရေ စရန္တိ, ဣဒါနိ ဘိက္ခူနံ သာမဏေရာနဉ္စ ဗုဒ္ဓဿ သမ္မုခေ ဗုဒ္ဓံ သက္ခိံ ကတွာ ဣမေ အနာစာရေ န စရိဿာမာတိ ပဋိညံ ကာရာပေတွာ ဘဂဝတော သိက္ခာပဒါနိ ရက္ခာပေတုံ ဝဋ္ဋတိ, ဧဝဉ္စ သတိ ဘိက္ခူ သာမဏေရာစ မယံ ဗုဒ္ဓဿ သမ္မုခေ ဧဝံ ပဋိညံ ကရောမ, ပဋိညဉ္စ ကတွာ ဝိကာရံ အာပဇ္ဇန္တာနံ အမှာကံ ဣမသ္မိံယေဝ အတ္တဘာဝေ ဣမသ္မိံယေဝ ပစ္စက္ခေ ကိဉ္စိ ဘယံ ဥပ္ပဇ္ဇေယျာတိ ပစ္စက္ခဘယံ အပေက္ခိတွာ တေ သိက္ခာပဒံ ရက္ခိဿန္တီတိ. ဧဝံ ပန စိန္တေတွာ ဘိက္ခူနံ သာမဏေရာနဉ္စ ဧဝံ ပဋိညံ ကာရာပေတုံ ယုဇ္ဇတိ ဝါ မာ ဝါတိ မယံ န ဇာနာမ, ဣဒါနိ သံဃရာဇာဒယော မဟာထေရေ သန္နိပါတာပေတွာ ပုစ္ဆိဿာမီတိ ပုန စိန္တေသိ.

At one time, in the Kali Yuga year one thousand two hundred and twenty, the king thought thus: “Now, in the Dispensation of the Blessed Buddha, the four requisites obtained by some monks and novices through improper actions—such as corrupting families—are seen to be abundant. Some shameless individuals even accept gold and other items liable to forfeiture. Some, without a valid reason, chew betel at improper times, keep stashes, and smoke. Some enter villages wearing sandals even when not sick, carry umbrellas, and engage in other behaviors contrary to the Vinaya. Now, it is fitting to make monks and novices, in the presence of the Buddha, take a vow before the Buddha as witness, declaring, ‘We will not engage in such misconduct,’ and to enforce the observance of the Blessed One’s training rules. And if monks and novices make such a declaration in the presence of the Buddha, then, having taken the vow, should they transgress, some immediate fear may arise for them in this very life, in this very presence. Considering this immediate fear, they will guard the training rules.” But having reflected thus, he thought again: “We do not know whether it is proper or not to make monks and novices take such a vow. Now, I will convene the Sangharāja and other great elders and ask them.”

အထ သဗ္ဗေပိ မဟာထေရေ သံဃရာဇဿ ဝိဟာရေ သန္နိပါတာပေတွာ ဣမံ ကာရဏံ ပုစ္ဆထာတိ အမစ္စေ အာဏာပေသိ. အထ အမစ္စာ မဟာထေရေ သန္နိပါတာပေတွာ ပုစ္ဆိံသု,-ဣဒါနိ ဘန္တေ သာသနေ ဘိက္ခူနံ သာမဏေရာနဉ္စ အဝိနယာနုလောမာစာရာနိ ဒိသွာ ဗုဒ္ဓဿ သမ္မုခေ ဗုဒ္ဓံ သက္ခိံ ကတွာ ရာဇာ ယထာ ဣမေ အနာစာရေ န စရိဿာမာတိ ပဋိညံ ကာရာပေတွာ ဘဂဝတော သိက္ခာပဒါနိ ရက္ခာပေတုံ ဣစ္ဆတိ, တထာ ကာရာပေတုံ ယုဇ္ဇတိ ဝါ မာ ဝါတိ.

Then, having had all the great elders convened in the Saṅgharāja’s monastery, he ordered his ministers to inquire about this matter. So the ministers, having assembled the great elders, asked: "Venerable sirs, seeing conduct not in accordance with the Vinaya among monks and novices in the Dispensation, the king wishes to have them make a pledge in the presence of the Buddha, with the Buddha as witness, declaring, 'We will not engage in such misconduct,' and to ensure the observance of the Blessed One's training rules. Is it fitting or not to do so?"

အထ သံဃရာဇပ္ပမုခါဒယော မဟာထေရာ ဧဝမာဟံသု,- ယသ္မာ သာသနဿ ပရိသုဒ္ဓဘာဝံ ဣစ္ဆန္တော ဧဝံ ကရောတိ, တသ္မာ တထာ ကာရာပေတုံ ယုဇ္ဇတီတိ.

Then the great elders, headed by the Saṅgharāja, said thus: "Since he acts thus desiring the purity of the Dispensation, it is therefore proper to have it done so."

ပဏ္ဍိတာဘိဓဇမုနိန္ဒဃောသမဟာဓမ္မရာဇဂုရုတ္ထေရာဒယော ပန ကတိပယတ္ထေရာ ဧဝမာဟံသု, – ဣဒါနိ ဘိက္ခူ နာမ သဒ္ဓါဗလာဒီနံ [Pg.172] ထောကတာယ ဘဂဝတော အာဏာသင်္ခါတံ သစိတ္တကာစိတ္တကာပတ္တိဣံ အာပဇ္ဇိတွာ ဘဂဝတာယေဝ အနုညာတေဟိ ဒေသနာဝုဋ္ဌာနကမ္မေဟိ ပဋိကရိတွာ သီလံ ပရိသုဒ္ဓံ ကတွာ လဇ္ဇီပေသလဘာဝံ ကရောန္တိ, န ကဒါစိ အာပတ္တိံ အနာပဇ္ဇိတွာ, တသ္မာ ဘဂဝတာ ပဋိက္ခိတ္တံ ကမ္မံ သဉ္စိစ္စန ဝီတိက္ကမိဿာမာတိ ဗုဒ္ဓဿ သမ္မုခေ ပဋိညာကရဏံ အတိဘာရိယံ ဟောတိ, သစေပိ ပုဗ္ဗေ ပဋိညံ ကတွာ ပစ္ဆာ ဝိသံဝါဒေယျ, ဧဝံ သတိ ပဋိဿဝဝိသံဝါဒေ သုဒ္ဓစိတ္တဿ ဒုက္ကဋံ ပဋိဿဝက္ခဏေဧဝ ပါစိတ္တိ ဣတရဿစာတိ ဝစနတော တံ တံ အာပတ္တိံ ပဋိဿဝဝိသံဝါဒနဒုက္ကပေတ္တိယာ သဟေဝ အာပဇ္ဇေယျ, အထ ပဋိညာကရဏတောယေဝ အာပတ္တိဗဟုလတာ ဘဝေယျ, ယထာ ပန ရောဂံ ဝူပသမိတုံ အသပ္ပာယဘေသဇ္ဇံ ပဋိသေဝတိ, အထဿ ရောဂေါ အဝူပသမိတွာ အတိက္ကမေယျ, ဧဝံ အာပတ္တိံ အနာပဇ္ဇိတုကာမော ဗုဒ္ဓဿ သမ္မုခေ ပဋိညံ ကရောတိ, အထဿ အာပတ္တိဗဟုလာယေဝ ဘဝေယျာတိ, ကိဉ္စ ဘိယျော အဘယဒဿာဝိနော ဘိက္ခူ အနေကသတဗုဒ္ဓဿ သမ္မုခေ အနေကသတဝါရာနိပိ ပဋိညံ ကတွာ သိက္ခာပဒံ ဝီတိက္ကမိတုံ ဝိသဟိဿန္တိယေဝါတိ.

However, some elders, including Paṇḍitābhidhajamunindaghosamahādhammarājaguru Thera, spoke thus: "Nowadays, monks, due to the weakness of their faith and other spiritual faculties, commit offenses—whether intentional or unintentional—which are the Blessed One's commands. Then, they purify their virtue by making amends through the acts of confession and rehabilitation permitted by the Blessed One himself, thus cultivating modesty and amiability. They do not live without ever committing an offense. Therefore, to make a promise in the presence of the Buddha, declaring, 'We will not intentionally transgress an act prohibited by the Blessed One,' is an extremely heavy matter. If one first makes such a promise and later breaks it, in such a case, according to the rule, for breaking a promise there is a dukkaṭa offense for one whose mind was pure at the time of the promise, but a pācittiya offense at the very moment of the promise for one whose mind was otherwise. Thus, one would incur that particular offense along with the dukkaṭa or pācittiya for breaking the promise. Then, from the very act of making the promise, the number of offenses would increase. Just as one who takes unsuitable medicine to cure a disease finds that the disease, far from being cured, worsens, so too, one who, wishing to avoid offenses, makes a promise before the Buddha may find that his offenses only multiply. Furthermore, monks who see no danger will dare to violate the training rules even after making a promise hundreds of times before hundreds of Buddhas."

အထ သံဃရာဇာ မဟာထေရော အတ္တနော သိဿံ ပညာသာမိသိရိကဝိဓဇမဟာဓမ္မရာဇာဓိရာဇဂုရုံ နာမ မံ ဥယျောဇေသိ, တဿ ထေရဿ ဝစနေ ပဋိဝစနံ ဒါတုံ.

Then the Saṅgharāja Mahāthera dispatched me, his disciple named Paññāsāmisirikavidhajamahādhammarājādhirājaguru, to give a reply to the words of that elder.

အထာဟံ ဧဝံ ဝဒါမိ,- ဒွေ ပုဂ္ဂလာ အဘဗ္ဗာ သဉ္စိစ္စ အာပတ္တိံ အာပဇ္ဇိတုံ ဘိက္ခူစ ဘိက္ခုနိယောစ အရိယာ ပုဂ္ဂလာ, ဒွေ ပုဂ္ဂလာ သဗ္ဗာ သဉ္စိစ္စ အာပတ္တိံ အာပဇ္ဇိတုံ ဘိက္ခူစ ဘိက္ခုနိယောစ ပုထုဇ္ဇနာတိ ပရိဝါရပါဠိယံ ဝုတ္တတ္တာ အရိယပုဂ္ဂလာနံဝိယ ပုထုဇ္ဇနာနံ ဝိဿဋ္ဌေန ပဋိညံ ကာတုံ န ဝဋ္ဋတီတိ မနသိကရိတွာ ပုထုဇ္ဇနဘိက္ခူနံ ပဋိညာကရဏံ အတိဘာရိယန္တိ ဝေဒေယျစေ, သဗ္ဗေဟိပိ အရိယပုထုဇ္ဇနေဟိ ဘိက္ခူဟိ ဥပသမ္ပဒါမာဠကေ အာဒိတောဝ [Pg.173] စတ္တာရိ အကရဏီယာနိ အာစိက္ခိတဗ္ဗာနီတိ ဝုတ္တေသု စတူသု အကရဏီယေသု အန္တမသော တိဏသလာကံ ဥပါဒါယ ယော ဘိက္ခု ပါဒံ ဝါ ပါဒါရဟံ ဝါ အတိရေကပါဒံ ဝါ အဒိန္နံ ထေယျသင်္ခါတံ အာဒိယတိ, အဿမဏော ဟောတိ အသကျပုတ္တိယောတိ, အန္တမသော ကုန္တကိပိလ္လိကံ ဥပါဒါယ ယော ဘိက္ခု သဉ္စိစ္စ မနုဿဝိဂ္ဂဟံ ဇီဝိတံ ဝေါရောပေသိ, အန္တမသော ဂဗ္ဘပါတနံ ဥပါဒါယ အဿမဏော ဟောတိ အသကျပုတ္တိယောတိ, အန္တမသော သုညာဂါရေ အဘိရမာမီတိ ယော ဘိက္ခုပါပိစ္ဆော ဣစ္ဆာပကတော အသန္တံ အဘူတံ ဥတ္တရိမနုဿဓမ္မံ ဥလ္လပတိ, အဿမဏော ဟောတိ အသကျပုတ္တိယောတိစ ဥပဇ္ဈာစရိယေန ဩဝဒိယမာနေဟိ အဘိနဝေါပသမ္ပန္နေဟိ အာမ ဘန္တေတိ ပဋိညာကထာယေဝ. သာမဏေရေဟိပိ ပဗ္ဗဇ္ဇက္ခဏေယေဝ ဥပဇ္ဈာယဿ သန္တိကေ ပါဏာတိပါတာဝေရမဏိသိက္ခာပဒံ သမာဒိယာမီတိအာဒိနာ ပဌမံ ပဋိညာ ကတာယေဝ. တထာ ဘိက္ခူဟိ တံတံအာပတ္တိံ အာပဇ္ဇိတွာ ဒေသနာယ ပဋိကရဏကာလေ သာဓု သုဋ္ဌု ဘန္တေ သံဝရိဿာမီတိ အဘိဏှံ ပဋိညာ ကတာယေဝ. သာမဏေရေဟိပိ ဥပဇ္ဈာစရိယဿ သန္တိကေ သိက္ခာဂ္ဂဟဏကာလေပိ ပါဏာတိပါတာဝေရ မဏိသိက္ခာပဒံ သမာဒိယာမီတိအာဒိနာ အဘိဏှံ ပဋိညာ ကတာယေဝ. တာဟိ ပန ပဋိညာဟိ အဘာယိတွာ ဣတောယေဝ ဘာယာမီတိ ဝုတ္တဝစနံ အစ္ဆရိယံဝိယ ဟုတွာ ခါယတိ. ဣမာယ ဟိ ပဋိညာယ တာသံ ပဋိညာနံ ဝိသေသတာ န ဒိဿတီတိ.

Then I spoke thus: "As it is stated in the Parivārapāḷi: 'Two persons are incapable of intentionally committing an offense: monks and nuns who are noble individuals. Two persons are capable of intentionally committing any offense: monks and nuns who are ordinary individuals.' If, considering that it is not proper for ordinary individuals to make a promise freely like noble individuals, one were to conclude that for ordinary monks to make such a promise is too grave a matter, consider this: All monks, whether noble or ordinary, must be instructed right from the beginning in the ordination hall about the four things that should not be done. Among these four, it is said: 'Whatever monk should take what is not given, considered as theft, to the value of a pāda or more, even so much as a blade of grass, he is no longer a monk, no longer a son of the Sakyan.' And: 'Whatever monk should intentionally deprive a human being of life, even to the extent of causing an abortion, he is no longer a monk, no longer a son of the Sakyan.' And: 'Whatever monk, being of evil wishes and overcome by desire, should boast of a non-existent, unreal superhuman state, even if only saying, "I delight in an empty dwelling," he is no longer a monk, no longer a son of the Sakyan.' When newly ordained monks are instructed by their preceptor and teacher and respond, 'Yes, venerable sir,' that itself is a statement of promise. Novices, too, at the very moment of their going forth, first make a promise in the presence of their preceptor, saying, 'I undertake the training rule of abstaining from taking life,' and so on. Likewise, monks, after committing an offense and making amends through confession, repeatedly make a promise, saying, 'It is good, venerable sir, very good; I will restrain myself.' Novices also, when receiving the training rules from their preceptor and teacher, repeatedly make a promise, saying, 'I undertake the training rule of abstaining from taking life,' and so on. To not have feared those promises, but to say, 'We fear only this one,' seems astonishing. For no special quality of this promise over those other promises is seen."

အယံ ပနေတ္ထ သန္နိဋ္ဌာနတ္ထော,- ပဋိဿဝဒုက္ကဋာပတ္တိ နာမ သာဝတ္ထိယံ ပဿေနဒိကောသလရညာ ဣမသ္မိံ ဝိဟာရေ ဝဿံ ဥပဂစ္ဆာဟီတိ အာယာစိတေ သာဓူတိ ပဋိဇာနိတွာ လာဘဗဟုလတံ ပဋိစ္စ အန္တရာမဂ္ဂေ အညသ္မိံ ဝိဟာရေ ဝဿံ ဥပဂန္တွာ ပဋိဿဝဝိသံဝါဒနပစ္စယာ ဥပနန္ဒံ နာမ ဘိက္ခုံ အာရဗ္ဘ ပညတ္တာ. သမန္တပါသာဒိကဉ္စ နာမ ဝိနယဋ္ဌကထာယ ဝဿူပနာယိကက္ခန္ဓကဝဏ္ဏနာယံ [Pg.174] ပဋိဿဝေစ အာပတ္တိ ဒုက္ကဋဿာတိ ဧတ္ထ န ကေဝလံ ဣမံ တေမာသံ ဣဓ ဝဿံ ဝသထာတိ ဧတဿေဝ ပဋိဿဝေ အာပတ္တိ, ဣမံ တေမာသံ ဘိက္ခံ ဂဏှထ, ဥဘောပိ မယံ ဝဿံ ဝသိဿာမ, ဧကတော ဥဒ္ဒိဿာပေဿာမာတိ ဧဝမာဒိနာပိ တဿ တဿ ပဋိဿဝေ ဒုက္ကဋံ, တဉ္စ ခေါ ပဌမံ သုဒ္ဓစိတ္တဿ ပစ္ဆာ ဝိသံဝါဒနပစ္စယာ, ပဌမမ္ပိ အသုဒ္ဓ စိတ္တဿ ပန ပဋိဿဝေ ပါစိတ္တိယန္တိ ဝုတ္တံ.

Herein lies the concluded meaning: The offense of wrong-doing for breaking a promise was laid down concerning the monk named Upananda. Having been invited by King Pasenadi of Kosala at Sāvatthī with the words, "Observe the rains in this monastery," he agreed, saying, "Very well." But due to the abundance of gains elsewhere, he took up residence in another monastery along the way, thus breaking his promise. Moreover, in the Samantapāsādikā, the commentary on the Vinaya, in the explanation of the chapter on taking up the rains residence, it is stated: "And for a promise, the offense is a dukkaṭa." Here, not only for the promise, "Spend the rains here for these three months," is there an offense for breaking it, but also for promises such as, "Take alms for these three months," "Both of us will spend the rains together," "We will recite the uddesa together," and so on—for breaking each such promise, there is a dukkaṭa. This, however, is when the mind was initially pure, and the offense is incurred for breaking the promise later. But if the mind was impure from the first promise, then it is said there is a pācittiya offense.

ဣစ္စေဝံ ဘိက္ခူနံ အညမညံ ဒါယကေဟိစ သဒ္ဓိံ ပဋိဇာနိတွာ ဝိသံဝါဒနပစ္စယာ အညေသံ အတ္ထဟိတဘေဒေယေဝ ဒုက္ကဋာပတ္တိ ဝုတ္တာ, န အတ္တနော ဣစ္ဆာဝသေန သယမေဝ အဟံ ဘုဉ္ဇိဿာမိ သယိဿာမီတိ ဧဝမာဒိနာ ဝတွာ ယထာဝုတ္တာနုရူပံ အကတွာ ဝိသံဝါဒနေတိ. သစေ ပန ဘိက္ခုသာမဏေရာနံ ပဌမမေဝ အာမ ဘန္တေတိအာဒိနာ ပဋိညံ ကတွာ ပစ္ဆာ ကေနစိဒေဝ ကရဏီယေန တံတံအာပတ္တိံ အာပဇ္ဇန္တော သဟ ပဋိဿဝဝိသံဝါဒေန ဒုက္ကဋာပတ္တိယာ အာပဇ္ဇေယျ, ဧဝံ သတိ တတ္ထ တတ္ထ သိက္ခာပဒေသု ဒွေ ဒွေ အာပတ္တိယော ပညာပေယျ, န စ ဧဝမ္ပိ ပညတ္တာ, တေနေဝ ပဋိဿဝဒုက္ကဋာပတ္တိ နာမ ပရေသံ သန္တိကေ ပရေသံ မတိံ ဂဟေတွာ ပဋိဇာနိတွာ ဝိသံဝါဒနဋ္ဌာနေယေဝ ပညတ္တာတိ ဒဋ္ဌဗ္ဗာ.

Thus, the dukkaṭa offense is stated only for breaking a promise made between monks or with lay donors when it concerns the welfare and benefit of others, and not when one, due to one's own wish, says 'I will eat,' 'I will sleep,' and so on, and then deceives by not acting as stated. For if a monk or novice, having first made a promise by saying 'Yes, venerable sir,' or similar, were to later commit a particular offense due to some matter, and thereby incur that offense along with a dukkaṭa offense for breaking the promise, then in such cases, two offenses would have to be laid down for each training rule; but this has not been so laid down. Therefore, the dukkaṭa offense for breaking a promise is to be understood as being laid down only in an instance of deceit, when one makes a promise in the presence of others, having accepted their intention, and then breaks it.

ဣဒါနိ ရာဇာ သာသနဿ သုဒ္ဓိံ ဣစ္ဆန္တော ဣမိနာ ဥပါယေန ဘိက္ခုသာမဏေရာနံ သီလံ သံဝရာပေန္တော ပစ္စက္ခသမ္ပရာယိကဘယံ အနုပေက္ခိတွာ သံဝရံ အာပဇ္ဇေယျုန္တိ စိန္တေတွာ ဗုဒ္ဓဿ သမ္မုခေ ပဋိညံ ကာရာပိတတ္တာ န ကောစိ ဒေါသော ဒိဿတိ. ဘိက္ခုသာမဏေရာနမ္ပိ ဘိယျောသောမတ္တာယသီလံ သံဝရိတွာ သီလပရိသုဒ္ဓိ ဘဝေယျာတိ. အထ ရာဇာ သဗ္ဗေသံ ဘိက္ခုသာမဏေရာနံ ဗုဒ္ဓဿ သမ္မုခေ ပဋိညံ ကာရာပေတွာ သီလံ ရက္ခာပေသီတိ.

Now, the king, desiring the purity of the Dispensation, thought that by this means, causing the monks and novices to restrain their virtue, they would, upon reflecting on the fear concerning this life and the next, undertake restraint. Since he had them make a commitment in the presence of the Buddha, no fault is seen. Moreover, the monks and novices, by restraining their virtue even more, would attain purity of virtue. Then the king, having had all the monks and novices make a commitment in the presence of the Buddha, made them guard their virtue.

ဣစ္စေဝံ ဣမဿ ရညော ကာလေ ပုဗ္ဗေ အလဇ္ဇိနောပိ သမာနာ ဘယံ အနုပေက္ခိတွာ ယေဘုယျေန လဇ္ဇိနောဝ ဘဝန္တီတိ.

Thus, in the time of this king, even those who were formerly shameless, reflecting on fear, mostly became scrupulous.

ဗုဒ္ဓဿ [Pg.175] ဘဂဝတော ပရိနိဗ္ဗာနတော တိသတာဓိကာနံ ဒွိဝဿသဟဿာနံ ဥပရိ နဝုတိမေ သံဝစ္ဆရေ ဗဟိနဒီတီရေ ဂါမသီမတော ပဋ္ဌာယ ယာဝ အန္တောဥဒကုက္ခေပါ, တာဝ ကမ္မံ ကရောန္တာနံ ဘိက္ခူနံ သုခေန ဂမနတ္ထာယ ဂဟဋ္ဌာ ဂါမသီမာယ ဥဒကုက္ခေပသီမံ သမ္ဗန္ဓိတွာ သေတုံ အကံသု.

In the 2390th year after the Parinibbāna of the Blessed One, for the ease of travel of the monks who were performing formal acts in the area from the village boundary on the bank of the Bahinadī River as far as the inner water-throw, laypeople built a bridge, connecting the village boundary with the udakukkhepa-sīmā.

အထ တတ္ထ ဉာဏာလင်္ကာရသုမနမဟာဓမ္မရာဇဂုရုဂဏာ စရိယနာမကော ထေရော ဥပသမ္ပဒါဒိဝိနယကမ္မာနိ ကတိပယ ဝဿေသု အကာသိ.

Then, there, the elder named Ñāṇālaṅkārasumanamahādhammarājagurugaṇācariya performed ordination and other Vinaya acts for some years.

ဓီရာနန္ဒတ္ထေရော ပန တတ္ထ သင်္ကရဒေါသော ဟောတီတိ ကမ္မံ ကာတုံ န ဣစ္ဆတိ. တထာ ပဋ္ဌာယ ယေ ယေ ဉာဏာလင်္ကာရသုမနမဟာဓမ္မရာဇဂုရုဂဏာစရိယဿ မတိံ ရုစ္စန္တိ, တေ တေ တဿ ပက္ခိကာ ဘဝန္တိ. ယေ ယေ ပန ဓီရာနန္ဒတ္ထေရဿမတိံ ရုစ္စန္တိ, တေတေ တဿ ပက္ခိကာ ဘဝန္တိ. ဧဝံလင်္ကာဒီပေ အမရပုရနိကာယိကာ ဘိက္ခူ. ဒွေဓာ ဘိန္ဒိတွာ တိဋ္ဌန္တိ.

However, the elder Dhīrānanda did not wish to perform the formal act there, saying, 'There is a fault of mixing.' From that point onward, those who approved of the view of Ñāṇālaṅkārasumanamahādhammarājagurugaṇācariya became his partisans, while those who approved of the view of the elder Dhīrānanda became his partisans. Thus, the monks of the Amarapura Nikāya on the island of Laṅkā stood divided in two.

အထ ဓီရာနန္ဒပက္ခေ ဘိက္ခု တပ္ပက္ခိကဿ သီလက္ခန္ဓတ္ထေရဿ သိဿေ ဓမ္မက္ခန္ဓဝနရတနဘိက္ခူ အမှာကံ ဇမ္ဗုဒီပေ ရတနပုဏ္ဏနဂရံ ပေသေသုံ သံဃရာဇမဟာထေရဿ သန္တိကေ ဩဝါဒဿ ပဋိဂ္ဂါဟဏတ္ထာယ. တေ စ ကလိယုဂေ အဋ္ဌာရသာဓိကေ ဒွိဝဿသတေ သဟဿေစ သမ္ပတ္တေ ကတ္တိကမာသဿ ဇုဏှပက္ခအဋ္ဌမိယံ သီဟဠဒီပတော နိက္ခမိတွာ အာဂစ္ဆန္တာ ဧကူနဝီသာဓိကေ ဒွိဝဿသတေ သဟဿေစ သမ္ပတ္တေ ဖဂ္ဂုနမာသဿ ဇုဏှပက္ခသတ္တမိယံ ရတနပုဏ္ဏနဂရံ သမ္ပတ္တာ.

Then, the monks of Dhīrānanda’s faction sent the monk Dhammakkhandhavanaratana, a disciple of the elder Sīlakkhandha who belonged to their faction, to our Jambudīpa, to the city of Ratanapuṇṇa, to receive advice from the great elder Saṅgharāja. And they, having set out from the island of Sīhaḷa on the eighth day of the bright fortnight of the month of Kattika, when 2,218 years of the Kali Yuga had passed, arrived in the city of Ratanapuṇṇa on the seventh day of the bright fortnight of the month of Phagguna, when 2,219 years of the Kali Yuga had passed.

အထ ဓမ္မရာဇာ သံဃရာဇဿ အာရာမေ စတုဘူမိကံ ဝိဟာရံ ကာရာပေတွာ တတ္ထ တေ ဝသာပေသိ. စတူဟိ ပစ္စယေဟိစ သင်္ဂဟံ အကာသိ. သံဃရာဇာစ တေသံ ဒွိန္နံ ပက္ခိကာနံ ဝစနံ သုတွာ ဗဟူဟိ ဂန္ထေဟိ သံသန္ဒိတွာ ဝိဝါဒံ ဝိနိစ္ဆိန္ဒိ. တာဒိသေ ဌာနေ သင်္ကရဒေါသဿ အတ္ထိဘာဝံ ပကာသေတွာ သန္ဒေသပဏ္ဏမ္ပိ တေသံ အဒါသိ.

Then, King Dhammarāja had a four-story monastery built in the Saṅgharāja's monastery and accommodated them there. He also provided for them with the four requisites. The Saṅgharāja, having heard the words of the two factions, settled the dispute by consulting many texts. He revealed the existence of the fault of mixing in such a situation and also gave them a letter of instruction.

မဟာဓမ္မရာဇာစ [Pg.176] တေသံ ပုန သိက္ခံ သံဃရာဇဿ သန္တိကေ ဂဏှာပေတွာ ပိဋကတ္တယပေါတ္ထကာဒီနိ ဒါတဗ္ဗဝတ္ထူနိ ဒတွာ တသ္မိံယေဝ သံဝစ္ဆရေ ပဌမအာသာဠိမာသဿ ကာဠပက္ခဒသမိယံ နာဝါယ တေ ပေသေသိ.

Moreover, King Mahādhammarāja had them receive the training again from the Saṅgharāja, gave them the necessary items such as the books of the three Piṭakas, and sent them back by ship in that same year on the tenth day of the dark fortnight of the first month of Āsāḷha.

တတော ပစ္ဆာစ ဉာဏာလင်္ကာရသုမနမဟာဓမ္မရာဇဂုရုဂဏာစရိယပက္ခေ ဘိက္ခူပိ တပ္ပက္ခိကဿ ပညာမောလိတ္ထေရဿ သိဿေ ဝိမလဇောတိဓမ္မနန္ဒဘိက္ခူ ပေသေသုံ သဒ္ဓိံ အရိယာလင်္ကာရေန နာမ သာမဏေရေန စတူဟိစ ဥပါသကေဟိ. တေစ ကလိယုဂေ ဝီသာဓိကေ ဒွိသတေ သဟဿေစ သမ္ပတ္တေ ကတ္တိကမာသဿ ဇုဏှပက္ခပဉ္စမိယံ သမ္ပတ္တာ.

After that, the monks of the Ñāṇālaṅkārasumanamahādhammarājagurugaṇācariya faction also sent the monks Vimalajoti and Dhammānanda, disciples of the elder Paññāmoli belonging to that faction, along with a novice named Ariyālaṅkāra and four lay devotees. They arrived on the fifth day of the bright fortnight of the month of Kattika, when 2,220 years of the Kali Yuga had been completed.

တဒါပိ သံဃရာဇဿ အာရာမေယေဝ ဧကံ ဝိဟာရံ ကာရာပေတွာ တေ ဝသာပေသိ. စတူဟိ ပစ္စယေဟိစ သင်္ဂဟံ အကာသိ. သံဃရာဇာပိ ပုန ဝိနိစ္ဆယံ အဒါသိ ယထာဝုတ္တနယေန. ဓမ္မရာဇာ တေသမ္ပိ ဘိက္ခူနံ သံဃရာဇဿ သန္တိကေ ပုန သိက္ခံ ဂဏှာပေတွာ သာမဏေရဉ္စ ဥပသမ္ပာဒေတွာ စတူဟိ ပစ္စယေဟိ သင်္ဂဟံ ကတွာ ပဟိဏိ.

At that time also, the king had a monastery built in the Saṅgharāja's monastery and accommodated them there. He also provided for them with the four requisites. The Saṅgharāja also gave his judgment again in the aforementioned manner. King Dhammarājā also had those monks undertake the training again under the Saṅgharāja, had the novice ordained, took care of them with the four requisites, and sent them away.

တတော ပစ္ဆာစ ကလိယုဂေ ဗာဝီသာဓိကေ ဒွိဝဿသတေ သဟဿေစ သမ္ပတ္တေ မာဃမာသဿ ကာဠပက္ခဧကာဒသမိယံ သီဟဠဒီပတောယေဝ ဒွေ ဘိက္ခူ တယော သာမဏေရာ စတ္တာရော ဥပါသကာ သရဇတသုဝဏ္ဏကရဏ္ဍကံ သရဇတသုဝဏ္ဏစေတိယဒါတုံ ဟတ္ထိဒန္တမယံ ဗုဒ္ဓရူပံ မဟာဗောဓိပတ္တာနိ မဟာဗောဓိတစံ မဟာဗောဓိပတိဋ္ဌာနသူမိံ သီဟဠဒက္ခိဏသာခါဗောဓိပတ္တာနိ ဒုတိယသတ္တာဟအနိမိသဋ္ဌာနဘူမိဉ္စ ဓမ္မပဏ္ဏာကာရတ္ထာယ ဂဟေတွာ ရတနပုဏ္ဏံ နာမ မဟာရာဇဋ္ဌာနီနဂရံ သမ္ပတ္တာ. တေသမ္ပိ ဓမ္မရာဇာ စတူဟိ ပစ္စယေဟိ သင်္ဂဟံ ကတွာ သံဃရညော အာရာမေ ဝသာပေသိ. ဘိက္ခုနဉ္စ ပုန သိက္ခံ ဂဏှာပေသိ. သာမဏေရာနဉ္စ ဥပသမ္ပဒကမ္မံ ဂဟဋ္ဌာနဉ္စ ပဗ္ဗဇ္ဇကမ္မံ ဂဏှာပေသိ.

Later, in the Kali Yuga, when 2,222 years had passed, on the eleventh day of the dark fortnight of the month of Māgha, two monks, three novices, and four laymen from the island of Sīhaḷa arrived at the royal capital named Ratanapuṇṇa. They brought, as a gift of the Dhamma, a silver and gold casket, a silver and gold reliquary, a Buddha image made of ivory, leaves of the great Bodhi tree, bark of the great Bodhi tree, soil from the site of the great Bodhi tree, leaves of the southern branch of the Sīhaḷa Bodhi tree, and soil from the site of the Unblinking Gaze of the second week. For them also, King Dhammarājā, having provided for them with the four requisites, had them reside in the Saṅgharāja's monastery. He had the monks undertake the training again. He had the upasampadā ceremony performed for the novices, and had the going forth ceremony performed for the laymen.

ဣစ္စေဝံ မရမ္မရဋ္ဌေ ဘဂဝတော ပရိနိဗ္ဗာနတော ပဋ္ဌာယ ယာဝဇ္ဇတနာ [Pg.177] သာသနဿ ထေရပရမ္ပရဝသေန ပတိဋ္ဌာနတာ ဝေဒိတဗ္ဗာ.

Thus, from the Parinibbāna of the Blessed One until the present day, the establishment of the Dispensation in the Maramma country through the lineage of elders should be understood.

ဣစ္စေဝံ မရမ္မမဏ္ဍလေ အရိမဒ္ဒနပုရေ အရဟန္တတ္ထေရဂဏော ဥတ္တရာဇီဝတ္ထေရဆပ္ပဒတ္ထေရဂဏော သိဝလိတ္ထေရဂဏော အာနန္ဒတ္ထေရဂဏော တာမလိန္ဒတ္ထေရဂဏောတိ ပဉ္စ ဂဏာ အဟေသုံ.

Thus, in the Maramma region, in the city of Arimaddana, there were five groups: the group of the Arahant Thera, the group of Uttarājīva Thera and Chappada Thera, the group of Sīvali Thera, the group of Ānanda Thera, and the group of Tāmalinda Thera.

ဣဒါနိ အရိမဒ္ဒနနဂရေ ပဉ္စဂဏတော ပဋ္ဌာယ ဝိဇယပုရဇေယျပုရရတနပူရေသု ထေရပရမ္ပရဝသေန သာသနဿ အနုက္ကမေန အာဂတဘာဝံ ဒဿယိဿာမိ. သိရိခေတ္တနဂရေ ဟိ ‘သော ယာံ နောံ’ နာမ ရာဇာ ပရက္ကမဝံသိကဿ သာရဒဿိတ္ထေရဿ အန္တေဝါသိကံ သဒ္ဓမ္မဋ္ဌိတိတ္ထေရံ အတ္တနော အာစရိယံ ကတွာ ပူဇေသိ.

Now, beginning from the five groups in the city of Arimaddana, I will show how the Dispensation gradually arrived in Vijayapura, Jeyyapura, and Ratanapura through the lineage of elders. In the city of Sirikhetta, a king named 'So Yāṃ Noṃ' honored the elder Saddhammaṭṭhiti, a pupil of the elder Sāradassi of the Parakkamavaṃsa lineage, by making him his teacher.

ကလိယုဂဿ စတုဝဿာဓိကအဋ္ဌသတကာလေ သိရိခေတ္တနဂရတော အာဂန္တွာ သော ရတနပူရေ ရဇ္ဇံ ကာရေသိ. အထ အတ္တနော ပုတ္တံ အနေကိဘံ နာမ ရာဇကုမာရံ မဟာရာဇ နာမေန သိရိခေတ္တနဂရံ ဘုဉ္ဇာပေသိ. ဒက္ခိဏဒိသာဘာဂေ ‘ကူ ဝ္ဌေ ဋ-ယော မော’ နဂရံ, ပစ္ဆိမဒိသာဘာဂေ ‘ဖော ခေါံ’ နာမ ဌာနံ, ဥတ္တရဒိသာဘာဂေ ‘မ လောံ’ နဂရံ, ပုရတ္ထိမဒိသာဘာဂေ ‘ကောံ ခေါံ’ နာမ ဌာနံ, ဧတ္ထန္တရေ နိသိန္နာနံ ဂိဟီနံ မမ ပုတ္တဿ အာဏာ ပဝတ္တတု, ဘိက္ခူနံ မမာစရိယဿ သဒ္ဓမ္မဋ္ဌိတိတ္ထေရဿ အာဏာ ပဝတ္တတူတိ နိယျာဒေသိ.

In the 804th year of the Kali Yuga, he came from the city of Sirikhetta and reigned in Ratanapūra. Then he caused his son, the prince named Anekibha, to rule Sirikhetta with the title Mahārāja. He decreed: 'In the southern direction, the city 'Kū vṭhe ṭa-yo mo'; in the western direction, the place called 'Pho Khoṃ'; in the northern direction, the city 'Ma Loṃ'; in the eastern direction, the place called 'Koṃ Khoṃ'—within this area, let my son's command prevail over the laypeople residing here, and let the command of my teacher, the elder Saddhammaṭṭhiti, prevail over the monks.'

တဿစ သဒ္ဓမ္မဋ္ဌိတိတ္ထေရဿ အရိယဝံသတ္ထေရော မဟာသာမိတ္ထေရောတိ ဒွေ သိဿာ အဟေသုံ. တေသု မဟာသာမိတ္ထေရော ပုဗ္ဗေ ဝုတ္တနယေန သာသနဝံသံ အာနေဿာမီတိ သီဟဠဒီပံ ဂန္တွာ သီဟဠဒီပတော သဒ္ဓိံ ပဉ္စဟိ ဘိက္ခူဟိ သဒ္ဓမ္မစာရိံ နာမ ထေရံ အာနေတွာ အဘိနဝသိက္ခံ ဂဏှိတွာ သိရိခေတ္တနဂရေ သီဟဠဒီပဝံသိကံ သာသနံ ဝဍ္ဎာပေတွာ နိသီဒိ. တဿ မဟာသာရိတ္ထေရဿ သိဿော အတုလဝံသော နာမ ထေရော စတူသု ဒိသာသု အဟိဏ္ဍိတွာ ပရိယတ္တိံ ဥဂ္ဂဏှိတွာ သိရိခေတ္တနဂရေယေဝ [Pg.178] တမ္ဗုလဘုဉ္ဇမာတိကာသမီပေ သာသနံ ပဂ္ဂဏှိတွာ နိသီဒိ. တဿ အတုလဝံသတ္ထေရဿ သိဿော ရတနရံသီ နာမ ထေရောစ ပရိယတ္တိဝေသာရဇ္ဇံ ပတွာ သိရိခေတ္တနဂရေယေဝ သာသနံ ပဂ္ဂဏှိတွာ နိသီဒိ. တဿစ ရတနရံ သိတ္ထေရဿ သိဿော သတွဝဓမ္မရာဇဿ အာစရိယော အဘိသင်္ကေတော နာမ ထေရော ပရိယတ္တိဝေသာရဇ္ဇံ ပတွာ သိရိခေတ္တနဂရယေဝ သာသနံ ပဂ္ဂဏှိတွာ နိသီဒိ. တဿ ပန သိဿော မုနိန္ဒဃောသော နာမ ထေရော အတ္ထိ. ကလိယုဂေ သတ္တတာဓိကေ နဝသတေ သမ္ပတ္တေ ပစ္ဆိမပက္ခာဓိကရာဇာ သိရိခေတ္တနဂရံ အဘိဘဝိတွာ နန္ဒယောဓေန နာမ အမစ္စေန သဒ္ဓိံ တံ မုနိန္ဒဃောသတ္ထေရံ အာနေတွာ ရတနပူရေ ပတိဋ္ဌာပေသိ.

Of the venerable Saddhammaṭṭhiti, there were two disciples: the venerable Ariyavaṃsa and the venerable Mahāsāmi. Among them, the venerable Mahāsāmi, intending to bring the lineage of the Dispensation as previously mentioned, went to the island of Sīhaḷa and brought back the venerable Saddhammacāri along with five monks from the island of Sīhaḷa. He then undertook the new training and, having established the Sīhaḷa lineage of the Dispensation in the city of Sirikhettana, he resided there. The disciple of that venerable Mahāsāri was the venerable Atulavaṃsa, who wandered in the four directions, mastered the scriptures, and, having upheld the Dispensation near the Tambulabhuñjamātikā in the city of Sirikhettana itself, he resided there. The disciple of the venerable Atulavaṃsa was the venerable Ratanaraṃsī, who attained mastery in scriptural learning and, having upheld the Dispensation in the city of Sirikhettana itself, he resided there. And the disciple of the venerable Ratanaraṃsi was the venerable Abhisaṅketa, the teacher of King Satvavadhammarāja. Having attained mastery in scriptural learning, he too, having upheld the Dispensation in the city of Sirikhettana itself, resided there. His disciple, however, was the venerable Munindaghosa. In the Kali Yuga, when nine hundred and seventy years had passed, the king of the western faction, having conquered the city of Sirikhettana, brought that venerable Munindaghosa along with the minister named Nandayodha and established him in Ratanapūra.

သော ကိရ ပစ္ဆိမပက္ခာဓိကရာဇာ ဧဝံ ကထေသိ,- အဟံ သိရိခေတ္တနဂရံ လဘိတွာ ဧကံယေဝ ဘိက္ခုံ ဧကံယေဝ ဂိဟိံ လဘာမီတိ.

That king of the western faction, it is said, spoke thus: 'Having obtained the city of Sirikhettana, I have obtained only one monk and only one householder.'

သော ပန ထေရော သာမဏေရနာမေန မုနိန္ဒဃောသော နာမ. ဥပသမ္ပန္နကာလေ ပန မာတုလဘူတဿ ထေရဿ နာမေန ဥပါလိ နာမ. ဒိန္နနာမေန ပန တိပိဋကာလင်္ကာရော နာမ. တိရိယပဗ္ဗတဝိဟာရေ ပန ဝါသတ္တာ ဌာနနာမေန တိရိယပဗ္ဗတတ္ထေရော နာမ.

That elder, however, was named Munindaghosa by his novice name. At the time of his higher ordination, however, he was named Upāli, after the name of the elder who was his maternal uncle. By his given name, however, he was named Tipiṭakālaṅkāra. And due to residing at Tiriyapabbatavihāra, by his place-name, he was known as the venerable Tiriyapabbata.

သော ကိရ ဧရာဝတီနဒီတီရေ စတုဘူမိကဝိဟာရေ ပဌမံ နိသီဒိတွာ ပစ္ဆာ ကလိယုဂဿ ဝဿသဟဿေ ကာလေသဋ္ဌိဝဿာယုကော ဟုတွာ တိရိယပဗ္ဗတဝိဟာရေ နိသီဒိ. သာမဏေရကာလေ သော ဇလုမသျာမဘယေန ရတနပူရတော နိက္ခမိတွာ ကေတုမတီနဂရံ ပတွာ တတ္ထ တိသာသနဓဇတ္ထေရဿ သိဿဘူတဿ ဓမ္မရာဇဂုရုတ္ထေရဿ သန္တိကေ ဂန္ထံ ဥဂ္ဂဏှိံ. ပါဠိအဋ္ဌကထာဋီကာသု အတိဆေကတာယ ဒဟရကာလေယေဝစ ဝေဿန္တရဇာတကံ ကဗျာလင်္ကာရေန ဗန္ဓိတွာ ကထနတော အတိဝိယ ပါကဋော အဟောသိ. တဿ ပန [Pg.179] ထေရဿ သိဿော ဥစ္စနဂရဝါသီ မဟာတိဿတ္ထေရောတိ သင်္ဂိရဇနပဒေ အရညဝါသံ ဝသိတွာ ပရိယတ္တိံ ဝါစေတွာ သာသနံ ပဂ္ဂဏှိ. တဿ ပန သိဿော ရေမိနဂါမေ ဂါမဝါသီ စန္ဒတ္ထေရော နာမ. တဿ သိဿော တံဂါမဝါသီ ဂုဏသိရိတ္ထေရော နာမ. တဿ သိဿော တံဂါမဝါသီ ကလျာဏဓဇတ္ထရော နာမ. သော ပန ထေရော ပဒုမနဂရေ သဟဿောရောဓဗောဓောဒဓိဂါမေသု ပရိယတ္တိံ ဝါစေတွာ နိသီဒိ. တဿ သိဿော ဗောဓောဒဓိဂါမဝါသိနော ဣန္ဒောဘာသကလျာဏစက္ကဝိမလာစာရတ္ထေရာ သဟဿောရောဓဂါမဝါသိနော ဂုဏသာရစန္ဒသာရတ္ထေရာ ဝံတုမဂါမဝါသီ ဝရဧသိတ္ထေရော ကန္နိနဂရေ ဇရရာဇဂါမ ဝါသီ ဂုဏသိရိတ္ထေရောစာတိ ဣမေ ထေရာ ကလျာဏဓဇတ္ထေရဿ သန္တိကေ ပုန သိက္ခံ ဂဟေတွာ ပရိယတ္တိံ ဥဂ္ဂဏှိတွာ ကောဝိဒါ အဟေသုံ.

He, it is said, first resided in the four-storied monastery on the banks of the Erāvatī River. Later, in the thousandth year of the Kali Yuga, being sixty years of age, he resided in the Tiriyapabbata Monastery. In his novice days, out of fear of Jalumasyāma, he left Ratanapūra and reached the city of Ketumatī. There, he learned the texts in the presence of the elder Dhammarājaguru, a disciple of the elder Tisāsanadhaja. Due to his great skill in the Pāli, commentaries, and sub-commentaries, and from composing the Vessantara Jātaka with poetic embellishment even while young, he became exceedingly famous. That elder’s disciple was the great elder Mahātissa, a resident of Uccanagara, who, having lived as a forest-dweller in the Saṅgira country, taught the scriptures and upheld the Dispensation. His disciple was the elder Canda, a village-dweller in Reminagāma. His disciple was the elder Guṇasiri, a resident of that same village. His disciple was the elder Kalyāṇadhaja, a resident of that same village. That elder taught the scriptures in the villages of Sahassorodha and Bodhodadhi in the city of Paduma and resided there. His disciples were: the elders Indobhāsa, Kalyāṇacakka, and Vimalācāra, residents of Bodhodadhi village; the elders Guṇasāra and Candasāra, residents of Sahassorodha village; the elder Varaesi, a resident of Vaṃtumagāma; and the elder Guṇasiri, a resident of Jararājagāma in Kanninagara. These elders, having again received training under the elder Kalyāṇadhaja, mastered the scriptures and became experts.

တဿေဝ ကလျာဏဓဇတ္ထေရဿ သိဿော သင်္ဂိရဇနပဒေ သမိဝနဂါမေ နိသိန္နော ဓမ္မဓရော နာမ ထေရော မဟလ္လကကာလေ ပဒုမနဂရေ ကုသုမမူလဂါမေ နိသီဒိတွာ ဂန္ထံ ဝါစေတွာ သာသနံ ပဂ္ဂဏှိ.

A disciple of that same venerable Kalyāṇadhaja, the elder named Dhammadhara, who had been residing in Samivanagāma in the Saṅgira country, in his old age resided in Kusumamūlagāma in the city of Paduma, and having taught the texts, he upheld the Dispensation.

တေသု ဂုဏသိရိတ္ထေရော အမရပုရမာပကဿ ရညော ကာလေ ဂုဏာဘိလင်္ကာရသဒ္ဓမ္မမဟာရာဇာဓိရာဇဂုရူတိ နာမလဉ္ဆံ ဂဏှိတွာ ဇေယျဘူမိဝါသကိတ္တိဝိဟာရေ ပဋိဝသိ.

Among them, the venerable Guṇasiri, during the time of the king who founded Amarapura, having received the title 'Guṇābhilaṅkārasaddhammamahārājādhirājaguru,' resided in the Jeyyabhūmivāsakitti Monastery.

တဿ ပန ထေရဿ သိဿော ဉာဏာဘိဝံသဓမ္မသေနာပတိမဟာဓမ္မရာဇာဂုရု နာမ မဟာထေရော. တဿေဝ ရညော ကာလေ သံဃရာဇာ အဟောသိ. သော ပန ထေရော သီဟဠဒီပေ အမရပုရနိကာယိကာနံ ပဘဝေါ. ဂုဏာဘိလင်္ကာရသဒ္ဓမ္မမဟာဓမ္မရာဇာဓိရာဇဂုရုတ္ထေရဿေဝ သိဿော တိပိဋကာလင်္ကာရမဟာဓမ္မရာဇဂုရု နာမ ထေရော. တဿ သိဿော သူရိယဝံသာဘိသိရိပဝရာလင်္ကာရဓမ္မသေနာပတိ မဟာဓမ္မရာဇာဓိရာဇဂုရု နာမ ထေရော အမရပုရဒုတိယမာပကဿ ရညော ကာလေ [Pg.180] သံဃရာဇာ အဟောသိ. တဿ ပန သိဿော ဉေယျ ဓမ္မာဘိဝံသမုနိဝရဉာဏကိတ္တိသိရိပဝရာလင်္ကာရဓမ္မသေနာပတိ- မဟာဓမ္မရာဇာဓိရာဇဂုရု မဟာထေရော ဒုတိယံ အမရပုရမာပကဿ ရတနပုဏ္ဏမာပကဿစ ရညော ကာလေသု သံဃ ရာဇာ အဟောသိ. သော ပန ဉာဏာဘိဝံသဓမ္မသေနာပတိမဟာဓမ္မရာဇာဓိရာဇဂုရုတ္ထေရဿ သံဃရညော သိဿောပိ ဝရဧသိတ္ထေရဿ သိဿောစ အဟောသိ.

The disciple of that elder, moreover, was the great elder named Ñāṇābhivaṃsadhammasenāpatimahādhammarājāguru. During the reign of that very king, he became the Saṅgharājā. That elder, moreover, was the progenitor of the Amarapura Nikāya on the island of Sīhaḷa. And the disciple of that very venerable Guṇābhilaṅkārasaddhammamahādhammarājādhirājaguru was the elder named Tipiṭakālaṅkāramahādhammarājaguru. His disciple was the elder named Sūriyavaṃsābhisiripavarālaṅkāradhammasenāpati-mahādhammarājādhirājaguru, who became the Saṅgharājā during the reign of the second king to found Amarapura. His disciple, moreover, was the great elder Ñeyyadhammābhivaṃsamunivarañāṇakittisiripavarālaṅkāradhammasenāpati-mahādhammarājādhirājaguru, who served as Saṅgharājā during the reigns of the second king to found Amarapura and the king who founded Ratanapuṇṇa. That disciple, moreover, was also a disciple of the Saṅgharājā, the venerable Ñāṇābhivaṃsadhammasenāpatimahādhammarājādhirājaguru, and a disciple of the venerable Varaesi.

အယံ သီဟဠဒီပတော သဗ္ဗပစ္ဆိမာဂတေဟိ သဒ္ဓမ္မစာရီမဟာသာမိတ္ထေရေဟိ ယာဝ အမှာကံ အာစရိယာ ထေရပရမ္ပရာ ဒဿနကထာ.

This is the account showing the lineage of elders from the elders Saddhammacāri and Mahāsāmi, who came last of all from the island of Sīhaḷa, down to our own teachers.

အယမ္ပိ အပရာ ထေရပရမ္ပရာ ဝေဒိတဗ္ဗာ. ဆပ္ပဒတ္ထေရဝံသိကော သဒ္ဓမ္မကိတ္တိ နာမ ထေရော ဇေယျပုရံ အာဂန္တွာ စတုဒီပဘူမိဋ္ဌာနေ နိသီဒိတွာ မဟာအရိယဝံသတ္ထေရဿ သန္တိကေ ပရိယတ္တိံ ဥဂ္ဂဏှိတွာ တတော ပစ္ဆာ ဇေတဝနဝိဟာရံ သင်္ကမိတွာ တတ္ထ နိသီဒိတွာ ပရိယတ္တိံ ဝါစေတွာ သာသနံ ပဂ္ဂဏှိ.

This, too, is another lineage of elders that should be known. The venerable Saddhammakitti, of the lineage of the venerable Chappada, came to Jeyyapura. Seating himself in the place of the four continents, he learned the scriptures from the great venerable Ariyavaṃsa. Afterwards, he went to the Jetavana Monastery, settled there, taught the scriptures, and upheld the Dispensation.

တဿ သဒ္ဓမ္မကိတ္တိတ္ထေရဿ သိဿော တိသာသနဓဇော နာမ. တဿ သိဿော ဓမ္မရာဇဂုရု နာမ. တဿ သိဿော မုနိန္ဒဃောသော နာမ. တဿ သိဿော မဟာတိဿော နာမ. တဿ သိဿော စန္ဒပညော နာမ. တဿ သိဿော ဂုဏသိရိ နာမ. တဿ သိဿော ဉာဏဓဇော နာမ. တဿ သိဿော ဓမ္မဓရော နာမ. တဿ သိဿော ဣန္ဒောဘာသော နာမ. တတော ပဋ္ဌာယ ကလျာဏစက္က ဝိမလာစာရ ဂုဏသာရ စန္ဒသာရ ဝရဧသီ ဂုဏသိရိ ဉာဏာဘိဝံသ ဉေယျဓမ္မာဘိဝံသတ္ထေရာနံ ဝသေန သာသနဝံသော ဝေဒိတဗ္ဗောတိ.

The disciple of the venerable Saddhammakitti was named Tisāsanadhaja. His disciple was named Dhammarājaguru. His disciple was named Munindaghosa. His disciple was named Mahātissa. His disciple was named Candapañña. His disciple was named Guṇasiri. His disciple was named Ñāṇadhaja. His disciple was named Dhammadhara. His disciple was named Indobhāsa. From then on, the lineage of the Dispensation should be understood by way of the venerable Kalyāṇacakka, Vimalācāra, Guṇasāra, Candasāra, Varaesī, Guṇasiri, Ñāṇābhivaṃsa, and Ñeyyadhammābhivaṃsa.

အယံ ပတ္တလင်္ကဿ ဆပ္ပဒတ္ထေရဿ သိဿဘူတာ သဒ္ဓမ္မကိတ္တိတ္ထေရတော ပဋ္ဌာယ ထေရပရမ္ပရဒဿနကထာ.

This is the account showing the lineage of elders beginning with the venerable Saddhammakitti, who was a disciple of the venerable Chappada, the ornament of the bowl.

ဣဒံ ရတနပုဏ္ဏနဂရေ သာသနဿ ပတိဋ္ဌာနံ.

This is the establishment of the Dispensation in the city of Ratanapuṇṇa.

ဧဝံ အပရန္တရဋ္ဌသင်္ခါတေန ဧကဒေသေန သကလမ္ပိ မရမ္မရဋ္ဌံ [Pg.181] ဂဟေတွာ သာသနဝံသော ဒဿေတဗ္ဗော. ဘဂဝါပိ ဟိ အပရန္တရဋ္ဌေ စန္ဒနဝိဟာရေ ဝသိတွာ တမ္ဗဒီပရဋ္ဌေ တံတံဒေသမ္ပိ ဣဒ္ဓိယာ စရိတွာ သတ္တာနံ ဓမ္မံ ဒေသေသိယေဝါတိ.

Thus, having encompassed the entire Maramma country, including a part known as Aparantaraṭṭha, the lineage of the Dispensation should be shown. For the Blessed One, too, having dwelt in the Candana Monastery in Aparantaraṭṭha, and having traveled through various parts of the Tambadīpa country by psychic power, indeed taught the Dhamma to beings.

ဣတိ သာသနဝံသေ အပရန္တရဋ္ဌသာသနဝံသကထာမဂ္ဂေါ

Thus in the Sāsanavaṃsa ends the section on the account of the Dispensation in Aparantaraṭṭha.

နာမ ဆဋ္ဌော ပရိစ္ဆေဒေါ.

The Sixth Chapter.

၇. ကသ္မိရဂန္ဓာရရဋ္ဌသာသနဝံသကထာမဂ္ဂေါ

7. The Section on the Account of the Dispensation in the Lands of Kashmir and Gandhāra.

၇. ဣဒါနိ ယထာဝုတ္တမာတိကာဝသေန ကသ္မီရဝန္ဓာရရဋ္ဌသာသနဝံသကထာမဂ္ဂံ ဝတ္တုံ ဩကာသော အနုပ္ပတ္တော, တသ္မာ တံ ဝက္ခာမိ.

7. Now, the opportunity has arisen to relate the account of the Dispensation in the lands of Kashmir and Gandhāra, according to the outline stated previously; therefore, I shall speak of it.

တတိယသင်္ဂီတာဝသာနေ ဟိ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရော မဇ္ဈန္တိ ကတ္ထေရံ ကသ္မီရဂန္ဓာရရဋ္ဌံ ပေသေသိ,-တွံ ဧတံ ရဋ္ဌံ ဂန္တွာ ဧတ္ထ သာသနံ ပဘိဋ္ဌာပေဟီတိ. ဧတ္ထ စ ကသ္မီရဂန္ဓာရရဋ္ဌံ နာမ စီနရဋ္ဌသမီပေ တိဋ္ဌတိ. တေနေဝ ဟိ အဓုနာ ကသ္မီရဂန္ဓာရရဋ္ဌဝါသိနော စိနရဋ္ဌဝါသိနောစ မနုဿာ အရဝါဠဿ နာမ နာဂရာဇဿ ဥပ္ပဇ္ဇနကာလတော ပဋ္ဌာယ ယာဝဇ္ဇတနာ နာဂရူပံ ကတွာ မာနေန္တိ ပူဇေန္တိ သက္ကရောန္တိ, ဝတ္ထဘာဇနာဒီသုပိ နာဂရူပမေဝ တေ ယေဘုယျေန ကရောန္တီတိ.

Indeed, at the end of the Third Council, the Elder Mahāmoggaliputtatissa sent the Elder Majjhantika to the land of Kashmir and Gandhāra, saying, 'Go to that land and establish the Dispensation there.' And here, the land of Kashmir and Gandhāra is situated near the land of China. Therefore, from the time of the arising of the nāga king named Aravāḷa until today, the people living in the lands of Kashmir and Gandhāra, and also the people living in the land of China, making a nāga image, honor, worship, and respect it, and mostly they make nāga images even on their cloths, vessels, and so on.

သောစ မဇ္ဈန္တိကတ္ထေရောပိ စတူဟိ ဘိက္ခူဟိ သဒ္ဓိံ အတ္ထ ပဉ္စမော ဟုတွာ ပါဋလိပုတ္တတော ဝေဟာသံ အဗ္ဘုဂ္ဂန္တွာ ဟိမဝတိ အရဝါဠဒဟဿ ဥပရိ ဩတရိ. တေန ခေါ ပန သမယေန ကသ္မီရဂန္ဓာရရဋ္ဌေ သဿပါကသမယေ အရဝါဠော နာမ နာဂရာဇာ အရဝါဠဒဟေ နိသီဒိတွာ ကရကဝဿံ နာမ ဝဿာပေတွာ သဿံ ဟရာပေတွာ မဟာသမုဒ္ဒံ ပါပေသိ. တေရောစ အရဝါဠဒဟဿ ဥပရိ ဩတရိတွာ အရဝါဠဒဟပိဋ္ဌိကံ စင်္ကမတိပိ တိဋ္ဌတိပိ နိသီဒတိပိ သေယျမ္ပိ ကပ္ပေတိ. နာဂမာဏဝကာ တံ ဒိသွာ အရဝါဠဿ နာဂရာဇဿ အာရောစေသုံ, - မဟာရာဇ ဧကော ဆိန္နဘိန္နပဋဓရော ဘဏ္ဍုကာသာဝဝသနော အမှာကံ ဥဒကံ ဒူသေတီတိ. တဒါ ပန ထေရော အတ္တာနံယေဝ [Pg.182] နာဂါနံ ဒဿေတိ. နဂရာဇာ တာဝဒေဝ ကောဓာဘိဘူတော နိက္ခမိတွာ ထေရံ ဒိသွာ မက္ခံ အဿဟမာနော အန္တလိက္ခေ အနေကာနိ ဘိံသနကာနိ နိမ္မိနိ. တတော တတော ဘုသာဝါတာ ဝါယန္တိ, ရုက္ခာ ဆိဇ္ဇန္တိ, ပဗ္ဗတကူဋာ ပတန္တိ မေဃာဂဇ္ဇန္တိ, ဝိဇ္ဇုံလတာ နိစ္ဆရန္တိ, အသနိယော ဖလန္တိ, ဘိန္နံ ဝိယ ဂဂနံ ဥဒကံ ပဂ္ဃရတိ, ဘယာနကရူပါ နာဂကုမာရာ သန္နိပတန္တိ, သယမ္ပိ ဓူမာယတိ ပဇ္ဇလတိ, ပဟရဏဝုဋ္ဌိယော ဝိဿဇ္ဇေတိ, ကော အယံမုဏ္ဍကော ဆိန္နဘိန္နပဋဓရောတိအာဒီဟိ ဖရုသဝစနေဟိ ထေရံ သန္တဇ္ဇေတိ, ဧထ ဂဏှထ ဟနထ နိဒ္ဓမထ ဣမံ သမဏန္တိ နာဂဗလံ အာဏာပေသိ.

And that Elder Majjhantika, being the fifth with four bhikkhus, having risen into the air from Pāṭaliputta, descended above the Aravāḷa Lake in the Himalayas. Now, at that time, during the ripening of the crops in the land of Kashmir and Gandhāra, the nāga king named Aravāḷa, residing in the Aravāḷa Lake, caused a hailstorm to rain down, and having caused the crops to be carried away, sent them to the great ocean. And the Elder, having descended above the Aravāḷa Lake, walked, stood, sat, and lay down on the surface of the Aravāḷa Lake. The young nāgas, seeing him, reported to the nāga king Aravāḷa: 'Great king, a certain shaven-headed one wearing tattered robes and yellowish-brown garments is polluting our water.' Then, however, the Elder revealed himself only to the nāgas. The nāga king, immediately overcome with anger, emerged and, seeing the Elder and unable to bear the insult, created many terrifying apparitions in the sky. Fierce winds blew from all directions, trees were shattered, mountain peaks collapsed, clouds thundered, lightning flashed, thunderbolts struck, water poured down as if the sky were split, terrifying young nāgas gathered, and he himself smoked and blazed, discharging showers of weapons. He threatened the Elder with harsh words such as, 'Who is this shaveling, this wearer of tattered robes?' and commanded his nāga forces, 'Come, seize him! Strike him! Drive away this ascetic!'

ထေရော သဗ္ဗံ တံ ဘိံသနကံ အတ္တနော ဣဒ္ဓိဗလေန ပဋိဗာဟိတွာ နာဂရာဇာနံ အာဟ,–

The Elder, repelling all that terrifying display with his psychic power, addressed the nāga king:

သဒေဝကောပိ စေ လောကော, အာဂန္တွာ တာသယေယျ မံ;

န မေ ပဋိဗလော အဿ, ဇနေတုံ ဘယဘေရဝံ.

Even if the world with its deities were to come and frighten me, it would not be able to generate fear and terror in me.

သစေပိ တွံ မဟိံ သဗ္ဗ, သသမုဒ္ဒံ သပဗ္ဗတံ;

ဥက္ခိပိတွာ မဟာနာဂ, ခိပေယျာသိ မမူပရိ.

Even if you, O great nāga, were to lift up the entire earth, with its oceans and mountains, and hurl it upon me,

နေဝ မေ သက္ကုဏေယျာသိ, ဇနေတုံ ဘယဘေရဝံ;

အညဒတ္ထု တဝေဝဿ, ဝိဃာတော ဥရဂါဓိပါတိ.

You would never be able to generate fear or terror in me; on the contrary, destruction would come to you yourself, O lord of serpents.

ဧဝံ ဝုတ္တေ နာဂရာဇာ ဝိဟတာနုဘာဝေါ နိပ္ဖလဝါယာမော ဒုက္ခီ ဒုမ္မနော အဟောသိ.

When this was said, the nāga king, his power destroyed and his efforts fruitless, became sorrowful and disheartened.

တံ ထေရော တင်္ခဏာနုရူပါယ ဓမ္မိယာ ကထာယ သန္ဒဿေတွာ သမာဒပေတွာ သမုတ္တေဇေတွာ သမ္ပဟံသေတွာ တီသု သရဏေသု ပဉ္စသုစ သီလေသု ပတိဋ္ဌာပေသိ သဒ္ဓိံ စတုရာသီတိယာ နာဂသဟဿေဟိ. အညေပိ ဗဟူ ဟိမဝန္တဝါသိနော ယက္ခာစ ဂန္ဓဗ္ဗာစ ကုမ္ဘဏ္ဍာစ ထေရဿ ဓမ္မကထံ သုတွာ သရဏေသုစ သီလေသုစ ပတိဋ္ဌဟိံသု. ပဉ္စကောပိ ယက္ခော သဒ္ဓိံ ဘရိယာယ ယက္ခိနိယာ ပဉ္စဟိစ ပုတ္တသတေဟိ ပဌမေ [Pg.183] ဖလေ ပတိဋ္ဌိတော. အထာယသ္မာ မဇ္ဈန္တိ ကတ္ထေရော သဗ္ဗေနာဂယက္ခရက္ခသေ အာမန္တေတွာ ဧဝမာဟ,-

The Elder, having instructed, exhorted, inspired, and gladdened him with a Dhamma talk appropriate to that moment, established him in the three refuges and the five precepts along with eighty-four thousand nāgas. Many other yakkhas, gandhabbas, and kumbhaṇḍas dwelling in the Himalayas, having heard the Elder's Dhamma talk, also established themselves in the refuges and precepts. The yakkha Pañcaka, along with his wife the yakkhinī and their five hundred sons, was established in the first fruit. Then the Venerable Majjhantika, addressing all the nāgas, yakkhas, and rākṣasas, spoke thus:—

မာဒါနိ ကောဓံ ဇနယိတ္ထ, ဣတော ဥဒ္ဓံ ယထာ ပုရေ;

သဿဃာတဉ္စ မာ ကတ္ထ, သုခကာမာ ဟိ ပါဏိနော;

ကရောထ မေတ္တံ သတ္တေသု, ဝသန္တု မနုဇာ သုခန္တိ.

Henceforth, do not generate anger as you did before; do not destroy the crops, for beings desire happiness. Cultivate loving-kindness towards beings; may humans dwell in happiness.

တေ သဗ္ဗေပိ သာဓု ဘန္တေတိ ထေရဿ ဝစနံ ပဋိဿုဏိတွာ ယထာနုသိဋ္ဌံ ပဋိပဇ္ဇိံသု. တံ ဒိဝသမေဝ နာဂရာဇဿ ပူဇာသမယော ဟောတိ. အထ နာဂရာဇာ အတ္တနော ရတနမယံ ပလ္လင်္ကံ အာဟရာပေတွာ ထေရဿ ပညပေသိ. နိသီဒိ ထေရော ပလ္လင်္ကေ. နာဂရာဇာပိ ထေရံ ဗီဇယမာနော သမီပေ အဋ္ဌာသိ. တသ္မိံ ခဏေ ကသ္မီရဂန္ဓာရရဋ္ဌဝါသိနော အာဂန္တွာ ထေရံ ဒိသွာ အမှာကံ နာဂရာဇတောပိ ထေရော မဟိဒ္ဓိကတရောတိ ထေရမေဝ ဝန္ဒိတွာ နိသိန္နာ. ထေရော တေသံ အာသိဝိသောပမသုတ္တံ ကထေသိ. သုတ္တပရိယောသာနေ အသီတိယာပါဏသဟဿာနံ ဓမ္မာဘိသမယော အဟောသိ. ကုလသတသဟဿဉ္စ ပဗ္ဗဇိ. တတော ပဘုတိ စ ကသ္မီရဂန္ဓာရော ယာဝဇ္ဇေတနာ ကာသာဝပဇ္ဇောတာ ဣသိဝါတပဋိဝါတာဧဝ.

All of them, assenting with 'Very well, venerable sir,' followed the Elder's instructions as they had been taught. That very day was the occasion for the nāga king's offering. Then the nāga king had his jeweled couch brought and arranged it for the Elder. The Elder sat on the couch. The nāga king stood nearby, fanning the Elder. At that moment, the inhabitants of Kashmir and Gandhāra arrived. Seeing the Elder, they thought, 'This Elder is more powerful than our nāga king.' They paid homage to the Elder and sat down. The Elder taught them the Āsīvisopama Sutta. At the end of the discourse, eighty thousand living beings attained the penetration of the Dhamma. One hundred thousand families went forth into homelessness. From that time onwards, Kashmir and Gandhāra, until this day, have been radiant with saffron robes, with the wind of the sages blowing through.

ဂန္တွာ ကသ္မီရဂန္ဓာရံ, ဣသိ မဇ္ဈန္တိကော တဒါ;

ဒုဋ္ဌံ နာဂံ ပသာဒေတွာ, မောစေသိ ဗန္ဓနာ ဗဟူတိ.

Having gone to Kashmir and Gandhāra, the sage Majjhantika then, having pacified the malevolent nāga, freed many from bondage.

အဓုနာ ပန ကသ္မီရဂန္ဓာရရဋ္ဌေ သာသနဿ အတ္ထင်္ဂတဿဝိယ သူရိယဿ ဩဘာသော န ပညာယတိ, တသ္မာ တတ္ထ သာသနဿ ပတိဋ္ဌာနေ ဝိတ္ထာရေန ဝတ္တဗ္ဗကိစ္စံ နတ္ထီတိ.

But now, since the light of the Dispensation, like a setting sun, is not evident in the lands of Kashmir and Gandhāra, there is no need for extensive discussion on the establishment of the Dispensation there.

ဣတိ သာသနဝံသေ ကသ္မီရဂန္ဓာရရဋ္ဌသာသနဝံသကထာမဂ္ဂေါ

Thus ends the account of the Dispensation in the lands of Kashmir and Gandhāra in the History of the Dispensation.

နာမ သတ္တမော ပရိစ္ဆေဒေါ.

The Seventh Chapter.

၈. မဟိံသကရဋ္ဌဿာသနဝံသကထာမဂ္ဂေါ

8. The Account of the Dispensation in the Mahiṃsaka Country.

၈. ဣဒါနိ [Pg.184] ယထာဝုတ္တမာတိကာဝသေန မဟိံသကရဋ္ဌသာသနဝံသကထာမဂ္ဂံ ဝတ္တုံ ဩကာသော အနုပ္ပတ္တော, တသ္မာ တံ ဝက္ခာမိ.

8. Now, the opportunity has arisen to relate the account of the Dispensation in the Mahiṃsaka country, according to the outline already stated; therefore, I shall relate it.

တတိယသင်္ဂီတာဝသာနေ ဟိ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရော မဟာရေဝတ္ထေရံ မဟိံသကမဏ္ဍလံ ပေသေသိ,- တွံ ဧတံ ရဋ္ဌံ ဂန္တွာ ဧတ္ထ သာသနံ ပတိဋ္ဌာပေဟီတိ.

At the conclusion of the Third Council, the Elder Mahāmoggaliputtatissa sent the Elder Mahādeva to the Mahiṃsaka territory, saying, 'Go to that country and establish the Dispensation there.'

သောစ အတ္တပဉ္စမော ဟုတွာ မဟိံသကမဏ္ဍလံ အဂမာသိ ပစ္စန္တိမေသု ဇနပဒေသု ပဉ္စဝဂ္ဂေါ ဂဏော အလံ ဥပသမ္ပဒကမ္မာယာတိ မညမာနော. ထေရော မဟိံသကမဏ္ဍလံ ဂန္တွာ ဒေဝဒူတသုတ္တံ ကထေသိ. သုတ္တပရိယောသာနေ စတ္တာလီသပါဏသဟဿာနိ ဓမ္မစက္ခုံ ပ္ပဋိလဘိံသု. စတ္တာလီသံယေဝ ပါဏသဟဿာနိ ပဗ္ဗဇိံသု.

And he, being the fifth among them, went to the Mahiṃsaka territory, thinking, 'A group of five is sufficient for the ordination ceremony in the outlying regions.' The Elder went to the Mahiṃsaka territory and taught the Devadūta Sutta. At the end of the discourse, forty thousand beings attained the vision of the Dhamma. Forty thousand beings also went forth.

ဂန္တွာန ရဋ္ဌံ မဟိံသံ, မဟာရေဝေါ မဟိဒ္ဓိကော;

စောဒေတွာ ဒေဝဒူတေဟိ, မောစေသိ ဗန္ဓနာ ဗဟူတိ.

Having gone to the Mahiṃsa country, the great and powerful Mahādeva, having exhorted them with the divine messengers, freed many from bondage.

အဓုနာ ပန တတ္ထ သာသနဿ အဗ္ဘေဟိဝိယ ပဋိစ္ဆန္နဿ သူရိယဿ ဩကာသော ဒုဗ္ဗလော ဟုတွာ ပညာယတိ.

But now, the light of the Dispensation there, like the sun obscured by clouds, appears weak.

ဣတိ သာသနဝံသေ မဟိံသကရဋ္ဌသာသနဝံသကထာမဂ္ဂေါ

Thus ends the account of the Dispensation in the Mahiṃsaka Country in the History of the Dispensation.

နာမ အဋ္ဌမော ပရိစ္ဆေဒေါ.

The Eighth Chapter.

၉. မဟာရဋ္ဌသာသနဝံသကထာမဂ္ဂေါ

9. The Account of the Dispensation in the Mahāraṭṭha Country.

၉. ဣတော ပရံ မဟာရဋ္ဌသာသနဝံသကထာမဂ္ဂံ ကထယိဿာမိ ယထာဝုတ္တမာတိကာဝသေန.

9. Hereafter, I shall relate the account of the Dispensation in the Mahāraṭṭha Country, according to the outline already stated.

တတိယသင်္ဂီတာဝသာနေ ဟိ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရော မဟာဓမ္မရက္ခိတ္ထေရံ မဟာရဋ္ဌံ ပေသေသိ,-တွံ ဧတံ ရဋ္ဌံ ဂန္တွာ ဧတ္ထ သာသနံ ပတိဋ္ဌာပေသီတိ.

At the conclusion of the Third Council, the Elder Mahāmoggaliputtatissa sent the Elder Mahādhammarakkhita to the Mahāraṭṭha Country, saying, 'Go to that country and establish the Dispensation there.'

မဟာဓမ္မရက္ခိတတ္ထေရောစ အတ္တပဉ္စမော ဟုတွာ မဟာရဋ္ဌံ ဂန္တွာ မဟာနာရဒကဿပဇာတကကထာယ မဟာရဋ္ဌကေ ပသာဒေတွာ [Pg.185] စတုရာသီတိပါဏသဟဿာနိ မဂ္ဂဖလေသု ပတိဋ္ဌာပေသိ. တေရသသဟဿာနိ ပဗ္ဗဇိံသု. ဧဝံ သော တတ္ထ သာသနံ ပတိဋ္ဌာပေသိ.

The Elder Mahādhammarakkhita, being the fifth among them, went to the Great Country and, through the story of the Mahānāradakassapa Jātaka, inspired the inhabitants of the Great Country, establishing eighty-four thousand beings in the paths and fruits. Thirteen thousand went forth. Thus, he established the Dispensation there.

မဟာရဋ္ဌံ ဣသိ ဂန္တွာ, သော မဟာ ဓမ္မရက္ခိတော;

ဇာတကံ ကထယိတွာန, ပသာဒေသိ မဟာဇနန္တိ.

That great Dhammarakkhita, the sage, having gone to the Great Country, and having narrated the Jātaka, delighted the great assembly.

တတ္ထ ကိရ မနုဿာ ပုဗ္ဗေ အဂ္ဂိဟုတာဒိမိစ္ဆာကမ္မံ ယေဘုယျေန အကံသု. တေနေဝ ထေရော မဟာနာရဒကဿပဇာတကကထံ ဒေသေသိ. တတော ပဋ္ဌာယ တတ္ထ မနုဿာ ဇာတက ကထံ ယေဘုယျေန သောတုံ အတိဝိယ ဣစ္ဆန္တိ. ဘိက္ခူစ ယေဘုယျေန ဂဟဋ္ဌာနံ ဇာတကကထံယေဝ ဒေသေန္တိ. ဝိသေသတော ပန ဝဿန္တရဇာတကကထံ တေ မနုဿာ ဗဟူဟိ ဒါတဗ္ဗဝတ္ထူဟိ ပူဇေတွာ သုဏန္တိ.

There, it is said, people in the past mostly performed wrong deeds such as fire sacrifices. For that reason, the Elder taught the story of the Mahānāradakassapa Jātaka. From then on, the people there were exceedingly eager to listen to Jātaka stories. And the monks mostly taught only Jātaka stories to the householders. Especially, those people listen to the Vessantara Jātaka story after honoring it with many offerings.

တဉ္စ မဟာရဋ္ဌံ နာမ သျာမရဋ္ဌသမီပေ ဌိတံ, တေနေဝ သျာမရဋ္ဌဝါသိနောပိ ဘိက္ခူ ဂဟဋ္ဌာစ ယေဘုယျေန သောတုံ ဣစ္ဆန္တီတိ. မဟာဓမ္မရက္ခိတတ္ထေရောပိ မဟာရဋ္ဌဝါသီဟိ သဒ္ဓိံ သကလသျာမရဋ္ဌဝါသီနံ ဓမ္မံ ဒေသေသိ, အမတရသံ ပါယေသိ, ယထာ ယောနကဓမ္မရက္ခိတတ္ထေရော အပရန္တရဋ္ဌံ ဂန္တွာ သကလမရမ္မရဋ္ဌဝါသီနန္တိ.

And that Great Country, named Mahāraṭṭha, was situated near the Syāma country; for that reason, the monks and householders residing in the Syāma country also mostly desired to listen. The Elder Mahādhammarakkhita, along with the residents of the Great Country, also taught the Dhamma to all the residents of the Syāma country, causing them to drink the nectar of the deathless, just as the Elder Yonakadhammarakkhita went to the western country and taught all the inhabitants of the Maramma country.

ယံ ပန ယောနကရဋ္ဌသာသနဝံသကထာယံ ဝုတ္တံ, တမ္ပိ သဗ္ဗံ ဧတ္ထာပိ ဒဋ္ဌဗ္ဗံယေဝ, တေဟိ တဿ ဧကသဒိသတ္တေန ဌိတတ္တာတိ. တထာ ဟိ နာဂသေနတ္ထေရောပိ ယောနကရဋ္ဌေ ဝသိတွာ သျာမရဋ္ဌာဒီသုပိ သာသနံ ပတိဋ္ဌာပေသိ. ယောနကရဋ္ဌဝါသိနော မဟာဓမ္မဂမ္ဘီရတ္ထေရမဟာမေဓင်္ကရတ္ထေရာစ သဒ္ဓိံ ဗဟူဟိ ဘိက္ခူဟိ သီဟဠဒီပံ ဂန္တွာ တတော ပုနာဂန္တွာ သျာမရဋ္ဌေ သောက္ကတယနဂရံ ပတွာ တတ္ထ နိသီဒိတွာ သာသနံ ပဂ္ဂဏှိတွာ ပစ္ဆာ လကုန္နနဂရေ နိသီဒိတွာ သာသနံ ပဂ္ဂဏှိ. ဧဝံ ယောနကရဋ္ဌေ သာသနံ ဌိတံ သျာမာဒီသုပိ ဌိတံယေဝါတိ ဒဋ္ဌဗ္ဗံ.

Whatever was stated in the account of the chronicle of the Dispensation in the Yonaka country, all of that should be understood here as well, because of their being very similar. Indeed, the Elder Nāgasena, having lived in the Yonaka country, also established the Dispensation in the Syāma country and other regions. The Elder Mahādhammagambhīra and the Elder Mahāmedhaṅkara, inhabitants of the Yonaka country, along with many monks, went to the island of Sīhaḷa. Then, returning from there, they reached the city of Sukhodaya in the Syāma country, where they settled and upheld the Dispensation. Later, they settled in the city of Lakunnagara and upheld the Dispensation. Thus, it should be understood that just as the Dispensation was established in the Yonaka country, so too was it established in the Syāma country and elsewhere.

ဗုဒ္ဓဿ ဘဂဝတော ပရိနိဗ္ဗာနတော ဒွိသတာဓိကာနံ ဒွိန္နံ ဝဿသဟဿာနံ [Pg.186] ဥပရိ နဝုတိမေ ဝဿ သီဟဠဒီပေ ရဇ္ဇံ ပတ္တဿ ကိတ္တိဿိရိရာဇသီဟမဟာရာဇဿ အဘိသေကတော တတိယေ ဝဿေ တေနေဝ ကိတ္တိဿိရိရာဇသီဟမဟာရညာ ပဟိတပဏ္ဏာကာရသာသနံ အာဂမ္မ သရာမာဓိပတိဓမ္မိကမဟာရာဇာဓိရာဇေနာဏတ္တေဟိ လင်္ကာဒီပံ အာဂတေဟိ ဥပါလိတ္ထေ ရာဒီဟိ ပတိဋ္ဌာပိတော ဝံသော ဥပါလိဝံသောတိ ပါကဋော. သောစ ဒုဝိဓော ပုဗ္ဗာရာမဝိဟာရဝါသီအဘယဂိရိဝိဟာရဝါသီဝသေနာတိ. ဧဝံ မဟာနဂရယောနကလျာမရဋ္ဌေသု သာသနံ ထိရံ ဟုတွာ တိဋ္ဌတီတိ ဝေဒိတဗ္ဗန္တိ.

In the ninetieth year after two thousand two hundred years from the Parinibbāna of the Blessed Buddha, and in the third year from the consecration of the great king Kittisirirājasīha who had attained kingship on the island of Sīhaḷa, the lineage known as the Upālivaṃsa was established. It was established by Upāli Thera and others who, ordered by the lord of Sarāma, the righteous great king of kings, came to the island of Laṅkā in response to a gift-bearing message sent by that very great king Kittisirirājasīha. And this lineage is twofold: by way of those dwelling at the Pubbārāma Monastery and those dwelling at the Abhayagiri Monastery. Thus, it should be understood that the Dispensation stands firm in the great city, the Yona country, and the Kalyāṇa country.

ဣတိ သာသနဝံသေ မဟာရဋ္ဌသာသနဝံသကထာမဂ္ဂေါ နာမ

Thus ends the section in the Sāsanavaṃsa named the Account of the Chronicle of the Dispensation in the Great Country.

နဝမော ပရိစ္ဆေဒေါ.

The Ninth Chapter.

၁၀. စိနရဋ္ဌသာသနဝံသကထာမဂ္ဂေါ

10. The Account of the Chronicle of the Dispensation in the Land of Cina.

၁၀. တတော ပရံ ပဝက္ခာမိ စီနရဋ္ဌသာသနဝံသကထာမဂ္ဂံ ယထာဋ္ဌဝိတမာတိကာဝသေန.

10. Hereafter, I shall explain the account of the chronicle of the Dispensation in the land of Cina, according to the established outline.

တတိယသင်္ဂီတာဝသာနေ ဟိ မဟာမောဂ္ဂလိပုတ္တတိဿတ္ထေရော မဇ္ဈိမတ္ထေရံ စိနရဋ္ဌံ ပေသေသိ,-တွံ ဧတံ ရဋ္ဌံ ဂန္တွာ ဧတ္ထ သာသနံ ပတိဋ္ဌာပေဟီတိ.

Indeed, at the conclusion of the Third Council, the Elder Mahāmoggaliputtatissa sent the Elder Majjhima to the land of Cina, saying: “Go to this land and establish the Dispensation there.”

မဇ္ဈိမတ္ထေရောစ ကဿပဂေါတ္တရေန အဠကရေဝတ္ထေရေန ဒုန္ဒဘိယတ္ထေရေန မဟာရေဝတ္ထေရေနစ သဒ္ဓိံ ဟိမဝန္တပ္ပဒေသေ ပဉ္စစီနရဋ္ဌံ ဂန္တွာ ဓမ္မစက္ကပ္ပဝတ္တနသုတ္တန္တကထာယတံ ဒေသံ ပသာဒေတွာ အသီတိပါဏကောဋိယော မဂ္ဂဖလရတနာနိ ပဋိလာဘေသိ. ပဉ္စပိစ တေ ထေရာ ပဉ္စရဋ္ဌာနိ ပသာဒေသုံ. ဧကမေကဿ သန္တိကေ သဟဿမတ္တာ ပဗ္ဗဇိံသု. ဧဝံ တေ တတ္ထ သာသနံ ပတိဋ္ဌာပေသုံ.

And the Elder Majjhima, together with the Elder Aḷakarevata of the Kassapa clan, the Elder Dundubhiya, and the Elder Mahārevata, went to the five lands of Cina in the Himalayan region. There, having inspired that region with a discourse on the Dhammacakkappavattana Suttanta, they caused eighty crores of beings to attain the jewels of the paths and fruits. And those five elders inspired five lands. In the presence of each one, about a thousand individuals went forth. Thus, they established the Dispensation there.

ဂန္တွာ မဇ္ဈိမတ္ထေရော, ဟိမဝန္တံ ပသာဒယိ;

ယက္ခသေနံ ပကာသေန္တော, ဓမ္မစက္ကပ္ပဝတ္တနန္တိ.

Having gone, the Elder Majjhima inspired the Himālaya region, proclaiming the army of yakkhas and the Dhammacakkappavattana.

တတ္ထ ကိရ မနုဿာ ယေဘုယျေန စန္ဒီပရမီသွာရာနံ ယက္ခာနံ ပူဇံ [Pg.187] ကရောန္တိ. တေနေဝ တေ ပဉ္စ ထေရာ တေသံ ယက္ခသေနံ ပကာသယိတွာ ဓမ္မံ ဒေသေသုံ. ကသ္မီရဂန္ဓာရရဋ္ဌံ ပန ကဒါစိ ကဒါစိ စီနရဋ္ဌိန္ဒဿ ဝိဇိတံ ဟောတိ, ကဒါစိ ကဒါစိ ပန ဝိသုံ ဟောတိ. တဒါ ပန ဝိသုံယေဝ အဟောသီတိ ဒဋ္ဌဗ္ဗံ.

There, it is said, people mostly perform offerings to yakkhas who are lords of fierce power. Therefore, those five elders, having proclaimed their army of yakkhas, taught the Dhamma. But the land of Kasmīra and Gandhāra is sometimes the dominion of the king of the land of Cina, and sometimes it is separate. At that time, however, it should be understood that it was indeed separate.

စီရနဋ္ဌေ ပန ဘဂဝတော သာသနံ ဒုဗ္ဗလံယေဝ ဟုတွာ အဋ္ဌာသိ, န ထိရံ ဟုတွာ. တေနေဝ ဣဒါနိ တတ္ထ ကတ္ထစိယေဝ သာသနံ ဆာယာမတ္တံဝ ပညာယတိ, ဝါတဝေဂေန ဝိကိဏ္ဏအဗ္ဘံဝိယ တိဋ္ဌတီတိ.

But in the land of Cina, the Dispensation of the Blessed One remained weak indeed, not becoming firm. Therefore, now, only in some places there, the Dispensation appears as a mere shadow, standing like a cloud scattered by the force of the wind.

ဣတိ သာသနဝံသေ စီနရဋ္ဌသာသနဝံသကထာမဂ္ဂေါ နာမ

Thus ends the section in the Sāsanavaṃsa named the Account of the Chronicle of the Dispensation in the Land of Cina.

ဒသမော ပရိစ္ဆေဒေါ.

The Tenth Chapter.

ဧဝံ သဗ္ဗေန သဗ္ဗံ သာသနဝံသကထာမဂ္ဂေါ နိဋ္ဌိတော.

Thus, the entire Account of the Chronicle of the Dispensation is completed.

ဧတ္တာဝတာစ –

And thus far —

လင်္ကာဂတေန သန္တေန, စိတြဉာဏေန ဘိက္ခုနာ;

သရဏင်္ကရနာမေန, သဒ္ဓမ္မဋ္ဌိတိကာမိနာ.

By the peaceful monk who came to Laṅkā, possessed of diverse wisdom, named Saraṇaṅkara, desiring the stability of the True Dhamma.

ဒူရတောယေဝ ဒီပမှာ, သုမင်္ဂလေန ဇောတိနာ;

ဝိသုဒ္ဓသီလိနာစေဝ, ဒီပန္တရဋ္ဌဘိက္ခုနာ.

And by Sumaṅgala, the shining one, from a distant island; and by the monk of pure virtue from another island country.

အညေဟိစာဘိယာစိတော, ပညာသာမီတိ နာမကော;

အကာသိံ သုဋ္ဌုကံ ဂန္ထံ, သာသနဝံသပ္ပဒီပိကံ.

And requested by others, I, named Paññāsāmī, have composed this excellent book, the Sāsanavaṃsappadīpikā, the 'Lamp on the Chronicle of the Dispensation'.

ဒွိသတေစ သဟဿေစ, တေဝီသာဓိကေ ဂတေ;

ပုဏ္ဏာယံ မိဂသီရဿ, နိဋ္ဌံ ဂတာဝ သဗ္ဗသော.

When two thousand, two hundred and twenty-three years had passed, on the full moon of Migasira, it was completely finished.

ကောစိ ဧတ္ထေဝ ဒေါသော စေ, ပညာယတိ သုစိတ္တကာ;

တံ ခမန္တု စ သုဒ္ဓိယာ, ဂဏှန္တု ယုတ္တိကံ ဟဝေတိ.

If any fault is perceived herein, O discerning ones, may you forgive it for the sake of purity, and accept what is reasonable.