Tipiṭaka Translation

Namo tassa bhagavato arahato sammāsambuddhassa

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

Sāsanavaṃsappadīpikā

The Illuminator of the Lineage of the Dispensation.

Buddhaṃ [Pg.1] sumālī dvipaduttamo tamo,Hantvāna bodhesidha paṅkajaṃ kajaṃ;

Maggaggaselamhi suñaṭṭhito ṭhito,So maṃ ciraṃ pātu sukhaṃ sadā sadā.

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.

Sīhaḷaddīpatoyeva,Āgatehi disantare;

Bhikkhūhi yācito kassaṃ,Sāsnavaṃsappadīpikaṃ.

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

Kāmañca porāṇehi yā,Sāsnavaṃsappadipikā;

Vitthāra vācanāmaggā,Viracitā vinicchayā.

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

Sā [Pg.2] pana marammabhāsāya,Katattāyeva etesaṃ;

Dīpantaranivāsinaṃ,Vahāti suṭṭhunātthaṃ.

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

Tasmā hi mūlabhāsāya,Karissāmi ahaṃ have;

Saṃsanditvāna ganthehi,Taṃ sallakkhentu sādhavoti.

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

Tatrāyaṃmātikā –

Herein is the outline—

1. Navaṭṭhānāgatasāsanavaṃsakathāmaggo,

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

2. Sīhaḷadīpikasāsanavaṃsakathāmaggo,

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

3. Suvaṇṇabhūmisāsanavaṃsakathāmaggo,

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

4. Yonakaraṭṭhasāsanavaṃsakathāmaggo,

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

5. Vanavāsīraṭṭhasāsanavaṃsakathāmaggo,

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

6. Aparantaraṭṭhasāsanavaṃsakathāmaggo,

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

7. Kasmīragandhāraraṭṭhasāsanavaṃsakathāmaggo,

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

8. Mahiṃsakaraṭṭhasāsanavaṃsakathāmaggo,

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

9. Mahāraṭṭhasāsanavaṃsavathāmaggo,

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

10. Cinaraṭṭhasāsanavaṃsakathāmaggocāti.

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

1. Navaṭṭhānāgatasāsanavaṃsakathāmaggo

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

1. Tattha ca navaṭṭhānāgatasāsanavaṃsakathāmaggo evaṃ veditabbo. Amhākañhi bhagavā sammāsambuddho veneyyānaṃ hitatthāya hatthagataṃ sukhaṃ anādiyitvā dīpaṅkarassa bhagavato pādamūle byākaraṇaṃ nāma mañjūsaka pupphaṃ pilandhitvā kappasatasahassādhikāni cattāri asakhye yāni anekāsu jātīsu attano khedaṃ anapekkhitvā samatiṃsapāramiyo [Pg.3] pūretvā vessantarattabhāvato cavitvā tusitapure devasukhaṃ anubhavi.

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.

Tadā devehi uyyojiyamāno hutvā kapilavatthumhi hosamataraññā pabhuti asambhinnāttiyavaṃsikassa suddho dhanassanāma mahārañño aggamahesiyā asambhinnāttiyavaṃ sikāya māyāya kucchīsmiṃ āsāḷimāsassa puṇṇamiyaṃ guruvāre paṭisandhiṃ gahetvā asamāsaccayena vesākhamāsassa puṇṇamiyaṃ sukkavāre vijāyitvā soḷasavassikakāle rajjasampattiṃ patvā ekūnatiṃsavassāni atikkamitvā maṅgalauyyānaṃ nikkhamanakāle devehi dassitāni cattāri nimittāni passitvā saṃvegaṃ āpajjitvā mahābhinikkhamanaṃ nikkhamitvā anomāyanāma nadiyā tīre bhamara vaṇṇasannibhāni kesāni chinditvā devadattiyakāsāvaṃ paṭicchādetvā ne rañjarāyanāma nadiyā tīre vesākhamāsassa puṇṇamiyaṃ paccūsakāle sujātāyanāma seṭṭhidhītāya dinnaṃ pāyāsaṃ ekūnapaṇṇāsavārena paribhuñjitvā purimikānaṃ sammāsambuddhānaṃ dhammatāya suvaṇṇapātiṃ nadiyaṃ otāretvā mahābodhimaṇḍaṃ upasaṅkamitvā aparājitapallaṅke nisīditvā anamataggasaṃ sārato paṭṭhāya attānaṃ chāyā viya anuyantānaṃ anekasatakilesaverīnaṃ sīsaṃ catūhi maggasatthehi chinditvā tilokaggamahādhammarājattaṃ patvā pañcatālīsavassānaṃ tesu tesu ṭhānesu tesaṃ tesaṃ sattānaṃ mahākaruṇāsamāpattijālaṃ patthāretvā desanāñāṇaṃ vijambhetvā dhammaṃ desetvā sāsanaṃ patiṭṭhāpesi. Patiṭṭhāpetvā ca pana asītivassāyukakāle vijjotayitvā nibbāyanappa dāpajālaṃ viya anupādisesanibbānadhātuyā parinibbāyi. Maccu dhammassa ca nāma tīsu lokesu atimamāyitabbo esa, atigarukātabbo esa, atibhāyitabbo esāti vijānanasabhāvo natthi. Bhagavantaṃyeva tāva tilokaggapuggalaṃ ādāya [Pg.4] gacchati, kiṃmaṅgaṃ pana amhe yevā tevā, ahovataacchariyā saṅkhāradhammoti. Honti cettha–

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—

Maccudhammo ca nāmesa,Nillajjo ca anottappī;

Tilokaggaṃva ādāya,Gacchī pageva aññesu.

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.

Yathā goghātako coro,Māretuṃyeva ārabhi;

Goṇaṃ laddhāna lokamhi,Payojanaṃva ettakaṃ.

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.

Tatheva maccurājā ca,Hindagūnaṃ guṇaṃ idha;

Na vijānāti eso hi,Māretuṃyeva ārabhīti.

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

Sattāhaparinibbute ca bhagavati āyasmā mahākassapo tiyaḍḍhasatādhikehi sahassamattehi bhikkhūhi saddhi pāvāto kusīnārāyaṃ āgacchanto antarāmagge bhagavā sammāsambuddho parinibbutoti sutvā avītasoka bhikkhū rodante disvā vuddhapabbajito subhaddānāma bhikkhu evaṃ vadati– mā āvuso paridevittha, natthettha socitabbonāmakoci, pubbe mayaṃ bhavāma samaṇena ge,bhamena upaddutā– idaṃ karotha idaṃ tumhākaṃ kappati, mā idaṃ karittha na idaṃ tumhākaṃ kappatīti, seyyathāpi iṇasādhikena dāsoti, idāni pana mayaṃ yaṃ yaṃ icchāma, taṃ taṃ sakkā kātuṃ, yaṃ yaṃ pana na icchāma,taṃ taṃ sakkā akātunti. Taṃ sutvā īdisaṃ pana verīpuggalaṃ paṭicca sammāsambuddhassa bhagavato sāsanaṃ khippaṃ antaradhāreyya, idāni suvaṇṇakkhandhasadiso sarīro saṃvijjamāno [Pg.5]yeva dukkhena nipphādite sāsane mahābhayaṃ uppajji ca, īdiso puggalo aññaṃ īdisaṃ puggalaṃ sahāyaṃ labhitvā vuddhimāpajjanto hāpetuṃ sakkuṇeyya maññeti cittakkhedaṃ patvā dhammasaṃvegaṃ labhitvā imaṃ bhikkhuṃ idheva setavatthaṃ nivāsāpetvā sarīre bhasmena vikiritvā bahiddhā karissāmīti cintesi.

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.'

Tadā āyasmato mahākassapattherassa etadahosi,– idāni samaṇassa gotamassa sarīraṃ saṃvijjamānaṃyeva parisā vivādaṃ karontīti manussā upavadissantiti. Tato pacchā imaṃ vitakkaṃ vūpasametvā khamitvā sammāsambuddho bhagavā parinibbāyamānopi tena pana desito dhammo saṃvijjati, tena desitassa dhammassa thiraṃ patiṭṭhāpanatthāya saṅgāyiyamānaṃ īdisehi puggalehi sāsanaṃ na antaradhāyissati, ciraṃ ṭhassati yevāti manasikaritvā bhagavato dinnapaṃsu kūlacīvarādivasena dhammānuggahaṃ anussaritvā bhagavato parinibbānato tatiye māse āsāḷimāsassa puṇṇamito pañcame divase rājagahe sattapaṇṇiguhāyaṃ ājātasattuṃnāma rājānaṃ nissāya pañcahi arahanta satehi saddhiṃ sattamāsehi paṭhamaṃ saṅgāyanaṃ akāsi.

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.

Tadā aṭṭhacattālīsādhikasatakaliyugaṃ anavasesato apanetvā kaliyugena sāsanaṃ samaṃ katvā ṭhapesi. Yadā pana ajātasattu rañño rajjaṃ patvā aṭṭhavassāni ahesuṃ, tadā marammaraṭṭhe taṅkosaṅgatvapure jambudīpadhajassanāma rañño rajjaṃ patvā atirekapañcavassāni ahesunti.

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.

Imissañca paṭhamasaṅgītiyaṃ āyasmā mahākassapo āyasmā upāli āyasmā ānando āyasmā anuruddho cāti evamādayo pañcasatappamāṇā mahātherā paṭhamaṃ saṅgāyitvā sāsanaṃ anuggahesuṃ. Evaṃ [Pg.6] subhaddassa duṭṭhapabbajitassa duṭṭhavacanaṃ sāsanassa anuggahe kāraṇaṃnāma ahosi. Subhaddo ca nāma duṭṭhapabbajito ātumānagaravāsī ahosi kappakakuliko. So yadā bhagavā ātumānagaraṃ gacchati, tadā atteno putte dve sāmaṇere kappakakammaṃ kārāpetvā laddhehi taṇḍulatelādīhi vatthūhi yāguṃ pacitvā sasaṅghassa buddhassa adāsi. Bhagavā pana tāni appaṭiggahetvā kāraṇaṃ pucchitvā vigarahitvā akappiyasamādānadukkaṭāpattiṃ kappakapubbassa bhikkhussa khuradhāraṇadukkaṭāpattiñca paññāpesi. Taṃ kāraṇaṃ paṭicca veraṃ bandhitvā sāsanaṃ viddhaṃsitukāmatāya tattakaayoguḷaṃ gilitvā uggīranto viya īdisaduṭṭhavacanaṃ vadīti.

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.

Ajātasatturājā ca tumhākaṃ dhammacakkaṃ hotu, mama āṇācakkaṃ pavattissāmi, vissaṭṭhā hutvā saṅgāyantūti anuggahesi. Tenesa paṭhamaṃ sāsanānuggaho rājāti veditabbo, mahākassapādīnañca arahantānaṃ pañcasatānaṃ sisāparamparā anekā honti, gaṇanapathaṃ vītivattā. Yamettha ito paraṃ vattabbaṃ, taṃ aṭṭhakathāyaṃ vuttanayena veditabbaṃ. Te pana mahātherā saṅgāyitvā parinibbāyiṃsūti. Honti cettha–

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:

Iddhimanto ca ye therā,Paṭhamassaṅgītiṃ katvā;

Sāsanaṃ paggahitvāna,Maccūvasaṃva sampattā.

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

Kiñcāpi iddhiyo santi,Tathāpi tā jahitvāna;

Nibbāyiṃsu vasaṃ maccu,Patvā te chinnapakkhāva.

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

Kā [Pg.7] kathāva ca amhākaṃ,Amhākaṃ gahaṇe pana;

Maccuno natthi sāro ca,Evaṃ dhāreyya paṇḍitoti.

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

Ayaṃ paṭhamasaṅgītikathā saṅkhepo.

This is a brief account of the First Council.

Tato paraṃ vassasataṃ tesaṃ sissaparamparā sāsanaṃ dhāretvā āgamaṃsu. Athānukkamena gacchantesu rattidivesu vassasataparinibbute bhagavati vesālikā vajjiputtakā bhikkhū vesāliyaṃ kappati siṅgiloṇakappā, kappati dvaṅgulakappo, kappati gāmantarakappo, kappati āvāsakappo, kappati anumatikappo, kappati āciṇṇakappo, kappati āmathitakappo, kappati jaḷogiṃ pātuṃ, kappati adasakaṃ nisīdanaṃ, kappati jātarūparajatanti imāni dasavatthūni dīpesuṃ.

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.

Tesaṃ susunāgaputto kāḷāsokonāma rājā pakkho ahosi. Tena kho pana samayena āyasmā yaso kākaṇḍakaputto vajjīsu cārikaṃ caramāno vesālikā kira vajjiputtakā bhikkhū vesāliyaṃ dasavatthūni dipentīti sutvā na kho panetaṃ ppatirūpaṃ, yvāhaṃ dasabalassa sāsanavipattiṃ sutvā appossukko bhaveyyaṃ, sandhāhaṃ adhammavādino niggahetvā dhammaṃ dīpessāmīti cintayanto yena vesālī, tadavasari. Tadā āyasmā mahāyaso revatasabbakāmiādīhi sattasatehi arahantehi saddhiṃ saṅgāyissāmīti vesāliyaṃ vālukārāmaṃ āgacchi. Vajjiputtakāca bhikkhū upārambhacittā kāḷāsokaṃnāma rājānaṃ upasaṅkamitvā mayaṃ kho mahārāja imasmiṃ mahāvanārāme gandhakuṭiṃ rakkhitvā vassāma, idāni mahārāja adhammavādino aññe bhikkhū vilumpitukāmā viddhaṃsitukāmā āgatāti ārocesuṃ. Kāḷāsoko [Pg.8] ca mahārājā āgantukānaṃ bhikkhūnaṃ appavisanatthāya nivārethāti amacce pesesi. Amaccāca nivāretuṃ gacchantā devatānaṃ ānubhāvena bhikkhū na passanti. Tadaheva ca rattibhāge kāḷāsokamahārājā lohakumbhīniraye patanākārena supinaṃ passi. Tassa rañño bhagini nandānāma therī ākāsena āgacchanti dhammavādino mahāthere niggaṇhitvā adhammavādīnaṃ bhikkhūnaṃ paggahaṇe dosabahulataṃ pakāsetvā sāsanassa paggahaṇatthāya ovādaṃ akāsi.

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.

Kāḷāsokarājā ca saṃvegappatto hutvā āyasmantānaṃ mahāyasattherādīnaṃ khamāpetvā ajātasatturājā viya saṅgāyane paggahaṃ akāsi.

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.

Mahāyasattherādayo ca kāḷāsokaṃ rājānaṃ nissāya vālukārāme vajjiputtakānaṃ bhikkhūnaṃ pakāsitāni adhammavatthūni bhinditvā aṭṭhati māsehi dutiyasaṅgāyanaṃ akaṃsu.

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.

Tadā ca majjhimadese pātaliputtanagare susunāgarañño puttabhūtassa kāḷāsokarañño atisekaṃ patvā dasavassāni ahesuṃ. Parammaraṭṭhe pana sirikhettanagare dvattagoṅkassanāma rañño abhisittakālato pure ekavassaṃ ahosi. Jinasāsanaṃ pana vassasataṃ ahosi.

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.

Imissañca dutiyasaṅgītiyaṃ mahāyasa revata sabbakāmippamukhā sattasatappamāṇā mahātherā dutiyaṃ saṅkhāyitvā dutiyaṃ sāsanaṃ paggahesuṃ.

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.

Āyasmā mahāyasattherocanāma pañcahi etadaggaḷāne hi bhagavatā thomitassa ānandattherassa saddhivihāriko ahosi. Vajjiputtakānaṃ bhikkhūnaṃ adhammavatthudīpanaṃ dutiyasaṅgītiyaṃ kāraṇameva. Kāḷāsokarājāca pageva adhammavādībhikkhūnaṃ sahāyopi samāno puna dhammavādibhikkhūnaṃ sahāyo [Pg.9] hutvā anuggahaṃ akāsi. Tasmā dutiyasāsanapaggaho rājāti veditabbo.

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.

Dutiyasaṅgītiyaṃ pana mahāyasatthera revata sabbakāmippamukhānaṃ sattasatānaṃ mahātherānaṃ sissaparamparā anekā honti, gaṇanapathaṃ vītivattā. Yamettha ito paraṃ vattabba, taṃ aṭṭhakathāyaṃ vuttanayena veditabbaṃ. Te pana mahātherā dutiyaṃ saṅgāyitvā parinibbāyiṃsūti. Honti cettha–

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:

Buddhimanto ca ye therā,Dutiyassaṅgitiṃ katvā;

Sāsanaṃ paggahitvāna,Maccūvasaṃva sampattā.

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

Iddhimantopi ye therā,Maccuno tāva vasaṃ gamuṃ;

Kathaṃyeva mayaṃ muttā,Tato āraka muccanāti;

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

Ayaṃ dutiyasaṅgītikathāsaṅkhepo.

This is a brief account of the Second Council.

Tato paraṃ aṭṭhatiṃsādhikāni dvevassasatāni sammāsabbuddhassa bhagavato sāsanaṃ nirākulaṃ ahosi nirabbudaṃ. Aṭṭhatiṃsādhike pana dvivassasate sampatte pāṭaliputta nagare [Pg.10] siridhammāsokassanāma rañño kāle nigrodhasāmaṇeraṃ paṭicca buddhasāsane pasīditvā bhikkhusaṅghassa lābhasakkāraṃ bāhullaṃ ahosi. Tadā saṭṭhisahassamattā titthiyā lābhasakkāraṃ apekkhitvā apabbajitāpi pabbajitāviya hutvā upāsathapavāraṇādikammesu pavisanti, seyyathāpināma haṃsānaṃ majjhe bakā, yathā ca gunnaṃ majjhe gavajā, yathā ca sindhavānaṃ majjhe gadrabhāti.

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.

Tadā bhikkhusaṅgho idāni aparisuddhā parisāti manasi karitvā uposathaṃ na akāsi. Sāsane abbudaṃ hutvā sattavassāni uposathapavāraṇāni chijjanti. Siridhammāso ko ca rājā taṃ sutvā taṃ adhikaraṇaṃ vūpasamehi uposathaṃ kārāpehīti ekaṃ amaccaṃ pesesi. Amacco ca bhikkhū uposathaṃ akattukāme kiṃ karissāmīti rājānaṃ paṭipucchituṃ avisahatāya sayaṃ mūḷo hutvā aññena mūḷena manthetvā sace bhikkhusaṅgho uposathaṃ na kareyya, bhikkhusaṅghaṃ ghātetukāmo mahārājāti sayaṃ mūḷo hutvā mūḷassa santikā mūḷavacanaṃ sutvā vihāraṃ gantvā uposathaṃ akattukāmaṃ bhikkhusaṅghaṃ ghātesi.

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.

Rājā ca taṃ sutvā ayaṃ bālo mayā anāṇattova hutvā īdisaṃ luddakammaṃ akāsi, ahaṃ pāpakammato muccissāmivā māvāti dvaḷakajāto hutvā mahāmoggaliputta tissattheraṃ gaṅgāya patisotato ānetvā taṃ kāraṇaṃ theraṃ pucchi. Thero ca dīpakatittirajātakena acetanatāya pāpakammato mocessasiti vissajjesi, sattāhampi titthiyānaṃ vādaṃ siridhammāsokarañño sikkhāpesi, vādena vādaṃ tulayitvā saṭṭhisahassamatte titthiye sāsanabāhiraṃ akāsi. Tadā pana uposathaṃ akāsi. Bhagavatā vuttaniyāmeneva kathāvatthuñca bhikkhusaṅghamajjhe byākāsi[Pg.11]. Asokārāme ca sahassamattā mahātherā navahi māsehi saṅgāyiṃsuṃ.

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.

Tadā majjhimadese pāṭaliputtanagare siridhammāsokarañño rajjaṃ patvā aṭṭhārasavassāni ahesuṃ. Marammaraṭṭhe pana sirikhettanagare ramboṅkassanāma rañño rajjaṃ patvā dvādasa vassāni ahesunti.

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.

Imissañca tatiyasaṅgītiyaṃ mahāmoggaliputtatissattheronāma dutiyasaṅgāyakehi mahātherehi brahmalo kaṃ gantvā sāsanassa paggahaṇatthaṃ tissanāma mahābrahmānaṃ āyācita niyāmena tato cavitvā idha moggaliyānāma brāhmaṇiyā kucchimhi nibbattasatto.

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.

Lābhasakkāraṃ apekkhitvā saṭṭhisahassamatānaṃ titthiyānaṃ samaṇālayaṃ katvā uposathapavāraṇādīsu kammesu pavesanaṃ parisāya asuddhattā sattavassāni uposathassa akaraṇañca sāsanassa paggahaṇe kāraṇameva. Mahāmoggaliputtatissa majjhantika mahārevappamukhā mahātherā tatiyaṃ saṅgāyitvā tatiyaṃ sāsanaṃ paggahesuṃ.

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.

Siridhammāsokarājā ca titthiyānaṃ vādaṃ sallakkhetvā titthiye bahisāsanakaraṇādīhi sāsanassa paggaho rājāti veditabbo. Mahāmoggaliputtatissa majjhintika mahārevappamukhānaṃ sahassamattānaṃ mahātherānaṃ sissaparamparā anekā honti, gaṇanapathaṃ vītivattā. Yamettha ito paraṃ vattabbaṃ, taṃ aṭṭhakathāyaṃ vuttanayena veditabbaṃ. Te pana mahātherā tatiyaṃ saṅgāyitvā parinibbāyiṃsūti. Honti cettha–

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:

Mahiddhikāpi ye therā,Saṅgāyitvāna sāsane;

Maccūvasaṃva gacchiṃsu,Abbhagabbhaṃva bhākaro.

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

Yathā [Pg.12] eteca gacchanti,Tathā mayampi gacchāma;

Konāma maccunā mucce,Maccūparāyanā sattā.

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

Tasmā hi paṇḍito poso,Nibbānaṃ pana accutaṃ;

Tasseva sacchikatthāya,Puññaṃ kareyya sabbadāti.

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

Ayaṃ tatiyasaṅgītikathāsaṅkhepo.

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

Tato paraṃ kattha sammāsambuddhassa bhagavato sāsanaṃ suṭṭhu patiṭṭhahissatīti vimaṃsitvā mahāmoggaliputtatissatthero paccantadese jinasāsanassa suppatiṭṭhiyamānabhāvaṃ passitvā navaṭṭhānāni jinasāsanassa patiṭṭhāpanatthāya visuṃ visuṃ mahāthere pesesi. Seyyathidaṃ. Mahāmahindattheraṃ sīhaḷadīpaṃ pesesi-tvaṃ etaṃ dīpaṃ gantvā tattha sāsanaṃ patiṭṭhapehīti, soṇattheraṃ uttarattherañcasuvaṇṇabhūmiṃ, mahārakkhitattheraṃ yonakalokaṃ, rakkhitattheraṃ vanavāsīraṭṭhaṃ, yonakadhammarakkhitattheraṃ aparantaraṭṭhaṃ, majjhanti kattheraṃ kasmīragandhā raraṭṭhaṃ, mahārevattheraṃ mahiṃsakamaṇḍalaṃ, mahādhammarakkhitattheraṃ mahāraṭṭhaṃ, majjhimattheraṃ cīnaraṭṭhanti. Tattha ca upasampadapahonakena saṅghena saddhiṃ pesesi. Te ca mahātherā visuṃ visuṃ gantvā sāsanaṃ tattha tattha patiṭṭhāpesuṃ. Patiṭṭhāpetvā ca tesu tesu ṭhānesu bhikkhūnaṃ kāsāvapajjotena vijjotamānā abbhahimadhūrajorāhusaṅkhātehi vimatto viya nisānātho jinasāsanaṃ anantarāyaṃ hutvā patiṭṭhāsi.

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.

Tesu pana navasu ṭhānesu suvaṇṇabhūmināma adhunā sudhammanagarameva. Kasmā panetaṃ viññāyatīti ce. Maggānumānato ṭhānānumānato [Pg.13] vā. Kathaṃ maggānumānato. Ito kira suvaṇṇabhūmi sattamattāni yojanasatāni honti, ekena vāte na gacchantī nāvā sattahi ahorattehi gacchati, athekasmiṃ samaye evaṃ gacchanti nāvā sattāhampi nadiyā vaṭṭamaccha piṭṭhe neva gatāti aṭṭhakathāyaṃ vuttena sīhaḷadīpato suvaṇṇabhūmiṃ gatamaggappamāṇena sukhammapurato sīhaḷadīpaṃ gatamaggappamāṇaṃ sameti. Sudhamme purato kira hi hiṃsaḷadīpaṃ sattamattāni yojanasatāni honti, ujuṃ vāyuāgamanakāle gacchanti vāyunāvā sattahi ahorattehi sampāpuṇāti. Evaṃmaggānumānato viññāyati.

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.

Kathaṃ ṭhānānumānato. Suvaṇṇabhūmi kira mahāsamuddasamīpe tiṭṭhati, nānāverajjakānampi vāṇijānaṃ upasaṅkamanaṭṭhānabhūtaṃ mahātitthaṃ hoti. Teneva mahājanakakumārādayo campānagarādito saṃvohāratthāya nāvāya suvaṇṇabhūmiṃ āgamaṃsūti. Sudhammapurampi adhunā mahāsamuddasamīpeyeva tiṭṭhati. Evaṃ ṭhānānumāsato viññāyatīti.

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.

Apare pana suvaṇṇabhūmināma haribhuñjaraṭṭhaṃyeva, tattha su vaṇṇassa bāhullattāti vadanti. Aññe pana siyāmaraṭṭhaṃyevāti vadanti. Taṃ sabbaṃ vimaṃsitabbaṃ.

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.

Aparantaṃ nāma visuṃ ekaraṭṭhamevāti apare vadanti. Aññe pana aparantaṃnāma sunāparantaraṭṭhamevāti vadanti. Taṃ yuttameva. Kasmā aparantaṃ nāma sunāparantaraṭṭhamevāti viññāyatīti ce. Aṭṭhakathāsu dvīhi nāmehi vuttattā. Uparipaṇṇāsaaṭṭhakathāyañhi saḷāyatanasaṃyuttaṭṭhakathāyañca aṭṭhakathācariyehi sunāparantaraṭṭhe koṇḍadhānattherena salākādānādhikāre laddhetadaggaṭṭhānataṃ dassantehi aparantaraṭṭhaṃ suna saddena yojetvā vuttaṃ. Dhammapadaṭṭhakathāyaṃ pana aṅguttaraṭṭhakathāyañca tameva raṭṭhaṃ vinā sunasaddena vuttaṃ. Sunasaddo cettha puttapariyāyo. Mandhāturañño jeṭṭhaputto catuddīpavāsi no [Pg.14] pakkositvā tesaṃ visuṃ visuṃ nivāsaṭṭhānaṃ niyyādesi. Tattha uttaradīpavāsīnaṃ ṭhānaṃ kururaṭṭhaṃnāma, pubbadīpavāsīnaṃ pana vedeharaṭṭhaṃnāma, pacchimadīpavāsīnaṃ aparantaṃ nāma. Bhattapacchimadīpe jātattā te sunasaddena vuttā. Tatra jātāpi hi tesaṃ puttātivā sunātivā vuttā, yathā vajjiputtakā bhikkhūti. Vatticchāvasena vā vācāsiliṭṭhavasena ca idameva sunasaddena visesetvā voharantīti daṭṭhabbaṃ.

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'.

Yonakaraṭṭhaṃnāma yavanamanussānaṃ nivāsaṭṭhānameva, yaṃjaṅgamaṅghaiti vuccati.

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

Vanavāsīraṭṭhaṃnāma sirikhettanagaraṭṭhānamo. Keci pana vanavāsīraṭṭhaṃnāma ekaṃ raṭṭhameva, na sirikhettanagaraṭṭhānanti vadanti. Taṃ na sundaraṃ. Sirikhettanagaraṭṭhānameva hi vanavāsīraṭṭhaṃ nāma. Kasmā panetaṃ viññāyatītice. Imassa amhākaṃ rañño bhātikarañño kāle sirikhettanagare gumbhehi paṭicchādite ekasmiṃ pathavipuñje anto nimmujjitvā ṭhitaṃ porāṇikaṃ ekaṃ lohamayabuddhapaṭipibbaṃ paṭilabhi, tassa ca pallaṅke idaṃ vanavāsīraṭṭhavāsīnaṃ pūjanatthāyātiādinā porāṇalekhanaṃ dissati, tasmā yevetaṃ viññāyatīti.

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.

Kasmīragandhāraraṭṭhaṃnāma kasmīraraṭṭhaṃ gandhāraraṭṭhañca. Tāni pana raṭṭhāni ekābaddhāni hutvā tiṭṭhanti. Teneva majjhanti kattheraṃ ekaṃ dvīsu raṭṭhesu pesesi. Janapadattā pana napuṃsakekattaṃ bhavati. Tadā pana ekassa rañño āṇāya patiṭṭhānavisayattā ekattavacanena aṭṭhakathāyaṃ vuttantipi vadanti.

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.

Mahiṃsakamaṇḍalaṃnāma andhakaraṭṭhaṃ, yaṃ yakkhapuraraṭṭhanti vuccati.

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

Mahāraṭṭhaṃnāma mahānagararaṭṭhaṃ. Ādhunā hi mahāraṭṭhameva na garasaddena yojetvā mahānagararaṭṭhanti voharantīti. Siyāmaraṭṭhantipi vadanti ācariyā.

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.

Cinaraṭṭhaṃnāma [Pg.15] himavantena ekābaddhaṃ hutvā ṭhitaṃ cīnaraṭṭhaṃ ye vāti.

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

Idaṃ sāsanassa navasu ṭhānesu visuṃ visuṃ patiṭṭhānaṃ.

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

Idāni ādito paṭṭhāya theraparamparakathā vattabbā. Sammāsambuddhassa hi bhagavato saddhivihāriko upālitthe ro,tassa sisso dāsakatthero, tassa sisso soṇakatthero, tassa sisso siggavatthero candavajjitthe ro ca, tesaṃ sisso moggaliputtatissattheroti ime pañcamahātherā sāsanavaṃse ādibhūtā ācariyaparamparānāma. Tesañhi sissaparamparabhūtā theraparamparā yāvajjatanā na upacchindhanti. Ācariyaparamparāya ca lajjibhikkhū yeva pavesetvā kathetabbā no alajjibhikkhū. Alajjībhikkhū nāma hi bahussutāpi samānā lābhagarulokagaruādihi dhammatanti nāsetvā sāsanavare mahābhayaṃ uppādentīti. Sāsanarakkhanakammaṃnāma hi lajjīnaṃyeva visayo no alajjīnaṃ. Tenāhu porāṇā therā, anāgate sāsanaṃ ko nāma rakkhissatīti anupekkhitvā anāgate sāsanaṃ lajjino rakkhissanti, lajjino rakkhissanti, lajjino rakkhissantīti tikkhāttuṃ vācaṃ nicchāresuṃ. Evaṃ majjhimadesepi alajjīpuggalā bahu santīti veditabbā.

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.

Parinibbānato hi bhagavato vassasatānaṃ upari pubbe vuttanayeneva vajjiputtakā bhikkhū adhammavatthūni dīpetvā paṭhamasaṅgītikāle bahikatehi pāpabhikkhūhi saddhiṃ mantetvā sahāyaṃ gavesetvā mahāsaṅgītivohārena mahātherā viya saṅgītiṃ akaṃsu. Katvā ca visuṃ gaṇā ahesuṃ. Ahovata idaṃ hāsitabbakammaṃ, seyyathāpi nāma jarasiṅgālo catupadasāmaññena mānaṃ jappetvā attānaṃ sīhaṃ viya maññitvā sīho viya sīhanādaṃ nadīti. Te pāvacanaṃ yathā bhūtaṃ [Pg.16] ajānitvā saddacchāyāmattena yathābhūtaṃ atthaṃ nāma siṃsu. Kiñci pāvacanampī apanesuṃ. Tañca sakagaṇeyeva hoti, na dhammavādīgaṇe. Dhammavinayaṃ vikopetvā yathicchita vaseneva cariṃsu. Ayaṃ pana mahāsaṅgītināma eko adhammavādīgaṇo.

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.

Tato pacchā kālaṃ atikkante tatoyeva aññamaññaṃ vādato bhijjitvā gokulikonāma eko gaṇo ekabyohāronāma ekoti dve gaṇā bhijjiṃsu. Tato pacchā gokulikagaṇagaṇatoyeva aññamaññaṃ bhijjitvā bahussutikonāma eko gaṇo paññattivādonāma ekoti dve gaṇā bhijjiṃsu. Punapi tehiyeva gaṇehi cetiyavādonāma eko gaṇo bhijji.

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.

Tato pacchā cirakālaṃ atikkante dhammavādīgaṇehi visabhāgagaṇaṃ pavisitvā mahiṃsāsakonāma ekogaṇo vajjiputtakonāma ekoti dve gaṇā bhijjiṃsu. Tato pacchāpi vajjiputtakagaṇatoyeva aññamaññaṃ bhijjitvā dhammuttarikonāma eko gaṇo, bhaddayānikonāma eko, channāgārikonāma eko, samutikonāma ekoti cattāro gaṇā bhijjiṃsu.

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.

Punapi mahiṃsāsakagaṇato aññamaññaṃ bhijjitvā sabbatthivādonāma eko gaṇo, dhammaguttikonāma eko, kassapiyonāma eko, saṅkantikonāma eko, suttavādo nāma ekoti pañca gaṇā bhijjiṃsu.

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.

Evaṃ majjhimadese dutiyasaṅgītiṃ saṅgāyantānaṃ mahātherānaṃ dhammavādītheravādagaṇato visuṃ visuṃ bhijjamānā adhammavādīgaṇā sattarasa ahesuṃ. Te ca adhammavādīgaṇā sāsane theraparamparāya ananto gadhā. Te hi sāsane upakārā na honti, theraparamparāya ca pavesetvā gaṇhituṃ na sakkā, yathā haṃsagaṇe bako, yathā ca go gaṇe [Pg.17] gavajo, yathā ca suvaṇṇagaṇe hārakuṭoti.

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.

Mahākassapattherādito pana āgatā theraparamparā upāli dāsako cevātiādinā parivārakhandhake samantapāsādikaṭṭhakathāyañca āgatanayeneva veditabbā.

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.

Upālittherādīnaṃ parisuddhācārādīni anumānetvā yāva moggaliputtatissattherā, tāva tesaṃ therānaṃ parisuddhā cārādīnīti sakkā ñātuṃ, seyyathāpi nadiyā uparisote meghavassāni anumānetvā adhosote nadiyā udakassa bāhullabhāvo viññātuṃ sakkāti ayaṃ kāraṇānumānanayo nāma.

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.

Yāva pana moggaliputtatissattherā, tāva therānaṃ parisuddhācārādīni anumānetvā upālittherassa parisuddhācārādīnīti sakkā ñātuṃ, seyyathāpi nāma uparidhūmaṃ passitvā anumānetvā aggi atthīti sakkā ñātunti ayaṃ phalānumānana yo nāma.

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.

Adibhūtassa pana upālittherassa avasānabhūtassa ca moggaliputtatissattherassa parisuddhācārādīni anumānetvā majjhe dāsakasoṇasiggavādīnaṃ therānaṃ parisuddhācārādīniti sakkā ñātuṃ, seyyathāpi nāma silāpaṭṭassa orabhāge pārabhāge ca migapadavaḷañjanaṃ disvā anumānetvā majjhe apākaṭaṃ padavaḷañcanaṃ atthīti sakkā ñātunti ayaṃ migapadavaḷañjana nayo nāma.

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.

Evaṃ tīhi nayehi ayaṃ theravādagaṇo dhammavādīlajjipesaloti veditabbo. Evamuparipi nayo netabbo. Theraparamparā ca yāva potthakāruḷā parivārakhandhake samanta pāsādikāyañca tato mahindo iṭṭiyotiādinā vutta nayena veditabbāti.

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.

Iti sāsanavaṃse navaṭṭhānāgatasāsanavaṃsakathāmaggo

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

Nāma paṭhamo paricchedo.

The First Chapter.

2. Sīhaḷadīpikasāsanavaṃsakathāmaggo

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

2. Idāni [Pg.18] sīhaḷadīpasāsanakathāmaggaṃ vattuṃ okāso anuppatto, tasmā taṃ vakkhāmi.

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.

Sīhaḷadīpañhi sāsanassa patiṭṭhānabhūtattā cetiyagabbhasadisaṃ hoti. Sammāsambuddho kira sīhaḷadīpaṃ dharamānakālepi tikkhattuṃ agamāsi. Paṭhamaṃ yakkhānaṃ damanatthaṃ ekakova gantvā yakkhe dametvā mayi parinibbute sīhaḷadīpe sāsanaṃ patiṭṭhahissatīti tambapaṇṇidīpe ārakkhaṃ karonto tikkhattuṃ dīpaṃ āviñchi. Dutiyaṃ mātulabhāgineyyānaṃ nāgarā jūnaṃ damanatthāya ekakova gantvā te dametvā agamāsi. Tatiyaṃ pañcabhikkhusataparivāro gantvā mahācetiyaṭṭhāne ca thūpārāmacetiyaṭṭhāne ca mahābodhipatiṭṭhitaṭṭhāne ca mahiyaṅgaṇacetiyaṭṭhāne ca mudiṅgaṇacetiyaṭṭhāne ca dīghavāpi cetiyaṭṭhāne ca kalyāṇiyacetiyaṭṭhāne ca nirodhasamāpattiṃ samāpajjitvā nisīdi.

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.

Tadā ca pana sāsanaṃ ogāhetvāna tāva tiṭṭhati. Pacchā pana yathāvuttattheraparamparāya samabhiniviṭṭhena mahāmoggaliputtatissattherena pesito mahindatthero jinacakke pañcatiṃsādhike dvisate sampatte dutiyakattikamāse iṭṭiyena uttiyena sambulena bhaddasālena cāti etehi therehi saddhiṃ sīhaḷadīpaṃ agamāsi. Soṇuttarattherādayo jinacakke pañcatiṃsādhike dvisate sampatte dutiyakattikamāseyeva sāsanassa patiṭṭhāpanatthāya attano attano sampattabhārabhūtaṃ taṃ taṃ ṭhānaṃ agamaṃsu.

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.

Mahāmahindatthero pana sattamāsāni āgametvā jinacakke chattiṃsādhike dvisate sampatte jeṭṭhamāsassa puṇṇamiyaṃ sīhaḷadīpaṃ sāsanassa patiṭṭhāpanatthāya agamāsi. Teneva tesu navasu ṭhānesu sīhaḷadīpaṃ chattiṃsādhike dvisa te [Pg.19] agamāsi. Aññāni pana aṭṭha ṭhānāni pañcatiṃsādhikadvisateyeva agamāsīti visuṃva vatthapetabbo.

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.

Kasmā pana mahāmahindatthero sattamāsāni āgametvā sabbapacchā sīhaḷadīpaṃ gacchatīti. Sīhaḷadīpe muṭabhivo nāma rājā jarādubbalo ahoti, sāsanaṃ paggahetuṃ asamattho, tassa pana putto devānaṃ piya tisso nāma rājakumāro daharo sāsanaṃ paggahetuṃ samattho bhavissati, so ca devānaṃ viyatisso rajjaṃ tāva labhatu vedissakagirinagare mātuyā saddhiṃ ñātake tāva passāmīti apekkhitvā sattamāsāni āgametvā chattiṃsādhikadvisateyeva jinacakke mahāmahindatthero sīhaḷadīpaṃ gacchatīti veditabbaṃ.

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.

Mahāmahindatthero ca iṭṭiyādīhi therehi catūhi bhāgineyyena sumanasāmaṇerena bhaṇḍukena nāma upāsake na cāti etehi saddhiṃ chattiṃsādhike dvisate jinacakke jeṭṭhamāsapuṇṇamiyaṃ suvaṇṇahaṃsā viya jeṭṭhamāse nabhaṃ uggantvā ākāsamaggena anurādhapurassa puratthimadisābhāge missa kapabbatakūṭe patiṭṭhāsi.

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.

Jeṭṭhamāsassa ca puṇṇamiyaṃ laṅkādīpe jeṭṭhamūlanakkhattasabhā hutvā manussā chaṇaṃ akaṃsu. Tenevāha sāratthadīpaniyaṃ nāma vinayaḍīkāyaṃ, jeṭṭhamāsassa puṇṇamiyaṃ jeṭṭhanakkhattaṃ mūlanakkhattaṃ vā hotīti. Tattha ca puṇṇaminakkhattaṃ rājamattante puṇṇaminakkhattavicāraṇanayena vuttanti daṭṭhabbaṃ.

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.

Devānaṃ piya tisso ca rājā nakkhattaṃ nāma ghosāpetvā chaṇaṃ kārethāti amacce āṇāpetvā cattālī sapurisasahassaparivāro nagaramhā nikkhamitvā yena missa kapabbato, tena pāyāsi migavaṃ kīḷitukāmo. Atha tasmiṃ pabbate adhivatthā ekā devatā migarūpena rājānaṃ phalobhetvā pakkositvā therassa abhimukhaṃ akāsi.

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.

Thero [Pg.20] rājānaṃ āgacchantaṃ disvā mamaṃyeva rājā passatu mā itareti adhiṭṭhahitvā tissa tissa ito ehīti āha. Rājā taṃ sutvā cintesi, imasmiṃ dīpe jāto sakalopi manusso maṃ tissoti nāmaṃ gahetvā ālapituṃ samattho nāma natthi, ayaṃ pana bhinnabhinnapaṭadharo bhaṇḍukāsāva vasano maṃ nāmena ālapati, ko nukho ayaṃ bhavissati, manusso vā amanusso vāti. Thero āha,–

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:

Samaṇā mayaṃ mahārāja, dhammarājassa sāvakā;

Taveva anukampāya, jambudīpā idhāgatāti.

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

Tadā ca devānaṃ piyatisso rājā asokaraññā pesitena abhisekena ekamāsābhisitto ahosi. Visākhapuṇṇamāyaṃ hissa abhisekamakaṃsu. So ca asokaraññā pesite dhammapaṇṇākāre ratanattayaguṇappaṭisaṃyuttaṃ sāsanappavattiṃ acirasutaṃ anussaramāno taṃ therassa samaṇā mayaṃ mahārāja, dhammarājassa sāvakāti vacanaṃ sutvā ayyā nukho āgatāti tāvadeva āvudhaṃ nikkhipitvā ekamantaṃ nisīdi sammodanīyaṃ kathaṃ kathayamāno. Yathāha,–

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:—

Āvudhaṃ nikkhipitvāna, ekamantaṃ upāvisi;

Nisajja rājā sammodi, bahuṃ atthūpasañhitanti.

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

Sammodanīyaṃ kathañca kurumāneyeva tasmiṃ tānipi cattālīsapurisasahassāni āgantvā samparivāresuṃ. Tadāthero itarepi cha jane dassesi. Rājā disvā ime kadā āgatāti āha. Mayā saddhiṃyeva mahārājāti. Idāni pana jambudīpe aññepi evarūpā samaṇā santīti. Santi [Pg.21] mahārāja etarahijambudīpo kālāvapajjoto isivātapaṭivāto, tasmiṃ–

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—"

Tevijjā iddhipattā ca, cetopariyakovidā;

Khīṇāsavā arahanto, bahū buddhassa sāvakāti.

"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."

Bhante kena āgatatthāti. Neva mahārāja udakena, na thalenāti. Rājā ākāsena āgatāti aññāsi. Thero atthi nukho rañño passāveyyattikanti vīmaṃsanatthāya āsannaṃ ambarukkhaṃ ārabbha pañhaṃ pucchi, –

"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:–

Kinnāmo mahārāja ayaṃ rukkhoti. Ambarukkho nāma bhanteti. Imaṃ pana mahārāja ambaṃ muñcitvā añño ambo atthi vā natthi vāti. Atthi bhante aññepi bahū ambarukkhāti. Imañca ambaṃ te ca ambe muñcitvā atthi nukho mahārāja aññe rukkhāti. Atthi bhante, te pana na ambarukkhāti. Aññe ca ambe anambe ca muñcitvā atthi pana añño rukkhoti. Ayameva bhante amba rukkhoti. Sādhu mahārāja paṇḍitosīti.

"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."

Atthi pana mahārāja te ñātakāti. Atthi bhante bahūjanāti. Te muñcitvā keci aññātakāpi atthi mahārājāti. Aññātakā bhante ñātakehi bahutarāti. Tavañātake ca aññātake ca muñcitvā atthañño koci mahārājāti. Ahameva bhanteti. Sādhu mahārāja attā nāma attano neva ñātako na aññātakoti.

"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."

Atha thero paṇḍito rājā sakkhissati dhammaṃ aññātunti cūḷahatthipadopamasuttaṃ kathesi. Kathāpariyosāne rājā tīsu saraṇesu patiṭṭhahi saddhiṃ cattālīsāya pāṇasahassehīti. Tato paraṃ yaṃ yaṃ vattabbaṃ, taṃ taṃ samantapāsādikādīsu vuttanayena veditabbaṃ.

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.

Iccevaṃ sīhaḷadīpe sāsanānuggahaṇa mahindattherato āgatā [Pg.22] sissaparamparā bahū honti, gaṇanapathaṃ vīti vattā. Kathaṃ. Mahāmahindattherassa sisso ariṭṭho nāma thero, tassa sisso tissadatto, tassa sisso kāḷasumano, tassa sisso dīgho, tassa sisso dīgha sumano, tassa sisso kāḷasumano, tassa sisso nāgo, tassa sisso buddharakkhito, tassa sisso tisso, tassa sisso revo, tassa sisso sumano, tassa sisso cūḷanāgo, tassa sisso dhammapāli etā, tassa sisso khemo, tassa sisso upalisso, tassa sisso phussadevo, tassa sisso sumano, tassa sisso mahāpadumo, tassa sisso mahāsīvo, tassa sisso upāli, tassa sisso mahānāgo, tassa sisso abhayo, tassa sisso tisso, tassa sisso sumano, tassa sisso cūḷābhayo, tassa sisso tisso, tassa sisso cūḷadevo, tassa sisso sīvoti. Ayaṃ yāva potthakāruḷasaṅkhātā catutthasaṅgītikā, tāva theraparamparāti daṭṭhabbā.

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.

Vuttañhetaṃ aṭṭhakathāyaṃ,– yāvajjabhanā tesaṃyeva antevāsikaparamparabhūtāya ācariyaparamparāya ābhatantiti veditabbanti.

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."

Evaṃ tesaṃ sissaparamparabhūtā ācariyaparamparā yāvajjatanā sāsane pākaṭā hutvā āgacchantīti veditabba.

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.

Sāsane vinayadharehi nāma tilakkhaṇasampannehi bhavitabbaṃ. Tīṇi hi vinayadharassa lakkhaṇāni icchi tabbāni. Katamāni tīṇi. Suttañcassa svāgataṃ hoti suppavatti suvinicchitaṃ suttato anubyañjanatoti idamekaṃ lakkhaṇaṃ, vinaye kho pana ṭhito hoti asaṃhīroti idaṃ dutiyaṃ, ācariyaparamparā kho panassa suggahitā hoti sumanasikatā supadhāritāti idaṃ tatiyaṃ.

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.

Tattha [Pg.23] ācariyaparamparā kho panassa suggahitā hotīti theraparamparā vaṃsaparamparā cassa suṭṭhugahitā hoti. Sumanasikatāti suṭṭhu manasikatā, āvajjitamatte ñajjali tappadīpo viya hoti.

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.

Supadhāritāti suṭṭhu upadhāritā, pubbāparānusandhito atthato kāraṇato ca upa dhāritā. Attano matiṃ pahāya ācariyasuddhiyā vattā hoti, mayhaṃ ācariyo asukācariyassa santike uggaṇhi, so asukassāti evaṃ sabbaṃ ācariyaparamparaṃ thera vādaṅgaṃ āharitvā yāva upālitthero sammāsambuddhassa santike uggaṇhīti pāpetvā ṭhapeti. Tatopi āharitvā upālitthero sammāsambuddhassa santike uggaṇhi, dāsakatthero attano upajjhāyassa upālittherassa, soṇakatthero attano upajjhāyassa dosakattherassa, siggavatthero attano upajjhāyassa soṇakattherassa, moggaliputtatissatthero attano upajjhāyassa siggavattherassa caṇḍa vajjittherassa cāti evaṃ sabbaṃ ācariyaparamparaṃ theravādaṅgaṃ āharitvā attano ācariyaṃ pāpetvā ṭhapeti. Evaṃ uggahitā hi ācariyaparamparā suggahitā hoti.

'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.

Evaṃ asakkontena pana dve tayo parivaṭṭā uggahetabbā. Sabbapacchimena hi nayena yathā ācariyo ca ācariyācariyo ca pāḷiñca paripuñchañca vadanti, tathā ñātuṃ vattatīti.

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.

Yathā vuttattheraparamparā pana bhagavato dharamānakālato paṭṭhāya yāva potthakāruḷā mukhapāṭheneva piṭakattayaṃ dhāresuṃ, paripuṇṇaṃ pana katvā potthake likhitvā na ṭhapenti. Evaṃ mahātherā dukkarakammaṃ katvā sāsanaṃ paggaṇhiṃsu. Tatridaṃ vatthu,–

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:–

Sīhaḷadīpe kira caṇḍālatissabhayena saṅkhubbhitvā devo [Pg.24] ca avassitvā dubbhikkhabhayaṃ uppajji. Tadā akko devānamindo āgantvā tumhe bhante piṭakaṃ dhāretuṃ na sakkhissatha, nāvaṃ pana ārūhitvā jambudīpaṃ gacchatha, sace nāvā appahonakā bhaveyya, kaṭṭhena vā veḷunā vā taratha, abhayatthāya pana mayaṃ rakkhissāmāti āha.

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."

Tadā saṭṭhimattā bhikkhū samuddatīraṃ gantvā puna etadahosi,– mayaṃ jambudīpaṃ na gacchissāma, idheva vasitvā tepiṭakaṃ dhārissāmāti. Tato pacchā nāvā titthato nivattitvā sīhaḷadīpekadesaṃ malayajanapadaṃ gantvā mūlaphalādīhiyeva yāpetvā sajjhāyaṃ akaṃsu. Chātakabhayena atipīḷitā hutvā evampi kātuṃ asakkonto vāḷukatale uraṃ ṭhapetvā sīsena sīsaṃ abhimukhaṃ katvā vācaṃ anicchāretvā manasāyeva akaṃsu. Evaṃ dvādasavassāni saddhiṃ aṭṭhakathāya tepiṭakaṃ rakkhitvā sāsanaṃ anuggahesuṃ.

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.

Dvādasavassesu pana atikkantesu taṃ bhayaṃ vūpasamitvā pubbe jambudīpaṃ gacchantā sattabhikkhusatā āgantvā sīhaḷadīpekadesaṃ rāmajanapade maṇḍalārāmavihāraṃ āpajjiṃsu. Tepi saṭṭhimattā bhikkhū tameva vihāraṃ gantvā aññamaññaṃ sammantetvā sajjhāyiṃsu. Tadā aññamaññaṃ samenti, na virujjhanti, gaṅgādakena viya yamunodakaṃ saṃsandenti. Evaṃ piṭakattayaṃ mukhapāṭheneva dhāretvā mahātherā dukkarakammaṃ karontīti veditabbā.

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.

Yampi pariyattiṃ ekapadamattampi avirajjhitvā dhārenti, taṃ dukkarakammameva.

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

Sīhaḷadīpe kira punabbasukassa nāma kuṭumbikassa putto tissatthero buddhavacanaṃ uggaṇhitvā imaṃ jambudīpaṃ āgantvā yonakadhammarakkhitattherassa santike buddhavacanaṃ uggaṇhitvā gacchanto nāvaṃ abhirūhanatitthe ekasmiṃ pade uppannakaṅkho yojanasatamaggaṃ nivattitvā ācariyassa santikaṃ āgacchanto [Pg.25] antarāmagge ekassa kuṭumbikassa pañhaṃ kathesi. So pasīditvā satasahassagghanakaṃ kampalaṃ adāsi. Sopi taṃ āharitvā ācariyassa adāsi. Thero vā siyā koṭṭetvā nisīdanaṭṭhāne paribhaṇḍaṃ kāresi. Kimatthāyāti. Pacchimāya janatāya anuggahatthāya. Evaṃ kirassa ahosi,– amhākaṃ gatamaggaṃ āvajjitvā anāgate sabrahmacārino paṭipattiṃ pūretabbaṃ maññissantīti. Tissattheropi ācariyassa santike kaṅkhaṃ chinditvā sīhaḷadīpameva sakaṭṭhānaṃ āgamāsīti. Iccevaṃ pariyattiṃ ekapadamattampi avirajjhitvā dhāraṇampi dukkarakammamevāti daṭṭhabbaṃ.

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.

Yampi yebhuyyena paguṇaṃ na karonti, tassa anantaradhānatthāya asammosatthāya uggahadhāraṇādivasena rakkhanampi karonti, taṃ dukkarakammameva.

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.

Sīhaḷadīpeyeva kira mahābhaye ekasseva bhikkhuno mahāniddeso paguṇo ahosi. Atha catunikāyikatissattherassa upajjhāyo mahātipiṭakatthero nāma mahārakkhitattheraṃāha,– āvuso mahārakkhita asukassa santike mahāniddesaṃ gaṇhāhīti. Pāpokirāyaṃ bhante na gaṇhāmīti. Gaṇhāvuso ahaṃ te santike nisīdissāmīti. Sādhu bhante tumhesu nisinnesu gaṇhissāmīti paṭṭhapatvā rattindivaṃ nirantaraṃ pariyāpuṇanto osānadivase heṭṭhāmañce itthiṃ disvā bhante sutaṃyeva me pubbe, sacāhaṃ evaṃ jāneyyaṃ, na īdisassa santike dhammaṃ pariyāpuṇeyyanti āha. Tassa pana santike bahū mahātherā uggaṇhitvā mahāniddesaṃ patiṭṭhāpesuṃ. Evaṃ yaṃ yebhuyyena paguṇaṃ na karonti, tassa anantaradhānatthāya asammosattāya uggahadhāraṇādivasena rakkhanampi dukkarakammaṃ yevāti daṭṭhabbaṃ.

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.

Iccevaṃ bhagavato dharamānakālato pabhuti cirakālaṃ yathāvuttamahātheraparamparā pariyattiṃ mukhapāṭheneva dhāresuṃ[Pg.26]. Ahovata porāṇikānaṃ mahātherānaṃ satipaññāsamādhivepullatāya hi te mukhapāṭheneva dhāretu sakkāti. Mukhapāṭheneva porāṇakattherānaṃ pariyattidhāraṇaṃ pañcanavutādhikāni catusatāni ahosi.

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.

Bhagavato parinibbānato mahāvaṃsasāratthasaṅgahesu āgatanayena jinacakke paṇṇāssādhike catusate sampatte tambapaṇṇidīpe rājūnaṃ aṭṭhārasamako’saddhātissassa nāma rañño putto vaṭṭagāmaṇi nāma rājā rajjaṃ patvā chavassakāle anāgate sattā hīnasatipaññāsamādhikā hutvā na sakkhissanti mukhapāṭhena dhāretunti upaparikkhitvā pubbe vuttehi mahātherehi anupubbena āgatā pañcamattā mahātherasatā vaṭṭagāmaṇirājānaṃ nissāya tambapaṇṇidīpekadese malayajanapade ālokaleṇe aṭṭhakathāya sahapiṭakattayaṃ potthake āropesuṃ.

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.

Tañca yathāvuttasaṅgītiyo upanidhāya catutthasaṅgītiyeva nāmāti veditabbā. Vuttañhetaṃ sāratthadīpaniyaṃ nāma vinayaṭīkāyaṃ,– catutthasaṅgītisadisā hi potthakārohasaṅgītīti.

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.'

Sīhaḷadīpe pana vaṭṭagāmaṇirājā marammaraṭṭhe sirikhettanagare eko nāma kukkuṭasīsarājā ca ekakālena rajjaṃ kāresi. Amarapuramāpakassa rañño kāle sīhaḷadīpabhikkhuhi idha pesitasandesakathāyaṃ pana tettiṃsādhikacatusate sampatte potthakāruḷaṃ akaṃsūti āgataṃ. Vuttañhetaṃ tattha,– tettiṃsādhikacatuvassasataparimāṇakālanti.

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.'

Idaṃ sīhaḷadīpe yāva potthakāruḷhā

This concerns Sīhaḷadīpa up to the inscription in books.

Sāsanassa patiṭṭhānaṃ.

The Establishment of the Dispensation.

Athāparaṃ [Pg.27] jambudīpe sīhaḷadīpe ca bhikkhū visuṃ visuṃ gaṇavasena bhijjiṃsu, yathā anotattadahato nikkhamananadiyā gaṅgāyamunādivasena bhijjantīti. Tattha jambudīpe gaṇānaṃ bhijjamānataṃ upariyeva vakkhāma.

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.

Sīhaḷadīpe pana gaṇānaṃ bhijjamānatā evaṃ daṭṭhabbā. Kathaṃ. Sīhaḷadīpe hi sāsanassa patiṭṭhamānakālato aṭṭhārasādhi kadvivassasate sampatte vaṭṭagāmaṇiraññā kārāvite abhayagirivihāre parivārakhandhakaṃ pāṭhato ca atthato ca vipallāsaṃ katvā mahāvihāravāsigaṇato puthu hutvā eko gaṇo bhijji, so abhayagirivāsigaṇo nāma, dhammarucigaṇoti ca tasseva nāmaṃ.

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.

Abhayagirivāsigaṇassa bhijjamānato dvecattālīsādhikativassasate sampatte mahāsenena nāma raññā kārāpite jetavanavihāre bhikkhū ubhatovisaṅgapāṭhe viparītavasena abhisaṅkharitvā abhayagirivāsigaṇato visuṃ eko gaṇo ahosi, so jetavanavāsigaṇo nāma, sāgaliyagaṇoti ca tasseva nāmaṃ.

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.

Jetavana vāsigaṇassa bhijjamānakālato ekapaññāsavassādhikānaṃ tiṇṇaṃ vassasatānaṃ upari kurundavāsino ca kolambavāsino ca bhikkhū bhāgineyyaṃ dāṭhāpatiṃ nāma rājānaṃ nissāya ubhatovibhaṅgaparivārakhandhakapāṭhe viparītavasena abhisaṅkharitvā vuttehi dvīhi gaṇehi visuṃ hutvā mahāvihāra vāsigaṇhattamaṃ tulayitvā upadhāretvā mahāvihāranāmaṃ gahetvā eko gaṇo bhijji. Evaṃ sīhaḷadīpe mahāmahindattherādīnaṃ vaṃsabhūtena mahāvihāravāsi gaṇena saddhiṃ cattāro gaṇā bhijjiṃsu.

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.

Tattha mahāvihāravāsi gaṇoyeva eko dhammavādī ahosi, sesā pana adhammavādino. Te ca tayo adhammavādino gaṇā bhūtatthaṃ pahāya abhūtatthena dhammaṃ agaruṃ katvā cariṃsūti [Pg.28] vacanato sīhaḷadīpe adhammavādino tayopi alajjino gaṇā parimaṇḍalasuppaṭicchannādisikkhāpadāni anādiyitvā vicariṃsu. Tato paṭṭhāya sāsane ekaccānaṃ bhikkhūnaṃ nānappakāravasena nivāsanapārupanādīni dissantiti veditabbaṃ.

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.

Adhammavādigaṇānaṃ bhijjamānakālato sattavīsādhikānaṃ pañcasatānaṃ vassānañca upari sirisaṅghabodhi nāma rājā mahāvihāra gaṇassa pakkho hutvā adhammavādinā tayo gaṇe niggahitvā jinasāsanaṃ paggahesi. So ca sirisaṅgha bodhirājā amhākaṃ marammaraṭṭhe arimandananagare anuruddhena nāma raññā samakālavasena rajjasampattiṃ anubhavi.

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.

Tato pacchā sīhaḷadīpe vohārakatissassa nāma rañño kāle kapilena nāma amaccena saddhiṃ mantetvā mahāvihāra vāsino bhikkhū nissāya adhammavādigaṇe niggaṇhitvā jinasāsanaṃ paggaṇhāti.

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.

Tato pacchā ca goṭṭhābhayassa nāma rañño kāle abhayagiri vāsino bhikkhū parasamuddaṃ pabbājetvā mahāvihāra vāsino bhikkhū nissāya sāsanaṃ visodhayi.

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.

Tato pacchāpi goṭṭhābhayarañño puttabhūtassa mahāsenassa nāma rañño kāle abhayagirivāsīnaṃ bhikkhūnaṃ abbhantare saṅghamitto nāma eko bhikkhu rañño padhānācariyo hutvā mahāmahindattherādīnaṃ arahantānaṃ nivāsaṭṭhānabhūtaṃ mahāvihārārāmaṃ vinassituṃ mahāsenaraññā mantetvā ārabhi. Tadā navavassāni mahāvihāre bhikkhu sañño ahosi. Ahovata mahātherānaṃ mahiddhikānaṃ nivāsaṭṭhānaṃ alajjino bhikkhū vinassāpesuṃ, suvaṇṇahaṃssānaṃ nivāsaṭṭhānaṃ kākā viyāti.

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!

Jetavanavāsīnañca bhikkhūnaṃ abbhantare eko tisso nāma bhikkhu teneva raññā mantetvā mahāvihāre sīmaṃ samūhani[Pg.29]. Achekattā pana tesaṃ sīmasamūhanakammaṃ na sampajjīti. Ahovata dussīlānaṃ pāpakānaṃ kammaṃ acchariyaṃ, seyyathāpi nāma sākhamigo aggaggho kāsivatthaṃ mahagghaṃ bhinnati, evameva bhinditabbavatthunā bhedakapuggalo ativiya dūro ahosīti. Bhavanti cettha, –

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:

Yathā sākhamigo pāpo, appagghoyeva kāsikaṃ;

Mahagghaṃ kacca bhinnaṃbhinnaṃ, mahussāhena chindati.

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

Evaṃ adhammavādī pāpo, dhammavādigaṇaṃ subhaṃ;

Mahussāhena bhindayi, aho acchariyo ayaṃ.

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

Ārakā dūrato āsuṃ, bhinditabbehi bhedakā;

Bhūmitova bhavagganto, aho kammaṃ ajānatanti.

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!

Iccevaṃ adhammavādigaṇānaṃ balavatāya dhammavādigaṇo parihāyati. Yathā hi gijjhasakuṇassa pakkhavātena suvaṇṇahaṃsā pakatiyā ṭhātuṃ na sakkonti, evameva adhammavādīnaṃ balavatāya dhammavādī parihāyati. Byagghavane viya suvaṇṇamigo nillayitvā gocaraṃ gaṇhāti, yathārucivasena dhammaṃ carituṃ okāsaṃ na labhi.

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.

Sīhaḷadīpe sāsanassa patiṭṭhānato dvisattatādhikānaṃ catusatānaṃ vassasahassānañca upari sammāsambuddhassa parinibbānato aṭṭhasattasatādhikānaṃ vassasahassānaṃ upari mahārājā nāma bhūpālo rajjaṃ kāresi. So pana rājā ñadumbaragirivāsikassapattheraggamukhā mahāvihāravāsino bhikkhū tameva rājānaṃ nissāya sāsane malaṃ visodhesuṃ, yathā heraññiko hiraññe malanti.

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.

Mahāvihāravāsigaṇato aññe adhammavādinā uppabbā jetvā [Pg.30] visodhesuṃ. So ca mahārājā amhākaṃ marammaraṭṭhe arimaddananagare narapaticaññisūnā nāma raññā samakāla vasena rajjaṃ kāresīti veditabbo.

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.

Tato pacchā vi vijayabāhurājānaṃ parakkamabāhurājānañca nissāya mahāvihāra vāsino bhikkhū sāsanaṃ parisuddhaṃ akaṃsu, adhammavādino sabbepi uppabbājetvā mahāvihāravāsigaṇoyeva eko patiṭṭhahi, yathā abbhādiupakkilesamalehi vimutto nisānāthoti.

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.

Sirisaṅghabodhirājā vohārikatissarājā goṭṭhābhayarājāti ete rājāno sāsanaṃ visodhentopi sabbena sabbaṃ adhammavādigaṇānaṃ avinassanato sāsanaṃ parisuddhaṃ na tāva ahosi. Sirisaṅghabodhirañño mahārañño vijayabāhurañño parakkamabāhuraññoti etesaṃyeva rājūnaṃ kāle sabbena sabbaṃ adhammavādīnaṃ vinassanato sāsanaṃ parisuddhaṃ ahosi. Tadā pana adhammavādinā sīsampi uṭṭhahituṃ na sakkā, yathā aruṇugge kosiyāti.

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.

Aparabhāge pana ciraṃ kālaṃ atikkante micchādiṭṭhikānaṃ vijātiyānaṃ bhayena laṅkādīpe sāsanaṃ osakkitvā gaṇapūraṇamattassapi bhikkhusaṅghassa avijjamānatāya mahāvijayabāhurañño kāle rāmaññadesato saṅghaṃ ānetvā sāsanaṃ patiṭṭhāpesi.

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.

Tato pacchā ca vimaladhammasūriyassa nāma rañño kāle rakkhāpuraraṭṭhato saṅghaṃ ānetvā sāsanaṃ patiṭṭhāpesi. Tato pacchā ca vimalassa nāma rañño kāle tatoyeva saṅghaṃ ānetvā sāsanaṃ patiṭṭhāpesi. Tato pacchā ca kittissirirājasīhassa nāma rañño kāle syāmaraṭṭhato saṅghaṃ ānetvā tatheva akāsīti.

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.

Ayaṃ sīhaḷadīpe sāsanassa osakkanakathā.

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

Tato [Pg.31] pacchā jinasāsane navutādhike aṭṭhavassasate sampatte buddhadāsassa nāma rañño kāle eko dhamma kathikatthero ṭhapetvā vinayapiṭakaṃ abhidhammapiṭakañca avasesaṃ suttantapiṭakaṃ sīhaḷabhāsāya parivattitvā abhisaṅkharitvā ṭhapesi. Tañca kāraṇaṃ cūḷavaṃse vuttaṃ.

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.

Tassa kira buddhadāsassa rañño puttā asītimattā asītimahāsāvakānaṃ nāmeneva vohāritā ahesuṃ. Tesu puttesu sāriputtattherassa nāmena vohārito eko upatisso nāma rājakumāro pitari devaṅgate dvecattālīsavassāni rajjaṃ karesi.

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.

Tato pacchā kaniṭṭho mahānāmo nāma rājakumāro dvāvīsavassāni rajjaṃ kāresi. Tassa rañño kāle jina cakke tettiṃsādhikanavasatavasse sīhaḷadīpe chasaṭṭhimattānaṃ rājūnaṃ pūraṇakāle buddhaghoso nāma thero sīhaḷadīpaṃ gantvā sīhaḷabhāsāya likhite aṭṭhakathāganthe māgadhabhāsāya parivattitvā likhi.

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.

So pana mahānāma rājā amhākaṃ marammaraṭṭhe siripaccayanagare savilaññikrovi nāmakena raññā samakālo hutvā rajjaṃ kāresi. Parittaniddāne pana brūmavi?Thī? Nāmakena raññā samakālo hutvā rajjaṃ kāresīti vuttaṃ. Taṃ na yujjatiyeva.

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.

Sīhaḷadīpe pana kittissirimegho nāma rājā hutvā navame vasse tasmiṃyeva dīpe rājūnaṃ dvāsaṭṭhimattānaṃ pūraṇakāle jinacakke tiṃsādhike aṭṭhasatavasse jambudīpe kaliṅgapurato kuhasivassa nāma rañño jāmātā dantakumāro hemamālaṃ nāma rājadhītaṃ gahetvā dāṭhādhātuṃ thenetvā navāya taritvā sīhaḷadīpaṃ agamāsi. Jinacakke tiṃsādhikaaṭṭhavassasate jeṭṭhatissarājā navavassāni rajjaṃ kāresi.

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.

Buddhadāsarājā [Pg.32] ekūnatiṃsati vassāni upalissarājā cadvicattālīsavassāni mahānāmarājā dvāvīsavassānīti sabbāni sampiṇḍitvā jinasāsanaṃ dvattiṃsādhikanavavassasatappamāṇaṃ hoti.

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.

Tasmiñca kāle yadā dvīhi vassehi ūnaṃ ahosi, tadā mahānāmarañño kāle tiṃsādhikanavavassasatamatte sāsane buddhaghoso nāma thero laṅkādīpaṃ agamāsi.

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.

Amarapuramāpakassa rañño kāle sīhaḷadīpikehi bhikkhūhi pesitasannesapaṇṇe pana chapaṇṇāsādhikanavavassasatātikkante sūti vuttaṃ.

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.

Ettha ṭhatvā buddhaghosattherassa aṭṭhuppattiṃsaṅkhepamattaṃ vakkhāma. Kathaṃ. Sīhaḷabhāsakkharehi parivattitaṃ pariyattisāsanaṃ māgadhasāsakkharena ko nāma puggalo parivattituṃ sakkhissatīti mahātherā nimantayitvā tāvatiṃsabhavanaṃ gantvā ghosaṃ devaputtaṃ disvā saddhiṃ sakkena devānamindena taṃ yācitvā bodhirukkhasamīpe ghosagāme kesassa nāma brāhmaṇassa kesiyā nāma brāhmaṇiyā kucchimhi paṭisandhiṃ gaṇhāpesuṃ. Khādatha bhonto pivatha bhontotiādinā brāhmaṇānaṃ aññamaññaṃ ghosakāle vijāyanattā ghosoti nāmaṃ akāsi. Sattavassikakāle so tiṇṇaṃ vedānaṃ pāragū ahosi.

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.

Atha kho ekena arahantena saddhiṃ vedakathaṃ sallapanto taṃ kathaṃ niṭṭhāpetvā kusalā dhammā akusalā dhammā abyākatā dhammātiādinā paramatthavedaṃ nāma buddhamantaṃ pucchi. Tadā so sutvā uggaṇhitukāmo hutvā tassa arahantassa santike pabbajitvā devasikaṃ devasikaṃ piṭakattayaṃ saṭṭhimattehi padasahassehi sajjhāyaṃ akāsi, vācuggataṃ akāsi. Ekamāseneva tiṇṇaṃ piṭakānaṃ pāragū ahosi.

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.

Tato [Pg.33] paccā raho ekakova nisinnassa etadahosi,– buddhabhāsite piṭakattaye mama vā paññā adhikā, udāhu upajjhāyassa vāti. Taṃ kāraṇaṃ ñatvā upajjhācariyo niggahaṃ katvā ovadi. So saṃvegappatto hutvā khamāpetuṃ vandi. Upajjhācariyo tvaṃ āvuso sīhaḷadīpaṃ gantvā piṭakattayaṃ sīhaḷassāsakkharena likhitaṃ māgadhabhāsakkharena likhāhi, evaṃ sati ahaṃ khamissāmīti āha.

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.”

Buddhaghoso ca pitaraṃ micchādiṭṭhibhāvato mocetvā ācariyassa vacanaṃ sirasā paṭiggahetvā piṭakattayaṃ likhituṃ sīhaḷadīpaṃ nāvāya agamāsi. Tadā samuddamajjhe tīhi divasehi tarante buddhadattatthero ca sīhaḷadīpato nāvāya āgacchanto antarāmagge devāna ānubhāvena aññamaññaṃ passitvā kāraṇaṃ pucchitvā jāni. Jānitvā ca buddhadattatthero evamāha,- mayā āvuso kato jinālaṅkāro appassāroti maññitvā piṭakattayaṃ parivattituṃ likhituṃ okāsaṃ nādāsuṃ, tvaṃ pana piṭakattayaṃ saṃvaṇṇehīti vatvā attano sakkena devānamindena dinnaṃ haritakiphalaṃ ayomayalekhana daṇḍaṃ nisitasilañca buddhaghosattherassa adāsi. Evaṃ tesaṃ dvinnaṃ therānaṃ aññamaññaṃ sallapantānaṃyeva nāvā sayameva apanetvā gacchiṃsu.

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.

Buddhaghosatthero ca sīhaḷadīpaṃ patvā paṭhamaṃ saṅghapālattheraṃ passitvā piṭakattayaṃ māgadhabhāsakkharena parivattetuṃ āgatomhīti kāraṇaṃ ārocetvā sīhaḷabhikkhū ca sīle patiṭṭhāyātiādigāthaṃ niyyādetvā imissā gāthāya atthaṃ piṭakattayaṃ āloletvā saṃvaṇṇehīti uyyojesuṃ, tasmiṃyeva divase sāyanhakālato paṭṭhāya yathāvuttagāthaṃ pamukhaṃ katvā visuddhimaggaṃ akāsi. Katvā taṃ kammaṃ nipphādetvā tassa ñāṇappabhavaṃ vīmaṃsetukāmo devānamindo tañca ganthaṃ antaradhāpesi. Punāpi thero akāsi[Pg.34]. Tatheva devānamindo antaradhāpesi. Punāpi thero akāsi. Evaṃ tikkhattuṃ kārāpetvā pubbaganthepi dassesi. Tiṇṇampi ganthānaṃ aññamaññaṃ ekapadamattenapi visesatā natthi saṅghapālatthero ca taṃ ārādhayitvā piṭakattayaṃ niyyādesi. Evaṃ visuddhimagge saṅghapālattherassa yācanaṃ ārabbha visuddhimaggo katoti āgataṃ. Buddhaghosuppattikathāyaṃ pana saṅgharājattherassa āyācanaṃ ārabbhāti āgataṃ.

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.

Ayaṃ buddhaghosuppattikathāyaṃ āgatanayena dassitabuddhaghosuppattikathāsaṅkhepo.

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

Cūḷavaṃse panevaṃ āgato. Buddhaghosatthero nāma mahābodhirukkhasamīpe ekasmiṃ brāhmaṇagāme vijāto tiṇṇampi vedānaṃ pāragū ahosi tesu tesu vādesu ca aticheko. So aññehi ca saddhiṃ pucchābyākaraṇakammaṃ kattukāmo jambunīpatale āhiṇḍanto ekaṃ vihāraṃ patvā tasmiṃ vā āgantukabhāvena nisīdi. Tasmiñca vihāre revato nāma thero vasi. Tena therena saddhiṃ bhallapanto so brāhmaṇamāṇavo tīsu vedesu aloletvā pañhaṃ pucchi. Pucchitaṃ pucchitaṃ thero byākāsi. Therassa pana pucchitaṃ pañhaṃ māṇavo na sakkā byākātuṃ. Atha māṇavo pucchi,–ko nāmāyaṃ bhante mantoti. Buddhamanto nāmāyanti vutte uggaṇhitukāmo hutvā therassa santike pabbajitvā piṭakattayaṃ uggaṇhi. Aciraneva tiṇṇampi piṭakānaṃ pāragū ahosi. Buddhasseva ghoso yassa atthīti buddhaghosoti nāmena pākaṭo ahosi.

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.

Buddhaghoso ca āyasmato revatassa santike nisīdanto ñāṇodayaṃ nāma ganthaṃ aṭṭhassāliniñca nāma ganthaṃ akāsi. Tato pacchā parittaṭṭhakathaṃ kattukāmo hutvā ārabhi. Tadā ācariyo evamāha,– jambudīpe pana āvuso pāḷimattaṃyeva atthi, aṭṭhakathā pana natthi, ācariyavādo ca [Pg.35] bhinno hutvā atthi, teneva mahāmahindhattherena ānitā aṭṭhakathā tīsu ca saṅgītīsu āruḷo pāḷiyo sāriputtattherādīhi desito kathāmaggo sīhaḷadīpe atthi, tvaṃ gantvā māgadhabhāsakkharena likhehīti uyyojiyamāno buddhaghosatthero sīhaḷadīpaṃ gantvā anurādhapure mahāvihāraṃ pavisitvā saṅghapālattherassa santike saddhiṃ sīhaḷaṭṭhakathāya theravāde sutvā aṭṭhakathaṃ karissamīti ārocesi. Sīhaḷabhikkhū ca pubbe vuttanayeneva sīle patiṭṭhāyātiādi gāthā niyyādesuṃ. Buddhaghoso ca saddhiṃ aṭṭhakathāya piṭakattayaṃ saṅkhipitvā visuddhimaggaṃ akāsi.

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.

Pubbe vuttanayeneva sakko antaradhāpetvā tikkhattuṃ kārāpesi. Saṅghapālattheropi arādhayitvā piṭakattayaṃ niyyādesīti.

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.

Kiñcāpi nānā ganthesu nānākārehi buddhaghosuppatti āgatā, tathāpi buddhaghosattherassa sīhaḷadīpaṃ gantvā piṭakattayassa likhanaṃ aṭṭhakathānañca karaṇameva pamāṇanti manokiliṭṭhaṃ na uppādetabbanti. Buddhaghosatthero vikaṭattayaṃ likhitvā jambudīpaṃ paccāgamāsi.

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.

Iccevaṃ pāḷibhāsāya pariyattiṃ parivattitvā pacchā ācariyaparamparasissānusissavasena sīhaḷadīpe jinacakkaṃ majjhanti kaṃsumāsī viya atidibbati, anekakoṭippamāṇehi sotāpannasakadāgāmianāgāmiarahantehi laṅkādīpaṃ atisobhati, sabbapāliphullena tiyojanikapāricchattakarukkhena tāvatiṃsabhavanaṃ viya satapattapadumādīhi mahāpokkharaṇī viya tesu tesu ṭhānesu maggamahāmaggaāpakagharadvāratitthavanapabbataguhamandiravihārasālādīsu aladdhamaggaphalaṭṭhānaṃ nāma kiñci natthi, thokaṃ āgametvā piṇḍāya patiṭṭhamānapadesepi maggaphalāni labhiṃsuyeva.

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.

Maggaphalāni sacchikarontānaṃ puggalānaṃ bāhullatāya ayaṃ [Pg.36] puthujjano ayaṃ puthujjanoti aṅguliṃ pasāretvā dassetabbo hoti. Ekasmiṃ kāle sīhaḷadīpe puthujjana bhikkhu nāma natthi. Tathā hi vuttaṃ vibhaṅgaṭṭhakathāyaṃ, ekavāraṃ puthujjanabhikkhu nāma natthīti.

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.”

Abhiññālābhīnaṃ kira mahiddhikānaṃ gamanāgamanavasena sūriyossāsaṃ alabhitvā dhaññakoṭṭakā mātugāmā dhaññakoṭṭituṃ okāsaṃ na labhiṃsu.

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.

Devalokato sumanasāmaṇero dakkhiṇakkhakaṃ sīhaḷadīpaṃ anetvā tassa pāṭihāriyaṃ dassanavasena uddhakabindhūhi tiyojanasataṃ sakalampi laṅkādīpaṃ byāpatvā bhagavatā paribhuttacetiyaṅgaṇaṃ viya hutvā navāya gacchantā mahāsamudde udakato nāḷikeramattampi disvā sakalaṅkādīpaṃ pūjenti, mahāmahindattherassa santike ariṭṭhattherena saddhiṃ pañcamattā bhikkhusatā paṭhamaṃ tāva vinayapiṭakaṃ uggaṇhiṃsūti imehi kāraṇehi laṅkādīpaṃ jinacakkassa patiṭṭhānaṃ hutvā varadīpanti nāmaṃ paṭilabhi.

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.”

Sīhaḷadīpeyeva piṭakattayaṃ potthakāruḷavasena patiṭṭhāpetvā tato pacchā coranāgassa nāma rañño kāle sakalalaṅkādīpaṃ dubbhikkhabhayena pīḷetvā piṭakattayaṃ dhārentā bhikkhū jambudīpaṃ āgamaṃsu. Anāgantvā tattheva ṭhitāpi bhikkhū chātakabhayena pīḷetvā udarapaṭalaṃ bandhitvā kucchiṃ vālukarāsimhi ṭhapetvā piṭakattayaṃ dhāresuṃ.

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.

Kuṭa kaṇṇatissassa rañño kāleyeva dubbhikkhabhayaṃ vūpasamitvā jambudīpato bhikkhū puna gantvā sīhaḷadīpe ṭhitehi bhikkhūhi saddhiṃ mahāvihāre piṭakattayaṃ avirodhāpetvā samasamaṃ katvā ṭhapesuṃ. Ṭhapetvā ca pana sīhaḷadīpeyeva suṭṭhu dhāresuṃ.

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.

Tattheva aṭṭhakathāyo buddhaghosatthero māgadhabhāsāya parivattetvā viraci. Pacchā ca yebhuyyena tattheva aṭṭhakathāṭīkāanumadhulakkhaṇagaṇṭhiganthantarāni [Pg.37] akaṃsu. Puna sāsanaṃ nabhe ravinduva pākaṭanti.

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.

Tattha buddhavaṃsaṭṭhakathaṃ buddhadattatthere akāsi. Itivuttodānacariyāpiṭakatherātherīvimānavatthupetavatthunettiaṭṭhakathāyo ācariyadhammapālatthero akāsi. So ca ācariyadhammapālatthero sīhaḷadīpassa samīpe damilaraṭṭhe badaratitthamhi nivāsitattā sīhaḷadīpeyeva saṅgahetvā vattabbo.

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.

Paṭisambhidāmaggaṭṭhakathaṃ mahānāmo nāma thero ākāsi. Mahāniddesaṭṭhakathaṃ upaseno nāma thero akāsi. Abhidhammaṭīkaṃ pana ānandatthero akāsi. Sā ca sabbāsaṃ ṭīkānaṃ ādibhūtattā mūlaṭīkāti pākaṭā.

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).

Visuddhimaggassa mahāṭīkaṃ dīghanikāyaṭṭhakathāya ṭīkaṃ majjhimanikāyaṭṭhakathāya ṭīkaṃ saṃyuttanikāyaṭṭhakathāya ṭīkañhāti imāyo ācariyadhammapālatthero akāsi.

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.

Sāratthadīpaniṃ nāma vinayaṭīkaṃ aṅguttaranikāyaṭīkañca parakkamabāhuraññā yācito sāriputtatthero akāsi. Vimativinodaniṃ nāma vinayaṭīkaṃ damilaraṭṭhavāsikassapatthero akāsi.

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.

Anuṭīkaṃ pana ācariyadhammapālatthero. Sā ca mūlaṭīkāya anuttānatthāni uttānāni saṃvaṇṇitattā anuṭīkā tivuccati.

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.

Visuddhimaggassa cūḷaṭīkaṃ makhudīpaniñca aññetarā therā akaṃsu. Sā ca mūlaṭīkāya atthāvasesāti ca anuttānatthāti ca katvā mūlaṭīkāya saddhiṃ saṃsanditvā katattā madhura sattā ca madhudīpaninti vuccati. Mohavicchedaniṃ pana lakkhaṇaganthaṃ kassapatthero akāsi.

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.

Ābhidhammāvatāraṃ pana rupārūpavibhāgaṃ vinayavinicchayañca buddha dattatthero. Vinayasaṅgahaṃ sāriputtatthero. Khuddasikkhaṃ dhammasiritthero[Pg.38]. Paramatthavinicchayaṃ nāmarūpaparicchedaṃ abhidhammatthasaṅgañca anuruddhatthero. Saccasaṅkhepaṃ dhammapālatthero. Khemaṃ khematthero. Te ca saṅkhepato saṃvaṇṇitattā sukhena ca lakkhaṇiyattā lakkhaṇaganthāti vuccanti.

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).

Tesaṃ pana saṃvaṇṇanāsu abhidhammatthasaṅgahassa porāṇaṭīkaṃ navavimalabuddhitthero akāsi. Saccaṃsaṅkhepanāmarūpaparicchedakhemāabhidhammāvatārānaṃ porāṇaṭīkaṃ vācissaramahāsāmitthero. Paramatthavinicchayassa porāṇaṭīkaṃ mahābodhitthero.

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.

Abhidhamatthasaṅgahābhidhammāvatārābhinava ṭīkāyo sumaṅgalasāmitthero. Saccasaṅkhepābhinavaṭīkaṃ araññavāsitthero. Nāmarūpaparicchedābhinavaṭīkaṃ mahāsāmitthero. Paramatthavinicchayābhinavaṭīkaṃ aññataratthero. Vinayavinicchayaṭīkaṃ revatatthero. Khuddasikkhāya purāṇaṭīkaṃ mahāyasatthero. Tāyayeva abhinavaṭīkaṃ saṅgharakkhitattheroti.

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.

Vajirabuddhiṃ nāma vinayagaṇṭhipadatthaṃ vajirabuddhitthero. Cūḷagaṇṭhiṃ majjhimagaṇṭhiṃ mahāgaṇṭhiñca sīhaḷadīpavāsino therā. Te ca padakkamena asaṃvaṇṇetvā anuttānatthāyeva saṃvaṇṇitattā gaṇṭhipadatthāti vuccanti.

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).

Abhidhānappadīpikaṃ pana mahāmoggalānatthero. Atthabyakkhānaṃ cūḷabuddhatthero. Vuttodayaṃ sambandhacintanaṃ subodhālaṅkārañca saṅgharakkhitatthero. Byākaraṇaṃ moggalānatthero.

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.

Mahāvaṃsaṃ cūḷavaṃsaṃ dīpavaṃsaṃ thūpavaṃsaṃ bodhivaṃsaṃ dhātuvaṃ sañca sīhaḷadīpavāsino therā. Dāṭhādhātuvaṃsaṃ pana dhammakittitthero akāsi. Ete ca pāḷimuttakavasena vuttattā ganthantarāti vuccanti.

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.

Iccevaṃ buddhaghosādayo thera varā yathābalaṃ yathāsattiṃ pariyattiṃ sāsanaṃ upatthambhetvā bahūhi mūlehi bahuhisākhāhi bahūhi ca viṭapehi upatthambhiyamāno vepullamā pajjamāno [Pg.39] mahānigrodharukkho viya thiraṃ hutvā cirakālaṃ tiṭṭhatīti veditabbaṃ.

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.

Idaṃ sīhaḷadīpe potthakāruḷhato pacchā sāsanassa patiṭṭhānaṃ.

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

Etepi ca mahāthero, yathāsattiṃ yathābalaṃ;

Aṭṭhakathādayo katvā, maccumukhaṃ upāgamuṃ.

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

Seyyathāpi ca lokasmiṃ, obhāsitvāna candimā;

Āvahitvāna sattānaṃ, hitaṃ atthaṃva gacchati.

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

Evameva mahātherā, ñāṇobhāsehi bhāsiya;

Āvahitvāna sattānaṃ, hitaṃ atthaṃva gacchati.

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

Iti sāsanavaṃse sīhaḷadīpikasāsanavaṃsakathāmaggo

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

Nāma dutiyo paricchedo.

The Second Chapter.

3. Suvaṇṇabhūmisāsanavaṃsakathāmaggo

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

3. Idāni yathāṭhapitamātikāvasena suvaṇṇabhūmi raṭṭhe sāsanavaṃsakathāmaggassa vatthuṃ okāso anuppattho, tasmā suvaṇṇabhūmiraṭṭhasāsanavaṃsakathāmaggaṃ ārabhissāmi.

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.

Tattha suvaṇṇabhūmīti tīsu rāmaññaraṭṭhesu ekassa nāmaṃ. Tīṇihi rāmaññaraṭṭhāni honti haṃsāvatīmuttimasuvaṇṇabhūmivasena ekadesena sabbampi rāmaññaraṭṭhaṃ gahetabbaṃ. Tattha pana ukkalāpajanapade tapussabhallike ādiṃ katvā bhagavato abhisambujjhitvā sattasattāhesu atikkantesuyeva āsāḷhimāsassa juṇhapakkhapañcamadivasato paṭṭhāya rāmaññaraṭṭhe sāsanaṃ patiṭṭhati.

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.

Idaṃ rāmaññaraṭṭhe paṭhamaṃ sāsanassa patiṭṭhānaṃ.

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

Bhagavato [Pg.40] abhisambuddhakālato pubbeyeva aparaṇṇakaraṭṭhe subhinnanagare tissarañño kāle ekassa amaccassa tisso jayo cāti dveputtā ahesuṃ. Te gihibhāve saṃvegaṃ labhitvā mahāsamuddassa samīpe gajjagirimhi nāma pabbate itthusipabbaṃ pabbajitvā nisīdisuṃ. Tadā nāgiyā vijjādharo santavaṃ katvā dve aṇḍāni vijāyitvā sā nāgī lajjāya tāni vijahitvā gacchi.

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.

Tadā jeṭṭho tissakumāro tāni labhitvā kaniṭṭhena saddhiṃ vibhajitvā ekaṃ ekassa santike ṭhapesi. Kāle atikkante tehi aṇḍehi dve manussā vijāyiṃsu. Te dasa vassavaye sampatte kaniṭṭhassa aṇḍato vijāyanadaharo kālaṃ katvā majjhimadese mithilanagare gavaṃpati nāma kumāro upajji. So sattavassikakāle buddhassa bhagavato santike niyyādetvā pabbājetvā acireneva arahā ahosi.

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.

Jeṭṭhassa pana aṇḍato vijāyanadaharo dvādasavassikakāle sakko devānamindo āgantvā rāmaññaraṭṭhe sudhammapuraṃ nāma nagaraṃ māpetvā sīharājāti nāmena tattha rajjaṃ kārāpesi. Silālone pana sirimāsokoti nāmenāti vuttaṃ. Gavaṃpatitthero ca attanā mātaraṃ daṭṭhukāmo mithilanagarato āgantuṃ ārabhi. Tadā dibbacakkhunā mātuyā kālaṅkatabhāvaṃ ñatvā idāni me mātā kuhiṃ uppajjatīti āvajjanto bāhullena nesādakevaṭṭānaṃ nivāsanaṭṭhānabhūte dese uppajjatīti ñatvā sacāhaṃ gantvā na ovādeyyaṃ, mātā me apāyagamaniyaṃ apuññaṃ vicinitvā catūsu apāyesu uppajjeyyāti cintetvā bhagavantaṃ yācitvā rāmaññaraṭṭhaṃ vehāsamaggena āgacchi. Rāmaññaraṭṭhe sudhammaparaṃ patvā attano [Pg.41] bhātunā sīharājena saddhiṃ raṭṭhavāsīnaṃ dhammaṃ desetvā pañcasu sīlesu patiṭṭhāpesi.

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.

Atha sīharājā āha, lokesu bhante tvamasi aggataro puggaloti. Na mahārāja ahaṃ aggataro, tīsu pana bhavesu sabbesaṃ sattānaṃ makuṭasaṅkāso gotamo nāma mayhaṃ satthā atthi, idāni majjhimadesaṃ rājagahaṃ paṭivasatīti. Evaṃ pana bhante sati tumhākaṃ ācariyaṃ mayaṃ daṭṭhuṃ arahāma vā no vāti pucchi. Gavaṃpatittheroca āma mahārāja arahatha bhagavantaṃ daṭṭhuṃ, ahaṃ yācitvā āgacchāmīti vatvā bhagavantaṃ yāci. Bhagavā ca abhisambujjhitvā aṭṭhame vasse saddhiṃ anekasatabhikkhūhi rāmaññaraṭṭhe sukhammapuraṃ ākāsena āgamāsi. Rājavaṃse pañcahi bhikkhusatehi āgamāsīti vuttaṃ. Silālekhane pana vīsatisahassamattehi bhikkhūhīti vuttaṃ. Ettha ca yasmā bhagavā saparisoyeva āgacchi, na ekakoti ettakameva icchitabbaṃ, tasmā nānā vādataṃ paṭicca cittassākulitā na uppādetabbāti.

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.

Atha āgantvā ratanamaṇḍape nisīditvā sarājikānaṃ raṭṭhavāsīnaṃ amatarasaṃ adāsi. Tīsu saraṇesu pañcasu ca sīlesu patiṭṭhāpesi. Atha bhagavā dassanatthāya āgatānaṃ channaṃ tāpasānaṃ cha kesadhātuyo pūjanatthāya adāsi. Tato pacchāsattatiṃsavassāni pūretvā parinibbānakālepi bhagavato adhiṭṭhānānurūpena citakaṭṭhānato tettiṃsa dante gahetvā gavaṃpatitthero sudhammapuraṃ ānetvā sīharañño datvā tettiṃsacetiyāni patiṭṭhāpesi. Evaṃ bhagavato parinibbānato aṭṭhameyeva vasse gavaṃpatitthero rāmañña raṭṭhe sudhammapure sāsanaṃ patiṭṭhāpesi.

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.

Idaṃ rāmaññaraṭṭhe dutiyaṃ sāsanassa patiṭṭhānaṃ.

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

Bhagavato [Pg.42] parinibbutapañcatiṃsādhikānaṃ dvinnaṃ satānaṃ uparisuvaṇṇabhūmiṃ nāma rāmaññaraṭṭhaṃ āgantvā soṇatthero uttarattherocāti dve therā pañcavaggakammārahehi bhikkhūhi saddhiṃ sāsanaṃ patiṭṭhāpesuṃ. Te ca therā mahāmoggaliputtatissattherassa saddhivihārikāti aṭṭhakathāyaṃ āgatā.

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.

Tapussabhallike gavaṃpatittherañca paṭicca sāsanaṃ tāva patiṭṭhahi. Tañca na sabbena sabbaṃ ogāhetvā ye ye pana saddhā pasannā, te te attano icchāvaseneva sāsanaṃ pasīdiṃsu. Pacchā pana soṇuttarattherā mahussāhena ācariya āṇattiyā sāsanassa patiṭṭhāpanatthāya ussukkaṃ āpannā patiṭṭhāpesuṃ. Tena aṭṭhakathāyaṃ etaṃ raṭṭhaṃ gantvā ettha sāsanaṃ patiṭṭhāpehīti kāritapaccayavasena āṇattivibhattivasenaca vuttaṃ.

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.

Tadā pana suvaṇṇabhūmiraṭṭhe sudhammapure sirimāsoko nāma rājā rajjaṃ kāresi. Tañca sudhammapuraṃ nāma kelāsapabbatamuddhani dakkhiṇāya anudisāya pubbaḍḍhabhāgena pabbatamuddhani aparaḍḍhabhāgena bhūmitale tiṭṭhati. Taṃyeva guḷapācakānaṃ massānaṃ gehasadisāni gehāni yebhuyyena, teneva goḷamittika nāmenāpi vohāriyati. Tassa pana nagarassa mahāsamuddasamīpe ṭhitattā dakayakkhinī sabbadā āgantvā rājagehe jāte jāte kumāre khādi.

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.

Soṇuttarattherānaṃ sampattadivasayeva rājagehe ekaṃ puttaṃ vijāyi. Dakayakkhinīca khādissāmīti saha pañcahi yakkhinisatehi āgatā. Taṃ disvā manussā bhāyitvā mahāviravaṃ ravanti. Tadā therā bhayānakaṃ sīhasīsavasena ekasīsasarīradvayasambandhasaṇṭhānaṃ manusīharūpaṃ māpetvā dassetvā taṃ yakkhiniṃ saparisaṃ palāpesuṃ.

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.

Therā ca puna yakkhiniyā anāgamanatthāya parittaṃ akaṃsutasmiñca samāgame āgatānaṃ manussānaṃ brahmajālasuttaṃ adesayyuṃ[Pg.43]. Saṭṭhimattasahassā sotāpannādiparāyanā ahesuṃ. Kuladārakānaṃ aḍḍhuḍḍhāni sahassāni pabbajiṃsu. Kuladhītānaṃ pana dighaḍḍhasahassaṃ. Rājakumārānaṃ pañcasatādhikasahassamattaṃ pabbajiṃsu. Avasesāpi manussā saraṇe patiṭṭhahiṃsu. Evaṃ so tattha sāsanaṃ patiṭṭhāpesīti. Vuttañca aṭṭhakathāyaṃ,–

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:

Suvaṇṇabhūmiṃ gantvāna, soṇuttarā mahiddhikā;

Pisāce niddhamitvāna, brahmajāle madesisunti.

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

Tato paṭṭhāya rājakumārānaṃ soṇuttaranāmehiyeva nāmaṃ akaṃsu. Avasesadvārakānampi rakkhasabhayato vimocanatthaṃ tālapattabhujapattesu therehi māpitaṃ manusīharūpaṃ dassetvā matthake ṭhapesuṃ. Manussāca silāmayaṃ manusīharūpaṃ katvā sudhammapurassa esanne padese ṭhapesuṃ. Taṃ yāvajjatanā atthīti. Iccevaṃ bhagavato parinibbānato pañcatiṃsādhike dvivassasate sampatte soṇuttarattherā āgantvā sāsanaṃ patiṭṭhāpetvā sāsanaṃ patiṭṭhāpetvā anuggahaṃ akaṃsūti.

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.

Idaṃ rāmaññaraṭṭhe tatiyaṃ sāsanassa patiṭṭhānaṃ.

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

Tato pacchā chasatādhike sahasse sampatte pubbe vuttehi tīhi kāraṇehi sāsanassa uppattiṭṭhānabhūtaṃ rāmaññaraṭṭhaṃ dāmarikacorabhayena pajjararogabhayena sāsanapaccatthikabhayenacāti tīhi bhayehi ākulitaṃ ahosi. Tadā ca tattha sāsanaṃ dubbalaṃ ahosi, yathā udake mande tatrajātaṃ uppalaṃ uppalaṃ dubbalanti. Tattha bhikkhūpi sāsanaṃ yathā kāmaṃ pūretuṃ na sakkā.

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.

Sūriyakumārassa nāma manoharirañño pana kāle sāsanaṃ ativiya dubbalaṃ ahosi. Jinacakke ekachasatādhike vassasahasse sampatte kaliyugeca ekūnavīsatādhike [Pg.44] catuvassasate sampatte arimaddananagare anuruddhā nāma rājā tato saha piṭakena bhikkhusaṅghaṃ ānesi.

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.

Tato pacchā jinacakke navādhike sattasate sahasse ca sampatte laṅkādīpe sirisaṅghabodhiparakkamabāhumahārājā sāsanaṃ sodhesi.

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

Tato channaṃ vassānaṃ upari kaliyuge dvattiṃsādhike pañcasate sampatte uttarājīvo nāma thero sāsane pākaṭo ahosi.

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

So pana rāmaññaraṭṭhavāsino ariyāvaṃsattherassa saddhivihāriko. Ariyāvaṃsatthero pana kappuṅganagaravāsino mahākāḷattherassa saddhivihāriko. Mahākāḷatthero pana sudhammapuravāsino prānadassittherassa saddhivihāriko. Ayaṃ pana uttarājīvachappadattherānaṃ vaṃsadīpanatthaṃ vuttā.

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.

So pana prānadassitthero lokiyābhiññāyo labhitvā niccaṃ abhiṇhaṃ pātova magadharaṭṭhe uruvelanigame mahābodhiṃ gantvā mahābodhiyaṅgaṇaṃ sammajjitvā puna āgantvā sudhammapure piṇḍāya cari. Idaṃ therassa nibaddhavattuṃ. Ayañca attho sudhammapurato magadharaṭṭhaṃ gantvā uruvelanigame vāṇijakammaṃ karontā tadākāraṃ passitvā paccāgamanakāle sudhammapura vāsīnaṃ kathesuṃ, tasmā viññāyati.

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.

Tasmiñca kāle uttarājīvatthero paripuṇṇavīsativassena chappadena nāma sāmaṇerena saddhiṃ sīhaḷadīpaṃ gacchi. Sīhaḷadīpavāsino ca bhikkhū mayaṃ mahāmahindattherassa vaṃsikā bhavāma, tumhepi soṇuttarattherānaṃ vaṃsikā bhavatha, tasmā mayaṃ ekavaṃsikā bhavāma samāna vādikāti vatvā chappadasāmaṇerassa upasampadakammaṃ akaṃsu. Tato pacchā cetiya vandanādīni kammāni niṭṭhāpetvā uttarājīvatthero saddhiṃ bhikkhusaṅkhena arimaddananagaraṃ paccāgamāhi.

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.

Chappadassa pana etadahosi,- sacāhaṃ ācariyena saha jambudīpaṃ [Pg.45] gaccheyyaṃ, bahūhi ñātibalibodhehi pariyattuggahaṇe antarāyo bhaveyya, tena hi sīhaḷadīpeyeva vasitvā pariyattimuggahetvā paccāgamissāmīti.

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.'

Tato ācariyassa okāsaṃ yācitvā sīhaḷadīpeyeva paṭivasi. Sīhaḷadīpe vasitvā yāva laddhattherasammutikā pariyattiṃ pariyāpuṇitvā puna jambudīpaṃ paccāgantukāmo ahosi. Atha tassa etadahosi,– ahaṃ ekakova gacchanto sace mama ācariyo natthi, sacepi jambudīpavāsinā bhikkhusaṅghena saddhiṃ vinayakammaṃ kātuṃ na iccheyyaṃ, evaṃ sati visuṃ kammaṃ kātuṃ na sakkūṇeyyaṃ, tasmā piṭakadharehi catūhi therehi saddhiṃ gacceyyaṃ, iccetaṃ kusalanti.

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.'

Evaṃ pana cintetvā tāmalittigāmavāsinā sivalittherena kambojarañño puttabhūtena tāmalindattherena kiñcipuravāsinā ānandattherena rāhulattherenacāti imehi catūhi therehi saddhiṃ nāvāya paccāgacchi. Te ca therā piṭakadharā ahesuṃ dakkhā thāmasampannā ca. Tesu visesato rāhulatthero thāmasampanno. Kusimanagaraṃ sampattakāle upakaṭṭhavassūpagamanakālo hutvā arimaddananagare ācariyassa santikaṃ asampāpuṇitvā kusimanagarayeva vassaṃ upagamiṃsu. Tesaṃ vassūpagamanavihāravatthu ārāmapākāro ca kusimanagarassa dakkhiṇadisāsāge yāvajjatanā atthi.

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.

Vassaṃvuṭṭhakāle pana mahāpavāraṇāya pavāretvā te pañca therā arimaddananagaraṃ agamaṃsu. Uttarājīvattheroca arimaddananagara vāsīhi bhikkhūhi visuṃ hutvā saṅghakammāni akāsi. Kiñcāpi cettha uttarājīvattherādayo sīhaḷadīpato paccāgantvā arimaddananagare vasitvā sāsanaṃ anuggahesuṃ, rāmaññaraṭṭhe pana jātattā pubbe ca tattha nivāsattā idha dassitāti daṭṭhabbā.

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.

Tasmiñca [Pg.46] kāle dalanagare padīpajeyyagāme jāto sāriputto nāma mahallakassamaṇero eko arimaddananagaraṃ gantvā ānandattherassa santike upasampajjitvā pariyatti pariyapuṇi. So bahussuto ahosi dakkho thāmasampanno ca. Tamatthaṃ sutvā narapaticaññisūrājā cintesi,- saceso aṅgapaccaṅgasampanno bhaveyya, ācariyaṃ katvā ṭhapessāmi anuggahessāmīti. Rājā evaṃ cintetvā rājapurise pesetvā vīmaṃsāpesi. Rājapurisā ca tassa chinnapādaṅguṭṭhaggataṃ passitvā tamatthaṃ rañño ārocesuṃ. Rājā taṃ sutvā evaṃ vikalaṅgapaccaṅgo bhaveyya, padhānācariyaṭṭhāne ṭhapetuṃ na yuttoti katvā padhānācariyabhāvaṃ na akāsi. Pūjāsakkā ramatteneva anuggahaṃ akāsi. Ekasmiñca kāle dhammavilāsoti lañchaṃ datvā rāmaññaraṭṭhe sāsanaṃ sodhetvā parisuddhaṃ karohīti rāmaññaraṭṭhaṃ pesesi.

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.'

Soca rāmaññaraṭṭhaṃ gantvā dalanagare bahunaṃ bhikkhūnaṃ dhamma vinayaṃ vācetvā sāsanaṃ paggahesi. Tattha ca rāmaññamanussā tassa dhammavilāsattherassa sissānusissā sīhaḷabhikkhu gaṇāti vohāranti. Iccevaṃ sīhaḷadīpikassa ānandattherassa sissaṃ dhammavilāsaṃ paṭicca rāmaññaraṭṭhe sīhaḷadīpato sāsanassa āgatamaggoti.

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.

Idaṃ rāmaññaraṭṭhe catutthaṃ sāsanassa patiṭṭhānaṃ.

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

Tasmiñca kāle muttimanagare aggamahesiyā ācariyā buddhavaṃsattheramahānāgattherā sīhaḷadīpaṃ gantvā mahāhāravāsigaṇavaṃsabhūtānaṃ bhikkhūnaṃ santike puna sikkhaṃ gaṇhitvā muttimanagaraṃ paccāgantvā muttimanagaravāsīti bhikkhūhi visuṃ hutvā saṅghakammāni katvā sāsanaṃ paggahesuṃ. Teca there [Pg.47] paṭicca rāmaññaraṭṭhe puna sīhaḷadīpato sāsanaṃ āgatanti.

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.

Idaṃ rāmaññaraṭṭhe pañcamaṃ sāsanassa patiṭṭhānaṃ.

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

Tato pacchāca muttimanagare setibhindassa rañño mātuyā ācariyo medhaṅkaro nāma thero sīhaḷadīpaṃ gantvā sīhaḷadīpe araññavāsīnaṃ mahātherānaṃ santike puna sikkhaṃ gahetvā pariyattiṃ pariyāpuṇitvā suvaṇṇarajatamaye tipusīsacchanne setibhindassa rañño mātuyā kārāvite vihāre nisiditvā sāsanaṃ anuggahesi. Lokadīpakasārañca nāma ganthaṃ akāsi. Athāparimpi muttimanagareyeva suvaṇṇasobhaṇo nāma thero sīhaḷadīpaṃ gantvā mahāvihāravāsigaṇavaṃsabhūtānaṃ therānaṃ santike puna sikkhaṃ gahetvā muttimanagarameva paccāgacchi.

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.

So pana thero araññeyeva vasi. Dhutaṅgadharo ca ahosi appiccho santuṭṭho lajjī kukkuccako sikkhā kāmo dakkho thāmasampanno ca. Sīhaḷadīpe kalambumhi nāma jātassare udakukkhepasīmāyaṃ atirekapañcavaggena vanaratanaṃ nāma saṅgharājaṃ upajjhāyaṃ katvā rāhulabhaddaṃ nāma vijayabāhurañño ācariyabhūtaṃ theraṃ kammavācācariyaṃ katvā upasampajji. Soca thero punāgantvā muttimanagareyeva vasitvā gaṇaṃ vaḍḍhetvā sāsanaṃ anuggahesi. Ete ca dve there paṭicca rāmaññaraṭṭhe sīhaḷadīpato sāsanaṃ āgataṃ.

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.

Idaṃ rāmaññaraṭṭhe chaṭṭhaṃ sāsanassa patiṭṭhānaṃ.

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

Tato pacchā sāsanavasena dvivassādhike dvisahasse kaliyugato ekāsītike sampatte haṃsāvatīnagare siriparamamahādhammarājāti [Pg.48] laddhanāmo dhammacetiyarājā kusimamaṇḍale haṃsāvatīmaṇḍale muttimamaṇḍale ca raṭṭhavāsino sapajaṃviya dhammena samena rakkhitvā rajjaṃ kāresi. So ca rājā tīsu piṭakesu catūsu ca vedesu byākaraṇacchandālaṅkārādīsu ca cheko sikkhitanānāsippo nānābhāsāsu ca pasuto saddhāsīlādiguṇopeto kumudakundasaradacandikāsamānasitapajapatibhūto ca sāsane ca atippasanno ahosi.

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.

Ekasmiṃ kāle so cintesi, bhagavato sāsanaṃ nāma pabbajjaupasampadatāvena sambandhaṃ, upasampadabhāvo ca sīmaparisavatthu ñattikammavācāsampattīhi sambandhoti. Evañca pana cintetvā sīmavinicchayaṃ tassaṃ vaṇṇanaṃ vinayasaṅgahaṃ tassaṃvaṇṇanaṃ sīmālaṅkāra sīmasaṅgahañca saddato atthato ca punappunaṃ upaparikkhitvā aññamaññaṃ saṃsanditvā pubbāparaṃ tulayitvā bhagavato adhippāyo īdiso ganthakārānaṃ adhippāyo īdisoti passitvā amhākaṃ rāmaññaraṭṭhe baddhanadīsamuddajātessarādayo sīmāyo bahukāpi samānā ayaṃ parisuddhāti vavatthapetuṃ dukkaraṃ, evaṃ sati sīmaparisāparisuddhā bhavituṃ dukkarāti paṭibhāti.

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.'

Tato pacchā rāmaññaraṭṭhe tipiṭakadharabyattappaṭibalattherehi mantetvā rañño paṭibhānānurūpaṃ sīmaparisā parisuddhā bhavituṃ dukkarāti therā vinicchaniṃsu.

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.

Atha rājā evampi cintesi,– ahovata sammāsambuddhassa sāsanaṃ pañcavassasahassāni patiṭṭhatissatīti ganthesu vuttopi samāno abhisambuddhato catusaṭṭhādhikadvisahassamatteneva kālena sāsane malaṃ hutvā upasampadakamme kaṅkhāṭṭhānaṃ tāva uppajji, kathaṃ pana pañcavassasahassāni sāsanassa patiṭṭhānaṃ bhavissatīti. Evaṃ dhammasaṃvegaṃ uppādetvā punāpi evaṃ cintesi,- evaṃ ettakaṃ sāsane malaṃ dissamānopi [Pg.49] samāno upasampadakamme kaṅkhāṭṭhānaṃ dissamānopi samāno parisuddhatthāya anārabhitvā mādiso appossukko majjhatto nisīdituṃ ayutto, evañhi sati bhagavati saddho pasannomhīti vattabbataṃ anāpajjeyyaṃ, tasmā sāsanaṃ nimmalaṃ kātuṃ ārabhissāmīti.

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."

Kuto nukho dāni sāsanaṃ āharitvā thiraṃ patiṭṭhā peyyanti āvajjanto evaṃ cintesi,- bhagavato kira parinibbānato chattiṃsādhike dvisate sampatte mahāmoggali puttatissatthero mahāmahindattheraṃ pesetvā sīhaḷadīpe sāsanaṃ patiṭṭhāpesi, tadā devānaṃ piyatissarājā mahāvihāraṃ kārāpetvā adāsi, sāsanavarañca ekāsitādhikāni dvivassasatāni vimalaṃ hutvā patiṭṭhahi, bhikkhusaṅghopi mahāvihāra vāsigaṇavasena ekatova aṭṭhāsi, tato pacchā abhayagirivāsije tavanavāsivasena dvedhā hutvā bhijji, jinacakke aṭṭhasattasatādhike sahasse sampatte sirisaṅghabodhiparakkamabāhumahārājā udumbaragirivāsi mahākassapattherappamukhaṃ mahāvihāra vāsigaṇaṃ anuggahetvā yathāvutte dvegaṇe visodhesi, sāsanaṃ nimmalaṃ akāsi, tato pacchā vijayabāhuparakkamabāhurājūnaṃ dvinnaṃ kālepi sāsanaṃ nimmalaṃ hutvāyeva aṭṭhāsi, teneva byattappaṭibalabhikkhū āyācitvā sīhaḷadīpaṃ gantvā puna sikkhaṃ gaṇhā pessāmi, tesaṃ pana paramparavasena pavattānaṃ bhikkhūnaṃ vasena amhākaṃ rāmaññaraṭṭhe sāsanaṃ nimmalaṃ hutvā patiṭṭhahissatīti. Evaṃ pana cintetvā moggalānattheraṃ somattherañca sīhaḷadīpaṃ gamanatthāya yāci. Therāca sāsanappaṭiyattakammamidanti manasikaritvā paṭiññaṃ akaṃsu.

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.

Rājā ca dāṭhādhātupūjanatthāya bhikkhusaṅghassa pūjanatthāya bhūvanekabāhurañño paṇṇākāratthāya deyyadhammapaṇṇākāravatthūni paṭiyādetvā citradūtaṃ rāmadūtanti ime dve amacce dvīsu nāvāsu nāyakaṭṭhāne ṭhapetvā kaliyuge sattatiṃsādhike aṭṭhavassasate sampatte māghamāsassa puṇṇamito ekādasamiyaṃ sūravāre citradūtaṃ saddhiṃ moggalānattherappamukhehi bhikkhūhi ekāya nāvāya gamāpesi. Phagguṇamāsassa aṭṭhamiyaṃ sīhaḷadīpe kalambutitthaṃ pāyāsi.

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.

Rāmadūtaṃ pana tasmiṃyeva vasse māghamāsassa puṇṇamito dvādasamiyaṃ candavāre saddhiṃ somattherappamukhehi bhikkhūhi ekāya nāvāya gamāpesi. Ujukaṃ pana vātaṃ alabhitvā citramāsassa juṇhapakkhanavamiyaṃ sīhaḷadīpe valligāmaṃ pāyāsi.

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.

Tato pacchā tepi dve amaccā dvīsu nāvāsu ābhatāni dātabbapaṇṇākāravatthūni sandesapaṇṇāni ca bhūvanekabāhurañño bhikkhūsaṅghassa ca adāsi. Raññā pesitabhikkhūnañca sandesapaṇṇe kathitaniyāmeneva kalyāṇiyaṃ nāma nadiyaṃ udakukkhepasīmāyaṃ sāmaṇerabhūmiyaṃ patiṭṭhāpetvā puna upasampadakammaṃ akaṃsu.

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.

Upasampajjitvā ca bhūvanekabāhurājā nānāppakāre bhikkhūnaṃ sāruppe parikkhāre datvā idaṃ pana āmisadānaṃ yāva jīvitapariyosānāyeva paribhuñjitabbaṃ bhavissati, nāmalañchaṃ pana na jīrissatīti katvā rāmadūtassa nāvāya pakhānabhūtassa somattherassa sirisaṅghabodhisāmīti nāmaṃ adāsi. Avasesānaṃ pana dasannaṃ therānaṃ kittisirimeghasāmi parakkamabāhusāmi buddhaghosasāmi sīhaḷadīpavisuddhasāmi guṇaratanadharasāmī jinālaṅkārasāmi ratanamālisāmi saddhammatejasāmi dhammarāmasāmi bhūvanekabāhusāmīti nāmāni adāsi.

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.

Citradūtassa [Pg.51] nāvāya pakhānabhūtassa moggalānattherassa dhammakittilokagarusāmīti nāmaṃ adāsi. Avasesānaṃ pana sirivanaratanasāmi maṅgalattherassāmi kalyāṇatissassāmi candagirisāmi siridantadhātusāmi vanavāsitissasāmi ratanalaṅkārasāmi mahādevasāmi udumbaragirisāmi cūḷābhayatissasāmīti nāmāni adāsi. Bāvīsatiyā pana pacchā samaṇānaṃ nāmaṃ na adāsi. Abhinavasikkhaṃ pana sabbesaṃyeva adāsi.

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.

Tato pacchā cetiyapūjanādīni katvā taṃtaṃkiccaṃ nipphādetvā puna āgamaṃsu. Bhūvanekabāhurājā citradūtaṃ evamāha, rāmādhipatirañño paṇṇākāraṃ paṭidātuṃ icchāmi, paṭidūtañca pesetuṃ tāva tvaṃ āgamehīti. Evaṃ pana vatvā pacchā āgamanakāle caṇḍavātabhayena mahāsamuddamajjhe nāvā avagacchati. Tena sīhaḷaraññā pesitanāvāya sabbe sannipatitvā āruhitvā āgacchantā tīṇi divasāni atikkamitvā puna caṇḍavātabhayena agambhīraṭṭhāne silāya ghaṭṭetvā laggitvā gantuṃ asakkuṇitvā ekaṃ uḷumpaṃ bandhitvā jaṅgheneva agamaṃsu. Sīhaḷarañño ca dūto paṇṇākāraṃ datvā paccāgamāsi. Bhikkhūsu ca bhikkhū antarāmaggeyeva maccu ādāya gacchati. Aho aniccā vata saṅkhārāti. Honti cettha,–

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:

Imesaṃ pana āraddhaṃ, na kiccaṃ yāva niṭṭhitaṃ;

Na tāva ādiyissanti, maccu natthi āpekkhanā.

"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."

Nikkāruṇiko hi esa, balakkārena ādiya;

Rodamānaṃva ñātīnaṃ anicchantaṃva gacchatīti.

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

Rāmādhipatirājāca tesaṃ bhikkhūnaṃ pattakāle haṃsāvatīnagarassa pacchimasmiṃ disābhāge narasūrena nāma amaccena paribhutte gāmakhette pāḷiaṭṭhakathāḷīkādayo punappunaṃ passitvā upaparikkhitvā sīmasamūhanasīmasammutikammāni kārapesi. Sīhaḷadīpe bhagavatā nhāyitapubbāya kalyāṇiyā nāma nadiyaṃ udakukkhepasīmaṃ katvā tattha mahāvihāravāsīnaṃ bhikkhūnaṃ santike upaladdhaupasampadabhāvehi bhikkhūhi katattā kalyāṇīsīmāti samaññaṃ akāsi. Iccevaṃ rāmādhipatirājā pattalaṅke bhikkhū nissāya sāsanaṃ suṭṭhu patiṭṭhitaṃ akāsi. Kaliyugassa aṭṭhatiṃsādhikaaṭṭhavassasatakālato yāva ekacattālīsādhikaaṭṭhavassasatā tesaṃ bhikkhūnaṃ vaṃse asītimattā gaṇapāmokkhattherā ahesuṃ. Tesaṃ sissajātāni pana chabbisādhikāni dvisatāni catusahassāni dasasahassāni ahesuṃ. Evaṃ bhagavato sāsanaṃ rāmaññaraṭṭhe vuḍḍhiṃ rāmaññaraṭṭhe vuḍḍhiṃ virūḷiṃ vepullamāpajjiti.

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.

Idaṃ rāmaññaraṭṭhe sattamaṃ sāsanassa patiṭṭhānaṃ.

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

Yadā pana arimaddananagare anuruddho nāma rājā sudhammapuraṃ sarājikaṃ abhibhavitvā viddhaṃsi, tadā rāmaññaraṭṭhaṃ rājasuññaṃ hutvā patiṭṭhahi. Rāmaññaraṭṭhe muttimanagare soṇuttaravaṃso eko gaṇo, sivalivaṃso eko, tāmalindavaṃso eko, ānandavaṃso eko, buddhavaṃso eko, mahānāgavaṃso ekoti chaggaṇā visuṃ visuṃ hutvā aṭṭhaṃsu nānāsaṃvāsakā nānānikāyā.

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.

Dhammacetiyaraññā pana kārāpitasāsanampi abhijjamānaṃ hutvā aṭṭhāsi. Samānasaṃvāso ekanikāyoyeva ahosi. Haṃsāvatīmuttimasuvasena tīṇipi rāmaññaraṭṭhāni sunāparanta saṅkhātena ekābaddhāni hutvā tiṭṭhanti. Pubbeca marammaraṭṭhindarājūnaṃ āṇāpavattanaṭṭhānāni ahesuṃ[Pg.53]. Tasmā marammaraṭṭhato ekacce bhikkhū rāmaññaraṭṭhaṃ gantvā kalyāṇīsīmāyaṃ puna sikkhaṃ gaṇhiṃsu. Dhammacetiyaraññākārāvitasāsanaṃ sakalaṃ marammaraṭṭhampi byāpetvā ogāhetvā tiṭṭhati.

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.

Rāmaññaraṭṭhe soṇuttarattherānaṃ sāsanaṃ patiṭṭhāpitakālato paṭṭhāya yāva sudhammapure manohariraññā arahantānaṃ saṃvijjamānatā veditabbā. Tato pacchā pana uttarā jīvāriyāvaṃsamahākāḷaprānadassittherānaṃ kāle lokiyajjhānābhiññālābhiyoyeva saṃvijjaṃsūti. Adhunā pana tīsupi rāmaññaraṭṭhesu dhammacetiyaraññā kārāvitasāsanaṃyeva tiṭṭhati. Etthaca hetuphalasambandhavasena ādiantavasene ca sāsanavaṃsaṃ paññāya tulayitvā āditova dassitehi tīhi nayehi yathāpaveṇī ghaṭṭiyati, tathā gaṇheyyāti. Ayañca sāsanavaṃso lajjipesalasikkhākāmānaṃyeva vasena vutto, nālajjīnaṃ vasenāti daṭṭhabbo.

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.

Tāya ca theraparamparāya muttimanagaravāsimedhaṅkaratthero lokadīpakasāraṃ nāma ganthaṃ akāsi. Haṃsāvatīnagaravāsī pana ānandatthero madhusāratthadīpaniṃ nāma abhidhammaṭīkāya saṃvaṇṇanaṃ, haṃsāvatīnagaravāsīyeva dhammabuddhatthero kavissāraṃ nāma chandovaṇṇanaṃ, haṃsāvatīnagaravāsīyeva saddhammālaṅkāratthero paṭṭhānasāradīpaniṃ nāma pakaraṇaṃ, tatheva aññataro thero apheggusāraṃ nāma ganthaṃ akāsi. Evaṃ anekappakārānaṃ ganthakārānaṃ mahātherānaṃ vasanaṭṭhānaṃ hutvā sāsanaṃ ogāhetvā virūḷaṭṭhānaṃahosīti.

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.

Iti sāsanavaṃse suvaṇṇabhūmisāsanavaṃsakathāmaggā nāma

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

Tatiyo paricchedo.

The Third Chapter.

4. Yonakaraṭṭhasāsanavaṃsakathāmaggo

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

4. Idāni pana yonakaraṭṭhe sāsanassuppattiṃ kathessāmi[Pg.54]. Bhagavā hi veneyyahitāvaho yonakaraṭṭhe mamasāsanaṃ cirakālaṃ pabhiṭṭhahissatīti āpekkhitvā saddhiṃ bhikkhu saṅghena desacārikaṃ āhiṇḍanto labhuñjaṃ nāma nagaraṃ agamāsi. Tadā eko nesādo hariphalaṃ datvā taṃ paribhuñjitvā haribīje khipite pathaviyaṃ apatitvā ākāseyeva patiṭṭhāsi. Taṃ disvā sitaṃ patvākāsi. Tamatthaṃ disvā ānandatthero pucchi. Anāgate kho ānanda imasmiṃ ṭhāne mama dhātucetiyaṃ patiṭṭhahissati, sāsanaṃ virūḷamāpajjissatīti byākāsi. Bhagavatā pana hariphalassa bhuñjitaṭṭhānattāharibhuñjoti tassa raṭṭhassa nāmaṃ ahosi. Dvinnaṃ tāpasānaṃ ṭhapitaṃ jalasuttikaṃ paṭicca yonakānaṃ bhāsāya labhuñjoti nāmaṃ ahosi.

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.

Tadā tattha mapinnāya nāma ekissā mātikāya samīpe nisinno eko lavakulikajeṭṭhako attano puttaṃ sattavassikaṃ bhagavato niyyādetvā pabbājesi. Kammaṭṭhānānuyogavasena acireneva arahattaṃ pāpuṇi. Sattavassi kassaca sāmaṇerassa arahattaṃ sacchikataṭṭhānataṃ paṭicca yonakabhāsāya etaṃ ṭhānaṃ caṅgamaṅgha iti vuccati. Cirakāla vasena jaṅgamaṅgha iti vuccati. Tato paṭṭhāyayeva yonakaraṭṭhe sāsanaṃ patiṭṭhātīti.

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.

Idaṃ yonakaraṭṭhe paṭhamaṃ sāsanassa patiṭṭhānaṃ.

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

Sāsane pana pañcatiṃsādhike dvivassasate sampatte mahārakkhitatthero yonakaraṭṭhaṃ gantvā kambojakhemāvara haribhuñjāyuddhayādīsu anekesu raṭṭhesu sāsanaṃ patiṭṭhāpeti. Tāni hi sabbāni raṭṭhāni saṅgahetvā dassentehi aṭṭhakathācariyehi yonakalokanti okāsakālokavācakena sāmaññasaddena vuttaṃ. Pakati hesā ganthakārānaṃ yena [Pg.55] kenacākārena atthantarassa viññāpanāti.

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.

Mahārakkhitatthero ca saddhiṃ pañcahi bhikkhūhi pāṭaliputtato anilapathamaggena yonakalokaṃ āgantvā kāḷakārāmasuttena yonake pasādesi. Sattatisahassādhikapāṇasatasahassaṃ maggaphalālaṅkāraṃ adāsi. Santike cassa dasasahassāni pabbajiṃsu. Evaṃ so tatthasāsanaṃ patiṭṭhāpesi. Tathā ca vuttaṃ aṭṭhakathāyaṃ,–

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:

Yonakaraṭṭhaṃ tadā gantvā, so mahārakkhito isi;

Kāḷakārāmasuttena, te pasādesi yonaketi.

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

Tato paṭṭhāya tesaṃ sissaparamparā bahū honti, gaṇanapathaṃ vītivattā.

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

Idaṃ yonakaraṭṭhe mahārakkhitattherādayo paṭicca

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

Dutiyaṃ sāsanassa patiṭṭhānaṃ.

The second establishment of the Dispensation.

Yonakaraṭṭhe lakunnanagare jinacakke pañcavassasate maṇimayaṃ buddhappaṭimaṃ māpetvā visukammadevaputto nāgasenattherassa adāsi. Nāgesenatthero ca tasmiṃ paṭimamhi dhātu āgantvā patiṭṭhātūti adhiṭṭhāsi. Adhiṭṭhānavaseneva sattadhātuyo āgantvā tattha patiṭṭhahitvā pāṭihāriyaṃ dassesunti rājavaṃse vuttaṃ.

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.

Tañca vacanaṃ mama parinibbānato pañcavassasate atikkante ete uppajjissantīti milindapañhāyaṃ vuttavacanena kālaparimāṇavasena ca sameti. Yonakaraṭṭhe milindarañño kāle jinacakke pañcavassasateyeva nāgasenattheraṃ paṭissa jinacakkaṃ virūḷaṃ hutvā patiṭṭhāsi.

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.

Idaṃ yonakaraṭṭhe nāgasenattheraṃ paṭicca tatiyaṃ

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

Sāsanassa patiṭṭhānaṃ.

The establishment of the Dispensation.

Kaliyuge [Pg.56] pañcasaṭṭhivasselabhuñjanagarato saṅkamitvā kyuṅgaranagare māpikassa baññācomaṅgara nāmakassa rañño kāle majjhimadesato kassapatthero pañcahi therehi saddhiṃ āgacchi.

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.

Tadā so rājā vihāraṃ katvā tesaṃ adāsi. Sīhaḷadīpato ca dhātuyo ānetvā eko thero āgacchi. Dhātuto pāṭihāriyaṃ disvā pasīditvā labhuñjacetiya nidhānaṃ akāsi. Te ca there paṭicca yonakaraṭṭhe sāsana vaṃso āgato.

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.

Idaṃ yonakaraṭṭhe catutthaṃ sāsanassa patiṭṭhānaṃ.

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

Kaliyuge dvāsaṭṭhādhike sattasate sampatthe cinaraṭṭhindo rājā abhibhavitvā sakalampi yonakaraṭṭhaṃ saṅkhubbhitaṃ hoti. Tadā mahādhammagambhīratthero mahāmedhaṅkaratthe rocāti dve thero yonakaraṭṭhato saddhiṃ bahūhi bhikkhūhi sīhaḷadīpaṃ agamaṃsu. Tadā ca sīhaḷadīpe dubbhikkhabhayena abhibhūto hutvā tato syāmaraṭṭhe sokkatayanagaraṃ puna agamaṃsu.

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.

Tato pacchā lakunnanagaraṃ gantvā sāsanaṃ paggaṇhantānaṃ lajjipesalānaṃ bhikkhūnaṃ santike puna sikkhaṃ gaṇhiṃsu. Te ca thero syāmaraṭṭhe yonakaraṭṭhe ca sabbattha sāsanaṃ patiṭṭhāpesunti.

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.

Idaṃ yonakaraṭṭhe pattalaṅke dve there paṭicca pañcamaṃ

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

Sāsanassa patiṭṭhānaṃ.

The establishment of the Dispensation.

Kaliyuge pañcavīsādhike aṭṭhavassasate sampatte sirisaddhammalokapaticakkavattirājā labhuñjacetiyaṃ puna mahantaṃ katvā [Pg.57] tassa cetiyassa samīpe cattāro vihāre kārāpetvā mahāmedhaṅkarattherassa sāriputtattherassa ca adāsi. Tadāpi te dve therā sāsanaṃ parisuddhaṃ katvā patiṭṭhāpesunti.

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.

Idaṃ yonakaraṭṭhe mahāmedhaṅkarasāriputtatthere

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

Paṭicca chaṭṭhaṃ sāsanassa patiṭṭhānaṃ.

The sixth establishment of the Dispensation.

Kaliyuge tecattālīsādhike navavassasate sampatte haṃsāvatīnagare anekasetibhindo nāma rājā yonakaraṭṭhaṃ abhibhavitvā attano hatthagataṃ katvā bali bhuñjanatthāya jeṭṭhaputtassa anuruddhassa nāma rājakumārassa datvā bahūhi amaccehi saddhiṃ tattha gantvā anurājatāvena rajjaṃ kārāpesi. Sāsanañca visodhāpetuṃ saddhammacakkasāmittheraṃ tena saddhiṃ pahiṇi.

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.

Anekasetibhinno kira rājā yonakaraṭṭhaṃ vijayakāle paṭhamaṃ sāsanassa patiṭṭhānabhūtamidanti katvā taṃraṭṭhavāsino karamarānītabhāvena na aggahesīti.

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.

Yathāvuttattheravaṃsesu ca eko lakunnanagare araññavāsī thero tattha nagare ajja asukasmiṃ ṭhāne eko matoti gihīnaṃ kathetvā yathākathitaṃ bhūtaṃ hutvā ayaṃ abhiññālābhīti pākaṭo ahosi.

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.

Tasmiṃyeva ca nagare mahāmaṅgalo nāma thero anekasetibhindassa rañño yujjhituṃ āgatakāle anekasetibhindo rājā maṃ pakkosissati, samānajātikaṃ dūtaṃ pessessatīti pakkositakālato paṭhamamevavadi. Yathāvuttaniyāmeneva pakkosanato ayaṃ abhiññā lābhīti kitti ghoso ahosi.

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.

Tattha nagare ñāṇavilāsatthero saṅkhyāpakāsakaṃ nāma [Pg.58] pakaraṇaṃ akāsi. Taṃḷīkaṃ pana pattalaṅkattherassa vihāre vasanto sirimaṅgalonāma thero akāsi.

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.

Visuddhimaggadīpaniṃ pana saṃññvattaaraññavāsī uttarārāmo nāma eko thero. Maṅgaladīpaniṃ sirimaṅgalatthero. Uppātasantiṃ aññataro thero. Taṃ kira uppātasantiṃ sajjhāyitvā cīnarañño senaṃ ajinīti. Iccevaṃ yonakaraṭṭhe abhiññālābhīnaṃ ganthakārānañca therānaṃ ānubhāvena jinasāsanaṃ parisuddhaṃ hutvā patiṭṭhāti. Evaṃ hetuphalasambandhavasena ādi anta sambandhavasena ca yathāvuttehi tīhi nayehi theraparamparā ghaṭṭetvā gahetabbā.

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.

Iti sāsanavaṃse yonakaraṭṭhasāsanavaṃsakathā

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

Maggo nāma catuttho paricchedo.

The fourth chapter is named Maggo.

5. Navavāsīraṭṭhasāsanavaṃsakathāmaggo

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

5. Idāni vanavāsīraṭṭhe sirikhettanagarasāsanavaṃsaṃ vakkhāmi. Jinacakke hi ekādhike vassasate sampatte jaṭilo sakko nāgo garuḷo kumbhaṇḍo candī paramīsvarocāti ime satta sirikhettaṃ nāma nagaraṃ māpesuṃ. Tattha dvattapoṅko nāma rājā rajjaṃ kāresi. Tassa kira tīṇi akkhīni santīti. Tadā bhagavato sāvakā arahantā tisahassamattā tattha vasiṃsu. So rājā tesaṃ arahantānaṃ devasikaṃ catūhi paccayehi upatthambhi. Cha sarīradhātuyo ca ekekaṃ ekekasmiṃ nidahitvā cha cetiiyāni kārāpesi. Dakkhiṇabāhuṃ pana nidahitvā ekampi cetiyaṃ kārāpesi.

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.

Uṇhīsadhātuṃ pana kaṅgarannagarato ānetvā ekampi cetiyaṃ kārāpesi. Taṃ pana tāva na niṭṭhitaṃ. Pacchā anuruddharājā gahetvā arimaddananagaraṃ ānetvā caññiṅkhu nāma cetiye nidhānaṃ [Pg.59] akāsi. Tasmā rakkhitattherassa āgamanato pubbepi sāsanaṃ patiṭṭhāsīti daṭṭhabbaṃ. Tato pacchā sāsanaṃ dubbalaṃ hutvā aṭṭhāsi.

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.

Idaṃ vanavāsīraṭṭhe paṭhamaṃ sāsanassa patiṭṭhānaṃ.

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

Mahāmoggaliputtatissattherena pana pesito rakkhitatthero vanavāsīraṭṭhaṃ gantvā ākāse ṭhatvā anamataggapariyāyakathāya vanavāsike pasādesi. Kathāpariyosāne panassa saṭṭhisahassānaṃ dhammābhisamayo ahosi. Sattatisahassamattā pabbajiṃsu. Pañcavihārasatāni patiṭṭhāpesuṃ. Evaṃ so tattha sāsanaṃ patiṭṭhāpesi. Teneva aṭṭha kathāyaṃ –

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:

Gantvāna rakkhitatthero,Vanavāsiṃ mahiddhiko;

Antalikkhe ṭhito tattha,Desesi anamataggiyanti vuttaṃ.

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

Evaṃ vanavāsīraṭṭhe pubbeyeva sāsanaṃ ogāhetvā patiṭṭhahi. Na pana tāva sakalaṃ byāpetvā patiṭṭhahi.

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.

Idaṃ tāva vanavāsīraṭṭhe sirikhettanagare dutiyaṃ

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

Sāsanassa patiṭṭhānaṃ.

the establishment of the Dispensation.

Jinacakke pana tettiṃsādhike catuvassasate kukkuṭa sīso nāma eko rājā rajjaṃ kāresi. Tassa rañño kāle bhagavato sāvakā arahantā pañcasatamattā ahesuṃ. Tesampi so rājā devasikaṃ catūhi paccayehi upatthambhesi. Sotāpannasakadāgāmianāgāmino pana gaṇanapathaṃ [Pg.60] vītivattā ahesuṃ.

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.

Idaṃ vanavāsīraṭṭhe sirikhettanagare paramparābhatavasena

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

Tatiyaṃ sāsanassa patiṭṭhānaṃ.

the third establishment of the Dispensation.

Iccevaṃ vanavāsīraṭṭhe anekasatehi arahantattherehi sāsanaṃ puṇṇindusaṅkāsaṃ hutvā ativiya vijjotesi. Sāsanika ganthakārā pana mahātherā tattha na sandissanti. Arahantattherā pana rājūnaṃ āyācanaṃ ārabbha dhammasatthaṃ ekaṃ viracayiṃsūti porāṇā vadantīti. Iccevaṃ–

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—

Teca therā mahāpaññā,Paggahetvāna sāsanaṃ;

Sūriyo viya atthaṅgo,Upagā maccusantikaṃ.

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

Tasmā hi paṇḍito poso,Yāva maccu nacāgato;

Tāva puññaṃ kare niccaṃ,Mā pamajjeyya sabbadāti.

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

Iti sāsanavaṃse vanavāsīraṭṭhasāsanavaṃsakathāmaggo

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

Nāma pañcamo paricchedo.

The fifth chapter.

6. Aparantaraṭṭhasāsanavaṃsakathāmaggo

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

6. Idāni pana marammamaṇḍale aparantaraṭṭhe sāsanavaṃsaṃ vakkhāmi. Amhākañhi marammaraṭṭhe suppādakatitthe vāṇijagāme vasante cūḷapuṇṇa mahāpuṇṇedve bhātike paṭicca bhagavato dharamānasseva atirekavīsativassakālato pabhuti sāsanaṃ patiṭṭhāsi. Na pana tāva byāpetvā patiṭṭhāsi. Teneva puna sāsanassa patiṭṭhāpanatthāya mahāmoggaliputtatissatthero [Pg.61] yonakadhammarakkhitattheraṃ pesesīti.

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.

Bhagavā pana lohitacandanavihāraṃ paṭiggahetvā sattasattāhāni nisīditvā samāgatānaṃ devamanussānaṃ dhammarasaṃ adāsi. Sattāhesu ca ekasmiṃ ahu caturāsītipāṇasahassānaṃ dhammābhisamayo ahosi. Pañcasatamattehi ca pāsādehi āgacchanto antarāmagge saccabandhapabbate nisinnassa saccabandhassa nāma isino dhammaṃ desetvā chahi abhiññāhi saddhiṃ arahattaṃ pāpesi. Vāṇijagāme ca isidinnaseṭṭhi ādīnampi dhammarasaṃ pāyesi. Iccevaṃ saccabandhaisidinnamahāpuṇṇādayo paṭicca amhākaṃ marammamaṇḍale sāsanaṃ patiṭṭhāsi.

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.

Idaṃ marammamaṇḍale aparantaraṭṭhe paṭhamaṃ sāsanassa

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

Patiṭṭhānaṃ.

Establishment.

Bhagavato parinibbutato pañcatiṃsādhike dvivassasate sampatte tatiyasaṅgītiṃ saṅgāyitvā avasāne mahāmoggaliputtatissatthero attano saddhivihārikaṃ yonakadhammarakkhitattheraṃ saddhiṃ catūhi bhikkhūhi aparantaraṭṭhaṃ pesesi. Aparantaraṭṭhañca nāma amhākaṃ marammamaṇḍale sunāparantaraṭṭhameva. Tamatthaṃ pana heṭṭhā avocumhā.

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.

Yonakadhammarakkhitattheropi aparantaraṭṭhaṃ āgantvā aggikkhandhopamasuttena raṭṭhavāsīnaṃ pasādesi. Sattatimattānaṃ pāṇasahassānaṃ dhammarasaṃ pāyesi. Raṭṭhavāsino ca bahavo sāsane pabbajiṃsu. Rājakulatopi sahassamattā pabbajiṃsu. Itthīnaṃ pana atirekasaṭṭhisahassamattā pabbajiṃsu. Tañca na aggikkhandhopamasuttantaṃ sutvā pabbajantīnaṃ itthīnaṃ vasena vuttaṃ, atha kho ādito paṭṭhāya yāvacirakālā sāsanaṃ pasīditvā pabbajantīnaṃ itthīnaṃ vasena vuttanti daṭṭhabbaṃ. Kasmāti ce, itthīnaṃ bhikkhunīnaṃ santikeyeva pabbajituṃ yuttattā yonakadhammarakkhitattherena [Pg.62] ca saddhiṃ bhikkhunīnaṃ anāgatattā. Evaṃ cirakālaṃ atikkamitvā pacchā bhikkhuniyo āgantvā tāsaṃ santike pabbajitānaṃ vasena vuttanti daṭṭhabbaṃ. Sīhaḷadīpe anuḷādeviyo pabbajitakāle mahāmahindattherassa saṅghamittātheriyā pakkosanatā idha ñāpakāti. Evaṃ yonakadhammarakkhitattheraṃ paṭicca aparantaraṭṭhe sattānaṃ bahupakāro ahosi. Tenevaṭṭhakathāyaṃ–

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.

Aparantaṃ vigāhitvā, yonako dhammarakkhito;

Aggikkhandhūpamenettha, pasādesi jane bahūti.

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

Tatthāyaṃ adhippāya viseso gahetabbo. Kathaṃ. Aggikkhandhopamasuttantaṃ nāma bhikkhūnaṃ paṭipattivasena vuttaṃ, taṃ bhikkhūnaṃyeva desetuṃ vaṭṭati, theropi tattha taṃ desesi, tasmā puṇṇasaccabandhādayo paṭicca bhagavato dharamānassa vīsativassakāleyeva sāsanaṃ aparantaraṭṭhe patiṭṭhahitvā kasmiñci kasmiñci ṭhāne bhikkhūnaṃ saṃvijjamānattā tesaṃ bhikkhūnaṃ saṅgahetvā desetuṃ pacchā āgatānañca bhikkhūnaṃ parisuddhācārataṃ viññāpetuṃ aggikkhandhopamasuttaṃ thero desesīti. Evañca sati arimaddananagare samaṇakuttakānaṃ saṃvijjamānabhāvaṃ vakkhamānena vacanena sameti.

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.

Idaṃ marammamaṇḍale aparantaraṭṭhe dutiyaṃ

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

Sāsanassa patiṭṭhānaṃ.

The establishment of the Dispensation.

Yasmā pana buddhe, bhagavā puṇṇattherassa yācanamārabbha aparantaraṭṭhaṃ āgantvā vāṇije hi kārite candanavihāre vasitvā ekasmiṃ samaye ānandena pacchāsamaṇena tambadīparaṭṭhampi desacārikaṃ āhiṇḍi. Āhiṇḍitvā arimaddananagaraṭṭhānasamīpaṃ patvā pabbatamuddhani ṭhatvā anāgate kho ānanda imasmiṃ padese sammuti nāma rājā arimaddanaṃ nāma nagaraṃ māpessati[Pg.63], tasmiñca nagare mama sāsanaṃ virūḷaṃ hutvā patiṭṭhahissatīti byākāsi. Ayamattho porāṇavedapātthakesu vutto.

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.

Yonakadhammarakkhitatthero ca aparantaraṭṭhaṃ āgantvā tambadīparaṭṭhampi āhiṇḍitvā tambadīparaṭṭhavāsīnampi dhammarasaṃ pāyesiyeva. Ayamattho khattiyakulato eva purisasahassāni pabbajiṃsūti aṭṭhakathāyaṃ vuttattā viññāyati. Tadā hi aparantaraṭṭhe khattiyo natthi, tambadīparaṭṭhindoyeva taṃ anusāsetvā ati vasati, khattiye ca āsante kuto khattiyakulāni bhavissanti, teneva tambadīparaṭṭhato purisasahassāni pabbajiṃsūti viññātabbaṃ. Tasmā tambadīpikasāsanavaṃsampi idha vattuṃ yujjati.

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.

Tenidāni tambadīpikāsāsanavaṃsaṃ pavakkhāmi. Amhākañhi marammamaṇḍale tambadīparaṭṭhe arimaddananagare sammutirājā nāma bhūpālo rajjaṃ karesi. Tato paṭṭhāya yāva anuruddharaññā samathi nāmake dese nisinnānaṃ tiṃsamattānaṃ samaṇakuttakānaṃ saṭṭhisahassamattānaṃ sissānaṃ ovādaṃ datvā cariṃsu.

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.

Tesaṃ pana samaṇakuttakānaṃ ayaṃ vādo,- sace yo pāṇātipātaṃ kareyya, so īdisaṃ parittaṃ bhaṇanto tamhā pāpakammā parimucceyya, sace pana yo mātāpitaraṃ hantvā anantariyakammato parimuccitukāmo bhaveyya, īdisaṃ parittaṃ bhaṇeyya, sacepi puttadhitānaṃ āvāhavivāhakammaṃ kattukāmo bhaveyya, ācariyānaṃ paṭhamaṃ niyyādetvā āvāhavivāhakammaṃ kātabbaṃ, yo idaṃ cārittaṃ atikkameyya, bahu apuññaṃ pasaveyyāti evamādīhi micchāvādehi attano attano upagatānaṃ ovādaṃ adaṃsu. Tamatthaṃ sutvā anuruddharājā paricitapuñño tesaṃ vādaṃ na ruci. Ayaṃ tesaṃ micchāvādoti.

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.

Tadā [Pg.64] ca arimaddananagare arahanto nāma thero āgantvā sāsanaṃ patiṭṭhāpesi. Ayaṃ arahantattherassa aṭṭhuppatti,– rājavaṃsāgataparittanidānāgatasāsanappaveṇiyāgatavasena tividhā hoti.

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.

Tatthāyaṃ rājavaṃsāgataṭṭhuppatti,– tadā hi sunāparantatambadīparaṭṭhesu sabbena sabbaṃ sabbadā thiraṃ sāsanaṃ na tāva patiṭṭhāsi. Teneva bhagavato byākataniyāmena sāsanaṃ patiṭṭhāpessāmāti cintetvā mahātherā sakkassa devānamindassa santikaṃ gantvā sāsanaṃ anuggahituṃ samatthaṃ puggalaṃ dehīti yāciṃsu. Sakkoca devānamindo tāvatiṃsabhavane ekaṃ devaputtaṃ yācitvā ekissā brāhmaṇiyā kucchimhi paṭisandhiṃ gaṇhāpesi. Dasamāsaccayena vijāyanakāle sīlabuddhi nāma thero anurakkhitvā vaye sampatte pabbājesi. Tīsu piṭakesu ativiya cheko hutvā arahattaṃ pāpuṇi. Arahantoti nāmena pākaṭo ahosi.

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.”

Soca thero marammamaṇḍale jinasāsanaṃ vijjotāpetuṃ arimaddananagaraṃ āgantvā nagarato avidūre ekasmiṃ araññe nisīdi. Tadā sakko devānamindo ekaṃ nesādaṃ palobhetvā tassa theraṃ dassesi. Atha nesādassa etadahosi,– ayaṃ pana amanusso yakkho bhaveyya, sace pana manusso bhaveyya, evaṃ sati milakkhujātiko bhaveyyāti. Evaṃ pana cintetvā rañño dassanatthāya nagaraṃ ānesi. Thero ca aṭṭhaparikkhāre gahetvā anugacchi. Nesādā ca theraṃ ānetvā rañño dassesi.

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.

Rājā disvā santindriyo ayaṃ, na milakkhujātiko, imassa abbhantare sāradhammo atthi maññeti laddhasūriyobhāsaṃviya padumaṃ phullacittaṃ hutvā vīmaṃsetukāmo theraṃ āha,– attano sāruppaṃ āsanaṃ ñatvā nisīdāhīti.

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.”

Thero ca rājapallaṅkaṃ āruhitvā nasīdi. Rājā ca ayaṃ aggāsane [Pg.65] nisīdi, avassaṃ aggapuggalo bhaveyyāti cintetvā tvaṃ kassa ñāti, kassa bhisso, kuto āgatosīti pucchi. Thero ca evamāha,– lokasmiṃ yo navaguṇasampanno bhagavā sammāsambuddho, tassāhaṃ ñāti, sobhagavāyeva mamācariyo, bhikkhusaṅghassa nisinnaṭṭhānato āgatomhīti.

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.”

Rājā ca somanassappatto hutvā āha, tava ācariyena desitaṃ dhammaṃ ekadesato desehīti. Atha yathā siridhammāsokarañño nigrodhasāmaṇerena appamādadhammo desito, evaṃ appamādadhammaṃyeva thero desesi.

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.

Rājā ca puna āha,– kuhiṃ dāni sammāsambuddho nisīdati, tena pana desito dhammo katippamāṇo, tassa sāvakā pana katippamāṇā, tumhādisā aññe atthi vā mā vāti. Idāni amhākaṃ ācariyo sammāsambuddho parinibbuto, dhātuyoyeva idāni atthi, tena pana desito dhammo caturāsītidhammakkhandhasahassappamāṇo, sudhammapure piṭakattayaṃ yugaḷavasena tiṃsavidhā atthi, mayā añño paramattha sammutivasena duvidhopi saṅgho atthīti.

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.”

Taṃ sutvā rājā bhiyyosomattāya pasanno hutvā puna ārocesi,– mama bhante imasmiṃ paccakkhe natthi tayā añño nātho, ajjabhagge pāṇupetaṃ maṃ upāsakoti dhārehi, tava ovādaṃ ahaṃ sirasā paṭiggaṇhissāmīti.

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.”

Tato pacchā araññakaṅgārahe ṭhāne vihāraṃ kārāpetvā adāsi. Samaṇakuttakānampi vādaṃ bhindi, yathā pana suvaṇṇapātiṃ labhitvā suvaṇṇabhājanaṃ labhitvā mattikābhājananti. Sakalepi ca raṭṭhe samaṇakuttakānaṃ vādaṃ jahāpesi. Tasmiñca kāle samaṇakuttakā hīnalābhā hutvā therassa upanāhaṃ bandhiṃsu. Te pana samaṇakuttakā araññe nissāmikāviya [Pg.66] koleyakā sunakhā anāthā hutvā kāyikacetasikadukkhaṃ labhiṃsu.

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.

Rājā ca tamatthaṃ ñatvā yathā samaṇakuttakā nābhibhavanti, tathā ārakkhaṃ ṭhapesi. Te ca samaṇakuttake setavatthaṃ nivāsāpetvā āvudhagāhayodhabhāvena rājakamme niyojāpesi. Thero ca sāsane pasanne jane pabbājetvā upasampādetvā sāsanaṃ visodhāpesi. Rājā ca imasmiṃ raṭṭhe porāṇikā rājāno samaṇakuttakānaṃ vādaṃ gahetvā rajjaṃ kāresuṃ, sace hi pana tesaṃ anatthakarajjaṃ puna gaṇhāpetuṃ sakkuṇeyyaṃ, evaṃ sati ahaṃ tesaṃ anatthakarajjaṃ apanetvā sātthakarajjaṃ gaṇhāpetumicchāmīti anusocīti.

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.”

Ayaṃ pana parittanidānāgataṭṭhuppatti, –

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

Sīhaḷadīpe kira vippavāsīnagare nisinno eko bhikkhuupadvārāvatīnagaraṃ gantvā pariyattiṃ uggaṇhi. Tato pacchā sudhamma puraṃ gantvā pariyattiṃ uggaṇhi. Tasmiñca kāle sirikhettanagare pāṭalirukkhe eko gantho atthīti sutvā sudhammapurato sirikhettanagaraṃ agamāsi. Antarāmagge luddhako theraṃ passitvā ayaṃ yakkhoti maññitvā gahetvā anuruddharañño dassesi.

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.

Tadā rājā theraṃ pucchi,– ko pana tvanti. Ahaṃ mahārāja gobhamassa sāvakoti. Puna rājā pucchi,–tiṇṇaṃ pana ratanānaṃ kīdisoti. Thero āha,– mahosadhapaṇḍitoviya mahārāja buddho daṭṭhabbo, umaṅgoviya dhammo, videhasenā viya saṅghoti. Evaṃ upamāhi pakāsito rājā puna pucchi,–kiṃ nukho ime gotamassa sāvakāti. Na kho mahārāja ime gotamassa sāvakā, ime pana amhehi visabhāgā samaṇakuttakāye vāti. Evaṃ vutte tato paṭṭhāya te samaṇakuttake vijahi, tiṇaṃ viya nātimaññi. Pāṭalirukkhasu siratopi [Pg.67] laddhaṃ tesaṃ ganthaṃ laddhaṭṭhāneyeva agginā jhāpesi. Tampi ṭhānaṃ yāvajjatanā aggijhāpanathalanti pākaṭanti.

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’.

Thero ca vimāna vatthuṃ rañño desesi. Rājā ca pasīditvā sirikhettanagarato arimaddananagaraṃ paccāgamanakāle ānesi.

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.

Idaṃ pana pāṭalisusire laddhaganthassa kāraṇaṃ,- tesañhi samaṇakuttakānaṃ abbhantare eko upāyaccheko samaṇakuttako attano vādānurūpaṃ ganthaṃ katvā sirikhettanagare dvattiṃsaratanakkhandhassa pāṭalirukkhassa susire pavesetvā punappunaṃ udakena temetvā mattikāya limpetvā puna tacaṃ uppādetvā uṭṭhāpesi. Tadā mayaṃ supine pāṭalirukkhe sāragantho atthabyañjanasampanno eko atthītii passāmāti kolāhalaṃ uppādesuṃ. Taṃ sutvā rājā sirikhettanagaraṃ gantvā taṃ pāṭalirukkhaṃ bhinditvā gavesento taṃ ganthaṃ labhi. Ganthe pana sakavādavasena samaṇakuttakasāmaññatā īdisāyeva, ete gotamāsāvakā hontii, etesaṃyeva ācāro saggamaggapathabhūtoti evamādīhi kāraṇehi vuttaṃ. Rājā ca pasīditvā samaṇakuttakānaṃ bahūni dātabbāni adāsi. Tato pacchā therassa dhammakathaṃ sutvā taṃ agginā jhāpesīti evaṃ samaṇakuttakānaṃ vacanaṃ sutvā sirikhettanagaraṃ gantvā arimaddananagaraṃ paccāgacchanto theraṃ ānesīti daṭṭhabbaṃ. Arimaddananagaraṃ sampattakāle jetavanaṃ nāma vihāraṃ kārāpetvā adāsi. Thero ca tattha sāsānaṃ visodhetvā nisīdi. Rājā devasikaṃ udakaṃ ānetvā aggamahesī pana devasikaṃyeva piṇḍapātaṃ ānetvā bhojesi. Uppannakaṅkhā kālepi taṃtaṃkaṅkhāṭṭhānaṃ pucchīti.

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.

Ayaṃ pana sāsanappaveṇiyāgataṭṭhuppatti,–

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

Sudhammapure hi samāpattilābhī anomadassī nāma thero [Pg.68] soṇuttarattherānaṃ vaṃsānurukkhaṇavasena saddhiṃ pañcahi bhikkhu satehi nisīdi. Tassa pana padhānasisso adhisīlonāma, tassa padhānasisso prānadassī nāma, tassa padhānasisso kāḷo nāma, tassa padhānasisso arahanto nāma, tassa padhānasisso ariyavaṃso nāmāti.

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.

Idañca vacanaṃ-ko panesa uttarājīvamahātheroti. Ayañhi thero rāmaññadesiyaputto ariyavaṃsattherassa sisso. Ariyavaṃsatthero pana kappuṅganagaravāsī mahākāḷattherassa sisso. So pana sudhammanagaravāsino prānadassī mahātherassa sissoti kalyāṇī silālekhane vuttavacanena na sameti. Evampi sati yathicchita adhippāyo na nassatīti daṭṭhabbaṃ.

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.

Evaṃ nānācariyānaṃ vādo nānākārena dissamānopi arahantattherassa arimaddananagare sāsanaṃ anuggahetvā patiṭṭhānatāyevettha pamāṇanti katvā nāvamaññitabbo. Sabbesañhi ācariyānaṃ vādepi arahantatthero arimaddananagaraṃ āgantvā sāsanaṃ patiṭṭhāpesīti attho icchitabboyevāti.

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.

Arahantatthero pana mūlanāmena dhammadassīti pākaṭo sudhammapuravāsī sīlabuddhittherassa sissoti daṭṭhabbo. So ca thero pubbeva pabbajjakālato catūsu vedesu sikkhitasippo. Pabbajitvā pana sāḷakathaṃ piṭakattayaṃ uggaṇhitvā pāraṃ gantvā sabbattha pākaṭo. Sokkatayanagaraṃ anetvā manussā pūjenti. Tattha dasavassāni vasitvā puna sudhammapuraṃ āgantvā araññavāsaṃ samādiyi.

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.

Tato pacchā jinacakke ekasaṭṭhādhike pañcasate sahasseca sampatte kaliyuge ekūnāsītādhike tisate sampatte anuruddharājā rajjaṃ pāpuṇi. Tadā arimaddananagare samaṇakuttakā [Pg.69] mayaṃ gotamasāvakāti vatvā tiṃsatiṃsavaggā hutvā nisīdiṃsu. Vaggavasena kira sahassamattāti. Anuruddharājā ca tesaṃ samaṇakuttakānaṃ āgāriyābrahmacariyādīni sutvā na pasīdi. Evampi paveṇiyā āgabhattā na pajahi. Arahantaṃ pana theraṃ passitvā tato paṭṭhāya tesaṃ samaṇakuttakānaṃ nibaddhavattāni bhinditvā sāsane pasīdi.

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.

Idaṃ marammamaṇḍale tambadīparaṭṭhe arimaddananagare arahantaṃ.

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

Nāma theraṃ paṭicca tatiyaṃ sāsanassa patiṭṭhānaṃ.

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

Tasmiñca kāle arahantatthero anuruddharājānaṃ āha,-tīsu sāsanesu pariyattisāsane tiṭṭhanteyeva paṭipatti sāsanaṃ tiṭṭhati, paṭipattisāsane tiṭṭhanteyeva paṭivedhasāsanaṃ tiṭṭhati, yathā hi gunnaṃ satepi sahassepi vijjamāne paveṇipa,likāya dhenuyā asati so vaṃso sāpaveṇī na ghaḷīyatii, evamevaṃ dhutaṅgadharānaṃ bhikkhūnaṃ satepi sahassepi vijjamāne pariyattiyā antarahitāya paṭivedho nāma na hoti, yathā pana nimikumbhiyo jānanatthāya pāsāṇa piṭṭhe akkharesu ṭhapitesu yāva akkharāni dharanti, tāva nidhikumbhiyo naṭṭhā nāma na honti, evamevaṃ pariyattiyā dharamānāya sāsanaṃ anantarahitaṃ nāma hoti, yathā ca mahato taḷākassa pāḷiyā thirāya udakaṃ na ṭhassatīti na vattabbaṃ, udake sati padumādīni pupphāni na pupphissantīti na vattabbaṃ, evamevaṃ mahātaḷākassa thirapāḷisadise tepiṭake buddhavacane sati udakasadisā paṭipattipūrakā kulaputtā natthīti na vattabbaṃ, tesu sati padumādipupphasadiso paṭivedho natthīti na vattabbaṃ, evaṃ ekantato pariyattimeva pamāṇaṃ, tasmā antamaso dvīsu pātimokkhasu vattamānesupi sāsanaṃ anantarahitameva, pariyattiyā antarahitāya suppaṭipannassāpi dhammābhisamayo natthi, anantarahitāya eva dhammābhisamayo atthi[Pg.70], idānipi amhākaṃ pariyattisāsanaṃ paripuṇṇaṃ natthi, sarīradhātuyo ca natthi, tasmā yattha pariyattisāsanaṃ sarīradhātuyo ca atthi, tattha paṇṇākārena saddhiṃ dūtaṃ pesetvā ānetabbā, evaṃ sati amhākaṃ raṭṭhe jinasāsanaṃ cirakālaṃ patiṭṭhahissatīti.

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."

Evaṃ pana bhante sati kattha yācissāmāti. Suvaṇṇabhūmiraṭṭhe mahārāja sudhammapure tīhi vārehi piṭakattayaṃ likhitvā ṭhapesi, sarīradhātuyo ca bahū tattha atthīti. Rājā evaṃ bhanteti paṭiggaṇhitvā bahū paṇṇākāre paṭiyādetvā rājalekhanaṃ likhitvā aṭṭhaṅgasamannāgataṃ ekaṃ amaccaṃ dūtaṃ katvā pesesi.

"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.

Sudhammapurindo manohari nāma rājāpi maccheracitto hutvā tumhādisānaṃ micchādiṭṭhīnaṃ ṭhāne piṭakattayaṃ sarīradhātuyo ca pahiṇituṃ na yuttā, tilokaggassa hi sammāsambuddhassa sāsanaṃ sammādiṭṭhīnaṃ ṭhāneyeva patiṭṭhahissati, yathā nāma kesarasīharājassa vasā suvaṇṇapātiyaṃyeva, na mattikābhājaneti.

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."

Dūtā paccāgantvā anuruddharañño tamatthaṃ ārocesuṃ. Taṃ sutvā anuruddharājā kujjhi, tattakakapāle pakkhittatilaṃviya taṭa taṭāyi.

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.

Atha rājā nadīmaggena nāvānaṃ asītisatasahassehi nāvikānaṃ yodhānaṃ aṭṭhakoṭīhi senaṃ byūhitvā thalamaggena saddhiṃ catūhi mahāyodhanāyakehi hatthīnaṃ asīti sahassehi assānaṃ navutiisatasahassehi yodhānaṃ asītikoṭiyā senaṃ byūhitvā sayameva yujjhituṃ sudhammaparaṃ gacchi.

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.

Taṃ sutvā manoharirājā sītatasito hutvā attano [Pg.71] bahū yodhe saṃvidahitvā sudhammapurayeva paṭisenaṃ katvā nisīdi.

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

Atha athabbaṇavede āgatappayogavasena punappunaṃ vāyamantāpi nagaramūlaṃ upasaṅkamituṃ na sakkā. Tadā rājā vedaññuno pucchi,–kasmā panettha nagaramūlaṃ upasaṅkamituṃ na sakkomāti. Vedaññuno āhaṃsu,-athabbaṇavedavidhānaṃ mahārāja atthi maññeti. Atha rājā pathaviyaṃ nidahitvā matakaḷevaraṃ uddharitvā mahāsamudde khipesi.

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.

Ekaṃ kira manussaṃ hindukulaṃ jeṅgunāmakaṃ kīṭaṃ khādāpetvā taṃ māretvā hatthapādādīni aṅgapaccaṅgāni gahetvā chinnachinnāni katvā nagarassa sāmantā pathaviyaṃ nadahitvā ṭhapesi. Tadā pana nagaraṃ upasaṅkamituṃ sakkā. Nagarañca pavisitvā anuruddharājā manoharirājānaṃ jīvaggāhaṃ gaṇhi. Sudhammapure porāṇikānaṃ rājūnaṃ paveṇīāgatavasena ratanamayamañjūsāyaṃ ṭhapetvā pūjitaṃ sahadhātūhi piṭakattayaṃ gahetvā manoharirañño santakānaṃ dvattiṃsahatthīnaṃ piṭṭhiyaṃ āropetvā ānesi.

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.

Arimaddananagaraṃ pana patvā dhātuyo ratanamayamañjūsāyaṃ ṭhapetvā sirisayanagabbhe ratanamañce sīsopadesassa samīpe ṭhapesi. Piṭakattayampi ratanamaye pāsāde ṭhapetvā bhikkhusaṅghassa uggahadhāraṇādiatthāya niyyādesi. Tato kira ānītaṃ piṭakattayaṃ uggaṇhantānaṃ ariyānaṃ sahassamattaṃ ahosīti.

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.

Sudhammanagaraṃ vijayitvā piṭakena saddhiṃ bhikkhusaṅghaṃ ānetvā sāsanassa patiṭṭhāpanaṃ jinacakke ekādhike chasate vassasahasse kaliyuge ca soḷasādhike catusate sampatteti silālekhanesu vuttaṃ.

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.

Anuruddharañño kāle puññānubhāvena tiiṇṇaṃ ratanānaṃ paripuṇṇattā [Pg.72] puṇṇagāmoti samaññā ahosi. Cirakālaṃ atikkante ṇṇakāraṃ lopavasena makārassa ca niggahita vasena pugamīti marammabhāsāya vohārīyatīti anāgatavaṃsarājavaṃsesu vuttaṃ.

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.

Anuruddharājāyeva cattāro mahāyodhe sīhaḷadīpaṃ pesetvā tatopi piṭakattayaṃ ānesi. Sīhaḷadīpato ānītapiṭakattayena sudhammapurato ānītapiṭakattayaṃ aññamaññaṃ yojetvā saṃsandetvā arahantatthero vīmaṃsesi. Tadā gaṅgādakenaviya yamunodakaṃ aññamaññaṃ anūnaṃ anadhikaṃ ahosi. Tehi piṭakehi aññānipi vaḍḍhetvā tipiṭakagabbhe ṭhapetvā pūjesi. Tesu tesu ṭhānesupi patiṭṭhāpesi.

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.

Manoharirājānampi mraṅkapā nāma dese upaṭṭhākehi saha ṭhapesi. Tassa ca kira rañño mukhaṃ viravitvā kathaṃ sallāpentassa mukhato obhāso pajjalitvā nikkhami. So kadāci kadāci anuruddharañño santikaṃ āgantvā gāravavasena vandanādīni akāsi. Tadā anuruddharañño lomahaṃso uppajji ubbiggo ca. Tasmā tassa rañño nitthejatthāya buddharūpassa cetiyassa bhattaṃ pūjetvā taṃ gahetvā manoharirañño bhājesi. Tadā tassa tadānubhāvo antaradhāyi. Manoharirājā saṃvegaṃ āpajjitvā saṃsāre saṃsaranto yāva nibbānaṃ na pāpuṇāmi, tāva paravase nānuvatteyyanti patthanaṃ akāsi. Sudhammapurato ābhataṃ attano santakaṃ manomaya maṇiṃ ekassa seṭṭhino santike vikkiṇitvā laddhamūlena pañcavāharajatena abhujitapallaṅkavasena ekaṃ mahantaṃ buddha bimbaṃ parinibbānākārena ekanti dve buddhappaṭibimbāni kārāpesi. Yāvajjatanā tāni santīti. Iccevaṃ anuruddharājā sudhammapurato [Pg.73] sīhaḷadīpato ca sāsanaṃ ānetvā arimaddananagare patiṭṭhāpesīti.

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.

Idaṃ amhākaṃ marammamaṇḍale tambadīparaṭṭhe arimaddananagare

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

Anuruddharājānaṃ paṭicca catutthaṃ sāsanassa patiṭṭhānaṃ.

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

Uttarājīvattheropi soṇuttarānaṃ vaṃsato sāsanaṃ gahetvā sudhammapurato arimaddananagaraṃ āgantvā sāsanaṃ patiṭṭhāpesi.

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

Idaṃ amhākaṃ marammamaṇḍale tambadīparaṭṭhe arimaddananagare uttarājīvattheraṃ paṭicca pañcamaṃ sāsanassa patiṭṭhānaṃ.

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.

Uttarājīvattherassa sīhaḷadīpaṃ gatakāle tena saddhiṃ gataṃ chappadaṃ nāma sāmaṇeraṃ sīhaḷadīpeyeva sīhaḷadīpikā pabbajiṃsu. Pabbajitvā ca chappadasāmaṇero pariyattiṃ uggaṇhitvā dasavassaṃ tattha vasitvā arimaddananagaraṃ paccāgacchi. Sivalittherañca tāmalindattherañca ānandattherañca rāhulatthe rañca anesi. Te pana therā tipiṭakadharā honti byattā dakkhā ca. Ayañcattho vitthārena heṭṭhā vutto.

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.

Arimaddananagaraṃ patvā arimaddana vāsīhi bhikkhūhi saddhiṃ vinayakammāni akatvā puthu hutvā nisīdiṃsu. Narapatirājā ca tesu theresu ativiya pasīdi. Erāvatīnadiyaṃ uḷumpaṃ bandhitvā tattheva upasampadakammaṃ kārāpesi. Cirakālaṃ atikkamitvā so gaṇo vuḍḍhi hutvā uppajji.

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.

Narapatirājā ca te there saddhiṃ saṅghena nimantetvā mahādānaṃ adāsi. Tadā chaṇe ākappasampannaṃ rūpasobhaggappakkaṃ ekaṃ nāṭakittiṃ disvā rāhulatthero paṭibaddhacitto lepe laggitavānaroviya kaddame laggitamātaṅgoviya ca kāma guṇalepakaddamesu laggito sāsane viramitvā hī nāyāvattītuṃ ārabhi. Maraṇanti karogena abhibhūto viya [Pg.74] atekiccho hutvā sesattheresu ovādaṃ dinnesu pinādiyi. Tadā sesattherā taṃ evamāhaṃsu,-mā tvaṃ ekaṃ taṃ paṭicca sabbepi amhe lajjāpetuṃ na arahasi, mā idha hīnāyā vattehi, mallārudīpaṃ gantvā yathāruciṃ karohīti pesesuṃ. Rāhulatthero ca kusimatitthato nāvaṃ āruyha mallārudīpaṃ agamāsi. Mallārudīpaṃ pattakāle mallārurājā vinayaṃ jānitukāmo saha ṭīkāya khuddasikkhāpakaraṇaṃ tassa santike uggaṇhitvā ekapattamattaṃ maṇiṃ adāsi. Soca taṃ labhitvā hīnāyāvattīti. Honti cettha,-

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:

Atidūreva hotabbaṃ, bhikkhunā nāma itthibhi;

Itthiyo nāma bhikkhūnaṃ, bhavanti idha verino.

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

Tāva tiṭṭhantu duppaññā, mayaṃ porāṇikāpi ca;

Mahāpaññā vināsaṃ, pattā haritacādayo.

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

Tasmā hi paṇḍito bhikkhu, antamasova itthibhi;

Vissāsaṃ na kare loke, rāgo ca duppavāritoti.

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

Sesesu ca theresu chappado nāma thero paṭhamaṃ kālaṅkato. Sivalitāmalindānandattherāyeva tayo pariyattiuggahaṇadhāraṇādivasena sāsanaṃ upatthambhetvā arimaddananagare nisīdiṃsu. Ekasmiñca kāle rājā tesaṃ tiṇṇaṃ therānaṃ ekekaṃ hatthiṃ adāsi. Sivalitāmalindattherā paṭiggahetvā vane vissajjāpesuṃ. Ānandatthero pana kiñcipuranagaraṃ pahiṇitvā ñātakānaṃ dehīti kusimatitthaṃ gantvā nāvaṃ āropesi. Taṃ kāraṇaṃ ñatvā sivalitāmalindattherātaṃ evamāhaṃsu,– mayaṃ pana āvuso hatthīnaṃ sukhatthāya vane vissajjema,tvaṃ pana adhammikaṃ karosīti. Kinnāma bhante ñābhakānaṃ saṅgaho na vaṭṭati, nanu ñātakānañca saṅgahoti bhagavatā vuttanti.

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'?"

Therā [Pg.75] āhaṃsu,-sace tvaṃ amhākaṃ vacanaṃ nakareyyāsi,bhava icchānurūpaṃ karohi, mayaṃ pana tayā saddhiṃ saṃvāsaṃ na karissāmāti visuṃ nisīdiṃsu.

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.

Tato paṭṭhāya dve gaṇā bhijjiṃsu. Tato pacchākāle atikkante tāmalindatthero bahussutānaṃ byattibalānaṃ sissānaṃ anuggahatthāya gahaṭṭhānaṃ santike ayaṃ bahussuto ayaṃ mahāpaññoti evamādinā vacīviññattiṃ samuṭṭhāpeti, evaṃ kate kulaputtā sulabhapaccayavasena sāsanassa hitaṃ āvahibhuṃsakkhissantīti katvā. Taṃ kāraṇaṃ sutvā sivalitthero evamāha,- kasmā tvaṃ vacīviññattiṃ samuṭṭhāpetvā buddhappaṭikucchitaṃ kammaṃ karosīti. Bhagavatā attano atthāyayeva vacīviññattiṃ paṭikkhittā, ahaṃ pana paresaṃyeva atthāya vacīviññattiṃsamuṭṭhāpemi, nāttano atthāya, sāsanassa hi vepullatthāya evaṃ vacīviññattiṃsamuṭṭhāpemi. Sivalittheropi na tvaṃ mama vacanaṃ karosi, yaṃ yaṃ tvaṃ icchasi, taṃ taṃ karohi, ahaṃ pana tayā saddhiṃ saṃvāsaṃ nakarissāmīti visuṃ hutvā saddhiṃ sakapakkhena nisīdi. Tato paṭṭhāya tayo gaṇā bhijjiṃsu.

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.

Evaṃ arimaddananagare arahantattherassa eko vaṃso, sivalittherassa eko, tāmalindattherassa eko, ānandattherassa ekoti cattāro gaṇā ahesuṃ.

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.

Tesu arahantattheragaṇo sudhammapurato paṭhamaṃ āgatattā purimagaṇoti vohāriyati, aññe pana pacchā āgatattā pacchāgaṇāti.

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.

Sivalitthero arimaddananagare yāvījīvaṃ sāsanaṃ paggaṇhitvā kaliyuge navutādhike pañcavassasate kāle kālamakāsi.

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.

Ānandatthero pana arimaddananagareyeva catucattālīsa vassāni [Pg.76] sāsanaṃ paggaṇhitvā chanavutādhike pañcavassasate kāle kālamakāsi.

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.

Tāmalindattheropi yāvajīvaṃ sāsanaṃ paggaṇhitvā aṭṭhana vutādhike pañcavassasate kāle kālamakāsīti. Aho saṅkhārasabhāvoti.

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!

Seyyathājagarasseva, nābhiyā cakkamaṇḍale;

Laggo saso samitvāpi, disaṃ gacchati taṃ mukhaṃ.

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

Tatheva sabbasattāpi, maccucakkesu laggitā;

Yāvajīvampi dhāvitvā, maccumukhaṃ upāgamunti.

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.

Iccevaṃ arimaddanapure arahantehi ca ganthakārehi ca puthujjanehi jinasāsanaṃ nabhe candoviya vijjotati.

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.

Tattha hi yadā anuruddharājā sudhammapurato sāsanaṃ ānesi, tadā arahantā chasatasahassamattā āgatā, sotāpannasakadāgāmianāgāmino pana gaṇanapathaṃ vīti vattāti.

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.

Chattaguhindassa nāma rañño kālepi himavante gandhamādanapabbatato aṭṭha arahantā piṇḍāya rājagehaṃ āgamaṃsu. Rājā ca pattaṃ gahetvā piṇḍapātena bhojetvā idāni kuto āgatatthābhi pucchi. Himavante mahārāja gandha mādanapabbatatoti. Atha rājā atippasanno hutvā idha temāsaṃ vassaṃ upagacchathāti yācitvā vihāraṃ kārāpetvā adāsi. Temāsampi antogehe nimantetvā piṇḍapātena bhojesi.

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.

Ekaṃ samayaṃ arahantānaṃ gandhamādanapabbate nandamūlaguhaṃ viya ekaṃ guhaṃ māpetvā dassehīti yāci. Te ca arahantā nandamūlaguhaṃviya ekaṃ guhaṃ iddhiyā māpetvā dassesuṃ[Pg.77]. Rājā ca tāya guhāya sadisaṃ ekaṃ guhaṃ kārāpesi. Nandamūlaguhākārena pana katattā nandāti nāmampi akāsi. Iccevaṃ chattaguhindassa rañño kāle gandhamādanapabbate nandamūlaguhato āgantvā arahantā sāsanaṃ patiṭṭhāpesuṃ.

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.

Arahantabhāvo ca nāmesa yathābhūtaṃ jānituṃ dukkaro, anupasampannānaṃ uttarimanussadhammadassanassa paṭikkhittattā, arahattaṃ vā patvāpi vāsanāya appajahitattā. Arahāpi hi samāno ahaṃ arahāti anupasampannānaṃ kathetuṃ na vaṭṭati, arahattaṃ patvāpi ekacco vāsanaṃ pajahituṃ na sakkā, pilindavacchattheravatthucettha ñāpakaṃ. Evaṃ loke arahanta bhāvo jānituṃ dukkaro. Teneva mahākassapattherassa upaṭṭhāko eko bhikkhu attano upajjhāyassa mahākassapattherassa santike vasitvāpi tassa arahanta bhāvaṃ na jāni.

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.

Mahākassapattherañhi ekena saddhivihārikena saddhiṃ araññavihārato gāmaṃ piṇḍāya carantaṃ antarāmagge pattā diparikkhāre gahetvā pacchā gacchantoyeva ekosaddhi vihāriko evamāha,–lokasmiṃ bhante arahā arahāti pākaṭo, sutamattovāhaṃ bhavāmi, na kadāci diṭṭhapubboti. Taṃ sutvā thero pacchā parivattatvā olokento parikkhāre āvuso gahetvā arahantassa pacchāgacchantoyeva arahantabhāvaṃ na jānātīti āhāti.

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.'

Arimaddananagarepi sīlabuddhipolloṅkasumedhattherādayopi arahantāyeva ahesuṃ. Narapatirājā hi khaṇitti pādapabbataṃ gantvā paccāgamanakāle antarāmagge ekissā mātikāya maṇobhāsaṃ disvā idha puññaṃ kāretukāmo sakko dasseti maññeti manasikaritvā cetiyaṃ kārāpessāmīti [Pg.78] tattha raṭṭhavāsīti samaṃ bhūmibhāgaṃ kārāpesi.

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.

Atha eko sīlabuddhi nāma thero evamāha,– puññaṃ mahārāja karissamīti idaṃ bhūmiparikammaṃ kārāpesi, evaṃ kārāpentassa te apuññaṃyeva bhavati, nopuññanti vatvā bahū sattā mā kilamantūti manasikatvā rañño daṇḍakammena tajjanatthāya raññā dinnaṃ piṇḍapātaṃ nabhuñji. Rājā ca sace tvaṃ mayā dinnaṃ piṇḍapātaṃ abhuñjitukāmo bhaveyyāsi, mama vijite vasantoyeva tvaṃ mama piṇḍapātā na mucceyyāsi, raṭṭhavāsīhipi dinnapiṇḍapāto mayhameva santako, nanu nāma mama piṇḍapātaṃyeva tvaṃ bhuñjasīti āha.

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

Sīlabuddhittheropi sace ahaṃ evaṃ bhaveyyāmi, sīhaḷadīpaṃ gantvā vasissāmīti cintetvā araññe vasi.

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.

Atha tamatthaṃ jānitvā nagaradvāre ārakkho eko yakkho rañño āgatakāle abhimukhaṃ ṭhitova bhayānakarūpaṃ nisīdi. Atha nānāvijjākammehi apanentopi na sakkā apanetuṃ.

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.

Atha rājā nimittapāṭhake pakkosāpetvā pucchi,-kena kāraṇena ayaṃ yakkho idha nisinnoti. Tvaṃ mahārāja sīlabuddhittheraṃ agāravavasena pubbe kathesi, yakkhāpi there ativiya pasannāti amhehi sutapubbā, taṃ paṭicca yakkho bhayānakarūpaṃ dassetvā nisinno bhavissatīti āha.

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.'

Rājāpi amacce āṇāpesi theraṃ pakkāsathāti. Thero nāgacchi. Sīhaḷadīpaṃyeva gamissāmīti ārabhi. Tamatthaṃ sutvā rājā ekaṃ caturaṅgapaccayaṃ nāma amaccaṃ pakkosāpetvā tvaṃ gantvā theraṃ pakkosāhīti pesesi. Caturaṅgapaccayo ca chekatāya ekaṃ suvaṇṇamayaṃ buddhappaṭibimbaṃ nāvāya ṭhapetvā mahāsamuddatitthaṃ agamāsi. Atha theraṃ sampāpuṇitvā [Pg.79] idāni idha bhagavā sammāsambuddho agamāsi, sīlabuddhitthero bhagavato sammāsambuddhassa dassanatthāya āgacchatūti dūtaṃ pesesi. Theropi bhagavato sammāsambuddhassa dassanatthāya āgacchatūti vacanaṃ paṭikkhipituṃ buddhagāravavasena avisahatāya āgacchīti.

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.

Porāṇikānaṃva therānaṃ, buddhe sagāravaṃ idha;

Paṇḍito gāravaṃ buddhe, kare pasannacetasāti.

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.

Nāvaṃ abhirūhitvā thero bhagavato sammāsambuddhassa vandanāmānapūjāsakkāradīni akāsi. Therassa evaṃ vandanāmānapūjāsakkārādīni karontasseva vegena nāvaṃ ānetvā gacchi. Atha caturaṅgapaccayo evamāha,– idāni bhante tumhākaṃ ācariyassa sammāsambuddhassa sāsanaṃ paggaṇhituṃ yuttoti. Rājā ca amaccehi parivārito paccuggacchi. Nāvāya therassa hatthe gahetvā rājagehaṃ ānesi. Dvāraṃ pattakāle yakkho pathaviyaṃ nisīditvā theraṃ vandi.

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.

Rājā rājagehaṃ patvā theraṃ nānābhojanehi bhojesi. Evañca avoca,–ajjatagge bhante tvamasi mamācariyo, bhagavatova ovādaṃ sirasā paṭiggahetvā anuvattissāmāti attano pañcaputtepi therassa adāsi. Te ca pañcakumārā therena saddhiṃ anuvattiṃsu. Thero te pakkosetvā vihāraṃ agamāsi. Antarāmagge kappiyapathaviyaṃ pañca parimaṇḍalākārāni likhitvā tesaṃ rājakumārānaṃ dassetvā nivattāpesi. Rājakumārā paṭinivattitvā taṃ kāraṇaṃ rañño ārocesuṃ. Rājā ca tumhākaṃ puññaṃ kārāpanatthāya dassetīti vatvā tulāvasena tehi rājakumārehi suvaṇṇaṃ samaṃ katvā tena suvaṇṇena mūlaṃ katvā bhagavato dharamānakāle [Pg.80] passenadikosalaraññā kārāpitaṃ candanappaṭibimbaṃviya visuṃ visuṃ paṭibimbaṃ kārāpesi.

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.

Tesaṃ nidhānaṭṭhānabhūtāni pañca cetiyānipi sakko kamma vidhāyako hutvā patiṭṭhāpesi. Ettha ca pubbe raññā pasīditvā therassa rājakumārā dinnā, mūlaṃ ratanattayassa datvā puna rājakumāre bhūjisse kāretukāmatāya thero evaṃ saññaṃ adāsīti daṭṭhabbaṃ.

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.

So ca sīlabuddhitthero arahantagaṇavaṃsoti daṭṭhabbo.

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

Arimaddananagareyeva narapati rañño kāle kassapo nāma thero desacārikaṃ caramāno polloṅkanāmakaṃ desaṃ, tadavasari. Atha dve mahallakapolloṅkā manussā there atippasannatāya dve putte upaṭṭhākatthāya niyyādesuṃ.

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.

Polloṅkamanussānaṃ atippasannataṃ paṭicca theropi polloṅkattheroti vohāriyati. Yadā ca pana so thero sīhaḷadīpaṃ gantukāmo ahosi, tadā sakko devānamindo byaggharūpaṃ māpetvā piṭṭhiyā yāva mahāsamuddatīraṃ ānesi. Mahāsamuddatīraṃ pana patvā nāvaṃ abhirūhitvā vāṇijehi saddhiṃ tari.

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.

Mahāsamuddamajjhe pana patvā sā nāvā na gacchi, niccalāva aṭṭhāsi. Atha vāṇijā mantesuṃ,-amhākaṃ nāvāya alakkhī pāpajano atthi maññeti. Evaṃ pana mantetvā salākādānaṃ akaṃsu. Yāva tatiyampi therasseva hatthe salākā pubbe katakammavipākavasena nipati. Idaṃ pana therassa pubbe katakammaṃ,-thero hi tato attabhāvato sattame bhave ekasmiṃ gāme kuladārako hutvā kīḷanatthāya ekaṃ sunakhaṃ nadiyaṃ otāretvā udake kīḷamāpesi. Evaṃ kīḷamantaṃ sunakhaṃ sayameva urena uggahetvā tīraṃ ānesīti evaṃ [Pg.81] pubbe katakammavipākavasena therasseva hatthe salākā nipati.

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.

Tadā vāṇijā udakapiṭṭhe khipiṃsu. Atha sakko devānamindo kumbhīlarūpaṃ māpetvā piṭṭhiyaṃ āropetvā ānesi. Thero yakkhadīpaṃ patvā andhacakkhukānaṃ yakkhānaṃ mettānubhāvena cakkhuṃ labhāpesi. Yakkhā ca therassa guṇaṃ ñatvā dve yakkhabhātike adaṃsu. Thero ca sīhaḷadīpaṃ gantvā mahācetiyarūpaṃ lohapāsādarūpaṃ sarīradhātuṃ mahābodhibijāni ca ānetvā paccāgamāsīti.

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.

Sumedhatthero ca halaṅkassa nāma nagarassa dakkhiṇadisābhāge mhattipāme puratthimāya anudisāya dinnanāmike vihāre vasi. Ṭhānassa pana nāmavasena therassopi dinnavihāro tveva nāmaṃ ahosi. Sopi thero paṃsukūliko lajjīpesalo sikkhākāmo jhānalābhī arahāyeva. So hi devasikaṃ devasikaṃ aṭṭhanavayojanappamāṇe pādacetiyaṃ gantvā vandi. Cetiyaṅgaṇavattañca akāsi. Tato āgantvā mhattigāme piṇḍāya cari. Idaṃ therassa nibaddhavattaṃ.

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.

Aparānipi vatthūni bahūni santi, sabbāni pana tāni vitthāretvā vattabbānipi ganthapāravabhayena na vakkhāma. Sabbānipi hi vuccamānāni ayaṃ sāsanavaṃsappadīpikā atippapañcā bhavissati.

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.

Sammāsambuddhassa hi parinibbānato yāvajjatanā therānaṃ paramparavasena saṅghaṭṭetvā ānayanamevettha adhippetaṃ. Yathāvuttāni pana vatthūni adhunā abhiññālābhīnaṃ puggalānaṃ akhettabhāvena pasaṅgañāṇappaṭibāhaṇatthaṃ arimaddananagare ca bahūnaṃ abhiññālābhīnaṃ puggalānaṃ nivāsaṭṭhānatā dassanatthaṃ vuttāni. Vuttañcetaṃ bhikkhunīkhandhakaṭṭhakathāyaṃ,–

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:–

Paṭisambhidāpattehi vassasahassaṃ sukkhavipassakehi vassasahassaṃ [Pg.82] anāgāmīhi vassasahassaṃ sakadāgāmīhi vassasahassaṃ sotāpannehi vassasahassanti evaṃ pañcavassasahassāni paṭivedhadhammo ṭhassatīti.

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.

Dīghanikāyaṭṭhakathāyaṃ pana saṃyuttanikāyaṭṭhakathāyañca paṭisambhidāpattehi vassasahassaṃ chaḷābhiññehi vassasahassaṃ tevijjehi vassasahassaṃ sukkhavipassakehi vassasahassaṃ pātimokkhena vassasahassanti vuttaṃ.

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.

Aṅguttaranikāyaṭṭhakathāyaṃ pana vibhaṅgakathāyañca buddhānaṃ parinibbānato vassasahassameva paṭisambhidā nibbattetuṃ sakkonti, tato paraṃ cha abhiññā, tatopi asakkontā tisso vijjā nibbattiṃsu. Gacchante kāle tāpi nibbattetuṃ asakkontā sukkhavipassakā honti. Eteneva nayena anāgāmino sakadāgāmino sotāpannāti vuttaṃ.

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.

Evaṃ nānānayehi aṭṭhakathāyapi āgatattā adhunā loke ariyapuggalā bhavituṃ na sakkāti na vattabbaṃ. Ariyānameva khettassa adhunāpi sambhavato, sace āraddhavipassako bhaveyya so arahā bhavituṃ sakkāyevāti niṭṭhametthāvagantabbaṃ. Aṭṭhakathāsu pana nānābhāṇakattherānaṃ nānāvādavasena vuttanti daṭṭhabbaṃ. Ettakeneva pana nānākārena vādo bhinnopi sāsanaṃ bhijjatiyeva. Sāsanassa abhinnaṃyeva hi ettha pamāṇanti.

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.

Evaṃ marammamaṇḍale arimaddananagare anekehi arahantasatehi sāsanaṃ vijjotati. Bhagavato pana parinibbānato tiṃsādhikānaṃ navavassasatānaṃ upari parammaraṭṭhe señilaññikrodhināmena raññā samakālavasena sīhaḷadīpe rajjaṃ pattassa mahānāmarañño kāle buddhaghosabuddhadattattherehi pabhuti tetemahātherā teteganthe akaṃsu.

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.

Tato pacchā satisamādhipaññāmandavasena sukhāvabodhanatthaṃ [Pg.83] ṭīkāyo akaṃsu. Arimaddananagare jinacakkesattanavutādhike chasate sahasse ca sampatte tiṇṇaṃ piṭakānaṃ mūlabhūtesu saddanayesu sotārānaṃ chekatthāya mahāsamuddeviya ānando nāma mahāmaccho tīsu piṭakesu sāṭṭhakathesu viloletvā aggavaṃso nāma thero saddanītippakaraṇaṃ akāsi. Arimaddananagare hi uttarājīvattherādīnaṃ sīhaḷadīpaṃ gamanato pubbeyeva tayo mahātherā pariyattivisāradā, mahāaggapaṇḍito, tassa saddhivihāriko dutiyaaggapaṇḍito, tassa bhāgineyyo tatiyaaggapaṇḍitoti. Tatiyaaggapaṇḍito pana aggavaṃsotipi vohāriyati.

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.

Tasmiñca kāle arimaddananagaravāsino saddakovidā bahavo santīti yāva laṅkādīpā kittighoso patthari. Tasmā sīhaḷadīpikā saddakovidā vīmaṃsetukāmā hutvā arimaddananagaraṃ āgamaṃsu. Tadā arimaddananagaravāsino bhikkhū saddanītippakaraṇaṃ dassesu.

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.

Sīhaḷadīpikā ca taṃ disvā upadhārentā saddavisaye ayaṃ ganthoviya sīhaḷadīpe gantho itthi, imasmiṃ pakaraṇe āgatavinicchayampi sakalaṃ na jānimhāti nānāppakārehi thomesunti yāvajjabhanā kathāmaggo na upacchinnoti.

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.

Arimaddananagare sīhaḷadīpaṃ gantvā paccāgato chappado nāma saddhammajotipālatthero saddanaye chekatāya suttaniddesaṃ akāsi. Paramatthadhamme ca chekatāya saṅkhepavaṇṇanaṃ nāmacāradīpakañca. Vinaye chekatāya vinayagūḷatthadīpaniṃ sīmālaṅkārañca akāsi. Attanā kathānaṃ ganthānaṃ nigame saddhamma jotipāloti mūlanāmena vuttaṃ. Kusimanagare pana chappada gāme jātattā ṭhānassa nāmena chappadoti pākaṭo.

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.

Kukhananagare pana chappadoti vohāritopi eko thero atthi. So alajjī dussīlo. Ekacce pana nāmasāmaññalesamattena pattalaṅkaṃ sīlavantaṃ pesalaṃ sikkhākāmaṃ chappadattheraṃ alajjidussīlabhāvena upavadanti, yathā nāma sāmaññalesamattena mallaputtaṃ āyasmantaṃ dabbaṃ asamācārenāti.

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.

Arimaddananagarayeva aloṅgacaññisūnāmakassa rañño kāle mahāvimalabuddhitthero cūḷavimalabuddhittheroti dve therā pariyattivisāradā ahesuṃ. Tesu mahāvimalabuddhitthero kaccāyanassa saṃvaṇṇanaṃ nyāsaganthamakāsi.

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.

Keci pana sīhaḷadīpavāsī vimalabuddhitthero tamakāsīti vadanti. Cūḷavimalabuddhitthero pana vuttodayassa porāṇaṭīkamakāsi. Chandosāratthavikāsiniṃ saddhammañāṇatthero akāsi. Vacanatthajotiṃ pana vepullatthero akāsi. Nyāsaganthassaporāṇaṭīkaṃ narapatirañño kāle eko amacco akāsi.

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.

So hi rañño ekaṃ orodhaṃ paṭicca jātaṃ ekaṃ dhītaraṃ disvā vānaroviya lepe laggito tissaṃ paṭibandhacitto hutvā laggi. Tamatthaṃ jānitvā rājā evamāha,– sace etaṃ iccheyyāsi, ekaṃ ganthaṃ paripuṇṇavinicchayaṃ gūḷatthaṃ karohi, sace tvaṃ tādisaṃ ganthaṃ kātuṃ sakkuṇeyyāsi, etaṃ labhissasīti. Atha so nyāsassa saṃvaṇṇanaṃ porāṇaṭīkaṃ akāsi.

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.

Tato pacchā hīnāyāvattitvā dhītaraṃ datvā rajjuggāhāmaccaṭṭhāne ṭhapesi, yaṃ marammavohārena saṃpyaṅgaiti vuccati. Tena pana katattā sopi gantho taṃ nāmena vuccati. Kārikaṃ tassā ca saṃvaṇṇanaṃ chattaguhindassa nāma rañño kāledhammasenāpatitthero akāsi. Tena kira kārapite nandaguhāya samīpe nandavihāre nisīditvā akāsi.

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.

Tasmiñcakāle [Pg.85] ganthamādanapabbate nandamūlaguhato arahantā āgantvā tasmiṃ vihāre vassaṃ upagacchiṃsu. Tesaṃ sammukhe katattā te ca ganthā paṇḍitehi sārato paccetabbāti ācariyā vadanti.

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.

Vāccavācakaṃ pana dhammadassī nāma sāmaṇero akāsi.

The Vāccavācaka was composed by a novice named Dhammadassī.

Saddatthabhedacintaṃ pana arimaddananagarasamīpe ṭhitassa khaṇittipādapabbatassa samīpe ekasmiṃ gāme vasanto saddhammasiri nāma thero akāsi. Soyeva thero brahajaṃ nāma vedasatthampi marammabhāsāya parivattesi.

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.

Ekakkharakosaṃ pana saddhammakittitthero akāsi. So hi kaliyuge sattāsītādhike aṭṭhasate sampatte micchā diṭṭhikānaṃ jalumasaññitānaṃ kulānaṃ bhayena sakalepi tambadīparaṭṭhe sāsanobhāso milāyati. Bahūnipi potthakāni aggibhayena nassesuṃ.

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.

Tadā taṃ pavattiṃ passitvā sace pariyattidhammovinasseyya, paṭipattidhammopi nassissati, paṭipattidhamme nassante kuto paṭivedhadhammo bhavissatīti saṃvegaṃ apajjitvā imaṃ ganthaṃ akāsīti taṭṭikāyaṃ vuttaṃ.

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.

Mukhamattasāraṃ sāgaratthero akāsi.

The elder Sāgara composed the Mukhamattasāra.

Kaliyuge ekāsītādhike pañcasate sampatte ekaṃ daharaputtaṃ kālaṅkataṃ paṭicca saṃvegaṃ āpajjitvā paccekabuddhattaṃ patthayantassa jeyyasiṅkhanāmakassa rañño putto kyacvānāmako rājā rajjaṃ kāresi. Dhammarājātipi nāmalañchaṃ paṭiggaṇhi. Tīsu pana piṭakesu yathābhūtaṃ vijānakatāya marammavohārena kyacvāti vohāriyati.

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.

So ca kira rājā pāḷiaṭṭhakathāṭīkāganthantaresu atichekatāya piṭakattaye sākacchamattampi kātuṃ samattho [Pg.86] nāma natthīti uggahitatipiṭako hutvā bhikkhusaṅghampi divase sattahi vārehi ganthaṃ vāceti.

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.

Khaṇittipādapabbatassa samīpepi ekaṃ taḷākaṃ kārāpetvā tattha rājāgāraṃ kārāpetvā tattha nisīditvā ganthaṃ vāceti. Sabbāni pana rājūnaṃ kiccāni puttasseva uparājassa niyyādesi. Ganthaṃ uggaṇhantānaṃ orodhānamatthāya saṅkhepato saddabinduṃ nāma pakaraṇaṃ paramatthabinduñca nāma pakaraṇaṃ akāsi. Tassa hi cittaṃ pariyattiyaṃyeva ramati. Aññaṃ pana rājakiccaṃ suṇitumpi na icchi. Anuruddharājā anāgate ahaṃ rājā bhaveyyāmi, tadāyeva imāni tāḷibījāni uṭṭhahantūti adhiṭṭhahitvā ropesi. Tāni tassa rañño kāle uṭṭhahiṃsu. Teneva anuruddharājāyevāyanti raṭṭhavāsino sañjāniṃsu. Sammutirājā hi anuruddharājā kyacvārājāti ime tayo ekasantānāti vadanti.

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.

So rājā ekampi cetiyaṃ akāsi, na taṃ niṭṭhaṃ agamāsi, pariyattiyaṃyeva paricārakattāti rājavaṃse āgataṃ. Lokasammutivasena kakkhaḷadine iṭṭhakāni kārāpetvā tasmiṃyeva dine bhūmisamaṃ katvā tasmiṃyeva dine aññampi sabbaṃ kārāpesi. Tena marammavohārena prassadā cetiyanti yāvajjabhanā pākaṭaṃ.

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.

Tassa rañño ekā dhibhā vibhatyatthaṃ nāma ganthaṃ akāsīti.

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

Pubbe kira arimaddananagare uggahadhāraṇādivasena sāsanaṃ ativiya virūḷamāpajji. Arimaddananagareyeva hi eko vuḍḍhapabbajito bhikkhu ganthaṃ likhituṃ silālekhanadaṇḍena icchanto rājagehaṃ pāvisi. Rājā kena āgatosīti pucchi. Ganthaṃ likhituṃ silālekhanadaṇḍena icchanto āgato mhīti. Evaṃ mahallako tvaṃ ganthaṃ mahussāhena pariyāpuṇantopi [Pg.87] ganthesu chekassa okāsaṃ na passāmi, sace himusalo aṅkuraṃ uṭṭhāpetvā rūheyya, evaṃ sati tvaṃ ganthesu chekataṃ āpajjeyyāsīti āha.

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.”

Tato pacchā vihāraṃ gantvā devasikaṃ devasikaṃ ekadantakaṭṭhappamāṇattaṃ lekhanaṃ uggahetvā kaccāyanaabhidhammetthasaṅgahappakaraṇaṃ ādiṃ katvā ācariyassa santike uggaṇhi. So acireneva ganthesu chekataṃ patvā musale jamburukkhaṅkuraṃ bandhitvā ussāpetvā rājagehaṃ pāvisi.

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.

Atha taṃ rājā pucchi,-kenaāgatosīti. Ayaṃ mahāraja musalo aṅkuraṃ uṭṭhāpetvā rūhatīti ācikkhituṃ āgatomhīti vutte rājā etassa ganthesu chekataṃ pattomhīti vuttaṃ hotīti jānāsi. Taṃ saccaṃ vā alikaṃ vāti vīmaṃsanatthāya mahātherānaṃ santikaṃ pahiṇi. Mahātherāpi gūḷaṭṭhānaṃ pucchiṃsu. Sopi pucchitaṃ pucchitaṃ byākāsi.

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.

Atha so bhikkhu mahāthere evamāha,-tumhe bhante maṃ bahū pucchatha, ahampi tumhe pucchituṃ icchāmi, okāsaṃ dethāti yācitvā aññasamānacetasikanti ettha aññasaddassa avadhyāpekkhattā avadhipadaṃ uddharitvā dassethāti pucchi. Mahātherāpi pubbe amanasikatattā sīghaṃ vissajjituṃ na sakkhiṃsu. Rājā tamatthaṃ sutvā tuṭṭhacitto hutvā disā pāmokkhanamena ācariyaṭṭhāne ṭhapesi. So pana bhikkhu aganthakārakopi ganthakārakoviya pacchimānaṃ janatānaṃ dinnopadesavasena upakāraṃ katvā sāsane uppajjīti. Honti cettha,–

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:

Ahaṃ mahallako homi, duppañño pariyattikaṃ;

Uggahaṃ mahussāhena, na sakkhissāmi jānituṃ.

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

Evañca [Pg.88] nātimaññeyya,Nāppossukkatamāpajje;

Saddhamme chekakāmova,Ussāhaṃva kare poso.

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

Vuḍḍhapabbajito bhikkhu,Mahallakopi duppañño;

Āpajji chekataṃ dhamme,Tamapekkhantu sotāroti.

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

Pubbe kira arimaddananagare mātugāmāpi ganthaṃ uggaṇhiṃsu. Yebhuyyena uggahadhāraṇādivasena pariyattisāsanaṃ paggahesuṃ. Mātugāmā hi aññamaññaṃ passantā tumhe kittakaṃ ganthaṃ uggaṇhatha, kittakaṃ ganthaṃ vācuggataṃ karothāti pucchi sunti.

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?"

Eko kira mātugāmo ekaṃ mātugā,maṃ pucchi,-tvaṃ idāni kittakaṃ ganthaṃ vācuggataṃ karosīti. Ahaṃ pana idāni daharaputtehi balibodhattā byākulaṃ patvā bahuṃ ganthaṃ vācuggataṃ kātuṃ nasakkā,samantamahāpaṭṭhāne pana kusalattikamattaṃva vācuggataṃ karomīti āhāti.

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."

Idampi arimaddananagaravāsīnaṃ mātugāmānampi pariyattuggahaṇe ekaṃ vatthu,–

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

Ekaṃ kira bhikkhuṃ piṇḍāya carantaṃ ekā dvādasavassikā daharitthī pucchi,-kinnāmosi tvaṃ bhanteti. Khemānāmāhanti. Kathañhi bhante pumāva samāno itthiliṅgena nāmaṃ akāsīti āha. Atha antogehe nisinnā mātā sutvā dhītaraṃ āha,-tvaṃ rājādigaṇassa lakkhaṇaṃ na jānāsīti. Āma jānāmi, ayaṃ pana khemasaddo na rājādigaṇapakkhaṃ bhajatīti. Atha [Pg.89] mātā evamāha,-ayaṃ pana khemasaddo ekadeseneva rājādigaṇapakkhaṃ bhajatīti.

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."

Ayaṃ panettha dhītu adhippāyo,-na rājādisaddo kadāci rājoti paccattavacanavasena okāranto dissati vinā devarājotiādisamāsavisayaṃ, khemasaddo pana katthaci khemoti ca khemanti ca liṅgantaravasena rūpantaraṃ dissati, teneva khemasaddo na rājādigaṇoti veditabboti.

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.

Ayaṃ pana mātu adhippāyo,-khemasaddo abhidheyyaliṅgattā tiliṅgako,yadā pana saññāsaddādhikāre paccattavacanavasena khemāti ākāranto dissati, tadā ekadesena khemasaddo rājādigaṇapakkhaṃ bhajatīti.

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.

Idampi ekaṃ vatthu,–

This, too, is a story.

Arimaddananagare kira ekassa kuṭumbikassa eko putto dve dhītaro ahesuṃ. Ekasmiñca kāle ghammābhibhūtattā gehassa uparitale nahāyitvā nisīdi. Atha ekā dāsī gehassa heṭṭhā ṭhatvā kiñci kammaṃ karontī tassa kuṭumbikassa guyhaṭṭhānaṃ olokesi. Tamatthaṃ jānitvā kuṭumbiko sākhaṃ olokesīti ekaṃ vākyaṃ bandhitvā puttassa dassesi,imassa atthayojanaṃ karohīti. Atha putto atthayojanaṃ akāsi,-sākhaṃ rukkhasākhaṃ olekesi udikkhatīti. Atha pacchā ekāya dhītuyā dassesi, imassa atthayojanaṃ karohīti. Sāpi atthayojanaṃ akāsi,- sā sunakho khaṃ ākāsaṃ olokesi udikkhatīti. Atha pacchā ekāya dhītuyā dassesi, imassa attha yojanaṃ karohīti. Sāpi atthayojanaṃ akāsi,-sā itthī khaṃ aṅgajātaṃ olokesi mukhaṃ uddhaṃ katvā olokesīti.

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."

Idampi ekaṃ vatthu,–

This, too, is one story.

Eko kira sāmaṇero ratanapūravāsī arimaddananagare mātugāmāpi [Pg.90] saddanayesu atikovidāti sutvā ahaṃ tattha gantvā jānissāmīti arimaddananagaraṃ gato. Atha antarāmagge arimaddananagarassa samīpe ekaṃ daharitthiṃ kappāsavatthuṃ rakkhitvā nisinnaṃ passi. Atha sāmaṇero tassā santikaṃ maggapucchanatthāya gacchi. Atha daharitthī sāmaṇeraṃ pucchi,-kuto āgatosīti.

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?"

Sāmaṇero āha,-ratanapūrato ahaṃ āgacchatīti. Kuhiṃ gatosīti vutte arimaddananagaraṃ gacchatīti āha. Atha daharitthī evamāha,-tvaṃ bhante saddayogavinicchayaṃ anupadhāretvā kathesi, amhayogaṭṭhāne hi tvaṃ nāma yogasaddena yojetvā kathesi, nanu paṇḍitānaṃ vacanena nāma paripuṇṇatthena aviruddhasaddanayena puṇṇindusaṅkāsena bhavitabbanti. Atha sāmaṇero khettavatthūni rakkhantī duggatā daharitthīpi tāva saddanayakovidā hoti, kimaṅgaṃ pana bhogasampannā mahallakitthiyoti lajjitvā tatoyeva paṭinivattitvā paccāgamāsīti.

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.

Idaṃ marammamaṇḍale tambadīparaṭṭhe arimaddananagare theraparamparavasena sāsanassa patiṭṭhānaṃ.

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.

Idāni marammamaṇḍaleyeva jeyyavaḍḍhanaraṭṭhe ketumatīnagare sāsanavaṃsaṃ vakkhāmi.

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

Kaliyuge hi dvisattatādhike aṭṭhavassasate sampatte jeyyavaḍḍhanaraṭṭhe ketumatīnagare mahāsirijeyyasūro nāma rājā rajjaṃ kāresi. Ekaṃ atichekaṃ devanāga nāmakaṃ ekaṃ hatthiṃ nissāya vijitaṃ vitthāramakāsi. Tassa pana rañño kāle kaliyuge dvinavutādhike aṭṭhavassasate sampatte mahāparakkamo nāma thero sīhaḷadīpato nāvāya āgantvā ketumatīnagaraṃ sampatto. Rājā ca dvārā vatīnagarassa [Pg.91] dakkhiṇadisābhāge mahāvihāraṃ kārāpetvā tassa adāsi niccabhattampi. Tasmiñca vihāre sīmaṃ sammannitvā tissaṃ sīmāyaṃ tulāvasena attanā samaṃ katvā lohamayabuddhappaṭibimbaṃ kārāpesi. Tañca buddhappaṭibimbiṃ sampattalaṅkādīpanti nāmena pākaṭaṃ ahosi.

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."

Tassa rañño kāle surāmerayasikkhāpadaṃ paṭicca vipādo ahosi. Kathaṃ. Bījato paṭṭhāyāti sambhāre paṭiyā detvā cāṭiyaṃ pakkhittakālato paṭṭhāya tālanālikerādīnaṃ puppharaso pupphato galitābhinavakālato paṭṭhāya ca na pātabboti kaṅkhāvitaraṇīṭīkādīsu vuttavacane adhippāyaṃ vipallāsato gahetvā tālanālikerādīnaṃ raso galitābhinavato paṭṭhāya pivituṃ na vaṭṭatīti ekacce vadanti. Ekacce pana evaṃ vadanti,–tālanālikerādīnaṃ raso galitābhinavakāle pivituṃ vaṭṭatīti.

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.'

Tattha pubbapakkhe ācariyānaṃ ayamadhippāyo,–

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

Bījato paṭṭhāyāti ettha sambhāre paṭiyādetvā cāṭiyaṃ pakkhittakālato paṭṭhāya na pātabbo. Tālanālikerādīnaṃ puppharaso ca galitābhinavakālatoyeva na pātabboti.

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.

Ayaṃ pana aparapakkhe ācariyānamadhippāyo,–

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

Bījato paṭṭhāyāti ettha sambhāre paṭiyādetvā cāṭiyaṃ pakkhittakālato paṭṭhāya na pātabbo. Tālanālikerādīnaṃ sambhārehi paṭiyādito puppharaso pupphato galitābhinavakālato na pātabboti.

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.

Evaṃ tālanālikerādīnaṃ raso galitābhinavakālato paṭṭhāya pātuṃ vaṭṭati na vaṭṭatīti vivādaṃ karontānaṃ majjhe nisīditvā sampattalaṅko mahāparakkamatthero tādiso pivituṃ vaṭṭatīti vinicchindi, surāvinicchayañca nāma ganthaṃ akāsi[Pg.92]. Evaṃ ketumatīnagaraṃ māpentaṃ mahāsirijeyyasūraṃ nāma rājānaṃ nissāya ketumatiyaṃ sāsanaṃ patiṭṭhahi.

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.

Idaṃ marammamaṇḍaleyeva ketumatīnagare

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

Sāsanassa patiṭṭhānaṃ.

The establishment of the Dispensation.

Idāni marammamaṇḍale tambadīparaṭṭheyeva khandhapurasāsanavaṃsaṃ vakkhāmi.

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

Kaliyuge hi catusaṭṭhādhike chavassasate tayo bhātikā kittitaranāmakaṃ rājānaṃ rajjato cāvetvā khandhapuranagare rajjaṃ kāresuṃ. Tadā kittitaranāmakassa rañño eko putto cīnaraṭṭhindarājānaṃ yācitvā bahūhi senaṅgehi khandhapuranagaraṃ samparivāretvā aṭṭhāsi. Atha tīsu piṭakesu chekaṃ ekaṃ mahātheraṃ pakkosetvā mantesuṃ. Thero evamāha,– janapadāyattamidaṃ kammaṃ samaṇānaṃ na kappati vicāretuṃ, ahampi samaṇo, nāṭakehi pana saddhiṃ mantethāti. Atha nāṭake pakkosetvā mantesuṃ. Nāṭakāpi sace kāraṇaṃ natthi, evaṃ sati phalaṃ na bhaveyya, sace pūti natthi, makkhikā na sannipateyyunti gītaṃ gāyitvā udake kīḷanti.

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.

Atha teca tayo bhātikā taṃ sutvā kittitaranāmakaṃ rājānaṃ bandhanāgārato gahetvā māretvā idāni yaṃ rajje ṭhapayissāmāti cintetvā tumhe gacchatha, ayaṃ tassa sīso, idāni esa paralokaṃ gatoti sīsaṃ dassesuṃ. Atha cīnaraṭṭhasenāyopi idāni rājavaṃsiko natthi, te nahi yujjhituṃ na icchāma, yaṃ rajje ṭhapayissāmāti katvā mayaṃ āgatā, idāni so natthīti vatvā nivattetvā agamaṃsu.

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.

So ca thero nāṭakehi saddhiṃ mantethāti ettakameva vuttattā bhikkhubhāvato na mocetīti daṭṭhabbaṃ. Vuttañcetaṃ,–

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:–

Pariyāyoca āṇatti, tatiye dutiye pana;

Āṇattiyeva sesesu, dvayametaṃ na labbhatīti.

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

Tasmiṃ pana khandhapure arimaddananagare arahantagaṇavaṃsikā chappadagaṇavaṃsikā ānanda gaṇavaṃsikā ca therā bahavo vasanti. Tehi pana katagantho nāma koci natthīti.

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.

Idaṃ khandhapure sāsanassa patiṭṭhānaṃ.

This is the establishment of the Dispensation in Khandhapura.

Idāni marammamaṇḍale tambadīpareṭṭheyeva vijayapure sāsanavaṃsaṃ vakkhāmi.

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

Kaliyuge hi catusattatādhike chavassasate sīhasūro nāma rājā vijayapuraṃ māpesi. Tato pacchā dvīsu saṃvaccharesu atikkantesu camuṃnadiyaṃ matasetibhaṃ ekaṃ labhitvā ekasetibhinnoti tassa nāmaṃ pākaṭaṃ ahosi. Tassa rañño kāle vijayapure sīlavantā lajjīpesalā bhikkhū bahavo natthi. Arimaddananagarato anuruddharājakāle rājabhayena nilīyitvā avasesā samaṇakuttakāyeva bahavo atthi. Pacchā cūḷaarahantattheradibbacakkhuttherānaṃ āgatakāleyeva lajjīpesalā bhikkhū balavantā hutvā gaṇaṃ vaḍḍhāpesuṃ. Rājā ca dibbacakkhuttheraṃ antepuraṃ pavesetvā devasikaṃ piṇḍapātena bhojesi. Anuruddharaññā tambulamañjūsāyaṃ ṭhapetvā pūjitā satta dhātuyo labhitvā tāsaṃ pañcadhātuyo caññiṅkhucetiye nidhānaṃ akāsi. Avasesā pana dve dhātuyo puññassa nāma amaccassa pūjanatthāya niyyādesi. Soca amacco jeyyapure puññacetiye nidhānaṃ akāsi.

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.

Tadā ca kira samaṇakuttakā gahaṭṭhāviya rājarājamahāmattānaṃ [Pg.94] santike upaṭṭhānaṃ akaṃsu. Kaliyuge catuasītādhike chavassasate sampatte sīsasūrarañño jeṭṭha putto ujano nāma rājā rajjaṃ kāresi. So pana avapaṅkyā nāmake dese campakakaṭṭhamaye sattavihāre kārāpesi. Dvi vassādhike sattavassasate kāle te vihārā niṭṭhaṃ agamaṃsu.

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.

Tesu vihāresu campakaṃ nāma padhānavihāraṃ amaccaputtassa sudhammamahāsāmittherassa adāsi. So pana thero arimaddananagare arahantattherassa vaṃsikoti daṭṭhabbo.

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.

Veḷūvanaṃ nāma parivāravihāraṃ pana ābhidhammikassa ñāṇadhajassa nāma therassa adāsi. Sopi arahantattherassa vaṃsiko.

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.

Jetavanaṃ nāma parivāravihāraṃ pana sakalavinayapiṭakaṃ vācuggataṃ karontassa guṇārāmattherassa adāsi. So pana thero arimaddananagareyeva ānandattherassa vaṃsiko.

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.

Kulavihāraṃ nāma parivāravihāraṃ ādiccaraṃsino nāma therassa adāsi. Sopi ānandattherassa vaṃsikoyeva.

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

Suvaṇṇavihāraṃ nāma parivāravihāraṃ sudhammālaṅkārassa nāma therassa adāsi. Sopi ānandattheravaṃsikoyeva.

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

Nīcagehaṃ nāma parivāravihāraṃ varapattassa nāma therassa adāsi. So pana sudhammamahāsāmittherassa antevāsiko.

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

Dakkhiṇakoṭiṃ nāma parivāravihāraṃ siripuññavāsino nāma therassa adāsi. Sopi sudhammamahāsāmittherassa antevāsikoti.

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

Tesaṃ vihārānaṃ esannaṭṭhāne rājā sayameva hatthena gahetvā mahābodhirukkhaṃ ropesi. Tesaṃ vihārānaṃ paṭi jagganatthāya bahūnipi khettavatthūni adāsi ārāmagopaka kulāni ca.

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.

Tesaṃ [Pg.95] pana therānaṃ sudhammapurārimaddanapurabhikkhuvaṃsikattālajjipesalatā viññātabbā. Teneva vijayapure sāsanaṃ ativiya parisuddhaṃ ahosīti daṭṭhabbaṃ.

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.

Tesampi sissaparamparā anekasahassappamāṇā ahesuṃ. Evaṃ lajjīpesalānaṃyo bhikkhūnaṃ santikā keci saddhivihārikā kīṭāgirimhi assajipunabbasukāviya alajjī dussīlā uppajjiṃsu, seyyathāpi nāma madhurambarukkhato ambilaphalanti. Te pana bahuanācāraṃ cariṃsuyeva. Idaṃ pana tesaṃ mūlauppatti dassanaṃ.

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.

Rājā hi tadā tesaṃ vihārānaṃ paṭijagganatthāya bahūni khettavatthūni adāsi. Tesu khettavatthūsu balivicāraṇatthāya sudhammamahāsāmitthero ekacce bhikkhū ārakkhaṇaṭṭhāne ṭhapesi. Ārakkhaṇabhikkhū pana dhammānulomavasena kassakānaṃ ovādāpesi, khettavatthusāmibhāgampi paṭiggaṇhāpesi. Tasmiñca kāle khettavatthūni paṭicca bhikkhū vivādaṃ akaṃsu. Atha taṃ vivādaṃ sutvā sāsanadharatthero ca dve parakkamattherā ca tato nikkhamiṃsu. Nikkhamitvā sāsanadharatthero khaṇitti pādapabbate nisīdi. Dve parakkamattherā ca caṅgakiṅgapabbatakandare nisīdiṃsu. Tesañhi nivāsaṭṭhānattā yāvajjatanā taṃ ṭhānaṃ parakkamaṭṭhānanti pākaṭaṃ ahosi. Te pana therā ekacārāti vohāriṃsu. Avasesā pana bhikkhū gāmavāsībahucārāti vohāriṃsu. Tato paṭṭhāya araññavāsīgāmavāsīvasena visuṃ gaṇā honti. Vihārassa ninnānaṃ khettavatthūnaṃ balippaṭiggāhakabhikkhūnampi saṅghajātisamaññā ahosi.

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.

Kaliyuge catuvassādhike sattasate ujanassa rañño dharamānasseva kaniṭṭhabhātiko kyecvā nāma rājā kumāro rajjaṃ gaṇhi.

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.

Ayaṃ pana tassa aṭṭhuppatti,– ujano nāma rājā tvaṃ samuddamajjhaṃ [Pg.96] nāma gāmaṃ gantvā tattha nisīditvā tatruppādabaliṃ bhuñjāhīti niyyādesi. So pana rājakumāro luddakammesuyeva abhirammaṇasīlo. Ekasmiṃ samaye pigavaṃ gantvā paccāgatakāle rattiyaṃ supinaṃ passi,– sakko devānamindo āgantvā uposathasīlaṃ samādiyāhi, evaṃ sati acireneva setibhe labhissasatīti vatvā tāvatiṃsabhavanaṃ puna gatoti.

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.

Soca rājakumāro tato paṭṭhāya uposathasīlaṃ samādiyi. Pacchā kālepi attano hatthe guthena kilinnaṃ bhavatīti puna supinaṃ passi. So acireneva pañca setibhe labhi. Atha eko amacco gantvā rañño tamatthaṃ ārocesi. Rājā tuṭṭhacitto hutvā mama kira bhonto kaniṭṭhabhātiko pañca setibhe labhīti rājapurisānaṃ majjhe saṃvaṇṇesi. Amacco puna rājakumārassa santikaṃ gantvā tamatthaṃ ārocesi. Rājakumāropi mama bhātiko rājā akathitapubbaṃ vācāpeyyaṃ vadatīti ārādhayitvā puna gantvā tamatthaṃ rañño ārocāpesi. Rājāpi tatheva vadatīti. Taṃ sutvā rājakumāro bhiyyoso pasīdi.

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.

Kasmā pana ujano rājā kittitaraṃ nāma rājakumāraṃ kaniṭṭhavohārena na vadatīti. Ekasetibhindo hi rājā aparassa rañño deviṃ gabbhiniṃ ānetvā aggamahesiṭṭhāne ṭhapesi, ṭhapetvā acireneva ujanaṃ vijāyi, teneva na ujano ekasetibhindassa putto, kittitaro nāma rājakumāroyeva ekasetibhindassa putto, tasmā taṃ kāraṇaṃ paṭicca so taṃ kaniṭṭhavohārena na vadatīti.

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.'

Kaniṭṭho pañcasetibhe labhatīti sutvā rājā bhāyitvā kaniṭṭhassa rajjaṃ upaniyyādesi. Rājā rājagehassa pacchimadvārena nikkhami. Kaniṭṭho purimadvārena pāvisi. Pañcannaṃ pana setibhānaṃ laddhattā pañcasetibhindoti pākaṭo. Mūlanāmaṃ panassa [Pg.97] sīhasūroti daṭṭhabbaṃ. Tassa rañño kāle bahū alajjino gāmasāmanta vihāre vasitvā anekavidhaṃ ānācāraṃ cariṃsu. Sudhammapuraarimaddanapurato paramparavasena āgatā bhikkhūpi bahū lajjino sikkhākāmā santi.

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.

Atha tassa rañño bhattaṃ paribhuñjanakāle eko samaṇakuttako aṭṭha parikkhāre gahetvā āgantvā rañño sammukhe aṭṭhāsi. Kimatthāya āgatosīti pucchite piṇḍapātatthāya āgatomhīti āha. Atha rājā sayaṃ bhuñjissāmīti ārabhitvāpi atippasannatāya pana suvaṇṇapātiyā paṭiyāditaṃ sakalampi bhattaṃ adāsi. Atha rājā evaṃ cintesi,– ayaṃ bhikkhu piṇḍapātatthāya upamajjhanti kayeva āgantvā aṭṭhāsi, na so puthujjanabhikkhu, atha kho abhiññālābhī arahā bhaveyya, mama puññatthāya āgato bhaveyya maṃ anukampaṃ upādāyāti.

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."

Evaṃ pana cintetvā ekaṃ rājapurisaṃ āṇāpesi tassa pacchā anugantvā oloketuṃ. So pana samaṇakuttako sayaṃ alajjibhūtattāva attano bhariyā paccuggantvā pattaṃ gaṇhi. Taṃ disvā rājapuriso rañño santikaṃ gantvā paṭhamameva evaṃ cintesi,– sace yathābhūtaṃ āroceyyaṃ, rañño pasādo vinasseyya, evaṃ pana anārocetvā yathā rañño passādo bhiyyosomattāya bhaveyya, mayhampi lābho uppajjeyya, samaṇakuttakopi rājaparādhato vimucceyya, evaṃ ārocessāmīti. Evaṃ pana cintetvā ahaṃ mahārāja taṃ anugantvā olokesi, atha mama evaṃ olokentassava antaradhāyīti ārocesi. Rājā bhiyyosomattāya pasīditvā hatthaṃ pasāretvā yathāhaṃ maññami, tathā avirajjhanamevatanti tikkhattuṃ vācaṃ nicchāresi, rājapurisassa ca dātabbaṃ adāsi.

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.

Tasmiṃyeva divase eko amacco rañño paṇṇākāratthāya [Pg.98] velāhakaṃ nāma ekaṃ turaṅgamaṃ adāsi. Atha rājā mama puññānubhāvena esa laddhoti sampahaṃsi. Taṃ pana turaṅgamaṃ ārohitvā ekaṃ hatthārohaṃ pājāpesi. Atha mahājanassa olokentassa hatthārohassa sīseveṭṭhanadussaṃyeva passitvā ākāse pakkhandho bakoviya paññāyati. So pana turaṅgamo pātova vijayapurato gacchanto pabbatabbhantaranagaraṃ sāyanhasamaye pāpuṇi. Abbha vijabbhanaassotipi nāmaṃ akāsi.

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.

Iccevaṃ samaṇakuttakā dārampi posesuṃ, pageva itaraṃ anācāraṃ. Teneva te samaṇakuttakā rañño mallaraṅgampi pavisitvā mallaṃ yujjhesuṃ. Tesu pana samaṇakuttakesu ovicaṅgākhuṃsaṅghajo nāma samaṇakuttako mallakamme ativiya cheko adhiko. So kira saṃvacchare saṃvacchare rañño mallaraṅge jayitvā pannarasa vā vīsati vā asse paṭilabhīti.

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.

Ratanapūranagare mallakamme aticheko adhiko eko kambojakulo atthi. So ratanapūranagare jeyyapuranagara ca attanā samathāmaṃ mallapurisaṃ asabhitvā vijaya puraṃ āgantvā campakavihārassa dvārasamīpe mallasabhāmaṇḍape pavisitvā mallakammaṃ kātuṃ icchāmīti rañño ārocesi. Atha rājā taṃ saṅghajaṃ āmantetvā evamāha,- idāni bho tvaṃ iminā saddhiṃ mallayuddhaṃ kātuṃ sakkhissasīti. Āmamahārāja pubbe ahaṃ dahare hutvā kīḷanatthāyayeva mallakammaṃ akāsiṃ, idāni pana ekūnasattativasso ahaṃ ito pacchā mallayuddhaṃ kātuṃ sakkhissāmi vā mā vāti na jānāmi, idāni parapakkhaṃ mallapurisaṃ mallakammena māressāmīti vadati.

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."

Atha rājūnaṃ mallakammaṃ nāma kīḷanatthāyayeva bhavati, mā māretuṃ ussāhaṃ karohīti vatvā aññamaññaṃ mallayuddhaṃ kārāpesi[Pg.99]. Saparisassa rañño olokentasseva te mallākārena naccitvā aññamaññaṃ samīpaṃ upagacchiṃsu. Atha saṅghajo mallo kambojamallassa pādena paharaṇākāraṃ dassetvā dakkhiṇahatthamuṭṭhinā kapāle pahāraṃ adāsi. Atha kambojamallassa mukhaṃ pacchato ahosi. Tadā sapariso rājā īdisā pana vimukhato maraṇameva seyyo idāni pana imaṃ passituṃ na visahāmīti vadati. Puna saṅghajo vāmahattha muṭṭhinā pahāraṃ adāsi. Atha kambojamallassa mukhaṃ parivaṭṭetvā yathā pubbe, tathā patiṭṭhāsi.

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.

Tasmiñca kāle sapariso khattiyo taṃ acchariyaṃ disvā dve asse tiṃsamattāni vattāni satakahāpaṇañca adāsīti. Idañca vacanaṃ porāṇapotthakesu āgatattā sādhujanānañca saṃvejaniyaṭṭhānattā vuttaṃ. Ṭhapetvā hi saṃvegalābhaṃ natthi aññaṃ kiñci payojananti.

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.

Kaliyuge terasādhike sattavassasate vijayapureyeva tassa putto kittitaranāmako rājā rajjaṃ kāresi. Vitarā sadisanāmavaseneva sīhasūroti nāmaṃ paṭiggaṇhi. Pitu rañño kāle laddhesu pañcasu setihesu catunnaṃyeva avasesattā catusetibhindoti nāmaṃ pākaṭaṃ. Tene vāha abhidhānappadīpikāṭīkāyaṃ catusetibhindoti. Tassa rañño kāle caturaṅgabalo nāma mahāamacco ganthakovido abhidhānappadīpikāsaṃ vaṇṇanaṃ akāsi. So pana sakalabyākaraṇavanāsaṅgañāṇācārī ahosi.

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.

Ekasmiñca samaye rājā ekaṃ mahantaṃ vihāraṃ kārāpetvā asukaraññā ayaṃ vihāro kārāpito, imasmiṃ vihāre sīlavantāyeva nisīdantūti kolāhalaṃ uppādesi. Atha sācaññināmagāmavāsī eko thero āgantvā nisīdi.

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!"

Ayaṃ [Pg.100] pana tassa therassa aṭṭhuppatti,–

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

Sācaññigāme kira eko gahapati attano puttaṃ sippuggahaṇatthāya vihāre ekassa bhikkhussa santike niyyādesi. Puttassa pana vihāraṃ agantukāmassa tajjanatthāya sakaṇṭakagacchassa upari khipati. So ca daharo nikkhamitvā gehaṃ anāgatvā vihāreyeva nisīdi. Mātāpitūnaṃ santikaṃ anāgantvā thokaṃ thokaṃ dūraṃ gantvā sāmaṇera bhūmito upasampadabhūmiṃ patvā arimaddananagaraṃ gacchi. Atipaññavantatāya pana pattappattaṭṭhāne mahāthero saṅgaṇhiṃsu. Tenevesa sakalamarammaraṭṭhe pākaṭo ahosi. Atha mātāpitaro puttassa āgamanaṃ apekkhitvāyeva nisīdiṃsu. Tamatthaṃ pana sutvā esa amhākaṃ putto bhavissati vā no vāti vīmaṃsitukāmo pitā anugacchi. Arimaddananagare taṃ sampāpuṇitvā upaṭṭhapetvā nisīdi. Sopi bhikkhu yathāupaṭṭhāneneva santappetvā ganthaṃ uggaṇhi. Aparasmiṃ pana kāleso bhikkhu ajja sūpo appaloṇotiādinā punappunaṃ bhaṇati.

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.

Atha pitā evamāha,- na pubbe piyaputtaka tayā īdisaṃ vacanaṃ kathitaṃ, idāni pana tvaṃ abhiṇhaṃ īdisaṃ vacanaṃ chaṇasi, kāraṇamettha kinti pucchi. Pubbe ganthesu chekattaṃ appatvā ganthesu chekatthaṃ byāpannacittatāya na vuttaṃ, idāni pana mayā icchito attho matthakaṃ patto, tasmā kāyabalapariggahaṇatthāya mayā īdisaṃ vacanaṃ vuttanti vadati. Taṃ vacanaṃ sutvā pitā mātuyā santikaṃ gamanatthāya okāsaṃ yācitvā pitarā saddhiṃ sakaṭṭhānaṃ āgacchanto vijayapuraṃ cetiyavandanatthāya pāvisi.

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.

Tadā raññā vuttavacanaṃ sutvā tasmiṃ vihāre aruhitvā nisīdi[Pg.101]. Ārakkhapurisā ca taṃ bhikkhuṃ vihāre nisinnaṃ disvā tamatthaṃ rañño ārocesuṃ. Rājā ca caturaṅgabalaṃ amaccaṃ āṇepesi,-gantvā tassa bhikkhussa ñāṇathāmaṃ upadhārehīti. Caturaṅgabalo ca gantvā taṃ bhikkhuṃ gūḷagūḷaṭṭhānaṃ pucchi. Sopi pucchitaṃ pucchitaṃ vissajjesi. Caturaṅgabalo ca tamatthaṃ rañño ārocesi. Rājā tuṭṭhacitto hutvā taṃ vihāraṃ tassa bhikkhussa adāsi. Tassa pana bhikkhussa daharakāle sakaṇṭakagacche pituno khipanaṃ paṭicca kaṇḍakakhipattheroti samaññā ahosi, mūlanāmaṃ panassa nāgitoti. Sotasmiṃ vihāre nisīditvā saddasāratthajaliniṃ nāma ganthaṃ akāsi. Tassa kira therassa kāle tasmiṃ nagare āraddha vipassanādhurā mahallakā bhikkhū sahassamattā ahesuṃ. Āraddhaganthadhurā pana daharabhikkhū gaṇanapathaṃ vītivattā.

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.

Tassa pana pitarampi seṭṭhiṭṭhāne ṭhapesi. Teneva taṃ gāmaṃ seṭṭhigāmoti nāmena vohariṃsu.

He also installed his father in the position of a seṭṭhi. For that reason, they called that village by the name 'Seṭṭhi's Village.'

Kaccāyanavaṇṇanaṃ pana vijayapureyeva abhayagiripabbate nisinno mahāvijitāpī nāma thero akāsi. Vācako padesampi soyeva akāsi. Saddavuttiṃ pana saddhammagurutthero akāsi.

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.

Iccevaṃ vijayapure anekehi ganthakārehi sāsanaṃ vipulaṃ ahosi.

Thus, in Vijayapura, the Dispensation became extensive through many authors of texts.

Kaliyuge pana pañcāsītādhike chavassasate sampatte asaṅkhayācoyonnāmako rājā jeyyapuranagaraṃ māpetvā tattha rajjaṃ kāresi. Tattha pana rājūnaṃ kāle therehi katagantho nāma natthi.

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.

Kaliyuge chabbisādhike sattavassasate vesākhamāse jeyyapuranagaraṃ vinassi. Tasmiṃyeva saṃvacchare jeṭṭhamāse vijayapuraṃ vinassi. Tasmiṃyeva saṃvacchare phaggunamāse satvivarājā [Pg.102] ratanapūraṃ nāma nagaraṃ māpetvā rajjaṃ kāresīti.

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.

Idaṃ vijayapurajeyyapuresu sāsanassa patiṭṭhānaṃ.

This is the establishment of the Dispensation in Vijayapura and Jeyyapura.

Idāni marammamaṇḍale tambanīparaṭṭheyeva ratanapūranagare sāsanavaṃsaṃ vakkhāmi.

Now I shall recount the lineage of the Dispensation in the city of Ratanapura, in the Tambanīpa country itself, within the Maramma region.

Kaliyuge hi aṭṭhāsītādhike sattavassasate narapatirañño dhitāya saddhiṃ aloṅgacaññisūrañño putto ānandasūriyo nāma santhavaṃ katvā ekaṃ (siddhikaṃ nāma puttaṃ vijāyi. So vaye sampatte rajjasampattiṃ labhi. Tato pabhuti yāva mrenacodighā raññā arimaddananagare rajjaṃ akaṃsu). Tato pacchā sirisudhammarājādhipatīti laddhanāmo satvivarājā ratanapūranagare rajjaṃ kāresi. Tassa rañño kāle kaliyuge ekanavutādhike sattavassasate sampatte laṅkādīpato sirisaddhammālaṅkāratthero sīhaḷamahāsāmittherocāti ime dve therā pañca sarīradhātuyo ānetvā nāvāya kusimatitthaṃ pāpuṇitvā rāmaññaraṭṭhe baññārani nāmena raññā nivāritā anisīdisvā tato soyeva rājā there yāva sirikhettanagarā pahiṇi. Tamatthaṃ ñatvā ratanapūrindo rājā cattālīsāya nāvāhi yāva sirikhettanagaraṃ paccuggantvā ānesi. Ānetvā ca mahānavagāmaṃ pattakāle saha orodhehi amaccehi ca sayameva rājā paccuggacchi. Ratanapūraṃ ppana pattakāle mahāpathavī cali, paṭinādañca nadi. Tadā rājā sammāsambuddhassa tilokaggassa sāsanaṃ paggaṇhissāmīti cintetvā sarīradhātuṃ ānetvā idha pattakāle ayaṃ mahāpathavī calati, paṭinādañca nadati, idaṃ [Pg.103] amhākaṃ raṭṭhe jinasāsanassa cirakālaṃ patiṭṭhānabhāve pubbanimittanti sayameva nimittapāṭhaṃ akāsi.

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.

Tāva tiṭṭhatu jīvamānassa sammāsambuddhassa ānubhāvo, ahovata sarīradhātuyāyeva anubhāvoti bahuraṭṭha vāsino pasidiṃsu. Honti cettha, –

'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:

Sarīradhātuyā tāva, mahantocchariyo hoti;

Kā kathā pana buddhassa, jīvamānassa seṭṭhassa.

From the bodily relic, indeed, a great marvel arises; what then is to be said of the Buddha, the best of beings, while living?

Evaṃ anussaritvāna, uppādeyya pasādakaṃ;

Buddhaguṇesu bāhullaṃ, gāravañcaṃ kare janoti.

Thus reflecting, one should generate serene confidence; and a person should cultivate abundant reverence for the virtues of the Buddha.

Kaliyuge dvenavutādhike sattavassasate tā pañca dhātuyo nidahitvā jeyyapuranagarato pacchimadisābhāge samabhūmibhāge cetiyaṃ patiṭṭhāpesi. Tañca cetiyaṃ ratanacetiyanti paññāpesi, hatthirūpabāhullatāya pana anekibhindoti pākaṭaṃ hoti. Tīhi sirigabbhehi sattahi dvārehī ca alaṅkataṃ nāma mahāvihāraṃ kārāpetvā dvinnaṃ sīhaḷadīpikattherānaṃ adāsi. Tato pacchā tesu mahantatthero sakavihārasamīpe pabbatamuddhani attano sissepi appavesetvā lajjīpesalabahussutasikkhākāmehi sabbehi tīhi therehi saddhiṃ sīmaṃ sammannati. Iccevaṃ sīmasammutipariyattivācanādikammehi marammaraṭṭhe sāsanaṃ virūḷaṃ katvā patiṭṭhāpesi.

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.

Idaṃ marammamaṇḍale ratanapūranagare sīhaḷadīpike

This is in the Maramma region, in the city of Ratanapura, concerning the Sinhalese islanders.

Dve there paṭicca paṭhamaṃ sāsanassa patiṭṭhānaṃ.

Concerning the two elders, this is the first establishment of the Dispensation.

Kaliyuge chabbīsādhike sattavassasate sampatte phaggunamāse satvavarājā ratanapūranagaraṃ māpesi. Tassa rañño [Pg.104] kāle jeyyapuranagare ekā pūpikā itthī alajjino ekassa bhikkhussa santike dhanaṃ upanidahi. Aparabhāgesā taṃ dhanaṃ yāci. Atha so bhikkhu tava dhanaṃ ahaṃ na paṭiggaṇhāmīti musā bhaṇati. Evaṃ vivādaṃ katvā taṃ kāraṇaṃ rañño ārocesi. Rājā pakkosāpetvā sayameva taṃ bhikkhuṃ pucchi,-tvaṃ bhante tassā itthiyā dhanaṃ paṭiggaṇhāsi vā mā vāti. Ahaṃ mahārāja samaṇo alikaṃ bhaṇituṃ na vaṭṭati, na paṭiggaṇhāmīti vadati. Taṃ kāraṇaṃ rājā ca punappunaṃ pucchitvā vīmaṃsanto bhikkhussa kerāṭikabhāvaṃ jānitvā taṃ samaṇo samāno bhagavato paññattaṃ sikkhāpadaṃ akkamitvā musā bhaṇatīti kujjhitvā sayameva aparādhānurūpaṃ sīyaṃ chinditvā rājagehato heṭṭhā khipi.

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.

Tañca kāraṇaṃ sakalamarammaraṭṭhe pākaṭaṃ. Alajjībhikkhūpi aññe pāpakammaṃ kātuṃ na visahiṃsu. Raññā bhāyitvāyeva sikkhāpadaṃ na akkamesuṃ.

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.

Kaliyuge tiṃsādhike sattavassasate sampatte maṅgakricvācoṅka nāma rājā rajjaṃ kāresi. So pana rājā raṭṭhavāsīnaṃ sukhatthāya nimittaṃ gahetvā tālavaṇṭaṃ gahetvā rājagehaṃ paṭiggaṇhi. So ca rājā sakkarāje pañcacattālīsādhike sattavassasate sampatte caññiṅkhuṃ nāma cetiyaṃ patiṭṭhāpesi. Yaṅgaranāmakassa silāpabbatassa samīpe porāṇikaṃ ekaṃ cetiyaṃ nadīudakaṃ bhindi. Tadā sakaraṇḍakā pañca dhātuyo udake nimmujjantiyo erāpatho nāma nāgo gahetvā pacchā caññiṅkhuṃ nāma cetiyaṃ patiṭṭhāpessāmīti raññā āraddhakāleyeva dāṭhānāgassa nāma therassa saha karaṇḍakena pañca dhātuyo niyyādesi. So ca thero rañño adāsi. Rājā dve dhātuyo muṭṭhocetiye nidhānaṃ akāsi. Tisso pana caññiṅkhuṃ cetiyeti porāṇapotthakesu vuttaṃ.

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.

So [Pg.105] rājā kumārakāle sikkhāpakassa ācariyassa setacchattaṃ datvā saṅghanāyakaṭṭhānaṃ niyyādesi. Khemācāro nāma eko thero rattibhāge majjhantikakāle cetiyaṅgaṇe olambetvā ṭhapitaṃ bheriṃ anekavāraṃ pahari. Atha rājā rājagehatoyeva sutvā yathāṭhapitantiyāmavasena vihāre koci bhikkhu kālaṃ kato bhaveyyāti maññitvā vihāraṃ gantvā pucchāhīti dūtaṃ pesesi. Dūto vihāraṃ gantvā kāraṇaṃ pucchi. Bhikkhū ca evamāhaṃsu,- na amhesu kālaṅkatabhikkhu nāma atthi, atha kho sakko devānamindo idāni kālaṅkatoti bahūnaṃ manussānaṃ ñāpanatthāya bheriṃ paharimhāti. Puna rājā bhikkhū pakkosāpetvā pucchi,-kasmā pana bhante tumhe sakkassa devānamindassa kālaṅkatabhāvaṃ jānāthāti. Atha bhikkhū evamāhaṃsu,-bhagalato parinibbānakāle sāsanaṃ rakkhissāmīti sakko devānamindo paṭiññaṃ katvāpi idāni sāsane vasantānaṃ amhākaṃ anupālanakammaṃ nāma kiñci na akāsi, sace pana sakko devānamindo jīvamāno bhaveyya, sammāsambuddhassa santike paṭiññaṃ daḷaṃ katvā idāni appossukko na bhaveyya. Idāni pana sakkassa devānamindassa ārakkhaṇakammaṃ nāma kiñci na dissati, tasmā idāni sakko devānamindo kālaṅkatoti jānimhāti.

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."

Rājā taṃ sutvā khemācārattherassa pasīditvā vihāraṃ kārāpetvā adāsi. So ca thero sudhammapuravāsīnaṃ sīhaḷavaṃsikānaṃ mahātherānaṃ vaṃse bhavati lajjī pesalo hotīti.

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.

Ratanapūranagareyeva adhikarañño kāle ratanapūranagarassa dakkhiṇadisābhāge mahāsetuṃ kārāpesi. Tassa [Pg.106] pana ācariyo saṅgharājā lajjīpakkhaṃ na bhajati. Teneva theraparamparāya esa na saṅgahitabbo.

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.

Tassa rañño kāle chasaṭṭhādhike sattavassasate kaliyuge rājādhirājā nāma rāmaññaraṭṭhindo bhūpāloti sahassappamāṇāsu nāvāsu saṭṭhisatasahassehi yodhehi saddhiṃ nadīmaggena yujjhanatthāya ratanapūrābhimukhaṃ āgato.

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.

Atha adhikarājā bahavo amacceca bhikkhū ca sannipātāpetvā mantesi,-idāni rāmaññaraṭṭhino rājā yujjhanatthāya idha āgacchati, yuddhaṃ akatvā kenupāyena taṃ paṭinivattāpetuṃ sakkhissāmāti. Atha sabbe kiñci akathetvā tuṇhībhāveneva nisīdiṃsu.

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.

Atha jātavassena ekattiṃsavassiko upasampadāvasena pana ekādasavassiko eko bhikkhu evamāha,-eko pana rāmaññaraṭṭhindo rājādhirājā tāva tiṭṭhatu, sace sakalepi jambudīpe sabbe rājāno āgaccheyyuṃ, evampi kathāsallāpeneva yuddhaṃ akatvā paṭinivattāpesuṃ sakkomīti.

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."

Atha adhikarājā tuṭṭhacitto hutvā āha,- yathā bhante tvaṃ sakkosi rājādhirājaṃ yathāsallāpena paṭini vatthāpetuṃ, tathā karohīti.

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."

Atha so bhikkhu mettāsandesapaṇṇaṃ pesetvā okāsaṃ yāci tassa rājādhirājassa santikaṃ pavisitukāmo. Rājādhirājā ca tassa bhikkhussa mettāsandesapaṇṇaṃ passitvā taṃ bhikkhuṃ sīṅghaṃ ānethāti dūtaṃ pesesi. Dūto ānetvā rañño dassesi. Atha so bhikkhu rājādhirājaṃ dhammadesanāya ovādaṃ datvā sakaṭṭhānaṃ paṭinivattāpesi. Ayañca [Pg.107] bhikkhu arimaddananagare catūsu gaṇesu arahantagaṇavaṃso sikkhākāmo lajjī pesalo. Arimaddananagare cāgahe nāma dese pana jātattā cāgruhi bhikkhūti vohāriyati.

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.

Kaliyuge aṭṭhāsītādhike sattavassasate sampatte miññhaṅga dhammarājā ratanapūreyeva rajjaṃ sampatto. Tassa rañño kāle sīhaḷadīpato dve mahātherā ratanapūraṃ āgantvā sāsanaṃ anuggahetvā nisīdiṃsu.

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.

Tadā kaliyuge aṭṭhasate sampuṇṇe porāṇakaṃ kaliyugaṃ apanetvā abhinavaṃ ṭhapetuṃ okāso anuppatto. Atha cāgrihi thero ca rājavihāravāsitthero ca evamāhaṃsu,- apanītabbakāle mahārāja sampatte anapanetuṃ na vaṭṭatīti.

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."

Atha rājā puna evamāha,-apanītabbe sampatte anapanetvā ajjhupekkhitvā vasantassa ko dosoti. Sace apanītabbe sampatte anapanetvā ajjhupekkhitvā nisīdeyya, raṭṭhavāsīnaṃ dukkhaṃ bhavissatīti vedasatthesu āgataṃ, sakkarājaṃ apanentopi rājā tasmiṃyeva vasse divaṅgato bhaveyyāti āhaṃsu.

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."

Atha rājā sattānaṃ sukhaṃ labhīyamānataṃ jānantoyeva mādiso attano bhayaṃ apekkhitvā apanītabbaṃ anapanetvā nisīdituṃ na vaṭṭati, kammaṃ khīyitvāpi mama aguṇaṃ loke pattharitvā patiṭṭhahissatīti manasikaritvā sakkarāje aṭṭhavassasate sampuṇṇe basyuchidramunisakhyaṃ apanetvā cammāvasesaṃ ṭhapesi. Atha mahāmaṇḍapaṃ kārāpetvā mahāchaṇaṃ katvā mahādānampi adāsi.

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.

Cāgrihithero rājavihāra vāsittherocāti arimaddana nagare [Pg.108] arahantagaṇāṃsiko lajjī pesalo sikkhākāmo.

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.

Īdisaṃ pana vacanaṃ sāsanappaṭiyattattā ca raṭṭhavāsikāyattattā ca dhammānulomavasena vuttaṃ.

However, such words were spoken in accordance with the Dhamma, being related to the Sāsana and dependent on the inhabitants of the realm.

Kaliyuge catuvassādhike aṭṭhasate mahānarapati rājā ratanapūranagare rajjaṃ kāresi. So ca rājā thūpārāmacetiyaṃ kārāpesi. Tassa pana ācariyo mahāsāmitthero nāma. So pana thero sīhaḷadīpaṃ gantvā sīhaḷindassa rañño ācariyassa sāriputtattherassa santike sikkhaṃ gahetvā paccāgatattheravaṃsikoti daṭṭhabbo. Tassa rañño kāle ratanapūranagare mahāariyavaṃso nāma eko thero atthi. So pana pariyattivisārado arimaddananagare chappadagaṇato āgatavaṃsiko.

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.

Ekasmiṃ samaye jeyyapuranagaraṃ gantvā reṅga iti pākaṭassa mahātherassa santike saddanayaṃ uggaṇhitvā nisīdi. So pana kira mahāthero aññehi saddhiṃ yaṃvā taṃvā kathaṃ asallapitukāmatāya mukhe udakaṃ ṭhapetvā yebhuyyena nisīdati. Tenevesa marammavohārena reṅgu iti pākaṭo ahosi.

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.

So kira ariyavaṃsatthero reṅguṃ therassa santikaṃ ganthaṃ vācāpetu okāsaṃ yācissāmīti upagacchantopi kathāsallāpaṃ akatvā dve ahāni vattaṃ paripūretvāyeva paccāgacchi. Tatiyadivase pana cammakhaṇḍaṃ ākoṭunattā saddaṃ sutvā mukhato udakaṃ uggiritvā kāraṇaṃ pucchi. Ganthaṃ uggahaṇatthāya āgatabhāvaṃ ārocesi.

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.

Atha thero evamāha,-ahaṃ āvuso divase divavase tikkhattuṃ ganthaṃ vācemi, majjhanti kātikkamakālepi paññacetiyaṃ gantvā cetiyaṅgaṇe sammajjanakiccaṃ karomi, okāsaṃ [Pg.109] na labhāmi, evampi tvaṃ bahūganthe uggahetvāpi ācariyehi dinnopadesaṃ alabhitvā puna mama santikaṃ āgacchasi, tasmāyaṅgaṇe sammajjanavattaṃ tāvakālikaṃ vikopetvā ganthuggahaṇatthāya okāsaṃ dassāmīti vatvā abhidhammatthavisāviniṃ nāma lakkhaṇaṭīkaṃ uggaṇhāpesi. Nānānayehi upadesaṃ datvā vācesi. Vācetvā ca tatiyadivase ācariyassa santikaṃ nāgacchi. Mahātheropi kāraṇaṃ akallatāya anāgato bhaveyyāti maññitvā pucchanatthāya bhikkhū pesesi.

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.

Ariyavaṃsattheroca ācariyassa santikaṃ gamissāmīti āgato, antarāmaggeyeva dūtabhikkhū passitvā tehi saddhiṃ mahātherassa santikaṃ āgamaṃsu. Ācariyassa santikaṃ patvā ācariyā ariyavaṃsattheraṃ pucchi,-kasmā pana tvaṃ na uggahaṇatthāya āgatosīti. Ahaṃ bhante tumhehi dinnopadesaṃ nissāya idāni sabbaṃ nayaṃ jānāmīti. Atha ācariyo āha, yaṃ pana ganthaṃ nissāya tvaṃ chekataṃ pattosi, tassa saṃvaṇṇanaṃ katvā upakāraṃ karohīti. Atha ariyavaṃsatthero ācariyassa vacanaṃ sirasā paṭiggahetvā abhidhammatthavibhāviniyā maṇisāramañjūsaṃ nāma anusaṃvaṇṇanaṃ akāsi. Niṭṭhitaniṭṭhitapāḷaṃ uposathadivase uposathadivase puññacetiyassa cetiyaṅgaṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhusaṅghassa majjhe vācāpetvā suṇāpesi,- sace koci doso atthi, taṃ vadathāti.

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.'

Atha arimaddananagarato cetiyavandanatthāya eko bhikkhu āgantvā parisakoṭiyaṃ suṇitvā nisīdi. Atha so bhikkhu dve vāraṃ eeiti saddaṃ akāsi. Taṃ ṭhānaṃ sallakkhetvā ṭhapesi. Nivāsanaṭṭhānañca pucchi. Ariyavaṃsattheropi sakavihāraṃ patvā tasmiṃ ṭhāne upadhāronto ekasmiṃ ṭhāne ekassa atthassa dvikkhattuṃ vuttattā punaruttidoso dissati, ekasmiṃ [Pg.110] ṭhāne imaṃ ganthanti pulliṅgarūpena vattabbaṭṭhāne idaṃ ganthanti napuṃsakaliṅgena vuttattā liṅgavirodhidoso dissati.

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.

Atha taṃ puggalaṃ pakkosāpetvā evamāha,-ahaṃ āvuso imaṃ ganthaṃ mahussāhena karomi, tañca vivekakāle rattibhāgeyeva potthakaṃ pattharitvā likhāmi, evaṃ mahussāhena karontampi tvaṃ aruccanākārena saddaṃ karosi, kīdisaṃ pana dosaṃ sutvā evaṃ karosīti pucchi. Atha so bhikkhu evamāha,- tayo bhante mahussāhena kate ganthe dosavasena bahuvattabbaṭṭhānaṃ natthi, saddatoceva atthato ca paripuṇṇoyevesa gantho, atha kho pana ekasmiṃ ṭhāne ekassa atthassa dvikkhattuṃ vuttattā puranuttidoso dissati, ekasmiṃ pana imaṃ ganthanti pulliṅgena vattabbaṭṭhāne idaṃ ganthanti napuṃsakaliṅgena vuttattā liṅgavirodhidoso dissati, evaṃ ettakaṃyeva dosaṃ disvā īdisaṃ aruccanākāraṃ dassemīti.

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.'

Atha ariyavaṃsatthero tuṭṭhacitto hutvā attano sarīrapārupitaṃ dupaṭṭacīvaraṃ imināhaṃ tava ñāṇaṃ pūjemīti vatvā adāsi. Pacchākāle adhikarājā tamatthaṃ sutvā nāma lañchaṃ adāsi.

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.

So ca ariyavaṃsatthero maṇidīpaṃ nāma ganthaṃ ganthā bharaṇañceva jātakavisodhanañca pāḷibhāsāya akāsi. Anuṭīkāya pana atthayojanaṃ marammabhāsāya akāsi.

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.

Ekaṃ samayaṃ adhikarājā vihāraṃ gantvā dhammaṃ suṇi. Thero dhammaṃ desetvā niṭṭhitakāle yānabaliṃ sukhatthāya yāci. Rājā adatvā nāvaṃ abhirūhitvā paccāgacchi. Antarāmagge nāvāya phiyaṃ eko saṃsumāro mukhena gaṇhitvā niccalaṃ katvā ṭhapesi. Therena yācitaṃ yānabaliṃ dadāmīti mahāsaddaṃ katvā rājapurise tikkhattuṃ nicchāresi. Atha saṃsumāro nāvaṃ muñcitvā gacchi. Ekasmiñca kāle rājā vihāraṃ nikkhami. Atha [Pg.111] eko hatthinī vihārasamīpe bandhitvā ṭhapesi. Sā bodhirukkhasākhaṃ chinditvā khādi. Sā tattheva bhūmiyaṃ pati. Atha thero saccakiriyaṃ katvā mettābhāvanaṃ bhāvetvā mettodakena bhiñci. Taṃ khaṇaññeva sā uṭṭhahi. Rājā ca taṃ acchariyaṃ disvā tassā agghanakamūlaṃ datvā vihārato nadī titthaṃ gamanamagge silāpaṭṭaṃ cinitvā setuṃ akāsīti.

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.

Saddhammakittitthero pana ariyavaṃsattherassa saddhivihāriko jetavanavihāravāsī. Te pana therā chappadagaṇavaṃsikāti daṭṭhabbā.

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.

Kaliyuge dvecattālīsādhike aṭṭhavassasate sampatte ratanapūranagareyeva sirisudhammarājādhipati nāma dutiyādhikarājā rajjaṃ kāresi. Tasmiñca kāle pabbatabbhantaranagarato mahāsīlavaṃso nāma thero pañcacattālīsādhike aṭṭhavassasate sampatte sumedhakathaṃ kabyālaṅkāravasena bandhitvā buddhālaṅkārañca nāma kabyālaṅkāraṃ pabbatabbhantarappaṭisaṃyuttañceva kabyālaṅkāraṃ bandhitvā te gahetvā ratanapūranagaraṃ āgacchi.

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.

Atha rājā thūpārāmacetiyassa esannaṭṭhāne ratanavimānavihāre nisīdāpesi. So ca thero tattha sotārānaṃ pariyattiṃ vācetvā nisīdi. So ca thero tattha nisinnānaṃ therānaṃ aṭṭhamako hoti. So ca mahāsīlavaṃsatthero kaliyugassa pannarasādhike aṭṭhavassasate jāto. Tiṃsavassakāle ratanapūranagaraṃ āgatoti porāṇapotthakesu vuttaṃ. So pana thero nettipāḷiyā attha yojanaṃ marammabhāsāya akāsi pārāyanavatthuñca.

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.

Ratanapūranagareyeva raṭṭhasāro nāma eko thero atthi, mahāsīlavaṃsattherena samaññāṇathāmo. So pana ratanapūranagareyeva [Pg.112] kaliyugassa tiṃsādhike aṭṭhavassasate kāle jāto. Bhūridattajātakaṃ hatthipālajātakaṃ saṃvarajātakañca kabyālaṅkāravasena bandhi aññañca anekavidhaṃ kabyālaṅkāraṃ. Te pana dve therā kabyālaṅkārakā rakāti theraparamparāya pavesetvā na gaṇenti porāṇā.

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.

Ettha ca kiñcāpi samaṇānaṃ uposathikānañca kabyālaṅkāraṃ bandhituṃ vācetuṃ vā kappākappavicāraṇaṃ vattuṃ okāso laddho, sāsanavaṃsaṃ pana vattuṃ okāsassa ativitthārovasesattā taṃ avatvā ajjhupekkhissāma. Uposathavinicchaye pana naccagītādisikkhāpadassa visaye vitthārena mayaṃ avocumhā.

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.

Kaliyugassa gate tesaṭṭhādhike aṭṭhavassasate ratanapūranagareyeva siritribhavanādityanarapatipavaramahādhamma rājādhipatirājā rajjaṃ kāresi. Tassa rañño kāletisāsanadhajo nāma bhikkhu saddhammakittittherassa santike ganthaṃ uggaṇhi. Atha arimaddananagarato eko mahātherosotunaṃ vācitvā ratanapūranagare nisīdissāmīti āgato. Atha saddhammakittittherassa ganthaṃ vācentasseva vihārassa heṭṭhā nisīditvā so mahāthero saddaṃ suṇitvā evaṃ cintesi,-etassa santike ahaṃ navakaṭṭhāne ṭhatvā thokaṃ ganthaṃ uggaṇhissāmīti. Atha so mahāthero saddhammakittittherassa santikaṃ pavisitvā ganthaṃ vācāpetuṃ okāsaṃ yāci. Atha saddhammakittitthero vassapamāṇaṃ pucchitvā tvaṃ bhante mayā vuḍḍhatarosīti āha. Ahaṃ tayā vuḍḍhataropi samāno navakaṭṭhāne ṭhatvā ganthaṃ uggaṇhissāmīti āha. Atha saddhammakittitthero tassa ganthaṃ vācesi. Atipasīditvā pana taṃ mahātheraṃ mahāsādhujjanoti nāmena vohārati.

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).

Atha [Pg.113] pacchā marammaraṭṭhaṃ kaliyugassa pañcāsītādhikaaṭṭhasatakālato paṭṭhāya yāva aṭṭhāsītādhikaaṭṭhasatavassakālaṃ nānābhayehi saṅkhubbhitaṃ ahosi. Tadā kambojaraṭṭhato sihanisvā nāma bhinnakuto āgantvā ratana pūranagare rajjaṃ gaṇhi. Atha so evaṃ cintesi,- bhikkhū adārā aputtikā hutvā puna sisse posetvā parivāraṃ gavesanti, sace bhikkhū parivāraṃ vicinitvā rājabhāvaṃ gaṇheyyuṃ, evaṃ sati rajjaṃ gahetuṃ sakkhissanti, idāneva bhikkhū gahetvā māretuṃ vaṭṭatīti. Evaṃ pana cintetvā tovisīlū nāmake khettavane bahū maṇḍape kārāpetvā gomahisakukkuṭasūkarādayo mārāpetvā bhikkhū bhojessāmīti vatvā jeyyapuravijayapuraratanapūranagaresu sabbe mahāthere bahūhi antevāsikehi saddhiṃ pakkosāpetvā tesu maṇḍapesu nisīdāpetvā hatthiassādisenaṅgehi parivāretvā māresi. Tadā kira tisahassappamāṇā bhikkhū mariṃsūti. Bhikkhū ca māretvā bahūpi potthake agginā jhāpesi, cetiyānipi bhedāpesi. Ahovata pāpajanassa pāpakammanti. Honti cettha,-

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:

Sāsanaṃ nāma rājānaṃ, nissāya tiṭṭhate idha;

Micchādiṭṭhikarājāno, sāsanaṃ dūsenti satthuno.

The Dispensation, indeed, depends on the king; it stands here reliant on him. Kings with wrong views corrupt the Dispensation of the Teacher.

Sammādiṭṭhī ca rājāno, paggaṇhanteva sāsanaṃ;

Evañca sati ākāse, ulūrājāva dibbatīti.

And kings with right view indeed uphold the Dispensation; thus, when this is so, he shines in the sky like the moon.

Atha kaliyuge ekavassādhike navavassasate sampatte ākāse bahūhi tārakāhi dhūmā nikkhamiṃsu. Caññiṅkhucetiyepi buddhappaṭibimbassa akkhikūpato udakadhārānettajalāniviya nikkhamiṃsūti rājavaṃse vuttaṃ.

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.

Atha [Pg.114] saddhammakittitthero saddhiṃ mahāsādhujjanatisāya nadhajattherehi ketumatīnagaraṃ agamāsi. Raṭṭhasārattheropi sirikhettanagaraṃ sayameva agamāsīti porāṇapotthakesu vuttaṃ. Taṃ pana rājavaṃse sirikhettanagarindo satva varājā taṃ ānesīti vuttavacanena na sameti.

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.

Saddhammakittittheropi ketumatīnagare kālaṅkato. Tato pacchā thokaṃ kālaṃ atikkamitvā mahāsādhujjanatthero tattheva kālamakāsi.

The elder Saddhammakitti also passed away in the city of Ketumatī. Shortly after that, the elder Mahāsādhujjana passed away there as well.

Tisāsanadhajatthero pana kaliyuge dvādasādhike navavassasate sampatte haṃsāvatīnagare anekasetibhindassa rañño kāle ketumatīnagarato haṃsāvatīnagaraṃ agamāsi.

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.

Tato pacchā ticattālīsavassiko hutvā kaliyuge terasādhike navavassasate miṅgha brahmanarapatiraññokāle puna jeyyapuranagaraṃ sampatto hutvā jetavanavihārasamīpe ekissaṃ guhāyaṃ disīdi. Mahāariyavaṃsagaṇikassa jetavanattherassa santike upasaṅkami.

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.

Tasmiñca kāle jetavanatthero gilāno hutvā mayi kālaṅkate mama ṭhānaṃ adhunā haṃsāvatīnagarato āgato tisāsanadhajo nāma thero pariggaṇhituṃ samattho bhavissati, tassa niyyādessāmīti cintesi. Tasmiṃ khaṇe tisāsanadhajatthero purimayāme supinaṃ massi,– matakaḷevaraṃ samīpaṃ āgacchatīti, majjhimayāme pana taṃ matakaḷevaraṃ guhāyaṃ pavisatīti, pacchimayāme matakaḷevarassa maṃsaṃ satthena chindatīti. Atha supinaṃ passitabhāvaṃ attano samīpe sayantassa ekassa sāmaṇerassa ārocesi. Ārocetvā ca parittaṃ bhaṇetvā nisīdantasseva jetavanatthero taṃ pakkositvā jetavanavihāraṃ tassa niyyādesi. Tisāsanadhajatthero ca jetavanavihāre nisīditvā [Pg.115] ganthaṃ vācetvā nisīdi. Miṅgha brahmanarapatirājā ca tassa anuggahitaṃ akāsi.

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.

Pacchā kaliyuge soḷasādhike navavassasate sampatte haṃsāvatīnagarindo anekasetibhindo nāma rājā ratanapūranagaraṃ vijayitvā ekaṃ vihāraṃ kārāpetvā tassa adāsi.

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.

So ca tisāsanadhajatthero arimaddananagare arahanta gaṇavaṃsikoti daṭṭhabbo.

And this elder Tisāsanadhaja should be known as one of the Arahanta Gaṇavaṃsa in the city of Arimaddana.

Tassa pana sissā anekasatappamāṇā lajjino ahesuṃ. Tesu pana sissesu varabāhutthero bhūminikhānena garavāsitthero mahāraṭṭhagāmavāsino tayo mahātherāti ime pañca therā visesato pariyattikovidāti.

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.

Tisāsanadhajatthero ca mahallakakāle anāpāna satikammaṭṭhānaṃ gahetvā araññaṃ pavisitvā vivekaṭṭhānaṃ gaṇhi. Tadā jetavanagaṇādayo arahanta gaṇavaṃsāyeva. Aparabhāgeyeva tesaṃ sissānusissaparamparāsu keci bhikkhū siracchādanaṃ nānāvaṇṇappaṭimaṇḍitañca tālavaṇṭaṃ gahetvā ācāravikāraṃ āpajjiṃsu.

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.

Kaliyuge ekavassādhike sahasse sampatte ukkaṃsiko nāma rājā vihāraṃ kārāpetvā tisāsanadhajattherassa sissabhūtassa varabāhuttherassa sissabhūtassa mahāratanākarassa nāma therassa adāsi.

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.

So ca mahāratanākaratthero ukkaṃsikarañño sirisudhammarājāmahādhipatīti nāmalañchaṃ chandālaṅkārasaddanetti nayehi alaṅkaritvā dassitaṃ rajindarājanāmābhidheyyādīpaniṃ nāma ganthaṃ akāsi.

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.

Tañca ganthaṃ parivisodhanatthāya tiropabbatābhidheyyassa mahātherassa niyyādesi. Tisāsanadhajattherassa sissabhūtesu [Pg.116] mahāraṭṭhagāmavāsīsu tīsu bhātikattheresu jeṭṭho tiṃsaguhāsuvasanto pariyattiṃ vācetvā nisīdi. Satvavarājā ca tasmiṃ there ativiya pasanno ahosi. Ññoṅkarami nāmakassa rañño kālepi cūḷapitā ekaṃ vihāraṃ kārāpetvā tasseva adāsi. Ukkaṃsikarañño kālepi maṅgavaṃnāmake pabbate vihāraṃ kārāpetvā tasseva adāsi.

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.

Tesu mahāraṭṭhagāmavāsittheresu majjhimattheropi tisāsanadhajattherassa jeṭṭhabhātikattherassa ca nivāsaṭṭhānabhūte jetavanavihāreyeva ganthaṃ vācetvā nisīdi. Kaniṭṭhattheropi tesaṃ nivāsaṭṭhānabhūtesuyeva vihāresu ganthaṃ vācetvā nisīdi. Ettha ca tisāsanadhajatthero nāma lajjialajjivasena dubbidho. Yathāvuttatthero pana lajjīye vāti daṭṭhabbo. Alajjī pana imasmiṃ theraparamparādassane na icchi tabbo. Alajjībhūtassa pana tisāsanadhajattherassa vatthuṃ idha avatvā ajjhupekkhissāma, payojanābhāvā ganthassa ca papañcūpagamanattāti.

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.

Yogiraṅga nāmakassa rañño kāle jeyyapure suvaṇṇaguhavāsī mahāthero dakkhiṇārāmavihāravāsī mahāthero catubhūmikavihāravāsī mahāthero toṅgabhīlū vihāravāsī mahāthero ca tisāsanadhajamahātherassa saddhivihārikāyeva. Tesaṃ pana vatthumpi ganthavitthārabhayena na vadāma. Lajjigaṇavaṃsikā eteti vijānanameva hettha pamāṇanti.

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.

Kaliyuge ekasaṭṭhādhike navavassasate sampatte phaggunamāsassa juṇhapakkhadutiyadivase sukkavāre ratanapūranagaraṃ dutiyaṃ māpetvā ññogīraṅga nāma rājā rajjaṃ kāresi. Sīhasūradhammarājātipi nāmalañchaṃ paṭiggaṇhi. Tocabhīlū vihāravāsīmahātheraṃ [Pg.117] uddissa catubhūmikavihāraṃ kārāpesi. Cattāri mahāmunicetiyānipi kārāpesi. Vihāra cetiyesu aniṭṭhitesuyeva sinnīnagaraṃ nikkhamitvā tattha veraṃ vūpasamāpetvā paccāgatakāle saṅkhārasabhāvaṃ anatikkamanato divaṅgato ahosi. Ahovata saṅkhāradhammāti. Honti cettha,–

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:—

Seyyathā vāṇijānaṃva, gharagoḷikarūpakaṃ;

Taṃtaṃdisaṃ bhamitvāva, sīsaṃ ṭhapeti uttaraṃ;

Just as the merchants' spherical instrument, having wandered to this and that direction, places its head towards the north;

Evaṃ lokamhi sattā ca, sandhicutīnamantare;

Yathā tathā bhamitvāva, ante ṭhapenti santanunti;

Thus in the world, beings, between linking and passing away, having wandered in various ways, in the end establish their continuity.

Kaliyuge sattasaṭṭhādhike navavassasate phaggunamāsassa kāḷapakkhaterasamiyaṃ tassa jeṭṭhaputto pitu santakaṃ rajjaṃ gaṇhi. Mahādhammarājāti nāmalañchampi paṭiggaṇhi. Pitu kāle aniṭṭhitāni cetiyāni puna kārāpesi. Catubhūmikavihārañca niṭṭhaṃ gamāpetvā tovibhīlū mahātherassa paralokaṃ gantvā avijjamānatāya catubhūmikavihāravāsī mahātherassa dassāmīti antepuraṃ pakkosāpesi. Thero dve vārāni pakkosiyamānopi nāgacchi. Tatiya vāre pana bahū saddhivihārikā antepuraṃ gantvā pavisatha, na hi sakkā raññā pakkosite paṭikkhipitunti āhaṃsu.

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.'

Atha thero evamāha,- ahaṃ āvuso raṭṭhapīḷanapiṇḍapātaṃ bhuñjituṃ na icchāmi, evampi sace tumhe icchatha rañño santikaṃ gantuṃ, evaṃ sati idāni rañño santikaṃ ahaṃ gamissāmīti antepuraṃ pāvisi. Pavisitvā raññā saddhiṃ sallāpaṃ katvā ayaṃ vihāro araññavāsīnaṃ bhikkhūnaṃ asappāyoti paṭikkhipi. Evaṃ pana bhante sati tasmiṃ vihāre nisīdiyamānaṃ theraṃ upadissathāti[Pg.118]. Khaṇittipādavihāravāsī mahārāja thero pariyattivissārado sikkhākāmo, tassa dātuṃ vaṭṭatīti. Atha rājā tassa vihāraṃ adāsi. Mahāsaṅghanāthoti nāmalañchampi adāsi. So tattha pariyattiṃ vācetvā nisīdi.

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.

Tassa pana vihārassa parivārabhūtesu cattālīsāya vihāresu uttarāya anudisāya ekasmiṃ vihāre vasanto varābhisaṅghanātho nāma thero maṇikuṇḍalavatthuṃ marammabhāsāya akāsi. Pacchimāya anudisāya ekasmiṃ vihāre vasanto eko thero sattarājadhammavatthuṃ akāsi.

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.

Tasmiñca kāle bhāmaaṅkyo ācāraaṅkyoti dvinnaṃ bhikkhūnañca lokadhammesu chekatāya dve vihāre katvā adāsi. Te pana dve therā vedasatthakovidā, pariyattipaṭipattīsu pana mandā, rāmaññaraṭṭhato āgatā. Te pana theraparamparāya na gaṇanti porāṇā.

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.

Kaliyuge tisattatādhike navavassasate sampatte mahāmunicetiyassa puratthimadisābhāge cattāro vihāre kārāpetvā catunnaṃ therānaṃ adāsi. Te ca therā tattha nisīditvā sāsanaṃ paggaṇhiṃsu.

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.

Tasmiṃyeva kāle badaravanavāsī nāma ekopi thero atthi. Sopi pariyattivisārado chappadavaṃsiko. So ca thero yāvajīvaṃ yathābalaṃ sāsanaṃ paggaṇhitvā dutiyabhave calaṅganagare ekissā itthiyā kucchimhi paṭisandhiṃ gaṇhi. Dasamāsaccayena kaliyuge cattālīsādhike navavassasate sampatte budhavāre vijāyitvā terasavassikakāle sāsane pabbajitvā pariyattiṃ uggaṇhi. Sirikhettanagarindo rājā sirikhettanagaraṃ ānetvā sirikhettanagare sāmaṇeroti nāmena pākaṭo hutvā kaliyuge catupaṇṇāsādhike [Pg.119] navavassasate sampatte pannarasavassikakāle vessantarajābhakaṃ kabyālaṅkāravasena bandhi. Paripuṇṇavīsativassakāle sirikhettanagareyeva sirikhettanagarindo veravijayo nāma rājā anuggahetvā upasampadabhūmiyaṃ patiṭṭhāti. Pacchimapakkhādhiko nāma rājā sirikhettanagaraṃ attano hatthagataṃ akāsi. Tasmiñca kāle taṃ theraṃ ānetvā ratanapūranagare vasāpesi. Sūrakitti nāma rañño kaniṭṭhabhātiko erāvatīnadītīre catubhūmikavihāraṃ kārāpetvā tassa therassa adāsi. Rājā ca tipiṭakālaṅkāroti nāmalañchaṃ adāsi.

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'.

Kaliyuge vassasahasse sampatte phaggunamāsassa puṇṇamiyaṃ saṭṭhivassiko hutvā tiriyapabbataṃ gantvā araññavāsaṃ vasi. Dve vassādhike vassasahasse rājā tasmiṃ vihāraṃ kārāpetvā tasseva therassa adāsi. So pana tipiṭakālaṅkāratthero sirikhettanagare navaṅgakandare pattalaṅkassa atulavaṃsattherassa vaṃsiko. Sirikhettanagare navaṅgakandare suvaṇṇavihāre vasantassa therassa kittighoso sabbattha patthari. Jeyyapure erāvatīnadītīre catubhūmikavihāre vasanakāle aṭṭhasāliniyā ādito vīsati gāthānaṃ saṃvaṇṇanaṃ akāsi. Sūrakittināmakassa kaniṭṭhabhātikassa yācanamārabbha yasavaḍḍhanavatthuñca akāsi. Tiriyapabbate vasanakāle vinayālaṅkāraṭīkaṃ akāsi. Pacchimapakkhādhikarañño kāle mahāsaṅghanāthattheraṃ saṅgharājabhāve ṭhapesi. So ca saṅgharājā ativiya pariyatti visārado. Tasmiñca kāle ratanapūranagarepi ariyālaṅkārattharo nāma eko atthi. So pana tipiṭakālaṅkārattherena samaññāṇathāmo. Vayasāpi samānavassikā.

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.

Tesu tipiṭakālaṅkāratthero ganthantarabahussutaṭṭhāne [Pg.120] adhiko, ariyālaṅkāratthero pana dhātupaccayavibhāgaṭṭhāne adhikoti daṭṭhabbo. Pacchā pana ukkaṃsikaraññokāle tepi dve therā rañño ācariyā hutvā sāsanaṃ paggaṇhiṃsu. Tesu ariyālaṅkāratthero aparabhāge kālaṅkaritvā tassa therassa saddhivihārikassa dutiyāriyālaṅkārattherassa rājamaṇicūḷacetiyassa samīpe dakkhiṇavanārāmaṃ nāma vihāraṃ kārāpetvā adāsi.

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.

Ukkaṃsiko nāma rājā pana sāsane bahuppakāro. So ca kaliyuge chanavutādhike navavassasate rajjaṃ patto. Rajjaṃ pana patvā siridhammāsokarājāviya cattāri vassāni atikkamitvā muddhābhisekaṃ paṭiggahetvā sirisudhamma rājāmahādhipatīti nāmalañchampi paṭiggaṇhi. Ekasmiṃ pana samaye haṃsāvatīnagaraṃ gantvā tattha nisīdi. Atha rāmaññaraṭṭhavāsino evamāhaṃsu,- marammikabhikkhū nāma pariyattikovidā vedasatthaññuno natthīti. Taṃ sutvā rājā catubhūmikavihāravāsittherassa santikaṃ sāsanaṃ pesesi,-tiṃsavassikā cattālīsavassikā vā pariyattikovidā vedasatthaññuno bhikkhū rāmaññaraṭṭhaṃ mama santikaṃ pesethāti. Atha catubhūmi kavihāravāsitthero tipiṭakālaṅkāraṃ tilokālaṅkāraṃ tisāsanālaṅkārañca saddhiṃ tiṃsamatthehi bhikkhūhi pesesi. Haṃsāvatīnagaraṃ pana patvā modhocetiyassa puratthimabhāge vihāre kārāpetvā tesaṃ adāsi.

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.

Uposathadivasesu sudhammasālāyaṃ rāmaññaraṭṭhavāsino pariyattikovide vedasatthaññuno sannipātāpetvā tehi tīhi therehi saddhiṃ kathāsallāpaṃ kārāpesi. Atha rāmaññaraṭṭhavāsino bhikkhū evamāhaṃsu,– pubbe pana mayaṃ marammaraṭṭhe pariyattikovidā vedasattaññuno natthīti maññāma, idāni marammaraṭṭhavāsino ativiya pariyatti kovidā [Pg.121] vedasatthaññunoti. Aparabhāge kaliyuge chanavutādhike navavassasate sampatte rājā ratanapūranagaraṃ paccāgacchi.

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.

Tepi therā paccāgantukāmā rāmaññaraṭṭhe padhānabhūtassa tilokagarūti nāmadheyyassa mahātherassa santikaṃ vandanatthāya agamaṃsu.

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.

Tadā tilokagaruttheropi tehi saddhiṃ sallāpaṃ katvā evamāha,-tumhesu pana tipiṭakālaṅkāratthero paṭhamaṃ āvāsavihāraṃ labhissatīti. Kasmā pana bhante evama vocāti vutte ayaṃ pana piṇḍāya carantopi antarāmagge veḷuvettādīni labhitvā gahetvā vihāre paṭisaṅkharaṇaṃ akāsi, tasmāhaṃ evaṃ vadāmi, loke vihāre paṭisaṅkharaṇasīlā bhikkhū sīghameva āvāsavihāraṃ labhantīti hi porāṇattherā āhaṃsūti āha.

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.'"

Tepi ratanapūranagaraṃ paccāgacchiṃsu. Tilokagaruttherassa vacanānurūpameva tipiṭakālaṅkāratthero sabbapaṭhamaṃ āvāsavihāraṃ labhīti.

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.

Kaliyuge pana navavassādhike vassasahasse sampatte rañño kaniṭṭho kālamakāsi. Athaṃ rañño putto uccanagarabhojako bālajanehi santhavaṃ katvā tesaṃ vacanaṃ ādiyitvā paccūsakāle pitaraṃ ghātetukāmo antepuraṃ sahasā pāvisi.

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.

Rājāva anagghaṃ muddikaṃ gahetvā nandajeyyena nāma amaccena rājayodhena nāma amaccenaca saddhiṃ aññataravesena nagarato nikkhamitvā rajatavālukanadiṃ sampatto.

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.

Tasmiñca kāle eko sāmaṇero mātāpitūnaṃ gehe piṇḍapātaṃ ānessāmīti khuddakanāvāya nadiyaṃ āgacchi. Atha [Pg.122] taṃ sāmaṇeraṃ disvā rājā evamāha,- amhe bhante paratīraṃ nāvāya ānehīti. Sāmaṇero ca āha,-sace upāsaka tumhe paratīraṃ āneyyaṃ, bhattakālaṃ atikkameyyanti. Atha rājā amheyeva sīghaṃ ānehi, imaṃ muddikaṃ dassāmīti assāsetvā ānetuṃ okāsaṃ yāci. Atha sāmaṇero kāruññappattaṃ vacanaṃ sutvā paratīraṃ ānesi.

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.

Atha catubhūmikavihāraṃ patvā tasmiṃ vihāre therassa sabbampi kāraṇaṃ ārocetvā evamāha,-sace bhante amhe gaṇhituṃ āgacchayya, te nivārethāti. Theroca mayaṃ mahārāja samaṇā na sakkā evaṃ nivāretuṃ, evampi eko upāyo atthi,-nisinnavihāravāsitthero pana gihikammesu ativiya cheko, taṃ pakkosetvā kāraṇaṃ cintetuṃ yuttanti. Atha taṃ pakkosetvā tamatthaṃ ārocetvā rājā idamavo ca,- sace bhante amhe gaṇhituṃ āgaccheyyuṃ, atha kenacideva upāyena te nivārethāti. Atha so thero evamāha,-tena hi mahārāja mā kiñci soci mābhāyi vihāramajjhe sirigabbhaṃ pavisitvā nisīdathāti vatvā piṇḍāya acarante bhikkhusāmaṇere sannipātāpetvā visuṃ visuṃ daṇḍahatthā hutvā ekassapi purisassa vihāraṃ pavisituṃ okāsaṃ mā dethāti vatvā senaṃviya byūhesi. Sāmantavihāresupi vasante bhikkhusāmaṇere pakkosi. Tadā kira āgantvā sannipātānaṃ bhikkhusāmaṇerānaṃ atirekasahassamattaṃ ahosi. Thero te vihāre dvārakoṭṭhakesu āgatamagge ca visuṃ visuṃ daṇḍahatthā hutvā ārakkhaṇatthāya ṭhapesi, yathā vaḍḍhakī sūkaro byagghassa nivāraṇatthāya visuṃ visuṃ sūkare saṃvidhāya ṭhapesīti. Atha puttassa yodhāpi rājānaṃ gahetuṃ na sakkā, bhikkhu sāmaṇerānaṃ [Pg.123] gāravavasena balakkārena māretvā pavisituṃ na visahanti, bhikkhu sāmaṇerānaṃ bāhullatāya ca.

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.

Tasmiṃyeva saṃvacchare assayujamāsassa kāḷapakkhapañcamito yāva kattikamāsassa kāḷapakkhapañcamī vihāreyeva rājā nilīyitvā nisīdi. Atha antepuravāsikā amaccā puttaṃ apanetvā rājānaṃ ānetvā rajje ṭhapesuṃ. Rājā ca puna rajjaṃ patvā vihāre nisinnakāle mā bhāyi mahārāja tvaṃ jinessatīti rañño ārocentassa vedasatthaññuno ekassa bhikkhussa caññiṅkhucetiyassa esannaṭṭhāne ekaṃ vihāraṃ kārāpetvā adāsi. Dhammanandarājagurūti nāmalañchampi adāsi. Tassa pana vijātaṭṭhānabhūtaṃ gāmaṃ nissāya marammavohārena ‘ye ne nā se yāṃ va’ iti samaññā ahosi.

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.

Rājā ca puna rajjaṃ patvā tasmiṃyeva saṃvacchare kattikamāsassa kāḷapakkhacuddasamiyaṃ sabbepi mahāthere nimantetvā rājagehaṃ pavesetvā piṇḍapātena bhojesi. Atha rājā evamāha,-catubhūmikavihāravāsitthero samparāyikatthāvaho ācariyo, nisinnavihāravāsitthero pana diṭṭhadhammikatthāvahoti evaṃ rājāvaṃse vuttaṃ. Porāṇapotthakesu pana catubhūmikavihāra vāsitthero ekantasamaṇo ācariyo, nisinnavihāravāsitthero pana yodhāraho yodhakamme chekoti rājā ahāti vuttaṃ. Rājā kira samparāyikatthaṃ anupekkhitvā dinnakāle nisinnavihārattherassa na adāsi, kadāci kadāci pana diṭṭhadhammikatthaṃ anuppekkhitvā tassa visuṃ adāsīti. Ettha ca yasmā nisinnavihāra vāsitthero rañño bhīyehi nivāraṇatthāya ārakkhaṃ akāsi, na paresaṃ viheṭhanatthāya, āṇattikappayogā ca na dissati, tasmā natthi āpattidoso. Saddhātissarañño bhayehi [Pg.124] nivāraṇatthaṃ arahantehi therehi katappayogoviya daṭṭhabbo.

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.

Catubhūmikavihāra vāsitthero pana khaṇittipādagāme jāto, arimaddanapure arahantattheragaṇappabhavo, yattha katthaci gantvā aññesaṃ bhikkhūnaṃ ācāraṃ yathābhūtaṃ jānitvā tehi catupaccayasambhogo na kabhapubbo, antamaso udakampi na pivitapubbo, taṃtaṃṭṭhānampi cammakhaṇḍaṃ gahetvāyeva gamanasīlo. Ukkaṃsikarājā pana sirikhettanagare dvattapoṅkaraññā kārāvitacetiyasaṇṭhānaṃ gahetvā rājamaṇicūḷaṃ nāma cetiyaṃ akāsi. Taṃ pana cetiyaṃ parimaṇḍalato tihatthasatappamāṇaṃ, ubbedhatopi ettakameva. Tassa pana cetiyassa catūsu passesu cattāro vihārepi kārāpesi, puratthimapasse pubbavanārāmo nāma vihāro, dakkhiṇapasse pana dakkhiṇavanārāmo nāma, pacchimapasse pacchimavanārāmo nāma, uttarapasse uttaravanārāmo nāma. Tesu catūsu vihāresu uttaravanārāmo nāma vihāro asanipābhagginā ḍayhitvā vinassi. Avasese pana tayo vihāre pariyattikovidānaṃ tiṇṇaṃ mahātherānaṃ adāsi. Nāma lañchampi tesaṃ adāsi. Pacchimassa rañño kāleyeva uttarapasse vihāraṃ kārāpesi.

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.

Tasmiṃ pana cetiye chattaṃ anāropetvāyeva so rājā divaṅgato. Tesu pana catūsu vihāresu nisinnānaṃ therānaṃ dakkhiṇavanārāmavihāravāsīmahāthero kaccāyanaganthassa atthaṃ chabbidhehi saṃvaṇṇanānayehi alaṅkaritvā marammabhāsāya saṃvaṇṇesi. Pacchimavanārāmavihāra vāsitthero pana nyāsassa saṃvaṇṇanaṃ chahi nayehi alaṅkaritvā akāsi.

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.

Kaliyuge pana dasavassādhike sahasse sampatte tassa [Pg.125] rañño putto sirinandasudhammarājāpavarādhīpati rajjaṃ kāresi. Pituno rājagehaṃ bhinditvā vihāraṃ kārāpetvā tilokālaṅkārassa nāma mahātherassa adāsi. Tilokālaṅkāratthero ca nāma tipiṭakālaṅkārattherena samaññāṇathāmassa ariyālaṅkārattherassa sissoti daṭṭhabbo. Ayañcattho heṭṭhā dassito. Jeyyapure catubhūmikaatulavihāraṃ kārāpetvā dāṭṭhānāgarājaguruttherassa adāsi. So ca thero niruttisāramañjūsaṃ nāma nyāsasaṃvaṇṇanaṃ akāsī.

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.

Kaliyuge dvādasādhike vassasahasse sampatte phaggunamāse sotāpannā nāma ārakkhadevatā aññattha gamissāmāti āhaṃsūti nagarā supinaṃ passantā hutvā bahūsannipatitvā devapūjaṃ akaṃsu. Devatānaṃ pana saṅkamanaṃ nāma natthi, pubbanimittamevatanti daṭṭhabbaṃ.

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.

Tasmiñca kāle cinarañño yodhā āgantvā marammaraṭṭhaṃ dūsesuṃ. Sāsanaṃ abbhappaṭicchanno viya cando dubbalaṃ ahosi.

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.

Kaliyuge tevīsādhike vassasahasse sampatte tassa rañño kaniṭṭho mahāpavaradhammarājālokādhipati nāma rājā rajjaṃ kāresi. Tasmiñca kāle lokasaṅketavasena puññaṃ mandaṃ bhavissatīti vedasatthaññūhi ārocitattā lokasaṅketavaseneva abhinavapuññuppādanatthaṃ khandhavāragehaṃ kārāpetvā tāvakālikavasena saṅkamitvā nisīdi. Tato aparabhāge uttaragehaṃ bhinditvā tasmiṃyeva ṭhāne vihāraṃ kārāpetvā ekassa mahātherassa adāsi.

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.

Dakkhiṇagehaṃ pana nagarassa puratthimadisābhāge vihāraṃ kārāpetvā aggaṇammālaṅkārattherassa adāsi. So ca thero kaccāyanaganthassaceva abhidhammatthasaṅgahassa ca mātikādhātukathāyamakapaṭṭhānānañca [Pg.126] atthaṃ marammabhāsāya yojesi.

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.

Uparājā ca mahāsetuno pamukhe ṭhāne sovaṇṇamayavihāraṃ kārāpetvā uttaragehavihāra vāsittherassa antevāsikassa jinārāmattherassa adāsi. Tasmiṃyeva ṭhāne nānāratanavicitraṃ vihāraṃ kārāpetvā tasseva therassa antevāsikassa guṇagandhattherassa adāsi.

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.

So pana thero ‘china vḍina’ gāme vijāto. Vaye pana sampatte ratanapūranagaraṃ gantvā pariyattiṃ uggaṇhitvā tato puna nivattitvā badunanagare badaragāme nisīditvā pacchā ‘china vḍina’ gāme catūhi paccayehi kilamatho hutvā vasati. Tasmiñca kāle gāme mokkhassa nāma purisassa santike ekaṃ anagghaṃ maṇiṃ rājā labhitvā ativa mamāyi. ‘China vḍina’ mokkhamaṇīti pākaṭo ahosi.

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’.

Atha uttaragehavihāravāsitthero āha,- ‘china vḍina’ gāmake na maṇiyeva anagghaṃ, atha kho ekopi thero guṇagandho nāma pariyattikovido anagghoyevāti.

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."

Atha taṃ sutvā rājā taṃ pakkosetvā catūhi paccayehi upatthambhetvā pūjaṃ akāsi.

Then, having heard that, the king summoned him, supported him with the four requisites, and paid him homage.

Sahassorodhagāme guṇasāro nāma thero paliṇagāme sujāto nāma thero ca guṇagandhattherassa sissāyeva ahesuṃ.

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.

Ekasmiñca kāle tiriyapabbatavihāravāsīmahāthero bhikkhusaṅghamajjhe aggadhammālaṅkārattheraṃ kīḷanavasena evamāha,- amhesu āvuso antaradhārayamānesu tvaṃ loke eko ganthakovidatthero bhavissasi maññeti. Atha aggadhammālaṅkāro ca evamāha,-tumhesu bhante antaradhārayamānesu mayaṃ ganthakovidāna bhaveyyāmako nāma [Pg.127] puggalo loke ganthakovido bhavissatīti. Porāṇapotthakesu pana ariyālaṅkāratthero nanu panidāni mayaṃ ganthakovidā na tāva bhavāmāti evamāhāti vuttaṃ. So aggadhammālaṅkārattheroyeva raññā yācito rājavaṃsa. Saṅkhepampi akāsi. So ppana thero amaccaputto.

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.

Ekasmiñca kāle hīnāyāvattako eko mahāamacco rañño santikā attanā upaladdhaparibhogaṃ sabbaṃ gahetvā vihāraṃ āgantvā aggadhammālaṅkārattherena saddhiṃ sallāpaṃ akāsi. Sallāpaṃ pana katvā sabbaṃ paribhogaṃ therassa dassetvā sace bhante tvaṃ gihi bhaveyyāsi, ettakaṃ paribhogaṃ labhissatīti āha. Theropi evamāha,-tumhākaṃ pana ettako paribhogo amhākaṃ samaṇānaṃ vaccakuṭiṃ asubhabhāvanaṃ bhāvetvā pavisantānaṃ puññaṃ kalaṃ nāgghati soḷasinti. Kiñcāpi idañca pana vacanaṃ sāsanavaṃse appadhānaṃ hoti, pubbācariyasīhehi pana vutta vacanaṃ yāva apāṇakoṭikā saritabbamevāti manasikarontena vuttanti.

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.

Kaliyuge pana catuttiṃsādhike vassasahasse sampatte tassa putto narāvaro nāma rājā rajjaṃ kāresi. Mahāsīhasūradhammarājāti nāmalañchaṃ paṭiggaṇhi. Tassa rañño kāle ‘sī khoṃ’ cetiyassa samīpe jetavanavihāre ganthaṃ uggaṇhanto eko daharabhikkhu ganthachekopi samāno bālakāle bālacittena ākulito hutvā vaccakūpe vātātapehi bahisukkhabhāvena paṭicchādite daṇḍena ālulitvā duggandhoviya cittasantāne pariyattivātātapehi bahisukkhabhāvena paṭicchādite kenacideva rūpārammaṇādinā ālulitvā kilesasattisaṅkhāto duggandho vāyitvā hīnāyāvattissāmīti cintetvā gihivatthāni gahetvā saddhiṃ sahāyabhikkhuhi nadītitthaṃ agamāsi. Antarāmagge [Pg.128] tāva bhikkhubhāveneva cetiyaṃ vandissāmīti gihivatthāni sahāyakānaṃ hatthe ṭhapetvā cetiyappamukhe leṇaṃ pavisitvā vanditvā nisīdi. Atha ekā daharitthī cetiyaṅgaṇaṃ āgantvā bahi leṇaṃ nisīdisvā udakaṃ siñcitvā patthanaṃ akāsi,-iminā puññakammena sabbehi apāyādinukkhehi moceyyāmi, bhave bhave ca hīnāyāvattakassa purisassa pādacārikā na bhaveyyāmīti.

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.'

Atha taṃ sutvā daharabhikkhu evaṃ cintesi,-idāni ahaṃhīnāyāvattissāmīti cintetvā āgato, ayampi daharitthī hīnāyāvattakassa purisassa pādacārikā na bhaveyyā mīti patthanaṃ akāsi, idāni taṃ daharitthiṃ kāraṇaṃ pucchissāmīti. Evaṃ pana cintetvā bahi leṇaṃ nikkhamitvā taṃ daharitthiṃkāraṇaṃ pucchi,-kasmā pana tvaṃ hīnāyāvattakassa purisassa pādacārikā na bhaveyyāmīti patthanaṃ karosīti. Hīnāyāvattakassa bhante purisassa pādacārikā na bhaveyyāmīti vuttavacanaṃ bālapurisassa pādacārikā na bhaveyyāmīti vuttavacanena nānā na hoti, sadisatthakamevāti nanu hīnāyā vattako bāloyeva nāma, sace pana bhante hīnāyāvattako bālo nāma na bhaveyya, ko nāma loke bālo bhaveyya, bhikkhu nāma hi parehi dinnaṃ cīvarapiṇḍapātasenāsanaṃ paribhuñjitvā sukhaṃ vasati, sace ganthaṃ uggaṇhitu kāmo bhaveyya, yathākāmaṃyeva ganthaṃ uggaṇhituṃ okāsaṃ labhati, evaṃ pana ahutvā alasikoyeva bhuñjitvā sayitvā nisīdituṃ iccheyya, evampi yathākāmaṃ bhuñjituṃ sayituṃ okāsaṃ labhati, evampi samāno parassa dāso bhavissāmi, dārassa kiṃkaro bhavissāmīti akathentopi kathentoviya hutvā hīnāyāvatteyya, so loke aññehi bālehi adhiko bāloti ahaṃ maññāmi, sace pana bālatarassa bhariyā bhaveyya, ahaṃ bālatarī bhaveyyanti [Pg.129] vutte so daharabhikkhu saṃvegaṃ āpajjitvā bahinagaradvāraṃ nikkhamitvā vānaragaṇena vinā jhāyantoviya vānaro jhāyitvā nisīdi.

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.

Atha sahāyakā āgantvā gihivatthāni gaṇhāhīti pakkosiṃsu. Tasmiṃ kāle so daharabhikkhu āgacchatha bhavantoti vatvā sabbaṃ kāraṇaṃ tesaṃ ācikkhitvā idāni pana bhavanto hīnāyāvattehīti sace yo koci āgantvā mama sīsaṃ muggarena pahāreyya, evaṃ santepi hīnāyāvattituṃ na icchāmi, ito paṭṭhāya yāva jīvitapariyantā hīnāyāvattituṃ manasāpi na cintayissāmīti vatvā erāvatīnaṃdiṃ taritvā jeyyapuraṃ agamāsi. Tadā kira daharitthī devalābhavayya, na manussitthīti vadanti paṇḍitāti.

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.

Jeyyapuraṃ pana patvā pariyattikovidānaṃ mahātherānaṃ santike nayaṃ gahetvā puññacetiyassa dakkhiṇadisābhāge ekasmiṃ vihāre nisīdi. Pariyattiṃ vācetvā atha kamena taṃtaṃdisāhi bhikkhusāmaṇerā āgantvā tassa santike pariyattiṃ uggaṇhiṃsu. Āvāsaṃ pana alabhitvā keci bhikkhusāmaṇerā chattānipi chāditvā nisīdiṃsu.

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.

Ekasmiṃ kāle rājā nikkhamitvā puññacetiyaṃ vandissāmīti cetiyaṅgaṇaṃ pāvisi. Atha chattāni chādetvā nisinne bhikkhū disvā guhāya saddhiṃ vihāraṃ kārāpetvā tassa bhikkhussa adāsi. Tilokagarūtipi nāmalañchaṃ adāsi. Sukhavohāratthaṃ pana kakāralopaṃ katvā tilogarūti vohariṃsu.

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.'

Tassa pana saddhivihāriko sattavassiko tejodīpo nāma bhikkhu parittaṭīkaṃ akāsi. Aparabhāge pana tilokālaṅkāroti nāmalañchaṃ adāsi. Evaṃ tejedīpo nāma bhikkhu narāvararañño kāle parittaṭīkaṃ akāsīti daṭṭhabbaṃ. Keci pana pacchimapakkhādhikarañño kāleti vadanti.

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.

Ekasmiṃ [Pg.130] pana kāle tiriyapabbatavihāravāsīmahāthero pādacetiyaṃ vandanatthāya gantvā paccāgatakāle kukhananagare suvaṇṇaguhāyaṃ jambudhajattherassa santikaṃ pavisitvā tena saddhiṃ sallāpaṃ akāsi. Te ca mahātherā aññamaññaṃ passitvā sallapitvā ativiya pamodiṃsu. Lokasmiñhi bālo bālena paṇḍito paṇḍitena saddhiṃ ativiya pamodatīti. Te ca dve therā samānavassikā. Tiriyapabbatavihāra vāsīmahāthero tena saddhiṃ sallāpaṃ katvā paccāgacchi. Jambudhajatthero ca maggaṃ acikkhituṃ anugacchi. Atha tiriyapabbatavihāravāsīmahāthero jambudhajattheraṃ āha,- ahaṃ bhante rājavallabho homi rājaguru,tvaṃyeva mama purato gacchāhīti. Atha jambudhajattheropi tiriyapabbatavihāravāsittheraṃ āha,-tvaṃ bhante rājavallabho bhavasirājaguru, loke rājaguru nāma padhānabhāve ṭhito, tasmā tvaṃyeva mama purato gacchāhīti. Ettha ca dvepi mahātherā aññamaññaṃ gāravavasena lokavattaṃ apekkhitvā evamāhaṃsūti daṭṭhabbaṃ. Tiriyapabbatavihāravāsīmahātheropi ratanapūranagaraṃ patvā rājavaṃsapabbataṃ gantvā araññavāsaṃ vasi.

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.

Atha ukkaṃsikarājā kaniṭṭhena sūrakittināmena saddhiṃ mantesi,-sace tvaṃ vane theraṃ paṭhamaṃ passasi, tvaṃyeva vihāraṃ kārāpetvā therassa dadāhi, sace panāhaṃ paṭhamaṃ passeyya, ahaṃ vihāraṃ kārāpetvā dadāmīti.

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."

Atha kaniṭṭhā paṭhamaṃ passitvā tiriyapabbatakandare jetavanaṃ nāma vihāraṃ kārāpetvā adāsi. Idañca vacanaṃ sādhujjanānaṃ guṇaṃ evakāraṃ pītisomanassaṃ uppajji, tena puññakammena tena pītisomanassena sattakkhattuṃ devarajjasampattiṃ sattakkhattuṃ manussarajjasampattiṃ paṭilabhīti vuttattā sādhujjanānaṃ guṇaṃ anussaritvā puññavisesalābhatthāya vuttaṃ.

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.

Tiriyapabbatavihāravāsīmahāthero ca jambudhajattherassa [Pg.131] guṇaṃ ukkaṃsikarañño ārocesi. Rājā ca ativiya pasīditvā jambudhajoti mūlanāme dīpasaddena yojetvā jambudīpadhajoti nāmalañchaṃ adāsi.

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'.

Jambudhajatthero ca nāma dhammanandattherassa saddhivihārikā. Dhammanandatthero ca jotipuññattherassa saddhivihāriko. Te ca therā arahantagaṇavaṃsikā.

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.

Jambudhajatthero pana vinayapāḷiyā aṭṭhakathāya ca attha yojanaṃ marammabhāsāya akāsi. Maṇiratano nāma pana thero aṭṭhasālinīsammohavinodanīkaṅkhāvitaraṇīaṭṭhakathānaṃ abhidhammatthavibhāvanīsaṅkhapavaṇṇanāḷīkānañca atthaṃ maramma bhāsāya yojesi.

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.

Mūlāvāsagāme ca pubbārāmavihāravāsitthero gūḷattha dīpaniṃ nāma ganthaṃ visuddhimaggagaṇṭhipadatthañca mūlabhāsāya akāsi, nettipāḷiyā ca atthaṃ marammabhāsāya yojesi. So pana thero pubbe gāmavāsī hutvā sīsaveṭhanatālapattāni gahetvā ācariyappaveṇīvasena vinayavilomācāraṃ cari. Pacchā pana taṃ ācāraṃ vissajjitvā araññavāsaṃ vasi. Sopi thero gambhīrañāṇiko saddatthanayesu ativiya cheko.

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.

Kaliyuge pana pañcatiṃsādhike vassasahasse sampatte kaniṭṭho siripavaramahādhammarājā nāma bhūpālo rajjaṃ kāresi. Dabbimukhajātassare pana gehaṃ kārāpetvā nisīdanato dabbimukhajātassaroti nāmaṃ pākaṭaṃ ahosi. Tasmiṃ pana jātassare jeyyabhūmikittiṃ nāma vihāraṃ kārāpetvā sirisaddhammapālattherassa adāsi. Bahūnampi gāmavāsī araññavāsī bhikkhūnaṃ anuggahaṃ akāsi. Ratanapūranagarasmiñhi dasasu ‘ñyौṃ yāṃ’ rājāṃsesu ppacchimā pañca rājāno avicinitvāyeva alajjīlajjīmissakavasena sāsanaṃ paggaṇhiṃsu. Tadā [Pg.132] jinasāsanaṃ abbhantare candoviya atiparisuddhaṃ na ahosi. Evampi lajjino attano attano vaṃsānurakkhaṇavasena dhammaṃ pūretuṃ anivāritattā lajjīgaṇavaṃso na chijjati. Tathā alajjinopi attano attano ācariyappaveṇīvasena vicariṃsu, tena alajjīgaṇavaṃsopi na chijjatīti daṭṭhabbaṃ. Tassa rañño kāle devacakkobhāso nāma eko thero atthi, vedasatthaññū piṭakesu pana mandoti.

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.

Kaliyuge pana aṭṭhatiṃsādhike vassasahasse sampatte vesākhamāsassa kāḷapakkhaaṭṭhamito paṭṭhāya lokasaṅketavasena uppajjamānaṃ bhayaṃ nivāretuṃ navaguhāyaṃ tena devacakkobhāsattherena kathitaniyāmena paṭhamaṃ marammikabhikkhū paṭṭhānappakaraṇaṃ vācāpesi. Tato pacchā jeṭṭhamāsassa juṇhapakkhapāṭipadadivasato rāmaññaraṭṭhavāsike bhikkhū paṭṭhānappakaraṇaṃ vācāpesi. Mahāchaṇañca kārāpesi. Raṭṭhavāsinopi bahupūjāsakkāraṃ kārāpesi. Tassa kira rañño kāle potthakaṃ aṭṭhibhallikarukkhaniyyāsehi parimaṭṭhaṃ katvā manosilāya likhitvā suvaṇṇena limpetvā piṭakaṃ patiṭṭhāpesi. Tato paṭṭhāya yāvajjatanā idaṃ potthakakammaṃ marammaraṭṭhe akaṃsūti.

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.

Kaliyuge saṭṭhādhike vassasahasse sampatte (assayujamāsassa kāḷapakkhachaṭṭhamiyaṃ aṅgāravāre) tassa putto rajjaṃ kāresi. Sirihāsīhasūrasudhammarājāti nāmalañchampi paṭiggaṇhi. Pitu rañño gehaṭṭhāne cetiyaṃ kārāpesi. Tassa pana mārajeyyaratananti samaññā ahosi. Tassa pana rañño kāle sallāvatiyā nāma nadiyā pacchimabhāge tunnanāmake gāme guṇābhilaṅkāro nāma thero sāmaṇerānaṃ gāmaggavesanakāle ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā [Pg.133] sīsaveṭhanatālapattāni pana na gaṇhāpetvā tālavaṇṭameva gaṇhāpesi. Eko gaṇo hutvā saparivārena saddhiṃ tunnagāme nisīdi. Tunnagaṇoti tassa samaññā ahosi. So pana thero pāḷiaṭṭhakathāṭīkāganthantaresu adhippāyaṃ yathābhūtaṃ na jānāti, abhidhammapiṭakaṃyeva sissānaṃ vācetvā nisīdi.

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.

Tasmiñca kāle ketumatīnagare nisinnā baddhannā buddhaṅkuratthera cittattherā, dīpayaṅganagare uḷugāme nisinno sunandatthero, taluppanagare jeyyabahuandhagāme kalyāṇattheroti ime cattāro therā sāmaṇerānaṃ gāmappavesanakāle ekaṃsaṃ uttarāsaṅgaṃ akārāpetvā sīsaveṭhanatālapattāni aggaṇhāpetvā cīvaraṃ pārupāpetvā tālavaṇṭaṃ gaṇhāpetvā sakalakagaṇaṃ ovādaṃ katvā nisīdiṃsu. Te pana therā pāḷiaṭṭhakathāṭīkāganthantaresu adhippāyaṃ yathābhūbhaṃ jāniṃsu, tīsupi piṭakesu kovidā ahesuṃ. Iccevaṃ sirimahāsīhasūrasudhammarañño kāle pārupanabhikkhūhi nānā hutvā virūpaṃ āpajjitvā ekaṃsikagaṇo nāma visuṃ bhijji, yathā pana ayamalaṃ ayato uṭṭhahitvā visadisaṃ hutvā viruddhaṃ hotīti. Evaṃ bhijjamānāpi gaṇā rājā pamādo anussukko hutvā attano attano rucivaseneva caritvā nisīdiṃsu.

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.

Tesu ca dvīsu gaṇesu pārupanagaṇe therā pāḷiaṭṭhakathāṭīkāganthantaresu nītatthavasena vuttaṃ vacanaṃ nissāya nikkaṅkhā niddosāva hutvā nisīdiṃsu. Ekaṃsikagaṇe pana therā attano attano vādo na pāḷiyaṃ na ca aṭṭhakathāsu neva ṭīkāsu nāpi ganthanteresu dissati, imamatthaṃ ajānantā idameva saccaṃ moghamaññanti vatvā keci pana sakasakasissānaṃ ovādaṃ adaṃsu. Evarūpāpi sissā ovādaṃ paṭiggaṇhiṃsu.

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.

Keci pana pāḷiyādīsu sakavādassa anāgatabhāvaṃ ñatvāyeva [Pg.134] aparisuddhacittā hutvā sammāsambuddhassa bhagavato mukhaṃ anoloketvā sammāsambuddhasseva bhagavato guṇaṃ anussaritvā sakavāde ākāse pasārita hatthoviya appatiṭṭhānoti jānitvāyeva amhākaṃ vādo sampattalaṅkassa saddhammacārittherassa vaṃsappabhavoti anissāyabhūbhampi nissayaṃ akaṃsu. Abhūtena mahātheraṃ sīlavantaṃ abbhācikkhiṃsu. Phyasīnāmake gāme diṭṭhadhammikasamparāyi katthaṃ anapekkhantassa hīnāyāvattakassa dussīlassa upāsakassa lañjaṃ datvā amhākaṃ vādānurūpaṃ ekaṃ ganthaṃ karohīti uyyojetvā anāgate anubhaviyamānadukkhato abhāyitvā nissayaṃ gavesiṃsūti.

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.

Tasmiṃñca kāle nigrodhapāḷisuvaṇṇavihāravāsitthero gāmavāsībhikkhu gaṇaṃ samitiṃ katvā tassa nāyako hutvā sīsaveṭhanaṃ adhārentā amaṅgalabhikkhū sāsane mātiṭṭhantūti araññavāsīnaṃ bhikkhūnaṃ ganthaṃ vikopetvā tato tato pabbajesuṃ. Atha hatthisālagāmassa puratthimāya anudisāya seṭṭhitaḷākassa dakkhiṇāya anudisāya vihāre nisinne atirekapaṇṇāsabhikkhūpi pabbājessāmāsi cintetvā gāmavāsībhikkhū sannahitvā agamāsi. Atha rājā tamatthaṃ sutvā gāmavāsīgaṇopi eko, araññavāsīgaṇopi eko, gāmavāsībhikkhū araññavāsībhikkhū viheṭhesuṃ na sakkā, sakasakavādavasena sakasakaṭṭhāne nisīdi tabbanti rājalekhanaṃ pesesi. Atha araññavāsībhikkhū sukhaṃ vasituṃ okāsaṃ labhiṃsu.

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.

Kaliyuge chasattatādhike vassasahasse sampatte tassa rañño putto mahāsīhasūradhammarājādhirājā nāma rajjaṃ kāresi. Soyeva sūrajjarājāti ca setibhindoti ca vohāriyati.

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.

Tassa [Pg.135] rañño kāle suvaṇṇayānolokanagāmavāsīukkaṃsamālaṃ nāma theraṃ antoyudhanāyako eko amacco ānetvā ratanapūranagaraṃ patvā suvaṇṇakukkuṭācale vihāraṃ kārāpetvā ṭhapesi.

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.

So pāḷiaṭṭhakathāṭīkāganthantaresu ativiya cheko. Vaṇṇabodhanaṃ nāma likhananayañca akāsi. Tassa gāmassa rājūhi dinnavasena cetiyajagganakamme yuttakulattā pana rañño ācariyaṭṭhāne aṭṭhapetvā antoyudhanāya kasseva pūjanatthāya niyyādesi. Tassāpi rañño kāle sāmaṇerehi gāmappavasanakāle pārupetvā pavisitabbanti ekacce vadiṃsu. Ekacce pana ekaṃsaṃ uttarāsaṅgaṃ katvā pavisitabbanti vadiṃsu. Evaṃ aññamaññaṃ kalahaṃ akaṃsu.

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.

Tattha ukkaṃsamālānāmako thero pārupanagaṇe padhāno hutvā nānāganthesu pārupanavattameva āgatanti pakāsiṃsu. Ekaṃsikagaṇe pana tiriyapabbatavihāravāsīmahātherā ācariyappaveṇīdassanavasena pārupanavādaṃ paṭikkhipiṃsu.

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.

Atha rājā ca phalikakhacitavihāravāsittheraṃ meghuccanavihāravāsittheraṃ suhatthattheraṃ buddhaṅkurattherañcāti ime cattāro there vinayavinicchakaṭṭhāne ṭhapetvā dve pakkhā attano attano vādaṃ dassentūti āha.

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.'

Te ca cattāro therā pāḷiaṭṭhakathāṭīkāganthantaresu akovidā. Tesañhi ṭhapetvā rājavallabhamattaṃ añño koci guṇaviseso natthi rājagurubhāvatthāya, yathā byagghā rukkhagacchalatādippaṭicchanne duggaṭṭhāne nisinne mige khuddakattā dubbalepi gaṇhetuṃ na sakkonti, evameva te ekaṃsikatthere [Pg.136] rājānaṃ nissāya ṭhite ganthesu anāgatattā dubbalepi vādavasena abhibhavituṃ na sakkhiṃsu. Teneva parasenāya balavataṃ jānitvā nipaccakāraṃ dassetvā veraṃ sametvā nisinno paṇḍitayodhoviya vādaṃ niṭṭhaṃ appāpetvāyeva pārupanagaṇā nisīdiṃsūti.

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.

Kaliyuge pana pañcanavutādhike vassasahasse sampatte tassa putto mahārājādhipati nāma rajjaṃ kāresi. Pacchā pana kāle terasādhike sate vassasahasse ca sampatte rāmaññaraṭṭhino rājā taṃ abhibhavitvāva anītattā pattahaṃsāvatīti pākaṭaṃ ahosi.

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.

Tassa rañño kāle kukhananagare jālayutta gāmato ñāṇavaraṃ nāma theraṃ ānetvā ācariyaṭṭhāne ṭhapesi. So pana thero pāḷiaṭṭhakathāṭīkāganthantaresu ativiya cheko. Sudhammasabhāyaṃ pariyattivācakānaṃ sotārānaṃ atthāya abhidhammatthasaṅgahappakaraṇassa gaṇṭhipadatthaṃ paṭhamaṃ akāsi. Tato pacchā aṭṭhasāliniyaṃ gaṇṭhipadatthaṃ surāvinicchayañca akāsi. Tato pacchā tena raññā yācito abhidhānappaṭīpikāya atthaṃ marammabhāsāya yojesi. Rañño nāmalañchaṃ chandolaṅkārasaddanettividaggadaṇḍībyañjīnanayehi alaṅkaritvā rājādhirājanāmatthappakāsiniṃ nāma ganthampi akāsi.

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.

Rājā hatthisālanāmake dese kārāpitagehaṃ bhinditvā satappamāṇe vihāre kārāpetvā sabbesampi vihārānaṃ kittijeyyavāsaṭṭhāpananti nāmāni paññāpetvā tasseva therassa adāsi. Vihāranāmeneva ca therassāpi taṃsamaññā ahosi.

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.

Tasmiñca kāle akyakarañño piturañño ca kāle tesaṃ [Pg.137] dvinnaṃ gaṇānaṃ vivādavasena avippakatavacanaṃ puna vivādassa vūpasamanatthāya attano attano vādaṃ kathāpesi. Pārupanagaṇe so thero padhāno hutvā ekaṃsikagaṇe pana pāsaṃsatthero padhāno hutvā yathāyuddhaṃ akāsi. Atha rājā ativiya rājavallabhaṃ jeyyabhūmisuvaṇṇavihāravāsittheraṃ tesaṃ vādassa vinicchindanatthāya vinayacareṭṭhāne ṭhapesi.

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.

Kiñcāpi so pana thero pāḷiaṭṭhakathāṭīkāganthantaresu thokaṃyeva jānakattā pariyattikovidesu abbohārikoyeva ahosi, rājavallabhattā pana rājā yathābhūtaṃ ajānitvā vinayadharaṭṭhāne ṭhapesi. Yathā pana ayaṃ puratthimadisā, ayaṃ pana pacchimadisābhi evamādinā disāvavatthānamattaṃyeva kātuṃ samatthaṃ naṅgalakoṭiyā saṃvaḍḍhantaṃ parisuṃ rājāgāre dhammavinicchakāmapaccaṭṭhāne ṭhapeti, evameva rājā ayaṃ īdiso ayaṃ īdisoti ajānitvā vinayadharaṭṭhāne ṭhapitattā so jeyyabhūmisuvaṇṇavihāravāsitthero tesaṃ dvinnaṃ pakkhānaṃ dvīsu vādesu ayaṃ bhūto ayaṃ abhūtoti vattuṃ na sakkā, advāraghare paviṭṭhakāleviya tadā ahosi. Seyyathāpi nāma mahiso attano samīpe ṭhatvā devagītaṃ gāyitvā devavīṇaṃ vādentassa devagandhabbassa veḷusalākaṃ paharantassa ca gāmadārakassa saddesu kiñci visesaṃ na jānāti, evamidaṃ sampadaṃ daṭṭhabbaṃ. Atha rājā mama vijite yeyebhikkhū yaṃyaṃicchanti, tetebhikkhū taṃtaṃcaritvā yathākammaṃ nisīdantūti rājalekhanaṃ ṭhapesi. Tesaṃ vivādo tadā na vūpasami.

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.

Aparabhāge terasādhike sate sahasse ca sampatte ratanapūranagaraṃ vinassi.

In a later period, when one thousand one hundred and thirteen years had passed, the city of Ratanapūra was destroyed.

Tato pacchā dutiye saṃvacchare ratanasikhanagaramāpako rājā rāmaññaraṭṭhindassa rañño senaṃ yavakhettato cātakasakuṇaṃviya [Pg.138] attano puññanubhāvena marammaraṭṭhato nīharitvā sakalampi rāmaññaraṭṭhaṃ attano hatthagataṃ katvā rajjaṃ kāresi.

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.

Tasmiñca kāle sakalamarammaraṭṭhavāsīnaṃ cittaṃ pasādesi, yathā nāma sūriyātapena milāyantānaṃ kumudānaṃ anotattodakena siñcitvā haritattaṃ pāpeti, evameva rāmaññaraṭṭhindassa senābalātapehi dukkhappattānaṃ marammaraṭṭhavāsīnaṃ gahaṭṭhānañceva bhikkhūnañca attano puññānotattodakena chiñcitvā kāyikacetasikavasena duvidhampi sukhaṃ uppādesi.

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.

Sakalamarammaraṭṭhavāsino ca ayaṃ amhākaṃ rājā bodhisattoti vohāriṃsu. Atha ekasmiṃ māse catūsu uposathadivasesu bhikkhusaṅghaṃ nimantetvā antepure pavesetvā piṇḍapātena bhojesi. Rājorodhāmaccehi saddhiṃ uposathaṃ upavasi. Sabbesampi rājorodhāmaccānaṃ guṇattayapāṭhaṃ saha atthayojanānayena vācaggataṃ kārāpesi.

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.

Atha beluvagāmavāsīyasattheraṃ anetvā attano ācariyaṭṭhāne ṭhapesi. Mahāatulayasadhammarājagurūti nāmalañchampi adāsi. Tato paṭṭhāya pana atulattheroti nāmena pākaṭo ahosi. Tasmiñca kāle pārupanagaṇapakkhāpaliṇagāmavāsīsujātattherādayo sāmaṇerānaṃ gāmappavesanakāle cīvaraṃ pārupitvā pavisitabbanti akkharaṃ likhitvā rañño santikaṃ sandesapaṇṇaṃ paveseti.

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.

Atha ekaṃsikagaṇapakkhāpi atulattherādayo pubbesaṃ rājūnaṃ kāle adhikaraṇaṃ vūpasami, idāni vūpasamitakammaṃ puna na uppādetabbanti lekhanaṃ likhitvā rañño santikaṃ pesesi.

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.

Atha rājā dvinnaṃ pakkhānaṃ sakasakavādaṃ kathetukāmopi [Pg.139] idāni rājappaṭisaṃyuttaṃ kammaṃ bahu atthi, tiṭṭhasu tāva sāsanappaṭisaṃyuttaṃ kammaṃ, rājappaṭisaṃyuttameva kammaṃ paṭhamaṃ ārabhissāmi, pacchā sāsanappaṭisaṃyuttaṃ kammaṃ karissāmīti rājalekhanaṃ ṭhapesi. Aparabhāge pana rājā evaṃ āṇaṃ ṭhapesi,-idāni mama vijite sabbepi bhikkhū mama ācariyassa matiṃ anuvattitvā carantūti.

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.”

Atha pārupanagaṇabhikkhūpi ekaṃsikagaṇaṃ anuvattesuṃ rañño āṇāvasena. Sahassorodhagāme pana dve mahātherā attano parisaṃ pārupanavaseneva gāmappavesanavattaṃ paripūritabbanti ovaditvā nisīdiṃsu.

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.

Tadā rañño ācariyo yasatthero tamatthaṃ sutvāte pakkosāpesi. Te ca āgantvā nagaraṃ sampattakāle eko upāsako pasanno hutvā tesaṃ therānaṃ piṇḍapātena upaṭṭhahi. Atha atulatthero te mahāthere dūraṭṭhānato vālukaṃ ānetvā tassa upāsakassa gehasamīpe okirāpesi. Idaṃ vinayadhammassa ananulomavasena carantānaṃ daṇḍakammanti kolāhalampi uppādesi. Atha tesaṃ vālukaṃ āharantānaṃyeva aññamaññaṃ sallapesuṃ,-idāni bhante vinayadhammānulomavasena ācarantānaṃ amhākaṃ īdisaṃ kammaṃ asāruppaṃ, aho acchariyadhammo lokoti eko thero āha. Atha pana eko thero evamāha,-idāni āvuso lokapālā devā īdisaṃ adhammakammaṃ disvāyeva ajjhupekkhitvā appossukā nisīdituṃ na sakkā, idāni lokapālā devā pamajjitvā nisīdanti maññeti.

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.”

Tasmiṃyeva khaṇe vegena megho uṭṭhahitvā atulattherassa vihāre rājagehe ca ekakkhaṇe asaniyo nipatiṃsu. Evaṃ samānopi so thero atimānathaddhatāya satiṃ na labhi.

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.

Puna [Pg.140] rājā idāni mama vijite sabbepi bhikkhū mama ācariyassa matiṃ anuvattanti vā mā vāti amacce pucchi. Amaccāpi evaṃ rañño ārocesuṃ,-idāni mahārāja kukhananagare nīpagāme nisinno eko mahāthero munindaghoso nāma atthi, so pārupanavasena attano parisaṃ ovādetvā bahuguṇaṃ uppādetvā nisīdatīti.

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.”

Atha rājā evamāha,-taṃ pakkosetvā sudhammasasāyaṃ mahāthere sannipābhāpetvā tassa therassa vinaya paṇṇattiṃ yathābhūtaṃ ajānantassa yathābhūtaṃ sabhāvaṃ dassetvā ovādentūti.

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.”

Atha amaccā tathā akaṃsu. Mahātherā ca sudhammasassayaṃ sannipatitvā taṃ pakkosetvā ovadiṃsu. Tesu pana mahātheresu eko thero bhūpālassa saṅgharañño ca mukhaṃ oloketvā bhagavato pana sammāsambuddhassa mukhaṃ anoloketvā munindaghosattheraṃ evamāha,- idāni āvuso imasmiṃ marammaraṭṭhe sabbepi bhikkhū bhūpālassa saṅghassa rañño ca āṇaṃ anuvattitvā ekaṃsikāyeva ahesuṃ, tvaṃyeva eko saddhiṃ parisāya pārupanavatthaṃ caritvā nisīdasi, kasmā pana tvaṃ mānathaddho hutvā īdisaṃ anācāraṃ avijahitvā tiṭṭhasīti.

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?”

Atha munindaghosatthero tassa therassa mukhaṃ ujukaṃ oloketvā evamāha,- tvaṃ lajjīpesalo sikkhākāmoti pubbe mayā sutapubbo, īdiso pana puggalo īdisaṃ vacanaṃ vattunaṃ yutto,īdisassa hi puggalassa īdisaṃ vacanaṃ assāruppaṃ, sace tvaṃ ayaṃ appapuñño nittejo anāthoti maṃ maññitvā agāravavasena vattuṃ iccheyyāsi, evaṃ santepi mamācariyassa mukhaṃ oloketvā mamācariyassa guṇaṃ jānitvā tassa sissoyanti anussaritvā īdisaṃ vacanaṃ adhammikaṃ vattuṃ na sakkāti.

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.”

Atha [Pg.141] so thero taṃ pucchi,-ko pana tavācariyoti. Atha sukhammasabhāyaṃ ṭhapitaṃ buddharūpaṃ vadditvā ayaṃ mamācariyoti āha. Mamāsariyoti vatvā pana bhikkhusaṅghamajjhe uṭṭhahitvā ekaṃsaṃ uttarāsaṅgaṃ katvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ahaṃ bhante yāva jīvitapariyosānā mama jīvitaṃyeva pariccajissāmi, bhagavato panati lokaggassa sikkhāpadaṃ na vijahissāmīti ārocesi.

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.”

Atha rājā tamatthaṃ sutvā mānathaddho eso mama vijite nisīdāpetuṃ vaṭṭati, raṭṭhantaraṃ pabbājetabboti rājāṇāya raṭṭhantaraṃ pesesi.

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.

Rājapurisā ca taṃ pakkosetvā raṭṭhantaraṃ ānesi. Bahaṅgaṃ nāma desaṃ patvā bahaṅganāyako puriso rājapurisānaṃ lañjaṃ datvā evamāha,- ayaṃ pana bhonto marammaraṭṭhassa pariyantappadeso, idheva ṭhapetvā tumhe nivattathāti.

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.”

Rāja purisāpi lañjaṃ gahetvā tattheva ṭhapetvā nivattiṃsu. Theropi catūhi disāhi āgatānaṃ bhikkhusāmaṇerānaṃ pārupanavasena ovādaṃ datvā pariyattiṃ vācetvā tattha nisīdi. Abhidhammatthasaṅgahaganthassa atthayojanampi marammabhāsāya akāsi.

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.

Aparabhāge rājā tamatthaṃ sutvā idāni so thero mama vijitapariyanteyeva nisīditvā amhehi anicchitaṃ nivāritaṃ kammaṃ katvā nisīdi, taṃ pakkosathāti āha.

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.”

Rājadūtā ca tattha gantvā pakkosiṃsu. Thero ca idāni maṃ rājā māretukāmoti maññitvā sikkhaṃ paccakkhitvā gihivatthaṃ nivāsetvā tehi saddhiṃ āgacchi. Nagaraṃ pana āgantvā pattakāle rañño santikaṃ ānesi.

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.

Atha rājā evamāha,-tvaṃ bhikkhu hutvā gaṇaṃ vaḍḍhāpetvā nisīdasīti mayā sutaṃ, kasmā panidāni gihi bhavasīti. Sace [Pg.142] tvaṃ mahārāja maṃ māretukāmo pakkoseyyāsi, evaṃ sati yadi sikkhaṃ appaccakkhāya ṭhitaṃ maṃ māreyyāsi, tava bhāriyaṃ kammaṃ bhavissatīti manasikaritvā tava kammassa abhāriyatthāya sikkhaṃ paccakkhitvā āgatomhi, sace maṃ māretukāmosi, mārehīhi. Rājā ca taṃ bandhanāgāre ṭhapetvā syāmaraṭṭhaṃ yujjhanatthāyagacchi. Yajjhanatthāya pana gantvā paccāgatakāle antarāmaggeva divaṅgato ahosīti.

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.

Kaliyuge pana dvāvīsādhike vassasate sahasse ca sampatte tassa jeṭṭhaputto siripavaramahādhammarājā nāma rajjaṃ kāresi. Ratanasikhanagarato saṅkametvā jeyyapuraṃ dutiyaṃ māpitattā jeyyapuramāpeko rājātipi tassa samaññā ahosi. Tasmiñca kāle mahāpabbatabbhantaranagaravāsiṃ ñāṇattheraṃ ānetvā ācariyaṭṭhāne ṭhapesi. Sokira thero gambhīrapañño ekasmiṃ divase nava vā dasa vā bhāṇavāre vācuggataṃ kātuṃ samattho ahosi. Abhinavopasampannakāleyeva padavibhāgaganthaṃ nyāsasaṃ vaṇṇanaṃ yamakasaṃvaṇṇanaṃ mahāpaṭṭhānasaṃvaṇṇanañca marammabhāsāya akāsi. Rājā mahābhūmirammaṇiyavihāraṃ nāma kārāpetvā tasseva adāsi. Ñāṇālaṅkāramahādhammarājagurū tipi nāmalañchaṃ adāsi.

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.

Tasmiñca kāle pārupanagaṇe therā evaṃ cintesuṃ,- idāni pana amhākaṃ pakkhiko thero rañño ācariyo ahosi, idāni mayaṃ patiṭṭhānaṃ labhāmāti. Evaṃ pana cintetvā sāmaṇerānaṃ gāmappavesanakāle cīvaraṃ pārupetvā pavisitabbanti sandesapaṇṇaṃ rañño santikaṃ pavesesi. Atha atulatthero pubbe vuttanayena vūpasamitaṃ kammamidanti sandesapaṇṇaṃ rañño santikaṃ pavesesi. Teneva aññamaññaṃ paṭivacanavasena dassetuṃ okāsaṃ na labhiṃsūti.

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.

Tato pacchā kaliyuge pañcavīsavassādhike sate sahasse [Pg.143] ca sampatte tassa rañño siripavarasudhammamahārājindādhipati nāma rajjaṃ kāresi. Ratanapūraṃ pana tatiyaṃ māpakattā ratanapūramāpakoti ekassa pana chaddantanāgarājassa sāmibhūtattā setibhindoti ca samaññā ahosi. Caracca gāmavāsīcandāvaraṃ nāma theraṃ ānetvā attano ācariyaṭṭhāne ṭhapesi. Sūmikittiatulaṃ nāma vihāraṃ kārāpetvā tassa adāsi. Jambudīpaanantadhajamahādhammarājagurūtipi nāmalañchaṃ adāsi. Tassa rañño kāle ekacce manussā diṭṭhivipallāsā ahesuṃ, tepi pakkosāpetvā sammādiṭṭhiṃ gaṇhāpesi. Tassa pana rañño kāle ekaṃsikagaṇaṃ abhibhavituṃ okāsaṃ na labhiṃsūti.

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.

Tato pacchā kaliyuge aṭṭhatiṃsādhike vassasate sahasse ca sampatte tassa rañño putto mahādhamme rājādhirājā nāma rajjaṃ kāresi. Nagarassa dakkhiṇadisābhāge pañcabhūmikavihāraṃ kārāpetvā jeyyabhūmivāsātulanāmena paññāpetvā mārāvaṭṭanassa nāma therassa adāsi. Guṇamunindābhisāsanadhajamahādhammarājādhirājagurūtipi nāmalañchaṃ adāsi.

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.

Tasmiñca kāle nandamālo nāma thero calaṅganagarassa puratthimadisābhāge vihāre nisīditvā bahūnaṃ bhikkhusāmaṇerānaṃ ganthaṃ vācesi. Sāmaṇerānaṃ gāmappavesanakāle pārupanavattameva paripūretvā pavisitabbaṃ, ekaṃsikavattaṃ pana neva pāḷiyaṃ na aṭṭhakathāyaṃ na ca ṭīkāsu nāpi ganthantaresu dissati, na dhammānulomanti ovādaṃ abhiṇhaṃ adāsi. Pāḷiaṭṭhakathādīsu āgatavinicchayaṃ dassetvā ekampiganthaṃ akāsi.

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.

Atha ekaṃsikagaṇikā bhikkhū taṃ ganthaṃ rañño santikaṃ pavesiṃsu dosāvikaraṇatthāya. Tasmiñca kāle rājā evarūpaṃ supinaṃ passi, -sakko hi devarājā setavatthaṃ nivāsetvā [Pg.144] setālaṅkārehi alaṅkaritvā setakusumāni pilanditvā rañño santikaṃ āgantvā evamāha,- aparantaraṭṭhehi mahārāja nampadānadītīre pādacetiye bahūni tiṇāni uṭṭhahitvā aññamaññaṃ mūlena mūlaṃ khandhena khandhaṃ pattena pattaṃ sampandhitvā paṭicchādetvā ṭhitāni, tāni pana pubbarājūhi yathābhūtaṃ ajānantehi avisodhitāni, idāni pana tayā yathābhūtaṃ jānantena parisuddhaṃ kattukāmena visodhitabbāni, tatthaca eko bhikkhu āgantvā upadesanayaṃ dassatīti.

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.”

Evaṃ pana supinaṃ passitvā nandamālaṃ nāma theraṃ pakkosāpetvā ratanapūranagarassa esannaṭṭhāne udakakīḷanatthāya kārāpite rājagehe vasāpesi.

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.

Atha thero sāmaṇerānaṃ gāmappavesanakāle pārupanavasena pavisitabbanti pāḷiaṭṭhakathāṭīkāganthantarehi rājānaṃ jānāpesi, yathā mahāmoggaliputtatissatthero siridhammāsokarājānaṃ sammāvādanti. Atha rājā paricita pāramīpuññasambhāro mahāñāṇo jānāsi,-pārupanavādoyeva pāḷiaṭṭhakathāṭīkāganthantaresu āgato, ekaṃsikavādo pana tesu katthacipi na āgatoti. Evaṃ pana jānitvā rañño gehe dve pakkhe there sannipātāpetvā attano attano vādaṃ kathāpesi.

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.

Atha ekaṃsikatthero evamāhaṃsu,-tumhākaṃ pārupanavādo kattha āgatoti. Tadā pārupanattherā parimaṇḍalaṃ pārupissāmītiādinā nayena pāḷiaṭṭhakathāṭīkāganthantaresu pārupanavādo āgatoti āhaṃsu. Tato pacchā pārupanattherā evamāhaṃsu,-tumhākaṃ pana ekaṃsikavādo kattha āgatoti. Tadā te ekaṃsikattherā advāragharaṃ paviṭṭhakāloviya rattibhāge mahāvanamagge gamanakāloviya ca hutvā kiñci vattuṃ na sakkā. Mukhaṃ nāma kathanatthāya bhuñjanatthāya hotīti [Pg.145] vuttattā yaṃ vā taṃ vā vadantāpi rājānaṃ ārādhetuṃ na sakkhiṃsu.

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.

Rājā ca theraṃ nissāya vinaye kosallatāya pāḷiyaṃ īdisoyeva āgato, aṭṭhakathādīsu īdisoyevāti vatvā tumhākaṃ ekaṃsikavādo pāḷiaṭṭhakathāṭīkāganthantaresu na dissati, evampi samānā kasmā īdisaṃ vattaṃ akaṃsūti pucchi. Atha te ekaṃsikattherā catuhatthagabbhe sahoḍḍena gahitacorāviya manussehi gatitakākāviya ca kiñci vattuṃ asakkuṇeyyatāya sabbadisāsu oloketvāyeva amhākaṃ cārittaṃ pāḷiādīsu na diṭṭhapubbaṃ, atha kho pana ācariyappaveṇīvaseneva carimhāti vatvā parājayaṃ patvā pārupanapakkheyeva pavisiṃsūti. Rājā ca ito paṭṭhāya bhikkhū pārupanavattameva kārāpetuṃ sāmaṇerānaṃ ovadantūti rājāṇaṃ ṭhapesi. Tato paṭṭhāya ekaṃsikapakkhātherā aruṇuggamanakāle kosiyāviya sīsaṃ uṭṭhahitumpi na sakkāti.

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.

Sokasarabhūmahācetiyassa puratthimadisābhāge dvīhi pāsādehi alaṅkataṃ catubhūmikaṃ bhūmikittivirāmaṃ nāma vihāraṃ kārāpetvā nandamālattherassa adāsi, narindābhidhajamahādhammarājādhirājagurūti nāmalañchampi adāsi. So pana thero chappadavaṃsikoti daṭṭhabbo. Abhinavopasampannakāleyeva vinayavinicchayassa suttasaṅgahassa mahāvaggaṭṭhakathāya ca atthayojanaṃ marammabhāsāya akāsi, sāsanasuddhidīpikaṃ nāma ganthampi akāsīti.

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."

Tato pacchā kaliyuge tecattālīsādhike vassasate sahasse ca sampatte phaggunamāsassa kāḷapakkhapanna rasamiyaṃ ratanasikhamāpakassa rañño majjhimaputto rajjaṃ kāresi[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.

Tadā rājā evaṃ cintesi,-ekaṃsikapārupanavasena uppanno vivādo pubbesaṃ rājūnaṃ kāle vūpasamituṃ na sakkā, siripavarasudhammamahārājindādhipatino kālepi rājagehe sannipātāpetvā rañño sammukhe kathāpitattā vissaṭṭhena kathetuṃ okāsassa aladdhattā yathākāmaṃ vattuṃ avisahattā parājayo ahosīti lesaṃ oḍḍatuṃ okāso bhaveyyamayhaṃ pana kāle īdisaṃ akatvā tesaṃ tesaṃ therānaṃ vihāre dūtaṃ pesetvā sakasakavādaṃ kathā pessāmi, evañhi sati tetetherā vissaṭṭhā hutvā kathessantīti.

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.”

Evaṃ pana cintetvā antoyudhanāyakaṃ amaccaṃ padhānaṃ katvā tesaṃ tesaṃ therānaṃ santikaṃ gantvā ārocāpesi,-sakasakavādaṃ vissaṭṭhā hutvā vadathāti. Atha ekaṃsikagaṇikā therā amhehi vuttavacanaṃ pāḷiādīsu na dissati, atha kho pana ācariyappaveṇīvaseneva mayaṃ carimhāti anujāniṃsu.

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.”

Mahārājā ca evaṃ therānaṃ anujānane sati kiñci kattabbaṃ natthi, idāni parimaṇḍalasuppaṭicchannasikkhāpadāni avikopetvā sāmaṇerā gāmaṃ pavisantūti rājalekhanaṃ tattha tattha pesesi.

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.”

Aparabhāge pana sahassorodhagāmato upasampadā vassena sattavassikaṃ ñāṇaṃ nāma bhikkhuṃ ānetvā antoyudhavihāraṃ nāma kārāpetvā tassa adāsi, ñāṇābhisāsanadhajamahādhammarājagurūti nāmalañchampi adāsi. Atha raññā yācito rājābhisekaganthaṃ parisodhetvā marammabhāsāya atthaṃ yojesi.

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.

Aparabhāge bhagavā dharamānoyeva āgantvā catunnaṃ yakkhānaṃ dametvā tehi dinnaṃ maṃsodanaṃ paṭiggahetvā pabbatasāmantadesaṃ [Pg.147] gantvā paribhuñjitvā taṃ ṭhānaṃ oloketvā sitaṃ pātvākāsi. Atha ānandatthero kāraṇaṃ pucchi. Anāgate kho ānanda imasmiṃ dese mahānagaraṃ bhavissati, cattāro ca ime yakkhā tasmiṃ nagare rājāno bhavissantīti byākāsi.

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.”

Yathābyākataniyāmeneva kaliyuge catucattālīsādhike vassasate sahasse ca sampatte māghamāsassa kāḷapakkhadvādasamiyaṃ aṅgāravāre uttaraphaggunīnakkhattena yoge amarapuraṃ nāma mahārājaṭṭhānīnagaraṃ māpesi.

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.

Siriparavijayānantayasatribhavanādityādhipatipaṇḍitamahādhammarājādhirājāti nāmalañchampi paṭiggaṇhi.

He also accepted the title Siriparavijayānantayasatribhavanādityādhipatipaṇḍitamahādhammarājādhirāja.

Aggamahesiyā kārāpitaṃ jeyyabhūmivihārakittināmakaṃ vihāraṃ guṇābhilaṅkārasaddhammamahādhammarājādhirājaguruttherassa adāsi, yo ‘me o sayāḍo’ iti vuccati.

He gave the monastery named Jeyyabhūmivihārakitti, built by the chief queen, to the elder Guṇābhilaṅkārasaddhammamahādhammarājādhirājaguru, who is called ‘Me O Sayāḍo’.

Kannīnagarabhojakāya rājakaññāya kārāpitaṃ vihāraramaṇīyavirāmaṃ nāma vihāraṃ guṇamunindādhipati mahādhammarājādhirājaguruttherassa adāsi, yo ‘māṃ le sayāḍo’ iti vuccati.

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’.

Uparañño deviyā kārāpitaṃ maṅgalāvirāmaṃ nāma vihāraṃ tipiṭakasaddhammasāmimahādhammarājādhirājaguruttherassa adāsi, yo ‘soṃ ṭhā sayāḍo’ iti vuccati.

He gave the monastery named Maṅgalāvirāma, built by the queen of the Uparāja, to the elder Tipiṭakasaddhammasāmimahādhammarājādhirājaguru, who is called ‘Soṃ Ṭhā Sayāḍo’.

Majjhimagehavāsideviyā kārāpitaṃ maṅgalāvāsātulaṃ nāma vihāraṃ ñāṇajambudīpaanantadhajamahādhammarājādhirājaguruttherassa adāsi, yo ‘meṃ jvā sayāḍo’ iti vuccati.

He gave the monastery named Maṅgalāvāsātula, built by the queen Majjhimagehavāsī, to the elder Ñāṇajambudīpaanantadhajamahādhammarājādhirājaguru, who is called ‘Meṃ Jvā Sayāḍo’.

Ime ppana cattāro mahāthere saṅgharājaṭṭhāne ṭhapesi.

Moreover, he installed these four great elders in the position of Saṅgharāja.

Uttaragehavāsideviyā kārāpitaṃ maṅgalabhūmikittiṃ nāma [Pg.148] vihāraṃ kavindābhisaddhammadharadhajamahādhammarājaguruttherassa adāsi, yo ‘ñyoṃ kāṃ sayāḍo’ iti vuccati.

He gave the monastery named Maṅgalabhūmikitti, built by the queen Uttaragehavāsī, to the elder Kavindābhisaddhammadharadhajamahādhammarājaguru, who is called ‘Ñyoṃ Kāṃ Sayāḍo’.

Sirikhettanagarabhojakena rājakumārena kārāpitaṃ atulabhūmivāsaṃ nāma vihāraṃ kavindābhisaddhammapavaramahādhamma rājaguruttherassa adāsi, yo ‘sve ṭoṃ sayāḍo’ iti vuccati.

He gave the monastery named Atulabhūmivāsa, built by the prince, the ruler of Sirikhettanagara, to the elder Kavindābhisaddhammapavaramahādhammarājaguru, who is called ‘Sve Ṭoṃ Sayāḍo’.

Antoamaccena ekena kārāpitaṃ vihāraṃ ñāṇālaṅkārasaddhammadhajamahādhammarājaguruttherassa adāsi, yo ‘seṃ ṭe sayāḍo’ iti vuccati.

He gave a monastery, built by a certain inner minister, to the elder Ñāṇālaṅkārasaddhammadhajamahādhammarājaguru, who is called ‘Seṃ Ṭe Sayāḍo’.

Vāmabalanāyakenāmaccena kārāpitaṃ vihāraṃ paramasirivaṃsadhajamahādhammarājaguruttherassa adāsi, yo ‘me ṭhī sayāḍo’ iti vuccati.

He gave a monastery, built by the minister Vāmabalanāyaka, to the elder Paramasirivaṃsadhajamahādhammarājaguru, who is called ‘Me Ṭhī Sayāḍo’.

Dhammavinicchakena ekenāmaccena kārāpitaṃ vihāraṃ kavinda sāradhajamahādhammarājādhirājaguruttherassa adāsi, yo ‘lokā mhāṃ keṃ sayāḍo’ iti vuccati.

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’.

Iccevaṃ pariyattikovidānaṃ anekānaṃ mahātherānaṃ saddhiṃ nāmalañchena vihāraṃ datvā anuggahaṃ akāsi. Yasmā pana sabbesaṃ therānaṃ nāmaṃ uddharitvā visuṃ visuṃ kathite ayaṃ sāsanavaṃsappadīpikakathā atippapañcā bhavissati, tasmā idha ajjhupekkhitvā vattabbameva vakkhāmāti.

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.

Pacchābhāge cattāro mahātherā rājādubbalatāya yathākāmaṃ sāsanaṃ visodhetuṃ sakkhissantīti maññitvā puna aṭṭha there etehi catūhi mahātherehi saddhiṃ sāsanaṃ visodhāpetuṃ saṅghanāyakaṭṭhāne ṭhapesi. Seyyathidaṃ, kavindābhisaddhammapavaramahādhammarājagurutthero, tipiṭakālaṅkāradhajamahādhammarājagurutthero, cakkindābhidhajamahādhammarājaguruttherā, paramasirivaṃsadhajamahādhammarājagurutthero, janindābhipavaramahādhammarājagurutthero, mahāñāṇābhidhajamahādhammarājagurutthero[Pg.149], ñāṇālaṅkārasaddhammadhajamahādhammarājaguruthero, ñāṇābhisāsanadhajamahādhammarājaguruttheroti.

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.

Atha arahāpi samāno nissayamuccakaṅgavikalo vinānissayācariyena vasituṃ na vaṭṭatīti jānitvā nissayā cariyappahonakānaṃ therānaṃ nissayaṅgāni nissayamuccakārahānaṃ nissayamuccakaṅgāni paripūrāpetvā nissitakānaṃ nissayaṃ gaṇhitvāva nisīdāpesi.

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.

Tato pacchā kaliyuge paññāsādhike vassasate sahasseva sampatte ñāṇābhisāsanadhajamahādhammarājaguruttheraṃyeva ekaṃ saṅgharājaṭṭhāne ṭhapesi. Tato paṭṭhāya soyeva eko saṅghanāyako hutvā sāsanaṃ visodhayi.

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.

Tato pacchā ekapaṇṇāsādhike vassasate sahasse ca sampatte phaggunamāse mahāmunicetiyassa dakkhiṇadisābhāge dvīhi iṭṭhakamayehi pākārehi parikkhittaṃ pañcabhūmikaṃ asokārāme ratanabhūmikittiṃ nāma vihāraṃ atimahantaṃ kārāpetvā ñāṇābhisāsanadhajamahādhammarājaguruttherassa adāsi. Ñāṇābhivaṃsadhammasenāpatimahādhammarājādhirājagurūti nāmalañchampi puna adāsi. Tato aññāni jeyyabhūmivihārakittimaṅgalavirāmādayo anekepi vihāre tasseva adāsi.

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.

So pana tesu vihāresu vārena nisīditvā pariyattiṃ vācesi. Ubhatovibhaṅgānipi vācuggataṃ akāsi. Niccaṃyeva ekāsanikadhujaṅgaṃ samādiyi.

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.

So pana thero upasampadāvassena pañcavassiko hutvā pubbeva saṅgharājabhāvato peṭakālaṅkāra nāma nettisaṃvaṇṇanaṃ abhinavaṭīkaṃ akāsi. Aṭṭhavassiikakāle saṅgharājā ahosi. Saṅgharājā hutvā sādhujjanavilāsiniṃ nāma [Pg.150] dīghanikāyaṭīkaṃ akāsi. Ariyavaṃsālaṅkāraṃ nāma ganthañca akāsi. Mahādhammaraññā yācito jātakaṭṭhakathāya atthayojanaṃ catusāmaṇeravatthuṃ rājovādavatthuṃ tigumbhathomanaṃ chaddantanāgarājuppattikathaṃ rājādhirāja vilāsiniṃ nāma ganthañcāti evamādayopi akāsi.

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.

Kaliyuge pana dvāsaṭṭhādhike vassasate sahasse ca sampatte sīhaḷadīpato ampagahapatisso, mahādampo, koccha godho, brāhmaṇavatto, bhogahavatto, vāturagammoti ime cha sāmaṇerā dasa dhātuyo dhammapaṇṇā kāratthāya ānetvā amarapuraṃ nāma mahārājaṭṭhānīnagaraṃ āgatā saddhiṃ ekena upāsakena.

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.

Atha ñāṇābhivaṃsadhammasenāpatimahādhammarājādhirājagurunā saṅgharaññā upajjhāyena kavindābhisaddhammadharadhajamahādhammarājaguruttherena janindābhidhajamahādhammarājaguruttherena munindaghosamahādhammarājaguruttherenāti evamādīhi rājagurutthe rehi kammavācariyehi hatthirajjusuvaṇṇaguhasīmāyaṃ upasampadakammaṃ kārāpesi, upāsakañca sāmaṇerabhūmiyaṃ patiṭṭhāpesi, tato pacchā ca anekavāraṃ āgatānaṃ bhikkhūnaṃ puna sikkhaṃ gaṇhāpesi, sāmaṇerānañca upasampadakammaṃ kārāpesi, upāsakānañca pabbajjakammanti.

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.

Aparabhāge pana kaliyuge chacattālīsādhike vassasate sahasse ca sampatte piturañño ācariyapubbo atulo nāma thero cīvarapaṭalaṃ uparisaṅghāṭiṃ katvā urabandhanavatthaṃ bandhitabbanti cūḷagaṇṭhipade vuttattā sāmaṇerānaṃ gāmappavasenakāle ekaṃsaṃ uttarāsaṅgaṃ katvā urabandhanavatthaṃ bandhitvāyeva pavisitabbanti daḷaṃ katvā rañño santikaṃ lekhanaṃ pavesesi.

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.

Atha rājā taṃ sutvā mahāthere sudhammasabhāyaṃ sannipātāpetvā [Pg.151] atulattherena saddhiṃ sākacchaṃ kārāpesi. Atha atulatthero cīvarapaṭalaṃ uparisaṅghāṭiṃ katvā urabandhanavatthaṃ bandhitabbanti cūḷagaṇṭhipade āgatapāṭhaṃ dassetvā sāmaṇerānaṃ gāmappavesanakāle ekaṃsaṃ uttarāsaṅgaṃ katvā urabandhanavatthaṃ bandhitvā pavisitabbanti āha.

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.

Atha mahātherā taṃ pucchiṃsu,-īdiso adhippāyo aññattha dissati vā mā vāti. Atha atulatthero evamāha,-aññattha pana īdiso adhippāyo na dissatīti. Evaṃ hotu, ayaṃ gantho kena katoti. Sīhaḷadīpe anurādhapurassa dakkhiṇadisābhāge pokkanti gāme arahantena moggalānattherenāti. Ayamattho kathaṃ jānitabboti. Piṭakattayalakkhaṇaganthe āgatattāti. Ayañca piṭakattaya lakkhaṇagantho kuto laddhoti. Buddhaghosattherena kira sīhaḷadīpato ānītattā tato, ayañhi gantho sīhaḷadīpato attanā ānītesu ganthesu asuko gantho asukena therena katoti viññāpanatthāya buddhaghosattherena kato, idānāyaṃ gantho amhākaṃ hatthe saṃvijjatīti. Sace idānāyaṃ gantho tumhākaṃ hatthe saṃvijjati, amhākaṃ dassehīti. Passathāvuso ayamamhākaṃ hatthe ganthoti dassesi. Atha mahātherehi saṅgharājappamukhehi tasmiṃ ganthe passite vinayagaṇṭhipadaṃ sīhaḷadīpe parakkamabāhurañño kāle moggalānatthero akāsīti āgataṃ, na cūḷagaṇṭhipadaṃ sīhaḷadīpe anurādhapurassadakkhiṇadisābhāge pokkantigāme arahā moggalānatthero akāsīti.

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.

Atha therā evamāhaṃsu,-kasmā pana piṭakattayalakkhaṇaganthe anāgatampi āgataṃviya katvā musā vadatha, na nu tumhākampi ekaṃsikabhikkhūnaṃ musāvādasikkhāpadaṃ atthīti. Atha atulatthero uttariṃ vattuṃ asakkuṇeyyattā luddakassa [Pg.152] vākure bandhamigoviya phandamāno hutvā aṭṭhāsi, sahoḍḍena gahitoviya coro sahamusāvādakammena so thero gahito ahosīti.

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.

Idaṃ imassa atthassa āvibhāvatthāya vatthu, –

This is the story for the clarification of this matter.

Imasmiṃ kira raṭṭhe eko janapadavāsīpuriso kenacideva karaṇīyena amarapuraṃ nāma mahārājaṭṭhānīnagaraṃ āgacchi. Āgantvā ca paccāgatakāle antarāmagge pātheyyaṃ khayaṃ ahosi. Athassa etadahosi,- idāni mama pātheyyaṃ khayaṃ ahosi, imasmiṃ kira raṭṭhe sahassorodhagāme laddhavaro nāma mahāseṭṭhi sabbattha bhūtale ativiya pākaṭo. Tassāhaṃ ñātīti vañcetvā kathessāmi, evaṃ sati tena mahāseṭṭhinā mittasanthavaṃ kātuṃ tetegāmikā manussā mama bahu lābhaṃ dassanti, tadā pātheyyena akiccho bhavissāmīti. Evaṃ pana cintetvā antarāmagge sampattasampattagāmesu mahābhogānaṃ gehaṃ vicinetvā mahābhogānaṃ santikaṃ pavisitvā kathāsallāpaṃ akāsi.

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.

Atha tetegāmikā tvaṃ kuto āgato, kuhiṃ gamissasi, kassa ñāti,ko vā tvanti pucchiṃsu. Amarapūramahārājaṭṭhānīnagarato āgato, sahassorodhagāmaṃ gamissāmi, sahassorodhagāme laddhavarassa nāma mahāseṭṭhino jāmātā dhanavaḍḍhako nāmāhanti āha.

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."

Atha tetegāmikā laddhavarena mahāseṭṭhinā mittasanthavaṃ kātuṃ nānābhojanehi bhojesuṃ. Aññehipi bahūhi paṇṇākārehi saṅgahaṃ akaṃsu. Imināva nayena sampatta sampattagāmesu vañcetvā attano guṇaṃ kathetvā addhāna maggaṃ tari. Pacchā pana sahassorodhagāmaṃ sampatto. So sahassorodhagāmaṃ na sampattapubbo. Laddhavaro mahāseṭṭhi tena na diṭṭhapubbo. Sahassorodhagāmaṃ sampatteyeva ayaṃ kiṃ nāma gāmoti apucchitvāyeva tasmiṃ gāme mahābhogatarassa [Pg.153] mahāgehaṃ vicinanto tasseva laddhavarassa seṭṭhino mahantaṃ gehaṃ passitvā laddhavarassa seṭṭhino santikaṃ pavisitvā tena saddhiṃ kathāsallāpaṃ akāsi.

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.

Atha mahāseṭṭhi taṃ pucchi,-tvaṃ kuto āgato, kuhiṃ gamissasi, kassa ñāti,ko tvanti. Amarapuramahārājaṭṭhānīnagarato sāmi āgato, sahassorodhagāmaṃ gamissāmi, sahassorodhagāme laddhavarassa nāma mahāseṭṭhino jāmātā, dhanavaḍḍhako nāmāhanti āha.

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."

Atha mahāseṭṭhi tassa mukhaṃ ujuṃ oloketvā ayaṃ māṇava sahassorodhagāmoyeva, ahampi laddhavaro nāma mahāseṭṭhi, mama dhītaro santi, tāpi sassāmikāyeva honti, idāni tā sakasakassāmikānaṃyeva santike vasanti, na tvaṃ kadāci mayā diṭṭhapubbo, kena kāraṇena kuto āgantvā mama jāmātā bhavasīti pucchi.

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?"

Atha so mmanussehi anubandhiyamānoviya migo sakalampi kāyaṃ phandāpetvā kiñci vattabbaṃ vacanaṃ ajānitvā aladdhappatiṭṭhānatāya evaṃ sati kuto āgato, kuhiṃ gamissāmi, kassa ñāti, ko vā ahanti idāni na jānāmi, sabbadisā sammuyhāmi, khamāhi mama aparādhaṃ, ito paṭṭhāya yāva jīvitapariyosānā na vañcessāmi, vañcetuṃ na visahāmi, idāni ativiya bhāyāmi, mā kiñci daṇḍakammaṃ karohīti vatvā vegena uṭṭhahitvā palāyīti.

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.

Iccevaṃ atulatthero dummukho hutvā yaṃvātaṃvā mukhārūḷaṃ vilapitvā saṅghamajjhe nisīdi.

Thus, the elder Atula, becoming sullen, having lamented with whatever came to his mouth, sat down in the midst of the Sangha.

Ayaṃ atulattherassa paṭhamo parājayo.

This was the elder Atula's first defeat.

Tato pacchā khalitvā kaddame patitaṃ purisaṃ puna upari akkamantāviya puna mahātherā evaṃ pucchiṃsu,-idaṃ bhante tava cūḷagaṇṭhipadaṃ nāma tīsu vinayamahāṭīkāsu sādhakavasena dassitaṃ [Pg.154] cūḷagaṇṭhipadaṃ udāhu aparanti. Tīsu vinayamahāṭīkāsu sādhakavasena dassitaṃ cūḷagaṇṭhipadaṃyeva idanti. Evaṃsati kasmā tava cūḷagaṇṭhipadeyeva vuttañhi vajirabuddhiṭīkāyaṃ, vuttañhi sāratthadīpanīṭīkāyaṃ, tathā hi vuttaṃ vimati vinodanīṭīkāyanti tāsaṃ vinayamahāṭīkānaṃ pacchā hutvā tisso vinayamahāṭīkāyo sādhakavasena dassitāti. Evaṃ pana pucchanto so mayā pubbe vuttaṃ tīsu vinayamahāṭīkāsu sādhakavasena dassitaṃ cūḷagaṇṭhipadaṃyeva idanti vacanaṃ saccamevāti mukhāsuññatthāya punappunaṃ vadi.

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.'

Idañca imassa atthassa āvibhāvatthāya vatthu, –

And to make this meaning clear, here is a story:

Eko kira puriso ekena sahāyena saddhiṃ puttadāraposanatthāya rañño bhatiṃ gahetvā yuddhakammaṃ kātuṃ saṅgāmaṃ gacchati. Atha parasenāya yujjhitvā parasenā abhibhavitvā sabbe manussā attano attano abhimukhaṭṭhānaṃ palāyiṃsu. Atha sopi puriso tena sahāyena saddhiṃ attano abhimukhaṭṭhānaṃ palāyi. Tokaṃ palāyitvā antarāmagge parasenāhi paharitadaṇḍena mucchito hutvā so puriso tena saddhiṃ gantuṃ na sakkā, antamaso nisīditumpi na sakkā.

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.

Atha sahāyassa etadahosi,-idāni ayaṃ ativiya bāḷagilāno hoti maraṇāsanno, sacāhaṃ tassa upaṭṭhahitvā idheva nisīdeyyaṃ, verino āgantvā maṃ gaṇhissantīti. Evaṃ pana cintetvā gilānassa santakāni kahāpaṇavatthādīni gahetvā taṃ tattheva ṭhapetvā gacchati. Sakaṭṭhānasamīpaṃ pana pattassa tassa etadahosi,- sace taṃ antarāmagge ṭhapetvā āgacchāmīti vadeyyaṃ, tassa ñātakā mama upari dosaṃ ropessanti, idāni so maritvā ahaṃ ekakova āgacchāmīti vadissāmīti. Sakaṭṭhānaṃ pana patvā tassa bhariyā tassa santikaṃ āgantvā mayhaṃ pana sāmiko [Pg.155] kuhiṃ gato, kattha ṭhapetvā tvaṃ ekakova āgacchasīti pucchi. Tava ayye sāmiko paresaṃ āvudhena paharitvā kālaṅkato, imāni tava sāmikassa santakānīti vatvā kahāpaṇavatthādīni datvā mā soci mā paridevi, idāni matakabhattaṃ datvā puññabhāgaṃyeva bhājehīti samassāsesi. Atha sā tāni gahetvā roditvā matakabhattaṃ datvā puññabhāgaṃ bhājesi.

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.

Aparabhāge pana thokaṃ kālaṃ atikkante gilānā vuṭṭhito sakagehaṃ āgacchati. Bhariyāpi taṃ na saddahi. Ahaṃ na kālaṅkato, gilānaṃyeva maṃ ṭhapetvā so mama santakāni gahetvā gato, sace maṃ tvaṃ na saddahasi, ahaṃ antogabbhe nilīyitvā nisīdissāmi, taṃ pakkosetvā pucchāhīti āha.

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.'

Atha sā taṃ pakkosetvā bahi gabbhe nisīditvā pucchi,-mama sāmi sāmiko kālaṅkatoti taṃ saccaṃ vā alikaṃ vāti. Saccamevetaṃ, yaṃ tava sāmiko kālaṅkatoti.

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.'

Atha so puriso bahi gabbhaṃ nikkhamitvā aṅguliṃ pasāretvā na idāni bhosamma ahaṃ kiñci mattopi marāmi, kasmā pana amarantaṃyeva maṃ mato esoti vadesīti. Atha kiñci vattabbassa kāraṇassa adissanato mukhāsuññatthāya aṅguliṃ pasāretvā ujuṃ oloketvā idāni tvaṃ idha āgantuṃ samatthopi matoyeva, matoti mayā vutta vacanaṃ saccaṃyeva, nāhaṃ kiñci alikaṃ vadāmīti āha. Evaṃ so punappunaṃ vadantopi jīvamānakassa saṃvijjamānattā paccakkheyeva ca tassa ṭhitattā kocipi tassa vacanaṃ na saddahi, parājayaṃyeva so pattoti.

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.

Iccevaṃ [Pg.156] atulatthero mukhāsuññatthāya vadantopi koci na saddahi, parājayaṃyeva so pattoti.

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.

Ayaṃ atulattherassa dutiyo parājayo.

This was the second defeat of the Elder Atula.

Punapi seyyathāpi luddako kuñjaraṃ disvā ekena vārena usunā vijjhitvā patantampi kuñjaraṃ puna anuṭṭhāhanatthāya katipayavārehi usūhi vijjhati, evameva ekavāreneva parājayaṃ pattaṃ pana vādassa anukkhipanatthāya katipayavārehi parājayaṃ pāpetuṃ pārupanavādino mahātherā evamāhaṃsu,- tava cūḷagaṇṭhipadeyeva sāmaṇerānaṃ parimaṇḍalasuppaṭicchannādīni vattāni abhinditvāyeva pavisitabboti pubbe vatvā cīvarapaṭalauparisaṅghāṭiṃ katvā urabandhanavatthaṃ bandhitabbanti pana vuttaṃ, kasmā pana pubbena aparaṃ asaṃsanditvā vuttaṃ, tumhākaṃ vāde paṭisaraṇabhūtānaṃ pāḷiaṭṭhakathāṭīkāganthantarānaṃ natthitāya amhākaṃ paṭisaraṇabhūtaṃ cūḷagaṇṭhipadanti vadatha, tumhākaṃ paṭisaraṇabhūtā cūḷagaṇṭhipadatoyeva bhayaṃ uppajjatīti vatvā saha nilīyanaṭṭhānena gahitaṃ coraṃ viya saha nissayena adhammavādino gaṇhiṃsu.

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.

Idaṃ imassa atthassa avibhāvatthāya vatthu, –

To make this meaning clear, here is a story:

Atīte kira bārāṇasito avidūre nadītīre gāmake pāṭali nāma naṭamacco vasati. So ekasmiṃ ussava divase bhariyamādāya bārāṇasiṃ pavisitvā naccitvā vīṇaṃ vāditvā gāyitvā dhanaṃ labhitvā ussavapariyosāne bahu surābhattaṃ gāhāpetvā attano gāmaṃ gacchanto nadītīraṃ patvā navodakaṃ āgacchantaṃ disvā bhattaṃ bhuñjanto suraṃ vivanto nisīditvā matto hutvā attano balaṃ ajānanto mahāvīṇaṃ gīvāya bandhitvā nadiṃ otaritvā gamissāmīti bhariyaṃ hatthe gahetvā nadiṃ otari. Vīṇāchiddehi udakaṃ [Pg.157] pāvisi. Atha naṃ sā pīṇā udake osīdāpesi. Bhariyā panassa osīdanabhāvaṃ ñatvā taṃ vissajjitvā uttaritvā nadītīre aṭṭhāsi. Naṭapāṭali sakiṃ ummujjati, sakiṃ nimmujjati, udakaṃ pavisitvā uddhumātaudaro ahosi. Athassa bhariyā cintesi,-mayhaṃ sāmiko idāni marissati, ekaṃ gītaṃ yācitvā parisamajjhe taṃ gāyantī jīvitaṃ kappessāmīti cintetvā sāmi tvaṃ udake nimmujjasi, ekaṃ me gītaṃ dehi, tena jīvitaṃ kappessāmīti vatvā–

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.'

Bahussutaṃ cittakathaṃ, gaṅgā vahati pāṭaliṃ;

Vuyhamānakaṃ bhaddante, ekaṃ me dehi gāthakanti.

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.

Atha naṃ naṭapāṭali bhadde kathaṃ tava gītaṃ dassāmi, idāni mahājanassa patisaraṇabhūtaṃ udakaṃ maṃ māretīti vatvā–

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—

Yena siñcanti dukkhitaṃ, yena siñcanti āturaṃ;

Tassa majjhe marissāmi, jātaṃ saraṇato bhayanti.

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.

Atha atulatthero attano patisaraṇabhūtā cūḷagaṇṭhipadato bhayaṃ uppajjitvā kiñci vattabbaṃ ajānitvā adhomukho hutvā parājāyaṃ pattoti.

Then the Elder Atula, because fear arose from the Cūḷagaṇṭhipada, which was his refuge, not knowing what to say, became downcast and was defeated.

Ayaṃ atulattherassa tatiyo parājayo.

This was the third defeat of the Elder Atula.

Atha rājā tesaṃ dvinnaṃ pakkhānaṃ vacanaṃ sutvā cūḷagaṇṭhipadassa pubbāparavirodhidosahi ākulattā suttasuttānulomādīsu appaviṭṭhattā āgamasuddhiyā ca abhāvato parovassasataṃ ciraṃ ṭhitassa gehassaviya atidubbalavasena athirataṃ jānitvā idāni sāsanaṃ parisuddhaṃ bhavissatīti somanassappatto hutvā mama vijite sabbepi bhikkhū pārupanavasena samānavādikā hontūti āṇaṃ ṭhapesi. Tato [Pg.158] paṭṭhāya yāvajjatanā sakalepi marammaraṭṭhe pārupanavasena samānavādikā bhavantīti.

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.

Ayamettha saṅkhepo,-tesañhi dvinnaṃ pakkhānaṃ sannipatitvā vacanappaṭivacana vasena vivādakathā vitthārena vuccamānā chapañcasāṇavāramattampi patvā niṭṭhaṃ na pāpuṇeyya. Yasmā pana sabbaṃ anavasesetvā vuccamānaṃ ayaṃ sāsanavaṃsappaṭīpikā atippapañcā bhavissati, tasmā ettha icchitamattameva dassayitvā ajjhupekkhāmāti.

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.

Ñāṇābhivaṃsadhammasenāpatimahādhammarājādhirāja guru pana saṅgharājā mahāthero sīhaḷadīpe amarapuranikāyikānaṃ bhikkhūnaṃ ādibhūto ācariyo bahūpakāro. Amarapuranikāyoti tattherappabhavoti.

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'.

Kaliyuge pana ekāsītādhike vassasate sahasse ca sampatte tassa rañño nattā siritribhavanādityapavarapaṇḍitamahādhammarājādhirājā nāma rajjaṃ kāresi. So pana amarapurato saṅkamitvā ratanapūraṃ catutthaṃ māpesi. Tassa rañño kāle guṇamunindādhipatimahādhammarājādhirājaguruttherassa sīssaṃ sajīvagāmavāsiṃ sīlācāraṃ nāma theraṃ araññavāsīnaṃ bhikkhūnaṃ pāmokkhaṭṭhāne ṭhapesi. Rājāgāranāmake dese vihāraṃ kārāpetvā tasseva adāsi.

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.

Kaliyuge ekāsītādhike vassasate sahasse ca sampatte calaṅgapurato paññāsīhaṃ nāma theraṃ ānetvā asokārāme ratanabhūmikittivihāre patiṭṭhāpesi, munindābhisirisaddhammadhajamahādhammarājādhirājagurūti nāmalañchampi adāsi.

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'.

Kaliyuge catūsīsādhike vassasate sahasse ca sampatte munindābhivaṃsadhammasenāpatimahādhammarājādhirājagurūti nāmalañchaṃ datvā mahājeyyabhūmivihārarammaṇīyaṃ nāma vihāraṃ [Pg.159] datvā taṃyeva mahātheraṃ saṅgharājaṭṭhāne ṭhapesi.

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.

Ekasmiñca samaye mahāthere rājā pucchi,-catasso dāṭhā nāma cattālīsāya dantesu antogadhā vā, udāhu cattālīsāya dantehi visuṃ bhūtāti pucchi.

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?'

Atha ekacce therā evamāhaṃsu,-catasso dāṭhā nāma cattālīsāya dantesu antogadhāti. Ekacce pana catasso dāṭhā nāma cattālīsāya dantehi visuṃ bhūtāti āhaṃsu. Atha rājā ganthaṃ āharathāti āha. Atha antogadhavādikā therā ganthaṃ āhariṃsu,- aññesaṃ paripuṇṇadantānampi dvattiṃsadantā honti, imassa pana cattālīsaṃ bhavissantīti ca.

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.'

Dantāti paripuṇṇadantassa dvattiṃsadantaṭṭhikāni. Tepi vaṇṇato setā, saṇṭhānato anekasaṇṭhānā. Tesañhi heṭṭhimāya tāva dantapāḷiyā majjhe cattāro dantā mattikāpiṇḍe paṭipāṭiyā ṭhapitaālābubījasaṇṭhānā, tesaṃ ubhosu passesu ekeko ekamūlako ekakoṭiko mallikamakuḷasaṇṭhāno, tato ekeko dvimūlako dvikoṭiko yānakaupatthamphinisaṇṭhāno, tato dve dve timūlakā tikoṭikā, tato dve dve catumūlakā catukoṭikāti. Uparimāya dantapāḷiyāpi eseva nayoti ca.

'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.

Tassa kira uttaroṭṭhaappakatāya tiriyaṃ phāletvā apanītaddhaṃviya khāyati, cattāro dante dve ca dāṭhā na chādeti, tena naṃ oṭṭhaddhoti voharantīti ca.

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'.

Tattha tassāti licchavino nāma rājakumārassa, uttaroṭṭhaappakatāyāti upari oṭṭhassa appakatāya. Apanītaddhaṃ viyāti upari oṭṭhassa upaḍḍhabhāgaṃ apanītaṃ viya khāyatīti attho. Na chādetīti upari oṭṭhassa upaḍḍhabhāge pana na paṭicchādeti. Tenāhi yena cattāro dante dve ca dāṭhā na chādeti, tena naṃ licchavīrājakumāraṃ oṭṭhaddhoti voharantīti[Pg.160]. Evaṃ antogadhavādehi therehi ganthaṃ āharitvā dassite sabbepi tasmiṃ vāde patiṭṭhahiṃsūti.

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.

Ekasmiñca kāle rājā mantiniṃ amaccaṃ pucchi,-pubbarājūhi vihārassa cetiyassa vā dinnāni khettavatthuādīni pacchimarājūnaṃ kāle yathādinnaṃ tāni patiṭṭhahanti vā mā vāti.

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?'

Atha mantiniāmacco evaṃ kathesi,- saṅghikāya bhūmiyā puggalikāni bījāni ropayanti, bhāgaṃ datvā paribhuñjitabbānīti dasakoṭṭhāse katvā eko koṭṭhāso bhūmissāmikānaṃ dātabboti ca vinayapāḷiaṭṭhakathāsu vuttattā pubbe ekena raññā dinnāni khettavatthuādīni pacchā ekassa rañño kāle yathādinnaṃ ṭhitāni. Ettha hi saṅghikāya bhūmiyāti vuttattā lābhasīmāyaṃviya baliṃyeva adatvā saha bhūmiyā dinnattā paveṇīvasena saṅghikā bhūmi atthīti viññāyati. Etthaca paṭiggāhakesu matesu tadañño catuddisasaṅgho anāgatasaṅgho ca issaro, tassa santako, tena vicāretabboti.

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.'

Cetiya padīpatthāya paṭisaṅkhāraṇatthāya vā diinnaārāmopi jaggitabbo, vettanaṃ atvāpi jaggāpetabboti cetiye chattaṃ vā vedikaṃ vā jiṇṇaṃ vā paṭisaṅkharontena sudhākammādīni vā karontena cetiyassa upanikkhepato kāretabbanti ca aṭṭhakathāyaṃ vuttattā pubbarājūhi cetiyassa dinnāni khettavatthuādīni pacchimarājūnaṃ kālepi cetiyasantakasāveneva ṭhitānīti veditabbāni.

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.

Athāparampi pucchi,- kadā kassa rañño kāle ādiṃ katvā khettavatthuādīni vihārassa cetyassa vā dinnānīti.

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?'

Atha mantinamacco evamāha,-purimakappesu purimānaṃ rājūnaṃ kālepi vihārassa cetiyassa vā dinnānīti veditabbāni, teneva sujātassa nāma bhagavato amhākaṃ bodhisatto [Pg.161] cakkavattirājā saddhiṃ sattahi ratanehi dvisahasse khuddakadīpe cattāro mahādīpe ca adāsi, raṭṭhavāsino ca ārāmagopakakiccaṃ kārāpesīti ganthesu āgataṃ, tasmā cirakālatoyeva paṭṭhāya pubbarājūhi khettavatthuādini dinnānīti veditabbāni.

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."

Rājavaṃsesupi bhagavato parinibbānato vassasatānaṃ upari sirikhettanagare ekāya āpūpikāya pañcakarīsa mattaṃ khettaṃ ekassa therassa dinnaṃ, taṃ dvattapoṅko nāma rājā vilumpitvā gaṇhi. Atha pahāraghaṇṭabheriyo paharitāpi saddaṃ na akaṃsu. Rañño kuntacakkampi yathā pubbe, tathā pesitaṭṭhānaṃ na gacchi. Atha taṃ kāraṇaṃ ñatvā āpūpikāya yathādinnameva therassa niyyādesīti.

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.

Kaliyuge pana navanavutādhike vassasate sahasse ca sampatte tassa kaniṭṭho siripavarādityalokāpeti vijayamahādhammarājādhirānā rajjaṃ kāresi, so pana rājā ratanapūrato saṅkamitvā amarapuraṃ dutiyaṃ māpesi. Tassa rañño rajjaṃ pattasaṃvacchareyeva jeṭṭhamāsassa juṇhapakkhapañcamiyaṃ ratanapūranagare māravijayaratanasudhammāya nāma piṭakasālāya sūriyavaṃsassa nāma therassa parisamajjhe rājalekhanaṃ vācāpetvā saṅgharajjaṃ niyyādesi. Sūriyavaṃsābhisiripavarālaṅkāradhammasenāpatimahādhammarājādhirājagurūti nā malañchampi adāsi.

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'.

So pana thero kaliyuge pañcavīsādhike vassasate sahasse ca sampatte migasiramāsassa juṇhapakkhasattamiyaṃ suttavāre vālukavāpigāme paṭisandhiyā vijātotisattativayaṃ sampatte saṅgharajjaṃ patto santindriyo khantī dhammo sikkhākāmo pariyattivihārado tipiṭakālaṅkāramahādhammarājaguruttherassa sisso. So pana kaliyuge pannarasādhike [Pg.162] dvivassasate sahasseca sampatte tassa rañño kāleyeva maccuvasaṃ patto.

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.

Atha rājā anekasahassehi pāsādehi abhūtapubbehi acchariyakammehi sarīrajhāpanakiccaṃ akāsi. Atha kaliyuge seḷasādhike vassasate sahasseca sampatte tassa mahātherassa sissaṃ ñeyyadhammaṃ nāma theraṃ puna saṅgharājaṭṭhāne ṭhapesi. Paṭhamaṃ ñeyyadhammālaṅkāradhamma senāpatimahādhammarājādhirājagurūti nāmalañchaṃ adāsi. Tato pacchā dutiyaṃ ñeyyadhammābhivaṃsasiripavarālaṅkāradhammasenāpatimahādhammarājādhirāja- gurūti nāmalañchaṃ adāsi.

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'.

So pana thero kaliyuge ekasaṭṭhādhike vassasate sahasseca devasūragāme paṭisandhiyā vijāto hutvā asītādhike vassasate sahasseca paṭhamaāsāḷimāsassa juṇhapakkhacuddasamiyaṃ upasampadabhūmiṃ patto.

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.

Tassa rañño kāle kaliyuge navanavutādhike vassasate sahasseca sampatte sīhaḷadīpato paññātisso nāma thero saddhiṃ sunandena nāma bhikkhunā indasārena nāma sāmaṇerena ekena upāsakena ekena dārakenaca amarapuraṃ nāma nagaraṃ sampatto. Atha saṅgharājā tesaṃ paccayānuggahena dhammānuggaheca anuggahesi. Tesu aparabhāge kaliyuge dvivassādhike dvisate vassasahasseca sampatte paññātissatthero jararogena abhibhūtattā saṅkhāradhammānaṃ sabhāvaṃ anativattattā kālamakāsi. Tassa puna sikkhaṃ gaṇhissāmīti parivitakko matthakaṃ appatto hutvā vinassayi. Tenāhabhagavā, –

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: –

Acintitampi [Pg.163] bhavati, cinti tampi vinassati;

Na hi cintāmayā bhogā, itthiyā purisassa vāti.

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.

Imasmiṃ pana loke paṇḍito puññaṃ kattukāmo abhitthareva kareyya. Ko nāma jaññā ajje vā suve vā parasuve vā maraṇaṃ bhavissabhīti. Tenāha bhagavā, –

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: –

Abhittharetha kalyāṇe, pāpā cittaṃ nivāraye;

Dandañhi karato puññaṃ, pāpasmiṃ ramatī manoti.

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.

Atha mahārājā tassa sarīrajhāpanakiccaṃ bahūhi sādhukīḷanasabhāyehi akāsi. Tato pacchā sunandassa nāma bhikkhussa puna sikkhaṃ adāsi. Sāmaṇeraṃ pana upasampadabhūmiyaṃ patiṭṭhāpesi. Dārakañca sāmaṇerabhūmiyanti.

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.

Te pana mahārājā kaliyuge tivassādhike dvisate sahasseca sampatte māghamāse bahūhi paccayehi upatthambhetvā tānitāni sabbāni kammāni tīretvā kusimanagarajeṭṭhassa ekassa amaccassa bhāraṃ katvā tasseva sabbāni kiccāni niyyādetvā sīhaḷadīpaṃ pahiṇīti.

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.

Saṅgharājāmahāthero pana sāsanassa ciraṭṭhitatthāya sotārānaṃ sukhappaṭibodhanatthāya nānāganthehi pāṭhaṃ visodhetvā saddhammappajjotikāya nāma mahāniddesaṭṭhakathāya atthayojanaṃ marammabhāsāya akāsi. Bahūnaṃ sissānaṃ pariyattivācanavasena jinasāsanassa anuggahaṃ akāsīti.

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.

Aparabhāge kaliyuge aṭṭhavassādhike dvisake sahasseca sampatte migasiramāsassa juṇhapakkhaaṭṭhamiyaṃ tassa putto sīripavarādityavijayānantayasamahādhammarājādhirājā nāma rajjaṃ kāresi. Tadā sūriyavaṃsābhisiripavarālaṅkāradhammasenāpatimahādhammarājādhirājaguru- mahātherassa sissaṃ paññājotābhidhajamahādhammarājādhirājaguruttheraṃ [Pg.164] saṅgharājaṭṭhāne ṭhapesi.

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.

Sopi sīlavā pariyattikovido sikkhākāmo lajjīpesalo. Aṅguttaranikāyapāḷiyā tadaṭṭhakathāyaca attha yojanaṃ marammabhāsāya akāsi.

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.

Tassa rañño kāle ñeyyadhammābhivaṃsasiripavarālaṅkāradhammasenāpatimahādhammarājādhirāja- gurutthero saddhammavilāsiniyā nāma paṭisambhidāmaggaṭṭhakathāya atthayojanaṃ marammabhāsāya akāsi.

During that king's reign, the elder Ñeyyadhammābhivaṃsasiripavarālaṅkāradhammasenāpatimahādhammarājādhirājaguru made an explanation of the meaning of the Paṭisambhidāmaggaṭṭhakathā, named Saddhammavilāsinī, in the Myanmar language.

Maṇijotasaddhammālaṅkāramahādhammarājādhirājaguruttherosaṃyutta- nikāyapāḷiyā tadaṭṭhakathāyaca atthayojanaṃ marammabhāsāya akāsi.

The elder Maṇijotasaddhammālaṅkāramahādhammarājādhirājaguru made an explanation of the meaning of the Saṃyutta Nikāya Pāḷi and its commentary in the Myanmar language.

Medhābhivaṃsasaddhammadhajamahādhammarājādhirājagurutthero dīghanikāyapāḷiyā tadaṭṭhakathāyaca atthayojanaṃ marammabhāsāya akāsi.

The elder Medhābhivaṃsasaddhammadhajamahādhammarājādhirājagurutthera made an explanation of the meaning of the Dīghanikāya Pāḷi and its commentary in the Myanmar language.

Ñeyyadhammābhivaṃsasiripavarālaṅkāradhammasenāpatimahā dhammarājādhirājaguruttherassa sisso upasampadāvasena pañcavassiko paññāsāmi nāmāhaṃ saddatthabhedacintānāmakassaganthassa gaṇṭhipadatthavaṇṇanaṃ marammabhāsāya akāsiṃ. Dasavassikakāle pana abhidhānappadīpikāsaṃvaṇṇanāya atthayojanaṃ marammabhāsāya akāsiṃ. Tassāca pāṭhaṃ bahūhi ganthehi saṃsadditvā visodhesinti.

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.

Aparabhāge sakkarāje cuddasādhike dvisate sahasseca sampatte ayaṃ amhākaṃ dhammiko rājā anekasatajātīsu upacitapuññānubhāvena jinasāsanassa paggaṇhanatthāya sammādevalokapālehi uyyojiyanoviyarajjasampattiṃ paṭilabhi. Dasabalassasāsanaṃ paggaṇhitukāmassa dhammarājassa manoratho matthakaṃ patto ahosi. Mariyādaṃ bhinditvā dinnakatamaggaṃviya udakaṃ laddhokāsatāya saddhā mahogho [Pg.165] avattharitvā tiṭṭhati. Cattārica vassāni atikkamitvā besākhamāse pañcakakudhabhaṇḍādīhi anekehi rājabhoggabhaṇḍehi parivāretvā udumbarabhaddapiṭṭhe saddhiṃ mahesiyā abhisekaṃ patto. Tenāvocumhā nāgarājuppattikathāyaṃ,-

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:

Mahāpuññova rājāyaṃ, kaṭṭhaṭagheva āgate;

Sakkarāje hi sampattiṃ, patvā dāne rato vate.

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.

Tadā cattāri vassāni, atikkamitvā visādhike;

Saddhiṃ mahesiyā sekaṃ, patto hutvā mahātale.

Then, after four years had passed, in the month of Vesākha, together with his chief queen, he attained consecration upon the great earth.

Jinacakkañca jotesi, mahāsokādayo yathā;

Alajjinoca niggayha, paggahetvāna lajjino.

He illuminates the Wheel of the Conqueror, as did Mahā Asoka and others, having restrained the shameless and encouraged the modest.

Raṭṭheca dānasīlesu, bhāvanāyābhiyuñcaye;

Nimirājādayo yathāti.

And in the kingdom, one should apply oneself to generosity, virtue, and meditation, like King Nimi and others.

Tadā yasmā alajjino niggahitabbapuggale avīcinarake nikkhipantoviya niggahakammaṃ akāsi, tasmā te aladdhokāsā nilīyanti, yathā aruṇuggamanakāle kosiyāti. Tenāvocumhā nāgarājuppattikathāyaṃ,-

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:

Tadā pana jinacakkaṃ, nabhe candova pākaṭaṃ;

Alajjino nilīyanti, aruṇuggeva kosiyāti.

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.

Yasmāca lajjino paggahitabbapuggale bhavaggeukkhipantoviya paggahakammaṃ karoti, tasmā te laddhokāsā uṭṭhitasīsā nirāsaṅkā hutvā tiṭṭhanti, yathā candimasūriyālokānaṃ paṭiladdhakāle ādikappikāti. Tenāvocumhā, –

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:

Tadāpica [Pg.166] jinacakkaṃ, khe bhāṇumāva pākaṭaṃ;

Lajjinopi uṭṭhahanti, obhāladdheva kappikāti.

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.

Tepiṭakampi navaṅgaṃ buddhavacanaṃ ciraṭṭhitikaṃ kattukāmo pariyattivissaradehi mahātherehi visodhāpetvā lekhakānaṃ bhatiṃ datvā kaṇṭhajamuddhajādividhānaṃ sithiladhanitādividhānañca punappunaṃ vicāretvā antamaso paricchedalekhamattampi avirādhetvā antepuraṃ pavisetvā suvaṇṇamayesu lohamayesuca potthakesu likhāpesi. Ñāṇathāmasampanneca bhikkhū vicinetvā yathābalaṃ vinayapiṭakaṃ visuṃ visuṃ dhāreti vācuggataṃ kārāpeti. Aggamahesiṃ ādiṃ katvā sakala orodhādayo bahū rājasevakā amaccādayo nāgarikeca yathābalaṃ suttantapiṭakaṃ abhidhammapiṭakañca visuṃ visuṃ ekekasuttamātikāpadabhājanīcittavārādivasena vibhājetvā dhāreti vācuggataṃ kārāpeti. Sayañca anattalakkhaṇādikaṃ anekavidhaṃ suttaṃ devasikaṃ sajjhāyaṃ karoti. Jinasāsanassa ciraṭṭhitatthāyasakalavijiteca araññavāsīnaṃ bhikkhūnaṃ assamassa samantato pañcadhanusatappamāṇe ṭhānethaladakacarānaṃ sabbesaṃ sattānaṃ abhayaṃ adāsi. Pariyatti visāradānañca therānutherānaṃ mātāpitādayo ñātake sabbarājakiccato balikammatoca mocāpetvā yathāsukhaṃ vasāpeti. Ekāhenevāpi sahassamatte kulaputte pabbajūpasampadabhūmīsu patiṭṭhāpetvā sāsanaṃ paggaṇhi. Aññānipi bahūni puññakammāni karoti. Katvāca vivaṭṭameva pattheti, no vaṭṭaṃ. Aññeca orodhādayo tumhe yāni kānici puññakammāni katvā vivaṭṭameva pattheta, mā vaṭṭanti abhiṇhaṃ ovadati. Aniccalakkhaṇādisaṃyuttāya dhammakathāya niccaṃ ovadati. Sayampi samathavipassanāsu niccāraddhaṃ akāsi. Rājūnaṃ pana raṭṭhasāmikānaṃ dhammatāya kiccabāhullatāya kadāci kadāci okāsaṃ na labhati kammaṭṭhānamanuyuñjituṃ, evampi samāno sarīramalaparijagganakālepi kammaṭṭhānamanuyuñjatiyeva, na moghavasena kālaṃ khepeti. Loke hi amaṅgalasammatānipi manussasīsakapālaṭṭhiādīni susāsanato ānetvā dantakaṭṭhādīni vā taṃsadisāni kārāpetvā attano samīpe ṭhapetvā aṭṭhikādibhāvanāmayapuññaṃ vicināti.

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.

Tadā pana amhākaṃ ācariyavaraṃ pariyattivisāradaṃ tikkha javanagacchirādiñāṇopetaṃ vicitradhammadesanākathaṃ sakala marammikabhikkhūnaṃ onamitaṭṭhānabhūtaṃ vuddhāpacāyiṃ rūpasobhaggapattaṃ yuttavādikaṃ ñeyyadhammābhimunivarañāṇakittisiridhajadhammasenāpati- mahādhammarājādhirājagurūti tatiyaṃ laddhalañchaṃ taṃ bhikkhusaṅghānaṃ sakalaraṭṭhavāsīnaṃ pāmokkhabhāve patiṭṭhāpesi asokamahārājāviya mahāmoggaliputtatissattheraṃ. Tenāvocumhā nāgarājuppattikathāyaṃ,–

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:

Tadāca bhikkhusaṅghānaṃ, theraṃ pāmokkhabhāvake;

Ñeyyādiladdhalañchaṃ taṃ, patiṭṭhāpesi sādhukanti.

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.

Tadāca amhākaṃ dhammikamahārājā sakkarāje ekūnavīsatādhike sahasse dvisateca sampatte mantalākhyātācalassa samīpe subhūmilakkhaṇopetaṃ ekanipātatitthamiva bahujananayanavihaṅgānaṃ sabbanagarālaṅkārehi parikkhittaṃ manussānaṃ cakkhulolatājanakaṃ nānāratanehi sampuṇṇaṃ nānā verajjavāṇijānaṃ puṭabhedanaṭṭhānabhūtaṃ ratanapuṇṇanāmakaṃ mahārājaṭṭhānikaṃ māpesi, mandhātuviya rājagahaṃ, sudassano viyaca kusāvatīnagaranti. Tenāvocumhā nāgarājuppattikathāyaṃ,–

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:

Tadā kaṭṭhaṭajhe sampatte, mantalākhyācalassaca;

Erāvatīti nāmāya, māpesi samīpe nagaraṃ.

Then, when timber and water were obtained, near the mountain called Mantalā and by the river named Erāvatī, he had a city built.

Subhūmilakkhaṇopetaṃ[Pg.168], ratanapuṇṇanāmakaṃ;

Rājagahaṃva mandhātu, akirammaṇiyaṃ subhanti.

Endowed with the characteristics of auspicious ground, named Ratanapuṇṇa; like Mandhātu's Rājagaha, exceedingly delightful and beautiful.

Seyyathāpi nāma loke ālokatthikānaṃ sattānaṃ pītisomanassaṃ uppādento upakaronto udayapabbatato sahassaraṃsī divākaro uṭṭhahati, evamevaṃ marammaraṭṭhikānaṃ lajjīpesalānaṃ sikkhākāmānaṃ bhikkhūnaṃ gihīnañca pītisomanassaṃ uppādento upakāronto ayaṃ dhammikorājā imasmiṃ marammaraṭṭhe uppajjati.

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.

Imañca dhammikarājānaṃ nissāya marammaraṭṭhe sammāsambuddhassa sāsanaṃ ativiya joteti. Vuḍḍhiṃ virūḷiṃ vepullaṃ āpajjati.

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.

Sāsanañca nāmetaṃ rājānaṃ nissāya tiṭṭhatīti. Ayaṃ dhammikarājāyeva na sāsanassūpakāro dhammacārī dhammamānī, apica kho dhammikarājānaṃ nissitāpi sabbaraṭṭhavāsikā sāsanassūpakārāyeva dhammacārino dhammamānino rājānugatā hutvā. Tenevāha mahābodhijātakādīsu, –

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:

Gavañce taramānānaṃ, ujuṃ gacchati puṅgavo;

Sabbā gāvī ujuṃ yanti, nette ujuṃ gate sati.

“If among the cows that are crossing, the bull goes straight, all the cows go straight when the leader has gone straight.”

Evameva manussesu, yo hoti seṭṭhasammato;

So cepi dhammaṃ carati, pageva itarā pajā;

Sabbaraṭṭhaṃ sukhaṃ seti, rājā ce hoti dhammikoti.

“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.”

Visesato pana dutiyaṃ amarapuraṃ māpentassa mahādhammarañño aggamahesiyā ajjavamaddavasohajjādiguṇayuttāya dhitā amhākaṃ rañño aggamahesī sammācārinī patibbatā. Sabbanārīnaṃ aggabhāvaṃ pattāpi samānā kāmaguṇasaṅkhātena surāmadena appamajjitvā puññakammesu appamādavasena niccāraddhavīriyā hoti. Niccaṃ pariyattiyā uggahaṇaṃ akāsi. Vedapāragūca [Pg.169] ahosi. Sammāsambuddhasāsane ativiya pasannā aññāpi orodhādayo mahādhammarañño ovāde ṭhatvā dhammaṃ cariṃsu. Sāsanaṃ pasīdiṃsuyeva. Uparājāpi mahādhammarājassa ekamātāpītiko mahādhammarājicchāya avirodhetvāyeva sakalaraṭṭhavāsīnaṃ gihīnaṃ bhikkhūnañca atthahitamāvahati, seyyathāpi cakkavattirañño santike jeṭṭhaputto thāmajavasampanno atisūro uṭṭhānavīriyo. Aññepi amaccā anekasahassappamāṇā mahādhammaraññā laddhesu laddhesu ṭhānantaresu ṭhitā mahādhammarañño taṃ taṃ kiccamāvahanti puññakammesu abhiramanti. Sakalaraṭṭhavāsinoca manussā dānasīlabhāvanāsuyeva cittaṃ ṭhapenti. Bhikkhūca saṅgharājappamukhādayo theranavamajjhimā ganthadhuravipassanādhuresu abhiyuñjanti.

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.

Evamekassa sādhujjanassa guṇaṃ mahantena ussāhena kathentopi dukkaraṃtāva niṭṭhaṃ pāpetuṃ, bhagavato pana tilokaggassa anekasahassapāramitānubhāvena pavattaṃ guṇaṃ ko nāma puggalo sakkhissati niṭṭhaṃ pāpetvā kathetunti. Evaṃ mahādhammarājassaca aggamahesiyāceva uparājādīnañca guṇe vissaṭṭhena vitthārato kathiyamāne imissā sāsanavaṃsappadīpikāya anekasatabhāṇavāramattampi patvā pariyanto na paññāyeyya, yasmāca atippapañcā bhaveyya, tasmā saṅkhepenevāyaṃ kathitā sādhujjanānaṃ mahāpuññamayāya pītiyā anumodanatthāya. Idañhi suṇantehi sādhujjanehi anumoditabbaṃ,- asukasmiṃ kira kāle asukasmiṃ raṭṭhe asuko nāma rājā sāsanaṃ paggaṇhitvā vuḍḍhiṃ virūḷiṃ vepullamāpajji, seyyathāpi nāma rukkho bhūmodakānaṃ nissāya vuḍḍhiṃ virūḷiṃ vepullamāpajjīti.

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.”

Imassa rañño kāle ñeyyadhammābhimunivaraññāṇakitti siridhajadhammasenāpatimahādhammarājādhirājaguru nāma saṅgharājā [Pg.170] mahāthero raññā abhiyācito surājamaggadīpaniṃ nāma ganthaṃ akāsi. Majjhimanikāyaṭṭhakathāya atthaṃ sissānaṃ vācetvā yathāvācitaniyāmena atthayojanānayaṃ potthake āropāpesi.

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.

Medhābhivaṃsasaddhammadhajamahādhammarājādhirājaguru nāma mahāthero jātakapāḷiyā atthayojanānayaṃ marammabhāsāya akāsi.

The great elder named Medhābhivaṃsasaddhammadhajamahādhammarājādhirājaguru composed the explanation of the meaning of the Jātaka Pāḷi in the Maramma language.

Saṅgharājassa sisso paññāsāmisirikavidhajamahādhammarājādhirājagurūti raññā laddhanāmalañcho soyevāhaṃ dhamma raññā aggamahesiyāca abhiyācito sīlakathaṃ nāma ganthaṃ upāyakathaṃ nāma ganthañca akāsiṃ. Rañño ācariyabhūtena disāpāmokkhena nāma upāsakena abhiyācito soyevātaṃ akkharavisodhaniṃ nāma ganthaṃ āpattivinicchayaṃ nāma ganthañca. Tathā saṅgharaññā codito soye vāhaṃ nāgarājuppatikathaṃ vohāratthabhedañca vivādavinicchayañca akāsiṃ. Tathā pañcajambugāmabhojakena lekhakāmaccena dvīhica ārocanalekhakāmaccehi abhiyācito so yevāhaṃ rājasevakadīpaniṃ nāma ganthaṃ akāsiṃ. Tathā dīghanāvānagarabhojakena mahāamaccena abhiyācito soyevāhaṃ nirayakathādīpakaṃ nāma ganthaṃ akāsiṃ. Tathā silāleḍḍukanāmakena upāsakena abhiyācito soyevāhaṃ uposathavinicchayaṃ nāma ganthaṃ akāsiṃ. Tathā bahūhi sotujanehi abhiyācito soyevāhaṃ saddanītiyā saṃvaṇṇanaṃ pāḷibhāsāya akāsinti.

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.

Ekasmiñca samaye kaliyuge vīsādhike dvisate sahasseca sampatte rañño etadahosi,- idāni buddhassa bhagavato sāsane kesañci bhikkhūnaṃ sāmaṇerānañca kuladūsanādiasāruppakammehi uppāditā cattāro paccayā bahū dissanti[Pg.171], kecipi alajjī puggalā jātarūpādinissaggiyavatthumpisādiyanti, kecipi vinā paccayaṃ vikāle tambulaṃ khādanti, sannidhiñca katvā dhūmānica pivanti, agilānā hutvā saupāhanā gāmaṃ pavisanti, chattaṃ dhārenti, aññepi avinayānulomācāre caranti, idāni bhikkhūnaṃ sāmaṇerānañca buddhassa sammukhe buddhaṃ sakkhiṃ katvā ime anācāre na carissāmāti paṭiññaṃ kārāpetvā bhagavato sikkhāpadāni rakkhāpetuṃ vaṭṭati, evañca sati bhikkhū sāmaṇerāca mayaṃ buddhassa sammukhe evaṃ paṭiññaṃ karoma, paṭiññañca katvā vikāraṃ āpajjantānaṃ amhākaṃ imasmiṃyeva attabhāve imasmiṃyeva paccakkhe kiñci bhayaṃ uppajjeyyāti paccakkhabhayaṃ apekkhitvā te sikkhāpadaṃ rakkhissantīti. Evaṃ pana cintetvā bhikkhūnaṃ sāmaṇerānañca evaṃ paṭiññaṃ kārāpetuṃ yujjati vā mā vāti mayaṃ na jānāma, idāni saṅgharājādayo mahāthere sannipātāpetvā pucchissāmīti puna cintesi.

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.”

Atha sabbepi mahāthere saṅgharājassa vihāre sannipātāpetvā imaṃ kāraṇaṃ pucchathāti amacce āṇāpesi. Atha amaccā mahāthere sannipātāpetvā pucchiṃsu,-idāni bhante sāsane bhikkhūnaṃ sāmaṇerānañca avinayānulomācārāni disvā buddhassa sammukhe buddhaṃ sakkhiṃ katvā rājā yathā ime anācāre na carissāmāti paṭiññaṃ kārāpetvā bhagavato sikkhāpadāni rakkhāpetuṃ icchati, tathā kārāpetuṃ yujjati vā mā vāti.

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?"

Atha saṅgharājappamukhādayo mahātherā evamāhaṃsu,- yasmā sāsanassa parisuddhabhāvaṃ icchanto evaṃ karoti, tasmā tathā kārāpetuṃ yujjatīti.

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."

Paṇḍitābhidhajamunindaghosamahādhammarājaguruttherādayo pana katipayattherā evamāhaṃsu, – idāni bhikkhū nāma saddhābalādīnaṃ [Pg.172] thokatāya bhagavato āṇāsaṅkhātaṃ sacittakācittakāpattiiṃ āpajjitvā bhagavatāyeva anuññātehi desanāvuṭṭhānakammehi paṭikaritvā sīlaṃ parisuddhaṃ katvā lajjīpesalabhāvaṃ karonti, na kadāci āpattiṃ anāpajjitvā, tasmā bhagavatā paṭikkhittaṃ kammaṃ sañciccana vītikkamissāmāti buddhassa sammukhe paṭiññākaraṇaṃ atibhāriyaṃ hoti, sacepi pubbe paṭiññaṃ katvā pacchā visaṃvādeyya, evaṃ sati paṭissavavisaṃvāde suddhacittassa dukkaṭaṃ paṭissavakkhaṇeeva pācitti itarassacāti vacanato taṃ taṃ āpattiṃ paṭissavavisaṃvādanadukkapettiyā saheva āpajjeyya, atha paṭiññākaraṇatoyeva āpattibahulatā bhaveyya, yathā pana rogaṃ vūpasamituṃ asappāyabhesajjaṃ paṭisevati, athassa rogo avūpasamitvā atikkameyya, evaṃ āpattiṃ anāpajjitukāmo buddhassa sammukhe paṭiññaṃ karoti, athassa āpattibahulāyeva bhaveyyāti, kiñca bhiyyo abhayadassāvino bhikkhū anekasatabuddhassa sammukhe anekasatavārānipi paṭiññaṃ katvā sikkhāpadaṃ vītikkamituṃ visahissantiyevāti.

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."

Atha saṅgharājā mahāthero attano sissaṃ paññāsāmisirikavidhajamahādhammarājādhirājaguruṃ nāma maṃ uyyojesi, tassa therassa vacane paṭivacanaṃ dātuṃ.

Then the Saṅgharāja Mahāthera dispatched me, his disciple named Paññāsāmisirikavidhajamahādhammarājādhirājaguru, to give a reply to the words of that elder.

Athāhaṃ evaṃ vadāmi,- dve puggalā abhabbā sañcicca āpattiṃ āpajjituṃ bhikkhūca bhikkhuniyoca ariyā puggalā, dve puggalā sabbā sañcicca āpattiṃ āpajjituṃ bhikkhūca bhikkhuniyoca puthujjanāti parivārapāḷiyaṃ vuttattā ariyapuggalānaṃviya puthujjanānaṃ vissaṭṭhena paṭiññaṃ kātuṃ na vaṭṭatīti manasikaritvā puthujjanabhikkhūnaṃ paṭiññākaraṇaṃ atibhāriyanti vedeyyace, sabbehipi ariyaputhujjanehi bhikkhūhi upasampadāmāḷake āditova [Pg.173] cattāri akaraṇīyāni ācikkhitabbānīti vuttesu catūsu akaraṇīyesu antamaso tiṇasalākaṃ upādāya yo bhikkhu pādaṃ vā pādārahaṃ vā atirekapādaṃ vā adinnaṃ theyyasaṅkhātaṃ ādiyati, assamaṇo hoti asakyaputtiyoti, antamaso kuntakipillikaṃ upādāya yo bhikkhu sañcicca manussaviggahaṃ jīvitaṃ voropesi, antamaso gabbhapātanaṃ upādāya assamaṇo hoti asakyaputtiyoti, antamaso suññāgāre abhiramāmīti yo bhikkhupāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati, assamaṇo hoti asakyaputtiyotica upajjhācariyena ovadiyamānehi abhinavopasampannehi āma bhanteti paṭiññākathāyeva. Sāmaṇerehipi pabbajjakkhaṇeyeva upajjhāyassa santike pāṇātipātāveramaṇisikkhāpadaṃ samādiyāmītiādinā paṭhamaṃ paṭiññā katāyeva. Tathā bhikkhūhi taṃtaṃāpattiṃ āpajjitvā desanāya paṭikaraṇakāle sādhu suṭṭhu bhante saṃvarissāmīti abhiṇhaṃ paṭiññā katāyeva. Sāmaṇerehipi upajjhācariyassa santike sikkhāggahaṇakālepi pāṇātipātāvera maṇisikkhāpadaṃ samādiyāmītiādinā abhiṇhaṃ paṭiññā katāyeva. Tāhi pana paṭiññāhi abhāyitvā itoyeva bhāyāmīti vuttavacanaṃ acchariyaṃviya hutvā khāyati. Imāya hi paṭiññāya tāsaṃ paṭiññānaṃ visesatā na dissatīti.

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."

Ayaṃ panettha sanniṭṭhānattho,- paṭissavadukkaṭāpatti nāma sāvatthiyaṃ passenadikosalaraññā imasmiṃ vihāre vassaṃ upagacchāhīti āyācite sādhūti paṭijānitvā lābhabahulataṃ paṭicca antarāmagge aññasmiṃ vihāre vassaṃ upagantvā paṭissavavisaṃvādanapaccayā upanandaṃ nāma bhikkhuṃ ārabbha paññattā. Samantapāsādikañca nāma vinayaṭṭhakathāya vassūpanāyikakkhandhakavaṇṇanāyaṃ [Pg.174] paṭissaveca āpatti dukkaṭassāti ettha na kevalaṃ imaṃ temāsaṃ idha vassaṃ vasathāti etasseva paṭissave āpatti, imaṃ temāsaṃ bhikkhaṃ gaṇhatha, ubhopi mayaṃ vassaṃ vasissāma, ekato uddissāpessāmāti evamādināpi tassa tassa paṭissave dukkaṭaṃ, tañca kho paṭhamaṃ suddhacittassa pacchā visaṃvādanapaccayā, paṭhamampi asuddha cittassa pana paṭissave pācittiyanti vuttaṃ.

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.

Iccevaṃ bhikkhūnaṃ aññamaññaṃ dāyakehica saddhiṃ paṭijānitvā visaṃvādanapaccayā aññesaṃ atthahitabhedeyeva dukkaṭāpatti vuttā, na attano icchāvasena sayameva ahaṃ bhuñjissāmi sayissāmīti evamādinā vatvā yathāvuttānurūpaṃ akatvā visaṃvādaneti. Sace pana bhikkhusāmaṇerānaṃ paṭhamameva āma bhantetiādinā paṭiññaṃ katvā pacchā kenacideva karaṇīyena taṃtaṃāpattiṃ āpajjanto saha paṭissavavisaṃvādena dukkaṭāpattiyā āpajjeyya, evaṃ sati tattha tattha sikkhāpadesu dve dve āpattiyo paññāpeyya, na ca evampi paññattā, teneva paṭissavadukkaṭāpatti nāma paresaṃ santike paresaṃ matiṃ gahetvā paṭijānitvā visaṃvādanaṭṭhāneyeva paññattāti daṭṭhabbā.

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.

Idāni rājā sāsanassa suddhiṃ icchanto iminā upāyena bhikkhusāmaṇerānaṃ sīlaṃ saṃvarāpento paccakkhasamparāyikabhayaṃ anupekkhitvā saṃvaraṃ āpajjeyyunti cintetvā buddhassa sammukhe paṭiññaṃ kārāpitattā na koci doso dissati. Bhikkhusāmaṇerānampi bhiyyosomattāyasīlaṃ saṃvaritvā sīlaparisuddhi bhaveyyāti. Atha rājā sabbesaṃ bhikkhusāmaṇerānaṃ buddhassa sammukhe paṭiññaṃ kārāpetvā sīlaṃ rakkhāpesīti.

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.

Iccevaṃ imassa rañño kāle pubbe alajjinopi samānā bhayaṃ anupekkhitvā yebhuyyena lajjinova bhavantīti.

Thus, in the time of this king, even those who were formerly shameless, reflecting on fear, mostly became scrupulous.

Buddhassa [Pg.175] bhagavato parinibbānato tisatādhikānaṃ dvivassasahassānaṃ upari navutime saṃvacchare bahinadītīre gāmasīmato paṭṭhāya yāva antoudakukkhepā, tāva kammaṃ karontānaṃ bhikkhūnaṃ sukhena gamanatthāya gahaṭṭhā gāmasīmāya udakukkhepasīmaṃ sambandhitvā setuṃ akaṃsu.

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.

Atha tattha ñāṇālaṅkārasumanamahādhammarājagurugaṇā cariyanāmako thero upasampadādivinayakammāni katipaya vassesu akāsi.

Then, there, the elder named Ñāṇālaṅkārasumanamahādhammarājagurugaṇācariya performed ordination and other Vinaya acts for some years.

Dhīrānandatthero pana tattha saṅkaradoso hotīti kammaṃ kātuṃ na icchati. Tathā paṭṭhāya ye ye ñāṇālaṅkārasumanamahādhammarājagurugaṇācariyassa matiṃ ruccanti, te te tassa pakkhikā bhavanti. Ye ye pana dhīrānandattherassamatiṃ ruccanti, tete tassa pakkhikā bhavanti. Evaṃlaṅkādīpe amarapuranikāyikā bhikkhū. Dvedhā bhinditvā tiṭṭhanti.

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.

Atha dhīrānandapakkhe bhikkhu tappakkhikassa sīlakkhandhattherassa sisse dhammakkhandhavanaratanabhikkhū amhākaṃ jambudīpe ratanapuṇṇanagaraṃ pesesuṃ saṅgharājamahātherassa santike ovādassa paṭiggāhaṇatthāya. Te ca kaliyuge aṭṭhārasādhike dvivassasate sahasseca sampatte kattikamāsassa juṇhapakkhaaṭṭhamiyaṃ sīhaḷadīpato nikkhamitvā āgacchantā ekūnavīsādhike dvivassasate sahasseca sampatte phaggunamāsassa juṇhapakkhasattamiyaṃ ratanapuṇṇanagaraṃ sampattā.

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.

Atha dhammarājā saṅgharājassa ārāme catubhūmikaṃ vihāraṃ kārāpetvā tattha te vasāpesi. Catūhi paccayehica saṅgahaṃ akāsi. Saṅgharājāca tesaṃ dvinnaṃ pakkhikānaṃ vacanaṃ sutvā bahūhi ganthehi saṃsanditvā vivādaṃ vinicchindi. Tādise ṭhāne saṅkaradosassa atthibhāvaṃ pakāsetvā sandesapaṇṇampi tesaṃ adāsi.

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.

Mahādhammarājāca [Pg.176] tesaṃ puna sikkhaṃ saṅgharājassa santike gaṇhāpetvā piṭakattayapotthakādīni dātabbavatthūni datvā tasmiṃyeva saṃvacchare paṭhamaāsāḷimāsassa kāḷapakkhadasamiyaṃ nāvāya te pesesi.

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.

Tato pacchāca ñāṇālaṅkārasumanamahādhammarājagurugaṇācariyapakkhe bhikkhūpi tappakkhikassa paññāmolittherassa sisse vimalajotidhammanandabhikkhū pesesuṃ saddhiṃ ariyālaṅkārena nāma sāmaṇerena catūhica upāsakehi. Teca kaliyuge vīsādhike dvisate sahasseca sampatte kattikamāsassa juṇhapakkhapañcamiyaṃ sampattā.

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.

Tadāpi saṅgharājassa ārāmeyeva ekaṃ vihāraṃ kārāpetvā te vasāpesi. Catūhi paccayehica saṅgahaṃ akāsi. Saṅgharājāpi puna vinicchayaṃ adāsi yathāvuttanayena. Dhammarājā tesampi bhikkhūnaṃ saṅgharājassa santike puna sikkhaṃ gaṇhāpetvā sāmaṇerañca upasampādetvā catūhi paccayehi saṅgahaṃ katvā pahiṇi.

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.

Tato pacchāca kaliyuge bāvīsādhike dvivassasate sahasseca sampatte māghamāsassa kāḷapakkhaekādasamiyaṃ sīhaḷadīpatoyeva dve bhikkhū tayo sāmaṇerā cattāro upāsakā sarajatasuvaṇṇakaraṇḍakaṃ sarajatasuvaṇṇacetiyadātuṃ hatthidantamayaṃ buddharūpaṃ mahābodhipattāni mahābodhitacaṃ mahābodhipatiṭṭhānasūmiṃ sīhaḷadakkhiṇasākhābodhipattāni dutiyasattāhaanimisaṭṭhānabhūmiñca dhammapaṇṇākāratthāya gahetvā ratanapuṇṇaṃ nāma mahārājaṭṭhānīnagaraṃ sampattā. Tesampi dhammarājā catūhi paccayehi saṅgahaṃ katvā saṅgharañño ārāme vasāpesi. Bhikkhunañca puna sikkhaṃ gaṇhāpesi. Sāmaṇerānañca upasampadakammaṃ gahaṭṭhānañca pabbajjakammaṃ gaṇhāpesi.

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.

Iccevaṃ marammaraṭṭhe bhagavato parinibbānato paṭṭhāya yāvajjatanā [Pg.177] sāsanassa theraparamparavasena patiṭṭhānatā veditabbā.

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.

Iccevaṃ marammamaṇḍale arimaddanapure arahantattheragaṇo uttarājīvattherachappadattheragaṇo sivalittheragaṇo ānandattheragaṇo tāmalindattheragaṇoti pañca gaṇā ahesuṃ.

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.

Idāni arimaddananagare pañcagaṇato paṭṭhāya vijayapurajeyyapuraratanapūresu theraparamparavasena sāsanassa anukkamena āgatabhāvaṃ dassayissāmi. Sirikhettanagare hi ‘so yāṃ noṃ’ nāma rājā parakkamavaṃsikassa sāradassittherassa antevāsikaṃ saddhammaṭṭhitittheraṃ attano ācariyaṃ katvā pūjesi.

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.

Kaliyugassa catuvassādhikaaṭṭhasatakāle sirikhettanagarato āgantvā so ratanapūre rajjaṃ kāresi. Atha attano puttaṃ anekibhaṃ nāma rājakumāraṃ mahārāja nāmena sirikhettanagaraṃ bhuñjāpesi. Dakkhiṇadisābhāge ‘kū vṭhe ṭa-yo mo’ nagaraṃ, pacchimadisābhāge ‘pho khoṃ’ nāma ṭhānaṃ, uttaradisābhāge ‘ma loṃ’ nagaraṃ, puratthimadisābhāge ‘koṃ khoṃ’ nāma ṭhānaṃ, etthantare nisinnānaṃ gihīnaṃ mama puttassa āṇā pavattatu, bhikkhūnaṃ mamācariyassa saddhammaṭṭhitittherassa āṇā pavattatūti niyyādesi.

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.'

Tassaca saddhammaṭṭhitittherassa ariyavaṃsatthero mahāsāmittheroti dve sissā ahesuṃ. Tesu mahāsāmitthero pubbe vuttanayena sāsanavaṃsaṃ ānessāmīti sīhaḷadīpaṃ gantvā sīhaḷadīpato saddhiṃ pañcahi bhikkhūhi saddhammacāriṃ nāma theraṃ ānetvā abhinavasikkhaṃ gaṇhitvā sirikhettanagare sīhaḷadīpavaṃsikaṃ sāsanaṃ vaḍḍhāpetvā nisīdi. Tassa mahāsārittherassa sisso atulavaṃso nāma thero catūsu disāsu ahiṇḍitvā pariyattiṃ uggaṇhitvā sirikhettanagareyeva [Pg.178] tambulabhuñjamātikāsamīpe sāsanaṃ paggaṇhitvā nisīdi. Tassa atulavaṃsattherassa sisso ratanaraṃsī nāma theroca pariyattivesārajjaṃ patvā sirikhettanagareyeva sāsanaṃ paggaṇhitvā nisīdi. Tassaca ratanaraṃ sittherassa sisso satvavadhammarājassa ācariyo abhisaṅketo nāma thero pariyattivesārajjaṃ patvā sirikhettanagarayeva sāsanaṃ paggaṇhitvā nisīdi. Tassa pana sisso munindaghoso nāma thero atthi. Kaliyuge sattatādhike navasate sampatte pacchimapakkhādhikarājā sirikhettanagaraṃ abhibhavitvā nandayodhena nāma amaccena saddhiṃ taṃ munindaghosattheraṃ ānetvā ratanapūre patiṭṭhāpesi.

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.

So kira pacchimapakkhādhikarājā evaṃ kathesi,- ahaṃ sirikhettanagaraṃ labhitvā ekaṃyeva bhikkhuṃ ekaṃyeva gihiṃ labhāmīti.

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.'

So pana thero sāmaṇeranāmena munindaghoso nāma. Upasampannakāle pana mātulabhūtassa therassa nāmena upāli nāma. Dinnanāmena pana tipiṭakālaṅkāro nāma. Tiriyapabbatavihāre pana vāsattā ṭhānanāmena tiriyapabbatatthero nāma.

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.

So kira erāvatīnadītīre catubhūmikavihāre paṭhamaṃ nisīditvā pacchā kaliyugassa vassasahasse kālesaṭṭhivassāyuko hutvā tiriyapabbatavihāre nisīdi. Sāmaṇerakāle so jalumasyāmabhayena ratanapūrato nikkhamitvā ketumatīnagaraṃ patvā tattha tisāsanadhajattherassa sissabhūtassa dhammarājaguruttherassa santike ganthaṃ uggaṇhiṃ. Pāḷiaṭṭhakathāṭīkāsu atichekatāya daharakāleyevaca vessantarajātakaṃ kabyālaṅkārena bandhitvā kathanato ativiya pākaṭo ahosi. Tassa pana [Pg.179] therassa sisso uccanagaravāsī mahātissattheroti saṅgirajanapade araññavāsaṃ vasitvā pariyattiṃ vācetvā sāsanaṃ paggaṇhi. Tassa pana sisso reminagāme gāmavāsī candatthero nāma. Tassa sisso taṃgāmavāsī guṇasiritthero nāma. Tassa sisso taṃgāmavāsī kalyāṇadhajattharo nāma. So pana thero padumanagare sahassorodhabodhodadhigāmesu pariyattiṃ vācetvā nisīdi. Tassa sisso bodhodadhigāmavāsino indobhāsakalyāṇacakkavimalācārattherā sahassorodhagāmavāsino guṇasāracandasārattherā vaṃtumagāmavāsī varaesitthero kanninagare jararājagāma vāsī guṇasirittherocāti ime therā kalyāṇadhajattherassa santike puna sikkhaṃ gahetvā pariyattiṃ uggaṇhitvā kovidā ahesuṃ.

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.

Tasseva kalyāṇadhajattherassa sisso saṅgirajanapade samivanagāme nisinno dhammadharo nāma thero mahallakakāle padumanagare kusumamūlagāme nisīditvā ganthaṃ vācetvā sāsanaṃ paggaṇhi.

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.

Tesu guṇasiritthero amarapuramāpakassa rañño kāle guṇābhilaṅkārasaddhammamahārājādhirājagurūti nāmalañchaṃ gaṇhitvā jeyyabhūmivāsakittivihāre paṭivasi.

Among them, the venerable Guṇasiri, during the time of the king who founded Amarapura, having received the title 'Guṇābhilaṅkārasaddhammamahārājādhirājaguru,' resided in the Jeyyabhūmivāsakitti Monastery.

Tassa pana therassa sisso ñāṇābhivaṃsadhammasenāpatimahādhammarājāguru nāma mahāthero. Tasseva rañño kāle saṅgharājā ahosi. So pana thero sīhaḷadīpe amarapuranikāyikānaṃ pabhavo. Guṇābhilaṅkārasaddhammamahādhammarājādhirājaguruttherasseva sisso tipiṭakālaṅkāramahādhammarājaguru nāma thero. Tassa sisso sūriyavaṃsābhisiripavarālaṅkāradhammasenāpati mahādhammarājādhirājaguru nāma thero amarapuradutiyamāpakassa rañño kāle [Pg.180] saṅgharājā ahosi. Tassa pana sisso ñeyya dhammābhivaṃsamunivarañāṇakittisiripavarālaṅkāradhammasenāpati- mahādhammarājādhirājaguru mahāthero dutiyaṃ amarapuramāpakassa ratanapuṇṇamāpakassaca rañño kālesu saṅgha rājā ahosi. So pana ñāṇābhivaṃsadhammasenāpatimahādhammarājādhirājaguruttherassa saṅgharañño sissopi varaesittherassa sissoca ahosi.

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.

Ayaṃ sīhaḷadīpato sabbapacchimāgatehi saddhammacārīmahāsāmittherehi yāva amhākaṃ ācariyā theraparamparā dassanakathā.

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.

Ayampi aparā theraparamparā veditabbā. Chappadattheravaṃsiko saddhammakitti nāma thero jeyyapuraṃ āgantvā catudīpabhūmiṭṭhāne nisīditvā mahāariyavaṃsattherassa santike pariyattiṃ uggaṇhitvā tato pacchā jetavanavihāraṃ saṅkamitvā tattha nisīditvā pariyattiṃ vācetvā sāsanaṃ paggaṇhi.

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.

Tassa saddhammakittittherassa sisso tisāsanadhajo nāma. Tassa sisso dhammarājaguru nāma. Tassa sisso munindaghoso nāma. Tassa sisso mahātisso nāma. Tassa sisso candapañño nāma. Tassa sisso guṇasiri nāma. Tassa sisso ñāṇadhajo nāma. Tassa sisso dhammadharo nāma. Tassa sisso indobhāso nāma. Tato paṭṭhāya kalyāṇacakka vimalācāra guṇasāra candasāra varaesī guṇasiri ñāṇābhivaṃsa ñeyyadhammābhivaṃsattherānaṃ vasena sāsanavaṃso veditabboti.

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.

Ayaṃ pattalaṅkassa chappadattherassa sissabhūtā saddhammakittittherato paṭṭhāya theraparamparadassanakathā.

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.

Idaṃ ratanapuṇṇanagare sāsanassa patiṭṭhānaṃ.

This is the establishment of the Dispensation in the city of Ratanapuṇṇa.

Evaṃ aparantaraṭṭhasaṅkhātena ekadesena sakalampi marammaraṭṭhaṃ [Pg.181] gahetvā sāsanavaṃso dassetabbo. Bhagavāpi hi aparantaraṭṭhe candanavihāre vasitvā tambadīparaṭṭhe taṃtaṃdesampi iddhiyā caritvā sattānaṃ dhammaṃ desesiyevāti.

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.

Iti sāsanavaṃse aparantaraṭṭhasāsanavaṃsakathāmaggo

Thus in the Sāsanavaṃsa ends the section on the account of the Dispensation in Aparantaraṭṭha.

Nāma chaṭṭho paricchedo.

The Sixth Chapter.

7. Kasmiragandhāraraṭṭhasāsanavaṃsakathāmaggo

7. The Section on the Account of the Dispensation in the Lands of Kashmir and Gandhāra.

7. Idāni yathāvuttamātikāvasena kasmīravandhāraraṭṭhasāsanavaṃsakathāmaggaṃ vattuṃ okāso anuppatto, tasmā taṃ vakkhāmi.

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.

Tatiyasaṅgītāvasāne hi mahāmoggaliputtatissatthero majjhanti kattheraṃ kasmīragandhāraraṭṭhaṃ pesesi,-tvaṃ etaṃ raṭṭhaṃ gantvā ettha sāsanaṃ pabhiṭṭhāpehīti. Ettha ca kasmīragandhāraraṭṭhaṃ nāma cīnaraṭṭhasamīpe tiṭṭhati. Teneva hi adhunā kasmīragandhāraraṭṭhavāsino cinaraṭṭhavāsinoca manussā aravāḷassa nāma nāgarājassa uppajjanakālato paṭṭhāya yāvajjatanā nāgarūpaṃ katvā mānenti pūjenti sakkaronti, vatthabhājanādīsupi nāgarūpameva te yebhuyyena karontīti.

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.

Soca majjhantikattheropi catūhi bhikkhūhi saddhiṃ attha pañcamo hutvā pāṭaliputtato vehāsaṃ abbhuggantvā himavati aravāḷadahassa upari otari. Tena kho pana samayena kasmīragandhāraraṭṭhe sassapākasamaye aravāḷo nāma nāgarājā aravāḷadahe nisīditvā karakavassaṃ nāma vassāpetvā sassaṃ harāpetvā mahāsamuddaṃ pāpesi. Teroca aravāḷadahassa upari otaritvā aravāḷadahapiṭṭhikaṃ caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. Nāgamāṇavakā taṃ disvā aravāḷassa nāgarājassa ārocesuṃ, - mahārāja eko chinnabhinnapaṭadharo bhaṇḍukāsāvavasano amhākaṃ udakaṃ dūsetīti. Tadā pana thero attānaṃyeva [Pg.182] nāgānaṃ dasseti. Nagarājā tāvadeva kodhābhibhūto nikkhamitvā theraṃ disvā makkhaṃ assahamāno antalikkhe anekāni bhiṃsanakāni nimmini. Tato tato bhusāvātā vāyanti, rukkhā chijjanti, pabbatakūṭā patanti meghāgajjanti, vijjuṃlatā niccharanti, asaniyo phalanti, bhinnaṃ viya gaganaṃ udakaṃ paggharati, bhayānakarūpā nāgakumārā sannipatanti, sayampi dhūmāyati pajjalati, paharaṇavuṭṭhiyo vissajjeti, ko ayaṃmuṇḍako chinnabhinnapaṭadharotiādīhi pharusavacanehi theraṃ santajjeti, etha gaṇhatha hanatha niddhamatha imaṃ samaṇanti nāgabalaṃ āṇāpesi.

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!'

Thero sabbaṃ taṃ bhiṃsanakaṃ attano iddhibalena paṭibāhitvā nāgarājānaṃ āha,–

The Elder, repelling all that terrifying display with his psychic power, addressed the nāga king:

Sadevakopi ce loko, āgantvā tāsayeyya maṃ;

Na me paṭibalo assa, janetuṃ bhayabheravaṃ.

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.

Sacepi tvaṃ mahiṃ sabba, sasamuddaṃ sapabbataṃ;

Ukkhipitvā mahānāga, khipeyyāsi mamūpari.

Even if you, O great nāga, were to lift up the entire earth, with its oceans and mountains, and hurl it upon me,

Neva me sakkuṇeyyāsi, janetuṃ bhayabheravaṃ;

Aññadatthu tavevassa, vighāto uragādhipāti.

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.

Evaṃ vutte nāgarājā vihatānubhāvo nipphalavāyāmo dukkhī dummano ahosi.

When this was said, the nāga king, his power destroyed and his efforts fruitless, became sorrowful and disheartened.

Taṃ thero taṅkhaṇānurūpāya dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā tīsu saraṇesu pañcasuca sīlesu patiṭṭhāpesi saddhiṃ caturāsītiyā nāgasahassehi. Aññepi bahū himavantavāsino yakkhāca gandhabbāca kumbhaṇḍāca therassa dhammakathaṃ sutvā saraṇesuca sīlesuca patiṭṭhahiṃsu. Pañcakopi yakkho saddhiṃ bhariyāya yakkhiniyā pañcahica puttasatehi paṭhame [Pg.183] phale patiṭṭhito. Athāyasmā majjhanti katthero sabbenāgayakkharakkhase āmantetvā evamāha,-

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:—

Mādāni kodhaṃ janayittha, ito uddhaṃ yathā pure;

Sassaghātañca mā kattha, sukhakāmā hi pāṇino;

Karotha mettaṃ sattesu, vasantu manujā sukhanti.

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.

Te sabbepi sādhu bhanteti therassa vacanaṃ paṭissuṇitvā yathānusiṭṭhaṃ paṭipajjiṃsu. Taṃ divasameva nāgarājassa pūjāsamayo hoti. Atha nāgarājā attano ratanamayaṃ pallaṅkaṃ āharāpetvā therassa paññapesi. Nisīdi thero pallaṅke. Nāgarājāpi theraṃ bījayamāno samīpe aṭṭhāsi. Tasmiṃ khaṇe kasmīragandhāraraṭṭhavāsino āgantvā theraṃ disvā amhākaṃ nāgarājatopi thero mahiddhikataroti therameva vanditvā nisinnā. Thero tesaṃ āsivisopamasuttaṃ kathesi. Suttapariyosāne asītiyāpāṇasahassānaṃ dhammābhisamayo ahosi. Kulasatasahassañca pabbaji. Tato pabhuti ca kasmīragandhāro yāvajjetanā kāsāvapajjotā isivātapaṭivātāeva.

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.

Gantvā kasmīragandhāraṃ, isi majjhantiko tadā;

Duṭṭhaṃ nāgaṃ pasādetvā, mocesi bandhanā bahūti.

Having gone to Kashmir and Gandhāra, the sage Majjhantika then, having pacified the malevolent nāga, freed many from bondage.

Adhunā pana kasmīragandhāraraṭṭhe sāsanassa atthaṅgatassaviya sūriyassa obhāso na paññāyati, tasmā tattha sāsanassa patiṭṭhāne vitthārena vattabbakiccaṃ natthīti.

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.

Iti sāsanavaṃse kasmīragandhāraraṭṭhasāsanavaṃsakathāmaggo

Thus ends the account of the Dispensation in the lands of Kashmir and Gandhāra in the History of the Dispensation.

Nāma sattamo paricchedo.

The Seventh Chapter.

8. Mahiṃsakaraṭṭhassāsanavaṃsakathāmaggo

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

8. Idāni [Pg.184] yathāvuttamātikāvasena mahiṃsakaraṭṭhasāsanavaṃsakathāmaggaṃ vattuṃ okāso anuppatto, tasmā taṃ vakkhāmi.

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.

Tatiyasaṅgītāvasāne hi mahāmoggaliputtatissatthero mahārevattheraṃ mahiṃsakamaṇḍalaṃ pesesi,- tvaṃ etaṃ raṭṭhaṃ gantvā ettha sāsanaṃ patiṭṭhāpehīti.

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.'

Soca attapañcamo hutvā mahiṃsakamaṇḍalaṃ agamāsi paccantimesu janapadesu pañcavaggo gaṇo alaṃ upasampadakammāyāti maññamāno. Thero mahiṃsakamaṇḍalaṃ gantvā devadūtasuttaṃ kathesi. Suttapariyosāne cattālīsapāṇasahassāni dhammacakkhuṃ ppaṭilabhiṃsu. Cattālīsaṃyeva pāṇasahassāni pabbajiṃsu.

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.

Gantvāna raṭṭhaṃ mahiṃsaṃ, mahārevo mahiddhiko;

Codetvā devadūtehi, mocesi bandhanā bahūti.

Having gone to the Mahiṃsa country, the great and powerful Mahādeva, having exhorted them with the divine messengers, freed many from bondage.

Adhunā pana tattha sāsanassa abbhehiviya paṭicchannassa sūriyassa okāso dubbalo hutvā paññāyati.

But now, the light of the Dispensation there, like the sun obscured by clouds, appears weak.

Iti sāsanavaṃse mahiṃsakaraṭṭhasāsanavaṃsakathāmaggo

Thus ends the account of the Dispensation in the Mahiṃsaka Country in the History of the Dispensation.

Nāma aṭṭhamo paricchedo.

The Eighth Chapter.

9. Mahāraṭṭhasāsanavaṃsakathāmaggo

9. The Account of the Dispensation in the Mahāraṭṭha Country.

9. Ito paraṃ mahāraṭṭhasāsanavaṃsakathāmaggaṃ kathayissāmi yathāvuttamātikāvasena.

9. Hereafter, I shall relate the account of the Dispensation in the Mahāraṭṭha Country, according to the outline already stated.

Tatiyasaṅgītāvasāne hi mahāmoggaliputtatissatthero mahādhammarakkhittheraṃ mahāraṭṭhaṃ pesesi,-tvaṃ etaṃ raṭṭhaṃ gantvā ettha sāsanaṃ patiṭṭhāpesīti.

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.'

Mahādhammarakkhitattheroca attapañcamo hutvā mahāraṭṭhaṃ gantvā mahānāradakassapajātakakathāya mahāraṭṭhake pasādetvā [Pg.185] caturāsītipāṇasahassāni maggaphalesu patiṭṭhāpesi. Terasasahassāni pabbajiṃsu. Evaṃ so tattha sāsanaṃ patiṭṭhāpesi.

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.

Mahāraṭṭhaṃ isi gantvā, so mahā dhammarakkhito;

Jātakaṃ kathayitvāna, pasādesi mahājananti.

That great Dhammarakkhita, the sage, having gone to the Great Country, and having narrated the Jātaka, delighted the great assembly.

Tattha kira manussā pubbe aggihutādimicchākammaṃ yebhuyyena akaṃsu. Teneva thero mahānāradakassapajātakakathaṃ desesi. Tato paṭṭhāya tattha manussā jātaka kathaṃ yebhuyyena sotuṃ ativiya icchanti. Bhikkhūca yebhuyyena gahaṭṭhānaṃ jātakakathaṃyeva desenti. Visesato pana vassantarajātakakathaṃ te manussā bahūhi dātabbavatthūhi pūjetvā suṇanti.

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.

Tañca mahāraṭṭhaṃ nāma syāmaraṭṭhasamīpe ṭhitaṃ, teneva syāmaraṭṭhavāsinopi bhikkhū gahaṭṭhāca yebhuyyena sotuṃ icchantīti. Mahādhammarakkhitattheropi mahāraṭṭhavāsīhi saddhiṃ sakalasyāmaraṭṭhavāsīnaṃ dhammaṃ desesi, amatarasaṃ pāyesi, yathā yonakadhammarakkhitatthero aparantaraṭṭhaṃ gantvā sakalamarammaraṭṭhavāsīnanti.

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.

Yaṃ pana yonakaraṭṭhasāsanavaṃsakathāyaṃ vuttaṃ, tampi sabbaṃ etthāpi daṭṭhabbaṃyeva, tehi tassa ekasadisattena ṭhitattāti. Tathā hi nāgasenattheropi yonakaraṭṭhe vasitvā syāmaraṭṭhādīsupi sāsanaṃ patiṭṭhāpesi. Yonakaraṭṭhavāsino mahādhammagambhīrattheramahāmedhaṅkarattherāca saddhiṃ bahūhi bhikkhūhi sīhaḷadīpaṃ gantvā tato punāgantvā syāmaraṭṭhe sokkatayanagaraṃ patvā tattha nisīditvā sāsanaṃ paggaṇhitvā pacchā lakunnanagare nisīditvā sāsanaṃ paggaṇhi. Evaṃ yonakaraṭṭhe sāsanaṃ ṭhitaṃ syāmādīsupi ṭhitaṃyevāti daṭṭhabbaṃ.

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.

Buddhassa bhagavato parinibbānato dvisatādhikānaṃ dvinnaṃ vassasahassānaṃ [Pg.186] upari navutime vassa sīhaḷadīpe rajjaṃ pattassa kittissirirājasīhamahārājassa abhisekato tatiye vasse teneva kittissirirājasīhamahāraññā pahitapaṇṇākārasāsanaṃ āgamma sarāmādhipatidhammikamahārājādhirājenāṇattehi laṅkādīpaṃ āgatehi upālitthe rādīhi patiṭṭhāpito vaṃso upālivaṃsoti pākaṭo. Soca duvidho pubbārāmavihāravāsīabhayagirivihāravāsīvasenāti. Evaṃ mahānagarayonakalyāmaraṭṭhesu sāsanaṃ thiraṃ hutvā tiṭṭhatīti veditabbanti.

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.

Iti sāsanavaṃse mahāraṭṭhasāsanavaṃsakathāmaggo nāma

Thus ends the section in the Sāsanavaṃsa named the Account of the Chronicle of the Dispensation in the Great Country.

Navamo paricchedo.

The Ninth Chapter.

10. Cinaraṭṭhasāsanavaṃsakathāmaggo

10. The Account of the Chronicle of the Dispensation in the Land of Cina.

10. Tato paraṃ pavakkhāmi cīnaraṭṭhasāsanavaṃsakathāmaggaṃ yathāṭṭhavitamātikāvasena.

10. Hereafter, I shall explain the account of the chronicle of the Dispensation in the land of Cina, according to the established outline.

Tatiyasaṅgītāvasāne hi mahāmoggaliputtatissatthero majjhimattheraṃ cinaraṭṭhaṃ pesesi,-tvaṃ etaṃ raṭṭhaṃ gantvā ettha sāsanaṃ patiṭṭhāpehīti.

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.”

Majjhimattheroca kassapagottarena aḷakarevattherena dundabhiyattherena mahārevattherenaca saddhiṃ himavantappadese pañcacīnaraṭṭhaṃ gantvā dhammacakkappavattanasuttantakathāyataṃ desaṃ pasādetvā asītipāṇakoṭiyo maggaphalaratanāni paṭilābhesi. Pañcapica te therā pañcaraṭṭhāni pasādesuṃ. Ekamekassa santike sahassamattā pabbajiṃsu. Evaṃ te tattha sāsanaṃ patiṭṭhāpesuṃ.

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.

Gantvā majjhimatthero, himavantaṃ pasādayi;

Yakkhasenaṃ pakāsento, dhammacakkappavattananti.

Having gone, the Elder Majjhima inspired the Himālaya region, proclaiming the army of yakkhas and the Dhammacakkappavattana.

Tattha kira manussā yebhuyyena candīparamīsvārānaṃ yakkhānaṃ pūjaṃ [Pg.187] karonti. Teneva te pañca therā tesaṃ yakkhasenaṃ pakāsayitvā dhammaṃ desesuṃ. Kasmīragandhāraraṭṭhaṃ pana kadāci kadāci cīnaraṭṭhindassa vijitaṃ hoti, kadāci kadāci pana visuṃ hoti. Tadā pana visuṃyeva ahosīti daṭṭhabbaṃ.

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.

Cīranaṭṭhe pana bhagavato sāsanaṃ dubbalaṃyeva hutvā aṭṭhāsi, na thiraṃ hutvā. Teneva idāni tattha katthaciyeva sāsanaṃ chāyāmattaṃva paññāyati, vātavegena vikiṇṇaabbhaṃviya tiṭṭhatīti.

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.

Iti sāsanavaṃse cīnaraṭṭhasāsanavaṃsakathāmaggo nāma

Thus ends the section in the Sāsanavaṃsa named the Account of the Chronicle of the Dispensation in the Land of Cina.

Dasamo paricchedo.

The Tenth Chapter.

Evaṃ sabbena sabbaṃ sāsanavaṃsakathāmaggo niṭṭhito.

Thus, the entire Account of the Chronicle of the Dispensation is completed.

Ettāvatāca –

And thus far —

Laṅkāgatena santena, citrañāṇena bhikkhunā;

Saraṇaṅkaranāmena, saddhammaṭṭhitikāminā.

By the peaceful monk who came to Laṅkā, possessed of diverse wisdom, named Saraṇaṅkara, desiring the stability of the True Dhamma.

Dūratoyeva dīpamhā, sumaṅgalena jotinā;

Visuddhasīlināceva, dīpantaraṭṭhabhikkhunā.

And by Sumaṅgala, the shining one, from a distant island; and by the monk of pure virtue from another island country.

Aññehicābhiyācito, paññāsāmīti nāmako;

Akāsiṃ suṭṭhukaṃ ganthaṃ, sāsanavaṃsappadīpikaṃ.

And requested by others, I, named Paññāsāmī, have composed this excellent book, the Sāsanavaṃsappadīpikā, the 'Lamp on the Chronicle of the Dispensation'.

Dvisateca sahasseca, tevīsādhike gate;

Puṇṇāyaṃ migasīrassa, niṭṭhaṃ gatāva sabbaso.

When two thousand, two hundred and twenty-three years had passed, on the full moon of Migasira, it was completely finished.

Koci ettheva doso ce, paññāyati sucittakā;

Taṃ khamantu ca suddhiyā, gaṇhantu yuttikaṃ haveti.

If any fault is perceived herein, O discerning ones, may you forgive it for the sake of purity, and accept what is reasonable.

বাংলা
পালি	অট্ঠকথা	টীকা	অন্ন
1101 পারাজিক পালি 1102 পাচিত্তিয় পালি 1103 মহাবগ্গ পালি (বিনয়) 1104 চূলবগ্গ পালি 1105 পরিবার পালি	1201 পারাজিককণ্ড অট্ঠকথা-১ 1202 পারাজিককণ্ড অট্ঠকথা-২ 1203 পাচিত্তিয় অট্ঠকথা 1204 মহাবগ্গ অট্ঠকথা (বিনয়) 1205 চূলবগ্গ অট্ঠকথা 1206 পরিবার অট্ঠকথা	1301 সারত্থদীপনী টীকা-১ 1302 সারত্থদীপনী টীকা-২ 1303 সারত্থদীপনী টীকা-৩	1401 দ্বেমাতিকাপালি 1402 বিনয়সংগহ অট্ঠকথা 1403 বজিরবুদ্ধি টীকা 1404 বিমতিবিনোদনী টীকা-১ 1405 বিমতিবিনোদনী টীকা-২ 1406 বিনয়ালংকার টীকা-১ 1407 বিনয়ালংকার টীকা-২ 1408 কঙ্খাবিতরণীপুরাণ টীকা 1409 বিনয়বিনিচ্ছয়-উত্তরবিনিচ্ছয় 1410 বিনয়বিনিচ্ছয় টীকা-১ 1411 বিনয়বিনিচ্ছয় টীকা-২ 1412 পাচিত্যাদিযোজনাপালি 1413 খুদ্ধসিক্খা-মূলসিক্খা 8401 বিসুদ্ধিমগ্গ-১ 8402 বিসুদ্ধিমগ্গ-২ 8403 বিসুদ্ধিমগ্গ-মহাটীকা-১ 8404 বিসুদ্ধিমগ্গ-মহাটীকা-২ 8405 বিসুদ্ধিমগ্গ নিদানকথা 8406 দীঘনিকায় (পু-বি) 8407 মজ্ঝিমনিকায় (পু-বি) 8408 সংযুত্তনিকায় (পু-বি) 8409 অঙ্গুত্তরনিকায় (পু-বি) 8410 বিনয়পিটক (পু-বি) 8411 অভিধম্মপিটক (পু-বি) 8412 অট্ঠকথা (পু-বি) 8413 নিরুত্তিদীপনী 8414 পরমত্থদীপনী সংগহমহাটীকাপাঠ 8415 অনুদীপনীপাঠ 8416 পট্ঠানুদ্দেস দীপনীপাঠ 8417 নমক্কারটীকা 8418 মহাপণামপাঠ 8419 লক্খণাতো বুদ্ধথোমনাগাথা 8420 সুতবন্দনা 8421 কমলাঞ্জলি 8422 জিনালংকার 8423 পজ্জমধু 8424 বুদ্ধগুণগাথাবলী 8425 চূলগন্থবংস 8426 মহাবংস 8427 সাসনবংস 8428 কচ্চায়নব্যাকরণং 8429 মোগ্গল্লানব্যাকরণং 8430 সদ্দনীতিপ্পকরণং (পদমালা) 8431 সদ্দনীতিপ্পকরণং (ধাতুমালা) 8432 পদরূপসিদ্ধি 8433 মোগ্গল্লানপঞ্চিকা 8434 পযোগসিদ্ধিপাঠ 8435 বুত্তোদয়পাঠ 8436 অভিধানপ্পদীপিকাপাঠ 8437 অভিধানপ্পদীপিকাটীকা 8438 সুবোধালংকারপাঠ 8439 সুবোধালংকারটীকা 8440 বালাবতার গণ্ঠিপদত্থবিনিচ্ছয়সার 8441 লোকনীতি 8442 সুত্তন্তনীতি 8443 সূরস্সতীনীতি 8444 মহারহনীতি 8445 ধম্মনীতি 8446 কবিদপ্পণনীতি 8447 নীতিমঞ্জরী 8448 নরদক্খদীপনী 8449 চতুরারক্খদীপনী 8450 চাণক্যনীতি 8451 রসবাহিনী 8452 সীমাবিসোধনীপাঠ 8453 বেস্সন্তরগীতি 8454 মোগ্গল্লান বুত্তিবিবরণপঞ্চিকা 8455 থূপবংস 8456 দাঠাবংস 8457 ধাতুপাঠবিলাসিনিয়া 8458 ধাতুবংস 8459 হত্থবনগল্লবিহারবংস 8460 জিনচরিতয় 8461 জিনবংসদীপং 8462 তেলকটাহগাথা 8463 মিলিদটীকা 8464 পদমঞ্জরী 8465 পদসাধনং 8466 সদ্দবিন্দুপকরণং 8467 কচ্চায়নধাতুমঞ্জুসা 8468 সামন্তকূটবণ্ণনা
2101 সীলক্খন্ধবগ্গ পালি 2102 মহাবগ্গ পালি (দীঘ) 2103 পাথিকবগ্গ পালি	2201 সীলক্খন্ধবগ্গ অট্ঠকথা 2202 মহাবগ্গ অট্ঠকথা (দীঘ) 2203 পাথিকবগ্গ অট্ঠকথা	2301 সীলক্খন্ধবগ্গ টীকা 2302 মহাবগ্গ টীকা (দীঘ) 2303 পাথিকবগ্গ টীকা 2304 সীলক্খন্ধবগ্গ-অভিনবটীকা-১ 2305 সীলক্খন্ধবগ্গ-অভিনবটীকা-২
3101 মূলপণ্ণাস পালি 3102 মজ্ঝিমপণ্ণাস পালি 3103 উপরিপণ্ণাস পালি	3201 মূলপণ্ণাস অট্ঠকথা-১ 3202 মূলপণ্ণাস অট্ঠকথা-২ 3203 মজ্ঝিমপণ্ণাস অট্ঠকথা 3204 উপরিপণ্ণাস অট্ঠকথা	3301 মূলপণ্ণাস টীকা 3302 মজ্ঝিমপণ্ণাস টীকা 3303 উপরিপণ্ণাস টীকা
4101 সগাথাবগ্গ পালি 4102 নিদানবগ্গ পালি 4103 খন্ধবগ্গ পালি 4104 সলায়তনবগ্গ পালি 4105 মহাবগ্গ পালি (সংযুত্ত)	4201 সগাথাবগ্গ অট্ঠকথা 4202 নিদানবগ্গ অট্ঠকথা 4203 খন্ধবগ্গ অট্ঠকথা 4204 সলায়তনবগ্গ অট্ঠকথা 4205 মহাবগ্গ অট্ঠকথা (সংযুত্ত)	4301 সগাথাবগ্গ টীকা 4302 নিদানবগ্গ টীকা 4303 খন্ধবগ্গ টীকা 4304 সলায়তনবগ্গ টীকা 4305 মহাবগ্গ টীকা (সংযুত্ত)
5101 এককনিপাত পালি 5102 দুকনিপাত পালি 5103 তিকনিপাত পালি 5104 চতুক্কনিপাত পালি 5105 পঞ্চকনিপাত পালি 5106 ছক্কনিপাত পালি 5107 সত্তকনিপাত পালি 5108 অট্ঠকাদিনিপাত পালি 5109 নবকনিপাত পালি 5110 দশকনিপাত পালি 5111 একাদশকনিপাত পালি	5201 এককনিপাত অট্ঠকথা 5202 দুক-তিক-চতুক্কনিপাত অট্ঠকথা 5203 পঞ্চক-ছক্ক-সত্তকনিপাত অট্ঠকথা 5204 অট্ঠকাদিনিপাত অট্ঠকথা	5301 এককনিপাত টীকা 5302 দুক-তিক-চতুক্কনিপাত টীকা 5303 পঞ্চক-ছক্ক-সত্তকনিপাত টীকা 5304 অট্ঠকাদিনিপাত টীকা
6101 খুদ্ধকপাঠ পালি 6102 ধম্মপদ পালি 6103 উদান পালি 6104 ইতিবুত্তক পালি 6105 সুত্তনিপাত পালি 6106 বিমানবত্থু পালি 6107 পেতবত্থু পালি 6108 থেরগাথা পালি 6109 থেরীগাথা পালি 6110 অপদান পালি-১ 6111 অপদান পালি-২ 6112 বুদ্ধবংস পালি 6113 চরিয়াপিটক পালি 6114 জাতক পালি-১ 6115 জাতক পালি-২ 6116 মহানিদ্দেস পালি 6117 চূলনিদ্দেস পালি 6118 পটিসম্ভিদামগ্গ পালি 6119 নেত্তিপ্পকরণ পালি 6120 মিলিন্দপঞ্হ পালি 6121 পেটকোপদেস পালি	6201 খুদ্ধকপাঠ অট্ঠকথা 6202 ধম্মপদ অট্ঠকথা-১ 6203 ধম্মপদ অট্ঠকথা-২ 6204 উদান অট্ঠকথা 6205 ইতিবুত্তক অট্ঠকথা 6206 সুত্তনিপাত অট্ঠকথা-১ 6207 সুত্তনিপাত অট্ঠকথা-২ 6208 বিমানবত্থু অট্ঠকথা 6209 পেতবত্থু অট্ঠকথা 6210 থেরগাথা অট্ঠকথা-১ 6211 থেরগাথা অট্ঠকথা-২ 6212 থেরীগাথা অট্ঠকথা 6213 অপদান অট্ঠকথা-১ 6214 অপদান অট্ঠকথা-২ 6215 বুদ্ধবংস অট্ঠকথা 6216 চরিয়াপিটক অট্ঠকথা 6217 জাতক অট্ঠকথা-১ 6218 জাতক অট্ঠকথা-২ 6219 জাতক অট্ঠকথা-৩ 6220 জাতক অট্ঠকথা-৪ 6221 জাতক অট্ঠকথা-৫ 6222 জাতক অট্ঠকথা-৬ 6223 জাতক অট্ঠকথা-৭ 6224 মহানিদ্দেস অট্ঠকথা 6225 চূলনিদ্দেস অট্ঠকথা 6226 পটিসম্ভিদামগ্গ অট্ঠকথা-১ 6227 পটিসম্ভিদামগ্গ অট্ঠকথা-২ 6228 নেত্তিপ্পকরণ অট্ঠকথা	6301 নেত্তিপ্পকরণ টীকা 6302 নেত্তিবিভাবিনী
7101 ধম্মসংগণী পালি 7102 বিভঙ্গ পালি 7103 ধাতুকথা পালি 7104 পুগ্গলপঞ্ঞাত্তি পালি 7105 কথাবত্থু পালি 7106 যমক পালি-১ 7107 যমক পালি-২ 7108 যমক পালি-৩ 7109 পট্ঠান পালি-১ 7110 পট্ঠান পালি-২ 7111 পট্ঠান পালি-৩ 7112 পট্ঠান পালি-৪ 7113 পট্ঠান পালি-৫	7201 ধম্মসংগণি অট্ঠকথা 7202 সম্মোহবিনোদনী অট্ঠকথা 7203 পঞ্চপকরণ অট্ঠকথা	7301 ধম্মসংগণী-মূলটীকা 7302 বিভঙ্গ-মূলটীকা 7303 পঞ্চপকরণ-মূলটীকা 7304 ধম্মসংগণী-অনুটীকা 7305 পঞ্চপকরণ-অনুটীকা 7306 অভিধম্মাবতারো-নামরূপপরিচ্ছেদো 7307 অভিধম্মত্থসংগহো 7308 অভিধম্মাবতার-পুরাণটীকা 7309 অভিধম্মমাতিকাপালি

中文
巴利	義註	複註	藏外典籍
1101 巴拉基咖（波羅夷） 1102 巴吉帝亞（波逸提） 1103 大品（律藏） 1104 小品 1105 附隨	1201 巴拉基咖（波羅夷）義註-1 1202 巴拉基咖（波羅夷）義註-2 1203 巴吉帝亞（波逸提）義註 1204 大品義註（律藏） 1205 小品義註 1206 附隨義註	1301 心義燈-1 1302 心義燈-2 1303 心義燈-3	1401 疑惑度脫 1402 律攝註釋 1403 金剛智疏 1404 疑難解除疏-1 1405 疑難解除疏-2 1406 律莊嚴疏-1 1407 律莊嚴疏-2 1408 古老解惑疏 1409 律抉擇-上抉擇 1410 律抉擇疏-1 1411 律抉擇疏-2 1412 巴吉帝亞等啟請經 1413 小戒學-根本戒學 8401 清淨道論-1 8402 清淨道論-2 8403 清淨道大複註-1 8404 清淨道大複註-2 8405 清淨道論導論 8406 長部問答 8407 中部問答 8408 相應部問答 8409 增支部問答 8410 律藏問答 8411 論藏問答 8412 義注問答 8413 語言學詮釋手冊 8414 勝義顯揚 8415 隨燈論誦 8416 發趣論燈論 8417 禮敬文 8418 大禮敬文 8419 依相讚佛偈 8420 經讚 8421 蓮花供 8422 勝者莊嚴 8423 語蜜 8424 佛德偈集 8425 小史 8427 佛教史 8426 大史 8429 目犍連文法 8428 迦旃延文法 8430 文法寶鑑（詞幹篇） 8431 文法寶鑑（詞根篇） 8432 詞形成論 8433 目犍連五章 8434 應用成就讀本 8435 音韻論讀本 8436 阿毗曇燈讀本 8437 阿毗曇燈疏 8438 妙莊嚴論讀本 8439 妙莊嚴論疏 8440 初學入門義抉擇精要 8446 詩王智論 8447 智論花鬘 8445 法智論 8444 大羅漢智論 8441 世間智論 8442 經典智論 8443 勇士百智論 8450 考底利耶智論 8448 人眼燈 8449 四護衛燈 8451 妙味之流 8452 界清淨 8453 韋桑達拉頌 8454 目犍連語釋五章 8455 塔史 8456 佛牙史 8457 詞根讀本注釋 8458 舍利史 8459 象頭山寺史 8460 勝者行傳 8461 勝者宗燈 8462 油鍋偈 8463 彌蘭王問疏 8464 詞花鬘 8465 詞成就論 8466 正理滴論 8467 迦旃延詞根注 8468 邊境山注釋
2101 戒蘊品 2102 大品（長部） 2103 波梨品	2201 戒蘊品註義註 2202 大品義註（長部） 2203 波梨品義註	2301 戒蘊品疏 2302 大品複註（長部） 2303 波梨品複註 2304 戒蘊品新複註-1 2305 戒蘊品新複註-2
3101 根本五十經 3102 中五十經 3103 後五十經	3201 根本五十義註-1 3202 根本五十義註-2 3203 中五十義註 3204 後五十義註	3301 根本五十經複註 3302 中五十經複註 3303 後五十經複註
4101 有偈品 4102 因緣品 4103 蘊品 4104 六處品 4105 大品（相應部）	4201 有偈品義注 4202 因緣品義注 4203 蘊品義注 4204 六處品義注 4205 大品義注（相應部）	4301 有偈品複註 4302 因緣品註 4303 蘊品複註 4304 六處品複註 4305 大品複註（相應部）
5101 一集經 5102 二集經 5103 三集經 5104 四集經 5105 五集經 5106 六集經 5107 七集經 5108 八集等經 5109 九集經 5110 十集經 5111 十一集經	5201 一集義註 5202 二、三、四集義註 5203 五、六、七集義註 5204 八、九、十、十一集義註	5301 一集複註 5302 二、三、四集複註 5303 五、六、七集複註 5304 八集等複註
6101 小誦 6102 法句經 6103 自說 6104 如是語 6105 經集 6106 天宮事 6107 餓鬼事 6108 長老偈 6109 長老尼偈 6110 譬喻-1 6111 譬喻-2 6112 諸佛史 6113 所行藏 6114 本生-1 6115 本生-2 6116 大義釋 6117 小義釋 6118 無礙解道 6119 導論 6120 彌蘭王問 6121 藏釋	6201 小誦義注 6202 法句義注-1 6203 法句義注-2 6204 自說義注 6205 如是語義註 6206 經集義注-1 6207 經集義注-2 6208 天宮事義注 6209 餓鬼事義注 6210 長老偈義注-1 6211 長老偈義注-2 6212 長老尼義注 6213 譬喻義注-1 6214 譬喻義注-2 6215 諸佛史義注 6216 所行藏義注 6217 本生義注-1 6218 本生義注-2 6219 本生義注-3 6220 本生義注-4 6221 本生義注-5 6222 本生義注-6 6223 本生義注-7 6224 大義釋義注 6225 小義釋義注 6226 無礙解道義注-1 6227 無礙解道義注-2 6228 導論義注	6301 導論複註 6302 導論明解
7101 法集論 7102 分別論 7103 界論 7104 人施設論 7105 論事 7106 雙論-1 7107 雙論-2 7108 雙論-3 7109 發趣論-1 7110 發趣論-2 7111 發趣論-3 7112 發趣論-4 7113 發趣論-5	7201 法集論義註 7202 分別論義註（迷惑冰消） 7203 五部論義註	7301 法集論根本複註 7302 分別論根本複註 7303 五論根本複註 7304 法集論複註 7305 五論複註 7306 阿毘達摩入門 7307 攝阿毘達磨義論 7308 阿毘達摩入門古複註 7309 阿毘達摩論母

English
Pali Canon	Commentaries	Sub-commentaries	Other
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi
1 Namo tassa bhagavato arahato sammāsambuddhassa Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. Sāsanavaṃsappadīpikā The Illuminator of the Lineage of the Dispensation. Buddhaṃ [Pg.1] sumālī dvipaduttamo tamo,Hantvāna bodhesidha paṅkajaṃ kajaṃ; Maggaggaselamhi suñaṭṭhito ṭhito,So maṃ ciraṃ pātu sukhaṃ sadā sadā. 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. Sīhaḷaddīpatoyeva,Āgatehi disantare; Bhikkhūhi yācito kassaṃ,Sāsnavaṃsappadīpikaṃ. Requested by monks who had come from other regions to the island of Sīhaḷa, I shall compose the Sāsanavaṃsappadīpikā. Kāmañca porāṇehi yā,Sāsnavaṃsappadipikā; Vitthāra vācanāmaggā,Viracitā vinicchayā. Although indeed, that Sāsanavaṃsappadīpikā by the ancients was composed with extensive exposition and determinations. Sā [Pg.2] pana marammabhāsāya,Katattāyeva etesaṃ; Dīpantaranivāsinaṃ,Vahāti suṭṭhunātthaṃ. But that, having been composed in the Maramma language, does not convey the meaning well to those dwelling on other islands. Tasmā hi mūlabhāsāya,Karissāmi ahaṃ have; Saṃsanditvāna ganthehi,Taṃ sallakkhentu sādhavoti. Therefore indeed, I shall compose it in the root language; having compared it with the texts, let the virtuous carefully consider it. Tatrāyaṃmātikā – Herein is the outline— 1. Navaṭṭhānāgatasāsanavaṃsakathāmaggo, 1. The Path of the Account of the Lineage of the Dispensation in the Nine Regions. 2. Sīhaḷadīpikasāsanavaṃsakathāmaggo, 2. The Path of the Account of the Lineage of the Dispensation on the Island of Sīhaḷa. 3. Suvaṇṇabhūmisāsanavaṃsakathāmaggo, 3. The Path of the Account of the Lineage of the Dispensation in the Golden Land. 4. Yonakaraṭṭhasāsanavaṃsakathāmaggo, 4. The Path of the Account of the Lineage of the Dispensation in the Yonaka Country. 5. Vanavāsīraṭṭhasāsanavaṃsakathāmaggo, 5. The Path of the Account of the Lineage of the Dispensation in the Country of Vanavāsī. 6. Aparantaraṭṭhasāsanavaṃsakathāmaggo, 6. The Path of the Account of the Lineage of the Dispensation in the Western Country. 7. Kasmīragandhāraraṭṭhasāsanavaṃsakathāmaggo, 7. The Path of the Account of the Lineage of the Dispensation in the Countries of Kasmīra and Gandhāra. 8. Mahiṃsakaraṭṭhasāsanavaṃsakathāmaggo, 8. The Path of the Account of the Lineage of the Dispensation in the Country of Mahiṃsaka. 9. Mahāraṭṭhasāsanavaṃsavathāmaggo, 9. The Path of the Account of the Lineage of the Dispensation in the Great Country. 10. Cinaraṭṭhasāsanavaṃsakathāmaggocāti. 10. The Path of the Account of the Lineage of the Dispensation in the Country of Cīna. 1. Navaṭṭhānāgatasāsanavaṃsakathāmaggo 1. The Path of the Account of the Lineage of the Dispensation in the Nine Regions. 1. Tattha ca navaṭṭhānāgatasāsanavaṃsakathāmaggo evaṃ veditabbo. Amhākañhi bhagavā sammāsambuddho veneyyānaṃ hitatthāya hatthagataṃ sukhaṃ anādiyitvā dīpaṅkarassa bhagavato pādamūle byākaraṇaṃ nāma mañjūsaka pupphaṃ pilandhitvā kappasatasahassādhikāni cattāri asakhye yāni anekāsu jātīsu attano khedaṃ anapekkhitvā samatiṃsapāramiyo [Pg.3] pūretvā vessantarattabhāvato cavitvā tusitapure devasukhaṃ anubhavi. 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. Tadā devehi uyyojiyamāno hutvā kapilavatthumhi hosamataraññā pabhuti asambhinnāttiyavaṃsikassa suddho dhanassanāma mahārañño aggamahesiyā asambhinnāttiyavaṃ sikāya māyāya kucchīsmiṃ āsāḷimāsassa puṇṇamiyaṃ guruvāre paṭisandhiṃ gahetvā asamāsaccayena vesākhamāsassa puṇṇamiyaṃ sukkavāre vijāyitvā soḷasavassikakāle rajjasampattiṃ patvā ekūnatiṃsavassāni atikkamitvā maṅgalauyyānaṃ nikkhamanakāle devehi dassitāni cattāri nimittāni passitvā saṃvegaṃ āpajjitvā mahābhinikkhamanaṃ nikkhamitvā anomāyanāma nadiyā tīre bhamara vaṇṇasannibhāni kesāni chinditvā devadattiyakāsāvaṃ paṭicchādetvā ne rañjarāyanāma nadiyā tīre vesākhamāsassa puṇṇamiyaṃ paccūsakāle sujātāyanāma seṭṭhidhītāya dinnaṃ pāyāsaṃ ekūnapaṇṇāsavārena paribhuñjitvā purimikānaṃ sammāsambuddhānaṃ dhammatāya suvaṇṇapātiṃ nadiyaṃ otāretvā mahābodhimaṇḍaṃ upasaṅkamitvā aparājitapallaṅke nisīditvā anamataggasaṃ sārato paṭṭhāya attānaṃ chāyā viya anuyantānaṃ anekasatakilesaverīnaṃ sīsaṃ catūhi maggasatthehi chinditvā tilokaggamahādhammarājattaṃ patvā pañcatālīsavassānaṃ tesu tesu ṭhānesu tesaṃ tesaṃ sattānaṃ mahākaruṇāsamāpattijālaṃ patthāretvā desanāñāṇaṃ vijambhetvā dhammaṃ desetvā sāsanaṃ patiṭṭhāpesi. Patiṭṭhāpetvā ca pana asītivassāyukakāle vijjotayitvā nibbāyanappa dāpajālaṃ viya anupādisesanibbānadhātuyā parinibbāyi. Maccu dhammassa ca nāma tīsu lokesu atimamāyitabbo esa, atigarukātabbo esa, atibhāyitabbo esāti vijānanasabhāvo natthi. Bhagavantaṃyeva tāva tilokaggapuggalaṃ ādāya [Pg.4] gacchati, kiṃmaṅgaṃ pana amhe yevā tevā, ahovataacchariyā saṅkhāradhammoti. Honti cettha– 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— Maccudhammo ca nāmesa,Nillajjo ca anottappī; Tilokaggaṃva ādāya,Gacchī pageva aññesu. 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. Yathā goghātako coro,Māretuṃyeva ārabhi; Goṇaṃ laddhāna lokamhi,Payojanaṃva ettakaṃ. 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. Tatheva maccurājā ca,Hindagūnaṃ guṇaṃ idha; Na vijānāti eso hi,Māretuṃyeva ārabhīti. Even so, the King of Death, here, does not understand the qualities of the virtuous; for he only undertakes to kill. Sattāhaparinibbute ca bhagavati āyasmā mahākassapo tiyaḍḍhasatādhikehi sahassamattehi bhikkhūhi saddhi pāvāto kusīnārāyaṃ āgacchanto antarāmagge bhagavā sammāsambuddho parinibbutoti sutvā avītasoka bhikkhū rodante disvā vuddhapabbajito subhaddānāma bhikkhu evaṃ vadati– mā āvuso paridevittha, natthettha socitabbonāmakoci, pubbe mayaṃ bhavāma samaṇena ge,bhamena upaddutā– idaṃ karotha idaṃ tumhākaṃ kappati, mā idaṃ karittha na idaṃ tumhākaṃ kappatīti, seyyathāpi iṇasādhikena dāsoti, idāni pana mayaṃ yaṃ yaṃ icchāma, taṃ taṃ sakkā kātuṃ, yaṃ yaṃ pana na icchāma,taṃ taṃ sakkā akātunti. Taṃ sutvā īdisaṃ pana verīpuggalaṃ paṭicca sammāsambuddhassa bhagavato sāsanaṃ khippaṃ antaradhāreyya, idāni suvaṇṇakkhandhasadiso sarīro saṃvijjamāno [Pg.5]yeva dukkhena nipphādite sāsane mahābhayaṃ uppajji ca, īdiso puggalo aññaṃ īdisaṃ puggalaṃ sahāyaṃ labhitvā vuddhimāpajjanto hāpetuṃ sakkuṇeyya maññeti cittakkhedaṃ patvā dhammasaṃvegaṃ labhitvā imaṃ bhikkhuṃ idheva setavatthaṃ nivāsāpetvā sarīre bhasmena vikiritvā bahiddhā karissāmīti cintesi. 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.' Tadā āyasmato mahākassapattherassa etadahosi,– idāni samaṇassa gotamassa sarīraṃ saṃvijjamānaṃyeva parisā vivādaṃ karontīti manussā upavadissantiti. Tato pacchā imaṃ vitakkaṃ vūpasametvā khamitvā sammāsambuddho bhagavā parinibbāyamānopi tena pana desito dhammo saṃvijjati, tena desitassa dhammassa thiraṃ patiṭṭhāpanatthāya saṅgāyiyamānaṃ īdisehi puggalehi sāsanaṃ na antaradhāyissati, ciraṃ ṭhassati yevāti manasikaritvā bhagavato dinnapaṃsu kūlacīvarādivasena dhammānuggahaṃ anussaritvā bhagavato parinibbānato tatiye māse āsāḷimāsassa puṇṇamito pañcame divase rājagahe sattapaṇṇiguhāyaṃ ājātasattuṃnāma rājānaṃ nissāya pañcahi arahanta satehi saddhiṃ sattamāsehi paṭhamaṃ saṅgāyanaṃ akāsi. 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. Tadā aṭṭhacattālīsādhikasatakaliyugaṃ anavasesato apanetvā kaliyugena sāsanaṃ samaṃ katvā ṭhapesi. Yadā pana ajātasattu rañño rajjaṃ patvā aṭṭhavassāni ahesuṃ, tadā marammaraṭṭhe taṅkosaṅgatvapure jambudīpadhajassanāma rañño rajjaṃ patvā atirekapañcavassāni ahesunti. 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. Imissañca paṭhamasaṅgītiyaṃ āyasmā mahākassapo āyasmā upāli āyasmā ānando āyasmā anuruddho cāti evamādayo pañcasatappamāṇā mahātherā paṭhamaṃ saṅgāyitvā sāsanaṃ anuggahesuṃ. Evaṃ [Pg.6] subhaddassa duṭṭhapabbajitassa duṭṭhavacanaṃ sāsanassa anuggahe kāraṇaṃnāma ahosi. Subhaddo ca nāma duṭṭhapabbajito ātumānagaravāsī ahosi kappakakuliko. So yadā bhagavā ātumānagaraṃ gacchati, tadā atteno putte dve sāmaṇere kappakakammaṃ kārāpetvā laddhehi taṇḍulatelādīhi vatthūhi yāguṃ pacitvā sasaṅghassa buddhassa adāsi. Bhagavā pana tāni appaṭiggahetvā kāraṇaṃ pucchitvā vigarahitvā akappiyasamādānadukkaṭāpattiṃ kappakapubbassa bhikkhussa khuradhāraṇadukkaṭāpattiñca paññāpesi. Taṃ kāraṇaṃ paṭicca veraṃ bandhitvā sāsanaṃ viddhaṃsitukāmatāya tattakaayoguḷaṃ gilitvā uggīranto viya īdisaduṭṭhavacanaṃ vadīti. 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. Ajātasatturājā ca tumhākaṃ dhammacakkaṃ hotu, mama āṇācakkaṃ pavattissāmi, vissaṭṭhā hutvā saṅgāyantūti anuggahesi. Tenesa paṭhamaṃ sāsanānuggaho rājāti veditabbo, mahākassapādīnañca arahantānaṃ pañcasatānaṃ sisāparamparā anekā honti, gaṇanapathaṃ vītivattā. Yamettha ito paraṃ vattabbaṃ, taṃ aṭṭhakathāyaṃ vuttanayena veditabbaṃ. Te pana mahātherā saṅgāyitvā parinibbāyiṃsūti. Honti cettha– 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: Iddhimanto ca ye therā,Paṭhamassaṅgītiṃ katvā; Sāsanaṃ paggahitvāna,Maccūvasaṃva sampattā. Those elders who possessed psychic powers, having held the First Council and upheld the Dispensation, came under the sway of Death. Kiñcāpi iddhiyo santi,Tathāpi tā jahitvāna; Nibbāyiṃsu vasaṃ maccu,Patvā te chinnapakkhāva. Although they possessed psychic powers, still, leaving them behind, they attained Nibbāna, having come under the sway of Death, like birds with severed wings. Kā [Pg.7] kathāva ca amhākaṃ,Amhākaṃ gahaṇe pana; Maccuno natthi sāro ca,Evaṃ dhāreyya paṇḍitoti. What, then, can be said of us? For us, there is no defense against the grasp of Death. Thus should the wise one reflect. Ayaṃ paṭhamasaṅgītikathā saṅkhepo. This is a brief account of the First Council. Tato paraṃ vassasataṃ tesaṃ sissaparamparā sāsanaṃ dhāretvā āgamaṃsu. Athānukkamena gacchantesu rattidivesu vassasataparinibbute bhagavati vesālikā vajjiputtakā bhikkhū vesāliyaṃ kappati siṅgiloṇakappā, kappati dvaṅgulakappo, kappati gāmantarakappo, kappati āvāsakappo, kappati anumatikappo, kappati āciṇṇakappo, kappati āmathitakappo, kappati jaḷogiṃ pātuṃ, kappati adasakaṃ nisīdanaṃ, kappati jātarūparajatanti imāni dasavatthūni dīpesuṃ. 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. Tesaṃ susunāgaputto kāḷāsokonāma rājā pakkho ahosi. Tena kho pana samayena āyasmā yaso kākaṇḍakaputto vajjīsu cārikaṃ caramāno vesālikā kira vajjiputtakā bhikkhū vesāliyaṃ dasavatthūni dipentīti sutvā na kho panetaṃ ppatirūpaṃ, yvāhaṃ dasabalassa sāsanavipattiṃ sutvā appossukko bhaveyyaṃ, sandhāhaṃ adhammavādino niggahetvā dhammaṃ dīpessāmīti cintayanto yena vesālī, tadavasari. Tadā āyasmā mahāyaso revatasabbakāmiādīhi sattasatehi arahantehi saddhiṃ saṅgāyissāmīti vesāliyaṃ vālukārāmaṃ āgacchi. Vajjiputtakāca bhikkhū upārambhacittā kāḷāsokaṃnāma rājānaṃ upasaṅkamitvā mayaṃ kho mahārāja imasmiṃ mahāvanārāme gandhakuṭiṃ rakkhitvā vassāma, idāni mahārāja adhammavādino aññe bhikkhū vilumpitukāmā viddhaṃsitukāmā āgatāti ārocesuṃ. Kāḷāsoko [Pg.8] ca mahārājā āgantukānaṃ bhikkhūnaṃ appavisanatthāya nivārethāti amacce pesesi. Amaccāca nivāretuṃ gacchantā devatānaṃ ānubhāvena bhikkhū na passanti. Tadaheva ca rattibhāge kāḷāsokamahārājā lohakumbhīniraye patanākārena supinaṃ passi. Tassa rañño bhagini nandānāma therī ākāsena āgacchanti dhammavādino mahāthere niggaṇhitvā adhammavādīnaṃ bhikkhūnaṃ paggahaṇe dosabahulataṃ pakāsetvā sāsanassa paggahaṇatthāya ovādaṃ akāsi. 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. Kāḷāsokarājā ca saṃvegappatto hutvā āyasmantānaṃ mahāyasattherādīnaṃ khamāpetvā ajātasatturājā viya saṅgāyane paggahaṃ akāsi. 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. Mahāyasattherādayo ca kāḷāsokaṃ rājānaṃ nissāya vālukārāme vajjiputtakānaṃ bhikkhūnaṃ pakāsitāni adhammavatthūni bhinditvā aṭṭhati māsehi dutiyasaṅgāyanaṃ akaṃsu. 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. Tadā ca majjhimadese pātaliputtanagare susunāgarañño puttabhūtassa kāḷāsokarañño atisekaṃ patvā dasavassāni ahesuṃ. Parammaraṭṭhe pana sirikhettanagare dvattagoṅkassanāma rañño abhisittakālato pure ekavassaṃ ahosi. Jinasāsanaṃ pana vassasataṃ ahosi. 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. Imissañca dutiyasaṅgītiyaṃ mahāyasa revata sabbakāmippamukhā sattasatappamāṇā mahātherā dutiyaṃ saṅkhāyitvā dutiyaṃ sāsanaṃ paggahesuṃ. 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. Āyasmā mahāyasattherocanāma pañcahi etadaggaḷāne hi bhagavatā thomitassa ānandattherassa saddhivihāriko ahosi. Vajjiputtakānaṃ bhikkhūnaṃ adhammavatthudīpanaṃ dutiyasaṅgītiyaṃ kāraṇameva. Kāḷāsokarājāca pageva adhammavādībhikkhūnaṃ sahāyopi samāno puna dhammavādibhikkhūnaṃ sahāyo [Pg.9] hutvā anuggahaṃ akāsi. Tasmā dutiyasāsanapaggaho rājāti veditabbo. 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. Dutiyasaṅgītiyaṃ pana mahāyasatthera revata sabbakāmippamukhānaṃ sattasatānaṃ mahātherānaṃ sissaparamparā anekā honti, gaṇanapathaṃ vītivattā. Yamettha ito paraṃ vattabba, taṃ aṭṭhakathāyaṃ vuttanayena veditabbaṃ. Te pana mahātherā dutiyaṃ saṅgāyitvā parinibbāyiṃsūti. Honti cettha– 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: Buddhimanto ca ye therā,Dutiyassaṅgitiṃ katvā; Sāsanaṃ paggahitvāna,Maccūvasaṃva sampattā. Those elders who were wise, having held the Second Council and upheld the Dispensation, came under the sway of Death. Iddhimantopi ye therā,Maccuno tāva vasaṃ gamuṃ; Kathaṃyeva mayaṃ muttā,Tato āraka muccanāti; Even those elders with psychic powers fell under the sway of Death. How then can we be freed? We are far from that release. Ayaṃ dutiyasaṅgītikathāsaṅkhepo. This is a brief account of the Second Council. Tato paraṃ aṭṭhatiṃsādhikāni dvevassasatāni sammāsabbuddhassa bhagavato sāsanaṃ nirākulaṃ ahosi nirabbudaṃ. Aṭṭhatiṃsādhike pana dvivassasate sampatte pāṭaliputta nagare [Pg.10] siridhammāsokassanāma rañño kāle nigrodhasāmaṇeraṃ paṭicca buddhasāsane pasīditvā bhikkhusaṅghassa lābhasakkāraṃ bāhullaṃ ahosi. Tadā saṭṭhisahassamattā titthiyā lābhasakkāraṃ apekkhitvā apabbajitāpi pabbajitāviya hutvā upāsathapavāraṇādikammesu pavisanti, seyyathāpināma haṃsānaṃ majjhe bakā, yathā ca gunnaṃ majjhe gavajā, yathā ca sindhavānaṃ majjhe gadrabhāti. 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. Tadā bhikkhusaṅgho idāni aparisuddhā parisāti manasi karitvā uposathaṃ na akāsi. Sāsane abbudaṃ hutvā sattavassāni uposathapavāraṇāni chijjanti. Siridhammāso ko ca rājā taṃ sutvā taṃ adhikaraṇaṃ vūpasamehi uposathaṃ kārāpehīti ekaṃ amaccaṃ pesesi. Amacco ca bhikkhū uposathaṃ akattukāme kiṃ karissāmīti rājānaṃ paṭipucchituṃ avisahatāya sayaṃ mūḷo hutvā aññena mūḷena manthetvā sace bhikkhusaṅgho uposathaṃ na kareyya, bhikkhusaṅghaṃ ghātetukāmo mahārājāti sayaṃ mūḷo hutvā mūḷassa santikā mūḷavacanaṃ sutvā vihāraṃ gantvā uposathaṃ akattukāmaṃ bhikkhusaṅghaṃ ghātesi. 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. Rājā ca taṃ sutvā ayaṃ bālo mayā anāṇattova hutvā īdisaṃ luddakammaṃ akāsi, ahaṃ pāpakammato muccissāmivā māvāti dvaḷakajāto hutvā mahāmoggaliputta tissattheraṃ gaṅgāya patisotato ānetvā taṃ kāraṇaṃ theraṃ pucchi. Thero ca dīpakatittirajātakena acetanatāya pāpakammato mocessasiti vissajjesi, sattāhampi titthiyānaṃ vādaṃ siridhammāsokarañño sikkhāpesi, vādena vādaṃ tulayitvā saṭṭhisahassamatte titthiye sāsanabāhiraṃ akāsi. Tadā pana uposathaṃ akāsi. Bhagavatā vuttaniyāmeneva kathāvatthuñca bhikkhusaṅghamajjhe byākāsi[Pg.11]. Asokārāme ca sahassamattā mahātherā navahi māsehi saṅgāyiṃsuṃ. 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. Tadā majjhimadese pāṭaliputtanagare siridhammāsokarañño rajjaṃ patvā aṭṭhārasavassāni ahesuṃ. Marammaraṭṭhe pana sirikhettanagare ramboṅkassanāma rañño rajjaṃ patvā dvādasa vassāni ahesunti. 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. Imissañca tatiyasaṅgītiyaṃ mahāmoggaliputtatissattheronāma dutiyasaṅgāyakehi mahātherehi brahmalo kaṃ gantvā sāsanassa paggahaṇatthaṃ tissanāma mahābrahmānaṃ āyācita niyāmena tato cavitvā idha moggaliyānāma brāhmaṇiyā kucchimhi nibbattasatto. 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. Lābhasakkāraṃ apekkhitvā saṭṭhisahassamatānaṃ titthiyānaṃ samaṇālayaṃ katvā uposathapavāraṇādīsu kammesu pavesanaṃ parisāya asuddhattā sattavassāni uposathassa akaraṇañca sāsanassa paggahaṇe kāraṇameva. Mahāmoggaliputtatissa majjhantika mahārevappamukhā mahātherā tatiyaṃ saṅgāyitvā tatiyaṃ sāsanaṃ paggahesuṃ. 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. Siridhammāsokarājā ca titthiyānaṃ vādaṃ sallakkhetvā titthiye bahisāsanakaraṇādīhi sāsanassa paggaho rājāti veditabbo. Mahāmoggaliputtatissa majjhintika mahārevappamukhānaṃ sahassamattānaṃ mahātherānaṃ sissaparamparā anekā honti, gaṇanapathaṃ vītivattā. Yamettha ito paraṃ vattabbaṃ, taṃ aṭṭhakathāyaṃ vuttanayena veditabbaṃ. Te pana mahātherā tatiyaṃ saṅgāyitvā parinibbāyiṃsūti. Honti cettha– 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: Mahiddhikāpi ye therā,Saṅgāyitvāna sāsane; Maccūvasaṃva gacchiṃsu,Abbhagabbhaṃva bhākaro. Even those elders of great power, having recited the Dispensation, went under the sway of death, like the sun entering a cloud. Yathā [Pg.12] eteca gacchanti,Tathā mayampi gacchāma; Konāma maccunā mucce,Maccūparāyanā sattā. As these have gone, so also shall we go. Who indeed is freed from death? Beings have death as their ultimate destination. Tasmā hi paṇḍito poso,Nibbānaṃ pana accutaṃ; Tasseva sacchikatthāya,Puññaṃ kareyya sabbadāti. Therefore, indeed, a wise person, for the sake of realizing that imperishable Nibbāna, should always perform meritorious deeds. Ayaṃ tatiyasaṅgītikathāsaṅkhepo. This is a summary of the account of the Third Recitation. Tato paraṃ kattha sammāsambuddhassa bhagavato sāsanaṃ suṭṭhu patiṭṭhahissatīti vimaṃsitvā mahāmoggaliputtatissatthero paccantadese jinasāsanassa suppatiṭṭhiyamānabhāvaṃ passitvā navaṭṭhānāni jinasāsanassa patiṭṭhāpanatthāya visuṃ visuṃ mahāthere pesesi. Seyyathidaṃ. Mahāmahindattheraṃ sīhaḷadīpaṃ pesesi-tvaṃ etaṃ dīpaṃ gantvā tattha sāsanaṃ patiṭṭhapehīti, soṇattheraṃ uttarattherañcasuvaṇṇabhūmiṃ, mahārakkhitattheraṃ yonakalokaṃ, rakkhitattheraṃ vanavāsīraṭṭhaṃ, yonakadhammarakkhitattheraṃ aparantaraṭṭhaṃ, majjhanti kattheraṃ kasmīragandhā raraṭṭhaṃ, mahārevattheraṃ mahiṃsakamaṇḍalaṃ, mahādhammarakkhitattheraṃ mahāraṭṭhaṃ, majjhimattheraṃ cīnaraṭṭhanti. Tattha ca upasampadapahonakena saṅghena saddhiṃ pesesi. Te ca mahātherā visuṃ visuṃ gantvā sāsanaṃ tattha tattha patiṭṭhāpesuṃ. Patiṭṭhāpetvā ca tesu tesu ṭhānesu bhikkhūnaṃ kāsāvapajjotena vijjotamānā abbhahimadhūrajorāhusaṅkhātehi vimatto viya nisānātho jinasāsanaṃ anantarāyaṃ hutvā patiṭṭhāsi. 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. Tesu pana navasu ṭhānesu suvaṇṇabhūmināma adhunā sudhammanagarameva. Kasmā panetaṃ viññāyatīti ce. Maggānumānato ṭhānānumānato [Pg.13] vā. Kathaṃ maggānumānato. Ito kira suvaṇṇabhūmi sattamattāni yojanasatāni honti, ekena vāte na gacchantī nāvā sattahi ahorattehi gacchati, athekasmiṃ samaye evaṃ gacchanti nāvā sattāhampi nadiyā vaṭṭamaccha piṭṭhe neva gatāti aṭṭhakathāyaṃ vuttena sīhaḷadīpato suvaṇṇabhūmiṃ gatamaggappamāṇena sukhammapurato sīhaḷadīpaṃ gatamaggappamāṇaṃ sameti. Sudhamme purato kira hi hiṃsaḷadīpaṃ sattamattāni yojanasatāni honti, ujuṃ vāyuāgamanakāle gacchanti vāyunāvā sattahi ahorattehi sampāpuṇāti. Evaṃmaggānumānato viññāyati. 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. Kathaṃ ṭhānānumānato. Suvaṇṇabhūmi kira mahāsamuddasamīpe tiṭṭhati, nānāverajjakānampi vāṇijānaṃ upasaṅkamanaṭṭhānabhūtaṃ mahātitthaṃ hoti. Teneva mahājanakakumārādayo campānagarādito saṃvohāratthāya nāvāya suvaṇṇabhūmiṃ āgamaṃsūti. Sudhammapurampi adhunā mahāsamuddasamīpeyeva tiṭṭhati. Evaṃ ṭhānānumāsato viññāyatīti. 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. Apare pana suvaṇṇabhūmināma haribhuñjaraṭṭhaṃyeva, tattha su vaṇṇassa bāhullattāti vadanti. Aññe pana siyāmaraṭṭhaṃyevāti vadanti. Taṃ sabbaṃ vimaṃsitabbaṃ. 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. Aparantaṃ nāma visuṃ ekaraṭṭhamevāti apare vadanti. Aññe pana aparantaṃnāma sunāparantaraṭṭhamevāti vadanti. Taṃ yuttameva. Kasmā aparantaṃ nāma sunāparantaraṭṭhamevāti viññāyatīti ce. Aṭṭhakathāsu dvīhi nāmehi vuttattā. Uparipaṇṇāsaaṭṭhakathāyañhi saḷāyatanasaṃyuttaṭṭhakathāyañca aṭṭhakathācariyehi sunāparantaraṭṭhe koṇḍadhānattherena salākādānādhikāre laddhetadaggaṭṭhānataṃ dassantehi aparantaraṭṭhaṃ suna saddena yojetvā vuttaṃ. Dhammapadaṭṭhakathāyaṃ pana aṅguttaraṭṭhakathāyañca tameva raṭṭhaṃ vinā sunasaddena vuttaṃ. Sunasaddo cettha puttapariyāyo. Mandhāturañño jeṭṭhaputto catuddīpavāsi no [Pg.14] pakkositvā tesaṃ visuṃ visuṃ nivāsaṭṭhānaṃ niyyādesi. Tattha uttaradīpavāsīnaṃ ṭhānaṃ kururaṭṭhaṃnāma, pubbadīpavāsīnaṃ pana vedeharaṭṭhaṃnāma, pacchimadīpavāsīnaṃ aparantaṃ nāma. Bhattapacchimadīpe jātattā te sunasaddena vuttā. Tatra jātāpi hi tesaṃ puttātivā sunātivā vuttā, yathā vajjiputtakā bhikkhūti. Vatticchāvasena vā vācāsiliṭṭhavasena ca idameva sunasaddena visesetvā voharantīti daṭṭhabbaṃ. 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'. Yonakaraṭṭhaṃnāma yavanamanussānaṃ nivāsaṭṭhānameva, yaṃjaṅgamaṅghaiti vuccati. The country of Yonaka is simply the dwelling place of the Yavana people, which is called Yaṃjaṅgamaṅgha. Vanavāsīraṭṭhaṃnāma sirikhettanagaraṭṭhānamo. Keci pana vanavāsīraṭṭhaṃnāma ekaṃ raṭṭhameva, na sirikhettanagaraṭṭhānanti vadanti. Taṃ na sundaraṃ. Sirikhettanagaraṭṭhānameva hi vanavāsīraṭṭhaṃ nāma. Kasmā panetaṃ viññāyatītice. Imassa amhākaṃ rañño bhātikarañño kāle sirikhettanagare gumbhehi paṭicchādite ekasmiṃ pathavipuñje anto nimmujjitvā ṭhitaṃ porāṇikaṃ ekaṃ lohamayabuddhapaṭipibbaṃ paṭilabhi, tassa ca pallaṅke idaṃ vanavāsīraṭṭhavāsīnaṃ pūjanatthāyātiādinā porāṇalekhanaṃ dissati, tasmā yevetaṃ viññāyatīti. 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. Kasmīragandhāraraṭṭhaṃnāma kasmīraraṭṭhaṃ gandhāraraṭṭhañca. Tāni pana raṭṭhāni ekābaddhāni hutvā tiṭṭhanti. Teneva majjhanti kattheraṃ ekaṃ dvīsu raṭṭhesu pesesi. Janapadattā pana napuṃsakekattaṃ bhavati. Tadā pana ekassa rañño āṇāya patiṭṭhānavisayattā ekattavacanena aṭṭhakathāyaṃ vuttantipi vadanti. 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. Mahiṃsakamaṇḍalaṃnāma andhakaraṭṭhaṃ, yaṃ yakkhapuraraṭṭhanti vuccati. The region of Mahiṃsaka is the country of Andhaka, which is called the country of Yakkhapura. Mahāraṭṭhaṃnāma mahānagararaṭṭhaṃ. Ādhunā hi mahāraṭṭhameva na garasaddena yojetvā mahānagararaṭṭhanti voharantīti. Siyāmaraṭṭhantipi vadanti ācariyā. 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. Cinaraṭṭhaṃnāma [Pg.15] himavantena ekābaddhaṃ hutvā ṭhitaṃ cīnaraṭṭhaṃ ye vāti. The country of Cīna is indeed the land of China, which stands contiguous with the Himālaya, so they say. Idaṃ sāsanassa navasu ṭhānesu visuṃ visuṃ patiṭṭhānaṃ. This is the separate establishment of the Dispensation in nine places. Idāni ādito paṭṭhāya theraparamparakathā vattabbā. Sammāsambuddhassa hi bhagavato saddhivihāriko upālitthe ro,tassa sisso dāsakatthero, tassa sisso soṇakatthero, tassa sisso siggavatthero candavajjitthe ro ca, tesaṃ sisso moggaliputtatissattheroti ime pañcamahātherā sāsanavaṃse ādibhūtā ācariyaparamparānāma. Tesañhi sissaparamparabhūtā theraparamparā yāvajjatanā na upacchindhanti. Ācariyaparamparāya ca lajjibhikkhū yeva pavesetvā kathetabbā no alajjibhikkhū. Alajjībhikkhū nāma hi bahussutāpi samānā lābhagarulokagaruādihi dhammatanti nāsetvā sāsanavare mahābhayaṃ uppādentīti. Sāsanarakkhanakammaṃnāma hi lajjīnaṃyeva visayo no alajjīnaṃ. Tenāhu porāṇā therā, anāgate sāsanaṃ ko nāma rakkhissatīti anupekkhitvā anāgate sāsanaṃ lajjino rakkhissanti, lajjino rakkhissanti, lajjino rakkhissantīti tikkhāttuṃ vācaṃ nicchāresuṃ. Evaṃ majjhimadesepi alajjīpuggalā bahu santīti veditabbā. 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. Parinibbānato hi bhagavato vassasatānaṃ upari pubbe vuttanayeneva vajjiputtakā bhikkhū adhammavatthūni dīpetvā paṭhamasaṅgītikāle bahikatehi pāpabhikkhūhi saddhiṃ mantetvā sahāyaṃ gavesetvā mahāsaṅgītivohārena mahātherā viya saṅgītiṃ akaṃsu. Katvā ca visuṃ gaṇā ahesuṃ. Ahovata idaṃ hāsitabbakammaṃ, seyyathāpi nāma jarasiṅgālo catupadasāmaññena mānaṃ jappetvā attānaṃ sīhaṃ viya maññitvā sīho viya sīhanādaṃ nadīti. Te pāvacanaṃ yathā bhūtaṃ [Pg.16] ajānitvā saddacchāyāmattena yathābhūtaṃ atthaṃ nāma siṃsu. Kiñci pāvacanampī apanesuṃ. Tañca sakagaṇeyeva hoti, na dhammavādīgaṇe. Dhammavinayaṃ vikopetvā yathicchita vaseneva cariṃsu. Ayaṃ pana mahāsaṅgītināma eko adhammavādīgaṇo. 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. Tato pacchā kālaṃ atikkante tatoyeva aññamaññaṃ vādato bhijjitvā gokulikonāma eko gaṇo ekabyohāronāma ekoti dve gaṇā bhijjiṃsu. Tato pacchā gokulikagaṇagaṇatoyeva aññamaññaṃ bhijjitvā bahussutikonāma eko gaṇo paññattivādonāma ekoti dve gaṇā bhijjiṃsu. Punapi tehiyeva gaṇehi cetiyavādonāma eko gaṇo bhijji. 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. Tato pacchā cirakālaṃ atikkante dhammavādīgaṇehi visabhāgagaṇaṃ pavisitvā mahiṃsāsakonāma ekogaṇo vajjiputtakonāma ekoti dve gaṇā bhijjiṃsu. Tato pacchāpi vajjiputtakagaṇatoyeva aññamaññaṃ bhijjitvā dhammuttarikonāma eko gaṇo, bhaddayānikonāma eko, channāgārikonāma eko, samutikonāma ekoti cattāro gaṇā bhijjiṃsu. 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. Punapi mahiṃsāsakagaṇato aññamaññaṃ bhijjitvā sabbatthivādonāma eko gaṇo, dhammaguttikonāma eko, kassapiyonāma eko, saṅkantikonāma eko, suttavādo nāma ekoti pañca gaṇā bhijjiṃsu. 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. Evaṃ majjhimadese dutiyasaṅgītiṃ saṅgāyantānaṃ mahātherānaṃ dhammavādītheravādagaṇato visuṃ visuṃ bhijjamānā adhammavādīgaṇā sattarasa ahesuṃ. Te ca adhammavādīgaṇā sāsane theraparamparāya ananto gadhā. Te hi sāsane upakārā na honti, theraparamparāya ca pavesetvā gaṇhituṃ na sakkā, yathā haṃsagaṇe bako, yathā ca go gaṇe [Pg.17] gavajo, yathā ca suvaṇṇagaṇe hārakuṭoti. 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. Mahākassapattherādito pana āgatā theraparamparā upāli dāsako cevātiādinā parivārakhandhake samantapāsādikaṭṭhakathāyañca āgatanayeneva veditabbā. 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. Upālittherādīnaṃ parisuddhācārādīni anumānetvā yāva moggaliputtatissattherā, tāva tesaṃ therānaṃ parisuddhā cārādīnīti sakkā ñātuṃ, seyyathāpi nadiyā uparisote meghavassāni anumānetvā adhosote nadiyā udakassa bāhullabhāvo viññātuṃ sakkāti ayaṃ kāraṇānumānanayo nāma. 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. Yāva pana moggaliputtatissattherā, tāva therānaṃ parisuddhācārādīni anumānetvā upālittherassa parisuddhācārādīnīti sakkā ñātuṃ, seyyathāpi nāma uparidhūmaṃ passitvā anumānetvā aggi atthīti sakkā ñātunti ayaṃ phalānumānana yo nāma. 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. Adibhūtassa pana upālittherassa avasānabhūtassa ca moggaliputtatissattherassa parisuddhācārādīni anumānetvā majjhe dāsakasoṇasiggavādīnaṃ therānaṃ parisuddhācārādīniti sakkā ñātuṃ, seyyathāpi nāma silāpaṭṭassa orabhāge pārabhāge ca migapadavaḷañjanaṃ disvā anumānetvā majjhe apākaṭaṃ padavaḷañcanaṃ atthīti sakkā ñātunti ayaṃ migapadavaḷañjana nayo nāma. 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. Evaṃ tīhi nayehi ayaṃ theravādagaṇo dhammavādīlajjipesaloti veditabbo. Evamuparipi nayo netabbo. Theraparamparā ca yāva potthakāruḷā parivārakhandhake samanta pāsādikāyañca tato mahindo iṭṭiyotiādinā vutta nayena veditabbāti. 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. Iti sāsanavaṃse navaṭṭhānāgatasāsanavaṃsakathāmaggo Thus, in the Sāsanavaṃsa, ends the section on the account of the lineage of the Dispensation which has come from nine places. Nāma paṭhamo paricchedo. The First Chapter. 2. Sīhaḷadīpikasāsanavaṃsakathāmaggo 2. The Section on the Account of the Lineage of the Dispensation of the Island of Sīhaḷa. 2. Idāni [Pg.18] sīhaḷadīpasāsanakathāmaggaṃ vattuṃ okāso anuppatto, tasmā taṃ vakkhāmi. 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. Sīhaḷadīpañhi sāsanassa patiṭṭhānabhūtattā cetiyagabbhasadisaṃ hoti. Sammāsambuddho kira sīhaḷadīpaṃ dharamānakālepi tikkhattuṃ agamāsi. Paṭhamaṃ yakkhānaṃ damanatthaṃ ekakova gantvā yakkhe dametvā mayi parinibbute sīhaḷadīpe sāsanaṃ patiṭṭhahissatīti tambapaṇṇidīpe ārakkhaṃ karonto tikkhattuṃ dīpaṃ āviñchi. Dutiyaṃ mātulabhāgineyyānaṃ nāgarā jūnaṃ damanatthāya ekakova gantvā te dametvā agamāsi. Tatiyaṃ pañcabhikkhusataparivāro gantvā mahācetiyaṭṭhāne ca thūpārāmacetiyaṭṭhāne ca mahābodhipatiṭṭhitaṭṭhāne ca mahiyaṅgaṇacetiyaṭṭhāne ca mudiṅgaṇacetiyaṭṭhāne ca dīghavāpi cetiyaṭṭhāne ca kalyāṇiyacetiyaṭṭhāne ca nirodhasamāpattiṃ samāpajjitvā nisīdi. 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. Tadā ca pana sāsanaṃ ogāhetvāna tāva tiṭṭhati. Pacchā pana yathāvuttattheraparamparāya samabhiniviṭṭhena mahāmoggaliputtatissattherena pesito mahindatthero jinacakke pañcatiṃsādhike dvisate sampatte dutiyakattikamāse iṭṭiyena uttiyena sambulena bhaddasālena cāti etehi therehi saddhiṃ sīhaḷadīpaṃ agamāsi. Soṇuttarattherādayo jinacakke pañcatiṃsādhike dvisate sampatte dutiyakattikamāseyeva sāsanassa patiṭṭhāpanatthāya attano attano sampattabhārabhūtaṃ taṃ taṃ ṭhānaṃ agamaṃsu. 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. Mahāmahindatthero pana sattamāsāni āgametvā jinacakke chattiṃsādhike dvisate sampatte jeṭṭhamāsassa puṇṇamiyaṃ sīhaḷadīpaṃ sāsanassa patiṭṭhāpanatthāya agamāsi. Teneva tesu navasu ṭhānesu sīhaḷadīpaṃ chattiṃsādhike dvisa te [Pg.19] agamāsi. Aññāni pana aṭṭha ṭhānāni pañcatiṃsādhikadvisateyeva agamāsīti visuṃva vatthapetabbo. 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. Kasmā pana mahāmahindatthero sattamāsāni āgametvā sabbapacchā sīhaḷadīpaṃ gacchatīti. Sīhaḷadīpe muṭabhivo nāma rājā jarādubbalo ahoti, sāsanaṃ paggahetuṃ asamattho, tassa pana putto devānaṃ piya tisso nāma rājakumāro daharo sāsanaṃ paggahetuṃ samattho bhavissati, so ca devānaṃ viyatisso rajjaṃ tāva labhatu vedissakagirinagare mātuyā saddhiṃ ñātake tāva passāmīti apekkhitvā sattamāsāni āgametvā chattiṃsādhikadvisateyeva jinacakke mahāmahindatthero sīhaḷadīpaṃ gacchatīti veditabbaṃ. 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. Mahāmahindatthero ca iṭṭiyādīhi therehi catūhi bhāgineyyena sumanasāmaṇerena bhaṇḍukena nāma upāsake na cāti etehi saddhiṃ chattiṃsādhike dvisate jinacakke jeṭṭhamāsapuṇṇamiyaṃ suvaṇṇahaṃsā viya jeṭṭhamāse nabhaṃ uggantvā ākāsamaggena anurādhapurassa puratthimadisābhāge missa kapabbatakūṭe patiṭṭhāsi. 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. Jeṭṭhamāsassa ca puṇṇamiyaṃ laṅkādīpe jeṭṭhamūlanakkhattasabhā hutvā manussā chaṇaṃ akaṃsu. Tenevāha sāratthadīpaniyaṃ nāma vinayaḍīkāyaṃ, jeṭṭhamāsassa puṇṇamiyaṃ jeṭṭhanakkhattaṃ mūlanakkhattaṃ vā hotīti. Tattha ca puṇṇaminakkhattaṃ rājamattante puṇṇaminakkhattavicāraṇanayena vuttanti daṭṭhabbaṃ. 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. Devānaṃ piya tisso ca rājā nakkhattaṃ nāma ghosāpetvā chaṇaṃ kārethāti amacce āṇāpetvā cattālī sapurisasahassaparivāro nagaramhā nikkhamitvā yena missa kapabbato, tena pāyāsi migavaṃ kīḷitukāmo. Atha tasmiṃ pabbate adhivatthā ekā devatā migarūpena rājānaṃ phalobhetvā pakkositvā therassa abhimukhaṃ akāsi. 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. Thero [Pg.20] rājānaṃ āgacchantaṃ disvā mamaṃyeva rājā passatu mā itareti adhiṭṭhahitvā tissa tissa ito ehīti āha. Rājā taṃ sutvā cintesi, imasmiṃ dīpe jāto sakalopi manusso maṃ tissoti nāmaṃ gahetvā ālapituṃ samattho nāma natthi, ayaṃ pana bhinnabhinnapaṭadharo bhaṇḍukāsāva vasano maṃ nāmena ālapati, ko nukho ayaṃ bhavissati, manusso vā amanusso vāti. Thero āha,– 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: Samaṇā mayaṃ mahārāja, dhammarājassa sāvakā; Taveva anukampāya, jambudīpā idhāgatāti. "We are ascetics, great king, disciples of the King of Dhamma; out of compassion for you, we have come here from Jambudīpa." Tadā ca devānaṃ piyatisso rājā asokaraññā pesitena abhisekena ekamāsābhisitto ahosi. Visākhapuṇṇamāyaṃ hissa abhisekamakaṃsu. So ca asokaraññā pesite dhammapaṇṇākāre ratanattayaguṇappaṭisaṃyuttaṃ sāsanappavattiṃ acirasutaṃ anussaramāno taṃ therassa samaṇā mayaṃ mahārāja, dhammarājassa sāvakāti vacanaṃ sutvā ayyā nukho āgatāti tāvadeva āvudhaṃ nikkhipitvā ekamantaṃ nisīdi sammodanīyaṃ kathaṃ kathayamāno. Yathāha,– 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:— Āvudhaṃ nikkhipitvāna, ekamantaṃ upāvisi; Nisajja rājā sammodi, bahuṃ atthūpasañhitanti. Having laid down his weapon, he sat down to one side; seated, the king conversed pleasantly, speaking much that was connected with the goal. Sammodanīyaṃ kathañca kurumāneyeva tasmiṃ tānipi cattālīsapurisasahassāni āgantvā samparivāresuṃ. Tadāthero itarepi cha jane dassesi. Rājā disvā ime kadā āgatāti āha. Mayā saddhiṃyeva mahārājāti. Idāni pana jambudīpe aññepi evarūpā samaṇā santīti. Santi [Pg.21] mahārāja etarahijambudīpo kālāvapajjoto isivātapaṭivāto, tasmiṃ– 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—" Tevijjā iddhipattā ca, cetopariyakovidā; Khīṇāsavā arahanto, bahū buddhassa sāvakāti. "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." Bhante kena āgatatthāti. Neva mahārāja udakena, na thalenāti. Rājā ākāsena āgatāti aññāsi. Thero atthi nukho rañño passāveyyattikanti vīmaṃsanatthāya āsannaṃ ambarukkhaṃ ārabbha pañhaṃ pucchi, – "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:– Kinnāmo mahārāja ayaṃ rukkhoti. Ambarukkho nāma bhanteti. Imaṃ pana mahārāja ambaṃ muñcitvā añño ambo atthi vā natthi vāti. Atthi bhante aññepi bahū ambarukkhāti. Imañca ambaṃ te ca ambe muñcitvā atthi nukho mahārāja aññe rukkhāti. Atthi bhante, te pana na ambarukkhāti. Aññe ca ambe anambe ca muñcitvā atthi pana añño rukkhoti. Ayameva bhante amba rukkhoti. Sādhu mahārāja paṇḍitosīti. "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." Atthi pana mahārāja te ñātakāti. Atthi bhante bahūjanāti. Te muñcitvā keci aññātakāpi atthi mahārājāti. Aññātakā bhante ñātakehi bahutarāti. Tavañātake ca aññātake ca muñcitvā atthañño koci mahārājāti. Ahameva bhanteti. Sādhu mahārāja attā nāma attano neva ñātako na aññātakoti. "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." Atha thero paṇḍito rājā sakkhissati dhammaṃ aññātunti cūḷahatthipadopamasuttaṃ kathesi. Kathāpariyosāne rājā tīsu saraṇesu patiṭṭhahi saddhiṃ cattālīsāya pāṇasahassehīti. Tato paraṃ yaṃ yaṃ vattabbaṃ, taṃ taṃ samantapāsādikādīsu vuttanayena veditabbaṃ. 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. Iccevaṃ sīhaḷadīpe sāsanānuggahaṇa mahindattherato āgatā [Pg.22] sissaparamparā bahū honti, gaṇanapathaṃ vīti vattā. Kathaṃ. Mahāmahindattherassa sisso ariṭṭho nāma thero, tassa sisso tissadatto, tassa sisso kāḷasumano, tassa sisso dīgho, tassa sisso dīgha sumano, tassa sisso kāḷasumano, tassa sisso nāgo, tassa sisso buddharakkhito, tassa sisso tisso, tassa sisso revo, tassa sisso sumano, tassa sisso cūḷanāgo, tassa sisso dhammapāli etā, tassa sisso khemo, tassa sisso upalisso, tassa sisso phussadevo, tassa sisso sumano, tassa sisso mahāpadumo, tassa sisso mahāsīvo, tassa sisso upāli, tassa sisso mahānāgo, tassa sisso abhayo, tassa sisso tisso, tassa sisso sumano, tassa sisso cūḷābhayo, tassa sisso tisso, tassa sisso cūḷadevo, tassa sisso sīvoti. Ayaṃ yāva potthakāruḷasaṅkhātā catutthasaṅgītikā, tāva theraparamparāti daṭṭhabbā. 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. Vuttañhetaṃ aṭṭhakathāyaṃ,– yāvajjabhanā tesaṃyeva antevāsikaparamparabhūtāya ācariyaparamparāya ābhatantiti veditabbanti. 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." Evaṃ tesaṃ sissaparamparabhūtā ācariyaparamparā yāvajjatanā sāsane pākaṭā hutvā āgacchantīti veditabba. 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. Sāsane vinayadharehi nāma tilakkhaṇasampannehi bhavitabbaṃ. Tīṇi hi vinayadharassa lakkhaṇāni icchi tabbāni. Katamāni tīṇi. Suttañcassa svāgataṃ hoti suppavatti suvinicchitaṃ suttato anubyañjanatoti idamekaṃ lakkhaṇaṃ, vinaye kho pana ṭhito hoti asaṃhīroti idaṃ dutiyaṃ, ācariyaparamparā kho panassa suggahitā hoti sumanasikatā supadhāritāti idaṃ tatiyaṃ. 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. Tattha [Pg.23] ācariyaparamparā kho panassa suggahitā hotīti theraparamparā vaṃsaparamparā cassa suṭṭhugahitā hoti. Sumanasikatāti suṭṭhu manasikatā, āvajjitamatte ñajjali tappadīpo viya hoti. 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. Supadhāritāti suṭṭhu upadhāritā, pubbāparānusandhito atthato kāraṇato ca upa dhāritā. Attano matiṃ pahāya ācariyasuddhiyā vattā hoti, mayhaṃ ācariyo asukācariyassa santike uggaṇhi, so asukassāti evaṃ sabbaṃ ācariyaparamparaṃ thera vādaṅgaṃ āharitvā yāva upālitthero sammāsambuddhassa santike uggaṇhīti pāpetvā ṭhapeti. Tatopi āharitvā upālitthero sammāsambuddhassa santike uggaṇhi, dāsakatthero attano upajjhāyassa upālittherassa, soṇakatthero attano upajjhāyassa dosakattherassa, siggavatthero attano upajjhāyassa soṇakattherassa, moggaliputtatissatthero attano upajjhāyassa siggavattherassa caṇḍa vajjittherassa cāti evaṃ sabbaṃ ācariyaparamparaṃ theravādaṅgaṃ āharitvā attano ācariyaṃ pāpetvā ṭhapeti. Evaṃ uggahitā hi ācariyaparamparā suggahitā hoti. '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. Evaṃ asakkontena pana dve tayo parivaṭṭā uggahetabbā. Sabbapacchimena hi nayena yathā ācariyo ca ācariyācariyo ca pāḷiñca paripuñchañca vadanti, tathā ñātuṃ vattatīti. 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. Yathā vuttattheraparamparā pana bhagavato dharamānakālato paṭṭhāya yāva potthakāruḷā mukhapāṭheneva piṭakattayaṃ dhāresuṃ, paripuṇṇaṃ pana katvā potthake likhitvā na ṭhapenti. Evaṃ mahātherā dukkarakammaṃ katvā sāsanaṃ paggaṇhiṃsu. Tatridaṃ vatthu,– 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:– Sīhaḷadīpe kira caṇḍālatissabhayena saṅkhubbhitvā devo [Pg.24] ca avassitvā dubbhikkhabhayaṃ uppajji. Tadā akko devānamindo āgantvā tumhe bhante piṭakaṃ dhāretuṃ na sakkhissatha, nāvaṃ pana ārūhitvā jambudīpaṃ gacchatha, sace nāvā appahonakā bhaveyya, kaṭṭhena vā veḷunā vā taratha, abhayatthāya pana mayaṃ rakkhissāmāti āha. 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." Tadā saṭṭhimattā bhikkhū samuddatīraṃ gantvā puna etadahosi,– mayaṃ jambudīpaṃ na gacchissāma, idheva vasitvā tepiṭakaṃ dhārissāmāti. Tato pacchā nāvā titthato nivattitvā sīhaḷadīpekadesaṃ malayajanapadaṃ gantvā mūlaphalādīhiyeva yāpetvā sajjhāyaṃ akaṃsu. Chātakabhayena atipīḷitā hutvā evampi kātuṃ asakkonto vāḷukatale uraṃ ṭhapetvā sīsena sīsaṃ abhimukhaṃ katvā vācaṃ anicchāretvā manasāyeva akaṃsu. Evaṃ dvādasavassāni saddhiṃ aṭṭhakathāya tepiṭakaṃ rakkhitvā sāsanaṃ anuggahesuṃ. 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. Dvādasavassesu pana atikkantesu taṃ bhayaṃ vūpasamitvā pubbe jambudīpaṃ gacchantā sattabhikkhusatā āgantvā sīhaḷadīpekadesaṃ rāmajanapade maṇḍalārāmavihāraṃ āpajjiṃsu. Tepi saṭṭhimattā bhikkhū tameva vihāraṃ gantvā aññamaññaṃ sammantetvā sajjhāyiṃsu. Tadā aññamaññaṃ samenti, na virujjhanti, gaṅgādakena viya yamunodakaṃ saṃsandenti. Evaṃ piṭakattayaṃ mukhapāṭheneva dhāretvā mahātherā dukkarakammaṃ karontīti veditabbā. 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. Yampi pariyattiṃ ekapadamattampi avirajjhitvā dhārenti, taṃ dukkarakammameva. Moreover, that they preserved the scriptures without erring in even a single word is itself a difficult task. Sīhaḷadīpe kira punabbasukassa nāma kuṭumbikassa putto tissatthero buddhavacanaṃ uggaṇhitvā imaṃ jambudīpaṃ āgantvā yonakadhammarakkhitattherassa santike buddhavacanaṃ uggaṇhitvā gacchanto nāvaṃ abhirūhanatitthe ekasmiṃ pade uppannakaṅkho yojanasatamaggaṃ nivattitvā ācariyassa santikaṃ āgacchanto [Pg.25] antarāmagge ekassa kuṭumbikassa pañhaṃ kathesi. So pasīditvā satasahassagghanakaṃ kampalaṃ adāsi. Sopi taṃ āharitvā ācariyassa adāsi. Thero vā siyā koṭṭetvā nisīdanaṭṭhāne paribhaṇḍaṃ kāresi. Kimatthāyāti. Pacchimāya janatāya anuggahatthāya. Evaṃ kirassa ahosi,– amhākaṃ gatamaggaṃ āvajjitvā anāgate sabrahmacārino paṭipattiṃ pūretabbaṃ maññissantīti. Tissattheropi ācariyassa santike kaṅkhaṃ chinditvā sīhaḷadīpameva sakaṭṭhānaṃ āgamāsīti. Iccevaṃ pariyattiṃ ekapadamattampi avirajjhitvā dhāraṇampi dukkarakammamevāti daṭṭhabbaṃ. 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. Yampi yebhuyyena paguṇaṃ na karonti, tassa anantaradhānatthāya asammosatthāya uggahadhāraṇādivasena rakkhanampi karonti, taṃ dukkarakammameva. 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. Sīhaḷadīpeyeva kira mahābhaye ekasseva bhikkhuno mahāniddeso paguṇo ahosi. Atha catunikāyikatissattherassa upajjhāyo mahātipiṭakatthero nāma mahārakkhitattheraṃāha,– āvuso mahārakkhita asukassa santike mahāniddesaṃ gaṇhāhīti. Pāpokirāyaṃ bhante na gaṇhāmīti. Gaṇhāvuso ahaṃ te santike nisīdissāmīti. Sādhu bhante tumhesu nisinnesu gaṇhissāmīti paṭṭhapatvā rattindivaṃ nirantaraṃ pariyāpuṇanto osānadivase heṭṭhāmañce itthiṃ disvā bhante sutaṃyeva me pubbe, sacāhaṃ evaṃ jāneyyaṃ, na īdisassa santike dhammaṃ pariyāpuṇeyyanti āha. Tassa pana santike bahū mahātherā uggaṇhitvā mahāniddesaṃ patiṭṭhāpesuṃ. Evaṃ yaṃ yebhuyyena paguṇaṃ na karonti, tassa anantaradhānatthāya asammosattāya uggahadhāraṇādivasena rakkhanampi dukkarakammaṃ yevāti daṭṭhabbaṃ. 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. Iccevaṃ bhagavato dharamānakālato pabhuti cirakālaṃ yathāvuttamahātheraparamparā pariyattiṃ mukhapāṭheneva dhāresuṃ[Pg.26]. Ahovata porāṇikānaṃ mahātherānaṃ satipaññāsamādhivepullatāya hi te mukhapāṭheneva dhāretu sakkāti. Mukhapāṭheneva porāṇakattherānaṃ pariyattidhāraṇaṃ pañcanavutādhikāni catusatāni ahosi. 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. Bhagavato parinibbānato mahāvaṃsasāratthasaṅgahesu āgatanayena jinacakke paṇṇāssādhike catusate sampatte tambapaṇṇidīpe rājūnaṃ aṭṭhārasamako’saddhātissassa nāma rañño putto vaṭṭagāmaṇi nāma rājā rajjaṃ patvā chavassakāle anāgate sattā hīnasatipaññāsamādhikā hutvā na sakkhissanti mukhapāṭhena dhāretunti upaparikkhitvā pubbe vuttehi mahātherehi anupubbena āgatā pañcamattā mahātherasatā vaṭṭagāmaṇirājānaṃ nissāya tambapaṇṇidīpekadese malayajanapade ālokaleṇe aṭṭhakathāya sahapiṭakattayaṃ potthake āropesuṃ. 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. Tañca yathāvuttasaṅgītiyo upanidhāya catutthasaṅgītiyeva nāmāti veditabbā. Vuttañhetaṃ sāratthadīpaniyaṃ nāma vinayaṭīkāyaṃ,– catutthasaṅgītisadisā hi potthakārohasaṅgītīti. 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.' Sīhaḷadīpe pana vaṭṭagāmaṇirājā marammaraṭṭhe sirikhettanagare eko nāma kukkuṭasīsarājā ca ekakālena rajjaṃ kāresi. Amarapuramāpakassa rañño kāle sīhaḷadīpabhikkhuhi idha pesitasandesakathāyaṃ pana tettiṃsādhikacatusate sampatte potthakāruḷaṃ akaṃsūti āgataṃ. Vuttañhetaṃ tattha,– tettiṃsādhikacatuvassasataparimāṇakālanti. 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.' Idaṃ sīhaḷadīpe yāva potthakāruḷhā This concerns Sīhaḷadīpa up to the inscription in books. Sāsanassa patiṭṭhānaṃ. The Establishment of the Dispensation. Athāparaṃ [Pg.27] jambudīpe sīhaḷadīpe ca bhikkhū visuṃ visuṃ gaṇavasena bhijjiṃsu, yathā anotattadahato nikkhamananadiyā gaṅgāyamunādivasena bhijjantīti. Tattha jambudīpe gaṇānaṃ bhijjamānataṃ upariyeva vakkhāma. 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. Sīhaḷadīpe pana gaṇānaṃ bhijjamānatā evaṃ daṭṭhabbā. Kathaṃ. Sīhaḷadīpe hi sāsanassa patiṭṭhamānakālato aṭṭhārasādhi kadvivassasate sampatte vaṭṭagāmaṇiraññā kārāvite abhayagirivihāre parivārakhandhakaṃ pāṭhato ca atthato ca vipallāsaṃ katvā mahāvihāravāsigaṇato puthu hutvā eko gaṇo bhijji, so abhayagirivāsigaṇo nāma, dhammarucigaṇoti ca tasseva nāmaṃ. 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. Abhayagirivāsigaṇassa bhijjamānato dvecattālīsādhikativassasate sampatte mahāsenena nāma raññā kārāpite jetavanavihāre bhikkhū ubhatovisaṅgapāṭhe viparītavasena abhisaṅkharitvā abhayagirivāsigaṇato visuṃ eko gaṇo ahosi, so jetavanavāsigaṇo nāma, sāgaliyagaṇoti ca tasseva nāmaṃ. 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. Jetavana vāsigaṇassa bhijjamānakālato ekapaññāsavassādhikānaṃ tiṇṇaṃ vassasatānaṃ upari kurundavāsino ca kolambavāsino ca bhikkhū bhāgineyyaṃ dāṭhāpatiṃ nāma rājānaṃ nissāya ubhatovibhaṅgaparivārakhandhakapāṭhe viparītavasena abhisaṅkharitvā vuttehi dvīhi gaṇehi visuṃ hutvā mahāvihāra vāsigaṇhattamaṃ tulayitvā upadhāretvā mahāvihāranāmaṃ gahetvā eko gaṇo bhijji. Evaṃ sīhaḷadīpe mahāmahindattherādīnaṃ vaṃsabhūtena mahāvihāravāsi gaṇena saddhiṃ cattāro gaṇā bhijjiṃsu. 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. Tattha mahāvihāravāsi gaṇoyeva eko dhammavādī ahosi, sesā pana adhammavādino. Te ca tayo adhammavādino gaṇā bhūtatthaṃ pahāya abhūtatthena dhammaṃ agaruṃ katvā cariṃsūti [Pg.28] vacanato sīhaḷadīpe adhammavādino tayopi alajjino gaṇā parimaṇḍalasuppaṭicchannādisikkhāpadāni anādiyitvā vicariṃsu. Tato paṭṭhāya sāsane ekaccānaṃ bhikkhūnaṃ nānappakāravasena nivāsanapārupanādīni dissantiti veditabbaṃ. 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. Adhammavādigaṇānaṃ bhijjamānakālato sattavīsādhikānaṃ pañcasatānaṃ vassānañca upari sirisaṅghabodhi nāma rājā mahāvihāra gaṇassa pakkho hutvā adhammavādinā tayo gaṇe niggahitvā jinasāsanaṃ paggahesi. So ca sirisaṅgha bodhirājā amhākaṃ marammaraṭṭhe arimandananagare anuruddhena nāma raññā samakālavasena rajjasampattiṃ anubhavi. 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. Tato pacchā sīhaḷadīpe vohārakatissassa nāma rañño kāle kapilena nāma amaccena saddhiṃ mantetvā mahāvihāra vāsino bhikkhū nissāya adhammavādigaṇe niggaṇhitvā jinasāsanaṃ paggaṇhāti. 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. Tato pacchā ca goṭṭhābhayassa nāma rañño kāle abhayagiri vāsino bhikkhū parasamuddaṃ pabbājetvā mahāvihāra vāsino bhikkhū nissāya sāsanaṃ visodhayi. 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. Tato pacchāpi goṭṭhābhayarañño puttabhūtassa mahāsenassa nāma rañño kāle abhayagirivāsīnaṃ bhikkhūnaṃ abbhantare saṅghamitto nāma eko bhikkhu rañño padhānācariyo hutvā mahāmahindattherādīnaṃ arahantānaṃ nivāsaṭṭhānabhūtaṃ mahāvihārārāmaṃ vinassituṃ mahāsenaraññā mantetvā ārabhi. Tadā navavassāni mahāvihāre bhikkhu sañño ahosi. Ahovata mahātherānaṃ mahiddhikānaṃ nivāsaṭṭhānaṃ alajjino bhikkhū vinassāpesuṃ, suvaṇṇahaṃssānaṃ nivāsaṭṭhānaṃ kākā viyāti. 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! Jetavanavāsīnañca bhikkhūnaṃ abbhantare eko tisso nāma bhikkhu teneva raññā mantetvā mahāvihāre sīmaṃ samūhani[Pg.29]. Achekattā pana tesaṃ sīmasamūhanakammaṃ na sampajjīti. Ahovata dussīlānaṃ pāpakānaṃ kammaṃ acchariyaṃ, seyyathāpi nāma sākhamigo aggaggho kāsivatthaṃ mahagghaṃ bhinnati, evameva bhinditabbavatthunā bhedakapuggalo ativiya dūro ahosīti. Bhavanti cettha, – 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: Yathā sākhamigo pāpo, appagghoyeva kāsikaṃ; Mahagghaṃ kacca bhinnaṃbhinnaṃ, mahussāhena chindati. Just as a wicked monkey, itself of little value, with great effort cuts and tears to pieces a costly Kāsi cloth; Evaṃ adhammavādī pāpo, dhammavādigaṇaṃ subhaṃ; Mahussāhena bhindayi, aho acchariyo ayaṃ. Even so the wicked proponent of non-Dhamma shattered the beautiful group of Dhamma proponents with great effort. Oh, how astonishing this is! Ārakā dūrato āsuṃ, bhinditabbehi bhedakā; Bhūmitova bhavagganto, aho kammaṃ ajānatanti. 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! Iccevaṃ adhammavādigaṇānaṃ balavatāya dhammavādigaṇo parihāyati. Yathā hi gijjhasakuṇassa pakkhavātena suvaṇṇahaṃsā pakatiyā ṭhātuṃ na sakkonti, evameva adhammavādīnaṃ balavatāya dhammavādī parihāyati. Byagghavane viya suvaṇṇamigo nillayitvā gocaraṃ gaṇhāti, yathārucivasena dhammaṃ carituṃ okāsaṃ na labhi. 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. Sīhaḷadīpe sāsanassa patiṭṭhānato dvisattatādhikānaṃ catusatānaṃ vassasahassānañca upari sammāsambuddhassa parinibbānato aṭṭhasattasatādhikānaṃ vassasahassānaṃ upari mahārājā nāma bhūpālo rajjaṃ kāresi. So pana rājā ñadumbaragirivāsikassapattheraggamukhā mahāvihāravāsino bhikkhū tameva rājānaṃ nissāya sāsane malaṃ visodhesuṃ, yathā heraññiko hiraññe malanti. 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. Mahāvihāravāsigaṇato aññe adhammavādinā uppabbā jetvā [Pg.30] visodhesuṃ. So ca mahārājā amhākaṃ marammaraṭṭhe arimaddananagare narapaticaññisūnā nāma raññā samakāla vasena rajjaṃ kāresīti veditabbo. 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. Tato pacchā vi vijayabāhurājānaṃ parakkamabāhurājānañca nissāya mahāvihāra vāsino bhikkhū sāsanaṃ parisuddhaṃ akaṃsu, adhammavādino sabbepi uppabbājetvā mahāvihāravāsigaṇoyeva eko patiṭṭhahi, yathā abbhādiupakkilesamalehi vimutto nisānāthoti. 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. Sirisaṅghabodhirājā vohārikatissarājā goṭṭhābhayarājāti ete rājāno sāsanaṃ visodhentopi sabbena sabbaṃ adhammavādigaṇānaṃ avinassanato sāsanaṃ parisuddhaṃ na tāva ahosi. Sirisaṅghabodhirañño mahārañño vijayabāhurañño parakkamabāhuraññoti etesaṃyeva rājūnaṃ kāle sabbena sabbaṃ adhammavādīnaṃ vinassanato sāsanaṃ parisuddhaṃ ahosi. Tadā pana adhammavādinā sīsampi uṭṭhahituṃ na sakkā, yathā aruṇugge kosiyāti. 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. Aparabhāge pana ciraṃ kālaṃ atikkante micchādiṭṭhikānaṃ vijātiyānaṃ bhayena laṅkādīpe sāsanaṃ osakkitvā gaṇapūraṇamattassapi bhikkhusaṅghassa avijjamānatāya mahāvijayabāhurañño kāle rāmaññadesato saṅghaṃ ānetvā sāsanaṃ patiṭṭhāpesi. 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. Tato pacchā ca vimaladhammasūriyassa nāma rañño kāle rakkhāpuraraṭṭhato saṅghaṃ ānetvā sāsanaṃ patiṭṭhāpesi. Tato pacchā ca vimalassa nāma rañño kāle tatoyeva saṅghaṃ ānetvā sāsanaṃ patiṭṭhāpesi. Tato pacchā ca kittissirirājasīhassa nāma rañño kāle syāmaraṭṭhato saṅghaṃ ānetvā tatheva akāsīti. 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. Ayaṃ sīhaḷadīpe sāsanassa osakkanakathā. This is an account of the decline of the Dispensation on the island of Sri Lanka. Tato [Pg.31] pacchā jinasāsane navutādhike aṭṭhavassasate sampatte buddhadāsassa nāma rañño kāle eko dhamma kathikatthero ṭhapetvā vinayapiṭakaṃ abhidhammapiṭakañca avasesaṃ suttantapiṭakaṃ sīhaḷabhāsāya parivattitvā abhisaṅkharitvā ṭhapesi. Tañca kāraṇaṃ cūḷavaṃse vuttaṃ. 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. Tassa kira buddhadāsassa rañño puttā asītimattā asītimahāsāvakānaṃ nāmeneva vohāritā ahesuṃ. Tesu puttesu sāriputtattherassa nāmena vohārito eko upatisso nāma rājakumāro pitari devaṅgate dvecattālīsavassāni rajjaṃ karesi. 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. Tato pacchā kaniṭṭho mahānāmo nāma rājakumāro dvāvīsavassāni rajjaṃ kāresi. Tassa rañño kāle jina cakke tettiṃsādhikanavasatavasse sīhaḷadīpe chasaṭṭhimattānaṃ rājūnaṃ pūraṇakāle buddhaghoso nāma thero sīhaḷadīpaṃ gantvā sīhaḷabhāsāya likhite aṭṭhakathāganthe māgadhabhāsāya parivattitvā likhi. 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. So pana mahānāma rājā amhākaṃ marammaraṭṭhe siripaccayanagare savilaññikrovi nāmakena raññā samakālo hutvā rajjaṃ kāresi. Parittaniddāne pana brūmavi?Thī? Nāmakena raññā samakālo hutvā rajjaṃ kāresīti vuttaṃ. Taṃ na yujjatiyeva. 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. Sīhaḷadīpe pana kittissirimegho nāma rājā hutvā navame vasse tasmiṃyeva dīpe rājūnaṃ dvāsaṭṭhimattānaṃ pūraṇakāle jinacakke tiṃsādhike aṭṭhasatavasse jambudīpe kaliṅgapurato kuhasivassa nāma rañño jāmātā dantakumāro hemamālaṃ nāma rājadhītaṃ gahetvā dāṭhādhātuṃ thenetvā navāya taritvā sīhaḷadīpaṃ agamāsi. Jinacakke tiṃsādhikaaṭṭhavassasate jeṭṭhatissarājā navavassāni rajjaṃ kāresi. 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. Buddhadāsarājā [Pg.32] ekūnatiṃsati vassāni upalissarājā cadvicattālīsavassāni mahānāmarājā dvāvīsavassānīti sabbāni sampiṇḍitvā jinasāsanaṃ dvattiṃsādhikanavavassasatappamāṇaṃ hoti. 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. Tasmiñca kāle yadā dvīhi vassehi ūnaṃ ahosi, tadā mahānāmarañño kāle tiṃsādhikanavavassasatamatte sāsane buddhaghoso nāma thero laṅkādīpaṃ agamāsi. 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. Amarapuramāpakassa rañño kāle sīhaḷadīpikehi bhikkhūhi pesitasannesapaṇṇe pana chapaṇṇāsādhikanavavassasatātikkante sūti vuttaṃ. 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. Ettha ṭhatvā buddhaghosattherassa aṭṭhuppattiṃsaṅkhepamattaṃ vakkhāma. Kathaṃ. Sīhaḷabhāsakkharehi parivattitaṃ pariyattisāsanaṃ māgadhasāsakkharena ko nāma puggalo parivattituṃ sakkhissatīti mahātherā nimantayitvā tāvatiṃsabhavanaṃ gantvā ghosaṃ devaputtaṃ disvā saddhiṃ sakkena devānamindena taṃ yācitvā bodhirukkhasamīpe ghosagāme kesassa nāma brāhmaṇassa kesiyā nāma brāhmaṇiyā kucchimhi paṭisandhiṃ gaṇhāpesuṃ. Khādatha bhonto pivatha bhontotiādinā brāhmaṇānaṃ aññamaññaṃ ghosakāle vijāyanattā ghosoti nāmaṃ akāsi. Sattavassikakāle so tiṇṇaṃ vedānaṃ pāragū ahosi. 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. Atha kho ekena arahantena saddhiṃ vedakathaṃ sallapanto taṃ kathaṃ niṭṭhāpetvā kusalā dhammā akusalā dhammā abyākatā dhammātiādinā paramatthavedaṃ nāma buddhamantaṃ pucchi. Tadā so sutvā uggaṇhitukāmo hutvā tassa arahantassa santike pabbajitvā devasikaṃ devasikaṃ piṭakattayaṃ saṭṭhimattehi padasahassehi sajjhāyaṃ akāsi, vācuggataṃ akāsi. Ekamāseneva tiṇṇaṃ piṭakānaṃ pāragū ahosi. 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. Tato [Pg.33] paccā raho ekakova nisinnassa etadahosi,– buddhabhāsite piṭakattaye mama vā paññā adhikā, udāhu upajjhāyassa vāti. Taṃ kāraṇaṃ ñatvā upajjhācariyo niggahaṃ katvā ovadi. So saṃvegappatto hutvā khamāpetuṃ vandi. Upajjhācariyo tvaṃ āvuso sīhaḷadīpaṃ gantvā piṭakattayaṃ sīhaḷassāsakkharena likhitaṃ māgadhabhāsakkharena likhāhi, evaṃ sati ahaṃ khamissāmīti āha. 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.” Buddhaghoso ca pitaraṃ micchādiṭṭhibhāvato mocetvā ācariyassa vacanaṃ sirasā paṭiggahetvā piṭakattayaṃ likhituṃ sīhaḷadīpaṃ nāvāya agamāsi. Tadā samuddamajjhe tīhi divasehi tarante buddhadattatthero ca sīhaḷadīpato nāvāya āgacchanto antarāmagge devāna ānubhāvena aññamaññaṃ passitvā kāraṇaṃ pucchitvā jāni. Jānitvā ca buddhadattatthero evamāha,- mayā āvuso kato jinālaṅkāro appassāroti maññitvā piṭakattayaṃ parivattituṃ likhituṃ okāsaṃ nādāsuṃ, tvaṃ pana piṭakattayaṃ saṃvaṇṇehīti vatvā attano sakkena devānamindena dinnaṃ haritakiphalaṃ ayomayalekhana daṇḍaṃ nisitasilañca buddhaghosattherassa adāsi. Evaṃ tesaṃ dvinnaṃ therānaṃ aññamaññaṃ sallapantānaṃyeva nāvā sayameva apanetvā gacchiṃsu. 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. Buddhaghosatthero ca sīhaḷadīpaṃ patvā paṭhamaṃ saṅghapālattheraṃ passitvā piṭakattayaṃ māgadhabhāsakkharena parivattetuṃ āgatomhīti kāraṇaṃ ārocetvā sīhaḷabhikkhū ca sīle patiṭṭhāyātiādigāthaṃ niyyādetvā imissā gāthāya atthaṃ piṭakattayaṃ āloletvā saṃvaṇṇehīti uyyojesuṃ, tasmiṃyeva divase sāyanhakālato paṭṭhāya yathāvuttagāthaṃ pamukhaṃ katvā visuddhimaggaṃ akāsi. Katvā taṃ kammaṃ nipphādetvā tassa ñāṇappabhavaṃ vīmaṃsetukāmo devānamindo tañca ganthaṃ antaradhāpesi. Punāpi thero akāsi[Pg.34]. Tatheva devānamindo antaradhāpesi. Punāpi thero akāsi. Evaṃ tikkhattuṃ kārāpetvā pubbaganthepi dassesi. Tiṇṇampi ganthānaṃ aññamaññaṃ ekapadamattenapi visesatā natthi saṅghapālatthero ca taṃ ārādhayitvā piṭakattayaṃ niyyādesi. Evaṃ visuddhimagge saṅghapālattherassa yācanaṃ ārabbha visuddhimaggo katoti āgataṃ. Buddhaghosuppattikathāyaṃ pana saṅgharājattherassa āyācanaṃ ārabbhāti āgataṃ. 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. Ayaṃ buddhaghosuppattikathāyaṃ āgatanayena dassitabuddhaghosuppattikathāsaṅkhepo. This is a concise account of the origin of Buddhaghosa, presented according to the method found in the Buddhaghosuppattikathā. Cūḷavaṃse panevaṃ āgato. Buddhaghosatthero nāma mahābodhirukkhasamīpe ekasmiṃ brāhmaṇagāme vijāto tiṇṇampi vedānaṃ pāragū ahosi tesu tesu vādesu ca aticheko. So aññehi ca saddhiṃ pucchābyākaraṇakammaṃ kattukāmo jambunīpatale āhiṇḍanto ekaṃ vihāraṃ patvā tasmiṃ vā āgantukabhāvena nisīdi. Tasmiñca vihāre revato nāma thero vasi. Tena therena saddhiṃ bhallapanto so brāhmaṇamāṇavo tīsu vedesu aloletvā pañhaṃ pucchi. Pucchitaṃ pucchitaṃ thero byākāsi. Therassa pana pucchitaṃ pañhaṃ māṇavo na sakkā byākātuṃ. Atha māṇavo pucchi,–ko nāmāyaṃ bhante mantoti. Buddhamanto nāmāyanti vutte uggaṇhitukāmo hutvā therassa santike pabbajitvā piṭakattayaṃ uggaṇhi. Aciraneva tiṇṇampi piṭakānaṃ pāragū ahosi. Buddhasseva ghoso yassa atthīti buddhaghosoti nāmena pākaṭo ahosi. 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. Buddhaghoso ca āyasmato revatassa santike nisīdanto ñāṇodayaṃ nāma ganthaṃ aṭṭhassāliniñca nāma ganthaṃ akāsi. Tato pacchā parittaṭṭhakathaṃ kattukāmo hutvā ārabhi. Tadā ācariyo evamāha,– jambudīpe pana āvuso pāḷimattaṃyeva atthi, aṭṭhakathā pana natthi, ācariyavādo ca [Pg.35] bhinno hutvā atthi, teneva mahāmahindhattherena ānitā aṭṭhakathā tīsu ca saṅgītīsu āruḷo pāḷiyo sāriputtattherādīhi desito kathāmaggo sīhaḷadīpe atthi, tvaṃ gantvā māgadhabhāsakkharena likhehīti uyyojiyamāno buddhaghosatthero sīhaḷadīpaṃ gantvā anurādhapure mahāvihāraṃ pavisitvā saṅghapālattherassa santike saddhiṃ sīhaḷaṭṭhakathāya theravāde sutvā aṭṭhakathaṃ karissamīti ārocesi. Sīhaḷabhikkhū ca pubbe vuttanayeneva sīle patiṭṭhāyātiādi gāthā niyyādesuṃ. Buddhaghoso ca saddhiṃ aṭṭhakathāya piṭakattayaṃ saṅkhipitvā visuddhimaggaṃ akāsi. 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. Pubbe vuttanayeneva sakko antaradhāpetvā tikkhattuṃ kārāpesi. Saṅghapālattheropi arādhayitvā piṭakattayaṃ niyyādesīti. 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. Kiñcāpi nānā ganthesu nānākārehi buddhaghosuppatti āgatā, tathāpi buddhaghosattherassa sīhaḷadīpaṃ gantvā piṭakattayassa likhanaṃ aṭṭhakathānañca karaṇameva pamāṇanti manokiliṭṭhaṃ na uppādetabbanti. Buddhaghosatthero vikaṭattayaṃ likhitvā jambudīpaṃ paccāgamāsi. 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. Iccevaṃ pāḷibhāsāya pariyattiṃ parivattitvā pacchā ācariyaparamparasissānusissavasena sīhaḷadīpe jinacakkaṃ majjhanti kaṃsumāsī viya atidibbati, anekakoṭippamāṇehi sotāpannasakadāgāmianāgāmiarahantehi laṅkādīpaṃ atisobhati, sabbapāliphullena tiyojanikapāricchattakarukkhena tāvatiṃsabhavanaṃ viya satapattapadumādīhi mahāpokkharaṇī viya tesu tesu ṭhānesu maggamahāmaggaāpakagharadvāratitthavanapabbataguhamandiravihārasālādīsu aladdhamaggaphalaṭṭhānaṃ nāma kiñci natthi, thokaṃ āgametvā piṇḍāya patiṭṭhamānapadesepi maggaphalāni labhiṃsuyeva. 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. Maggaphalāni sacchikarontānaṃ puggalānaṃ bāhullatāya ayaṃ [Pg.36] puthujjano ayaṃ puthujjanoti aṅguliṃ pasāretvā dassetabbo hoti. Ekasmiṃ kāle sīhaḷadīpe puthujjana bhikkhu nāma natthi. Tathā hi vuttaṃ vibhaṅgaṭṭhakathāyaṃ, ekavāraṃ puthujjanabhikkhu nāma natthīti. 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.” Abhiññālābhīnaṃ kira mahiddhikānaṃ gamanāgamanavasena sūriyossāsaṃ alabhitvā dhaññakoṭṭakā mātugāmā dhaññakoṭṭituṃ okāsaṃ na labhiṃsu. 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. Devalokato sumanasāmaṇero dakkhiṇakkhakaṃ sīhaḷadīpaṃ anetvā tassa pāṭihāriyaṃ dassanavasena uddhakabindhūhi tiyojanasataṃ sakalampi laṅkādīpaṃ byāpatvā bhagavatā paribhuttacetiyaṅgaṇaṃ viya hutvā navāya gacchantā mahāsamudde udakato nāḷikeramattampi disvā sakalaṅkādīpaṃ pūjenti, mahāmahindattherassa santike ariṭṭhattherena saddhiṃ pañcamattā bhikkhusatā paṭhamaṃ tāva vinayapiṭakaṃ uggaṇhiṃsūti imehi kāraṇehi laṅkādīpaṃ jinacakkassa patiṭṭhānaṃ hutvā varadīpanti nāmaṃ paṭilabhi. 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.” Sīhaḷadīpeyeva piṭakattayaṃ potthakāruḷavasena patiṭṭhāpetvā tato pacchā coranāgassa nāma rañño kāle sakalalaṅkādīpaṃ dubbhikkhabhayena pīḷetvā piṭakattayaṃ dhārentā bhikkhū jambudīpaṃ āgamaṃsu. Anāgantvā tattheva ṭhitāpi bhikkhū chātakabhayena pīḷetvā udarapaṭalaṃ bandhitvā kucchiṃ vālukarāsimhi ṭhapetvā piṭakattayaṃ dhāresuṃ. 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. Kuṭa kaṇṇatissassa rañño kāleyeva dubbhikkhabhayaṃ vūpasamitvā jambudīpato bhikkhū puna gantvā sīhaḷadīpe ṭhitehi bhikkhūhi saddhiṃ mahāvihāre piṭakattayaṃ avirodhāpetvā samasamaṃ katvā ṭhapesuṃ. Ṭhapetvā ca pana sīhaḷadīpeyeva suṭṭhu dhāresuṃ. 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. Tattheva aṭṭhakathāyo buddhaghosatthero māgadhabhāsāya parivattetvā viraci. Pacchā ca yebhuyyena tattheva aṭṭhakathāṭīkāanumadhulakkhaṇagaṇṭhiganthantarāni [Pg.37] akaṃsu. Puna sāsanaṃ nabhe ravinduva pākaṭanti. 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. Tattha buddhavaṃsaṭṭhakathaṃ buddhadattatthere akāsi. Itivuttodānacariyāpiṭakatherātherīvimānavatthupetavatthunettiaṭṭhakathāyo ācariyadhammapālatthero akāsi. So ca ācariyadhammapālatthero sīhaḷadīpassa samīpe damilaraṭṭhe badaratitthamhi nivāsitattā sīhaḷadīpeyeva saṅgahetvā vattabbo. 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. Paṭisambhidāmaggaṭṭhakathaṃ mahānāmo nāma thero ākāsi. Mahāniddesaṭṭhakathaṃ upaseno nāma thero akāsi. Abhidhammaṭīkaṃ pana ānandatthero akāsi. Sā ca sabbāsaṃ ṭīkānaṃ ādibhūtattā mūlaṭīkāti pākaṭā. 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). Visuddhimaggassa mahāṭīkaṃ dīghanikāyaṭṭhakathāya ṭīkaṃ majjhimanikāyaṭṭhakathāya ṭīkaṃ saṃyuttanikāyaṭṭhakathāya ṭīkañhāti imāyo ācariyadhammapālatthero akāsi. 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. Sāratthadīpaniṃ nāma vinayaṭīkaṃ aṅguttaranikāyaṭīkañca parakkamabāhuraññā yācito sāriputtatthero akāsi. Vimativinodaniṃ nāma vinayaṭīkaṃ damilaraṭṭhavāsikassapatthero akāsi. 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. Anuṭīkaṃ pana ācariyadhammapālatthero. Sā ca mūlaṭīkāya anuttānatthāni uttānāni saṃvaṇṇitattā anuṭīkā tivuccati. 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. Visuddhimaggassa cūḷaṭīkaṃ makhudīpaniñca aññetarā therā akaṃsu. Sā ca mūlaṭīkāya atthāvasesāti ca anuttānatthāti ca katvā mūlaṭīkāya saddhiṃ saṃsanditvā katattā madhura sattā ca madhudīpaninti vuccati. Mohavicchedaniṃ pana lakkhaṇaganthaṃ kassapatthero akāsi. 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. Ābhidhammāvatāraṃ pana rupārūpavibhāgaṃ vinayavinicchayañca buddha dattatthero. Vinayasaṅgahaṃ sāriputtatthero. Khuddasikkhaṃ dhammasiritthero[Pg.38]. Paramatthavinicchayaṃ nāmarūpaparicchedaṃ abhidhammatthasaṅgañca anuruddhatthero. Saccasaṅkhepaṃ dhammapālatthero. Khemaṃ khematthero. Te ca saṅkhepato saṃvaṇṇitattā sukhena ca lakkhaṇiyattā lakkhaṇaganthāti vuccanti. 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). Tesaṃ pana saṃvaṇṇanāsu abhidhammatthasaṅgahassa porāṇaṭīkaṃ navavimalabuddhitthero akāsi. Saccaṃsaṅkhepanāmarūpaparicchedakhemāabhidhammāvatārānaṃ porāṇaṭīkaṃ vācissaramahāsāmitthero. Paramatthavinicchayassa porāṇaṭīkaṃ mahābodhitthero. 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. Abhidhamatthasaṅgahābhidhammāvatārābhinava ṭīkāyo sumaṅgalasāmitthero. Saccasaṅkhepābhinavaṭīkaṃ araññavāsitthero. Nāmarūpaparicchedābhinavaṭīkaṃ mahāsāmitthero. Paramatthavinicchayābhinavaṭīkaṃ aññataratthero. Vinayavinicchayaṭīkaṃ revatatthero. Khuddasikkhāya purāṇaṭīkaṃ mahāyasatthero. Tāyayeva abhinavaṭīkaṃ saṅgharakkhitattheroti. 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. Vajirabuddhiṃ nāma vinayagaṇṭhipadatthaṃ vajirabuddhitthero. Cūḷagaṇṭhiṃ majjhimagaṇṭhiṃ mahāgaṇṭhiñca sīhaḷadīpavāsino therā. Te ca padakkamena asaṃvaṇṇetvā anuttānatthāyeva saṃvaṇṇitattā gaṇṭhipadatthāti vuccanti. 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). Abhidhānappadīpikaṃ pana mahāmoggalānatthero. Atthabyakkhānaṃ cūḷabuddhatthero. Vuttodayaṃ sambandhacintanaṃ subodhālaṅkārañca saṅgharakkhitatthero. Byākaraṇaṃ moggalānatthero. 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. Mahāvaṃsaṃ cūḷavaṃsaṃ dīpavaṃsaṃ thūpavaṃsaṃ bodhivaṃsaṃ dhātuvaṃ sañca sīhaḷadīpavāsino therā. Dāṭhādhātuvaṃsaṃ pana dhammakittitthero akāsi. Ete ca pāḷimuttakavasena vuttattā ganthantarāti vuccanti. 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. Iccevaṃ buddhaghosādayo thera varā yathābalaṃ yathāsattiṃ pariyattiṃ sāsanaṃ upatthambhetvā bahūhi mūlehi bahuhisākhāhi bahūhi ca viṭapehi upatthambhiyamāno vepullamā pajjamāno [Pg.39] mahānigrodharukkho viya thiraṃ hutvā cirakālaṃ tiṭṭhatīti veditabbaṃ. 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. Idaṃ sīhaḷadīpe potthakāruḷhato pacchā sāsanassa patiṭṭhānaṃ. This is the establishment of the Dispensation on the island of Sri Lanka after it was committed to books. Etepi ca mahāthero, yathāsattiṃ yathābalaṃ; Aṭṭhakathādayo katvā, maccumukhaṃ upāgamuṃ. And these great elders too, according to their ability and strength, having composed the commentaries and other works, approached the mouth of death. Seyyathāpi ca lokasmiṃ, obhāsitvāna candimā; Āvahitvāna sattānaṃ, hitaṃ atthaṃva gacchati. Just as in the world the moon, having shone, departs, bringing benefit and welfare to beings. Evameva mahātherā, ñāṇobhāsehi bhāsiya; Āvahitvāna sattānaṃ, hitaṃ atthaṃva gacchati. Even so the great elders, having shone with the light of wisdom, depart, bringing benefit and welfare to beings. Iti sāsanavaṃse sīhaḷadīpikasāsanavaṃsakathāmaggo Thus in the Chronicle of the Dispensation ends the section on the Chronicle of the Dispensation on the Island of Sri Lanka. Nāma dutiyo paricchedo. The Second Chapter. 3. Suvaṇṇabhūmisāsanavaṃsakathāmaggo 3. The Section on the Chronicle of the Dispensation in Suvaṇṇabhūmi 3. Idāni yathāṭhapitamātikāvasena suvaṇṇabhūmi raṭṭhe sāsanavaṃsakathāmaggassa vatthuṃ okāso anuppattho, tasmā suvaṇṇabhūmiraṭṭhasāsanavaṃsakathāmaggaṃ ārabhissāmi. 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. Tattha suvaṇṇabhūmīti tīsu rāmaññaraṭṭhesu ekassa nāmaṃ. Tīṇihi rāmaññaraṭṭhāni honti haṃsāvatīmuttimasuvaṇṇabhūmivasena ekadesena sabbampi rāmaññaraṭṭhaṃ gahetabbaṃ. Tattha pana ukkalāpajanapade tapussabhallike ādiṃ katvā bhagavato abhisambujjhitvā sattasattāhesu atikkantesuyeva āsāḷhimāsassa juṇhapakkhapañcamadivasato paṭṭhāya rāmaññaraṭṭhe sāsanaṃ patiṭṭhati. 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. Idaṃ rāmaññaraṭṭhe paṭhamaṃ sāsanassa patiṭṭhānaṃ. This was the first establishment of the Dispensation in the Rāmañña country. Bhagavato [Pg.40] abhisambuddhakālato pubbeyeva aparaṇṇakaraṭṭhe subhinnanagare tissarañño kāle ekassa amaccassa tisso jayo cāti dveputtā ahesuṃ. Te gihibhāve saṃvegaṃ labhitvā mahāsamuddassa samīpe gajjagirimhi nāma pabbate itthusipabbaṃ pabbajitvā nisīdisuṃ. Tadā nāgiyā vijjādharo santavaṃ katvā dve aṇḍāni vijāyitvā sā nāgī lajjāya tāni vijahitvā gacchi. 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. Tadā jeṭṭho tissakumāro tāni labhitvā kaniṭṭhena saddhiṃ vibhajitvā ekaṃ ekassa santike ṭhapesi. Kāle atikkante tehi aṇḍehi dve manussā vijāyiṃsu. Te dasa vassavaye sampatte kaniṭṭhassa aṇḍato vijāyanadaharo kālaṃ katvā majjhimadese mithilanagare gavaṃpati nāma kumāro upajji. So sattavassikakāle buddhassa bhagavato santike niyyādetvā pabbājetvā acireneva arahā ahosi. 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. Jeṭṭhassa pana aṇḍato vijāyanadaharo dvādasavassikakāle sakko devānamindo āgantvā rāmaññaraṭṭhe sudhammapuraṃ nāma nagaraṃ māpetvā sīharājāti nāmena tattha rajjaṃ kārāpesi. Silālone pana sirimāsokoti nāmenāti vuttaṃ. Gavaṃpatitthero ca attanā mātaraṃ daṭṭhukāmo mithilanagarato āgantuṃ ārabhi. Tadā dibbacakkhunā mātuyā kālaṅkatabhāvaṃ ñatvā idāni me mātā kuhiṃ uppajjatīti āvajjanto bāhullena nesādakevaṭṭānaṃ nivāsanaṭṭhānabhūte dese uppajjatīti ñatvā sacāhaṃ gantvā na ovādeyyaṃ, mātā me apāyagamaniyaṃ apuññaṃ vicinitvā catūsu apāyesu uppajjeyyāti cintetvā bhagavantaṃ yācitvā rāmaññaraṭṭhaṃ vehāsamaggena āgacchi. Rāmaññaraṭṭhe sudhammaparaṃ patvā attano [Pg.41] bhātunā sīharājena saddhiṃ raṭṭhavāsīnaṃ dhammaṃ desetvā pañcasu sīlesu patiṭṭhāpesi. 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. Atha sīharājā āha, lokesu bhante tvamasi aggataro puggaloti. Na mahārāja ahaṃ aggataro, tīsu pana bhavesu sabbesaṃ sattānaṃ makuṭasaṅkāso gotamo nāma mayhaṃ satthā atthi, idāni majjhimadesaṃ rājagahaṃ paṭivasatīti. Evaṃ pana bhante sati tumhākaṃ ācariyaṃ mayaṃ daṭṭhuṃ arahāma vā no vāti pucchi. Gavaṃpatittheroca āma mahārāja arahatha bhagavantaṃ daṭṭhuṃ, ahaṃ yācitvā āgacchāmīti vatvā bhagavantaṃ yāci. Bhagavā ca abhisambujjhitvā aṭṭhame vasse saddhiṃ anekasatabhikkhūhi rāmaññaraṭṭhe sukhammapuraṃ ākāsena āgamāsi. Rājavaṃse pañcahi bhikkhusatehi āgamāsīti vuttaṃ. Silālekhane pana vīsatisahassamattehi bhikkhūhīti vuttaṃ. Ettha ca yasmā bhagavā saparisoyeva āgacchi, na ekakoti ettakameva icchitabbaṃ, tasmā nānā vādataṃ paṭicca cittassākulitā na uppādetabbāti. 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. Atha āgantvā ratanamaṇḍape nisīditvā sarājikānaṃ raṭṭhavāsīnaṃ amatarasaṃ adāsi. Tīsu saraṇesu pañcasu ca sīlesu patiṭṭhāpesi. Atha bhagavā dassanatthāya āgatānaṃ channaṃ tāpasānaṃ cha kesadhātuyo pūjanatthāya adāsi. Tato pacchāsattatiṃsavassāni pūretvā parinibbānakālepi bhagavato adhiṭṭhānānurūpena citakaṭṭhānato tettiṃsa dante gahetvā gavaṃpatitthero sudhammapuraṃ ānetvā sīharañño datvā tettiṃsacetiyāni patiṭṭhāpesi. Evaṃ bhagavato parinibbānato aṭṭhameyeva vasse gavaṃpatitthero rāmañña raṭṭhe sudhammapure sāsanaṃ patiṭṭhāpesi. 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. Idaṃ rāmaññaraṭṭhe dutiyaṃ sāsanassa patiṭṭhānaṃ. This was the second establishment of the Dispensation in the Rāmañña country. Bhagavato [Pg.42] parinibbutapañcatiṃsādhikānaṃ dvinnaṃ satānaṃ uparisuvaṇṇabhūmiṃ nāma rāmaññaraṭṭhaṃ āgantvā soṇatthero uttarattherocāti dve therā pañcavaggakammārahehi bhikkhūhi saddhiṃ sāsanaṃ patiṭṭhāpesuṃ. Te ca therā mahāmoggaliputtatissattherassa saddhivihārikāti aṭṭhakathāyaṃ āgatā. 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. Tapussabhallike gavaṃpatittherañca paṭicca sāsanaṃ tāva patiṭṭhahi. Tañca na sabbena sabbaṃ ogāhetvā ye ye pana saddhā pasannā, te te attano icchāvaseneva sāsanaṃ pasīdiṃsu. Pacchā pana soṇuttarattherā mahussāhena ācariya āṇattiyā sāsanassa patiṭṭhāpanatthāya ussukkaṃ āpannā patiṭṭhāpesuṃ. Tena aṭṭhakathāyaṃ etaṃ raṭṭhaṃ gantvā ettha sāsanaṃ patiṭṭhāpehīti kāritapaccayavasena āṇattivibhattivasenaca vuttaṃ. 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. Tadā pana suvaṇṇabhūmiraṭṭhe sudhammapure sirimāsoko nāma rājā rajjaṃ kāresi. Tañca sudhammapuraṃ nāma kelāsapabbatamuddhani dakkhiṇāya anudisāya pubbaḍḍhabhāgena pabbatamuddhani aparaḍḍhabhāgena bhūmitale tiṭṭhati. Taṃyeva guḷapācakānaṃ massānaṃ gehasadisāni gehāni yebhuyyena, teneva goḷamittika nāmenāpi vohāriyati. Tassa pana nagarassa mahāsamuddasamīpe ṭhitattā dakayakkhinī sabbadā āgantvā rājagehe jāte jāte kumāre khādi. 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. Soṇuttarattherānaṃ sampattadivasayeva rājagehe ekaṃ puttaṃ vijāyi. Dakayakkhinīca khādissāmīti saha pañcahi yakkhinisatehi āgatā. Taṃ disvā manussā bhāyitvā mahāviravaṃ ravanti. Tadā therā bhayānakaṃ sīhasīsavasena ekasīsasarīradvayasambandhasaṇṭhānaṃ manusīharūpaṃ māpetvā dassetvā taṃ yakkhiniṃ saparisaṃ palāpesuṃ. 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. Therā ca puna yakkhiniyā anāgamanatthāya parittaṃ akaṃsutasmiñca samāgame āgatānaṃ manussānaṃ brahmajālasuttaṃ adesayyuṃ[Pg.43]. Saṭṭhimattasahassā sotāpannādiparāyanā ahesuṃ. Kuladārakānaṃ aḍḍhuḍḍhāni sahassāni pabbajiṃsu. Kuladhītānaṃ pana dighaḍḍhasahassaṃ. Rājakumārānaṃ pañcasatādhikasahassamattaṃ pabbajiṃsu. Avasesāpi manussā saraṇe patiṭṭhahiṃsu. Evaṃ so tattha sāsanaṃ patiṭṭhāpesīti. Vuttañca aṭṭhakathāyaṃ,– 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: Suvaṇṇabhūmiṃ gantvāna, soṇuttarā mahiddhikā; Pisāce niddhamitvāna, brahmajāle madesisunti. Having gone to Suvaṇṇabhūmi, Soṇa and Uttara, being of great power, drove away the pisācas and taught the Brahmajāla Sutta. Tato paṭṭhāya rājakumārānaṃ soṇuttaranāmehiyeva nāmaṃ akaṃsu. Avasesadvārakānampi rakkhasabhayato vimocanatthaṃ tālapattabhujapattesu therehi māpitaṃ manusīharūpaṃ dassetvā matthake ṭhapesuṃ. Manussāca silāmayaṃ manusīharūpaṃ katvā sudhammapurassa esanne padese ṭhapesuṃ. Taṃ yāvajjatanā atthīti. Iccevaṃ bhagavato parinibbānato pañcatiṃsādhike dvivassasate sampatte soṇuttarattherā āgantvā sāsanaṃ patiṭṭhāpetvā sāsanaṃ patiṭṭhāpetvā anuggahaṃ akaṃsūti. 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. Idaṃ rāmaññaraṭṭhe tatiyaṃ sāsanassa patiṭṭhānaṃ. This was the third establishment of the Dispensation in the Rāmañña country. Tato pacchā chasatādhike sahasse sampatte pubbe vuttehi tīhi kāraṇehi sāsanassa uppattiṭṭhānabhūtaṃ rāmaññaraṭṭhaṃ dāmarikacorabhayena pajjararogabhayena sāsanapaccatthikabhayenacāti tīhi bhayehi ākulitaṃ ahosi. Tadā ca tattha sāsanaṃ dubbalaṃ ahosi, yathā udake mande tatrajātaṃ uppalaṃ uppalaṃ dubbalanti. Tattha bhikkhūpi sāsanaṃ yathā kāmaṃ pūretuṃ na sakkā. 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. Sūriyakumārassa nāma manoharirañño pana kāle sāsanaṃ ativiya dubbalaṃ ahosi. Jinacakke ekachasatādhike vassasahasse sampatte kaliyugeca ekūnavīsatādhike [Pg.44] catuvassasate sampatte arimaddananagare anuruddhā nāma rājā tato saha piṭakena bhikkhusaṅghaṃ ānesi. 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. Tato pacchā jinacakke navādhike sattasate sahasse ca sampatte laṅkādīpe sirisaṅghabodhiparakkamabāhumahārājā sāsanaṃ sodhesi. Then, when 1,709 years of the Buddha’s era had passed, the great king Sirisaṅghabodhiparakkamabāhu purified the Dispensation on the island of Laṅkā. Tato channaṃ vassānaṃ upari kaliyuge dvattiṃsādhike pañcasate sampatte uttarājīvo nāma thero sāsane pākaṭo ahosi. Six years after that, when 532 years of the Kali Yuga had passed, the elder named Uttarājīva became prominent in the Dispensation. So pana rāmaññaraṭṭhavāsino ariyāvaṃsattherassa saddhivihāriko. Ariyāvaṃsatthero pana kappuṅganagaravāsino mahākāḷattherassa saddhivihāriko. Mahākāḷatthero pana sudhammapuravāsino prānadassittherassa saddhivihāriko. Ayaṃ pana uttarājīvachappadattherānaṃ vaṃsadīpanatthaṃ vuttā. 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. So pana prānadassitthero lokiyābhiññāyo labhitvā niccaṃ abhiṇhaṃ pātova magadharaṭṭhe uruvelanigame mahābodhiṃ gantvā mahābodhiyaṅgaṇaṃ sammajjitvā puna āgantvā sudhammapure piṇḍāya cari. Idaṃ therassa nibaddhavattuṃ. Ayañca attho sudhammapurato magadharaṭṭhaṃ gantvā uruvelanigame vāṇijakammaṃ karontā tadākāraṃ passitvā paccāgamanakāle sudhammapura vāsīnaṃ kathesuṃ, tasmā viññāyati. 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. Tasmiñca kāle uttarājīvatthero paripuṇṇavīsativassena chappadena nāma sāmaṇerena saddhiṃ sīhaḷadīpaṃ gacchi. Sīhaḷadīpavāsino ca bhikkhū mayaṃ mahāmahindattherassa vaṃsikā bhavāma, tumhepi soṇuttarattherānaṃ vaṃsikā bhavatha, tasmā mayaṃ ekavaṃsikā bhavāma samāna vādikāti vatvā chappadasāmaṇerassa upasampadakammaṃ akaṃsu. Tato pacchā cetiya vandanādīni kammāni niṭṭhāpetvā uttarājīvatthero saddhiṃ bhikkhusaṅkhena arimaddananagaraṃ paccāgamāhi. 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. Chappadassa pana etadahosi,- sacāhaṃ ācariyena saha jambudīpaṃ [Pg.45] gaccheyyaṃ, bahūhi ñātibalibodhehi pariyattuggahaṇe antarāyo bhaveyya, tena hi sīhaḷadīpeyeva vasitvā pariyattimuggahetvā paccāgamissāmīti. 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.' Tato ācariyassa okāsaṃ yācitvā sīhaḷadīpeyeva paṭivasi. Sīhaḷadīpe vasitvā yāva laddhattherasammutikā pariyattiṃ pariyāpuṇitvā puna jambudīpaṃ paccāgantukāmo ahosi. Atha tassa etadahosi,– ahaṃ ekakova gacchanto sace mama ācariyo natthi, sacepi jambudīpavāsinā bhikkhusaṅghena saddhiṃ vinayakammaṃ kātuṃ na iccheyyaṃ, evaṃ sati visuṃ kammaṃ kātuṃ na sakkūṇeyyaṃ, tasmā piṭakadharehi catūhi therehi saddhiṃ gacceyyaṃ, iccetaṃ kusalanti. 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.' Evaṃ pana cintetvā tāmalittigāmavāsinā sivalittherena kambojarañño puttabhūtena tāmalindattherena kiñcipuravāsinā ānandattherena rāhulattherenacāti imehi catūhi therehi saddhiṃ nāvāya paccāgacchi. Te ca therā piṭakadharā ahesuṃ dakkhā thāmasampannā ca. Tesu visesato rāhulatthero thāmasampanno. Kusimanagaraṃ sampattakāle upakaṭṭhavassūpagamanakālo hutvā arimaddananagare ācariyassa santikaṃ asampāpuṇitvā kusimanagarayeva vassaṃ upagamiṃsu. Tesaṃ vassūpagamanavihāravatthu ārāmapākāro ca kusimanagarassa dakkhiṇadisāsāge yāvajjatanā atthi. 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. Vassaṃvuṭṭhakāle pana mahāpavāraṇāya pavāretvā te pañca therā arimaddananagaraṃ agamaṃsu. Uttarājīvattheroca arimaddananagara vāsīhi bhikkhūhi visuṃ hutvā saṅghakammāni akāsi. Kiñcāpi cettha uttarājīvattherādayo sīhaḷadīpato paccāgantvā arimaddananagare vasitvā sāsanaṃ anuggahesuṃ, rāmaññaraṭṭhe pana jātattā pubbe ca tattha nivāsattā idha dassitāti daṭṭhabbā. 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. Tasmiñca [Pg.46] kāle dalanagare padīpajeyyagāme jāto sāriputto nāma mahallakassamaṇero eko arimaddananagaraṃ gantvā ānandattherassa santike upasampajjitvā pariyatti pariyapuṇi. So bahussuto ahosi dakkho thāmasampanno ca. Tamatthaṃ sutvā narapaticaññisūrājā cintesi,- saceso aṅgapaccaṅgasampanno bhaveyya, ācariyaṃ katvā ṭhapessāmi anuggahessāmīti. Rājā evaṃ cintetvā rājapurise pesetvā vīmaṃsāpesi. Rājapurisā ca tassa chinnapādaṅguṭṭhaggataṃ passitvā tamatthaṃ rañño ārocesuṃ. Rājā taṃ sutvā evaṃ vikalaṅgapaccaṅgo bhaveyya, padhānācariyaṭṭhāne ṭhapetuṃ na yuttoti katvā padhānācariyabhāvaṃ na akāsi. Pūjāsakkā ramatteneva anuggahaṃ akāsi. Ekasmiñca kāle dhammavilāsoti lañchaṃ datvā rāmaññaraṭṭhe sāsanaṃ sodhetvā parisuddhaṃ karohīti rāmaññaraṭṭhaṃ pesesi. 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.' Soca rāmaññaraṭṭhaṃ gantvā dalanagare bahunaṃ bhikkhūnaṃ dhamma vinayaṃ vācetvā sāsanaṃ paggahesi. Tattha ca rāmaññamanussā tassa dhammavilāsattherassa sissānusissā sīhaḷabhikkhu gaṇāti vohāranti. Iccevaṃ sīhaḷadīpikassa ānandattherassa sissaṃ dhammavilāsaṃ paṭicca rāmaññaraṭṭhe sīhaḷadīpato sāsanassa āgatamaggoti. 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. Idaṃ rāmaññaraṭṭhe catutthaṃ sāsanassa patiṭṭhānaṃ. This was the fourth establishment of the Dispensation in the Rāmañña country. Tasmiñca kāle muttimanagare aggamahesiyā ācariyā buddhavaṃsattheramahānāgattherā sīhaḷadīpaṃ gantvā mahāhāravāsigaṇavaṃsabhūtānaṃ bhikkhūnaṃ santike puna sikkhaṃ gaṇhitvā muttimanagaraṃ paccāgantvā muttimanagaravāsīti bhikkhūhi visuṃ hutvā saṅghakammāni katvā sāsanaṃ paggahesuṃ. Teca there [Pg.47] paṭicca rāmaññaraṭṭhe puna sīhaḷadīpato sāsanaṃ āgatanti. 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. Idaṃ rāmaññaraṭṭhe pañcamaṃ sāsanassa patiṭṭhānaṃ. This was the fifth establishment of the Dispensation in the Rāmañña country. Tato pacchāca muttimanagare setibhindassa rañño mātuyā ācariyo medhaṅkaro nāma thero sīhaḷadīpaṃ gantvā sīhaḷadīpe araññavāsīnaṃ mahātherānaṃ santike puna sikkhaṃ gahetvā pariyattiṃ pariyāpuṇitvā suvaṇṇarajatamaye tipusīsacchanne setibhindassa rañño mātuyā kārāvite vihāre nisiditvā sāsanaṃ anuggahesi. Lokadīpakasārañca nāma ganthaṃ akāsi. Athāparimpi muttimanagareyeva suvaṇṇasobhaṇo nāma thero sīhaḷadīpaṃ gantvā mahāvihāravāsigaṇavaṃsabhūtānaṃ therānaṃ santike puna sikkhaṃ gahetvā muttimanagarameva paccāgacchi. 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. So pana thero araññeyeva vasi. Dhutaṅgadharo ca ahosi appiccho santuṭṭho lajjī kukkuccako sikkhā kāmo dakkho thāmasampanno ca. Sīhaḷadīpe kalambumhi nāma jātassare udakukkhepasīmāyaṃ atirekapañcavaggena vanaratanaṃ nāma saṅgharājaṃ upajjhāyaṃ katvā rāhulabhaddaṃ nāma vijayabāhurañño ācariyabhūtaṃ theraṃ kammavācācariyaṃ katvā upasampajji. Soca thero punāgantvā muttimanagareyeva vasitvā gaṇaṃ vaḍḍhetvā sāsanaṃ anuggahesi. Ete ca dve there paṭicca rāmaññaraṭṭhe sīhaḷadīpato sāsanaṃ āgataṃ. 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. Idaṃ rāmaññaraṭṭhe chaṭṭhaṃ sāsanassa patiṭṭhānaṃ. This was the sixth establishment of the Dispensation in the Rāmañña country. Tato pacchā sāsanavasena dvivassādhike dvisahasse kaliyugato ekāsītike sampatte haṃsāvatīnagare siriparamamahādhammarājāti [Pg.48] laddhanāmo dhammacetiyarājā kusimamaṇḍale haṃsāvatīmaṇḍale muttimamaṇḍale ca raṭṭhavāsino sapajaṃviya dhammena samena rakkhitvā rajjaṃ kāresi. So ca rājā tīsu piṭakesu catūsu ca vedesu byākaraṇacchandālaṅkārādīsu ca cheko sikkhitanānāsippo nānābhāsāsu ca pasuto saddhāsīlādiguṇopeto kumudakundasaradacandikāsamānasitapajapatibhūto ca sāsane ca atippasanno ahosi. 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. Ekasmiṃ kāle so cintesi, bhagavato sāsanaṃ nāma pabbajjaupasampadatāvena sambandhaṃ, upasampadabhāvo ca sīmaparisavatthu ñattikammavācāsampattīhi sambandhoti. Evañca pana cintetvā sīmavinicchayaṃ tassaṃ vaṇṇanaṃ vinayasaṅgahaṃ tassaṃvaṇṇanaṃ sīmālaṅkāra sīmasaṅgahañca saddato atthato ca punappunaṃ upaparikkhitvā aññamaññaṃ saṃsanditvā pubbāparaṃ tulayitvā bhagavato adhippāyo īdiso ganthakārānaṃ adhippāyo īdisoti passitvā amhākaṃ rāmaññaraṭṭhe baddhanadīsamuddajātessarādayo sīmāyo bahukāpi samānā ayaṃ parisuddhāti vavatthapetuṃ dukkaraṃ, evaṃ sati sīmaparisāparisuddhā bhavituṃ dukkarāti paṭibhāti. 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.' Tato pacchā rāmaññaraṭṭhe tipiṭakadharabyattappaṭibalattherehi mantetvā rañño paṭibhānānurūpaṃ sīmaparisā parisuddhā bhavituṃ dukkarāti therā vinicchaniṃsu. 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. Atha rājā evampi cintesi,– ahovata sammāsambuddhassa sāsanaṃ pañcavassasahassāni patiṭṭhatissatīti ganthesu vuttopi samāno abhisambuddhato catusaṭṭhādhikadvisahassamatteneva kālena sāsane malaṃ hutvā upasampadakamme kaṅkhāṭṭhānaṃ tāva uppajji, kathaṃ pana pañcavassasahassāni sāsanassa patiṭṭhānaṃ bhavissatīti. Evaṃ dhammasaṃvegaṃ uppādetvā punāpi evaṃ cintesi,- evaṃ ettakaṃ sāsane malaṃ dissamānopi [Pg.49] samāno upasampadakamme kaṅkhāṭṭhānaṃ dissamānopi samāno parisuddhatthāya anārabhitvā mādiso appossukko majjhatto nisīdituṃ ayutto, evañhi sati bhagavati saddho pasannomhīti vattabbataṃ anāpajjeyyaṃ, tasmā sāsanaṃ nimmalaṃ kātuṃ ārabhissāmīti. 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." Kuto nukho dāni sāsanaṃ āharitvā thiraṃ patiṭṭhā peyyanti āvajjanto evaṃ cintesi,- bhagavato kira parinibbānato chattiṃsādhike dvisate sampatte mahāmoggali puttatissatthero mahāmahindattheraṃ pesetvā sīhaḷadīpe sāsanaṃ patiṭṭhāpesi, tadā devānaṃ piyatissarājā mahāvihāraṃ kārāpetvā adāsi, sāsanavarañca ekāsitādhikāni dvivassasatāni vimalaṃ hutvā patiṭṭhahi, bhikkhusaṅghopi mahāvihāra vāsigaṇavasena ekatova aṭṭhāsi, tato pacchā abhayagirivāsije tavanavāsivasena dvedhā hutvā bhijji, jinacakke aṭṭhasattasatādhike sahasse sampatte sirisaṅghabodhiparakkamabāhumahārājā udumbaragirivāsi mahākassapattherappamukhaṃ mahāvihāra vāsigaṇaṃ anuggahetvā yathāvutte dvegaṇe visodhesi, sāsanaṃ nimmalaṃ akāsi, tato pacchā vijayabāhuparakkamabāhurājūnaṃ dvinnaṃ kālepi sāsanaṃ nimmalaṃ hutvāyeva aṭṭhāsi, teneva byattappaṭibalabhikkhū āyācitvā sīhaḷadīpaṃ gantvā puna sikkhaṃ gaṇhā pessāmi, tesaṃ pana paramparavasena pavattānaṃ bhikkhūnaṃ vasena amhākaṃ rāmaññaraṭṭhe sāsanaṃ nimmalaṃ hutvā patiṭṭhahissatīti. Evaṃ pana cintetvā moggalānattheraṃ somattherañca sīhaḷadīpaṃ gamanatthāya yāci. Therāca sāsanappaṭiyattakammamidanti manasikaritvā paṭiññaṃ akaṃsu. 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. Rājā ca dāṭhādhātupūjanatthāya bhikkhusaṅghassa pūjanatthāya bhūvanekabāhurañño paṇṇākāratthāya deyyadhammapaṇṇākāravatthūni paṭiyādetvā citradūtaṃ rāmadūtanti ime dve amacce dvīsu nāvāsu nāyakaṭṭhāne ṭhapetvā kaliyuge sattatiṃsādhike aṭṭhavassasate sampatte māghamāsassa puṇṇamito ekādasamiyaṃ sūravāre citradūtaṃ saddhiṃ moggalānattherappamukhehi bhikkhūhi ekāya nāvāya gamāpesi. Phagguṇamāsassa aṭṭhamiyaṃ sīhaḷadīpe kalambutitthaṃ pāyāsi. 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. Rāmadūtaṃ pana tasmiṃyeva vasse māghamāsassa puṇṇamito dvādasamiyaṃ candavāre saddhiṃ somattherappamukhehi bhikkhūhi ekāya nāvāya gamāpesi. Ujukaṃ pana vātaṃ alabhitvā citramāsassa juṇhapakkhanavamiyaṃ sīhaḷadīpe valligāmaṃ pāyāsi. 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. Tato pacchā tepi dve amaccā dvīsu nāvāsu ābhatāni dātabbapaṇṇākāravatthūni sandesapaṇṇāni ca bhūvanekabāhurañño bhikkhūsaṅghassa ca adāsi. Raññā pesitabhikkhūnañca sandesapaṇṇe kathitaniyāmeneva kalyāṇiyaṃ nāma nadiyaṃ udakukkhepasīmāyaṃ sāmaṇerabhūmiyaṃ patiṭṭhāpetvā puna upasampadakammaṃ akaṃsu. 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. Upasampajjitvā ca bhūvanekabāhurājā nānāppakāre bhikkhūnaṃ sāruppe parikkhāre datvā idaṃ pana āmisadānaṃ yāva jīvitapariyosānāyeva paribhuñjitabbaṃ bhavissati, nāmalañchaṃ pana na jīrissatīti katvā rāmadūtassa nāvāya pakhānabhūtassa somattherassa sirisaṅghabodhisāmīti nāmaṃ adāsi. Avasesānaṃ pana dasannaṃ therānaṃ kittisirimeghasāmi parakkamabāhusāmi buddhaghosasāmi sīhaḷadīpavisuddhasāmi guṇaratanadharasāmī jinālaṅkārasāmi ratanamālisāmi saddhammatejasāmi dhammarāmasāmi bhūvanekabāhusāmīti nāmāni adāsi. 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. Citradūtassa [Pg.51] nāvāya pakhānabhūtassa moggalānattherassa dhammakittilokagarusāmīti nāmaṃ adāsi. Avasesānaṃ pana sirivanaratanasāmi maṅgalattherassāmi kalyāṇatissassāmi candagirisāmi siridantadhātusāmi vanavāsitissasāmi ratanalaṅkārasāmi mahādevasāmi udumbaragirisāmi cūḷābhayatissasāmīti nāmāni adāsi. Bāvīsatiyā pana pacchā samaṇānaṃ nāmaṃ na adāsi. Abhinavasikkhaṃ pana sabbesaṃyeva adāsi. 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. Tato pacchā cetiyapūjanādīni katvā taṃtaṃkiccaṃ nipphādetvā puna āgamaṃsu. Bhūvanekabāhurājā citradūtaṃ evamāha, rāmādhipatirañño paṇṇākāraṃ paṭidātuṃ icchāmi, paṭidūtañca pesetuṃ tāva tvaṃ āgamehīti. Evaṃ pana vatvā pacchā āgamanakāle caṇḍavātabhayena mahāsamuddamajjhe nāvā avagacchati. Tena sīhaḷaraññā pesitanāvāya sabbe sannipatitvā āruhitvā āgacchantā tīṇi divasāni atikkamitvā puna caṇḍavātabhayena agambhīraṭṭhāne silāya ghaṭṭetvā laggitvā gantuṃ asakkuṇitvā ekaṃ uḷumpaṃ bandhitvā jaṅgheneva agamaṃsu. Sīhaḷarañño ca dūto paṇṇākāraṃ datvā paccāgamāsi. Bhikkhūsu ca bhikkhū antarāmaggeyeva maccu ādāya gacchati. Aho aniccā vata saṅkhārāti. Honti cettha,– 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: Imesaṃ pana āraddhaṃ, na kiccaṃ yāva niṭṭhitaṃ; Na tāva ādiyissanti, maccu natthi āpekkhanā. "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." Nikkāruṇiko hi esa, balakkārena ādiya; Rodamānaṃva ñātīnaṃ anicchantaṃva gacchatīti. "Indeed, he is merciless, seizing by force; he goes, taking the unwilling one from weeping relatives." Rāmādhipatirājāca tesaṃ bhikkhūnaṃ pattakāle haṃsāvatīnagarassa pacchimasmiṃ disābhāge narasūrena nāma amaccena paribhutte gāmakhette pāḷiaṭṭhakathāḷīkādayo punappunaṃ passitvā upaparikkhitvā sīmasamūhanasīmasammutikammāni kārapesi. Sīhaḷadīpe bhagavatā nhāyitapubbāya kalyāṇiyā nāma nadiyaṃ udakukkhepasīmaṃ katvā tattha mahāvihāravāsīnaṃ bhikkhūnaṃ santike upaladdhaupasampadabhāvehi bhikkhūhi katattā kalyāṇīsīmāti samaññaṃ akāsi. Iccevaṃ rāmādhipatirājā pattalaṅke bhikkhū nissāya sāsanaṃ suṭṭhu patiṭṭhitaṃ akāsi. Kaliyugassa aṭṭhatiṃsādhikaaṭṭhavassasatakālato yāva ekacattālīsādhikaaṭṭhavassasatā tesaṃ bhikkhūnaṃ vaṃse asītimattā gaṇapāmokkhattherā ahesuṃ. Tesaṃ sissajātāni pana chabbisādhikāni dvisatāni catusahassāni dasasahassāni ahesuṃ. Evaṃ bhagavato sāsanaṃ rāmaññaraṭṭhe vuḍḍhiṃ rāmaññaraṭṭhe vuḍḍhiṃ virūḷiṃ vepullamāpajjiti. 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. Idaṃ rāmaññaraṭṭhe sattamaṃ sāsanassa patiṭṭhānaṃ. This is the seventh establishment of the Dispensation in the Rāmañña country. Yadā pana arimaddananagare anuruddho nāma rājā sudhammapuraṃ sarājikaṃ abhibhavitvā viddhaṃsi, tadā rāmaññaraṭṭhaṃ rājasuññaṃ hutvā patiṭṭhahi. Rāmaññaraṭṭhe muttimanagare soṇuttaravaṃso eko gaṇo, sivalivaṃso eko, tāmalindavaṃso eko, ānandavaṃso eko, buddhavaṃso eko, mahānāgavaṃso ekoti chaggaṇā visuṃ visuṃ hutvā aṭṭhaṃsu nānāsaṃvāsakā nānānikāyā. 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. Dhammacetiyaraññā pana kārāpitasāsanampi abhijjamānaṃ hutvā aṭṭhāsi. Samānasaṃvāso ekanikāyoyeva ahosi. Haṃsāvatīmuttimasuvasena tīṇipi rāmaññaraṭṭhāni sunāparanta saṅkhātena ekābaddhāni hutvā tiṭṭhanti. Pubbeca marammaraṭṭhindarājūnaṃ āṇāpavattanaṭṭhānāni ahesuṃ[Pg.53]. Tasmā marammaraṭṭhato ekacce bhikkhū rāmaññaraṭṭhaṃ gantvā kalyāṇīsīmāyaṃ puna sikkhaṃ gaṇhiṃsu. Dhammacetiyaraññākārāvitasāsanaṃ sakalaṃ marammaraṭṭhampi byāpetvā ogāhetvā tiṭṭhati. 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. Rāmaññaraṭṭhe soṇuttarattherānaṃ sāsanaṃ patiṭṭhāpitakālato paṭṭhāya yāva sudhammapure manohariraññā arahantānaṃ saṃvijjamānatā veditabbā. Tato pacchā pana uttarā jīvāriyāvaṃsamahākāḷaprānadassittherānaṃ kāle lokiyajjhānābhiññālābhiyoyeva saṃvijjaṃsūti. Adhunā pana tīsupi rāmaññaraṭṭhesu dhammacetiyaraññā kārāvitasāsanaṃyeva tiṭṭhati. Etthaca hetuphalasambandhavasena ādiantavasene ca sāsanavaṃsaṃ paññāya tulayitvā āditova dassitehi tīhi nayehi yathāpaveṇī ghaṭṭiyati, tathā gaṇheyyāti. Ayañca sāsanavaṃso lajjipesalasikkhākāmānaṃyeva vasena vutto, nālajjīnaṃ vasenāti daṭṭhabbo. 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. Tāya ca theraparamparāya muttimanagaravāsimedhaṅkaratthero lokadīpakasāraṃ nāma ganthaṃ akāsi. Haṃsāvatīnagaravāsī pana ānandatthero madhusāratthadīpaniṃ nāma abhidhammaṭīkāya saṃvaṇṇanaṃ, haṃsāvatīnagaravāsīyeva dhammabuddhatthero kavissāraṃ nāma chandovaṇṇanaṃ, haṃsāvatīnagaravāsīyeva saddhammālaṅkāratthero paṭṭhānasāradīpaniṃ nāma pakaraṇaṃ, tatheva aññataro thero apheggusāraṃ nāma ganthaṃ akāsi. Evaṃ anekappakārānaṃ ganthakārānaṃ mahātherānaṃ vasanaṭṭhānaṃ hutvā sāsanaṃ ogāhetvā virūḷaṭṭhānaṃahosīti. 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. Iti sāsanavaṃse suvaṇṇabhūmisāsanavaṃsakathāmaggā nāma Thus in the Sāsanavaṃsa ends the section named 'The Path of the Story of the Lineage of the Dispensation in Suvaṇṇabhūmi'. Tatiyo paricchedo. The Third Chapter. 4. Yonakaraṭṭhasāsanavaṃsakathāmaggo 4. The Path of the Story of the Lineage of the Dispensation in the Yona Country. 4. Idāni pana yonakaraṭṭhe sāsanassuppattiṃ kathessāmi[Pg.54]. Bhagavā hi veneyyahitāvaho yonakaraṭṭhe mamasāsanaṃ cirakālaṃ pabhiṭṭhahissatīti āpekkhitvā saddhiṃ bhikkhu saṅghena desacārikaṃ āhiṇḍanto labhuñjaṃ nāma nagaraṃ agamāsi. Tadā eko nesādo hariphalaṃ datvā taṃ paribhuñjitvā haribīje khipite pathaviyaṃ apatitvā ākāseyeva patiṭṭhāsi. Taṃ disvā sitaṃ patvākāsi. Tamatthaṃ disvā ānandatthero pucchi. Anāgate kho ānanda imasmiṃ ṭhāne mama dhātucetiyaṃ patiṭṭhahissati, sāsanaṃ virūḷamāpajjissatīti byākāsi. Bhagavatā pana hariphalassa bhuñjitaṭṭhānattāharibhuñjoti tassa raṭṭhassa nāmaṃ ahosi. Dvinnaṃ tāpasānaṃ ṭhapitaṃ jalasuttikaṃ paṭicca yonakānaṃ bhāsāya labhuñjoti nāmaṃ ahosi. 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. Tadā tattha mapinnāya nāma ekissā mātikāya samīpe nisinno eko lavakulikajeṭṭhako attano puttaṃ sattavassikaṃ bhagavato niyyādetvā pabbājesi. Kammaṭṭhānānuyogavasena acireneva arahattaṃ pāpuṇi. Sattavassi kassaca sāmaṇerassa arahattaṃ sacchikataṭṭhānataṃ paṭicca yonakabhāsāya etaṃ ṭhānaṃ caṅgamaṅgha iti vuccati. Cirakāla vasena jaṅgamaṅgha iti vuccati. Tato paṭṭhāyayeva yonakaraṭṭhe sāsanaṃ patiṭṭhātīti. 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. Idaṃ yonakaraṭṭhe paṭhamaṃ sāsanassa patiṭṭhānaṃ. This was the first establishment of the Dispensation in the Yonaka country. Sāsane pana pañcatiṃsādhike dvivassasate sampatte mahārakkhitatthero yonakaraṭṭhaṃ gantvā kambojakhemāvara haribhuñjāyuddhayādīsu anekesu raṭṭhesu sāsanaṃ patiṭṭhāpeti. Tāni hi sabbāni raṭṭhāni saṅgahetvā dassentehi aṭṭhakathācariyehi yonakalokanti okāsakālokavācakena sāmaññasaddena vuttaṃ. Pakati hesā ganthakārānaṃ yena [Pg.55] kenacākārena atthantarassa viññāpanāti. 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. Mahārakkhitatthero ca saddhiṃ pañcahi bhikkhūhi pāṭaliputtato anilapathamaggena yonakalokaṃ āgantvā kāḷakārāmasuttena yonake pasādesi. Sattatisahassādhikapāṇasatasahassaṃ maggaphalālaṅkāraṃ adāsi. Santike cassa dasasahassāni pabbajiṃsu. Evaṃ so tatthasāsanaṃ patiṭṭhāpesi. Tathā ca vuttaṃ aṭṭhakathāyaṃ,– 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: Yonakaraṭṭhaṃ tadā gantvā, so mahārakkhito isi; Kāḷakārāmasuttena, te pasādesi yonaketi. Having gone to the Yonaka country then, that great sage Mahārakkhita; with the Kāḷakārāma Sutta, inspired faith in the Yonakas. Tato paṭṭhāya tesaṃ sissaparamparā bahū honti, gaṇanapathaṃ vītivattā. From that time onwards, their line of disciples became numerous, beyond counting. Idaṃ yonakaraṭṭhe mahārakkhitattherādayo paṭicca This concerns the Elder Mahārakkhita and others in the Yonaka country. Dutiyaṃ sāsanassa patiṭṭhānaṃ. The second establishment of the Dispensation. Yonakaraṭṭhe lakunnanagare jinacakke pañcavassasate maṇimayaṃ buddhappaṭimaṃ māpetvā visukammadevaputto nāgasenattherassa adāsi. Nāgesenatthero ca tasmiṃ paṭimamhi dhātu āgantvā patiṭṭhātūti adhiṭṭhāsi. Adhiṭṭhānavaseneva sattadhātuyo āgantvā tattha patiṭṭhahitvā pāṭihāriyaṃ dassesunti rājavaṃse vuttaṃ. 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. Tañca vacanaṃ mama parinibbānato pañcavassasate atikkante ete uppajjissantīti milindapañhāyaṃ vuttavacanena kālaparimāṇavasena ca sameti. Yonakaraṭṭhe milindarañño kāle jinacakke pañcavassasateyeva nāgasenattheraṃ paṭissa jinacakkaṃ virūḷaṃ hutvā patiṭṭhāsi. 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. Idaṃ yonakaraṭṭhe nāgasenattheraṃ paṭicca tatiyaṃ This is the third [establishment] concerning the Elder Nāgasena in the Yonaka country. Sāsanassa patiṭṭhānaṃ. The establishment of the Dispensation. Kaliyuge [Pg.56] pañcasaṭṭhivasselabhuñjanagarato saṅkamitvā kyuṅgaranagare māpikassa baññācomaṅgara nāmakassa rañño kāle majjhimadesato kassapatthero pañcahi therehi saddhiṃ āgacchi. 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. Tadā so rājā vihāraṃ katvā tesaṃ adāsi. Sīhaḷadīpato ca dhātuyo ānetvā eko thero āgacchi. Dhātuto pāṭihāriyaṃ disvā pasīditvā labhuñjacetiya nidhānaṃ akāsi. Te ca there paṭicca yonakaraṭṭhe sāsana vaṃso āgato. 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. Idaṃ yonakaraṭṭhe catutthaṃ sāsanassa patiṭṭhānaṃ. This is the fourth establishment of the Dispensation in the Yonaka country. Kaliyuge dvāsaṭṭhādhike sattasate sampatthe cinaraṭṭhindo rājā abhibhavitvā sakalampi yonakaraṭṭhaṃ saṅkhubbhitaṃ hoti. Tadā mahādhammagambhīratthero mahāmedhaṅkaratthe rocāti dve thero yonakaraṭṭhato saddhiṃ bahūhi bhikkhūhi sīhaḷadīpaṃ agamaṃsu. Tadā ca sīhaḷadīpe dubbhikkhabhayena abhibhūto hutvā tato syāmaraṭṭhe sokkatayanagaraṃ puna agamaṃsu. 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. Tato pacchā lakunnanagaraṃ gantvā sāsanaṃ paggaṇhantānaṃ lajjipesalānaṃ bhikkhūnaṃ santike puna sikkhaṃ gaṇhiṃsu. Te ca thero syāmaraṭṭhe yonakaraṭṭhe ca sabbattha sāsanaṃ patiṭṭhāpesunti. 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. Idaṃ yonakaraṭṭhe pattalaṅke dve there paṭicca pañcamaṃ This is the fifth [establishment] in the Yonaka country, concerning the two elders at Pattalaṅka. Sāsanassa patiṭṭhānaṃ. The establishment of the Dispensation. Kaliyuge pañcavīsādhike aṭṭhavassasate sampatte sirisaddhammalokapaticakkavattirājā labhuñjacetiyaṃ puna mahantaṃ katvā [Pg.57] tassa cetiyassa samīpe cattāro vihāre kārāpetvā mahāmedhaṅkarattherassa sāriputtattherassa ca adāsi. Tadāpi te dve therā sāsanaṃ parisuddhaṃ katvā patiṭṭhāpesunti. 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. Idaṃ yonakaraṭṭhe mahāmedhaṅkarasāriputtatthere This concerns the Elders Mahāmedhaṅkara and Sāriputta in the Yonaka country. Paṭicca chaṭṭhaṃ sāsanassa patiṭṭhānaṃ. The sixth establishment of the Dispensation. Kaliyuge tecattālīsādhike navavassasate sampatte haṃsāvatīnagare anekasetibhindo nāma rājā yonakaraṭṭhaṃ abhibhavitvā attano hatthagataṃ katvā bali bhuñjanatthāya jeṭṭhaputtassa anuruddhassa nāma rājakumārassa datvā bahūhi amaccehi saddhiṃ tattha gantvā anurājatāvena rajjaṃ kārāpesi. Sāsanañca visodhāpetuṃ saddhammacakkasāmittheraṃ tena saddhiṃ pahiṇi. 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. Anekasetibhinno kira rājā yonakaraṭṭhaṃ vijayakāle paṭhamaṃ sāsanassa patiṭṭhānabhūtamidanti katvā taṃraṭṭhavāsino karamarānītabhāvena na aggahesīti. 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. Yathāvuttattheravaṃsesu ca eko lakunnanagare araññavāsī thero tattha nagare ajja asukasmiṃ ṭhāne eko matoti gihīnaṃ kathetvā yathākathitaṃ bhūtaṃ hutvā ayaṃ abhiññālābhīti pākaṭo ahosi. 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. Tasmiṃyeva ca nagare mahāmaṅgalo nāma thero anekasetibhindassa rañño yujjhituṃ āgatakāle anekasetibhindo rājā maṃ pakkosissati, samānajātikaṃ dūtaṃ pessessatīti pakkositakālato paṭhamamevavadi. Yathāvuttaniyāmeneva pakkosanato ayaṃ abhiññā lābhīti kitti ghoso ahosi. 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. Tattha nagare ñāṇavilāsatthero saṅkhyāpakāsakaṃ nāma [Pg.58] pakaraṇaṃ akāsi. Taṃḷīkaṃ pana pattalaṅkattherassa vihāre vasanto sirimaṅgalonāma thero akāsi. 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. Visuddhimaggadīpaniṃ pana saṃññvattaaraññavāsī uttarārāmo nāma eko thero. Maṅgaladīpaniṃ sirimaṅgalatthero. Uppātasantiṃ aññataro thero. Taṃ kira uppātasantiṃ sajjhāyitvā cīnarañño senaṃ ajinīti. Iccevaṃ yonakaraṭṭhe abhiññālābhīnaṃ ganthakārānañca therānaṃ ānubhāvena jinasāsanaṃ parisuddhaṃ hutvā patiṭṭhāti. Evaṃ hetuphalasambandhavasena ādi anta sambandhavasena ca yathāvuttehi tīhi nayehi theraparamparā ghaṭṭetvā gahetabbā. 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. Iti sāsanavaṃse yonakaraṭṭhasāsanavaṃsakathā Thus ends the Account of the Lineage of the Dispensation in the Yonaka Country in the Chronicle of the Dispensation. Maggo nāma catuttho paricchedo. The fourth chapter is named Maggo. 5. Navavāsīraṭṭhasāsanavaṃsakathāmaggo 5. The Account of the Lineage of the Dispensation in the Vanavāsī Country. 5. Idāni vanavāsīraṭṭhe sirikhettanagarasāsanavaṃsaṃ vakkhāmi. Jinacakke hi ekādhike vassasate sampatte jaṭilo sakko nāgo garuḷo kumbhaṇḍo candī paramīsvarocāti ime satta sirikhettaṃ nāma nagaraṃ māpesuṃ. Tattha dvattapoṅko nāma rājā rajjaṃ kāresi. Tassa kira tīṇi akkhīni santīti. Tadā bhagavato sāvakā arahantā tisahassamattā tattha vasiṃsu. So rājā tesaṃ arahantānaṃ devasikaṃ catūhi paccayehi upatthambhi. Cha sarīradhātuyo ca ekekaṃ ekekasmiṃ nidahitvā cha cetiiyāni kārāpesi. Dakkhiṇabāhuṃ pana nidahitvā ekampi cetiyaṃ kārāpesi. 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. Uṇhīsadhātuṃ pana kaṅgarannagarato ānetvā ekampi cetiyaṃ kārāpesi. Taṃ pana tāva na niṭṭhitaṃ. Pacchā anuruddharājā gahetvā arimaddananagaraṃ ānetvā caññiṅkhu nāma cetiye nidhānaṃ [Pg.59] akāsi. Tasmā rakkhitattherassa āgamanato pubbepi sāsanaṃ patiṭṭhāsīti daṭṭhabbaṃ. Tato pacchā sāsanaṃ dubbalaṃ hutvā aṭṭhāsi. 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. Idaṃ vanavāsīraṭṭhe paṭhamaṃ sāsanassa patiṭṭhānaṃ. This was the first establishment of the Dispensation in the Vanavāsī country. Mahāmoggaliputtatissattherena pana pesito rakkhitatthero vanavāsīraṭṭhaṃ gantvā ākāse ṭhatvā anamataggapariyāyakathāya vanavāsike pasādesi. Kathāpariyosāne panassa saṭṭhisahassānaṃ dhammābhisamayo ahosi. Sattatisahassamattā pabbajiṃsu. Pañcavihārasatāni patiṭṭhāpesuṃ. Evaṃ so tattha sāsanaṃ patiṭṭhāpesi. Teneva aṭṭha kathāyaṃ – 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: Gantvāna rakkhitatthero,Vanavāsiṃ mahiddhiko; Antalikkhe ṭhito tattha,Desesi anamataggiyanti vuttaṃ. Having gone to Vanavāsi, the Elder Rakkhita, of great psychic power, standing there in mid-air, taught the discourse on the beginningless round. Evaṃ vanavāsīraṭṭhe pubbeyeva sāsanaṃ ogāhetvā patiṭṭhahi. Na pana tāva sakalaṃ byāpetvā patiṭṭhahi. 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. Idaṃ tāva vanavāsīraṭṭhe sirikhettanagare dutiyaṃ This, indeed, is the second establishment in the city of Sirikhetta, in the Vanavāsī country: Sāsanassa patiṭṭhānaṃ. the establishment of the Dispensation. Jinacakke pana tettiṃsādhike catuvassasate kukkuṭa sīso nāma eko rājā rajjaṃ kāresi. Tassa rañño kāle bhagavato sāvakā arahantā pañcasatamattā ahesuṃ. Tesampi so rājā devasikaṃ catūhi paccayehi upatthambhesi. Sotāpannasakadāgāmianāgāmino pana gaṇanapathaṃ [Pg.60] vītivattā ahesuṃ. 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. Idaṃ vanavāsīraṭṭhe sirikhettanagare paramparābhatavasena This, in the Vanavāsī country, in the city of Sirikhetta, according to what has been handed down by tradition, is Tatiyaṃ sāsanassa patiṭṭhānaṃ. the third establishment of the Dispensation. Iccevaṃ vanavāsīraṭṭhe anekasatehi arahantattherehi sāsanaṃ puṇṇindusaṅkāsaṃ hutvā ativiya vijjotesi. Sāsanika ganthakārā pana mahātherā tattha na sandissanti. Arahantattherā pana rājūnaṃ āyācanaṃ ārabbha dhammasatthaṃ ekaṃ viracayiṃsūti porāṇā vadantīti. Iccevaṃ– 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— Teca therā mahāpaññā,Paggahetvāna sāsanaṃ; Sūriyo viya atthaṅgo,Upagā maccusantikaṃ. And those Elders, of great wisdom, having upheld the Dispensation, like the setting sun, approached the presence of Death. Tasmā hi paṇḍito poso,Yāva maccu nacāgato; Tāva puññaṃ kare niccaṃ,Mā pamajjeyya sabbadāti. Therefore, indeed, a wise person, as long as death has not come, should constantly make merit, and never be negligent at all. Iti sāsanavaṃse vanavāsīraṭṭhasāsanavaṃsakathāmaggo Thus ends the section on the Account of the Lineage of the Dispensation in the Vanavāsī Country within the Chronicle of the Dispensation. Nāma pañcamo paricchedo. The fifth chapter. 6. Aparantaraṭṭhasāsanavaṃsakathāmaggo 6. The Account of the Lineage of the Dispensation in the Aparanta Country. 6. Idāni pana marammamaṇḍale aparantaraṭṭhe sāsanavaṃsaṃ vakkhāmi. Amhākañhi marammaraṭṭhe suppādakatitthe vāṇijagāme vasante cūḷapuṇṇa mahāpuṇṇedve bhātike paṭicca bhagavato dharamānasseva atirekavīsativassakālato pabhuti sāsanaṃ patiṭṭhāsi. Na pana tāva byāpetvā patiṭṭhāsi. Teneva puna sāsanassa patiṭṭhāpanatthāya mahāmoggaliputtatissatthero [Pg.61] yonakadhammarakkhitattheraṃ pesesīti. 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. Bhagavā pana lohitacandanavihāraṃ paṭiggahetvā sattasattāhāni nisīditvā samāgatānaṃ devamanussānaṃ dhammarasaṃ adāsi. Sattāhesu ca ekasmiṃ ahu caturāsītipāṇasahassānaṃ dhammābhisamayo ahosi. Pañcasatamattehi ca pāsādehi āgacchanto antarāmagge saccabandhapabbate nisinnassa saccabandhassa nāma isino dhammaṃ desetvā chahi abhiññāhi saddhiṃ arahattaṃ pāpesi. Vāṇijagāme ca isidinnaseṭṭhi ādīnampi dhammarasaṃ pāyesi. Iccevaṃ saccabandhaisidinnamahāpuṇṇādayo paṭicca amhākaṃ marammamaṇḍale sāsanaṃ patiṭṭhāsi. 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. Idaṃ marammamaṇḍale aparantaraṭṭhe paṭhamaṃ sāsanassa This is the first establishment of the Dispensation in the Maramma region, in the Aparanta country. Patiṭṭhānaṃ. Establishment. Bhagavato parinibbutato pañcatiṃsādhike dvivassasate sampatte tatiyasaṅgītiṃ saṅgāyitvā avasāne mahāmoggaliputtatissatthero attano saddhivihārikaṃ yonakadhammarakkhitattheraṃ saddhiṃ catūhi bhikkhūhi aparantaraṭṭhaṃ pesesi. Aparantaraṭṭhañca nāma amhākaṃ marammamaṇḍale sunāparantaraṭṭhameva. Tamatthaṃ pana heṭṭhā avocumhā. 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. Yonakadhammarakkhitattheropi aparantaraṭṭhaṃ āgantvā aggikkhandhopamasuttena raṭṭhavāsīnaṃ pasādesi. Sattatimattānaṃ pāṇasahassānaṃ dhammarasaṃ pāyesi. Raṭṭhavāsino ca bahavo sāsane pabbajiṃsu. Rājakulatopi sahassamattā pabbajiṃsu. Itthīnaṃ pana atirekasaṭṭhisahassamattā pabbajiṃsu. Tañca na aggikkhandhopamasuttantaṃ sutvā pabbajantīnaṃ itthīnaṃ vasena vuttaṃ, atha kho ādito paṭṭhāya yāvacirakālā sāsanaṃ pasīditvā pabbajantīnaṃ itthīnaṃ vasena vuttanti daṭṭhabbaṃ. Kasmāti ce, itthīnaṃ bhikkhunīnaṃ santikeyeva pabbajituṃ yuttattā yonakadhammarakkhitattherena [Pg.62] ca saddhiṃ bhikkhunīnaṃ anāgatattā. Evaṃ cirakālaṃ atikkamitvā pacchā bhikkhuniyo āgantvā tāsaṃ santike pabbajitānaṃ vasena vuttanti daṭṭhabbaṃ. Sīhaḷadīpe anuḷādeviyo pabbajitakāle mahāmahindattherassa saṅghamittātheriyā pakkosanatā idha ñāpakāti. Evaṃ yonakadhammarakkhitattheraṃ paṭicca aparantaraṭṭhe sattānaṃ bahupakāro ahosi. Tenevaṭṭhakathāyaṃ– 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. Aparantaṃ vigāhitvā, yonako dhammarakkhito; Aggikkhandhūpamenettha, pasādesi jane bahūti. Having penetrated Aparanta, the Yonaka Dhammarakkhita, by means of the simile of the mass of fire, brought faith to many people there. Tatthāyaṃ adhippāya viseso gahetabbo. Kathaṃ. Aggikkhandhopamasuttantaṃ nāma bhikkhūnaṃ paṭipattivasena vuttaṃ, taṃ bhikkhūnaṃyeva desetuṃ vaṭṭati, theropi tattha taṃ desesi, tasmā puṇṇasaccabandhādayo paṭicca bhagavato dharamānassa vīsativassakāleyeva sāsanaṃ aparantaraṭṭhe patiṭṭhahitvā kasmiñci kasmiñci ṭhāne bhikkhūnaṃ saṃvijjamānattā tesaṃ bhikkhūnaṃ saṅgahetvā desetuṃ pacchā āgatānañca bhikkhūnaṃ parisuddhācārataṃ viññāpetuṃ aggikkhandhopamasuttaṃ thero desesīti. Evañca sati arimaddananagare samaṇakuttakānaṃ saṃvijjamānabhāvaṃ vakkhamānena vacanena sameti. 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. Idaṃ marammamaṇḍale aparantaraṭṭhe dutiyaṃ This is the second [establishment] in the Maramma region, in the Aparanta country. Sāsanassa patiṭṭhānaṃ. The establishment of the Dispensation. Yasmā pana buddhe, bhagavā puṇṇattherassa yācanamārabbha aparantaraṭṭhaṃ āgantvā vāṇije hi kārite candanavihāre vasitvā ekasmiṃ samaye ānandena pacchāsamaṇena tambadīparaṭṭhampi desacārikaṃ āhiṇḍi. Āhiṇḍitvā arimaddananagaraṭṭhānasamīpaṃ patvā pabbatamuddhani ṭhatvā anāgate kho ānanda imasmiṃ padese sammuti nāma rājā arimaddanaṃ nāma nagaraṃ māpessati[Pg.63], tasmiñca nagare mama sāsanaṃ virūḷaṃ hutvā patiṭṭhahissatīti byākāsi. Ayamattho porāṇavedapātthakesu vutto. 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. Yonakadhammarakkhitatthero ca aparantaraṭṭhaṃ āgantvā tambadīparaṭṭhampi āhiṇḍitvā tambadīparaṭṭhavāsīnampi dhammarasaṃ pāyesiyeva. Ayamattho khattiyakulato eva purisasahassāni pabbajiṃsūti aṭṭhakathāyaṃ vuttattā viññāyati. Tadā hi aparantaraṭṭhe khattiyo natthi, tambadīparaṭṭhindoyeva taṃ anusāsetvā ati vasati, khattiye ca āsante kuto khattiyakulāni bhavissanti, teneva tambadīparaṭṭhato purisasahassāni pabbajiṃsūti viññātabbaṃ. Tasmā tambadīpikasāsanavaṃsampi idha vattuṃ yujjati. 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. Tenidāni tambadīpikāsāsanavaṃsaṃ pavakkhāmi. Amhākañhi marammamaṇḍale tambadīparaṭṭhe arimaddananagare sammutirājā nāma bhūpālo rajjaṃ karesi. Tato paṭṭhāya yāva anuruddharaññā samathi nāmake dese nisinnānaṃ tiṃsamattānaṃ samaṇakuttakānaṃ saṭṭhisahassamattānaṃ sissānaṃ ovādaṃ datvā cariṃsu. 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. Tesaṃ pana samaṇakuttakānaṃ ayaṃ vādo,- sace yo pāṇātipātaṃ kareyya, so īdisaṃ parittaṃ bhaṇanto tamhā pāpakammā parimucceyya, sace pana yo mātāpitaraṃ hantvā anantariyakammato parimuccitukāmo bhaveyya, īdisaṃ parittaṃ bhaṇeyya, sacepi puttadhitānaṃ āvāhavivāhakammaṃ kattukāmo bhaveyya, ācariyānaṃ paṭhamaṃ niyyādetvā āvāhavivāhakammaṃ kātabbaṃ, yo idaṃ cārittaṃ atikkameyya, bahu apuññaṃ pasaveyyāti evamādīhi micchāvādehi attano attano upagatānaṃ ovādaṃ adaṃsu. Tamatthaṃ sutvā anuruddharājā paricitapuñño tesaṃ vādaṃ na ruci. Ayaṃ tesaṃ micchāvādoti. 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. Tadā [Pg.64] ca arimaddananagare arahanto nāma thero āgantvā sāsanaṃ patiṭṭhāpesi. Ayaṃ arahantattherassa aṭṭhuppatti,– rājavaṃsāgataparittanidānāgatasāsanappaveṇiyāgatavasena tividhā hoti. 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. Tatthāyaṃ rājavaṃsāgataṭṭhuppatti,– tadā hi sunāparantatambadīparaṭṭhesu sabbena sabbaṃ sabbadā thiraṃ sāsanaṃ na tāva patiṭṭhāsi. Teneva bhagavato byākataniyāmena sāsanaṃ patiṭṭhāpessāmāti cintetvā mahātherā sakkassa devānamindassa santikaṃ gantvā sāsanaṃ anuggahituṃ samatthaṃ puggalaṃ dehīti yāciṃsu. Sakkoca devānamindo tāvatiṃsabhavane ekaṃ devaputtaṃ yācitvā ekissā brāhmaṇiyā kucchimhi paṭisandhiṃ gaṇhāpesi. Dasamāsaccayena vijāyanakāle sīlabuddhi nāma thero anurakkhitvā vaye sampatte pabbājesi. Tīsu piṭakesu ativiya cheko hutvā arahattaṃ pāpuṇi. Arahantoti nāmena pākaṭo ahosi. 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.” Soca thero marammamaṇḍale jinasāsanaṃ vijjotāpetuṃ arimaddananagaraṃ āgantvā nagarato avidūre ekasmiṃ araññe nisīdi. Tadā sakko devānamindo ekaṃ nesādaṃ palobhetvā tassa theraṃ dassesi. Atha nesādassa etadahosi,– ayaṃ pana amanusso yakkho bhaveyya, sace pana manusso bhaveyya, evaṃ sati milakkhujātiko bhaveyyāti. Evaṃ pana cintetvā rañño dassanatthāya nagaraṃ ānesi. Thero ca aṭṭhaparikkhāre gahetvā anugacchi. Nesādā ca theraṃ ānetvā rañño dassesi. 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. Rājā disvā santindriyo ayaṃ, na milakkhujātiko, imassa abbhantare sāradhammo atthi maññeti laddhasūriyobhāsaṃviya padumaṃ phullacittaṃ hutvā vīmaṃsetukāmo theraṃ āha,– attano sāruppaṃ āsanaṃ ñatvā nisīdāhīti. 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.” Thero ca rājapallaṅkaṃ āruhitvā nasīdi. Rājā ca ayaṃ aggāsane [Pg.65] nisīdi, avassaṃ aggapuggalo bhaveyyāti cintetvā tvaṃ kassa ñāti, kassa bhisso, kuto āgatosīti pucchi. Thero ca evamāha,– lokasmiṃ yo navaguṇasampanno bhagavā sammāsambuddho, tassāhaṃ ñāti, sobhagavāyeva mamācariyo, bhikkhusaṅghassa nisinnaṭṭhānato āgatomhīti. 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.” Rājā ca somanassappatto hutvā āha, tava ācariyena desitaṃ dhammaṃ ekadesato desehīti. Atha yathā siridhammāsokarañño nigrodhasāmaṇerena appamādadhammo desito, evaṃ appamādadhammaṃyeva thero desesi. 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. Rājā ca puna āha,– kuhiṃ dāni sammāsambuddho nisīdati, tena pana desito dhammo katippamāṇo, tassa sāvakā pana katippamāṇā, tumhādisā aññe atthi vā mā vāti. Idāni amhākaṃ ācariyo sammāsambuddho parinibbuto, dhātuyoyeva idāni atthi, tena pana desito dhammo caturāsītidhammakkhandhasahassappamāṇo, sudhammapure piṭakattayaṃ yugaḷavasena tiṃsavidhā atthi, mayā añño paramattha sammutivasena duvidhopi saṅgho atthīti. 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.” Taṃ sutvā rājā bhiyyosomattāya pasanno hutvā puna ārocesi,– mama bhante imasmiṃ paccakkhe natthi tayā añño nātho, ajjabhagge pāṇupetaṃ maṃ upāsakoti dhārehi, tava ovādaṃ ahaṃ sirasā paṭiggaṇhissāmīti. 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.” Tato pacchā araññakaṅgārahe ṭhāne vihāraṃ kārāpetvā adāsi. Samaṇakuttakānampi vādaṃ bhindi, yathā pana suvaṇṇapātiṃ labhitvā suvaṇṇabhājanaṃ labhitvā mattikābhājananti. Sakalepi ca raṭṭhe samaṇakuttakānaṃ vādaṃ jahāpesi. Tasmiñca kāle samaṇakuttakā hīnalābhā hutvā therassa upanāhaṃ bandhiṃsu. Te pana samaṇakuttakā araññe nissāmikāviya [Pg.66] koleyakā sunakhā anāthā hutvā kāyikacetasikadukkhaṃ labhiṃsu. 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. Rājā ca tamatthaṃ ñatvā yathā samaṇakuttakā nābhibhavanti, tathā ārakkhaṃ ṭhapesi. Te ca samaṇakuttake setavatthaṃ nivāsāpetvā āvudhagāhayodhabhāvena rājakamme niyojāpesi. Thero ca sāsane pasanne jane pabbājetvā upasampādetvā sāsanaṃ visodhāpesi. Rājā ca imasmiṃ raṭṭhe porāṇikā rājāno samaṇakuttakānaṃ vādaṃ gahetvā rajjaṃ kāresuṃ, sace hi pana tesaṃ anatthakarajjaṃ puna gaṇhāpetuṃ sakkuṇeyyaṃ, evaṃ sati ahaṃ tesaṃ anatthakarajjaṃ apanetvā sātthakarajjaṃ gaṇhāpetumicchāmīti anusocīti. 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.” Ayaṃ pana parittanidānāgataṭṭhuppatti, – This, however, is the origin story that comes from the Paritta-nidāna: Sīhaḷadīpe kira vippavāsīnagare nisinno eko bhikkhuupadvārāvatīnagaraṃ gantvā pariyattiṃ uggaṇhi. Tato pacchā sudhamma puraṃ gantvā pariyattiṃ uggaṇhi. Tasmiñca kāle sirikhettanagare pāṭalirukkhe eko gantho atthīti sutvā sudhammapurato sirikhettanagaraṃ agamāsi. Antarāmagge luddhako theraṃ passitvā ayaṃ yakkhoti maññitvā gahetvā anuruddharañño dassesi. 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. Tadā rājā theraṃ pucchi,– ko pana tvanti. Ahaṃ mahārāja gobhamassa sāvakoti. Puna rājā pucchi,–tiṇṇaṃ pana ratanānaṃ kīdisoti. Thero āha,– mahosadhapaṇḍitoviya mahārāja buddho daṭṭhabbo, umaṅgoviya dhammo, videhasenā viya saṅghoti. Evaṃ upamāhi pakāsito rājā puna pucchi,–kiṃ nukho ime gotamassa sāvakāti. Na kho mahārāja ime gotamassa sāvakā, ime pana amhehi visabhāgā samaṇakuttakāye vāti. Evaṃ vutte tato paṭṭhāya te samaṇakuttake vijahi, tiṇaṃ viya nātimaññi. Pāṭalirukkhasu siratopi [Pg.67] laddhaṃ tesaṃ ganthaṃ laddhaṭṭhāneyeva agginā jhāpesi. Tampi ṭhānaṃ yāvajjatanā aggijhāpanathalanti pākaṭanti. 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’. Thero ca vimāna vatthuṃ rañño desesi. Rājā ca pasīditvā sirikhettanagarato arimaddananagaraṃ paccāgamanakāle ānesi. 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. Idaṃ pana pāṭalisusire laddhaganthassa kāraṇaṃ,- tesañhi samaṇakuttakānaṃ abbhantare eko upāyaccheko samaṇakuttako attano vādānurūpaṃ ganthaṃ katvā sirikhettanagare dvattiṃsaratanakkhandhassa pāṭalirukkhassa susire pavesetvā punappunaṃ udakena temetvā mattikāya limpetvā puna tacaṃ uppādetvā uṭṭhāpesi. Tadā mayaṃ supine pāṭalirukkhe sāragantho atthabyañjanasampanno eko atthītii passāmāti kolāhalaṃ uppādesuṃ. Taṃ sutvā rājā sirikhettanagaraṃ gantvā taṃ pāṭalirukkhaṃ bhinditvā gavesento taṃ ganthaṃ labhi. Ganthe pana sakavādavasena samaṇakuttakasāmaññatā īdisāyeva, ete gotamāsāvakā hontii, etesaṃyeva ācāro saggamaggapathabhūtoti evamādīhi kāraṇehi vuttaṃ. Rājā ca pasīditvā samaṇakuttakānaṃ bahūni dātabbāni adāsi. Tato pacchā therassa dhammakathaṃ sutvā taṃ agginā jhāpesīti evaṃ samaṇakuttakānaṃ vacanaṃ sutvā sirikhettanagaraṃ gantvā arimaddananagaraṃ paccāgacchanto theraṃ ānesīti daṭṭhabbaṃ. Arimaddananagaraṃ sampattakāle jetavanaṃ nāma vihāraṃ kārāpetvā adāsi. Thero ca tattha sāsānaṃ visodhetvā nisīdi. Rājā devasikaṃ udakaṃ ānetvā aggamahesī pana devasikaṃyeva piṇḍapātaṃ ānetvā bhojesi. Uppannakaṅkhā kālepi taṃtaṃkaṅkhāṭṭhānaṃ pucchīti. 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. Ayaṃ pana sāsanappaveṇiyāgataṭṭhuppatti,– This, however, is the origin story that has come down through the tradition of the Dispensation: Sudhammapure hi samāpattilābhī anomadassī nāma thero [Pg.68] soṇuttarattherānaṃ vaṃsānurukkhaṇavasena saddhiṃ pañcahi bhikkhu satehi nisīdi. Tassa pana padhānasisso adhisīlonāma, tassa padhānasisso prānadassī nāma, tassa padhānasisso kāḷo nāma, tassa padhānasisso arahanto nāma, tassa padhānasisso ariyavaṃso nāmāti. 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. Idañca vacanaṃ-ko panesa uttarājīvamahātheroti. Ayañhi thero rāmaññadesiyaputto ariyavaṃsattherassa sisso. Ariyavaṃsatthero pana kappuṅganagaravāsī mahākāḷattherassa sisso. So pana sudhammanagaravāsino prānadassī mahātherassa sissoti kalyāṇī silālekhane vuttavacanena na sameti. Evampi sati yathicchita adhippāyo na nassatīti daṭṭhabbaṃ. 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. Evaṃ nānācariyānaṃ vādo nānākārena dissamānopi arahantattherassa arimaddananagare sāsanaṃ anuggahetvā patiṭṭhānatāyevettha pamāṇanti katvā nāvamaññitabbo. Sabbesañhi ācariyānaṃ vādepi arahantatthero arimaddananagaraṃ āgantvā sāsanaṃ patiṭṭhāpesīti attho icchitabboyevāti. 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. Arahantatthero pana mūlanāmena dhammadassīti pākaṭo sudhammapuravāsī sīlabuddhittherassa sissoti daṭṭhabbo. So ca thero pubbeva pabbajjakālato catūsu vedesu sikkhitasippo. Pabbajitvā pana sāḷakathaṃ piṭakattayaṃ uggaṇhitvā pāraṃ gantvā sabbattha pākaṭo. Sokkatayanagaraṃ anetvā manussā pūjenti. Tattha dasavassāni vasitvā puna sudhammapuraṃ āgantvā araññavāsaṃ samādiyi. 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. Tato pacchā jinacakke ekasaṭṭhādhike pañcasate sahasseca sampatte kaliyuge ekūnāsītādhike tisate sampatte anuruddharājā rajjaṃ pāpuṇi. Tadā arimaddananagare samaṇakuttakā [Pg.69] mayaṃ gotamasāvakāti vatvā tiṃsatiṃsavaggā hutvā nisīdiṃsu. Vaggavasena kira sahassamattāti. Anuruddharājā ca tesaṃ samaṇakuttakānaṃ āgāriyābrahmacariyādīni sutvā na pasīdi. Evampi paveṇiyā āgabhattā na pajahi. Arahantaṃ pana theraṃ passitvā tato paṭṭhāya tesaṃ samaṇakuttakānaṃ nibaddhavattāni bhinditvā sāsane pasīdi. 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. Idaṃ marammamaṇḍale tambadīparaṭṭhe arimaddananagare arahantaṃ. This concerns the Arahant in the city of Arimaddana, in the country of Tambadīpa, in the region of Maramma. Nāma theraṃ paṭicca tatiyaṃ sāsanassa patiṭṭhānaṃ. The third establishment of the Dispensation, dependent on the Arahant Elder. Tasmiñca kāle arahantatthero anuruddharājānaṃ āha,-tīsu sāsanesu pariyattisāsane tiṭṭhanteyeva paṭipatti sāsanaṃ tiṭṭhati, paṭipattisāsane tiṭṭhanteyeva paṭivedhasāsanaṃ tiṭṭhati, yathā hi gunnaṃ satepi sahassepi vijjamāne paveṇipa,likāya dhenuyā asati so vaṃso sāpaveṇī na ghaḷīyatii, evamevaṃ dhutaṅgadharānaṃ bhikkhūnaṃ satepi sahassepi vijjamāne pariyattiyā antarahitāya paṭivedho nāma na hoti, yathā pana nimikumbhiyo jānanatthāya pāsāṇa piṭṭhe akkharesu ṭhapitesu yāva akkharāni dharanti, tāva nidhikumbhiyo naṭṭhā nāma na honti, evamevaṃ pariyattiyā dharamānāya sāsanaṃ anantarahitaṃ nāma hoti, yathā ca mahato taḷākassa pāḷiyā thirāya udakaṃ na ṭhassatīti na vattabbaṃ, udake sati padumādīni pupphāni na pupphissantīti na vattabbaṃ, evamevaṃ mahātaḷākassa thirapāḷisadise tepiṭake buddhavacane sati udakasadisā paṭipattipūrakā kulaputtā natthīti na vattabbaṃ, tesu sati padumādipupphasadiso paṭivedho natthīti na vattabbaṃ, evaṃ ekantato pariyattimeva pamāṇaṃ, tasmā antamaso dvīsu pātimokkhasu vattamānesupi sāsanaṃ anantarahitameva, pariyattiyā antarahitāya suppaṭipannassāpi dhammābhisamayo natthi, anantarahitāya eva dhammābhisamayo atthi[Pg.70], idānipi amhākaṃ pariyattisāsanaṃ paripuṇṇaṃ natthi, sarīradhātuyo ca natthi, tasmā yattha pariyattisāsanaṃ sarīradhātuyo ca atthi, tattha paṇṇākārena saddhiṃ dūtaṃ pesetvā ānetabbā, evaṃ sati amhākaṃ raṭṭhe jinasāsanaṃ cirakālaṃ patiṭṭhahissatīti. 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." Evaṃ pana bhante sati kattha yācissāmāti. Suvaṇṇabhūmiraṭṭhe mahārāja sudhammapure tīhi vārehi piṭakattayaṃ likhitvā ṭhapesi, sarīradhātuyo ca bahū tattha atthīti. Rājā evaṃ bhanteti paṭiggaṇhitvā bahū paṇṇākāre paṭiyādetvā rājalekhanaṃ likhitvā aṭṭhaṅgasamannāgataṃ ekaṃ amaccaṃ dūtaṃ katvā pesesi. "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. Sudhammapurindo manohari nāma rājāpi maccheracitto hutvā tumhādisānaṃ micchādiṭṭhīnaṃ ṭhāne piṭakattayaṃ sarīradhātuyo ca pahiṇituṃ na yuttā, tilokaggassa hi sammāsambuddhassa sāsanaṃ sammādiṭṭhīnaṃ ṭhāneyeva patiṭṭhahissati, yathā nāma kesarasīharājassa vasā suvaṇṇapātiyaṃyeva, na mattikābhājaneti. 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." Dūtā paccāgantvā anuruddharañño tamatthaṃ ārocesuṃ. Taṃ sutvā anuruddharājā kujjhi, tattakakapāle pakkhittatilaṃviya taṭa taṭāyi. 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. Atha rājā nadīmaggena nāvānaṃ asītisatasahassehi nāvikānaṃ yodhānaṃ aṭṭhakoṭīhi senaṃ byūhitvā thalamaggena saddhiṃ catūhi mahāyodhanāyakehi hatthīnaṃ asīti sahassehi assānaṃ navutiisatasahassehi yodhānaṃ asītikoṭiyā senaṃ byūhitvā sayameva yujjhituṃ sudhammaparaṃ gacchi. 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. Taṃ sutvā manoharirājā sītatasito hutvā attano [Pg.71] bahū yodhe saṃvidahitvā sudhammapurayeva paṭisenaṃ katvā nisīdi. Hearing that, King Manohari, frozen and terrified, assembled his many warriors and, having established a defense force right at Sudhammapura, remained there. Atha athabbaṇavede āgatappayogavasena punappunaṃ vāyamantāpi nagaramūlaṃ upasaṅkamituṃ na sakkā. Tadā rājā vedaññuno pucchi,–kasmā panettha nagaramūlaṃ upasaṅkamituṃ na sakkomāti. Vedaññuno āhaṃsu,-athabbaṇavedavidhānaṃ mahārāja atthi maññeti. Atha rājā pathaviyaṃ nidahitvā matakaḷevaraṃ uddharitvā mahāsamudde khipesi. 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. Ekaṃ kira manussaṃ hindukulaṃ jeṅgunāmakaṃ kīṭaṃ khādāpetvā taṃ māretvā hatthapādādīni aṅgapaccaṅgāni gahetvā chinnachinnāni katvā nagarassa sāmantā pathaviyaṃ nadahitvā ṭhapesi. Tadā pana nagaraṃ upasaṅkamituṃ sakkā. Nagarañca pavisitvā anuruddharājā manoharirājānaṃ jīvaggāhaṃ gaṇhi. Sudhammapure porāṇikānaṃ rājūnaṃ paveṇīāgatavasena ratanamayamañjūsāyaṃ ṭhapetvā pūjitaṃ sahadhātūhi piṭakattayaṃ gahetvā manoharirañño santakānaṃ dvattiṃsahatthīnaṃ piṭṭhiyaṃ āropetvā ānesi. 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. Arimaddananagaraṃ pana patvā dhātuyo ratanamayamañjūsāyaṃ ṭhapetvā sirisayanagabbhe ratanamañce sīsopadesassa samīpe ṭhapesi. Piṭakattayampi ratanamaye pāsāde ṭhapetvā bhikkhusaṅghassa uggahadhāraṇādiatthāya niyyādesi. Tato kira ānītaṃ piṭakattayaṃ uggaṇhantānaṃ ariyānaṃ sahassamattaṃ ahosīti. 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. Sudhammanagaraṃ vijayitvā piṭakena saddhiṃ bhikkhusaṅghaṃ ānetvā sāsanassa patiṭṭhāpanaṃ jinacakke ekādhike chasate vassasahasse kaliyuge ca soḷasādhike catusate sampatteti silālekhanesu vuttaṃ. 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. Anuruddharañño kāle puññānubhāvena tiiṇṇaṃ ratanānaṃ paripuṇṇattā [Pg.72] puṇṇagāmoti samaññā ahosi. Cirakālaṃ atikkante ṇṇakāraṃ lopavasena makārassa ca niggahita vasena pugamīti marammabhāsāya vohārīyatīti anāgatavaṃsarājavaṃsesu vuttaṃ. 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. Anuruddharājāyeva cattāro mahāyodhe sīhaḷadīpaṃ pesetvā tatopi piṭakattayaṃ ānesi. Sīhaḷadīpato ānītapiṭakattayena sudhammapurato ānītapiṭakattayaṃ aññamaññaṃ yojetvā saṃsandetvā arahantatthero vīmaṃsesi. Tadā gaṅgādakenaviya yamunodakaṃ aññamaññaṃ anūnaṃ anadhikaṃ ahosi. Tehi piṭakehi aññānipi vaḍḍhetvā tipiṭakagabbhe ṭhapetvā pūjesi. Tesu tesu ṭhānesupi patiṭṭhāpesi. 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. Manoharirājānampi mraṅkapā nāma dese upaṭṭhākehi saha ṭhapesi. Tassa ca kira rañño mukhaṃ viravitvā kathaṃ sallāpentassa mukhato obhāso pajjalitvā nikkhami. So kadāci kadāci anuruddharañño santikaṃ āgantvā gāravavasena vandanādīni akāsi. Tadā anuruddharañño lomahaṃso uppajji ubbiggo ca. Tasmā tassa rañño nitthejatthāya buddharūpassa cetiyassa bhattaṃ pūjetvā taṃ gahetvā manoharirañño bhājesi. Tadā tassa tadānubhāvo antaradhāyi. Manoharirājā saṃvegaṃ āpajjitvā saṃsāre saṃsaranto yāva nibbānaṃ na pāpuṇāmi, tāva paravase nānuvatteyyanti patthanaṃ akāsi. Sudhammapurato ābhataṃ attano santakaṃ manomaya maṇiṃ ekassa seṭṭhino santike vikkiṇitvā laddhamūlena pañcavāharajatena abhujitapallaṅkavasena ekaṃ mahantaṃ buddha bimbaṃ parinibbānākārena ekanti dve buddhappaṭibimbāni kārāpesi. Yāvajjatanā tāni santīti. Iccevaṃ anuruddharājā sudhammapurato [Pg.73] sīhaḷadīpato ca sāsanaṃ ānetvā arimaddananagare patiṭṭhāpesīti. 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. Idaṃ amhākaṃ marammamaṇḍale tambadīparaṭṭhe arimaddananagare This, in our Maramma region, in the Tambadīpa country, in the city of Arimaddana, Anuruddharājānaṃ paṭicca catutthaṃ sāsanassa patiṭṭhānaṃ. is the fourth establishment of the Dispensation, on account of King Anuruddha. Uttarājīvattheropi soṇuttarānaṃ vaṃsato sāsanaṃ gahetvā sudhammapurato arimaddananagaraṃ āgantvā sāsanaṃ patiṭṭhāpesi. The Elder Uttarājīva also, having received the Dispensation from the lineage of Soṇa and Uttara, came to Arimaddana from Sudhammapura and established the Dispensation. Idaṃ amhākaṃ marammamaṇḍale tambadīparaṭṭhe arimaddananagare uttarājīvattheraṃ paṭicca pañcamaṃ sāsanassa patiṭṭhānaṃ. 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. Uttarājīvattherassa sīhaḷadīpaṃ gatakāle tena saddhiṃ gataṃ chappadaṃ nāma sāmaṇeraṃ sīhaḷadīpeyeva sīhaḷadīpikā pabbajiṃsu. Pabbajitvā ca chappadasāmaṇero pariyattiṃ uggaṇhitvā dasavassaṃ tattha vasitvā arimaddananagaraṃ paccāgacchi. Sivalittherañca tāmalindattherañca ānandattherañca rāhulatthe rañca anesi. Te pana therā tipiṭakadharā honti byattā dakkhā ca. Ayañcattho vitthārena heṭṭhā vutto. 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. Arimaddananagaraṃ patvā arimaddana vāsīhi bhikkhūhi saddhiṃ vinayakammāni akatvā puthu hutvā nisīdiṃsu. Narapatirājā ca tesu theresu ativiya pasīdi. Erāvatīnadiyaṃ uḷumpaṃ bandhitvā tattheva upasampadakammaṃ kārāpesi. Cirakālaṃ atikkamitvā so gaṇo vuḍḍhi hutvā uppajji. 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. Narapatirājā ca te there saddhiṃ saṅghena nimantetvā mahādānaṃ adāsi. Tadā chaṇe ākappasampannaṃ rūpasobhaggappakkaṃ ekaṃ nāṭakittiṃ disvā rāhulatthero paṭibaddhacitto lepe laggitavānaroviya kaddame laggitamātaṅgoviya ca kāma guṇalepakaddamesu laggito sāsane viramitvā hī nāyāvattītuṃ ārabhi. Maraṇanti karogena abhibhūto viya [Pg.74] atekiccho hutvā sesattheresu ovādaṃ dinnesu pinādiyi. Tadā sesattherā taṃ evamāhaṃsu,-mā tvaṃ ekaṃ taṃ paṭicca sabbepi amhe lajjāpetuṃ na arahasi, mā idha hīnāyā vattehi, mallārudīpaṃ gantvā yathāruciṃ karohīti pesesuṃ. Rāhulatthero ca kusimatitthato nāvaṃ āruyha mallārudīpaṃ agamāsi. Mallārudīpaṃ pattakāle mallārurājā vinayaṃ jānitukāmo saha ṭīkāya khuddasikkhāpakaraṇaṃ tassa santike uggaṇhitvā ekapattamattaṃ maṇiṃ adāsi. Soca taṃ labhitvā hīnāyāvattīti. Honti cettha,- 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: Atidūreva hotabbaṃ, bhikkhunā nāma itthibhi; Itthiyo nāma bhikkhūnaṃ, bhavanti idha verino. A monk, indeed, should keep very far from women; for women, indeed, are enemies to monks in this world. Tāva tiṭṭhantu duppaññā, mayaṃ porāṇikāpi ca; Mahāpaññā vināsaṃ, pattā haritacādayo. Let the foolish stand aside, and we elders, too; for even those of great wisdom, such as Haritaca and others, have come to ruin. Tasmā hi paṇḍito bhikkhu, antamasova itthibhi; Vissāsaṃ na kare loke, rāgo ca duppavāritoti. Therefore, a wise monk should not place trust in the world, even with women, for lust is difficult to restrain. Sesesu ca theresu chappado nāma thero paṭhamaṃ kālaṅkato. Sivalitāmalindānandattherāyeva tayo pariyattiuggahaṇadhāraṇādivasena sāsanaṃ upatthambhetvā arimaddananagare nisīdiṃsu. Ekasmiñca kāle rājā tesaṃ tiṇṇaṃ therānaṃ ekekaṃ hatthiṃ adāsi. Sivalitāmalindattherā paṭiggahetvā vane vissajjāpesuṃ. Ānandatthero pana kiñcipuranagaraṃ pahiṇitvā ñātakānaṃ dehīti kusimatitthaṃ gantvā nāvaṃ āropesi. Taṃ kāraṇaṃ ñatvā sivalitāmalindattherātaṃ evamāhaṃsu,– mayaṃ pana āvuso hatthīnaṃ sukhatthāya vane vissajjema,tvaṃ pana adhammikaṃ karosīti. Kinnāma bhante ñābhakānaṃ saṅgaho na vaṭṭati, nanu ñātakānañca saṅgahoti bhagavatā vuttanti. 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'?" Therā [Pg.75] āhaṃsu,-sace tvaṃ amhākaṃ vacanaṃ nakareyyāsi,bhava icchānurūpaṃ karohi, mayaṃ pana tayā saddhiṃ saṃvāsaṃ na karissāmāti visuṃ nisīdiṃsu. 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. Tato paṭṭhāya dve gaṇā bhijjiṃsu. Tato pacchākāle atikkante tāmalindatthero bahussutānaṃ byattibalānaṃ sissānaṃ anuggahatthāya gahaṭṭhānaṃ santike ayaṃ bahussuto ayaṃ mahāpaññoti evamādinā vacīviññattiṃ samuṭṭhāpeti, evaṃ kate kulaputtā sulabhapaccayavasena sāsanassa hitaṃ āvahibhuṃsakkhissantīti katvā. Taṃ kāraṇaṃ sutvā sivalitthero evamāha,- kasmā tvaṃ vacīviññattiṃ samuṭṭhāpetvā buddhappaṭikucchitaṃ kammaṃ karosīti. Bhagavatā attano atthāyayeva vacīviññattiṃ paṭikkhittā, ahaṃ pana paresaṃyeva atthāya vacīviññattiṃsamuṭṭhāpemi, nāttano atthāya, sāsanassa hi vepullatthāya evaṃ vacīviññattiṃsamuṭṭhāpemi. Sivalittheropi na tvaṃ mama vacanaṃ karosi, yaṃ yaṃ tvaṃ icchasi, taṃ taṃ karohi, ahaṃ pana tayā saddhiṃ saṃvāsaṃ nakarissāmīti visuṃ hutvā saddhiṃ sakapakkhena nisīdi. Tato paṭṭhāya tayo gaṇā bhijjiṃsu. 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. Evaṃ arimaddananagare arahantattherassa eko vaṃso, sivalittherassa eko, tāmalindattherassa eko, ānandattherassa ekoti cattāro gaṇā ahesuṃ. 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. Tesu arahantattheragaṇo sudhammapurato paṭhamaṃ āgatattā purimagaṇoti vohāriyati, aññe pana pacchā āgatattā pacchāgaṇāti. 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. Sivalitthero arimaddananagare yāvījīvaṃ sāsanaṃ paggaṇhitvā kaliyuge navutādhike pañcavassasate kāle kālamakāsi. 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. Ānandatthero pana arimaddananagareyeva catucattālīsa vassāni [Pg.76] sāsanaṃ paggaṇhitvā chanavutādhike pañcavassasate kāle kālamakāsi. 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. Tāmalindattheropi yāvajīvaṃ sāsanaṃ paggaṇhitvā aṭṭhana vutādhike pañcavassasate kāle kālamakāsīti. Aho saṅkhārasabhāvoti. 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! Seyyathājagarasseva, nābhiyā cakkamaṇḍale; Laggo saso samitvāpi, disaṃ gacchati taṃ mukhaṃ. Just as a hare, caught in the coils of a python, even having stilled, goes towards its mouth. Tatheva sabbasattāpi, maccucakkesu laggitā; Yāvajīvampi dhāvitvā, maccumukhaṃ upāgamunti. 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. Iccevaṃ arimaddanapure arahantehi ca ganthakārehi ca puthujjanehi jinasāsanaṃ nabhe candoviya vijjotati. 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. Tattha hi yadā anuruddharājā sudhammapurato sāsanaṃ ānesi, tadā arahantā chasatasahassamattā āgatā, sotāpannasakadāgāmianāgāmino pana gaṇanapathaṃ vīti vattāti. 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. Chattaguhindassa nāma rañño kālepi himavante gandhamādanapabbatato aṭṭha arahantā piṇḍāya rājagehaṃ āgamaṃsu. Rājā ca pattaṃ gahetvā piṇḍapātena bhojetvā idāni kuto āgatatthābhi pucchi. Himavante mahārāja gandha mādanapabbatatoti. Atha rājā atippasanno hutvā idha temāsaṃ vassaṃ upagacchathāti yācitvā vihāraṃ kārāpetvā adāsi. Temāsampi antogehe nimantetvā piṇḍapātena bhojesi. 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. Ekaṃ samayaṃ arahantānaṃ gandhamādanapabbate nandamūlaguhaṃ viya ekaṃ guhaṃ māpetvā dassehīti yāci. Te ca arahantā nandamūlaguhaṃviya ekaṃ guhaṃ iddhiyā māpetvā dassesuṃ[Pg.77]. Rājā ca tāya guhāya sadisaṃ ekaṃ guhaṃ kārāpesi. Nandamūlaguhākārena pana katattā nandāti nāmampi akāsi. Iccevaṃ chattaguhindassa rañño kāle gandhamādanapabbate nandamūlaguhato āgantvā arahantā sāsanaṃ patiṭṭhāpesuṃ. 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. Arahantabhāvo ca nāmesa yathābhūtaṃ jānituṃ dukkaro, anupasampannānaṃ uttarimanussadhammadassanassa paṭikkhittattā, arahattaṃ vā patvāpi vāsanāya appajahitattā. Arahāpi hi samāno ahaṃ arahāti anupasampannānaṃ kathetuṃ na vaṭṭati, arahattaṃ patvāpi ekacco vāsanaṃ pajahituṃ na sakkā, pilindavacchattheravatthucettha ñāpakaṃ. Evaṃ loke arahanta bhāvo jānituṃ dukkaro. Teneva mahākassapattherassa upaṭṭhāko eko bhikkhu attano upajjhāyassa mahākassapattherassa santike vasitvāpi tassa arahanta bhāvaṃ na jāni. 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. Mahākassapattherañhi ekena saddhivihārikena saddhiṃ araññavihārato gāmaṃ piṇḍāya carantaṃ antarāmagge pattā diparikkhāre gahetvā pacchā gacchantoyeva ekosaddhi vihāriko evamāha,–lokasmiṃ bhante arahā arahāti pākaṭo, sutamattovāhaṃ bhavāmi, na kadāci diṭṭhapubboti. Taṃ sutvā thero pacchā parivattatvā olokento parikkhāre āvuso gahetvā arahantassa pacchāgacchantoyeva arahantabhāvaṃ na jānātīti āhāti. 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.' Arimaddananagarepi sīlabuddhipolloṅkasumedhattherādayopi arahantāyeva ahesuṃ. Narapatirājā hi khaṇitti pādapabbataṃ gantvā paccāgamanakāle antarāmagge ekissā mātikāya maṇobhāsaṃ disvā idha puññaṃ kāretukāmo sakko dasseti maññeti manasikaritvā cetiyaṃ kārāpessāmīti [Pg.78] tattha raṭṭhavāsīti samaṃ bhūmibhāgaṃ kārāpesi. 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. Atha eko sīlabuddhi nāma thero evamāha,– puññaṃ mahārāja karissamīti idaṃ bhūmiparikammaṃ kārāpesi, evaṃ kārāpentassa te apuññaṃyeva bhavati, nopuññanti vatvā bahū sattā mā kilamantūti manasikatvā rañño daṇḍakammena tajjanatthāya raññā dinnaṃ piṇḍapātaṃ nabhuñji. Rājā ca sace tvaṃ mayā dinnaṃ piṇḍapātaṃ abhuñjitukāmo bhaveyyāsi, mama vijite vasantoyeva tvaṃ mama piṇḍapātā na mucceyyāsi, raṭṭhavāsīhipi dinnapiṇḍapāto mayhameva santako, nanu nāma mama piṇḍapātaṃyeva tvaṃ bhuñjasīti āha. Then an elder named Sīlabuddhi said: 'Great king, you had this ground prepared thinking, Sīlabuddhittheropi sace ahaṃ evaṃ bhaveyyāmi, sīhaḷadīpaṃ gantvā vasissāmīti cintetvā araññe vasi. 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. Atha tamatthaṃ jānitvā nagaradvāre ārakkho eko yakkho rañño āgatakāle abhimukhaṃ ṭhitova bhayānakarūpaṃ nisīdi. Atha nānāvijjākammehi apanentopi na sakkā apanetuṃ. 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. Atha rājā nimittapāṭhake pakkosāpetvā pucchi,-kena kāraṇena ayaṃ yakkho idha nisinnoti. Tvaṃ mahārāja sīlabuddhittheraṃ agāravavasena pubbe kathesi, yakkhāpi there ativiya pasannāti amhehi sutapubbā, taṃ paṭicca yakkho bhayānakarūpaṃ dassetvā nisinno bhavissatīti āha. 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.' Rājāpi amacce āṇāpesi theraṃ pakkāsathāti. Thero nāgacchi. Sīhaḷadīpaṃyeva gamissāmīti ārabhi. Tamatthaṃ sutvā rājā ekaṃ caturaṅgapaccayaṃ nāma amaccaṃ pakkosāpetvā tvaṃ gantvā theraṃ pakkosāhīti pesesi. Caturaṅgapaccayo ca chekatāya ekaṃ suvaṇṇamayaṃ buddhappaṭibimbaṃ nāvāya ṭhapetvā mahāsamuddatitthaṃ agamāsi. Atha theraṃ sampāpuṇitvā [Pg.79] idāni idha bhagavā sammāsambuddho agamāsi, sīlabuddhitthero bhagavato sammāsambuddhassa dassanatthāya āgacchatūti dūtaṃ pesesi. Theropi bhagavato sammāsambuddhassa dassanatthāya āgacchatūti vacanaṃ paṭikkhipituṃ buddhagāravavasena avisahatāya āgacchīti. 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. Porāṇikānaṃva therānaṃ, buddhe sagāravaṃ idha; Paṇḍito gāravaṃ buddhe, kare pasannacetasāti. 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. Nāvaṃ abhirūhitvā thero bhagavato sammāsambuddhassa vandanāmānapūjāsakkāradīni akāsi. Therassa evaṃ vandanāmānapūjāsakkārādīni karontasseva vegena nāvaṃ ānetvā gacchi. Atha caturaṅgapaccayo evamāha,– idāni bhante tumhākaṃ ācariyassa sammāsambuddhassa sāsanaṃ paggaṇhituṃ yuttoti. Rājā ca amaccehi parivārito paccuggacchi. Nāvāya therassa hatthe gahetvā rājagehaṃ ānesi. Dvāraṃ pattakāle yakkho pathaviyaṃ nisīditvā theraṃ vandi. 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. Rājā rājagehaṃ patvā theraṃ nānābhojanehi bhojesi. Evañca avoca,–ajjatagge bhante tvamasi mamācariyo, bhagavatova ovādaṃ sirasā paṭiggahetvā anuvattissāmāti attano pañcaputtepi therassa adāsi. Te ca pañcakumārā therena saddhiṃ anuvattiṃsu. Thero te pakkosetvā vihāraṃ agamāsi. Antarāmagge kappiyapathaviyaṃ pañca parimaṇḍalākārāni likhitvā tesaṃ rājakumārānaṃ dassetvā nivattāpesi. Rājakumārā paṭinivattitvā taṃ kāraṇaṃ rañño ārocesuṃ. Rājā ca tumhākaṃ puññaṃ kārāpanatthāya dassetīti vatvā tulāvasena tehi rājakumārehi suvaṇṇaṃ samaṃ katvā tena suvaṇṇena mūlaṃ katvā bhagavato dharamānakāle [Pg.80] passenadikosalaraññā kārāpitaṃ candanappaṭibimbaṃviya visuṃ visuṃ paṭibimbaṃ kārāpesi. 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. Tesaṃ nidhānaṭṭhānabhūtāni pañca cetiyānipi sakko kamma vidhāyako hutvā patiṭṭhāpesi. Ettha ca pubbe raññā pasīditvā therassa rājakumārā dinnā, mūlaṃ ratanattayassa datvā puna rājakumāre bhūjisse kāretukāmatāya thero evaṃ saññaṃ adāsīti daṭṭhabbaṃ. 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. So ca sīlabuddhitthero arahantagaṇavaṃsoti daṭṭhabbo. And that Elder Sīlabuddhi should be understood as belonging to the lineage of the assembly of Arahants. Arimaddananagareyeva narapati rañño kāle kassapo nāma thero desacārikaṃ caramāno polloṅkanāmakaṃ desaṃ, tadavasari. Atha dve mahallakapolloṅkā manussā there atippasannatāya dve putte upaṭṭhākatthāya niyyādesuṃ. 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. Polloṅkamanussānaṃ atippasannataṃ paṭicca theropi polloṅkattheroti vohāriyati. Yadā ca pana so thero sīhaḷadīpaṃ gantukāmo ahosi, tadā sakko devānamindo byaggharūpaṃ māpetvā piṭṭhiyā yāva mahāsamuddatīraṃ ānesi. Mahāsamuddatīraṃ pana patvā nāvaṃ abhirūhitvā vāṇijehi saddhiṃ tari. 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. Mahāsamuddamajjhe pana patvā sā nāvā na gacchi, niccalāva aṭṭhāsi. Atha vāṇijā mantesuṃ,-amhākaṃ nāvāya alakkhī pāpajano atthi maññeti. Evaṃ pana mantetvā salākādānaṃ akaṃsu. Yāva tatiyampi therasseva hatthe salākā pubbe katakammavipākavasena nipati. Idaṃ pana therassa pubbe katakammaṃ,-thero hi tato attabhāvato sattame bhave ekasmiṃ gāme kuladārako hutvā kīḷanatthāya ekaṃ sunakhaṃ nadiyaṃ otāretvā udake kīḷamāpesi. Evaṃ kīḷamantaṃ sunakhaṃ sayameva urena uggahetvā tīraṃ ānesīti evaṃ [Pg.81] pubbe katakammavipākavasena therasseva hatthe salākā nipati. 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. Tadā vāṇijā udakapiṭṭhe khipiṃsu. Atha sakko devānamindo kumbhīlarūpaṃ māpetvā piṭṭhiyaṃ āropetvā ānesi. Thero yakkhadīpaṃ patvā andhacakkhukānaṃ yakkhānaṃ mettānubhāvena cakkhuṃ labhāpesi. Yakkhā ca therassa guṇaṃ ñatvā dve yakkhabhātike adaṃsu. Thero ca sīhaḷadīpaṃ gantvā mahācetiyarūpaṃ lohapāsādarūpaṃ sarīradhātuṃ mahābodhibijāni ca ānetvā paccāgamāsīti. 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. Sumedhatthero ca halaṅkassa nāma nagarassa dakkhiṇadisābhāge mhattipāme puratthimāya anudisāya dinnanāmike vihāre vasi. Ṭhānassa pana nāmavasena therassopi dinnavihāro tveva nāmaṃ ahosi. Sopi thero paṃsukūliko lajjīpesalo sikkhākāmo jhānalābhī arahāyeva. So hi devasikaṃ devasikaṃ aṭṭhanavayojanappamāṇe pādacetiyaṃ gantvā vandi. Cetiyaṅgaṇavattañca akāsi. Tato āgantvā mhattigāme piṇḍāya cari. Idaṃ therassa nibaddhavattaṃ. 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. Aparānipi vatthūni bahūni santi, sabbāni pana tāni vitthāretvā vattabbānipi ganthapāravabhayena na vakkhāma. Sabbānipi hi vuccamānāni ayaṃ sāsanavaṃsappadīpikā atippapañcā bhavissati. 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. Sammāsambuddhassa hi parinibbānato yāvajjatanā therānaṃ paramparavasena saṅghaṭṭetvā ānayanamevettha adhippetaṃ. Yathāvuttāni pana vatthūni adhunā abhiññālābhīnaṃ puggalānaṃ akhettabhāvena pasaṅgañāṇappaṭibāhaṇatthaṃ arimaddananagare ca bahūnaṃ abhiññālābhīnaṃ puggalānaṃ nivāsaṭṭhānatā dassanatthaṃ vuttāni. Vuttañcetaṃ bhikkhunīkhandhakaṭṭhakathāyaṃ,– 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:– Paṭisambhidāpattehi vassasahassaṃ sukkhavipassakehi vassasahassaṃ [Pg.82] anāgāmīhi vassasahassaṃ sakadāgāmīhi vassasahassaṃ sotāpannehi vassasahassanti evaṃ pañcavassasahassāni paṭivedhadhammo ṭhassatīti. 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. Dīghanikāyaṭṭhakathāyaṃ pana saṃyuttanikāyaṭṭhakathāyañca paṭisambhidāpattehi vassasahassaṃ chaḷābhiññehi vassasahassaṃ tevijjehi vassasahassaṃ sukkhavipassakehi vassasahassaṃ pātimokkhena vassasahassanti vuttaṃ. 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. Aṅguttaranikāyaṭṭhakathāyaṃ pana vibhaṅgakathāyañca buddhānaṃ parinibbānato vassasahassameva paṭisambhidā nibbattetuṃ sakkonti, tato paraṃ cha abhiññā, tatopi asakkontā tisso vijjā nibbattiṃsu. Gacchante kāle tāpi nibbattetuṃ asakkontā sukkhavipassakā honti. Eteneva nayena anāgāmino sakadāgāmino sotāpannāti vuttaṃ. 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. Evaṃ nānānayehi aṭṭhakathāyapi āgatattā adhunā loke ariyapuggalā bhavituṃ na sakkāti na vattabbaṃ. Ariyānameva khettassa adhunāpi sambhavato, sace āraddhavipassako bhaveyya so arahā bhavituṃ sakkāyevāti niṭṭhametthāvagantabbaṃ. Aṭṭhakathāsu pana nānābhāṇakattherānaṃ nānāvādavasena vuttanti daṭṭhabbaṃ. Ettakeneva pana nānākārena vādo bhinnopi sāsanaṃ bhijjatiyeva. Sāsanassa abhinnaṃyeva hi ettha pamāṇanti. 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. Evaṃ marammamaṇḍale arimaddananagare anekehi arahantasatehi sāsanaṃ vijjotati. Bhagavato pana parinibbānato tiṃsādhikānaṃ navavassasatānaṃ upari parammaraṭṭhe señilaññikrodhināmena raññā samakālavasena sīhaḷadīpe rajjaṃ pattassa mahānāmarañño kāle buddhaghosabuddhadattattherehi pabhuti tetemahātherā teteganthe akaṃsu. 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. Tato pacchā satisamādhipaññāmandavasena sukhāvabodhanatthaṃ [Pg.83] ṭīkāyo akaṃsu. Arimaddananagare jinacakkesattanavutādhike chasate sahasse ca sampatte tiṇṇaṃ piṭakānaṃ mūlabhūtesu saddanayesu sotārānaṃ chekatthāya mahāsamuddeviya ānando nāma mahāmaccho tīsu piṭakesu sāṭṭhakathesu viloletvā aggavaṃso nāma thero saddanītippakaraṇaṃ akāsi. Arimaddananagare hi uttarājīvattherādīnaṃ sīhaḷadīpaṃ gamanato pubbeyeva tayo mahātherā pariyattivisāradā, mahāaggapaṇḍito, tassa saddhivihāriko dutiyaaggapaṇḍito, tassa bhāgineyyo tatiyaaggapaṇḍitoti. Tatiyaaggapaṇḍito pana aggavaṃsotipi vohāriyati. 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. Tasmiñca kāle arimaddananagaravāsino saddakovidā bahavo santīti yāva laṅkādīpā kittighoso patthari. Tasmā sīhaḷadīpikā saddakovidā vīmaṃsetukāmā hutvā arimaddananagaraṃ āgamaṃsu. Tadā arimaddananagaravāsino bhikkhū saddanītippakaraṇaṃ dassesu. 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. Sīhaḷadīpikā ca taṃ disvā upadhārentā saddavisaye ayaṃ ganthoviya sīhaḷadīpe gantho itthi, imasmiṃ pakaraṇe āgatavinicchayampi sakalaṃ na jānimhāti nānāppakārehi thomesunti yāvajjabhanā kathāmaggo na upacchinnoti. 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. Arimaddananagare sīhaḷadīpaṃ gantvā paccāgato chappado nāma saddhammajotipālatthero saddanaye chekatāya suttaniddesaṃ akāsi. Paramatthadhamme ca chekatāya saṅkhepavaṇṇanaṃ nāmacāradīpakañca. Vinaye chekatāya vinayagūḷatthadīpaniṃ sīmālaṅkārañca akāsi. Attanā kathānaṃ ganthānaṃ nigame saddhamma jotipāloti mūlanāmena vuttaṃ. Kusimanagare pana chappada gāme jātattā ṭhānassa nāmena chappadoti pākaṭo. 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. Kukhananagare pana chappadoti vohāritopi eko thero atthi. So alajjī dussīlo. Ekacce pana nāmasāmaññalesamattena pattalaṅkaṃ sīlavantaṃ pesalaṃ sikkhākāmaṃ chappadattheraṃ alajjidussīlabhāvena upavadanti, yathā nāma sāmaññalesamattena mallaputtaṃ āyasmantaṃ dabbaṃ asamācārenāti. 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. Arimaddananagarayeva aloṅgacaññisūnāmakassa rañño kāle mahāvimalabuddhitthero cūḷavimalabuddhittheroti dve therā pariyattivisāradā ahesuṃ. Tesu mahāvimalabuddhitthero kaccāyanassa saṃvaṇṇanaṃ nyāsaganthamakāsi. 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. Keci pana sīhaḷadīpavāsī vimalabuddhitthero tamakāsīti vadanti. Cūḷavimalabuddhitthero pana vuttodayassa porāṇaṭīkamakāsi. Chandosāratthavikāsiniṃ saddhammañāṇatthero akāsi. Vacanatthajotiṃ pana vepullatthero akāsi. Nyāsaganthassaporāṇaṭīkaṃ narapatirañño kāle eko amacco akāsi. 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. So hi rañño ekaṃ orodhaṃ paṭicca jātaṃ ekaṃ dhītaraṃ disvā vānaroviya lepe laggito tissaṃ paṭibandhacitto hutvā laggi. Tamatthaṃ jānitvā rājā evamāha,– sace etaṃ iccheyyāsi, ekaṃ ganthaṃ paripuṇṇavinicchayaṃ gūḷatthaṃ karohi, sace tvaṃ tādisaṃ ganthaṃ kātuṃ sakkuṇeyyāsi, etaṃ labhissasīti. Atha so nyāsassa saṃvaṇṇanaṃ porāṇaṭīkaṃ akāsi. 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. Tato pacchā hīnāyāvattitvā dhītaraṃ datvā rajjuggāhāmaccaṭṭhāne ṭhapesi, yaṃ marammavohārena saṃpyaṅgaiti vuccati. Tena pana katattā sopi gantho taṃ nāmena vuccati. Kārikaṃ tassā ca saṃvaṇṇanaṃ chattaguhindassa nāma rañño kāledhammasenāpatitthero akāsi. Tena kira kārapite nandaguhāya samīpe nandavihāre nisīditvā akāsi. 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. Tasmiñcakāle [Pg.85] ganthamādanapabbate nandamūlaguhato arahantā āgantvā tasmiṃ vihāre vassaṃ upagacchiṃsu. Tesaṃ sammukhe katattā te ca ganthā paṇḍitehi sārato paccetabbāti ācariyā vadanti. 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. Vāccavācakaṃ pana dhammadassī nāma sāmaṇero akāsi. The Vāccavācaka was composed by a novice named Dhammadassī. Saddatthabhedacintaṃ pana arimaddananagarasamīpe ṭhitassa khaṇittipādapabbatassa samīpe ekasmiṃ gāme vasanto saddhammasiri nāma thero akāsi. Soyeva thero brahajaṃ nāma vedasatthampi marammabhāsāya parivattesi. 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. Ekakkharakosaṃ pana saddhammakittitthero akāsi. So hi kaliyuge sattāsītādhike aṭṭhasate sampatte micchā diṭṭhikānaṃ jalumasaññitānaṃ kulānaṃ bhayena sakalepi tambadīparaṭṭhe sāsanobhāso milāyati. Bahūnipi potthakāni aggibhayena nassesuṃ. 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. Tadā taṃ pavattiṃ passitvā sace pariyattidhammovinasseyya, paṭipattidhammopi nassissati, paṭipattidhamme nassante kuto paṭivedhadhammo bhavissatīti saṃvegaṃ apajjitvā imaṃ ganthaṃ akāsīti taṭṭikāyaṃ vuttaṃ. 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. Mukhamattasāraṃ sāgaratthero akāsi. The elder Sāgara composed the Mukhamattasāra. Kaliyuge ekāsītādhike pañcasate sampatte ekaṃ daharaputtaṃ kālaṅkataṃ paṭicca saṃvegaṃ āpajjitvā paccekabuddhattaṃ patthayantassa jeyyasiṅkhanāmakassa rañño putto kyacvānāmako rājā rajjaṃ kāresi. Dhammarājātipi nāmalañchaṃ paṭiggaṇhi. Tīsu pana piṭakesu yathābhūtaṃ vijānakatāya marammavohārena kyacvāti vohāriyati. 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. So ca kira rājā pāḷiaṭṭhakathāṭīkāganthantaresu atichekatāya piṭakattaye sākacchamattampi kātuṃ samattho [Pg.86] nāma natthīti uggahitatipiṭako hutvā bhikkhusaṅghampi divase sattahi vārehi ganthaṃ vāceti. 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. Khaṇittipādapabbatassa samīpepi ekaṃ taḷākaṃ kārāpetvā tattha rājāgāraṃ kārāpetvā tattha nisīditvā ganthaṃ vāceti. Sabbāni pana rājūnaṃ kiccāni puttasseva uparājassa niyyādesi. Ganthaṃ uggaṇhantānaṃ orodhānamatthāya saṅkhepato saddabinduṃ nāma pakaraṇaṃ paramatthabinduñca nāma pakaraṇaṃ akāsi. Tassa hi cittaṃ pariyattiyaṃyeva ramati. Aññaṃ pana rājakiccaṃ suṇitumpi na icchi. Anuruddharājā anāgate ahaṃ rājā bhaveyyāmi, tadāyeva imāni tāḷibījāni uṭṭhahantūti adhiṭṭhahitvā ropesi. Tāni tassa rañño kāle uṭṭhahiṃsu. Teneva anuruddharājāyevāyanti raṭṭhavāsino sañjāniṃsu. Sammutirājā hi anuruddharājā kyacvārājāti ime tayo ekasantānāti vadanti. 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. So rājā ekampi cetiyaṃ akāsi, na taṃ niṭṭhaṃ agamāsi, pariyattiyaṃyeva paricārakattāti rājavaṃse āgataṃ. Lokasammutivasena kakkhaḷadine iṭṭhakāni kārāpetvā tasmiṃyeva dine bhūmisamaṃ katvā tasmiṃyeva dine aññampi sabbaṃ kārāpesi. Tena marammavohārena prassadā cetiyanti yāvajjabhanā pākaṭaṃ. 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. Tassa rañño ekā dhibhā vibhatyatthaṃ nāma ganthaṃ akāsīti. It is said that a daughter of that king composed a text called Vibhatyattha. Pubbe kira arimaddananagare uggahadhāraṇādivasena sāsanaṃ ativiya virūḷamāpajji. Arimaddananagareyeva hi eko vuḍḍhapabbajito bhikkhu ganthaṃ likhituṃ silālekhanadaṇḍena icchanto rājagehaṃ pāvisi. Rājā kena āgatosīti pucchi. Ganthaṃ likhituṃ silālekhanadaṇḍena icchanto āgato mhīti. Evaṃ mahallako tvaṃ ganthaṃ mahussāhena pariyāpuṇantopi [Pg.87] ganthesu chekassa okāsaṃ na passāmi, sace himusalo aṅkuraṃ uṭṭhāpetvā rūheyya, evaṃ sati tvaṃ ganthesu chekataṃ āpajjeyyāsīti āha. 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.” Tato pacchā vihāraṃ gantvā devasikaṃ devasikaṃ ekadantakaṭṭhappamāṇattaṃ lekhanaṃ uggahetvā kaccāyanaabhidhammetthasaṅgahappakaraṇaṃ ādiṃ katvā ācariyassa santike uggaṇhi. So acireneva ganthesu chekataṃ patvā musale jamburukkhaṅkuraṃ bandhitvā ussāpetvā rājagehaṃ pāvisi. 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. Atha taṃ rājā pucchi,-kenaāgatosīti. Ayaṃ mahāraja musalo aṅkuraṃ uṭṭhāpetvā rūhatīti ācikkhituṃ āgatomhīti vutte rājā etassa ganthesu chekataṃ pattomhīti vuttaṃ hotīti jānāsi. Taṃ saccaṃ vā alikaṃ vāti vīmaṃsanatthāya mahātherānaṃ santikaṃ pahiṇi. Mahātherāpi gūḷaṭṭhānaṃ pucchiṃsu. Sopi pucchitaṃ pucchitaṃ byākāsi. 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. Atha so bhikkhu mahāthere evamāha,-tumhe bhante maṃ bahū pucchatha, ahampi tumhe pucchituṃ icchāmi, okāsaṃ dethāti yācitvā aññasamānacetasikanti ettha aññasaddassa avadhyāpekkhattā avadhipadaṃ uddharitvā dassethāti pucchi. Mahātherāpi pubbe amanasikatattā sīghaṃ vissajjituṃ na sakkhiṃsu. Rājā tamatthaṃ sutvā tuṭṭhacitto hutvā disā pāmokkhanamena ācariyaṭṭhāne ṭhapesi. So pana bhikkhu aganthakārakopi ganthakārakoviya pacchimānaṃ janatānaṃ dinnopadesavasena upakāraṃ katvā sāsane uppajjīti. Honti cettha,– 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: Ahaṃ mahallako homi, duppañño pariyattikaṃ; Uggahaṃ mahussāhena, na sakkhissāmi jānituṃ. “I am old and of little wisdom; I will not be able to master the learning of the scriptures, even with great effort.” Evañca [Pg.88] nātimaññeyya,Nāppossukkatamāpajje; Saddhamme chekakāmova,Ussāhaṃva kare poso. And so one should not be contemptuous, nor fall into listlessness; a person desiring skill in the True Dhamma should indeed make an effort. Vuḍḍhapabbajito bhikkhu,Mahallakopi duppañño; Āpajji chekataṃ dhamme,Tamapekkhantu sotāroti. An elderly monk, though old and of little wisdom, attained proficiency in the Dhamma—let the listeners consider this. Pubbe kira arimaddananagare mātugāmāpi ganthaṃ uggaṇhiṃsu. Yebhuyyena uggahadhāraṇādivasena pariyattisāsanaṃ paggahesuṃ. Mātugāmā hi aññamaññaṃ passantā tumhe kittakaṃ ganthaṃ uggaṇhatha, kittakaṃ ganthaṃ vācuggataṃ karothāti pucchi sunti. 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?" Eko kira mātugāmo ekaṃ mātugā,maṃ pucchi,-tvaṃ idāni kittakaṃ ganthaṃ vācuggataṃ karosīti. Ahaṃ pana idāni daharaputtehi balibodhattā byākulaṃ patvā bahuṃ ganthaṃ vācuggataṃ kātuṃ nasakkā,samantamahāpaṭṭhāne pana kusalattikamattaṃva vācuggataṃ karomīti āhāti. 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." Idampi arimaddananagaravāsīnaṃ mātugāmānampi pariyattuggahaṇe ekaṃ vatthu,– This too is a story concerning the learning of the scriptures by the women of Arimaddana city. Ekaṃ kira bhikkhuṃ piṇḍāya carantaṃ ekā dvādasavassikā daharitthī pucchi,-kinnāmosi tvaṃ bhanteti. Khemānāmāhanti. Kathañhi bhante pumāva samāno itthiliṅgena nāmaṃ akāsīti āha. Atha antogehe nisinnā mātā sutvā dhītaraṃ āha,-tvaṃ rājādigaṇassa lakkhaṇaṃ na jānāsīti. Āma jānāmi, ayaṃ pana khemasaddo na rājādigaṇapakkhaṃ bhajatīti. Atha [Pg.89] mātā evamāha,-ayaṃ pana khemasaddo ekadeseneva rājādigaṇapakkhaṃ bhajatīti. 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." Ayaṃ panettha dhītu adhippāyo,-na rājādisaddo kadāci rājoti paccattavacanavasena okāranto dissati vinā devarājotiādisamāsavisayaṃ, khemasaddo pana katthaci khemoti ca khemanti ca liṅgantaravasena rūpantaraṃ dissati, teneva khemasaddo na rājādigaṇoti veditabboti. 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. Ayaṃ pana mātu adhippāyo,-khemasaddo abhidheyyaliṅgattā tiliṅgako,yadā pana saññāsaddādhikāre paccattavacanavasena khemāti ākāranto dissati, tadā ekadesena khemasaddo rājādigaṇapakkhaṃ bhajatīti. 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. Idampi ekaṃ vatthu,– This, too, is a story. Arimaddananagare kira ekassa kuṭumbikassa eko putto dve dhītaro ahesuṃ. Ekasmiñca kāle ghammābhibhūtattā gehassa uparitale nahāyitvā nisīdi. Atha ekā dāsī gehassa heṭṭhā ṭhatvā kiñci kammaṃ karontī tassa kuṭumbikassa guyhaṭṭhānaṃ olokesi. Tamatthaṃ jānitvā kuṭumbiko sākhaṃ olokesīti ekaṃ vākyaṃ bandhitvā puttassa dassesi,imassa atthayojanaṃ karohīti. Atha putto atthayojanaṃ akāsi,-sākhaṃ rukkhasākhaṃ olekesi udikkhatīti. Atha pacchā ekāya dhītuyā dassesi, imassa atthayojanaṃ karohīti. Sāpi atthayojanaṃ akāsi,- sā sunakho khaṃ ākāsaṃ olokesi udikkhatīti. Atha pacchā ekāya dhītuyā dassesi, imassa attha yojanaṃ karohīti. Sāpi atthayojanaṃ akāsi,-sā itthī khaṃ aṅgajātaṃ olokesi mukhaṃ uddhaṃ katvā olokesīti. 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." Idampi ekaṃ vatthu,– This, too, is one story. Eko kira sāmaṇero ratanapūravāsī arimaddananagare mātugāmāpi [Pg.90] saddanayesu atikovidāti sutvā ahaṃ tattha gantvā jānissāmīti arimaddananagaraṃ gato. Atha antarāmagge arimaddananagarassa samīpe ekaṃ daharitthiṃ kappāsavatthuṃ rakkhitvā nisinnaṃ passi. Atha sāmaṇero tassā santikaṃ maggapucchanatthāya gacchi. Atha daharitthī sāmaṇeraṃ pucchi,-kuto āgatosīti. 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?" Sāmaṇero āha,-ratanapūrato ahaṃ āgacchatīti. Kuhiṃ gatosīti vutte arimaddananagaraṃ gacchatīti āha. Atha daharitthī evamāha,-tvaṃ bhante saddayogavinicchayaṃ anupadhāretvā kathesi, amhayogaṭṭhāne hi tvaṃ nāma yogasaddena yojetvā kathesi, nanu paṇḍitānaṃ vacanena nāma paripuṇṇatthena aviruddhasaddanayena puṇṇindusaṅkāsena bhavitabbanti. Atha sāmaṇero khettavatthūni rakkhantī duggatā daharitthīpi tāva saddanayakovidā hoti, kimaṅgaṃ pana bhogasampannā mahallakitthiyoti lajjitvā tatoyeva paṭinivattitvā paccāgamāsīti. 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. Idaṃ marammamaṇḍale tambadīparaṭṭhe arimaddananagare theraparamparavasena sāsanassa patiṭṭhānaṃ. 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. Idāni marammamaṇḍaleyeva jeyyavaḍḍhanaraṭṭhe ketumatīnagare sāsanavaṃsaṃ vakkhāmi. Now I will recount the lineage of the Dispensation in the city of Ketumatī, in the Jeyyavaḍḍhana country, in this very Maramma region. Kaliyuge hi dvisattatādhike aṭṭhavassasate sampatte jeyyavaḍḍhanaraṭṭhe ketumatīnagare mahāsirijeyyasūro nāma rājā rajjaṃ kāresi. Ekaṃ atichekaṃ devanāga nāmakaṃ ekaṃ hatthiṃ nissāya vijitaṃ vitthāramakāsi. Tassa pana rañño kāle kaliyuge dvinavutādhike aṭṭhavassasate sampatte mahāparakkamo nāma thero sīhaḷadīpato nāvāya āgantvā ketumatīnagaraṃ sampatto. Rājā ca dvārā vatīnagarassa [Pg.91] dakkhiṇadisābhāge mahāvihāraṃ kārāpetvā tassa adāsi niccabhattampi. Tasmiñca vihāre sīmaṃ sammannitvā tissaṃ sīmāyaṃ tulāvasena attanā samaṃ katvā lohamayabuddhappaṭibimbaṃ kārāpesi. Tañca buddhappaṭibimbiṃ sampattalaṅkādīpanti nāmena pākaṭaṃ ahosi. 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." Tassa rañño kāle surāmerayasikkhāpadaṃ paṭicca vipādo ahosi. Kathaṃ. Bījato paṭṭhāyāti sambhāre paṭiyā detvā cāṭiyaṃ pakkhittakālato paṭṭhāya tālanālikerādīnaṃ puppharaso pupphato galitābhinavakālato paṭṭhāya ca na pātabboti kaṅkhāvitaraṇīṭīkādīsu vuttavacane adhippāyaṃ vipallāsato gahetvā tālanālikerādīnaṃ raso galitābhinavato paṭṭhāya pivituṃ na vaṭṭatīti ekacce vadanti. Ekacce pana evaṃ vadanti,–tālanālikerādīnaṃ raso galitābhinavakāle pivituṃ vaṭṭatīti. 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.' Tattha pubbapakkhe ācariyānaṃ ayamadhippāyo,– In this matter, the teachers of the first party held this view: Bījato paṭṭhāyāti ettha sambhāre paṭiyādetvā cāṭiyaṃ pakkhittakālato paṭṭhāya na pātabbo. Tālanālikerādīnaṃ puppharaso ca galitābhinavakālatoyeva na pātabboti. 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. Ayaṃ pana aparapakkhe ācariyānamadhippāyo,– But this is the opinion of the teachers of the other party: Bījato paṭṭhāyāti ettha sambhāre paṭiyādetvā cāṭiyaṃ pakkhittakālato paṭṭhāya na pātabbo. Tālanālikerādīnaṃ sambhārehi paṭiyādito puppharaso pupphato galitābhinavakālato na pātabboti. 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. Evaṃ tālanālikerādīnaṃ raso galitābhinavakālato paṭṭhāya pātuṃ vaṭṭati na vaṭṭatīti vivādaṃ karontānaṃ majjhe nisīditvā sampattalaṅko mahāparakkamatthero tādiso pivituṃ vaṭṭatīti vinicchindi, surāvinicchayañca nāma ganthaṃ akāsi[Pg.92]. Evaṃ ketumatīnagaraṃ māpentaṃ mahāsirijeyyasūraṃ nāma rājānaṃ nissāya ketumatiyaṃ sāsanaṃ patiṭṭhahi. 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. Idaṃ marammamaṇḍaleyeva ketumatīnagare This is in the city of Ketumatī, in the Maramma country itself. Sāsanassa patiṭṭhānaṃ. The establishment of the Dispensation. Idāni marammamaṇḍale tambadīparaṭṭheyeva khandhapurasāsanavaṃsaṃ vakkhāmi. Now I shall recount the lineage of the Dispensation in Khandhapura, in the Tambadīpa region itself of the Maramma country. Kaliyuge hi catusaṭṭhādhike chavassasate tayo bhātikā kittitaranāmakaṃ rājānaṃ rajjato cāvetvā khandhapuranagare rajjaṃ kāresuṃ. Tadā kittitaranāmakassa rañño eko putto cīnaraṭṭhindarājānaṃ yācitvā bahūhi senaṅgehi khandhapuranagaraṃ samparivāretvā aṭṭhāsi. Atha tīsu piṭakesu chekaṃ ekaṃ mahātheraṃ pakkosetvā mantesuṃ. Thero evamāha,– janapadāyattamidaṃ kammaṃ samaṇānaṃ na kappati vicāretuṃ, ahampi samaṇo, nāṭakehi pana saddhiṃ mantethāti. Atha nāṭake pakkosetvā mantesuṃ. Nāṭakāpi sace kāraṇaṃ natthi, evaṃ sati phalaṃ na bhaveyya, sace pūti natthi, makkhikā na sannipateyyunti gītaṃ gāyitvā udake kīḷanti. 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. Atha teca tayo bhātikā taṃ sutvā kittitaranāmakaṃ rājānaṃ bandhanāgārato gahetvā māretvā idāni yaṃ rajje ṭhapayissāmāti cintetvā tumhe gacchatha, ayaṃ tassa sīso, idāni esa paralokaṃ gatoti sīsaṃ dassesuṃ. Atha cīnaraṭṭhasenāyopi idāni rājavaṃsiko natthi, te nahi yujjhituṃ na icchāma, yaṃ rajje ṭhapayissāmāti katvā mayaṃ āgatā, idāni so natthīti vatvā nivattetvā agamaṃsu. 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. So ca thero nāṭakehi saddhiṃ mantethāti ettakameva vuttattā bhikkhubhāvato na mocetīti daṭṭhabbaṃ. Vuttañcetaṃ,– 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:– Pariyāyoca āṇatti, tatiye dutiye pana; Āṇattiyeva sesesu, dvayametaṃ na labbhatīti. Suggestion and command are in the third and second; but only command in the rest; this pair is not found in them. Tasmiṃ pana khandhapure arimaddananagare arahantagaṇavaṃsikā chappadagaṇavaṃsikā ānanda gaṇavaṃsikā ca therā bahavo vasanti. Tehi pana katagantho nāma koci natthīti. 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. Idaṃ khandhapure sāsanassa patiṭṭhānaṃ. This is the establishment of the Dispensation in Khandhapura. Idāni marammamaṇḍale tambadīpareṭṭheyeva vijayapure sāsanavaṃsaṃ vakkhāmi. Now I shall recount the lineage of the Dispensation in Vijayapura, in the Maramma country itself, in the island of Tambadīpa. Kaliyuge hi catusattatādhike chavassasate sīhasūro nāma rājā vijayapuraṃ māpesi. Tato pacchā dvīsu saṃvaccharesu atikkantesu camuṃnadiyaṃ matasetibhaṃ ekaṃ labhitvā ekasetibhinnoti tassa nāmaṃ pākaṭaṃ ahosi. Tassa rañño kāle vijayapure sīlavantā lajjīpesalā bhikkhū bahavo natthi. Arimaddananagarato anuruddharājakāle rājabhayena nilīyitvā avasesā samaṇakuttakāyeva bahavo atthi. Pacchā cūḷaarahantattheradibbacakkhuttherānaṃ āgatakāleyeva lajjīpesalā bhikkhū balavantā hutvā gaṇaṃ vaḍḍhāpesuṃ. Rājā ca dibbacakkhuttheraṃ antepuraṃ pavesetvā devasikaṃ piṇḍapātena bhojesi. Anuruddharaññā tambulamañjūsāyaṃ ṭhapetvā pūjitā satta dhātuyo labhitvā tāsaṃ pañcadhātuyo caññiṅkhucetiye nidhānaṃ akāsi. Avasesā pana dve dhātuyo puññassa nāma amaccassa pūjanatthāya niyyādesi. Soca amacco jeyyapure puññacetiye nidhānaṃ akāsi. 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. Tadā ca kira samaṇakuttakā gahaṭṭhāviya rājarājamahāmattānaṃ [Pg.94] santike upaṭṭhānaṃ akaṃsu. Kaliyuge catuasītādhike chavassasate sampatte sīsasūrarañño jeṭṭha putto ujano nāma rājā rajjaṃ kāresi. So pana avapaṅkyā nāmake dese campakakaṭṭhamaye sattavihāre kārāpesi. Dvi vassādhike sattavassasate kāle te vihārā niṭṭhaṃ agamaṃsu. 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. Tesu vihāresu campakaṃ nāma padhānavihāraṃ amaccaputtassa sudhammamahāsāmittherassa adāsi. So pana thero arimaddananagare arahantattherassa vaṃsikoti daṭṭhabbo. 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. Veḷūvanaṃ nāma parivāravihāraṃ pana ābhidhammikassa ñāṇadhajassa nāma therassa adāsi. Sopi arahantattherassa vaṃsiko. 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. Jetavanaṃ nāma parivāravihāraṃ pana sakalavinayapiṭakaṃ vācuggataṃ karontassa guṇārāmattherassa adāsi. So pana thero arimaddananagareyeva ānandattherassa vaṃsiko. 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. Kulavihāraṃ nāma parivāravihāraṃ ādiccaraṃsino nāma therassa adāsi. Sopi ānandattherassa vaṃsikoyeva. The surrounding monastery named Kulavihāra was given to the elder named Ādiccaraṃsi. He too was of the lineage of the Elder Ānanda. Suvaṇṇavihāraṃ nāma parivāravihāraṃ sudhammālaṅkārassa nāma therassa adāsi. Sopi ānandattheravaṃsikoyeva. The surrounding monastery named Suvaṇṇavihāra was given to the elder named Sudhammālaṅkāra. He too was of the lineage of the Elder Ānanda. Nīcagehaṃ nāma parivāravihāraṃ varapattassa nāma therassa adāsi. So pana sudhammamahāsāmittherassa antevāsiko. The surrounding monastery named Nīcageha was given to the elder named Varapatta. He was a pupil of the Elder Sudhammamahāsāmi. Dakkhiṇakoṭiṃ nāma parivāravihāraṃ siripuññavāsino nāma therassa adāsi. Sopi sudhammamahāsāmittherassa antevāsikoti. The surrounding monastery named Dakkhiṇakoṭi was given to the elder named Siripuññavāsi. He too was a pupil of the Elder Sudhammamahāsāmi. Tesaṃ vihārānaṃ esannaṭṭhāne rājā sayameva hatthena gahetvā mahābodhirukkhaṃ ropesi. Tesaṃ vihārānaṃ paṭi jagganatthāya bahūnipi khettavatthūni adāsi ārāmagopaka kulāni ca. 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. Tesaṃ [Pg.95] pana therānaṃ sudhammapurārimaddanapurabhikkhuvaṃsikattālajjipesalatā viññātabbā. Teneva vijayapure sāsanaṃ ativiya parisuddhaṃ ahosīti daṭṭhabbaṃ. 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. Tesampi sissaparamparā anekasahassappamāṇā ahesuṃ. Evaṃ lajjīpesalānaṃyo bhikkhūnaṃ santikā keci saddhivihārikā kīṭāgirimhi assajipunabbasukāviya alajjī dussīlā uppajjiṃsu, seyyathāpi nāma madhurambarukkhato ambilaphalanti. Te pana bahuanācāraṃ cariṃsuyeva. Idaṃ pana tesaṃ mūlauppatti dassanaṃ. 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. Rājā hi tadā tesaṃ vihārānaṃ paṭijagganatthāya bahūni khettavatthūni adāsi. Tesu khettavatthūsu balivicāraṇatthāya sudhammamahāsāmitthero ekacce bhikkhū ārakkhaṇaṭṭhāne ṭhapesi. Ārakkhaṇabhikkhū pana dhammānulomavasena kassakānaṃ ovādāpesi, khettavatthusāmibhāgampi paṭiggaṇhāpesi. Tasmiñca kāle khettavatthūni paṭicca bhikkhū vivādaṃ akaṃsu. Atha taṃ vivādaṃ sutvā sāsanadharatthero ca dve parakkamattherā ca tato nikkhamiṃsu. Nikkhamitvā sāsanadharatthero khaṇitti pādapabbate nisīdi. Dve parakkamattherā ca caṅgakiṅgapabbatakandare nisīdiṃsu. Tesañhi nivāsaṭṭhānattā yāvajjatanā taṃ ṭhānaṃ parakkamaṭṭhānanti pākaṭaṃ ahosi. Te pana therā ekacārāti vohāriṃsu. Avasesā pana bhikkhū gāmavāsībahucārāti vohāriṃsu. Tato paṭṭhāya araññavāsīgāmavāsīvasena visuṃ gaṇā honti. Vihārassa ninnānaṃ khettavatthūnaṃ balippaṭiggāhakabhikkhūnampi saṅghajātisamaññā ahosi. 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. Kaliyuge catuvassādhike sattasate ujanassa rañño dharamānasseva kaniṭṭhabhātiko kyecvā nāma rājā kumāro rajjaṃ gaṇhi. 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. Ayaṃ pana tassa aṭṭhuppatti,– ujano nāma rājā tvaṃ samuddamajjhaṃ [Pg.96] nāma gāmaṃ gantvā tattha nisīditvā tatruppādabaliṃ bhuñjāhīti niyyādesi. So pana rājakumāro luddakammesuyeva abhirammaṇasīlo. Ekasmiṃ samaye pigavaṃ gantvā paccāgatakāle rattiyaṃ supinaṃ passi,– sakko devānamindo āgantvā uposathasīlaṃ samādiyāhi, evaṃ sati acireneva setibhe labhissasatīti vatvā tāvatiṃsabhavanaṃ puna gatoti. 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. Soca rājakumāro tato paṭṭhāya uposathasīlaṃ samādiyi. Pacchā kālepi attano hatthe guthena kilinnaṃ bhavatīti puna supinaṃ passi. So acireneva pañca setibhe labhi. Atha eko amacco gantvā rañño tamatthaṃ ārocesi. Rājā tuṭṭhacitto hutvā mama kira bhonto kaniṭṭhabhātiko pañca setibhe labhīti rājapurisānaṃ majjhe saṃvaṇṇesi. Amacco puna rājakumārassa santikaṃ gantvā tamatthaṃ ārocesi. Rājakumāropi mama bhātiko rājā akathitapubbaṃ vācāpeyyaṃ vadatīti ārādhayitvā puna gantvā tamatthaṃ rañño ārocāpesi. Rājāpi tatheva vadatīti. Taṃ sutvā rājakumāro bhiyyoso pasīdi. 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. Kasmā pana ujano rājā kittitaraṃ nāma rājakumāraṃ kaniṭṭhavohārena na vadatīti. Ekasetibhindo hi rājā aparassa rañño deviṃ gabbhiniṃ ānetvā aggamahesiṭṭhāne ṭhapesi, ṭhapetvā acireneva ujanaṃ vijāyi, teneva na ujano ekasetibhindassa putto, kittitaro nāma rājakumāroyeva ekasetibhindassa putto, tasmā taṃ kāraṇaṃ paṭicca so taṃ kaniṭṭhavohārena na vadatīti. 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.' Kaniṭṭho pañcasetibhe labhatīti sutvā rājā bhāyitvā kaniṭṭhassa rajjaṃ upaniyyādesi. Rājā rājagehassa pacchimadvārena nikkhami. Kaniṭṭho purimadvārena pāvisi. Pañcannaṃ pana setibhānaṃ laddhattā pañcasetibhindoti pākaṭo. Mūlanāmaṃ panassa [Pg.97] sīhasūroti daṭṭhabbaṃ. Tassa rañño kāle bahū alajjino gāmasāmanta vihāre vasitvā anekavidhaṃ ānācāraṃ cariṃsu. Sudhammapuraarimaddanapurato paramparavasena āgatā bhikkhūpi bahū lajjino sikkhākāmā santi. 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. Atha tassa rañño bhattaṃ paribhuñjanakāle eko samaṇakuttako aṭṭha parikkhāre gahetvā āgantvā rañño sammukhe aṭṭhāsi. Kimatthāya āgatosīti pucchite piṇḍapātatthāya āgatomhīti āha. Atha rājā sayaṃ bhuñjissāmīti ārabhitvāpi atippasannatāya pana suvaṇṇapātiyā paṭiyāditaṃ sakalampi bhattaṃ adāsi. Atha rājā evaṃ cintesi,– ayaṃ bhikkhu piṇḍapātatthāya upamajjhanti kayeva āgantvā aṭṭhāsi, na so puthujjanabhikkhu, atha kho abhiññālābhī arahā bhaveyya, mama puññatthāya āgato bhaveyya maṃ anukampaṃ upādāyāti. 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." Evaṃ pana cintetvā ekaṃ rājapurisaṃ āṇāpesi tassa pacchā anugantvā oloketuṃ. So pana samaṇakuttako sayaṃ alajjibhūtattāva attano bhariyā paccuggantvā pattaṃ gaṇhi. Taṃ disvā rājapuriso rañño santikaṃ gantvā paṭhamameva evaṃ cintesi,– sace yathābhūtaṃ āroceyyaṃ, rañño pasādo vinasseyya, evaṃ pana anārocetvā yathā rañño passādo bhiyyosomattāya bhaveyya, mayhampi lābho uppajjeyya, samaṇakuttakopi rājaparādhato vimucceyya, evaṃ ārocessāmīti. Evaṃ pana cintetvā ahaṃ mahārāja taṃ anugantvā olokesi, atha mama evaṃ olokentassava antaradhāyīti ārocesi. Rājā bhiyyosomattāya pasīditvā hatthaṃ pasāretvā yathāhaṃ maññami, tathā avirajjhanamevatanti tikkhattuṃ vācaṃ nicchāresi, rājapurisassa ca dātabbaṃ adāsi. 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. Tasmiṃyeva divase eko amacco rañño paṇṇākāratthāya [Pg.98] velāhakaṃ nāma ekaṃ turaṅgamaṃ adāsi. Atha rājā mama puññānubhāvena esa laddhoti sampahaṃsi. Taṃ pana turaṅgamaṃ ārohitvā ekaṃ hatthārohaṃ pājāpesi. Atha mahājanassa olokentassa hatthārohassa sīseveṭṭhanadussaṃyeva passitvā ākāse pakkhandho bakoviya paññāyati. So pana turaṅgamo pātova vijayapurato gacchanto pabbatabbhantaranagaraṃ sāyanhasamaye pāpuṇi. Abbha vijabbhanaassotipi nāmaṃ akāsi. 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. Iccevaṃ samaṇakuttakā dārampi posesuṃ, pageva itaraṃ anācāraṃ. Teneva te samaṇakuttakā rañño mallaraṅgampi pavisitvā mallaṃ yujjhesuṃ. Tesu pana samaṇakuttakesu ovicaṅgākhuṃsaṅghajo nāma samaṇakuttako mallakamme ativiya cheko adhiko. So kira saṃvacchare saṃvacchare rañño mallaraṅge jayitvā pannarasa vā vīsati vā asse paṭilabhīti. 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. Ratanapūranagare mallakamme aticheko adhiko eko kambojakulo atthi. So ratanapūranagare jeyyapuranagara ca attanā samathāmaṃ mallapurisaṃ asabhitvā vijaya puraṃ āgantvā campakavihārassa dvārasamīpe mallasabhāmaṇḍape pavisitvā mallakammaṃ kātuṃ icchāmīti rañño ārocesi. Atha rājā taṃ saṅghajaṃ āmantetvā evamāha,- idāni bho tvaṃ iminā saddhiṃ mallayuddhaṃ kātuṃ sakkhissasīti. Āmamahārāja pubbe ahaṃ dahare hutvā kīḷanatthāyayeva mallakammaṃ akāsiṃ, idāni pana ekūnasattativasso ahaṃ ito pacchā mallayuddhaṃ kātuṃ sakkhissāmi vā mā vāti na jānāmi, idāni parapakkhaṃ mallapurisaṃ mallakammena māressāmīti vadati. 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." Atha rājūnaṃ mallakammaṃ nāma kīḷanatthāyayeva bhavati, mā māretuṃ ussāhaṃ karohīti vatvā aññamaññaṃ mallayuddhaṃ kārāpesi[Pg.99]. Saparisassa rañño olokentasseva te mallākārena naccitvā aññamaññaṃ samīpaṃ upagacchiṃsu. Atha saṅghajo mallo kambojamallassa pādena paharaṇākāraṃ dassetvā dakkhiṇahatthamuṭṭhinā kapāle pahāraṃ adāsi. Atha kambojamallassa mukhaṃ pacchato ahosi. Tadā sapariso rājā īdisā pana vimukhato maraṇameva seyyo idāni pana imaṃ passituṃ na visahāmīti vadati. Puna saṅghajo vāmahattha muṭṭhinā pahāraṃ adāsi. Atha kambojamallassa mukhaṃ parivaṭṭetvā yathā pubbe, tathā patiṭṭhāsi. 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. Tasmiñca kāle sapariso khattiyo taṃ acchariyaṃ disvā dve asse tiṃsamattāni vattāni satakahāpaṇañca adāsīti. Idañca vacanaṃ porāṇapotthakesu āgatattā sādhujanānañca saṃvejaniyaṭṭhānattā vuttaṃ. Ṭhapetvā hi saṃvegalābhaṃ natthi aññaṃ kiñci payojananti. 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. Kaliyuge terasādhike sattavassasate vijayapureyeva tassa putto kittitaranāmako rājā rajjaṃ kāresi. Vitarā sadisanāmavaseneva sīhasūroti nāmaṃ paṭiggaṇhi. Pitu rañño kāle laddhesu pañcasu setihesu catunnaṃyeva avasesattā catusetibhindoti nāmaṃ pākaṭaṃ. Tene vāha abhidhānappadīpikāṭīkāyaṃ catusetibhindoti. Tassa rañño kāle caturaṅgabalo nāma mahāamacco ganthakovido abhidhānappadīpikāsaṃ vaṇṇanaṃ akāsi. So pana sakalabyākaraṇavanāsaṅgañāṇācārī ahosi. 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. Ekasmiñca samaye rājā ekaṃ mahantaṃ vihāraṃ kārāpetvā asukaraññā ayaṃ vihāro kārāpito, imasmiṃ vihāre sīlavantāyeva nisīdantūti kolāhalaṃ uppādesi. Atha sācaññināmagāmavāsī eko thero āgantvā nisīdi. 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!" Ayaṃ [Pg.100] pana tassa therassa aṭṭhuppatti,– This, however, is the origin story of that elder: Sācaññigāme kira eko gahapati attano puttaṃ sippuggahaṇatthāya vihāre ekassa bhikkhussa santike niyyādesi. Puttassa pana vihāraṃ agantukāmassa tajjanatthāya sakaṇṭakagacchassa upari khipati. So ca daharo nikkhamitvā gehaṃ anāgatvā vihāreyeva nisīdi. Mātāpitūnaṃ santikaṃ anāgantvā thokaṃ thokaṃ dūraṃ gantvā sāmaṇera bhūmito upasampadabhūmiṃ patvā arimaddananagaraṃ gacchi. Atipaññavantatāya pana pattappattaṭṭhāne mahāthero saṅgaṇhiṃsu. Tenevesa sakalamarammaraṭṭhe pākaṭo ahosi. Atha mātāpitaro puttassa āgamanaṃ apekkhitvāyeva nisīdiṃsu. Tamatthaṃ pana sutvā esa amhākaṃ putto bhavissati vā no vāti vīmaṃsitukāmo pitā anugacchi. Arimaddananagare taṃ sampāpuṇitvā upaṭṭhapetvā nisīdi. Sopi bhikkhu yathāupaṭṭhāneneva santappetvā ganthaṃ uggaṇhi. Aparasmiṃ pana kāleso bhikkhu ajja sūpo appaloṇotiādinā punappunaṃ bhaṇati. 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. Atha pitā evamāha,- na pubbe piyaputtaka tayā īdisaṃ vacanaṃ kathitaṃ, idāni pana tvaṃ abhiṇhaṃ īdisaṃ vacanaṃ chaṇasi, kāraṇamettha kinti pucchi. Pubbe ganthesu chekattaṃ appatvā ganthesu chekatthaṃ byāpannacittatāya na vuttaṃ, idāni pana mayā icchito attho matthakaṃ patto, tasmā kāyabalapariggahaṇatthāya mayā īdisaṃ vacanaṃ vuttanti vadati. Taṃ vacanaṃ sutvā pitā mātuyā santikaṃ gamanatthāya okāsaṃ yācitvā pitarā saddhiṃ sakaṭṭhānaṃ āgacchanto vijayapuraṃ cetiyavandanatthāya pāvisi. 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. Tadā raññā vuttavacanaṃ sutvā tasmiṃ vihāre aruhitvā nisīdi[Pg.101]. Ārakkhapurisā ca taṃ bhikkhuṃ vihāre nisinnaṃ disvā tamatthaṃ rañño ārocesuṃ. Rājā ca caturaṅgabalaṃ amaccaṃ āṇepesi,-gantvā tassa bhikkhussa ñāṇathāmaṃ upadhārehīti. Caturaṅgabalo ca gantvā taṃ bhikkhuṃ gūḷagūḷaṭṭhānaṃ pucchi. Sopi pucchitaṃ pucchitaṃ vissajjesi. Caturaṅgabalo ca tamatthaṃ rañño ārocesi. Rājā tuṭṭhacitto hutvā taṃ vihāraṃ tassa bhikkhussa adāsi. Tassa pana bhikkhussa daharakāle sakaṇṭakagacche pituno khipanaṃ paṭicca kaṇḍakakhipattheroti samaññā ahosi, mūlanāmaṃ panassa nāgitoti. Sotasmiṃ vihāre nisīditvā saddasāratthajaliniṃ nāma ganthaṃ akāsi. Tassa kira therassa kāle tasmiṃ nagare āraddha vipassanādhurā mahallakā bhikkhū sahassamattā ahesuṃ. Āraddhaganthadhurā pana daharabhikkhū gaṇanapathaṃ vītivattā. 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. Tassa pana pitarampi seṭṭhiṭṭhāne ṭhapesi. Teneva taṃ gāmaṃ seṭṭhigāmoti nāmena vohariṃsu. He also installed his father in the position of a seṭṭhi. For that reason, they called that village by the name 'Seṭṭhi's Village.' Kaccāyanavaṇṇanaṃ pana vijayapureyeva abhayagiripabbate nisinno mahāvijitāpī nāma thero akāsi. Vācako padesampi soyeva akāsi. Saddavuttiṃ pana saddhammagurutthero akāsi. 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. Iccevaṃ vijayapure anekehi ganthakārehi sāsanaṃ vipulaṃ ahosi. Thus, in Vijayapura, the Dispensation became extensive through many authors of texts. Kaliyuge pana pañcāsītādhike chavassasate sampatte asaṅkhayācoyonnāmako rājā jeyyapuranagaraṃ māpetvā tattha rajjaṃ kāresi. Tattha pana rājūnaṃ kāle therehi katagantho nāma natthi. 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. Kaliyuge chabbisādhike sattavassasate vesākhamāse jeyyapuranagaraṃ vinassi. Tasmiṃyeva saṃvacchare jeṭṭhamāse vijayapuraṃ vinassi. Tasmiṃyeva saṃvacchare phaggunamāse satvivarājā [Pg.102] ratanapūraṃ nāma nagaraṃ māpetvā rajjaṃ kāresīti. 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. Idaṃ vijayapurajeyyapuresu sāsanassa patiṭṭhānaṃ. This is the establishment of the Dispensation in Vijayapura and Jeyyapura. Idāni marammamaṇḍale tambanīparaṭṭheyeva ratanapūranagare sāsanavaṃsaṃ vakkhāmi. Now I shall recount the lineage of the Dispensation in the city of Ratanapura, in the Tambanīpa country itself, within the Maramma region. Kaliyuge hi aṭṭhāsītādhike sattavassasate narapatirañño dhitāya saddhiṃ aloṅgacaññisūrañño putto ānandasūriyo nāma santhavaṃ katvā ekaṃ (siddhikaṃ nāma puttaṃ vijāyi. So vaye sampatte rajjasampattiṃ labhi. Tato pabhuti yāva mrenacodighā raññā arimaddananagare rajjaṃ akaṃsu). Tato pacchā sirisudhammarājādhipatīti laddhanāmo satvivarājā ratanapūranagare rajjaṃ kāresi. Tassa rañño kāle kaliyuge ekanavutādhike sattavassasate sampatte laṅkādīpato sirisaddhammālaṅkāratthero sīhaḷamahāsāmittherocāti ime dve therā pañca sarīradhātuyo ānetvā nāvāya kusimatitthaṃ pāpuṇitvā rāmaññaraṭṭhe baññārani nāmena raññā nivāritā anisīdisvā tato soyeva rājā there yāva sirikhettanagarā pahiṇi. Tamatthaṃ ñatvā ratanapūrindo rājā cattālīsāya nāvāhi yāva sirikhettanagaraṃ paccuggantvā ānesi. Ānetvā ca mahānavagāmaṃ pattakāle saha orodhehi amaccehi ca sayameva rājā paccuggacchi. Ratanapūraṃ ppana pattakāle mahāpathavī cali, paṭinādañca nadi. Tadā rājā sammāsambuddhassa tilokaggassa sāsanaṃ paggaṇhissāmīti cintetvā sarīradhātuṃ ānetvā idha pattakāle ayaṃ mahāpathavī calati, paṭinādañca nadati, idaṃ [Pg.103] amhākaṃ raṭṭhe jinasāsanassa cirakālaṃ patiṭṭhānabhāve pubbanimittanti sayameva nimittapāṭhaṃ akāsi. 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. Tāva tiṭṭhatu jīvamānassa sammāsambuddhassa ānubhāvo, ahovata sarīradhātuyāyeva anubhāvoti bahuraṭṭha vāsino pasidiṃsu. Honti cettha, – '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: Sarīradhātuyā tāva, mahantocchariyo hoti; Kā kathā pana buddhassa, jīvamānassa seṭṭhassa. From the bodily relic, indeed, a great marvel arises; what then is to be said of the Buddha, the best of beings, while living? Evaṃ anussaritvāna, uppādeyya pasādakaṃ; Buddhaguṇesu bāhullaṃ, gāravañcaṃ kare janoti. Thus reflecting, one should generate serene confidence; and a person should cultivate abundant reverence for the virtues of the Buddha. Kaliyuge dvenavutādhike sattavassasate tā pañca dhātuyo nidahitvā jeyyapuranagarato pacchimadisābhāge samabhūmibhāge cetiyaṃ patiṭṭhāpesi. Tañca cetiyaṃ ratanacetiyanti paññāpesi, hatthirūpabāhullatāya pana anekibhindoti pākaṭaṃ hoti. Tīhi sirigabbhehi sattahi dvārehī ca alaṅkataṃ nāma mahāvihāraṃ kārāpetvā dvinnaṃ sīhaḷadīpikattherānaṃ adāsi. Tato pacchā tesu mahantatthero sakavihārasamīpe pabbatamuddhani attano sissepi appavesetvā lajjīpesalabahussutasikkhākāmehi sabbehi tīhi therehi saddhiṃ sīmaṃ sammannati. Iccevaṃ sīmasammutipariyattivācanādikammehi marammaraṭṭhe sāsanaṃ virūḷaṃ katvā patiṭṭhāpesi. 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. Idaṃ marammamaṇḍale ratanapūranagare sīhaḷadīpike This is in the Maramma region, in the city of Ratanapura, concerning the Sinhalese islanders. Dve there paṭicca paṭhamaṃ sāsanassa patiṭṭhānaṃ. Concerning the two elders, this is the first establishment of the Dispensation. Kaliyuge chabbīsādhike sattavassasate sampatte phaggunamāse satvavarājā ratanapūranagaraṃ māpesi. Tassa rañño [Pg.104] kāle jeyyapuranagare ekā pūpikā itthī alajjino ekassa bhikkhussa santike dhanaṃ upanidahi. Aparabhāgesā taṃ dhanaṃ yāci. Atha so bhikkhu tava dhanaṃ ahaṃ na paṭiggaṇhāmīti musā bhaṇati. Evaṃ vivādaṃ katvā taṃ kāraṇaṃ rañño ārocesi. Rājā pakkosāpetvā sayameva taṃ bhikkhuṃ pucchi,-tvaṃ bhante tassā itthiyā dhanaṃ paṭiggaṇhāsi vā mā vāti. Ahaṃ mahārāja samaṇo alikaṃ bhaṇituṃ na vaṭṭati, na paṭiggaṇhāmīti vadati. Taṃ kāraṇaṃ rājā ca punappunaṃ pucchitvā vīmaṃsanto bhikkhussa kerāṭikabhāvaṃ jānitvā taṃ samaṇo samāno bhagavato paññattaṃ sikkhāpadaṃ akkamitvā musā bhaṇatīti kujjhitvā sayameva aparādhānurūpaṃ sīyaṃ chinditvā rājagehato heṭṭhā khipi. 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. Tañca kāraṇaṃ sakalamarammaraṭṭhe pākaṭaṃ. Alajjībhikkhūpi aññe pāpakammaṃ kātuṃ na visahiṃsu. Raññā bhāyitvāyeva sikkhāpadaṃ na akkamesuṃ. 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. Kaliyuge tiṃsādhike sattavassasate sampatte maṅgakricvācoṅka nāma rājā rajjaṃ kāresi. So pana rājā raṭṭhavāsīnaṃ sukhatthāya nimittaṃ gahetvā tālavaṇṭaṃ gahetvā rājagehaṃ paṭiggaṇhi. So ca rājā sakkarāje pañcacattālīsādhike sattavassasate sampatte caññiṅkhuṃ nāma cetiyaṃ patiṭṭhāpesi. Yaṅgaranāmakassa silāpabbatassa samīpe porāṇikaṃ ekaṃ cetiyaṃ nadīudakaṃ bhindi. Tadā sakaraṇḍakā pañca dhātuyo udake nimmujjantiyo erāpatho nāma nāgo gahetvā pacchā caññiṅkhuṃ nāma cetiyaṃ patiṭṭhāpessāmīti raññā āraddhakāleyeva dāṭhānāgassa nāma therassa saha karaṇḍakena pañca dhātuyo niyyādesi. So ca thero rañño adāsi. Rājā dve dhātuyo muṭṭhocetiye nidhānaṃ akāsi. Tisso pana caññiṅkhuṃ cetiyeti porāṇapotthakesu vuttaṃ. 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. So [Pg.105] rājā kumārakāle sikkhāpakassa ācariyassa setacchattaṃ datvā saṅghanāyakaṭṭhānaṃ niyyādesi. Khemācāro nāma eko thero rattibhāge majjhantikakāle cetiyaṅgaṇe olambetvā ṭhapitaṃ bheriṃ anekavāraṃ pahari. Atha rājā rājagehatoyeva sutvā yathāṭhapitantiyāmavasena vihāre koci bhikkhu kālaṃ kato bhaveyyāti maññitvā vihāraṃ gantvā pucchāhīti dūtaṃ pesesi. Dūto vihāraṃ gantvā kāraṇaṃ pucchi. Bhikkhū ca evamāhaṃsu,- na amhesu kālaṅkatabhikkhu nāma atthi, atha kho sakko devānamindo idāni kālaṅkatoti bahūnaṃ manussānaṃ ñāpanatthāya bheriṃ paharimhāti. Puna rājā bhikkhū pakkosāpetvā pucchi,-kasmā pana bhante tumhe sakkassa devānamindassa kālaṅkatabhāvaṃ jānāthāti. Atha bhikkhū evamāhaṃsu,-bhagalato parinibbānakāle sāsanaṃ rakkhissāmīti sakko devānamindo paṭiññaṃ katvāpi idāni sāsane vasantānaṃ amhākaṃ anupālanakammaṃ nāma kiñci na akāsi, sace pana sakko devānamindo jīvamāno bhaveyya, sammāsambuddhassa santike paṭiññaṃ daḷaṃ katvā idāni appossukko na bhaveyya. Idāni pana sakkassa devānamindassa ārakkhaṇakammaṃ nāma kiñci na dissati, tasmā idāni sakko devānamindo kālaṅkatoti jānimhāti. 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." Rājā taṃ sutvā khemācārattherassa pasīditvā vihāraṃ kārāpetvā adāsi. So ca thero sudhammapuravāsīnaṃ sīhaḷavaṃsikānaṃ mahātherānaṃ vaṃse bhavati lajjī pesalo hotīti. 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. Ratanapūranagareyeva adhikarañño kāle ratanapūranagarassa dakkhiṇadisābhāge mahāsetuṃ kārāpesi. Tassa [Pg.106] pana ācariyo saṅgharājā lajjīpakkhaṃ na bhajati. Teneva theraparamparāya esa na saṅgahitabbo. 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. Tassa rañño kāle chasaṭṭhādhike sattavassasate kaliyuge rājādhirājā nāma rāmaññaraṭṭhindo bhūpāloti sahassappamāṇāsu nāvāsu saṭṭhisatasahassehi yodhehi saddhiṃ nadīmaggena yujjhanatthāya ratanapūrābhimukhaṃ āgato. 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. Atha adhikarājā bahavo amacceca bhikkhū ca sannipātāpetvā mantesi,-idāni rāmaññaraṭṭhino rājā yujjhanatthāya idha āgacchati, yuddhaṃ akatvā kenupāyena taṃ paṭinivattāpetuṃ sakkhissāmāti. Atha sabbe kiñci akathetvā tuṇhībhāveneva nisīdiṃsu. 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. Atha jātavassena ekattiṃsavassiko upasampadāvasena pana ekādasavassiko eko bhikkhu evamāha,-eko pana rāmaññaraṭṭhindo rājādhirājā tāva tiṭṭhatu, sace sakalepi jambudīpe sabbe rājāno āgaccheyyuṃ, evampi kathāsallāpeneva yuddhaṃ akatvā paṭinivattāpesuṃ sakkomīti. 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." Atha adhikarājā tuṭṭhacitto hutvā āha,- yathā bhante tvaṃ sakkosi rājādhirājaṃ yathāsallāpena paṭini vatthāpetuṃ, tathā karohīti. 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." Atha so bhikkhu mettāsandesapaṇṇaṃ pesetvā okāsaṃ yāci tassa rājādhirājassa santikaṃ pavisitukāmo. Rājādhirājā ca tassa bhikkhussa mettāsandesapaṇṇaṃ passitvā taṃ bhikkhuṃ sīṅghaṃ ānethāti dūtaṃ pesesi. Dūto ānetvā rañño dassesi. Atha so bhikkhu rājādhirājaṃ dhammadesanāya ovādaṃ datvā sakaṭṭhānaṃ paṭinivattāpesi. Ayañca [Pg.107] bhikkhu arimaddananagare catūsu gaṇesu arahantagaṇavaṃso sikkhākāmo lajjī pesalo. Arimaddananagare cāgahe nāma dese pana jātattā cāgruhi bhikkhūti vohāriyati. 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. Kaliyuge aṭṭhāsītādhike sattavassasate sampatte miññhaṅga dhammarājā ratanapūreyeva rajjaṃ sampatto. Tassa rañño kāle sīhaḷadīpato dve mahātherā ratanapūraṃ āgantvā sāsanaṃ anuggahetvā nisīdiṃsu. 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. Tadā kaliyuge aṭṭhasate sampuṇṇe porāṇakaṃ kaliyugaṃ apanetvā abhinavaṃ ṭhapetuṃ okāso anuppatto. Atha cāgrihi thero ca rājavihāravāsitthero ca evamāhaṃsu,- apanītabbakāle mahārāja sampatte anapanetuṃ na vaṭṭatīti. 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." Atha rājā puna evamāha,-apanītabbe sampatte anapanetvā ajjhupekkhitvā vasantassa ko dosoti. Sace apanītabbe sampatte anapanetvā ajjhupekkhitvā nisīdeyya, raṭṭhavāsīnaṃ dukkhaṃ bhavissatīti vedasatthesu āgataṃ, sakkarājaṃ apanentopi rājā tasmiṃyeva vasse divaṅgato bhaveyyāti āhaṃsu. 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." Atha rājā sattānaṃ sukhaṃ labhīyamānataṃ jānantoyeva mādiso attano bhayaṃ apekkhitvā apanītabbaṃ anapanetvā nisīdituṃ na vaṭṭati, kammaṃ khīyitvāpi mama aguṇaṃ loke pattharitvā patiṭṭhahissatīti manasikaritvā sakkarāje aṭṭhavassasate sampuṇṇe basyuchidramunisakhyaṃ apanetvā cammāvasesaṃ ṭhapesi. Atha mahāmaṇḍapaṃ kārāpetvā mahāchaṇaṃ katvā mahādānampi adāsi. 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. Cāgrihithero rājavihāra vāsittherocāti arimaddana nagare [Pg.108] arahantagaṇāṃsiko lajjī pesalo sikkhākāmo. 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. Īdisaṃ pana vacanaṃ sāsanappaṭiyattattā ca raṭṭhavāsikāyattattā ca dhammānulomavasena vuttaṃ. However, such words were spoken in accordance with the Dhamma, being related to the Sāsana and dependent on the inhabitants of the realm. Kaliyuge catuvassādhike aṭṭhasate mahānarapati rājā ratanapūranagare rajjaṃ kāresi. So ca rājā thūpārāmacetiyaṃ kārāpesi. Tassa pana ācariyo mahāsāmitthero nāma. So pana thero sīhaḷadīpaṃ gantvā sīhaḷindassa rañño ācariyassa sāriputtattherassa santike sikkhaṃ gahetvā paccāgatattheravaṃsikoti daṭṭhabbo. Tassa rañño kāle ratanapūranagare mahāariyavaṃso nāma eko thero atthi. So pana pariyattivisārado arimaddananagare chappadagaṇato āgatavaṃsiko. 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. Ekasmiṃ samaye jeyyapuranagaraṃ gantvā reṅga iti pākaṭassa mahātherassa santike saddanayaṃ uggaṇhitvā nisīdi. So pana kira mahāthero aññehi saddhiṃ yaṃvā taṃvā kathaṃ asallapitukāmatāya mukhe udakaṃ ṭhapetvā yebhuyyena nisīdati. Tenevesa marammavohārena reṅgu iti pākaṭo ahosi. 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. So kira ariyavaṃsatthero reṅguṃ therassa santikaṃ ganthaṃ vācāpetu okāsaṃ yācissāmīti upagacchantopi kathāsallāpaṃ akatvā dve ahāni vattaṃ paripūretvāyeva paccāgacchi. Tatiyadivase pana cammakhaṇḍaṃ ākoṭunattā saddaṃ sutvā mukhato udakaṃ uggiritvā kāraṇaṃ pucchi. Ganthaṃ uggahaṇatthāya āgatabhāvaṃ ārocesi. 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. Atha thero evamāha,-ahaṃ āvuso divase divavase tikkhattuṃ ganthaṃ vācemi, majjhanti kātikkamakālepi paññacetiyaṃ gantvā cetiyaṅgaṇe sammajjanakiccaṃ karomi, okāsaṃ [Pg.109] na labhāmi, evampi tvaṃ bahūganthe uggahetvāpi ācariyehi dinnopadesaṃ alabhitvā puna mama santikaṃ āgacchasi, tasmāyaṅgaṇe sammajjanavattaṃ tāvakālikaṃ vikopetvā ganthuggahaṇatthāya okāsaṃ dassāmīti vatvā abhidhammatthavisāviniṃ nāma lakkhaṇaṭīkaṃ uggaṇhāpesi. Nānānayehi upadesaṃ datvā vācesi. Vācetvā ca tatiyadivase ācariyassa santikaṃ nāgacchi. Mahātheropi kāraṇaṃ akallatāya anāgato bhaveyyāti maññitvā pucchanatthāya bhikkhū pesesi. 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. Ariyavaṃsattheroca ācariyassa santikaṃ gamissāmīti āgato, antarāmaggeyeva dūtabhikkhū passitvā tehi saddhiṃ mahātherassa santikaṃ āgamaṃsu. Ācariyassa santikaṃ patvā ācariyā ariyavaṃsattheraṃ pucchi,-kasmā pana tvaṃ na uggahaṇatthāya āgatosīti. Ahaṃ bhante tumhehi dinnopadesaṃ nissāya idāni sabbaṃ nayaṃ jānāmīti. Atha ācariyo āha, yaṃ pana ganthaṃ nissāya tvaṃ chekataṃ pattosi, tassa saṃvaṇṇanaṃ katvā upakāraṃ karohīti. Atha ariyavaṃsatthero ācariyassa vacanaṃ sirasā paṭiggahetvā abhidhammatthavibhāviniyā maṇisāramañjūsaṃ nāma anusaṃvaṇṇanaṃ akāsi. Niṭṭhitaniṭṭhitapāḷaṃ uposathadivase uposathadivase puññacetiyassa cetiyaṅgaṇe bhikkhusaṅghaṃ sannipātāpetvā bhikkhusaṅghassa majjhe vācāpetvā suṇāpesi,- sace koci doso atthi, taṃ vadathāti. 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.' Atha arimaddananagarato cetiyavandanatthāya eko bhikkhu āgantvā parisakoṭiyaṃ suṇitvā nisīdi. Atha so bhikkhu dve vāraṃ eeiti saddaṃ akāsi. Taṃ ṭhānaṃ sallakkhetvā ṭhapesi. Nivāsanaṭṭhānañca pucchi. Ariyavaṃsattheropi sakavihāraṃ patvā tasmiṃ ṭhāne upadhāronto ekasmiṃ ṭhāne ekassa atthassa dvikkhattuṃ vuttattā punaruttidoso dissati, ekasmiṃ [Pg.110] ṭhāne imaṃ ganthanti pulliṅgarūpena vattabbaṭṭhāne idaṃ ganthanti napuṃsakaliṅgena vuttattā liṅgavirodhidoso dissati. 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. Atha taṃ puggalaṃ pakkosāpetvā evamāha,-ahaṃ āvuso imaṃ ganthaṃ mahussāhena karomi, tañca vivekakāle rattibhāgeyeva potthakaṃ pattharitvā likhāmi, evaṃ mahussāhena karontampi tvaṃ aruccanākārena saddaṃ karosi, kīdisaṃ pana dosaṃ sutvā evaṃ karosīti pucchi. Atha so bhikkhu evamāha,- tayo bhante mahussāhena kate ganthe dosavasena bahuvattabbaṭṭhānaṃ natthi, saddatoceva atthato ca paripuṇṇoyevesa gantho, atha kho pana ekasmiṃ ṭhāne ekassa atthassa dvikkhattuṃ vuttattā puranuttidoso dissati, ekasmiṃ pana imaṃ ganthanti pulliṅgena vattabbaṭṭhāne idaṃ ganthanti napuṃsakaliṅgena vuttattā liṅgavirodhidoso dissati, evaṃ ettakaṃyeva dosaṃ disvā īdisaṃ aruccanākāraṃ dassemīti. 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.' Atha ariyavaṃsatthero tuṭṭhacitto hutvā attano sarīrapārupitaṃ dupaṭṭacīvaraṃ imināhaṃ tava ñāṇaṃ pūjemīti vatvā adāsi. Pacchākāle adhikarājā tamatthaṃ sutvā nāma lañchaṃ adāsi. 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. So ca ariyavaṃsatthero maṇidīpaṃ nāma ganthaṃ ganthā bharaṇañceva jātakavisodhanañca pāḷibhāsāya akāsi. Anuṭīkāya pana atthayojanaṃ marammabhāsāya akāsi. 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. Ekaṃ samayaṃ adhikarājā vihāraṃ gantvā dhammaṃ suṇi. Thero dhammaṃ desetvā niṭṭhitakāle yānabaliṃ sukhatthāya yāci. Rājā adatvā nāvaṃ abhirūhitvā paccāgacchi. Antarāmagge nāvāya phiyaṃ eko saṃsumāro mukhena gaṇhitvā niccalaṃ katvā ṭhapesi. Therena yācitaṃ yānabaliṃ dadāmīti mahāsaddaṃ katvā rājapurise tikkhattuṃ nicchāresi. Atha saṃsumāro nāvaṃ muñcitvā gacchi. Ekasmiñca kāle rājā vihāraṃ nikkhami. Atha [Pg.111] eko hatthinī vihārasamīpe bandhitvā ṭhapesi. Sā bodhirukkhasākhaṃ chinditvā khādi. Sā tattheva bhūmiyaṃ pati. Atha thero saccakiriyaṃ katvā mettābhāvanaṃ bhāvetvā mettodakena bhiñci. Taṃ khaṇaññeva sā uṭṭhahi. Rājā ca taṃ acchariyaṃ disvā tassā agghanakamūlaṃ datvā vihārato nadī titthaṃ gamanamagge silāpaṭṭaṃ cinitvā setuṃ akāsīti. 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. Saddhammakittitthero pana ariyavaṃsattherassa saddhivihāriko jetavanavihāravāsī. Te pana therā chappadagaṇavaṃsikāti daṭṭhabbā. 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. Kaliyuge dvecattālīsādhike aṭṭhavassasate sampatte ratanapūranagareyeva sirisudhammarājādhipati nāma dutiyādhikarājā rajjaṃ kāresi. Tasmiñca kāle pabbatabbhantaranagarato mahāsīlavaṃso nāma thero pañcacattālīsādhike aṭṭhavassasate sampatte sumedhakathaṃ kabyālaṅkāravasena bandhitvā buddhālaṅkārañca nāma kabyālaṅkāraṃ pabbatabbhantarappaṭisaṃyuttañceva kabyālaṅkāraṃ bandhitvā te gahetvā ratanapūranagaraṃ āgacchi. 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. Atha rājā thūpārāmacetiyassa esannaṭṭhāne ratanavimānavihāre nisīdāpesi. So ca thero tattha sotārānaṃ pariyattiṃ vācetvā nisīdi. So ca thero tattha nisinnānaṃ therānaṃ aṭṭhamako hoti. So ca mahāsīlavaṃsatthero kaliyugassa pannarasādhike aṭṭhavassasate jāto. Tiṃsavassakāle ratanapūranagaraṃ āgatoti porāṇapotthakesu vuttaṃ. So pana thero nettipāḷiyā attha yojanaṃ marammabhāsāya akāsi pārāyanavatthuñca. 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. Ratanapūranagareyeva raṭṭhasāro nāma eko thero atthi, mahāsīlavaṃsattherena samaññāṇathāmo. So pana ratanapūranagareyeva [Pg.112] kaliyugassa tiṃsādhike aṭṭhavassasate kāle jāto. Bhūridattajātakaṃ hatthipālajātakaṃ saṃvarajātakañca kabyālaṅkāravasena bandhi aññañca anekavidhaṃ kabyālaṅkāraṃ. Te pana dve therā kabyālaṅkārakā rakāti theraparamparāya pavesetvā na gaṇenti porāṇā. 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. Ettha ca kiñcāpi samaṇānaṃ uposathikānañca kabyālaṅkāraṃ bandhituṃ vācetuṃ vā kappākappavicāraṇaṃ vattuṃ okāso laddho, sāsanavaṃsaṃ pana vattuṃ okāsassa ativitthārovasesattā taṃ avatvā ajjhupekkhissāma. Uposathavinicchaye pana naccagītādisikkhāpadassa visaye vitthārena mayaṃ avocumhā. 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. Kaliyugassa gate tesaṭṭhādhike aṭṭhavassasate ratanapūranagareyeva siritribhavanādityanarapatipavaramahādhamma rājādhipatirājā rajjaṃ kāresi. Tassa rañño kāletisāsanadhajo nāma bhikkhu saddhammakittittherassa santike ganthaṃ uggaṇhi. Atha arimaddananagarato eko mahātherosotunaṃ vācitvā ratanapūranagare nisīdissāmīti āgato. Atha saddhammakittittherassa ganthaṃ vācentasseva vihārassa heṭṭhā nisīditvā so mahāthero saddaṃ suṇitvā evaṃ cintesi,-etassa santike ahaṃ navakaṭṭhāne ṭhatvā thokaṃ ganthaṃ uggaṇhissāmīti. Atha so mahāthero saddhammakittittherassa santikaṃ pavisitvā ganthaṃ vācāpetuṃ okāsaṃ yāci. Atha saddhammakittitthero vassapamāṇaṃ pucchitvā tvaṃ bhante mayā vuḍḍhatarosīti āha. Ahaṃ tayā vuḍḍhataropi samāno navakaṭṭhāne ṭhatvā ganthaṃ uggaṇhissāmīti āha. Atha saddhammakittitthero tassa ganthaṃ vācesi. Atipasīditvā pana taṃ mahātheraṃ mahāsādhujjanoti nāmena vohārati. 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). Atha [Pg.113] pacchā marammaraṭṭhaṃ kaliyugassa pañcāsītādhikaaṭṭhasatakālato paṭṭhāya yāva aṭṭhāsītādhikaaṭṭhasatavassakālaṃ nānābhayehi saṅkhubbhitaṃ ahosi. Tadā kambojaraṭṭhato sihanisvā nāma bhinnakuto āgantvā ratana pūranagare rajjaṃ gaṇhi. Atha so evaṃ cintesi,- bhikkhū adārā aputtikā hutvā puna sisse posetvā parivāraṃ gavesanti, sace bhikkhū parivāraṃ vicinitvā rājabhāvaṃ gaṇheyyuṃ, evaṃ sati rajjaṃ gahetuṃ sakkhissanti, idāneva bhikkhū gahetvā māretuṃ vaṭṭatīti. Evaṃ pana cintetvā tovisīlū nāmake khettavane bahū maṇḍape kārāpetvā gomahisakukkuṭasūkarādayo mārāpetvā bhikkhū bhojessāmīti vatvā jeyyapuravijayapuraratanapūranagaresu sabbe mahāthere bahūhi antevāsikehi saddhiṃ pakkosāpetvā tesu maṇḍapesu nisīdāpetvā hatthiassādisenaṅgehi parivāretvā māresi. Tadā kira tisahassappamāṇā bhikkhū mariṃsūti. Bhikkhū ca māretvā bahūpi potthake agginā jhāpesi, cetiyānipi bhedāpesi. Ahovata pāpajanassa pāpakammanti. Honti cettha,- 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: Sāsanaṃ nāma rājānaṃ, nissāya tiṭṭhate idha; Micchādiṭṭhikarājāno, sāsanaṃ dūsenti satthuno. The Dispensation, indeed, depends on the king; it stands here reliant on him. Kings with wrong views corrupt the Dispensation of the Teacher. Sammādiṭṭhī ca rājāno, paggaṇhanteva sāsanaṃ; Evañca sati ākāse, ulūrājāva dibbatīti. And kings with right view indeed uphold the Dispensation; thus, when this is so, he shines in the sky like the moon. Atha kaliyuge ekavassādhike navavassasate sampatte ākāse bahūhi tārakāhi dhūmā nikkhamiṃsu. Caññiṅkhucetiyepi buddhappaṭibimbassa akkhikūpato udakadhārānettajalāniviya nikkhamiṃsūti rājavaṃse vuttaṃ. 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. Atha [Pg.114] saddhammakittitthero saddhiṃ mahāsādhujjanatisāya nadhajattherehi ketumatīnagaraṃ agamāsi. Raṭṭhasārattheropi sirikhettanagaraṃ sayameva agamāsīti porāṇapotthakesu vuttaṃ. Taṃ pana rājavaṃse sirikhettanagarindo satva varājā taṃ ānesīti vuttavacanena na sameti. 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. Saddhammakittittheropi ketumatīnagare kālaṅkato. Tato pacchā thokaṃ kālaṃ atikkamitvā mahāsādhujjanatthero tattheva kālamakāsi. The elder Saddhammakitti also passed away in the city of Ketumatī. Shortly after that, the elder Mahāsādhujjana passed away there as well. Tisāsanadhajatthero pana kaliyuge dvādasādhike navavassasate sampatte haṃsāvatīnagare anekasetibhindassa rañño kāle ketumatīnagarato haṃsāvatīnagaraṃ agamāsi. 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. Tato pacchā ticattālīsavassiko hutvā kaliyuge terasādhike navavassasate miṅgha brahmanarapatiraññokāle puna jeyyapuranagaraṃ sampatto hutvā jetavanavihārasamīpe ekissaṃ guhāyaṃ disīdi. Mahāariyavaṃsagaṇikassa jetavanattherassa santike upasaṅkami. 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. Tasmiñca kāle jetavanatthero gilāno hutvā mayi kālaṅkate mama ṭhānaṃ adhunā haṃsāvatīnagarato āgato tisāsanadhajo nāma thero pariggaṇhituṃ samattho bhavissati, tassa niyyādessāmīti cintesi. Tasmiṃ khaṇe tisāsanadhajatthero purimayāme supinaṃ massi,– matakaḷevaraṃ samīpaṃ āgacchatīti, majjhimayāme pana taṃ matakaḷevaraṃ guhāyaṃ pavisatīti, pacchimayāme matakaḷevarassa maṃsaṃ satthena chindatīti. Atha supinaṃ passitabhāvaṃ attano samīpe sayantassa ekassa sāmaṇerassa ārocesi. Ārocetvā ca parittaṃ bhaṇetvā nisīdantasseva jetavanatthero taṃ pakkositvā jetavanavihāraṃ tassa niyyādesi. Tisāsanadhajatthero ca jetavanavihāre nisīditvā [Pg.115] ganthaṃ vācetvā nisīdi. Miṅgha brahmanarapatirājā ca tassa anuggahitaṃ akāsi. 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. Pacchā kaliyuge soḷasādhike navavassasate sampatte haṃsāvatīnagarindo anekasetibhindo nāma rājā ratanapūranagaraṃ vijayitvā ekaṃ vihāraṃ kārāpetvā tassa adāsi. 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. So ca tisāsanadhajatthero arimaddananagare arahanta gaṇavaṃsikoti daṭṭhabbo. And this elder Tisāsanadhaja should be known as one of the Arahanta Gaṇavaṃsa in the city of Arimaddana. Tassa pana sissā anekasatappamāṇā lajjino ahesuṃ. Tesu pana sissesu varabāhutthero bhūminikhānena garavāsitthero mahāraṭṭhagāmavāsino tayo mahātherāti ime pañca therā visesato pariyattikovidāti. 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. Tisāsanadhajatthero ca mahallakakāle anāpāna satikammaṭṭhānaṃ gahetvā araññaṃ pavisitvā vivekaṭṭhānaṃ gaṇhi. Tadā jetavanagaṇādayo arahanta gaṇavaṃsāyeva. Aparabhāgeyeva tesaṃ sissānusissaparamparāsu keci bhikkhū siracchādanaṃ nānāvaṇṇappaṭimaṇḍitañca tālavaṇṭaṃ gahetvā ācāravikāraṃ āpajjiṃsu. 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. Kaliyuge ekavassādhike sahasse sampatte ukkaṃsiko nāma rājā vihāraṃ kārāpetvā tisāsanadhajattherassa sissabhūtassa varabāhuttherassa sissabhūtassa mahāratanākarassa nāma therassa adāsi. 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. So ca mahāratanākaratthero ukkaṃsikarañño sirisudhammarājāmahādhipatīti nāmalañchaṃ chandālaṅkārasaddanetti nayehi alaṅkaritvā dassitaṃ rajindarājanāmābhidheyyādīpaniṃ nāma ganthaṃ akāsi. 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. Tañca ganthaṃ parivisodhanatthāya tiropabbatābhidheyyassa mahātherassa niyyādesi. Tisāsanadhajattherassa sissabhūtesu [Pg.116] mahāraṭṭhagāmavāsīsu tīsu bhātikattheresu jeṭṭho tiṃsaguhāsuvasanto pariyattiṃ vācetvā nisīdi. Satvavarājā ca tasmiṃ there ativiya pasanno ahosi. Ññoṅkarami nāmakassa rañño kālepi cūḷapitā ekaṃ vihāraṃ kārāpetvā tasseva adāsi. Ukkaṃsikarañño kālepi maṅgavaṃnāmake pabbate vihāraṃ kārāpetvā tasseva adāsi. 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. Tesu mahāraṭṭhagāmavāsittheresu majjhimattheropi tisāsanadhajattherassa jeṭṭhabhātikattherassa ca nivāsaṭṭhānabhūte jetavanavihāreyeva ganthaṃ vācetvā nisīdi. Kaniṭṭhattheropi tesaṃ nivāsaṭṭhānabhūtesuyeva vihāresu ganthaṃ vācetvā nisīdi. Ettha ca tisāsanadhajatthero nāma lajjialajjivasena dubbidho. Yathāvuttatthero pana lajjīye vāti daṭṭhabbo. Alajjī pana imasmiṃ theraparamparādassane na icchi tabbo. Alajjībhūtassa pana tisāsanadhajattherassa vatthuṃ idha avatvā ajjhupekkhissāma, payojanābhāvā ganthassa ca papañcūpagamanattāti. 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. Yogiraṅga nāmakassa rañño kāle jeyyapure suvaṇṇaguhavāsī mahāthero dakkhiṇārāmavihāravāsī mahāthero catubhūmikavihāravāsī mahāthero toṅgabhīlū vihāravāsī mahāthero ca tisāsanadhajamahātherassa saddhivihārikāyeva. Tesaṃ pana vatthumpi ganthavitthārabhayena na vadāma. Lajjigaṇavaṃsikā eteti vijānanameva hettha pamāṇanti. 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. Kaliyuge ekasaṭṭhādhike navavassasate sampatte phaggunamāsassa juṇhapakkhadutiyadivase sukkavāre ratanapūranagaraṃ dutiyaṃ māpetvā ññogīraṅga nāma rājā rajjaṃ kāresi. Sīhasūradhammarājātipi nāmalañchaṃ paṭiggaṇhi. Tocabhīlū vihāravāsīmahātheraṃ [Pg.117] uddissa catubhūmikavihāraṃ kārāpesi. Cattāri mahāmunicetiyānipi kārāpesi. Vihāra cetiyesu aniṭṭhitesuyeva sinnīnagaraṃ nikkhamitvā tattha veraṃ vūpasamāpetvā paccāgatakāle saṅkhārasabhāvaṃ anatikkamanato divaṅgato ahosi. Ahovata saṅkhāradhammāti. Honti cettha,– 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:— Seyyathā vāṇijānaṃva, gharagoḷikarūpakaṃ; Taṃtaṃdisaṃ bhamitvāva, sīsaṃ ṭhapeti uttaraṃ; Just as the merchants' spherical instrument, having wandered to this and that direction, places its head towards the north; Evaṃ lokamhi sattā ca, sandhicutīnamantare; Yathā tathā bhamitvāva, ante ṭhapenti santanunti; Thus in the world, beings, between linking and passing away, having wandered in various ways, in the end establish their continuity. Kaliyuge sattasaṭṭhādhike navavassasate phaggunamāsassa kāḷapakkhaterasamiyaṃ tassa jeṭṭhaputto pitu santakaṃ rajjaṃ gaṇhi. Mahādhammarājāti nāmalañchampi paṭiggaṇhi. Pitu kāle aniṭṭhitāni cetiyāni puna kārāpesi. Catubhūmikavihārañca niṭṭhaṃ gamāpetvā tovibhīlū mahātherassa paralokaṃ gantvā avijjamānatāya catubhūmikavihāravāsī mahātherassa dassāmīti antepuraṃ pakkosāpesi. Thero dve vārāni pakkosiyamānopi nāgacchi. Tatiya vāre pana bahū saddhivihārikā antepuraṃ gantvā pavisatha, na hi sakkā raññā pakkosite paṭikkhipitunti āhaṃsu. 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.' Atha thero evamāha,- ahaṃ āvuso raṭṭhapīḷanapiṇḍapātaṃ bhuñjituṃ na icchāmi, evampi sace tumhe icchatha rañño santikaṃ gantuṃ, evaṃ sati idāni rañño santikaṃ ahaṃ gamissāmīti antepuraṃ pāvisi. Pavisitvā raññā saddhiṃ sallāpaṃ katvā ayaṃ vihāro araññavāsīnaṃ bhikkhūnaṃ asappāyoti paṭikkhipi. Evaṃ pana bhante sati tasmiṃ vihāre nisīdiyamānaṃ theraṃ upadissathāti[Pg.118]. Khaṇittipādavihāravāsī mahārāja thero pariyattivissārado sikkhākāmo, tassa dātuṃ vaṭṭatīti. Atha rājā tassa vihāraṃ adāsi. Mahāsaṅghanāthoti nāmalañchampi adāsi. So tattha pariyattiṃ vācetvā nisīdi. 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. Tassa pana vihārassa parivārabhūtesu cattālīsāya vihāresu uttarāya anudisāya ekasmiṃ vihāre vasanto varābhisaṅghanātho nāma thero maṇikuṇḍalavatthuṃ marammabhāsāya akāsi. Pacchimāya anudisāya ekasmiṃ vihāre vasanto eko thero sattarājadhammavatthuṃ akāsi. 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. Tasmiñca kāle bhāmaaṅkyo ācāraaṅkyoti dvinnaṃ bhikkhūnañca lokadhammesu chekatāya dve vihāre katvā adāsi. Te pana dve therā vedasatthakovidā, pariyattipaṭipattīsu pana mandā, rāmaññaraṭṭhato āgatā. Te pana theraparamparāya na gaṇanti porāṇā. 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. Kaliyuge tisattatādhike navavassasate sampatte mahāmunicetiyassa puratthimadisābhāge cattāro vihāre kārāpetvā catunnaṃ therānaṃ adāsi. Te ca therā tattha nisīditvā sāsanaṃ paggaṇhiṃsu. 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. Tasmiṃyeva kāle badaravanavāsī nāma ekopi thero atthi. Sopi pariyattivisārado chappadavaṃsiko. So ca thero yāvajīvaṃ yathābalaṃ sāsanaṃ paggaṇhitvā dutiyabhave calaṅganagare ekissā itthiyā kucchimhi paṭisandhiṃ gaṇhi. Dasamāsaccayena kaliyuge cattālīsādhike navavassasate sampatte budhavāre vijāyitvā terasavassikakāle sāsane pabbajitvā pariyattiṃ uggaṇhi. Sirikhettanagarindo rājā sirikhettanagaraṃ ānetvā sirikhettanagare sāmaṇeroti nāmena pākaṭo hutvā kaliyuge catupaṇṇāsādhike [Pg.119] navavassasate sampatte pannarasavassikakāle vessantarajābhakaṃ kabyālaṅkāravasena bandhi. Paripuṇṇavīsativassakāle sirikhettanagareyeva sirikhettanagarindo veravijayo nāma rājā anuggahetvā upasampadabhūmiyaṃ patiṭṭhāti. Pacchimapakkhādhiko nāma rājā sirikhettanagaraṃ attano hatthagataṃ akāsi. Tasmiñca kāle taṃ theraṃ ānetvā ratanapūranagare vasāpesi. Sūrakitti nāma rañño kaniṭṭhabhātiko erāvatīnadītīre catubhūmikavihāraṃ kārāpetvā tassa therassa adāsi. Rājā ca tipiṭakālaṅkāroti nāmalañchaṃ adāsi. 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'. Kaliyuge vassasahasse sampatte phaggunamāsassa puṇṇamiyaṃ saṭṭhivassiko hutvā tiriyapabbataṃ gantvā araññavāsaṃ vasi. Dve vassādhike vassasahasse rājā tasmiṃ vihāraṃ kārāpetvā tasseva therassa adāsi. So pana tipiṭakālaṅkāratthero sirikhettanagare navaṅgakandare pattalaṅkassa atulavaṃsattherassa vaṃsiko. Sirikhettanagare navaṅgakandare suvaṇṇavihāre vasantassa therassa kittighoso sabbattha patthari. Jeyyapure erāvatīnadītīre catubhūmikavihāre vasanakāle aṭṭhasāliniyā ādito vīsati gāthānaṃ saṃvaṇṇanaṃ akāsi. Sūrakittināmakassa kaniṭṭhabhātikassa yācanamārabbha yasavaḍḍhanavatthuñca akāsi. Tiriyapabbate vasanakāle vinayālaṅkāraṭīkaṃ akāsi. Pacchimapakkhādhikarañño kāle mahāsaṅghanāthattheraṃ saṅgharājabhāve ṭhapesi. So ca saṅgharājā ativiya pariyatti visārado. Tasmiñca kāle ratanapūranagarepi ariyālaṅkārattharo nāma eko atthi. So pana tipiṭakālaṅkārattherena samaññāṇathāmo. Vayasāpi samānavassikā. 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. Tesu tipiṭakālaṅkāratthero ganthantarabahussutaṭṭhāne [Pg.120] adhiko, ariyālaṅkāratthero pana dhātupaccayavibhāgaṭṭhāne adhikoti daṭṭhabbo. Pacchā pana ukkaṃsikaraññokāle tepi dve therā rañño ācariyā hutvā sāsanaṃ paggaṇhiṃsu. Tesu ariyālaṅkāratthero aparabhāge kālaṅkaritvā tassa therassa saddhivihārikassa dutiyāriyālaṅkārattherassa rājamaṇicūḷacetiyassa samīpe dakkhiṇavanārāmaṃ nāma vihāraṃ kārāpetvā adāsi. 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. Ukkaṃsiko nāma rājā pana sāsane bahuppakāro. So ca kaliyuge chanavutādhike navavassasate rajjaṃ patto. Rajjaṃ pana patvā siridhammāsokarājāviya cattāri vassāni atikkamitvā muddhābhisekaṃ paṭiggahetvā sirisudhamma rājāmahādhipatīti nāmalañchampi paṭiggaṇhi. Ekasmiṃ pana samaye haṃsāvatīnagaraṃ gantvā tattha nisīdi. Atha rāmaññaraṭṭhavāsino evamāhaṃsu,- marammikabhikkhū nāma pariyattikovidā vedasatthaññuno natthīti. Taṃ sutvā rājā catubhūmikavihāravāsittherassa santikaṃ sāsanaṃ pesesi,-tiṃsavassikā cattālīsavassikā vā pariyattikovidā vedasatthaññuno bhikkhū rāmaññaraṭṭhaṃ mama santikaṃ pesethāti. Atha catubhūmi kavihāravāsitthero tipiṭakālaṅkāraṃ tilokālaṅkāraṃ tisāsanālaṅkārañca saddhiṃ tiṃsamatthehi bhikkhūhi pesesi. Haṃsāvatīnagaraṃ pana patvā modhocetiyassa puratthimabhāge vihāre kārāpetvā tesaṃ adāsi. 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. Uposathadivasesu sudhammasālāyaṃ rāmaññaraṭṭhavāsino pariyattikovide vedasatthaññuno sannipātāpetvā tehi tīhi therehi saddhiṃ kathāsallāpaṃ kārāpesi. Atha rāmaññaraṭṭhavāsino bhikkhū evamāhaṃsu,– pubbe pana mayaṃ marammaraṭṭhe pariyattikovidā vedasattaññuno natthīti maññāma, idāni marammaraṭṭhavāsino ativiya pariyatti kovidā [Pg.121] vedasatthaññunoti. Aparabhāge kaliyuge chanavutādhike navavassasate sampatte rājā ratanapūranagaraṃ paccāgacchi. 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. Tepi therā paccāgantukāmā rāmaññaraṭṭhe padhānabhūtassa tilokagarūti nāmadheyyassa mahātherassa santikaṃ vandanatthāya agamaṃsu. 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. Tadā tilokagaruttheropi tehi saddhiṃ sallāpaṃ katvā evamāha,-tumhesu pana tipiṭakālaṅkāratthero paṭhamaṃ āvāsavihāraṃ labhissatīti. Kasmā pana bhante evama vocāti vutte ayaṃ pana piṇḍāya carantopi antarāmagge veḷuvettādīni labhitvā gahetvā vihāre paṭisaṅkharaṇaṃ akāsi, tasmāhaṃ evaṃ vadāmi, loke vihāre paṭisaṅkharaṇasīlā bhikkhū sīghameva āvāsavihāraṃ labhantīti hi porāṇattherā āhaṃsūti āha. 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.'" Tepi ratanapūranagaraṃ paccāgacchiṃsu. Tilokagaruttherassa vacanānurūpameva tipiṭakālaṅkāratthero sabbapaṭhamaṃ āvāsavihāraṃ labhīti. 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. Kaliyuge pana navavassādhike vassasahasse sampatte rañño kaniṭṭho kālamakāsi. Athaṃ rañño putto uccanagarabhojako bālajanehi santhavaṃ katvā tesaṃ vacanaṃ ādiyitvā paccūsakāle pitaraṃ ghātetukāmo antepuraṃ sahasā pāvisi. 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. Rājāva anagghaṃ muddikaṃ gahetvā nandajeyyena nāma amaccena rājayodhena nāma amaccenaca saddhiṃ aññataravesena nagarato nikkhamitvā rajatavālukanadiṃ sampatto. 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. Tasmiñca kāle eko sāmaṇero mātāpitūnaṃ gehe piṇḍapātaṃ ānessāmīti khuddakanāvāya nadiyaṃ āgacchi. Atha [Pg.122] taṃ sāmaṇeraṃ disvā rājā evamāha,- amhe bhante paratīraṃ nāvāya ānehīti. Sāmaṇero ca āha,-sace upāsaka tumhe paratīraṃ āneyyaṃ, bhattakālaṃ atikkameyyanti. Atha rājā amheyeva sīghaṃ ānehi, imaṃ muddikaṃ dassāmīti assāsetvā ānetuṃ okāsaṃ yāci. Atha sāmaṇero kāruññappattaṃ vacanaṃ sutvā paratīraṃ ānesi. 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. Atha catubhūmikavihāraṃ patvā tasmiṃ vihāre therassa sabbampi kāraṇaṃ ārocetvā evamāha,-sace bhante amhe gaṇhituṃ āgacchayya, te nivārethāti. Theroca mayaṃ mahārāja samaṇā na sakkā evaṃ nivāretuṃ, evampi eko upāyo atthi,-nisinnavihāravāsitthero pana gihikammesu ativiya cheko, taṃ pakkosetvā kāraṇaṃ cintetuṃ yuttanti. Atha taṃ pakkosetvā tamatthaṃ ārocetvā rājā idamavo ca,- sace bhante amhe gaṇhituṃ āgaccheyyuṃ, atha kenacideva upāyena te nivārethāti. Atha so thero evamāha,-tena hi mahārāja mā kiñci soci mābhāyi vihāramajjhe sirigabbhaṃ pavisitvā nisīdathāti vatvā piṇḍāya acarante bhikkhusāmaṇere sannipātāpetvā visuṃ visuṃ daṇḍahatthā hutvā ekassapi purisassa vihāraṃ pavisituṃ okāsaṃ mā dethāti vatvā senaṃviya byūhesi. Sāmantavihāresupi vasante bhikkhusāmaṇere pakkosi. Tadā kira āgantvā sannipātānaṃ bhikkhusāmaṇerānaṃ atirekasahassamattaṃ ahosi. Thero te vihāre dvārakoṭṭhakesu āgatamagge ca visuṃ visuṃ daṇḍahatthā hutvā ārakkhaṇatthāya ṭhapesi, yathā vaḍḍhakī sūkaro byagghassa nivāraṇatthāya visuṃ visuṃ sūkare saṃvidhāya ṭhapesīti. Atha puttassa yodhāpi rājānaṃ gahetuṃ na sakkā, bhikkhu sāmaṇerānaṃ [Pg.123] gāravavasena balakkārena māretvā pavisituṃ na visahanti, bhikkhu sāmaṇerānaṃ bāhullatāya ca. 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. Tasmiṃyeva saṃvacchare assayujamāsassa kāḷapakkhapañcamito yāva kattikamāsassa kāḷapakkhapañcamī vihāreyeva rājā nilīyitvā nisīdi. Atha antepuravāsikā amaccā puttaṃ apanetvā rājānaṃ ānetvā rajje ṭhapesuṃ. Rājā ca puna rajjaṃ patvā vihāre nisinnakāle mā bhāyi mahārāja tvaṃ jinessatīti rañño ārocentassa vedasatthaññuno ekassa bhikkhussa caññiṅkhucetiyassa esannaṭṭhāne ekaṃ vihāraṃ kārāpetvā adāsi. Dhammanandarājagurūti nāmalañchampi adāsi. Tassa pana vijātaṭṭhānabhūtaṃ gāmaṃ nissāya marammavohārena ‘ye ne nā se yāṃ va’ iti samaññā ahosi. 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. Rājā ca puna rajjaṃ patvā tasmiṃyeva saṃvacchare kattikamāsassa kāḷapakkhacuddasamiyaṃ sabbepi mahāthere nimantetvā rājagehaṃ pavesetvā piṇḍapātena bhojesi. Atha rājā evamāha,-catubhūmikavihāravāsitthero samparāyikatthāvaho ācariyo, nisinnavihāravāsitthero pana diṭṭhadhammikatthāvahoti evaṃ rājāvaṃse vuttaṃ. Porāṇapotthakesu pana catubhūmikavihāra vāsitthero ekantasamaṇo ācariyo, nisinnavihāravāsitthero pana yodhāraho yodhakamme chekoti rājā ahāti vuttaṃ. Rājā kira samparāyikatthaṃ anupekkhitvā dinnakāle nisinnavihārattherassa na adāsi, kadāci kadāci pana diṭṭhadhammikatthaṃ anuppekkhitvā tassa visuṃ adāsīti. Ettha ca yasmā nisinnavihāra vāsitthero rañño bhīyehi nivāraṇatthāya ārakkhaṃ akāsi, na paresaṃ viheṭhanatthāya, āṇattikappayogā ca na dissati, tasmā natthi āpattidoso. Saddhātissarañño bhayehi [Pg.124] nivāraṇatthaṃ arahantehi therehi katappayogoviya daṭṭhabbo. 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. Catubhūmikavihāra vāsitthero pana khaṇittipādagāme jāto, arimaddanapure arahantattheragaṇappabhavo, yattha katthaci gantvā aññesaṃ bhikkhūnaṃ ācāraṃ yathābhūtaṃ jānitvā tehi catupaccayasambhogo na kabhapubbo, antamaso udakampi na pivitapubbo, taṃtaṃṭṭhānampi cammakhaṇḍaṃ gahetvāyeva gamanasīlo. Ukkaṃsikarājā pana sirikhettanagare dvattapoṅkaraññā kārāvitacetiyasaṇṭhānaṃ gahetvā rājamaṇicūḷaṃ nāma cetiyaṃ akāsi. Taṃ pana cetiyaṃ parimaṇḍalato tihatthasatappamāṇaṃ, ubbedhatopi ettakameva. Tassa pana cetiyassa catūsu passesu cattāro vihārepi kārāpesi, puratthimapasse pubbavanārāmo nāma vihāro, dakkhiṇapasse pana dakkhiṇavanārāmo nāma, pacchimapasse pacchimavanārāmo nāma, uttarapasse uttaravanārāmo nāma. Tesu catūsu vihāresu uttaravanārāmo nāma vihāro asanipābhagginā ḍayhitvā vinassi. Avasese pana tayo vihāre pariyattikovidānaṃ tiṇṇaṃ mahātherānaṃ adāsi. Nāma lañchampi tesaṃ adāsi. Pacchimassa rañño kāleyeva uttarapasse vihāraṃ kārāpesi. 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. Tasmiṃ pana cetiye chattaṃ anāropetvāyeva so rājā divaṅgato. Tesu pana catūsu vihāresu nisinnānaṃ therānaṃ dakkhiṇavanārāmavihāravāsīmahāthero kaccāyanaganthassa atthaṃ chabbidhehi saṃvaṇṇanānayehi alaṅkaritvā marammabhāsāya saṃvaṇṇesi. Pacchimavanārāmavihāra vāsitthero pana nyāsassa saṃvaṇṇanaṃ chahi nayehi alaṅkaritvā akāsi. 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. Kaliyuge pana dasavassādhike sahasse sampatte tassa [Pg.125] rañño putto sirinandasudhammarājāpavarādhīpati rajjaṃ kāresi. Pituno rājagehaṃ bhinditvā vihāraṃ kārāpetvā tilokālaṅkārassa nāma mahātherassa adāsi. Tilokālaṅkāratthero ca nāma tipiṭakālaṅkārattherena samaññāṇathāmassa ariyālaṅkārattherassa sissoti daṭṭhabbo. Ayañcattho heṭṭhā dassito. Jeyyapure catubhūmikaatulavihāraṃ kārāpetvā dāṭṭhānāgarājaguruttherassa adāsi. So ca thero niruttisāramañjūsaṃ nāma nyāsasaṃvaṇṇanaṃ akāsī. 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. Kaliyuge dvādasādhike vassasahasse sampatte phaggunamāse sotāpannā nāma ārakkhadevatā aññattha gamissāmāti āhaṃsūti nagarā supinaṃ passantā hutvā bahūsannipatitvā devapūjaṃ akaṃsu. Devatānaṃ pana saṅkamanaṃ nāma natthi, pubbanimittamevatanti daṭṭhabbaṃ. 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. Tasmiñca kāle cinarañño yodhā āgantvā marammaraṭṭhaṃ dūsesuṃ. Sāsanaṃ abbhappaṭicchanno viya cando dubbalaṃ ahosi. 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. Kaliyuge tevīsādhike vassasahasse sampatte tassa rañño kaniṭṭho mahāpavaradhammarājālokādhipati nāma rājā rajjaṃ kāresi. Tasmiñca kāle lokasaṅketavasena puññaṃ mandaṃ bhavissatīti vedasatthaññūhi ārocitattā lokasaṅketavaseneva abhinavapuññuppādanatthaṃ khandhavāragehaṃ kārāpetvā tāvakālikavasena saṅkamitvā nisīdi. Tato aparabhāge uttaragehaṃ bhinditvā tasmiṃyeva ṭhāne vihāraṃ kārāpetvā ekassa mahātherassa adāsi. 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. Dakkhiṇagehaṃ pana nagarassa puratthimadisābhāge vihāraṃ kārāpetvā aggaṇammālaṅkārattherassa adāsi. So ca thero kaccāyanaganthassaceva abhidhammatthasaṅgahassa ca mātikādhātukathāyamakapaṭṭhānānañca [Pg.126] atthaṃ marammabhāsāya yojesi. 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. Uparājā ca mahāsetuno pamukhe ṭhāne sovaṇṇamayavihāraṃ kārāpetvā uttaragehavihāra vāsittherassa antevāsikassa jinārāmattherassa adāsi. Tasmiṃyeva ṭhāne nānāratanavicitraṃ vihāraṃ kārāpetvā tasseva therassa antevāsikassa guṇagandhattherassa adāsi. 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. So pana thero ‘china vḍina’ gāme vijāto. Vaye pana sampatte ratanapūranagaraṃ gantvā pariyattiṃ uggaṇhitvā tato puna nivattitvā badunanagare badaragāme nisīditvā pacchā ‘china vḍina’ gāme catūhi paccayehi kilamatho hutvā vasati. Tasmiñca kāle gāme mokkhassa nāma purisassa santike ekaṃ anagghaṃ maṇiṃ rājā labhitvā ativa mamāyi. ‘China vḍina’ mokkhamaṇīti pākaṭo ahosi. 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’. Atha uttaragehavihāravāsitthero āha,- ‘china vḍina’ gāmake na maṇiyeva anagghaṃ, atha kho ekopi thero guṇagandho nāma pariyattikovido anagghoyevāti. 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." Atha taṃ sutvā rājā taṃ pakkosetvā catūhi paccayehi upatthambhetvā pūjaṃ akāsi. Then, having heard that, the king summoned him, supported him with the four requisites, and paid him homage. Sahassorodhagāme guṇasāro nāma thero paliṇagāme sujāto nāma thero ca guṇagandhattherassa sissāyeva ahesuṃ. 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. Ekasmiñca kāle tiriyapabbatavihāravāsīmahāthero bhikkhusaṅghamajjhe aggadhammālaṅkārattheraṃ kīḷanavasena evamāha,- amhesu āvuso antaradhārayamānesu tvaṃ loke eko ganthakovidatthero bhavissasi maññeti. Atha aggadhammālaṅkāro ca evamāha,-tumhesu bhante antaradhārayamānesu mayaṃ ganthakovidāna bhaveyyāmako nāma [Pg.127] puggalo loke ganthakovido bhavissatīti. Porāṇapotthakesu pana ariyālaṅkāratthero nanu panidāni mayaṃ ganthakovidā na tāva bhavāmāti evamāhāti vuttaṃ. So aggadhammālaṅkārattheroyeva raññā yācito rājavaṃsa. Saṅkhepampi akāsi. So ppana thero amaccaputto. 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. Ekasmiñca kāle hīnāyāvattako eko mahāamacco rañño santikā attanā upaladdhaparibhogaṃ sabbaṃ gahetvā vihāraṃ āgantvā aggadhammālaṅkārattherena saddhiṃ sallāpaṃ akāsi. Sallāpaṃ pana katvā sabbaṃ paribhogaṃ therassa dassetvā sace bhante tvaṃ gihi bhaveyyāsi, ettakaṃ paribhogaṃ labhissatīti āha. Theropi evamāha,-tumhākaṃ pana ettako paribhogo amhākaṃ samaṇānaṃ vaccakuṭiṃ asubhabhāvanaṃ bhāvetvā pavisantānaṃ puññaṃ kalaṃ nāgghati soḷasinti. Kiñcāpi idañca pana vacanaṃ sāsanavaṃse appadhānaṃ hoti, pubbācariyasīhehi pana vutta vacanaṃ yāva apāṇakoṭikā saritabbamevāti manasikarontena vuttanti. 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. Kaliyuge pana catuttiṃsādhike vassasahasse sampatte tassa putto narāvaro nāma rājā rajjaṃ kāresi. Mahāsīhasūradhammarājāti nāmalañchaṃ paṭiggaṇhi. Tassa rañño kāle ‘sī khoṃ’ cetiyassa samīpe jetavanavihāre ganthaṃ uggaṇhanto eko daharabhikkhu ganthachekopi samāno bālakāle bālacittena ākulito hutvā vaccakūpe vātātapehi bahisukkhabhāvena paṭicchādite daṇḍena ālulitvā duggandhoviya cittasantāne pariyattivātātapehi bahisukkhabhāvena paṭicchādite kenacideva rūpārammaṇādinā ālulitvā kilesasattisaṅkhāto duggandho vāyitvā hīnāyāvattissāmīti cintetvā gihivatthāni gahetvā saddhiṃ sahāyabhikkhuhi nadītitthaṃ agamāsi. Antarāmagge [Pg.128] tāva bhikkhubhāveneva cetiyaṃ vandissāmīti gihivatthāni sahāyakānaṃ hatthe ṭhapetvā cetiyappamukhe leṇaṃ pavisitvā vanditvā nisīdi. Atha ekā daharitthī cetiyaṅgaṇaṃ āgantvā bahi leṇaṃ nisīdisvā udakaṃ siñcitvā patthanaṃ akāsi,-iminā puññakammena sabbehi apāyādinukkhehi moceyyāmi, bhave bhave ca hīnāyāvattakassa purisassa pādacārikā na bhaveyyāmīti. 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.' Atha taṃ sutvā daharabhikkhu evaṃ cintesi,-idāni ahaṃhīnāyāvattissāmīti cintetvā āgato, ayampi daharitthī hīnāyāvattakassa purisassa pādacārikā na bhaveyyā mīti patthanaṃ akāsi, idāni taṃ daharitthiṃ kāraṇaṃ pucchissāmīti. Evaṃ pana cintetvā bahi leṇaṃ nikkhamitvā taṃ daharitthiṃkāraṇaṃ pucchi,-kasmā pana tvaṃ hīnāyāvattakassa purisassa pādacārikā na bhaveyyāmīti patthanaṃ karosīti. Hīnāyāvattakassa bhante purisassa pādacārikā na bhaveyyāmīti vuttavacanaṃ bālapurisassa pādacārikā na bhaveyyāmīti vuttavacanena nānā na hoti, sadisatthakamevāti nanu hīnāyā vattako bāloyeva nāma, sace pana bhante hīnāyāvattako bālo nāma na bhaveyya, ko nāma loke bālo bhaveyya, bhikkhu nāma hi parehi dinnaṃ cīvarapiṇḍapātasenāsanaṃ paribhuñjitvā sukhaṃ vasati, sace ganthaṃ uggaṇhitu kāmo bhaveyya, yathākāmaṃyeva ganthaṃ uggaṇhituṃ okāsaṃ labhati, evaṃ pana ahutvā alasikoyeva bhuñjitvā sayitvā nisīdituṃ iccheyya, evampi yathākāmaṃ bhuñjituṃ sayituṃ okāsaṃ labhati, evampi samāno parassa dāso bhavissāmi, dārassa kiṃkaro bhavissāmīti akathentopi kathentoviya hutvā hīnāyāvatteyya, so loke aññehi bālehi adhiko bāloti ahaṃ maññāmi, sace pana bālatarassa bhariyā bhaveyya, ahaṃ bālatarī bhaveyyanti [Pg.129] vutte so daharabhikkhu saṃvegaṃ āpajjitvā bahinagaradvāraṃ nikkhamitvā vānaragaṇena vinā jhāyantoviya vānaro jhāyitvā nisīdi. 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. Atha sahāyakā āgantvā gihivatthāni gaṇhāhīti pakkosiṃsu. Tasmiṃ kāle so daharabhikkhu āgacchatha bhavantoti vatvā sabbaṃ kāraṇaṃ tesaṃ ācikkhitvā idāni pana bhavanto hīnāyāvattehīti sace yo koci āgantvā mama sīsaṃ muggarena pahāreyya, evaṃ santepi hīnāyāvattituṃ na icchāmi, ito paṭṭhāya yāva jīvitapariyantā hīnāyāvattituṃ manasāpi na cintayissāmīti vatvā erāvatīnaṃdiṃ taritvā jeyyapuraṃ agamāsi. Tadā kira daharitthī devalābhavayya, na manussitthīti vadanti paṇḍitāti. 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. Jeyyapuraṃ pana patvā pariyattikovidānaṃ mahātherānaṃ santike nayaṃ gahetvā puññacetiyassa dakkhiṇadisābhāge ekasmiṃ vihāre nisīdi. Pariyattiṃ vācetvā atha kamena taṃtaṃdisāhi bhikkhusāmaṇerā āgantvā tassa santike pariyattiṃ uggaṇhiṃsu. Āvāsaṃ pana alabhitvā keci bhikkhusāmaṇerā chattānipi chāditvā nisīdiṃsu. 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. Ekasmiṃ kāle rājā nikkhamitvā puññacetiyaṃ vandissāmīti cetiyaṅgaṇaṃ pāvisi. Atha chattāni chādetvā nisinne bhikkhū disvā guhāya saddhiṃ vihāraṃ kārāpetvā tassa bhikkhussa adāsi. Tilokagarūtipi nāmalañchaṃ adāsi. Sukhavohāratthaṃ pana kakāralopaṃ katvā tilogarūti vohariṃsu. 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.' Tassa pana saddhivihāriko sattavassiko tejodīpo nāma bhikkhu parittaṭīkaṃ akāsi. Aparabhāge pana tilokālaṅkāroti nāmalañchaṃ adāsi. Evaṃ tejedīpo nāma bhikkhu narāvararañño kāle parittaṭīkaṃ akāsīti daṭṭhabbaṃ. Keci pana pacchimapakkhādhikarañño kāleti vadanti. 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. Ekasmiṃ [Pg.130] pana kāle tiriyapabbatavihāravāsīmahāthero pādacetiyaṃ vandanatthāya gantvā paccāgatakāle kukhananagare suvaṇṇaguhāyaṃ jambudhajattherassa santikaṃ pavisitvā tena saddhiṃ sallāpaṃ akāsi. Te ca mahātherā aññamaññaṃ passitvā sallapitvā ativiya pamodiṃsu. Lokasmiñhi bālo bālena paṇḍito paṇḍitena saddhiṃ ativiya pamodatīti. Te ca dve therā samānavassikā. Tiriyapabbatavihāra vāsīmahāthero tena saddhiṃ sallāpaṃ katvā paccāgacchi. Jambudhajatthero ca maggaṃ acikkhituṃ anugacchi. Atha tiriyapabbatavihāravāsīmahāthero jambudhajattheraṃ āha,- ahaṃ bhante rājavallabho homi rājaguru,tvaṃyeva mama purato gacchāhīti. Atha jambudhajattheropi tiriyapabbatavihāravāsittheraṃ āha,-tvaṃ bhante rājavallabho bhavasirājaguru, loke rājaguru nāma padhānabhāve ṭhito, tasmā tvaṃyeva mama purato gacchāhīti. Ettha ca dvepi mahātherā aññamaññaṃ gāravavasena lokavattaṃ apekkhitvā evamāhaṃsūti daṭṭhabbaṃ. Tiriyapabbatavihāravāsīmahātheropi ratanapūranagaraṃ patvā rājavaṃsapabbataṃ gantvā araññavāsaṃ vasi. 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. Atha ukkaṃsikarājā kaniṭṭhena sūrakittināmena saddhiṃ mantesi,-sace tvaṃ vane theraṃ paṭhamaṃ passasi, tvaṃyeva vihāraṃ kārāpetvā therassa dadāhi, sace panāhaṃ paṭhamaṃ passeyya, ahaṃ vihāraṃ kārāpetvā dadāmīti. 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." Atha kaniṭṭhā paṭhamaṃ passitvā tiriyapabbatakandare jetavanaṃ nāma vihāraṃ kārāpetvā adāsi. Idañca vacanaṃ sādhujjanānaṃ guṇaṃ evakāraṃ pītisomanassaṃ uppajji, tena puññakammena tena pītisomanassena sattakkhattuṃ devarajjasampattiṃ sattakkhattuṃ manussarajjasampattiṃ paṭilabhīti vuttattā sādhujjanānaṃ guṇaṃ anussaritvā puññavisesalābhatthāya vuttaṃ. 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. Tiriyapabbatavihāravāsīmahāthero ca jambudhajattherassa [Pg.131] guṇaṃ ukkaṃsikarañño ārocesi. Rājā ca ativiya pasīditvā jambudhajoti mūlanāme dīpasaddena yojetvā jambudīpadhajoti nāmalañchaṃ adāsi. 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'. Jambudhajatthero ca nāma dhammanandattherassa saddhivihārikā. Dhammanandatthero ca jotipuññattherassa saddhivihāriko. Te ca therā arahantagaṇavaṃsikā. 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. Jambudhajatthero pana vinayapāḷiyā aṭṭhakathāya ca attha yojanaṃ marammabhāsāya akāsi. Maṇiratano nāma pana thero aṭṭhasālinīsammohavinodanīkaṅkhāvitaraṇīaṭṭhakathānaṃ abhidhammatthavibhāvanīsaṅkhapavaṇṇanāḷīkānañca atthaṃ maramma bhāsāya yojesi. 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. Mūlāvāsagāme ca pubbārāmavihāravāsitthero gūḷattha dīpaniṃ nāma ganthaṃ visuddhimaggagaṇṭhipadatthañca mūlabhāsāya akāsi, nettipāḷiyā ca atthaṃ marammabhāsāya yojesi. So pana thero pubbe gāmavāsī hutvā sīsaveṭhanatālapattāni gahetvā ācariyappaveṇīvasena vinayavilomācāraṃ cari. Pacchā pana taṃ ācāraṃ vissajjitvā araññavāsaṃ vasi. Sopi thero gambhīrañāṇiko saddatthanayesu ativiya cheko. 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. Kaliyuge pana pañcatiṃsādhike vassasahasse sampatte kaniṭṭho siripavaramahādhammarājā nāma bhūpālo rajjaṃ kāresi. Dabbimukhajātassare pana gehaṃ kārāpetvā nisīdanato dabbimukhajātassaroti nāmaṃ pākaṭaṃ ahosi. Tasmiṃ pana jātassare jeyyabhūmikittiṃ nāma vihāraṃ kārāpetvā sirisaddhammapālattherassa adāsi. Bahūnampi gāmavāsī araññavāsī bhikkhūnaṃ anuggahaṃ akāsi. Ratanapūranagarasmiñhi dasasu ‘ñyौṃ yāṃ’ rājāṃsesu ppacchimā pañca rājāno avicinitvāyeva alajjīlajjīmissakavasena sāsanaṃ paggaṇhiṃsu. Tadā [Pg.132] jinasāsanaṃ abbhantare candoviya atiparisuddhaṃ na ahosi. Evampi lajjino attano attano vaṃsānurakkhaṇavasena dhammaṃ pūretuṃ anivāritattā lajjīgaṇavaṃso na chijjati. Tathā alajjinopi attano attano ācariyappaveṇīvasena vicariṃsu, tena alajjīgaṇavaṃsopi na chijjatīti daṭṭhabbaṃ. Tassa rañño kāle devacakkobhāso nāma eko thero atthi, vedasatthaññū piṭakesu pana mandoti. 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. Kaliyuge pana aṭṭhatiṃsādhike vassasahasse sampatte vesākhamāsassa kāḷapakkhaaṭṭhamito paṭṭhāya lokasaṅketavasena uppajjamānaṃ bhayaṃ nivāretuṃ navaguhāyaṃ tena devacakkobhāsattherena kathitaniyāmena paṭhamaṃ marammikabhikkhū paṭṭhānappakaraṇaṃ vācāpesi. Tato pacchā jeṭṭhamāsassa juṇhapakkhapāṭipadadivasato rāmaññaraṭṭhavāsike bhikkhū paṭṭhānappakaraṇaṃ vācāpesi. Mahāchaṇañca kārāpesi. Raṭṭhavāsinopi bahupūjāsakkāraṃ kārāpesi. Tassa kira rañño kāle potthakaṃ aṭṭhibhallikarukkhaniyyāsehi parimaṭṭhaṃ katvā manosilāya likhitvā suvaṇṇena limpetvā piṭakaṃ patiṭṭhāpesi. Tato paṭṭhāya yāvajjatanā idaṃ potthakakammaṃ marammaraṭṭhe akaṃsūti. 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. Kaliyuge saṭṭhādhike vassasahasse sampatte (assayujamāsassa kāḷapakkhachaṭṭhamiyaṃ aṅgāravāre) tassa putto rajjaṃ kāresi. Sirihāsīhasūrasudhammarājāti nāmalañchampi paṭiggaṇhi. Pitu rañño gehaṭṭhāne cetiyaṃ kārāpesi. Tassa pana mārajeyyaratananti samaññā ahosi. Tassa pana rañño kāle sallāvatiyā nāma nadiyā pacchimabhāge tunnanāmake gāme guṇābhilaṅkāro nāma thero sāmaṇerānaṃ gāmaggavesanakāle ekaṃsaṃ uttarāsaṅgaṃ kārāpetvā [Pg.133] sīsaveṭhanatālapattāni pana na gaṇhāpetvā tālavaṇṭameva gaṇhāpesi. Eko gaṇo hutvā saparivārena saddhiṃ tunnagāme nisīdi. Tunnagaṇoti tassa samaññā ahosi. So pana thero pāḷiaṭṭhakathāṭīkāganthantaresu adhippāyaṃ yathābhūtaṃ na jānāti, abhidhammapiṭakaṃyeva sissānaṃ vācetvā nisīdi. 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. Tasmiñca kāle ketumatīnagare nisinnā baddhannā buddhaṅkuratthera cittattherā, dīpayaṅganagare uḷugāme nisinno sunandatthero, taluppanagare jeyyabahuandhagāme kalyāṇattheroti ime cattāro therā sāmaṇerānaṃ gāmappavesanakāle ekaṃsaṃ uttarāsaṅgaṃ akārāpetvā sīsaveṭhanatālapattāni aggaṇhāpetvā cīvaraṃ pārupāpetvā tālavaṇṭaṃ gaṇhāpetvā sakalakagaṇaṃ ovādaṃ katvā nisīdiṃsu. Te pana therā pāḷiaṭṭhakathāṭīkāganthantaresu adhippāyaṃ yathābhūbhaṃ jāniṃsu, tīsupi piṭakesu kovidā ahesuṃ. Iccevaṃ sirimahāsīhasūrasudhammarañño kāle pārupanabhikkhūhi nānā hutvā virūpaṃ āpajjitvā ekaṃsikagaṇo nāma visuṃ bhijji, yathā pana ayamalaṃ ayato uṭṭhahitvā visadisaṃ hutvā viruddhaṃ hotīti. Evaṃ bhijjamānāpi gaṇā rājā pamādo anussukko hutvā attano attano rucivaseneva caritvā nisīdiṃsu. 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. Tesu ca dvīsu gaṇesu pārupanagaṇe therā pāḷiaṭṭhakathāṭīkāganthantaresu nītatthavasena vuttaṃ vacanaṃ nissāya nikkaṅkhā niddosāva hutvā nisīdiṃsu. Ekaṃsikagaṇe pana therā attano attano vādo na pāḷiyaṃ na ca aṭṭhakathāsu neva ṭīkāsu nāpi ganthanteresu dissati, imamatthaṃ ajānantā idameva saccaṃ moghamaññanti vatvā keci pana sakasakasissānaṃ ovādaṃ adaṃsu. Evarūpāpi sissā ovādaṃ paṭiggaṇhiṃsu. 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. Keci pana pāḷiyādīsu sakavādassa anāgatabhāvaṃ ñatvāyeva [Pg.134] aparisuddhacittā hutvā sammāsambuddhassa bhagavato mukhaṃ anoloketvā sammāsambuddhasseva bhagavato guṇaṃ anussaritvā sakavāde ākāse pasārita hatthoviya appatiṭṭhānoti jānitvāyeva amhākaṃ vādo sampattalaṅkassa saddhammacārittherassa vaṃsappabhavoti anissāyabhūbhampi nissayaṃ akaṃsu. Abhūtena mahātheraṃ sīlavantaṃ abbhācikkhiṃsu. Phyasīnāmake gāme diṭṭhadhammikasamparāyi katthaṃ anapekkhantassa hīnāyāvattakassa dussīlassa upāsakassa lañjaṃ datvā amhākaṃ vādānurūpaṃ ekaṃ ganthaṃ karohīti uyyojetvā anāgate anubhaviyamānadukkhato abhāyitvā nissayaṃ gavesiṃsūti. 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. Tasmiṃñca kāle nigrodhapāḷisuvaṇṇavihāravāsitthero gāmavāsībhikkhu gaṇaṃ samitiṃ katvā tassa nāyako hutvā sīsaveṭhanaṃ adhārentā amaṅgalabhikkhū sāsane mātiṭṭhantūti araññavāsīnaṃ bhikkhūnaṃ ganthaṃ vikopetvā tato tato pabbajesuṃ. Atha hatthisālagāmassa puratthimāya anudisāya seṭṭhitaḷākassa dakkhiṇāya anudisāya vihāre nisinne atirekapaṇṇāsabhikkhūpi pabbājessāmāsi cintetvā gāmavāsībhikkhū sannahitvā agamāsi. Atha rājā tamatthaṃ sutvā gāmavāsīgaṇopi eko, araññavāsīgaṇopi eko, gāmavāsībhikkhū araññavāsībhikkhū viheṭhesuṃ na sakkā, sakasakavādavasena sakasakaṭṭhāne nisīdi tabbanti rājalekhanaṃ pesesi. Atha araññavāsībhikkhū sukhaṃ vasituṃ okāsaṃ labhiṃsu. 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. Kaliyuge chasattatādhike vassasahasse sampatte tassa rañño putto mahāsīhasūradhammarājādhirājā nāma rajjaṃ kāresi. Soyeva sūrajjarājāti ca setibhindoti ca vohāriyati. 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. Tassa [Pg.135] rañño kāle suvaṇṇayānolokanagāmavāsīukkaṃsamālaṃ nāma theraṃ antoyudhanāyako eko amacco ānetvā ratanapūranagaraṃ patvā suvaṇṇakukkuṭācale vihāraṃ kārāpetvā ṭhapesi. 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. So pāḷiaṭṭhakathāṭīkāganthantaresu ativiya cheko. Vaṇṇabodhanaṃ nāma likhananayañca akāsi. Tassa gāmassa rājūhi dinnavasena cetiyajagganakamme yuttakulattā pana rañño ācariyaṭṭhāne aṭṭhapetvā antoyudhanāya kasseva pūjanatthāya niyyādesi. Tassāpi rañño kāle sāmaṇerehi gāmappavasanakāle pārupetvā pavisitabbanti ekacce vadiṃsu. Ekacce pana ekaṃsaṃ uttarāsaṅgaṃ katvā pavisitabbanti vadiṃsu. Evaṃ aññamaññaṃ kalahaṃ akaṃsu. 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. Tattha ukkaṃsamālānāmako thero pārupanagaṇe padhāno hutvā nānāganthesu pārupanavattameva āgatanti pakāsiṃsu. Ekaṃsikagaṇe pana tiriyapabbatavihāravāsīmahātherā ācariyappaveṇīdassanavasena pārupanavādaṃ paṭikkhipiṃsu. 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. Atha rājā ca phalikakhacitavihāravāsittheraṃ meghuccanavihāravāsittheraṃ suhatthattheraṃ buddhaṅkurattherañcāti ime cattāro there vinayavinicchakaṭṭhāne ṭhapetvā dve pakkhā attano attano vādaṃ dassentūti āha. 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.' Te ca cattāro therā pāḷiaṭṭhakathāṭīkāganthantaresu akovidā. Tesañhi ṭhapetvā rājavallabhamattaṃ añño koci guṇaviseso natthi rājagurubhāvatthāya, yathā byagghā rukkhagacchalatādippaṭicchanne duggaṭṭhāne nisinne mige khuddakattā dubbalepi gaṇhetuṃ na sakkonti, evameva te ekaṃsikatthere [Pg.136] rājānaṃ nissāya ṭhite ganthesu anāgatattā dubbalepi vādavasena abhibhavituṃ na sakkhiṃsu. Teneva parasenāya balavataṃ jānitvā nipaccakāraṃ dassetvā veraṃ sametvā nisinno paṇḍitayodhoviya vādaṃ niṭṭhaṃ appāpetvāyeva pārupanagaṇā nisīdiṃsūti. 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. Kaliyuge pana pañcanavutādhike vassasahasse sampatte tassa putto mahārājādhipati nāma rajjaṃ kāresi. Pacchā pana kāle terasādhike sate vassasahasse ca sampatte rāmaññaraṭṭhino rājā taṃ abhibhavitvāva anītattā pattahaṃsāvatīti pākaṭaṃ ahosi. 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. Tassa rañño kāle kukhananagare jālayutta gāmato ñāṇavaraṃ nāma theraṃ ānetvā ācariyaṭṭhāne ṭhapesi. So pana thero pāḷiaṭṭhakathāṭīkāganthantaresu ativiya cheko. Sudhammasabhāyaṃ pariyattivācakānaṃ sotārānaṃ atthāya abhidhammatthasaṅgahappakaraṇassa gaṇṭhipadatthaṃ paṭhamaṃ akāsi. Tato pacchā aṭṭhasāliniyaṃ gaṇṭhipadatthaṃ surāvinicchayañca akāsi. Tato pacchā tena raññā yācito abhidhānappaṭīpikāya atthaṃ marammabhāsāya yojesi. Rañño nāmalañchaṃ chandolaṅkārasaddanettividaggadaṇḍībyañjīnanayehi alaṅkaritvā rājādhirājanāmatthappakāsiniṃ nāma ganthampi akāsi. 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. Rājā hatthisālanāmake dese kārāpitagehaṃ bhinditvā satappamāṇe vihāre kārāpetvā sabbesampi vihārānaṃ kittijeyyavāsaṭṭhāpananti nāmāni paññāpetvā tasseva therassa adāsi. Vihāranāmeneva ca therassāpi taṃsamaññā ahosi. 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. Tasmiñca kāle akyakarañño piturañño ca kāle tesaṃ [Pg.137] dvinnaṃ gaṇānaṃ vivādavasena avippakatavacanaṃ puna vivādassa vūpasamanatthāya attano attano vādaṃ kathāpesi. Pārupanagaṇe so thero padhāno hutvā ekaṃsikagaṇe pana pāsaṃsatthero padhāno hutvā yathāyuddhaṃ akāsi. Atha rājā ativiya rājavallabhaṃ jeyyabhūmisuvaṇṇavihāravāsittheraṃ tesaṃ vādassa vinicchindanatthāya vinayacareṭṭhāne ṭhapesi. 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. Kiñcāpi so pana thero pāḷiaṭṭhakathāṭīkāganthantaresu thokaṃyeva jānakattā pariyattikovidesu abbohārikoyeva ahosi, rājavallabhattā pana rājā yathābhūtaṃ ajānitvā vinayadharaṭṭhāne ṭhapesi. Yathā pana ayaṃ puratthimadisā, ayaṃ pana pacchimadisābhi evamādinā disāvavatthānamattaṃyeva kātuṃ samatthaṃ naṅgalakoṭiyā saṃvaḍḍhantaṃ parisuṃ rājāgāre dhammavinicchakāmapaccaṭṭhāne ṭhapeti, evameva rājā ayaṃ īdiso ayaṃ īdisoti ajānitvā vinayadharaṭṭhāne ṭhapitattā so jeyyabhūmisuvaṇṇavihāravāsitthero tesaṃ dvinnaṃ pakkhānaṃ dvīsu vādesu ayaṃ bhūto ayaṃ abhūtoti vattuṃ na sakkā, advāraghare paviṭṭhakāleviya tadā ahosi. Seyyathāpi nāma mahiso attano samīpe ṭhatvā devagītaṃ gāyitvā devavīṇaṃ vādentassa devagandhabbassa veḷusalākaṃ paharantassa ca gāmadārakassa saddesu kiñci visesaṃ na jānāti, evamidaṃ sampadaṃ daṭṭhabbaṃ. Atha rājā mama vijite yeyebhikkhū yaṃyaṃicchanti, tetebhikkhū taṃtaṃcaritvā yathākammaṃ nisīdantūti rājalekhanaṃ ṭhapesi. Tesaṃ vivādo tadā na vūpasami. 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. Aparabhāge terasādhike sate sahasse ca sampatte ratanapūranagaraṃ vinassi. In a later period, when one thousand one hundred and thirteen years had passed, the city of Ratanapūra was destroyed. Tato pacchā dutiye saṃvacchare ratanasikhanagaramāpako rājā rāmaññaraṭṭhindassa rañño senaṃ yavakhettato cātakasakuṇaṃviya [Pg.138] attano puññanubhāvena marammaraṭṭhato nīharitvā sakalampi rāmaññaraṭṭhaṃ attano hatthagataṃ katvā rajjaṃ kāresi. 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. Tasmiñca kāle sakalamarammaraṭṭhavāsīnaṃ cittaṃ pasādesi, yathā nāma sūriyātapena milāyantānaṃ kumudānaṃ anotattodakena siñcitvā haritattaṃ pāpeti, evameva rāmaññaraṭṭhindassa senābalātapehi dukkhappattānaṃ marammaraṭṭhavāsīnaṃ gahaṭṭhānañceva bhikkhūnañca attano puññānotattodakena chiñcitvā kāyikacetasikavasena duvidhampi sukhaṃ uppādesi. 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. Sakalamarammaraṭṭhavāsino ca ayaṃ amhākaṃ rājā bodhisattoti vohāriṃsu. Atha ekasmiṃ māse catūsu uposathadivasesu bhikkhusaṅghaṃ nimantetvā antepure pavesetvā piṇḍapātena bhojesi. Rājorodhāmaccehi saddhiṃ uposathaṃ upavasi. Sabbesampi rājorodhāmaccānaṃ guṇattayapāṭhaṃ saha atthayojanānayena vācaggataṃ kārāpesi. 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. Atha beluvagāmavāsīyasattheraṃ anetvā attano ācariyaṭṭhāne ṭhapesi. Mahāatulayasadhammarājagurūti nāmalañchampi adāsi. Tato paṭṭhāya pana atulattheroti nāmena pākaṭo ahosi. Tasmiñca kāle pārupanagaṇapakkhāpaliṇagāmavāsīsujātattherādayo sāmaṇerānaṃ gāmappavesanakāle cīvaraṃ pārupitvā pavisitabbanti akkharaṃ likhitvā rañño santikaṃ sandesapaṇṇaṃ paveseti. 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. Atha ekaṃsikagaṇapakkhāpi atulattherādayo pubbesaṃ rājūnaṃ kāle adhikaraṇaṃ vūpasami, idāni vūpasamitakammaṃ puna na uppādetabbanti lekhanaṃ likhitvā rañño santikaṃ pesesi. 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. Atha rājā dvinnaṃ pakkhānaṃ sakasakavādaṃ kathetukāmopi [Pg.139] idāni rājappaṭisaṃyuttaṃ kammaṃ bahu atthi, tiṭṭhasu tāva sāsanappaṭisaṃyuttaṃ kammaṃ, rājappaṭisaṃyuttameva kammaṃ paṭhamaṃ ārabhissāmi, pacchā sāsanappaṭisaṃyuttaṃ kammaṃ karissāmīti rājalekhanaṃ ṭhapesi. Aparabhāge pana rājā evaṃ āṇaṃ ṭhapesi,-idāni mama vijite sabbepi bhikkhū mama ācariyassa matiṃ anuvattitvā carantūti. 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.” Atha pārupanagaṇabhikkhūpi ekaṃsikagaṇaṃ anuvattesuṃ rañño āṇāvasena. Sahassorodhagāme pana dve mahātherā attano parisaṃ pārupanavaseneva gāmappavesanavattaṃ paripūritabbanti ovaditvā nisīdiṃsu. 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. Tadā rañño ācariyo yasatthero tamatthaṃ sutvāte pakkosāpesi. Te ca āgantvā nagaraṃ sampattakāle eko upāsako pasanno hutvā tesaṃ therānaṃ piṇḍapātena upaṭṭhahi. Atha atulatthero te mahāthere dūraṭṭhānato vālukaṃ ānetvā tassa upāsakassa gehasamīpe okirāpesi. Idaṃ vinayadhammassa ananulomavasena carantānaṃ daṇḍakammanti kolāhalampi uppādesi. Atha tesaṃ vālukaṃ āharantānaṃyeva aññamaññaṃ sallapesuṃ,-idāni bhante vinayadhammānulomavasena ācarantānaṃ amhākaṃ īdisaṃ kammaṃ asāruppaṃ, aho acchariyadhammo lokoti eko thero āha. Atha pana eko thero evamāha,-idāni āvuso lokapālā devā īdisaṃ adhammakammaṃ disvāyeva ajjhupekkhitvā appossukā nisīdituṃ na sakkā, idāni lokapālā devā pamajjitvā nisīdanti maññeti. 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.” Tasmiṃyeva khaṇe vegena megho uṭṭhahitvā atulattherassa vihāre rājagehe ca ekakkhaṇe asaniyo nipatiṃsu. Evaṃ samānopi so thero atimānathaddhatāya satiṃ na labhi. 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. Puna [Pg.140] rājā idāni mama vijite sabbepi bhikkhū mama ācariyassa matiṃ anuvattanti vā mā vāti amacce pucchi. Amaccāpi evaṃ rañño ārocesuṃ,-idāni mahārāja kukhananagare nīpagāme nisinno eko mahāthero munindaghoso nāma atthi, so pārupanavasena attano parisaṃ ovādetvā bahuguṇaṃ uppādetvā nisīdatīti. 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.” Atha rājā evamāha,-taṃ pakkosetvā sudhammasasāyaṃ mahāthere sannipābhāpetvā tassa therassa vinaya paṇṇattiṃ yathābhūtaṃ ajānantassa yathābhūtaṃ sabhāvaṃ dassetvā ovādentūti. 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.” Atha amaccā tathā akaṃsu. Mahātherā ca sudhammasassayaṃ sannipatitvā taṃ pakkosetvā ovadiṃsu. Tesu pana mahātheresu eko thero bhūpālassa saṅgharañño ca mukhaṃ oloketvā bhagavato pana sammāsambuddhassa mukhaṃ anoloketvā munindaghosattheraṃ evamāha,- idāni āvuso imasmiṃ marammaraṭṭhe sabbepi bhikkhū bhūpālassa saṅghassa rañño ca āṇaṃ anuvattitvā ekaṃsikāyeva ahesuṃ, tvaṃyeva eko saddhiṃ parisāya pārupanavatthaṃ caritvā nisīdasi, kasmā pana tvaṃ mānathaddho hutvā īdisaṃ anācāraṃ avijahitvā tiṭṭhasīti. 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?” Atha munindaghosatthero tassa therassa mukhaṃ ujukaṃ oloketvā evamāha,- tvaṃ lajjīpesalo sikkhākāmoti pubbe mayā sutapubbo, īdiso pana puggalo īdisaṃ vacanaṃ vattunaṃ yutto,īdisassa hi puggalassa īdisaṃ vacanaṃ assāruppaṃ, sace tvaṃ ayaṃ appapuñño nittejo anāthoti maṃ maññitvā agāravavasena vattuṃ iccheyyāsi, evaṃ santepi mamācariyassa mukhaṃ oloketvā mamācariyassa guṇaṃ jānitvā tassa sissoyanti anussaritvā īdisaṃ vacanaṃ adhammikaṃ vattuṃ na sakkāti. 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.” Atha [Pg.141] so thero taṃ pucchi,-ko pana tavācariyoti. Atha sukhammasabhāyaṃ ṭhapitaṃ buddharūpaṃ vadditvā ayaṃ mamācariyoti āha. Mamāsariyoti vatvā pana bhikkhusaṅghamajjhe uṭṭhahitvā ekaṃsaṃ uttarāsaṅgaṃ katvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ahaṃ bhante yāva jīvitapariyosānā mama jīvitaṃyeva pariccajissāmi, bhagavato panati lokaggassa sikkhāpadaṃ na vijahissāmīti ārocesi. 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.” Atha rājā tamatthaṃ sutvā mānathaddho eso mama vijite nisīdāpetuṃ vaṭṭati, raṭṭhantaraṃ pabbājetabboti rājāṇāya raṭṭhantaraṃ pesesi. 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. Rājapurisā ca taṃ pakkosetvā raṭṭhantaraṃ ānesi. Bahaṅgaṃ nāma desaṃ patvā bahaṅganāyako puriso rājapurisānaṃ lañjaṃ datvā evamāha,- ayaṃ pana bhonto marammaraṭṭhassa pariyantappadeso, idheva ṭhapetvā tumhe nivattathāti. 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.” Rāja purisāpi lañjaṃ gahetvā tattheva ṭhapetvā nivattiṃsu. Theropi catūhi disāhi āgatānaṃ bhikkhusāmaṇerānaṃ pārupanavasena ovādaṃ datvā pariyattiṃ vācetvā tattha nisīdi. Abhidhammatthasaṅgahaganthassa atthayojanampi marammabhāsāya akāsi. 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. Aparabhāge rājā tamatthaṃ sutvā idāni so thero mama vijitapariyanteyeva nisīditvā amhehi anicchitaṃ nivāritaṃ kammaṃ katvā nisīdi, taṃ pakkosathāti āha. 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.” Rājadūtā ca tattha gantvā pakkosiṃsu. Thero ca idāni maṃ rājā māretukāmoti maññitvā sikkhaṃ paccakkhitvā gihivatthaṃ nivāsetvā tehi saddhiṃ āgacchi. Nagaraṃ pana āgantvā pattakāle rañño santikaṃ ānesi. 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. Atha rājā evamāha,-tvaṃ bhikkhu hutvā gaṇaṃ vaḍḍhāpetvā nisīdasīti mayā sutaṃ, kasmā panidāni gihi bhavasīti. Sace [Pg.142] tvaṃ mahārāja maṃ māretukāmo pakkoseyyāsi, evaṃ sati yadi sikkhaṃ appaccakkhāya ṭhitaṃ maṃ māreyyāsi, tava bhāriyaṃ kammaṃ bhavissatīti manasikaritvā tava kammassa abhāriyatthāya sikkhaṃ paccakkhitvā āgatomhi, sace maṃ māretukāmosi, mārehīhi. Rājā ca taṃ bandhanāgāre ṭhapetvā syāmaraṭṭhaṃ yujjhanatthāyagacchi. Yajjhanatthāya pana gantvā paccāgatakāle antarāmaggeva divaṅgato ahosīti. 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. Kaliyuge pana dvāvīsādhike vassasate sahasse ca sampatte tassa jeṭṭhaputto siripavaramahādhammarājā nāma rajjaṃ kāresi. Ratanasikhanagarato saṅkametvā jeyyapuraṃ dutiyaṃ māpitattā jeyyapuramāpeko rājātipi tassa samaññā ahosi. Tasmiñca kāle mahāpabbatabbhantaranagaravāsiṃ ñāṇattheraṃ ānetvā ācariyaṭṭhāne ṭhapesi. Sokira thero gambhīrapañño ekasmiṃ divase nava vā dasa vā bhāṇavāre vācuggataṃ kātuṃ samattho ahosi. Abhinavopasampannakāleyeva padavibhāgaganthaṃ nyāsasaṃ vaṇṇanaṃ yamakasaṃvaṇṇanaṃ mahāpaṭṭhānasaṃvaṇṇanañca marammabhāsāya akāsi. Rājā mahābhūmirammaṇiyavihāraṃ nāma kārāpetvā tasseva adāsi. Ñāṇālaṅkāramahādhammarājagurū tipi nāmalañchaṃ adāsi. 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. Tasmiñca kāle pārupanagaṇe therā evaṃ cintesuṃ,- idāni pana amhākaṃ pakkhiko thero rañño ācariyo ahosi, idāni mayaṃ patiṭṭhānaṃ labhāmāti. Evaṃ pana cintetvā sāmaṇerānaṃ gāmappavesanakāle cīvaraṃ pārupetvā pavisitabbanti sandesapaṇṇaṃ rañño santikaṃ pavesesi. Atha atulatthero pubbe vuttanayena vūpasamitaṃ kammamidanti sandesapaṇṇaṃ rañño santikaṃ pavesesi. Teneva aññamaññaṃ paṭivacanavasena dassetuṃ okāsaṃ na labhiṃsūti. 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. Tato pacchā kaliyuge pañcavīsavassādhike sate sahasse [Pg.143] ca sampatte tassa rañño siripavarasudhammamahārājindādhipati nāma rajjaṃ kāresi. Ratanapūraṃ pana tatiyaṃ māpakattā ratanapūramāpakoti ekassa pana chaddantanāgarājassa sāmibhūtattā setibhindoti ca samaññā ahosi. Caracca gāmavāsīcandāvaraṃ nāma theraṃ ānetvā attano ācariyaṭṭhāne ṭhapesi. Sūmikittiatulaṃ nāma vihāraṃ kārāpetvā tassa adāsi. Jambudīpaanantadhajamahādhammarājagurūtipi nāmalañchaṃ adāsi. Tassa rañño kāle ekacce manussā diṭṭhivipallāsā ahesuṃ, tepi pakkosāpetvā sammādiṭṭhiṃ gaṇhāpesi. Tassa pana rañño kāle ekaṃsikagaṇaṃ abhibhavituṃ okāsaṃ na labhiṃsūti. 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. Tato pacchā kaliyuge aṭṭhatiṃsādhike vassasate sahasse ca sampatte tassa rañño putto mahādhamme rājādhirājā nāma rajjaṃ kāresi. Nagarassa dakkhiṇadisābhāge pañcabhūmikavihāraṃ kārāpetvā jeyyabhūmivāsātulanāmena paññāpetvā mārāvaṭṭanassa nāma therassa adāsi. Guṇamunindābhisāsanadhajamahādhammarājādhirājagurūtipi nāmalañchaṃ adāsi. 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. Tasmiñca kāle nandamālo nāma thero calaṅganagarassa puratthimadisābhāge vihāre nisīditvā bahūnaṃ bhikkhusāmaṇerānaṃ ganthaṃ vācesi. Sāmaṇerānaṃ gāmappavesanakāle pārupanavattameva paripūretvā pavisitabbaṃ, ekaṃsikavattaṃ pana neva pāḷiyaṃ na aṭṭhakathāyaṃ na ca ṭīkāsu nāpi ganthantaresu dissati, na dhammānulomanti ovādaṃ abhiṇhaṃ adāsi. Pāḷiaṭṭhakathādīsu āgatavinicchayaṃ dassetvā ekampiganthaṃ akāsi. 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. Atha ekaṃsikagaṇikā bhikkhū taṃ ganthaṃ rañño santikaṃ pavesiṃsu dosāvikaraṇatthāya. Tasmiñca kāle rājā evarūpaṃ supinaṃ passi, -sakko hi devarājā setavatthaṃ nivāsetvā [Pg.144] setālaṅkārehi alaṅkaritvā setakusumāni pilanditvā rañño santikaṃ āgantvā evamāha,- aparantaraṭṭhehi mahārāja nampadānadītīre pādacetiye bahūni tiṇāni uṭṭhahitvā aññamaññaṃ mūlena mūlaṃ khandhena khandhaṃ pattena pattaṃ sampandhitvā paṭicchādetvā ṭhitāni, tāni pana pubbarājūhi yathābhūtaṃ ajānantehi avisodhitāni, idāni pana tayā yathābhūtaṃ jānantena parisuddhaṃ kattukāmena visodhitabbāni, tatthaca eko bhikkhu āgantvā upadesanayaṃ dassatīti. 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.” Evaṃ pana supinaṃ passitvā nandamālaṃ nāma theraṃ pakkosāpetvā ratanapūranagarassa esannaṭṭhāne udakakīḷanatthāya kārāpite rājagehe vasāpesi. 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. Atha thero sāmaṇerānaṃ gāmappavesanakāle pārupanavasena pavisitabbanti pāḷiaṭṭhakathāṭīkāganthantarehi rājānaṃ jānāpesi, yathā mahāmoggaliputtatissatthero siridhammāsokarājānaṃ sammāvādanti. Atha rājā paricita pāramīpuññasambhāro mahāñāṇo jānāsi,-pārupanavādoyeva pāḷiaṭṭhakathāṭīkāganthantaresu āgato, ekaṃsikavādo pana tesu katthacipi na āgatoti. Evaṃ pana jānitvā rañño gehe dve pakkhe there sannipātāpetvā attano attano vādaṃ kathāpesi. 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. Atha ekaṃsikatthero evamāhaṃsu,-tumhākaṃ pārupanavādo kattha āgatoti. Tadā pārupanattherā parimaṇḍalaṃ pārupissāmītiādinā nayena pāḷiaṭṭhakathāṭīkāganthantaresu pārupanavādo āgatoti āhaṃsu. Tato pacchā pārupanattherā evamāhaṃsu,-tumhākaṃ pana ekaṃsikavādo kattha āgatoti. Tadā te ekaṃsikattherā advāragharaṃ paviṭṭhakāloviya rattibhāge mahāvanamagge gamanakāloviya ca hutvā kiñci vattuṃ na sakkā. Mukhaṃ nāma kathanatthāya bhuñjanatthāya hotīti [Pg.145] vuttattā yaṃ vā taṃ vā vadantāpi rājānaṃ ārādhetuṃ na sakkhiṃsu. 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. Rājā ca theraṃ nissāya vinaye kosallatāya pāḷiyaṃ īdisoyeva āgato, aṭṭhakathādīsu īdisoyevāti vatvā tumhākaṃ ekaṃsikavādo pāḷiaṭṭhakathāṭīkāganthantaresu na dissati, evampi samānā kasmā īdisaṃ vattaṃ akaṃsūti pucchi. Atha te ekaṃsikattherā catuhatthagabbhe sahoḍḍena gahitacorāviya manussehi gatitakākāviya ca kiñci vattuṃ asakkuṇeyyatāya sabbadisāsu oloketvāyeva amhākaṃ cārittaṃ pāḷiādīsu na diṭṭhapubbaṃ, atha kho pana ācariyappaveṇīvaseneva carimhāti vatvā parājayaṃ patvā pārupanapakkheyeva pavisiṃsūti. Rājā ca ito paṭṭhāya bhikkhū pārupanavattameva kārāpetuṃ sāmaṇerānaṃ ovadantūti rājāṇaṃ ṭhapesi. Tato paṭṭhāya ekaṃsikapakkhātherā aruṇuggamanakāle kosiyāviya sīsaṃ uṭṭhahitumpi na sakkāti. 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. Sokasarabhūmahācetiyassa puratthimadisābhāge dvīhi pāsādehi alaṅkataṃ catubhūmikaṃ bhūmikittivirāmaṃ nāma vihāraṃ kārāpetvā nandamālattherassa adāsi, narindābhidhajamahādhammarājādhirājagurūti nāmalañchampi adāsi. So pana thero chappadavaṃsikoti daṭṭhabbo. Abhinavopasampannakāleyeva vinayavinicchayassa suttasaṅgahassa mahāvaggaṭṭhakathāya ca atthayojanaṃ marammabhāsāya akāsi, sāsanasuddhidīpikaṃ nāma ganthampi akāsīti. 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." Tato pacchā kaliyuge tecattālīsādhike vassasate sahasse ca sampatte phaggunamāsassa kāḷapakkhapanna rasamiyaṃ ratanasikhamāpakassa rañño majjhimaputto rajjaṃ kāresi[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. Tadā rājā evaṃ cintesi,-ekaṃsikapārupanavasena uppanno vivādo pubbesaṃ rājūnaṃ kāle vūpasamituṃ na sakkā, siripavarasudhammamahārājindādhipatino kālepi rājagehe sannipātāpetvā rañño sammukhe kathāpitattā vissaṭṭhena kathetuṃ okāsassa aladdhattā yathākāmaṃ vattuṃ avisahattā parājayo ahosīti lesaṃ oḍḍatuṃ okāso bhaveyyamayhaṃ pana kāle īdisaṃ akatvā tesaṃ tesaṃ therānaṃ vihāre dūtaṃ pesetvā sakasakavādaṃ kathā pessāmi, evañhi sati tetetherā vissaṭṭhā hutvā kathessantīti. 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.” Evaṃ pana cintetvā antoyudhanāyakaṃ amaccaṃ padhānaṃ katvā tesaṃ tesaṃ therānaṃ santikaṃ gantvā ārocāpesi,-sakasakavādaṃ vissaṭṭhā hutvā vadathāti. Atha ekaṃsikagaṇikā therā amhehi vuttavacanaṃ pāḷiādīsu na dissati, atha kho pana ācariyappaveṇīvaseneva mayaṃ carimhāti anujāniṃsu. 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.” Mahārājā ca evaṃ therānaṃ anujānane sati kiñci kattabbaṃ natthi, idāni parimaṇḍalasuppaṭicchannasikkhāpadāni avikopetvā sāmaṇerā gāmaṃ pavisantūti rājalekhanaṃ tattha tattha pesesi. 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.” Aparabhāge pana sahassorodhagāmato upasampadā vassena sattavassikaṃ ñāṇaṃ nāma bhikkhuṃ ānetvā antoyudhavihāraṃ nāma kārāpetvā tassa adāsi, ñāṇābhisāsanadhajamahādhammarājagurūti nāmalañchampi adāsi. Atha raññā yācito rājābhisekaganthaṃ parisodhetvā marammabhāsāya atthaṃ yojesi. 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. Aparabhāge bhagavā dharamānoyeva āgantvā catunnaṃ yakkhānaṃ dametvā tehi dinnaṃ maṃsodanaṃ paṭiggahetvā pabbatasāmantadesaṃ [Pg.147] gantvā paribhuñjitvā taṃ ṭhānaṃ oloketvā sitaṃ pātvākāsi. Atha ānandatthero kāraṇaṃ pucchi. Anāgate kho ānanda imasmiṃ dese mahānagaraṃ bhavissati, cattāro ca ime yakkhā tasmiṃ nagare rājāno bhavissantīti byākāsi. 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.” Yathābyākataniyāmeneva kaliyuge catucattālīsādhike vassasate sahasse ca sampatte māghamāsassa kāḷapakkhadvādasamiyaṃ aṅgāravāre uttaraphaggunīnakkhattena yoge amarapuraṃ nāma mahārājaṭṭhānīnagaraṃ māpesi. 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. Siriparavijayānantayasatribhavanādityādhipatipaṇḍitamahādhammarājādhirājāti nāmalañchampi paṭiggaṇhi. He also accepted the title Siriparavijayānantayasatribhavanādityādhipatipaṇḍitamahādhammarājādhirāja. Aggamahesiyā kārāpitaṃ jeyyabhūmivihārakittināmakaṃ vihāraṃ guṇābhilaṅkārasaddhammamahādhammarājādhirājaguruttherassa adāsi, yo ‘me o sayāḍo’ iti vuccati. He gave the monastery named Jeyyabhūmivihārakitti, built by the chief queen, to the elder Guṇābhilaṅkārasaddhammamahādhammarājādhirājaguru, who is called ‘Me O Sayāḍo’. Kannīnagarabhojakāya rājakaññāya kārāpitaṃ vihāraramaṇīyavirāmaṃ nāma vihāraṃ guṇamunindādhipati mahādhammarājādhirājaguruttherassa adāsi, yo ‘māṃ le sayāḍo’ iti vuccati. 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’. Uparañño deviyā kārāpitaṃ maṅgalāvirāmaṃ nāma vihāraṃ tipiṭakasaddhammasāmimahādhammarājādhirājaguruttherassa adāsi, yo ‘soṃ ṭhā sayāḍo’ iti vuccati. He gave the monastery named Maṅgalāvirāma, built by the queen of the Uparāja, to the elder Tipiṭakasaddhammasāmimahādhammarājādhirājaguru, who is called ‘Soṃ Ṭhā Sayāḍo’. Majjhimagehavāsideviyā kārāpitaṃ maṅgalāvāsātulaṃ nāma vihāraṃ ñāṇajambudīpaanantadhajamahādhammarājādhirājaguruttherassa adāsi, yo ‘meṃ jvā sayāḍo’ iti vuccati. He gave the monastery named Maṅgalāvāsātula, built by the queen Majjhimagehavāsī, to the elder Ñāṇajambudīpaanantadhajamahādhammarājādhirājaguru, who is called ‘Meṃ Jvā Sayāḍo’. Ime ppana cattāro mahāthere saṅgharājaṭṭhāne ṭhapesi. Moreover, he installed these four great elders in the position of Saṅgharāja. Uttaragehavāsideviyā kārāpitaṃ maṅgalabhūmikittiṃ nāma [Pg.148] vihāraṃ kavindābhisaddhammadharadhajamahādhammarājaguruttherassa adāsi, yo ‘ñyoṃ kāṃ sayāḍo’ iti vuccati. He gave the monastery named Maṅgalabhūmikitti, built by the queen Uttaragehavāsī, to the elder Kavindābhisaddhammadharadhajamahādhammarājaguru, who is called ‘Ñyoṃ Kāṃ Sayāḍo’. Sirikhettanagarabhojakena rājakumārena kārāpitaṃ atulabhūmivāsaṃ nāma vihāraṃ kavindābhisaddhammapavaramahādhamma rājaguruttherassa adāsi, yo ‘sve ṭoṃ sayāḍo’ iti vuccati. He gave the monastery named Atulabhūmivāsa, built by the prince, the ruler of Sirikhettanagara, to the elder Kavindābhisaddhammapavaramahādhammarājaguru, who is called ‘Sve Ṭoṃ Sayāḍo’. Antoamaccena ekena kārāpitaṃ vihāraṃ ñāṇālaṅkārasaddhammadhajamahādhammarājaguruttherassa adāsi, yo ‘seṃ ṭe sayāḍo’ iti vuccati. He gave a monastery, built by a certain inner minister, to the elder Ñāṇālaṅkārasaddhammadhajamahādhammarājaguru, who is called ‘Seṃ Ṭe Sayāḍo’. Vāmabalanāyakenāmaccena kārāpitaṃ vihāraṃ paramasirivaṃsadhajamahādhammarājaguruttherassa adāsi, yo ‘me ṭhī sayāḍo’ iti vuccati. He gave a monastery, built by the minister Vāmabalanāyaka, to the elder Paramasirivaṃsadhajamahādhammarājaguru, who is called ‘Me Ṭhī Sayāḍo’. Dhammavinicchakena ekenāmaccena kārāpitaṃ vihāraṃ kavinda sāradhajamahādhammarājādhirājaguruttherassa adāsi, yo ‘lokā mhāṃ keṃ sayāḍo’ iti vuccati. 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’. Iccevaṃ pariyattikovidānaṃ anekānaṃ mahātherānaṃ saddhiṃ nāmalañchena vihāraṃ datvā anuggahaṃ akāsi. Yasmā pana sabbesaṃ therānaṃ nāmaṃ uddharitvā visuṃ visuṃ kathite ayaṃ sāsanavaṃsappadīpikakathā atippapañcā bhavissati, tasmā idha ajjhupekkhitvā vattabbameva vakkhāmāti. 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. Pacchābhāge cattāro mahātherā rājādubbalatāya yathākāmaṃ sāsanaṃ visodhetuṃ sakkhissantīti maññitvā puna aṭṭha there etehi catūhi mahātherehi saddhiṃ sāsanaṃ visodhāpetuṃ saṅghanāyakaṭṭhāne ṭhapesi. Seyyathidaṃ, kavindābhisaddhammapavaramahādhammarājagurutthero, tipiṭakālaṅkāradhajamahādhammarājagurutthero, cakkindābhidhajamahādhammarājaguruttherā, paramasirivaṃsadhajamahādhammarājagurutthero, janindābhipavaramahādhammarājagurutthero, mahāñāṇābhidhajamahādhammarājagurutthero[Pg.149], ñāṇālaṅkārasaddhammadhajamahādhammarājaguruthero, ñāṇābhisāsanadhajamahādhammarājaguruttheroti. 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. Atha arahāpi samāno nissayamuccakaṅgavikalo vinānissayācariyena vasituṃ na vaṭṭatīti jānitvā nissayā cariyappahonakānaṃ therānaṃ nissayaṅgāni nissayamuccakārahānaṃ nissayamuccakaṅgāni paripūrāpetvā nissitakānaṃ nissayaṃ gaṇhitvāva nisīdāpesi. 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. Tato pacchā kaliyuge paññāsādhike vassasate sahasseva sampatte ñāṇābhisāsanadhajamahādhammarājaguruttheraṃyeva ekaṃ saṅgharājaṭṭhāne ṭhapesi. Tato paṭṭhāya soyeva eko saṅghanāyako hutvā sāsanaṃ visodhayi. 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. Tato pacchā ekapaṇṇāsādhike vassasate sahasse ca sampatte phaggunamāse mahāmunicetiyassa dakkhiṇadisābhāge dvīhi iṭṭhakamayehi pākārehi parikkhittaṃ pañcabhūmikaṃ asokārāme ratanabhūmikittiṃ nāma vihāraṃ atimahantaṃ kārāpetvā ñāṇābhisāsanadhajamahādhammarājaguruttherassa adāsi. Ñāṇābhivaṃsadhammasenāpatimahādhammarājādhirājagurūti nāmalañchampi puna adāsi. Tato aññāni jeyyabhūmivihārakittimaṅgalavirāmādayo anekepi vihāre tasseva adāsi. 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. So pana tesu vihāresu vārena nisīditvā pariyattiṃ vācesi. Ubhatovibhaṅgānipi vācuggataṃ akāsi. Niccaṃyeva ekāsanikadhujaṅgaṃ samādiyi. 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. So pana thero upasampadāvassena pañcavassiko hutvā pubbeva saṅgharājabhāvato peṭakālaṅkāra nāma nettisaṃvaṇṇanaṃ abhinavaṭīkaṃ akāsi. Aṭṭhavassiikakāle saṅgharājā ahosi. Saṅgharājā hutvā sādhujjanavilāsiniṃ nāma [Pg.150] dīghanikāyaṭīkaṃ akāsi. Ariyavaṃsālaṅkāraṃ nāma ganthañca akāsi. Mahādhammaraññā yācito jātakaṭṭhakathāya atthayojanaṃ catusāmaṇeravatthuṃ rājovādavatthuṃ tigumbhathomanaṃ chaddantanāgarājuppattikathaṃ rājādhirāja vilāsiniṃ nāma ganthañcāti evamādayopi akāsi. 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. Kaliyuge pana dvāsaṭṭhādhike vassasate sahasse ca sampatte sīhaḷadīpato ampagahapatisso, mahādampo, koccha godho, brāhmaṇavatto, bhogahavatto, vāturagammoti ime cha sāmaṇerā dasa dhātuyo dhammapaṇṇā kāratthāya ānetvā amarapuraṃ nāma mahārājaṭṭhānīnagaraṃ āgatā saddhiṃ ekena upāsakena. 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. Atha ñāṇābhivaṃsadhammasenāpatimahādhammarājādhirājagurunā saṅgharaññā upajjhāyena kavindābhisaddhammadharadhajamahādhammarājaguruttherena janindābhidhajamahādhammarājaguruttherena munindaghosamahādhammarājaguruttherenāti evamādīhi rājagurutthe rehi kammavācariyehi hatthirajjusuvaṇṇaguhasīmāyaṃ upasampadakammaṃ kārāpesi, upāsakañca sāmaṇerabhūmiyaṃ patiṭṭhāpesi, tato pacchā ca anekavāraṃ āgatānaṃ bhikkhūnaṃ puna sikkhaṃ gaṇhāpesi, sāmaṇerānañca upasampadakammaṃ kārāpesi, upāsakānañca pabbajjakammanti. 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. Aparabhāge pana kaliyuge chacattālīsādhike vassasate sahasse ca sampatte piturañño ācariyapubbo atulo nāma thero cīvarapaṭalaṃ uparisaṅghāṭiṃ katvā urabandhanavatthaṃ bandhitabbanti cūḷagaṇṭhipade vuttattā sāmaṇerānaṃ gāmappavasenakāle ekaṃsaṃ uttarāsaṅgaṃ katvā urabandhanavatthaṃ bandhitvāyeva pavisitabbanti daḷaṃ katvā rañño santikaṃ lekhanaṃ pavesesi. 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. Atha rājā taṃ sutvā mahāthere sudhammasabhāyaṃ sannipātāpetvā [Pg.151] atulattherena saddhiṃ sākacchaṃ kārāpesi. Atha atulatthero cīvarapaṭalaṃ uparisaṅghāṭiṃ katvā urabandhanavatthaṃ bandhitabbanti cūḷagaṇṭhipade āgatapāṭhaṃ dassetvā sāmaṇerānaṃ gāmappavesanakāle ekaṃsaṃ uttarāsaṅgaṃ katvā urabandhanavatthaṃ bandhitvā pavisitabbanti āha. 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. Atha mahātherā taṃ pucchiṃsu,-īdiso adhippāyo aññattha dissati vā mā vāti. Atha atulatthero evamāha,-aññattha pana īdiso adhippāyo na dissatīti. Evaṃ hotu, ayaṃ gantho kena katoti. Sīhaḷadīpe anurādhapurassa dakkhiṇadisābhāge pokkanti gāme arahantena moggalānattherenāti. Ayamattho kathaṃ jānitabboti. Piṭakattayalakkhaṇaganthe āgatattāti. Ayañca piṭakattaya lakkhaṇagantho kuto laddhoti. Buddhaghosattherena kira sīhaḷadīpato ānītattā tato, ayañhi gantho sīhaḷadīpato attanā ānītesu ganthesu asuko gantho asukena therena katoti viññāpanatthāya buddhaghosattherena kato, idānāyaṃ gantho amhākaṃ hatthe saṃvijjatīti. Sace idānāyaṃ gantho tumhākaṃ hatthe saṃvijjati, amhākaṃ dassehīti. Passathāvuso ayamamhākaṃ hatthe ganthoti dassesi. Atha mahātherehi saṅgharājappamukhehi tasmiṃ ganthe passite vinayagaṇṭhipadaṃ sīhaḷadīpe parakkamabāhurañño kāle moggalānatthero akāsīti āgataṃ, na cūḷagaṇṭhipadaṃ sīhaḷadīpe anurādhapurassadakkhiṇadisābhāge pokkantigāme arahā moggalānatthero akāsīti. 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. Atha therā evamāhaṃsu,-kasmā pana piṭakattayalakkhaṇaganthe anāgatampi āgataṃviya katvā musā vadatha, na nu tumhākampi ekaṃsikabhikkhūnaṃ musāvādasikkhāpadaṃ atthīti. Atha atulatthero uttariṃ vattuṃ asakkuṇeyyattā luddakassa [Pg.152] vākure bandhamigoviya phandamāno hutvā aṭṭhāsi, sahoḍḍena gahitoviya coro sahamusāvādakammena so thero gahito ahosīti. 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. Idaṃ imassa atthassa āvibhāvatthāya vatthu, – This is the story for the clarification of this matter. Imasmiṃ kira raṭṭhe eko janapadavāsīpuriso kenacideva karaṇīyena amarapuraṃ nāma mahārājaṭṭhānīnagaraṃ āgacchi. Āgantvā ca paccāgatakāle antarāmagge pātheyyaṃ khayaṃ ahosi. Athassa etadahosi,- idāni mama pātheyyaṃ khayaṃ ahosi, imasmiṃ kira raṭṭhe sahassorodhagāme laddhavaro nāma mahāseṭṭhi sabbattha bhūtale ativiya pākaṭo. Tassāhaṃ ñātīti vañcetvā kathessāmi, evaṃ sati tena mahāseṭṭhinā mittasanthavaṃ kātuṃ tetegāmikā manussā mama bahu lābhaṃ dassanti, tadā pātheyyena akiccho bhavissāmīti. Evaṃ pana cintetvā antarāmagge sampattasampattagāmesu mahābhogānaṃ gehaṃ vicinetvā mahābhogānaṃ santikaṃ pavisitvā kathāsallāpaṃ akāsi. 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. Atha tetegāmikā tvaṃ kuto āgato, kuhiṃ gamissasi, kassa ñāti,ko vā tvanti pucchiṃsu. Amarapūramahārājaṭṭhānīnagarato āgato, sahassorodhagāmaṃ gamissāmi, sahassorodhagāme laddhavarassa nāma mahāseṭṭhino jāmātā dhanavaḍḍhako nāmāhanti āha. 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." Atha tetegāmikā laddhavarena mahāseṭṭhinā mittasanthavaṃ kātuṃ nānābhojanehi bhojesuṃ. Aññehipi bahūhi paṇṇākārehi saṅgahaṃ akaṃsu. Imināva nayena sampatta sampattagāmesu vañcetvā attano guṇaṃ kathetvā addhāna maggaṃ tari. Pacchā pana sahassorodhagāmaṃ sampatto. So sahassorodhagāmaṃ na sampattapubbo. Laddhavaro mahāseṭṭhi tena na diṭṭhapubbo. Sahassorodhagāmaṃ sampatteyeva ayaṃ kiṃ nāma gāmoti apucchitvāyeva tasmiṃ gāme mahābhogatarassa [Pg.153] mahāgehaṃ vicinanto tasseva laddhavarassa seṭṭhino mahantaṃ gehaṃ passitvā laddhavarassa seṭṭhino santikaṃ pavisitvā tena saddhiṃ kathāsallāpaṃ akāsi. 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. Atha mahāseṭṭhi taṃ pucchi,-tvaṃ kuto āgato, kuhiṃ gamissasi, kassa ñāti,ko tvanti. Amarapuramahārājaṭṭhānīnagarato sāmi āgato, sahassorodhagāmaṃ gamissāmi, sahassorodhagāme laddhavarassa nāma mahāseṭṭhino jāmātā, dhanavaḍḍhako nāmāhanti āha. 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." Atha mahāseṭṭhi tassa mukhaṃ ujuṃ oloketvā ayaṃ māṇava sahassorodhagāmoyeva, ahampi laddhavaro nāma mahāseṭṭhi, mama dhītaro santi, tāpi sassāmikāyeva honti, idāni tā sakasakassāmikānaṃyeva santike vasanti, na tvaṃ kadāci mayā diṭṭhapubbo, kena kāraṇena kuto āgantvā mama jāmātā bhavasīti pucchi. 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?" Atha so mmanussehi anubandhiyamānoviya migo sakalampi kāyaṃ phandāpetvā kiñci vattabbaṃ vacanaṃ ajānitvā aladdhappatiṭṭhānatāya evaṃ sati kuto āgato, kuhiṃ gamissāmi, kassa ñāti, ko vā ahanti idāni na jānāmi, sabbadisā sammuyhāmi, khamāhi mama aparādhaṃ, ito paṭṭhāya yāva jīvitapariyosānā na vañcessāmi, vañcetuṃ na visahāmi, idāni ativiya bhāyāmi, mā kiñci daṇḍakammaṃ karohīti vatvā vegena uṭṭhahitvā palāyīti. 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. Iccevaṃ atulatthero dummukho hutvā yaṃvātaṃvā mukhārūḷaṃ vilapitvā saṅghamajjhe nisīdi. Thus, the elder Atula, becoming sullen, having lamented with whatever came to his mouth, sat down in the midst of the Sangha. Ayaṃ atulattherassa paṭhamo parājayo. This was the elder Atula's first defeat. Tato pacchā khalitvā kaddame patitaṃ purisaṃ puna upari akkamantāviya puna mahātherā evaṃ pucchiṃsu,-idaṃ bhante tava cūḷagaṇṭhipadaṃ nāma tīsu vinayamahāṭīkāsu sādhakavasena dassitaṃ [Pg.154] cūḷagaṇṭhipadaṃ udāhu aparanti. Tīsu vinayamahāṭīkāsu sādhakavasena dassitaṃ cūḷagaṇṭhipadaṃyeva idanti. Evaṃsati kasmā tava cūḷagaṇṭhipadeyeva vuttañhi vajirabuddhiṭīkāyaṃ, vuttañhi sāratthadīpanīṭīkāyaṃ, tathā hi vuttaṃ vimati vinodanīṭīkāyanti tāsaṃ vinayamahāṭīkānaṃ pacchā hutvā tisso vinayamahāṭīkāyo sādhakavasena dassitāti. Evaṃ pana pucchanto so mayā pubbe vuttaṃ tīsu vinayamahāṭīkāsu sādhakavasena dassitaṃ cūḷagaṇṭhipadaṃyeva idanti vacanaṃ saccamevāti mukhāsuññatthāya punappunaṃ vadi. 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.' Idañca imassa atthassa āvibhāvatthāya vatthu, – And to make this meaning clear, here is a story: Eko kira puriso ekena sahāyena saddhiṃ puttadāraposanatthāya rañño bhatiṃ gahetvā yuddhakammaṃ kātuṃ saṅgāmaṃ gacchati. Atha parasenāya yujjhitvā parasenā abhibhavitvā sabbe manussā attano attano abhimukhaṭṭhānaṃ palāyiṃsu. Atha sopi puriso tena sahāyena saddhiṃ attano abhimukhaṭṭhānaṃ palāyi. Tokaṃ palāyitvā antarāmagge parasenāhi paharitadaṇḍena mucchito hutvā so puriso tena saddhiṃ gantuṃ na sakkā, antamaso nisīditumpi na sakkā. 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. Atha sahāyassa etadahosi,-idāni ayaṃ ativiya bāḷagilāno hoti maraṇāsanno, sacāhaṃ tassa upaṭṭhahitvā idheva nisīdeyyaṃ, verino āgantvā maṃ gaṇhissantīti. Evaṃ pana cintetvā gilānassa santakāni kahāpaṇavatthādīni gahetvā taṃ tattheva ṭhapetvā gacchati. Sakaṭṭhānasamīpaṃ pana pattassa tassa etadahosi,- sace taṃ antarāmagge ṭhapetvā āgacchāmīti vadeyyaṃ, tassa ñātakā mama upari dosaṃ ropessanti, idāni so maritvā ahaṃ ekakova āgacchāmīti vadissāmīti. Sakaṭṭhānaṃ pana patvā tassa bhariyā tassa santikaṃ āgantvā mayhaṃ pana sāmiko [Pg.155] kuhiṃ gato, kattha ṭhapetvā tvaṃ ekakova āgacchasīti pucchi. Tava ayye sāmiko paresaṃ āvudhena paharitvā kālaṅkato, imāni tava sāmikassa santakānīti vatvā kahāpaṇavatthādīni datvā mā soci mā paridevi, idāni matakabhattaṃ datvā puññabhāgaṃyeva bhājehīti samassāsesi. Atha sā tāni gahetvā roditvā matakabhattaṃ datvā puññabhāgaṃ bhājesi. 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. Aparabhāge pana thokaṃ kālaṃ atikkante gilānā vuṭṭhito sakagehaṃ āgacchati. Bhariyāpi taṃ na saddahi. Ahaṃ na kālaṅkato, gilānaṃyeva maṃ ṭhapetvā so mama santakāni gahetvā gato, sace maṃ tvaṃ na saddahasi, ahaṃ antogabbhe nilīyitvā nisīdissāmi, taṃ pakkosetvā pucchāhīti āha. 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.' Atha sā taṃ pakkosetvā bahi gabbhe nisīditvā pucchi,-mama sāmi sāmiko kālaṅkatoti taṃ saccaṃ vā alikaṃ vāti. Saccamevetaṃ, yaṃ tava sāmiko kālaṅkatoti. 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.' Atha so puriso bahi gabbhaṃ nikkhamitvā aṅguliṃ pasāretvā na idāni bhosamma ahaṃ kiñci mattopi marāmi, kasmā pana amarantaṃyeva maṃ mato esoti vadesīti. Atha kiñci vattabbassa kāraṇassa adissanato mukhāsuññatthāya aṅguliṃ pasāretvā ujuṃ oloketvā idāni tvaṃ idha āgantuṃ samatthopi matoyeva, matoti mayā vutta vacanaṃ saccaṃyeva, nāhaṃ kiñci alikaṃ vadāmīti āha. Evaṃ so punappunaṃ vadantopi jīvamānakassa saṃvijjamānattā paccakkheyeva ca tassa ṭhitattā kocipi tassa vacanaṃ na saddahi, parājayaṃyeva so pattoti. 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. Iccevaṃ [Pg.156] atulatthero mukhāsuññatthāya vadantopi koci na saddahi, parājayaṃyeva so pattoti. 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. Ayaṃ atulattherassa dutiyo parājayo. This was the second defeat of the Elder Atula. Punapi seyyathāpi luddako kuñjaraṃ disvā ekena vārena usunā vijjhitvā patantampi kuñjaraṃ puna anuṭṭhāhanatthāya katipayavārehi usūhi vijjhati, evameva ekavāreneva parājayaṃ pattaṃ pana vādassa anukkhipanatthāya katipayavārehi parājayaṃ pāpetuṃ pārupanavādino mahātherā evamāhaṃsu,- tava cūḷagaṇṭhipadeyeva sāmaṇerānaṃ parimaṇḍalasuppaṭicchannādīni vattāni abhinditvāyeva pavisitabboti pubbe vatvā cīvarapaṭalauparisaṅghāṭiṃ katvā urabandhanavatthaṃ bandhitabbanti pana vuttaṃ, kasmā pana pubbena aparaṃ asaṃsanditvā vuttaṃ, tumhākaṃ vāde paṭisaraṇabhūtānaṃ pāḷiaṭṭhakathāṭīkāganthantarānaṃ natthitāya amhākaṃ paṭisaraṇabhūtaṃ cūḷagaṇṭhipadanti vadatha, tumhākaṃ paṭisaraṇabhūtā cūḷagaṇṭhipadatoyeva bhayaṃ uppajjatīti vatvā saha nilīyanaṭṭhānena gahitaṃ coraṃ viya saha nissayena adhammavādino gaṇhiṃsu. 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. Idaṃ imassa atthassa avibhāvatthāya vatthu, – To make this meaning clear, here is a story: Atīte kira bārāṇasito avidūre nadītīre gāmake pāṭali nāma naṭamacco vasati. So ekasmiṃ ussava divase bhariyamādāya bārāṇasiṃ pavisitvā naccitvā vīṇaṃ vāditvā gāyitvā dhanaṃ labhitvā ussavapariyosāne bahu surābhattaṃ gāhāpetvā attano gāmaṃ gacchanto nadītīraṃ patvā navodakaṃ āgacchantaṃ disvā bhattaṃ bhuñjanto suraṃ vivanto nisīditvā matto hutvā attano balaṃ ajānanto mahāvīṇaṃ gīvāya bandhitvā nadiṃ otaritvā gamissāmīti bhariyaṃ hatthe gahetvā nadiṃ otari. Vīṇāchiddehi udakaṃ [Pg.157] pāvisi. Atha naṃ sā pīṇā udake osīdāpesi. Bhariyā panassa osīdanabhāvaṃ ñatvā taṃ vissajjitvā uttaritvā nadītīre aṭṭhāsi. Naṭapāṭali sakiṃ ummujjati, sakiṃ nimmujjati, udakaṃ pavisitvā uddhumātaudaro ahosi. Athassa bhariyā cintesi,-mayhaṃ sāmiko idāni marissati, ekaṃ gītaṃ yācitvā parisamajjhe taṃ gāyantī jīvitaṃ kappessāmīti cintetvā sāmi tvaṃ udake nimmujjasi, ekaṃ me gītaṃ dehi, tena jīvitaṃ kappessāmīti vatvā– 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.' Bahussutaṃ cittakathaṃ, gaṅgā vahati pāṭaliṃ; Vuyhamānakaṃ bhaddante, ekaṃ me dehi gāthakanti. 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. Atha naṃ naṭapāṭali bhadde kathaṃ tava gītaṃ dassāmi, idāni mahājanassa patisaraṇabhūtaṃ udakaṃ maṃ māretīti vatvā– 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— Yena siñcanti dukkhitaṃ, yena siñcanti āturaṃ; Tassa majjhe marissāmi, jātaṃ saraṇato bhayanti. 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. Atha atulatthero attano patisaraṇabhūtā cūḷagaṇṭhipadato bhayaṃ uppajjitvā kiñci vattabbaṃ ajānitvā adhomukho hutvā parājāyaṃ pattoti. Then the Elder Atula, because fear arose from the Cūḷagaṇṭhipada, which was his refuge, not knowing what to say, became downcast and was defeated. Ayaṃ atulattherassa tatiyo parājayo. This was the third defeat of the Elder Atula. Atha rājā tesaṃ dvinnaṃ pakkhānaṃ vacanaṃ sutvā cūḷagaṇṭhipadassa pubbāparavirodhidosahi ākulattā suttasuttānulomādīsu appaviṭṭhattā āgamasuddhiyā ca abhāvato parovassasataṃ ciraṃ ṭhitassa gehassaviya atidubbalavasena athirataṃ jānitvā idāni sāsanaṃ parisuddhaṃ bhavissatīti somanassappatto hutvā mama vijite sabbepi bhikkhū pārupanavasena samānavādikā hontūti āṇaṃ ṭhapesi. Tato [Pg.158] paṭṭhāya yāvajjatanā sakalepi marammaraṭṭhe pārupanavasena samānavādikā bhavantīti. 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. Ayamettha saṅkhepo,-tesañhi dvinnaṃ pakkhānaṃ sannipatitvā vacanappaṭivacana vasena vivādakathā vitthārena vuccamānā chapañcasāṇavāramattampi patvā niṭṭhaṃ na pāpuṇeyya. Yasmā pana sabbaṃ anavasesetvā vuccamānaṃ ayaṃ sāsanavaṃsappaṭīpikā atippapañcā bhavissati, tasmā ettha icchitamattameva dassayitvā ajjhupekkhāmāti. 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. Ñāṇābhivaṃsadhammasenāpatimahādhammarājādhirāja guru pana saṅgharājā mahāthero sīhaḷadīpe amarapuranikāyikānaṃ bhikkhūnaṃ ādibhūto ācariyo bahūpakāro. Amarapuranikāyoti tattherappabhavoti. 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'. Kaliyuge pana ekāsītādhike vassasate sahasse ca sampatte tassa rañño nattā siritribhavanādityapavarapaṇḍitamahādhammarājādhirājā nāma rajjaṃ kāresi. So pana amarapurato saṅkamitvā ratanapūraṃ catutthaṃ māpesi. Tassa rañño kāle guṇamunindādhipatimahādhammarājādhirājaguruttherassa sīssaṃ sajīvagāmavāsiṃ sīlācāraṃ nāma theraṃ araññavāsīnaṃ bhikkhūnaṃ pāmokkhaṭṭhāne ṭhapesi. Rājāgāranāmake dese vihāraṃ kārāpetvā tasseva adāsi. 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. Kaliyuge ekāsītādhike vassasate sahasse ca sampatte calaṅgapurato paññāsīhaṃ nāma theraṃ ānetvā asokārāme ratanabhūmikittivihāre patiṭṭhāpesi, munindābhisirisaddhammadhajamahādhammarājādhirājagurūti nāmalañchampi adāsi. 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'. Kaliyuge catūsīsādhike vassasate sahasse ca sampatte munindābhivaṃsadhammasenāpatimahādhammarājādhirājagurūti nāmalañchaṃ datvā mahājeyyabhūmivihārarammaṇīyaṃ nāma vihāraṃ [Pg.159] datvā taṃyeva mahātheraṃ saṅgharājaṭṭhāne ṭhapesi. 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. Ekasmiñca samaye mahāthere rājā pucchi,-catasso dāṭhā nāma cattālīsāya dantesu antogadhā vā, udāhu cattālīsāya dantehi visuṃ bhūtāti pucchi. 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?' Atha ekacce therā evamāhaṃsu,-catasso dāṭhā nāma cattālīsāya dantesu antogadhāti. Ekacce pana catasso dāṭhā nāma cattālīsāya dantehi visuṃ bhūtāti āhaṃsu. Atha rājā ganthaṃ āharathāti āha. Atha antogadhavādikā therā ganthaṃ āhariṃsu,- aññesaṃ paripuṇṇadantānampi dvattiṃsadantā honti, imassa pana cattālīsaṃ bhavissantīti ca. 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.' Dantāti paripuṇṇadantassa dvattiṃsadantaṭṭhikāni. Tepi vaṇṇato setā, saṇṭhānato anekasaṇṭhānā. Tesañhi heṭṭhimāya tāva dantapāḷiyā majjhe cattāro dantā mattikāpiṇḍe paṭipāṭiyā ṭhapitaālābubījasaṇṭhānā, tesaṃ ubhosu passesu ekeko ekamūlako ekakoṭiko mallikamakuḷasaṇṭhāno, tato ekeko dvimūlako dvikoṭiko yānakaupatthamphinisaṇṭhāno, tato dve dve timūlakā tikoṭikā, tato dve dve catumūlakā catukoṭikāti. Uparimāya dantapāḷiyāpi eseva nayoti ca. '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. Tassa kira uttaroṭṭhaappakatāya tiriyaṃ phāletvā apanītaddhaṃviya khāyati, cattāro dante dve ca dāṭhā na chādeti, tena naṃ oṭṭhaddhoti voharantīti ca. 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'. Tattha tassāti licchavino nāma rājakumārassa, uttaroṭṭhaappakatāyāti upari oṭṭhassa appakatāya. Apanītaddhaṃ viyāti upari oṭṭhassa upaḍḍhabhāgaṃ apanītaṃ viya khāyatīti attho. Na chādetīti upari oṭṭhassa upaḍḍhabhāge pana na paṭicchādeti. Tenāhi yena cattāro dante dve ca dāṭhā na chādeti, tena naṃ licchavīrājakumāraṃ oṭṭhaddhoti voharantīti[Pg.160]. Evaṃ antogadhavādehi therehi ganthaṃ āharitvā dassite sabbepi tasmiṃ vāde patiṭṭhahiṃsūti. 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. Ekasmiñca kāle rājā mantiniṃ amaccaṃ pucchi,-pubbarājūhi vihārassa cetiyassa vā dinnāni khettavatthuādīni pacchimarājūnaṃ kāle yathādinnaṃ tāni patiṭṭhahanti vā mā vāti. 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?' Atha mantiniāmacco evaṃ kathesi,- saṅghikāya bhūmiyā puggalikāni bījāni ropayanti, bhāgaṃ datvā paribhuñjitabbānīti dasakoṭṭhāse katvā eko koṭṭhāso bhūmissāmikānaṃ dātabboti ca vinayapāḷiaṭṭhakathāsu vuttattā pubbe ekena raññā dinnāni khettavatthuādīni pacchā ekassa rañño kāle yathādinnaṃ ṭhitāni. Ettha hi saṅghikāya bhūmiyāti vuttattā lābhasīmāyaṃviya baliṃyeva adatvā saha bhūmiyā dinnattā paveṇīvasena saṅghikā bhūmi atthīti viññāyati. Etthaca paṭiggāhakesu matesu tadañño catuddisasaṅgho anāgatasaṅgho ca issaro, tassa santako, tena vicāretabboti. 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.' Cetiya padīpatthāya paṭisaṅkhāraṇatthāya vā diinnaārāmopi jaggitabbo, vettanaṃ atvāpi jaggāpetabboti cetiye chattaṃ vā vedikaṃ vā jiṇṇaṃ vā paṭisaṅkharontena sudhākammādīni vā karontena cetiyassa upanikkhepato kāretabbanti ca aṭṭhakathāyaṃ vuttattā pubbarājūhi cetiyassa dinnāni khettavatthuādīni pacchimarājūnaṃ kālepi cetiyasantakasāveneva ṭhitānīti veditabbāni. 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. Athāparampi pucchi,- kadā kassa rañño kāle ādiṃ katvā khettavatthuādīni vihārassa cetyassa vā dinnānīti. 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?' Atha mantinamacco evamāha,-purimakappesu purimānaṃ rājūnaṃ kālepi vihārassa cetiyassa vā dinnānīti veditabbāni, teneva sujātassa nāma bhagavato amhākaṃ bodhisatto [Pg.161] cakkavattirājā saddhiṃ sattahi ratanehi dvisahasse khuddakadīpe cattāro mahādīpe ca adāsi, raṭṭhavāsino ca ārāmagopakakiccaṃ kārāpesīti ganthesu āgataṃ, tasmā cirakālatoyeva paṭṭhāya pubbarājūhi khettavatthuādini dinnānīti veditabbāni. 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." Rājavaṃsesupi bhagavato parinibbānato vassasatānaṃ upari sirikhettanagare ekāya āpūpikāya pañcakarīsa mattaṃ khettaṃ ekassa therassa dinnaṃ, taṃ dvattapoṅko nāma rājā vilumpitvā gaṇhi. Atha pahāraghaṇṭabheriyo paharitāpi saddaṃ na akaṃsu. Rañño kuntacakkampi yathā pubbe, tathā pesitaṭṭhānaṃ na gacchi. Atha taṃ kāraṇaṃ ñatvā āpūpikāya yathādinnameva therassa niyyādesīti. 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. Kaliyuge pana navanavutādhike vassasate sahasse ca sampatte tassa kaniṭṭho siripavarādityalokāpeti vijayamahādhammarājādhirānā rajjaṃ kāresi, so pana rājā ratanapūrato saṅkamitvā amarapuraṃ dutiyaṃ māpesi. Tassa rañño rajjaṃ pattasaṃvacchareyeva jeṭṭhamāsassa juṇhapakkhapañcamiyaṃ ratanapūranagare māravijayaratanasudhammāya nāma piṭakasālāya sūriyavaṃsassa nāma therassa parisamajjhe rājalekhanaṃ vācāpetvā saṅgharajjaṃ niyyādesi. Sūriyavaṃsābhisiripavarālaṅkāradhammasenāpatimahādhammarājādhirājagurūti nā malañchampi adāsi. 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'. So pana thero kaliyuge pañcavīsādhike vassasate sahasse ca sampatte migasiramāsassa juṇhapakkhasattamiyaṃ suttavāre vālukavāpigāme paṭisandhiyā vijātotisattativayaṃ sampatte saṅgharajjaṃ patto santindriyo khantī dhammo sikkhākāmo pariyattivihārado tipiṭakālaṅkāramahādhammarājaguruttherassa sisso. So pana kaliyuge pannarasādhike [Pg.162] dvivassasate sahasseca sampatte tassa rañño kāleyeva maccuvasaṃ patto. 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. Atha rājā anekasahassehi pāsādehi abhūtapubbehi acchariyakammehi sarīrajhāpanakiccaṃ akāsi. Atha kaliyuge seḷasādhike vassasate sahasseca sampatte tassa mahātherassa sissaṃ ñeyyadhammaṃ nāma theraṃ puna saṅgharājaṭṭhāne ṭhapesi. Paṭhamaṃ ñeyyadhammālaṅkāradhamma senāpatimahādhammarājādhirājagurūti nāmalañchaṃ adāsi. Tato pacchā dutiyaṃ ñeyyadhammābhivaṃsasiripavarālaṅkāradhammasenāpatimahādhammarājādhirāja- gurūti nāmalañchaṃ adāsi. 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'. So pana thero kaliyuge ekasaṭṭhādhike vassasate sahasseca devasūragāme paṭisandhiyā vijāto hutvā asītādhike vassasate sahasseca paṭhamaāsāḷimāsassa juṇhapakkhacuddasamiyaṃ upasampadabhūmiṃ patto. 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. Tassa rañño kāle kaliyuge navanavutādhike vassasate sahasseca sampatte sīhaḷadīpato paññātisso nāma thero saddhiṃ sunandena nāma bhikkhunā indasārena nāma sāmaṇerena ekena upāsakena ekena dārakenaca amarapuraṃ nāma nagaraṃ sampatto. Atha saṅgharājā tesaṃ paccayānuggahena dhammānuggaheca anuggahesi. Tesu aparabhāge kaliyuge dvivassādhike dvisate vassasahasseca sampatte paññātissatthero jararogena abhibhūtattā saṅkhāradhammānaṃ sabhāvaṃ anativattattā kālamakāsi. Tassa puna sikkhaṃ gaṇhissāmīti parivitakko matthakaṃ appatto hutvā vinassayi. Tenāhabhagavā, – 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: – Acintitampi [Pg.163] bhavati, cinti tampi vinassati; Na hi cintāmayā bhogā, itthiyā purisassa vāti. 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. Imasmiṃ pana loke paṇḍito puññaṃ kattukāmo abhitthareva kareyya. Ko nāma jaññā ajje vā suve vā parasuve vā maraṇaṃ bhavissabhīti. Tenāha bhagavā, – 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: – Abhittharetha kalyāṇe, pāpā cittaṃ nivāraye; Dandañhi karato puññaṃ, pāpasmiṃ ramatī manoti. 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. Atha mahārājā tassa sarīrajhāpanakiccaṃ bahūhi sādhukīḷanasabhāyehi akāsi. Tato pacchā sunandassa nāma bhikkhussa puna sikkhaṃ adāsi. Sāmaṇeraṃ pana upasampadabhūmiyaṃ patiṭṭhāpesi. Dārakañca sāmaṇerabhūmiyanti. 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. Te pana mahārājā kaliyuge tivassādhike dvisate sahasseca sampatte māghamāse bahūhi paccayehi upatthambhetvā tānitāni sabbāni kammāni tīretvā kusimanagarajeṭṭhassa ekassa amaccassa bhāraṃ katvā tasseva sabbāni kiccāni niyyādetvā sīhaḷadīpaṃ pahiṇīti. 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. Saṅgharājāmahāthero pana sāsanassa ciraṭṭhitatthāya sotārānaṃ sukhappaṭibodhanatthāya nānāganthehi pāṭhaṃ visodhetvā saddhammappajjotikāya nāma mahāniddesaṭṭhakathāya atthayojanaṃ marammabhāsāya akāsi. Bahūnaṃ sissānaṃ pariyattivācanavasena jinasāsanassa anuggahaṃ akāsīti. 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. Aparabhāge kaliyuge aṭṭhavassādhike dvisake sahasseca sampatte migasiramāsassa juṇhapakkhaaṭṭhamiyaṃ tassa putto sīripavarādityavijayānantayasamahādhammarājādhirājā nāma rajjaṃ kāresi. Tadā sūriyavaṃsābhisiripavarālaṅkāradhammasenāpatimahādhammarājādhirājaguru- mahātherassa sissaṃ paññājotābhidhajamahādhammarājādhirājaguruttheraṃ [Pg.164] saṅgharājaṭṭhāne ṭhapesi. 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. Sopi sīlavā pariyattikovido sikkhākāmo lajjīpesalo. Aṅguttaranikāyapāḷiyā tadaṭṭhakathāyaca attha yojanaṃ marammabhāsāya akāsi. 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. Tassa rañño kāle ñeyyadhammābhivaṃsasiripavarālaṅkāradhammasenāpatimahādhammarājādhirāja- gurutthero saddhammavilāsiniyā nāma paṭisambhidāmaggaṭṭhakathāya atthayojanaṃ marammabhāsāya akāsi. During that king's reign, the elder Ñeyyadhammābhivaṃsasiripavarālaṅkāradhammasenāpatimahādhammarājādhirājaguru made an explanation of the meaning of the Paṭisambhidāmaggaṭṭhakathā, named Saddhammavilāsinī, in the Myanmar language. Maṇijotasaddhammālaṅkāramahādhammarājādhirājaguruttherosaṃyutta- nikāyapāḷiyā tadaṭṭhakathāyaca atthayojanaṃ marammabhāsāya akāsi. The elder Maṇijotasaddhammālaṅkāramahādhammarājādhirājaguru made an explanation of the meaning of the Saṃyutta Nikāya Pāḷi and its commentary in the Myanmar language. Medhābhivaṃsasaddhammadhajamahādhammarājādhirājagurutthero dīghanikāyapāḷiyā tadaṭṭhakathāyaca atthayojanaṃ marammabhāsāya akāsi. The elder Medhābhivaṃsasaddhammadhajamahādhammarājādhirājagurutthera made an explanation of the meaning of the Dīghanikāya Pāḷi and its commentary in the Myanmar language. Ñeyyadhammābhivaṃsasiripavarālaṅkāradhammasenāpatimahā dhammarājādhirājaguruttherassa sisso upasampadāvasena pañcavassiko paññāsāmi nāmāhaṃ saddatthabhedacintānāmakassaganthassa gaṇṭhipadatthavaṇṇanaṃ marammabhāsāya akāsiṃ. Dasavassikakāle pana abhidhānappadīpikāsaṃvaṇṇanāya atthayojanaṃ marammabhāsāya akāsiṃ. Tassāca pāṭhaṃ bahūhi ganthehi saṃsadditvā visodhesinti. 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. Aparabhāge sakkarāje cuddasādhike dvisate sahasseca sampatte ayaṃ amhākaṃ dhammiko rājā anekasatajātīsu upacitapuññānubhāvena jinasāsanassa paggaṇhanatthāya sammādevalokapālehi uyyojiyanoviyarajjasampattiṃ paṭilabhi. Dasabalassasāsanaṃ paggaṇhitukāmassa dhammarājassa manoratho matthakaṃ patto ahosi. Mariyādaṃ bhinditvā dinnakatamaggaṃviya udakaṃ laddhokāsatāya saddhā mahogho [Pg.165] avattharitvā tiṭṭhati. Cattārica vassāni atikkamitvā besākhamāse pañcakakudhabhaṇḍādīhi anekehi rājabhoggabhaṇḍehi parivāretvā udumbarabhaddapiṭṭhe saddhiṃ mahesiyā abhisekaṃ patto. Tenāvocumhā nāgarājuppattikathāyaṃ,- 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: Mahāpuññova rājāyaṃ, kaṭṭhaṭagheva āgate; Sakkarāje hi sampattiṃ, patvā dāne rato vate. 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. Tadā cattāri vassāni, atikkamitvā visādhike; Saddhiṃ mahesiyā sekaṃ, patto hutvā mahātale. Then, after four years had passed, in the month of Vesākha, together with his chief queen, he attained consecration upon the great earth. Jinacakkañca jotesi, mahāsokādayo yathā; Alajjinoca niggayha, paggahetvāna lajjino. He illuminates the Wheel of the Conqueror, as did Mahā Asoka and others, having restrained the shameless and encouraged the modest. Raṭṭheca dānasīlesu, bhāvanāyābhiyuñcaye; Nimirājādayo yathāti. And in the kingdom, one should apply oneself to generosity, virtue, and meditation, like King Nimi and others. Tadā yasmā alajjino niggahitabbapuggale avīcinarake nikkhipantoviya niggahakammaṃ akāsi, tasmā te aladdhokāsā nilīyanti, yathā aruṇuggamanakāle kosiyāti. Tenāvocumhā nāgarājuppattikathāyaṃ,- 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: Tadā pana jinacakkaṃ, nabhe candova pākaṭaṃ; Alajjino nilīyanti, aruṇuggeva kosiyāti. 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. Yasmāca lajjino paggahitabbapuggale bhavaggeukkhipantoviya paggahakammaṃ karoti, tasmā te laddhokāsā uṭṭhitasīsā nirāsaṅkā hutvā tiṭṭhanti, yathā candimasūriyālokānaṃ paṭiladdhakāle ādikappikāti. Tenāvocumhā, – 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: Tadāpica [Pg.166] jinacakkaṃ, khe bhāṇumāva pākaṭaṃ; Lajjinopi uṭṭhahanti, obhāladdheva kappikāti. 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. Tepiṭakampi navaṅgaṃ buddhavacanaṃ ciraṭṭhitikaṃ kattukāmo pariyattivissaradehi mahātherehi visodhāpetvā lekhakānaṃ bhatiṃ datvā kaṇṭhajamuddhajādividhānaṃ sithiladhanitādividhānañca punappunaṃ vicāretvā antamaso paricchedalekhamattampi avirādhetvā antepuraṃ pavisetvā suvaṇṇamayesu lohamayesuca potthakesu likhāpesi. Ñāṇathāmasampanneca bhikkhū vicinetvā yathābalaṃ vinayapiṭakaṃ visuṃ visuṃ dhāreti vācuggataṃ kārāpeti. Aggamahesiṃ ādiṃ katvā sakala orodhādayo bahū rājasevakā amaccādayo nāgarikeca yathābalaṃ suttantapiṭakaṃ abhidhammapiṭakañca visuṃ visuṃ ekekasuttamātikāpadabhājanīcittavārādivasena vibhājetvā dhāreti vācuggataṃ kārāpeti. Sayañca anattalakkhaṇādikaṃ anekavidhaṃ suttaṃ devasikaṃ sajjhāyaṃ karoti. Jinasāsanassa ciraṭṭhitatthāyasakalavijiteca araññavāsīnaṃ bhikkhūnaṃ assamassa samantato pañcadhanusatappamāṇe ṭhānethaladakacarānaṃ sabbesaṃ sattānaṃ abhayaṃ adāsi. Pariyatti visāradānañca therānutherānaṃ mātāpitādayo ñātake sabbarājakiccato balikammatoca mocāpetvā yathāsukhaṃ vasāpeti. Ekāhenevāpi sahassamatte kulaputte pabbajūpasampadabhūmīsu patiṭṭhāpetvā sāsanaṃ paggaṇhi. Aññānipi bahūni puññakammāni karoti. Katvāca vivaṭṭameva pattheti, no vaṭṭaṃ. Aññeca orodhādayo tumhe yāni kānici puññakammāni katvā vivaṭṭameva pattheta, mā vaṭṭanti abhiṇhaṃ ovadati. Aniccalakkhaṇādisaṃyuttāya dhammakathāya niccaṃ ovadati. Sayampi samathavipassanāsu niccāraddhaṃ akāsi. Rājūnaṃ pana raṭṭhasāmikānaṃ dhammatāya kiccabāhullatāya kadāci kadāci okāsaṃ na labhati kammaṭṭhānamanuyuñjituṃ, evampi samāno sarīramalaparijagganakālepi kammaṭṭhānamanuyuñjatiyeva, na moghavasena kālaṃ khepeti. Loke hi amaṅgalasammatānipi manussasīsakapālaṭṭhiādīni susāsanato ānetvā dantakaṭṭhādīni vā taṃsadisāni kārāpetvā attano samīpe ṭhapetvā aṭṭhikādibhāvanāmayapuññaṃ vicināti. 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. Tadā pana amhākaṃ ācariyavaraṃ pariyattivisāradaṃ tikkha javanagacchirādiñāṇopetaṃ vicitradhammadesanākathaṃ sakala marammikabhikkhūnaṃ onamitaṭṭhānabhūtaṃ vuddhāpacāyiṃ rūpasobhaggapattaṃ yuttavādikaṃ ñeyyadhammābhimunivarañāṇakittisiridhajadhammasenāpati- mahādhammarājādhirājagurūti tatiyaṃ laddhalañchaṃ taṃ bhikkhusaṅghānaṃ sakalaraṭṭhavāsīnaṃ pāmokkhabhāve patiṭṭhāpesi asokamahārājāviya mahāmoggaliputtatissattheraṃ. Tenāvocumhā nāgarājuppattikathāyaṃ,– 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: Tadāca bhikkhusaṅghānaṃ, theraṃ pāmokkhabhāvake; Ñeyyādiladdhalañchaṃ taṃ, patiṭṭhāpesi sādhukanti. 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. Tadāca amhākaṃ dhammikamahārājā sakkarāje ekūnavīsatādhike sahasse dvisateca sampatte mantalākhyātācalassa samīpe subhūmilakkhaṇopetaṃ ekanipātatitthamiva bahujananayanavihaṅgānaṃ sabbanagarālaṅkārehi parikkhittaṃ manussānaṃ cakkhulolatājanakaṃ nānāratanehi sampuṇṇaṃ nānā verajjavāṇijānaṃ puṭabhedanaṭṭhānabhūtaṃ ratanapuṇṇanāmakaṃ mahārājaṭṭhānikaṃ māpesi, mandhātuviya rājagahaṃ, sudassano viyaca kusāvatīnagaranti. Tenāvocumhā nāgarājuppattikathāyaṃ,– 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: Tadā kaṭṭhaṭajhe sampatte, mantalākhyācalassaca; Erāvatīti nāmāya, māpesi samīpe nagaraṃ. Then, when timber and water were obtained, near the mountain called Mantalā and by the river named Erāvatī, he had a city built. Subhūmilakkhaṇopetaṃ[Pg.168], ratanapuṇṇanāmakaṃ; Rājagahaṃva mandhātu, akirammaṇiyaṃ subhanti. Endowed with the characteristics of auspicious ground, named Ratanapuṇṇa; like Mandhātu's Rājagaha, exceedingly delightful and beautiful. Seyyathāpi nāma loke ālokatthikānaṃ sattānaṃ pītisomanassaṃ uppādento upakaronto udayapabbatato sahassaraṃsī divākaro uṭṭhahati, evamevaṃ marammaraṭṭhikānaṃ lajjīpesalānaṃ sikkhākāmānaṃ bhikkhūnaṃ gihīnañca pītisomanassaṃ uppādento upakāronto ayaṃ dhammikorājā imasmiṃ marammaraṭṭhe uppajjati. 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. Imañca dhammikarājānaṃ nissāya marammaraṭṭhe sammāsambuddhassa sāsanaṃ ativiya joteti. Vuḍḍhiṃ virūḷiṃ vepullaṃ āpajjati. 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. Sāsanañca nāmetaṃ rājānaṃ nissāya tiṭṭhatīti. Ayaṃ dhammikarājāyeva na sāsanassūpakāro dhammacārī dhammamānī, apica kho dhammikarājānaṃ nissitāpi sabbaraṭṭhavāsikā sāsanassūpakārāyeva dhammacārino dhammamānino rājānugatā hutvā. Tenevāha mahābodhijātakādīsu, – 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: Gavañce taramānānaṃ, ujuṃ gacchati puṅgavo; Sabbā gāvī ujuṃ yanti, nette ujuṃ gate sati. “If among the cows that are crossing, the bull goes straight, all the cows go straight when the leader has gone straight.” Evameva manussesu, yo hoti seṭṭhasammato; So cepi dhammaṃ carati, pageva itarā pajā; Sabbaraṭṭhaṃ sukhaṃ seti, rājā ce hoti dhammikoti. “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.” Visesato pana dutiyaṃ amarapuraṃ māpentassa mahādhammarañño aggamahesiyā ajjavamaddavasohajjādiguṇayuttāya dhitā amhākaṃ rañño aggamahesī sammācārinī patibbatā. Sabbanārīnaṃ aggabhāvaṃ pattāpi samānā kāmaguṇasaṅkhātena surāmadena appamajjitvā puññakammesu appamādavasena niccāraddhavīriyā hoti. Niccaṃ pariyattiyā uggahaṇaṃ akāsi. Vedapāragūca [Pg.169] ahosi. Sammāsambuddhasāsane ativiya pasannā aññāpi orodhādayo mahādhammarañño ovāde ṭhatvā dhammaṃ cariṃsu. Sāsanaṃ pasīdiṃsuyeva. Uparājāpi mahādhammarājassa ekamātāpītiko mahādhammarājicchāya avirodhetvāyeva sakalaraṭṭhavāsīnaṃ gihīnaṃ bhikkhūnañca atthahitamāvahati, seyyathāpi cakkavattirañño santike jeṭṭhaputto thāmajavasampanno atisūro uṭṭhānavīriyo. Aññepi amaccā anekasahassappamāṇā mahādhammaraññā laddhesu laddhesu ṭhānantaresu ṭhitā mahādhammarañño taṃ taṃ kiccamāvahanti puññakammesu abhiramanti. Sakalaraṭṭhavāsinoca manussā dānasīlabhāvanāsuyeva cittaṃ ṭhapenti. Bhikkhūca saṅgharājappamukhādayo theranavamajjhimā ganthadhuravipassanādhuresu abhiyuñjanti. 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. Evamekassa sādhujjanassa guṇaṃ mahantena ussāhena kathentopi dukkaraṃtāva niṭṭhaṃ pāpetuṃ, bhagavato pana tilokaggassa anekasahassapāramitānubhāvena pavattaṃ guṇaṃ ko nāma puggalo sakkhissati niṭṭhaṃ pāpetvā kathetunti. Evaṃ mahādhammarājassaca aggamahesiyāceva uparājādīnañca guṇe vissaṭṭhena vitthārato kathiyamāne imissā sāsanavaṃsappadīpikāya anekasatabhāṇavāramattampi patvā pariyanto na paññāyeyya, yasmāca atippapañcā bhaveyya, tasmā saṅkhepenevāyaṃ kathitā sādhujjanānaṃ mahāpuññamayāya pītiyā anumodanatthāya. Idañhi suṇantehi sādhujjanehi anumoditabbaṃ,- asukasmiṃ kira kāle asukasmiṃ raṭṭhe asuko nāma rājā sāsanaṃ paggaṇhitvā vuḍḍhiṃ virūḷiṃ vepullamāpajji, seyyathāpi nāma rukkho bhūmodakānaṃ nissāya vuḍḍhiṃ virūḷiṃ vepullamāpajjīti. 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.” Imassa rañño kāle ñeyyadhammābhimunivaraññāṇakitti siridhajadhammasenāpatimahādhammarājādhirājaguru nāma saṅgharājā [Pg.170] mahāthero raññā abhiyācito surājamaggadīpaniṃ nāma ganthaṃ akāsi. Majjhimanikāyaṭṭhakathāya atthaṃ sissānaṃ vācetvā yathāvācitaniyāmena atthayojanānayaṃ potthake āropāpesi. 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. Medhābhivaṃsasaddhammadhajamahādhammarājādhirājaguru nāma mahāthero jātakapāḷiyā atthayojanānayaṃ marammabhāsāya akāsi. The great elder named Medhābhivaṃsasaddhammadhajamahādhammarājādhirājaguru composed the explanation of the meaning of the Jātaka Pāḷi in the Maramma language. Saṅgharājassa sisso paññāsāmisirikavidhajamahādhammarājādhirājagurūti raññā laddhanāmalañcho soyevāhaṃ dhamma raññā aggamahesiyāca abhiyācito sīlakathaṃ nāma ganthaṃ upāyakathaṃ nāma ganthañca akāsiṃ. Rañño ācariyabhūtena disāpāmokkhena nāma upāsakena abhiyācito soyevātaṃ akkharavisodhaniṃ nāma ganthaṃ āpattivinicchayaṃ nāma ganthañca. Tathā saṅgharaññā codito soye vāhaṃ nāgarājuppatikathaṃ vohāratthabhedañca vivādavinicchayañca akāsiṃ. Tathā pañcajambugāmabhojakena lekhakāmaccena dvīhica ārocanalekhakāmaccehi abhiyācito so yevāhaṃ rājasevakadīpaniṃ nāma ganthaṃ akāsiṃ. Tathā dīghanāvānagarabhojakena mahāamaccena abhiyācito soyevāhaṃ nirayakathādīpakaṃ nāma ganthaṃ akāsiṃ. Tathā silāleḍḍukanāmakena upāsakena abhiyācito soyevāhaṃ uposathavinicchayaṃ nāma ganthaṃ akāsiṃ. Tathā bahūhi sotujanehi abhiyācito soyevāhaṃ saddanītiyā saṃvaṇṇanaṃ pāḷibhāsāya akāsinti. 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. Ekasmiñca samaye kaliyuge vīsādhike dvisate sahasseca sampatte rañño etadahosi,- idāni buddhassa bhagavato sāsane kesañci bhikkhūnaṃ sāmaṇerānañca kuladūsanādiasāruppakammehi uppāditā cattāro paccayā bahū dissanti[Pg.171], kecipi alajjī puggalā jātarūpādinissaggiyavatthumpisādiyanti, kecipi vinā paccayaṃ vikāle tambulaṃ khādanti, sannidhiñca katvā dhūmānica pivanti, agilānā hutvā saupāhanā gāmaṃ pavisanti, chattaṃ dhārenti, aññepi avinayānulomācāre caranti, idāni bhikkhūnaṃ sāmaṇerānañca buddhassa sammukhe buddhaṃ sakkhiṃ katvā ime anācāre na carissāmāti paṭiññaṃ kārāpetvā bhagavato sikkhāpadāni rakkhāpetuṃ vaṭṭati, evañca sati bhikkhū sāmaṇerāca mayaṃ buddhassa sammukhe evaṃ paṭiññaṃ karoma, paṭiññañca katvā vikāraṃ āpajjantānaṃ amhākaṃ imasmiṃyeva attabhāve imasmiṃyeva paccakkhe kiñci bhayaṃ uppajjeyyāti paccakkhabhayaṃ apekkhitvā te sikkhāpadaṃ rakkhissantīti. Evaṃ pana cintetvā bhikkhūnaṃ sāmaṇerānañca evaṃ paṭiññaṃ kārāpetuṃ yujjati vā mā vāti mayaṃ na jānāma, idāni saṅgharājādayo mahāthere sannipātāpetvā pucchissāmīti puna cintesi. 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.” Atha sabbepi mahāthere saṅgharājassa vihāre sannipātāpetvā imaṃ kāraṇaṃ pucchathāti amacce āṇāpesi. Atha amaccā mahāthere sannipātāpetvā pucchiṃsu,-idāni bhante sāsane bhikkhūnaṃ sāmaṇerānañca avinayānulomācārāni disvā buddhassa sammukhe buddhaṃ sakkhiṃ katvā rājā yathā ime anācāre na carissāmāti paṭiññaṃ kārāpetvā bhagavato sikkhāpadāni rakkhāpetuṃ icchati, tathā kārāpetuṃ yujjati vā mā vāti. 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?" Atha saṅgharājappamukhādayo mahātherā evamāhaṃsu,- yasmā sāsanassa parisuddhabhāvaṃ icchanto evaṃ karoti, tasmā tathā kārāpetuṃ yujjatīti. 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." Paṇḍitābhidhajamunindaghosamahādhammarājaguruttherādayo pana katipayattherā evamāhaṃsu, – idāni bhikkhū nāma saddhābalādīnaṃ [Pg.172] thokatāya bhagavato āṇāsaṅkhātaṃ sacittakācittakāpattiiṃ āpajjitvā bhagavatāyeva anuññātehi desanāvuṭṭhānakammehi paṭikaritvā sīlaṃ parisuddhaṃ katvā lajjīpesalabhāvaṃ karonti, na kadāci āpattiṃ anāpajjitvā, tasmā bhagavatā paṭikkhittaṃ kammaṃ sañciccana vītikkamissāmāti buddhassa sammukhe paṭiññākaraṇaṃ atibhāriyaṃ hoti, sacepi pubbe paṭiññaṃ katvā pacchā visaṃvādeyya, evaṃ sati paṭissavavisaṃvāde suddhacittassa dukkaṭaṃ paṭissavakkhaṇeeva pācitti itarassacāti vacanato taṃ taṃ āpattiṃ paṭissavavisaṃvādanadukkapettiyā saheva āpajjeyya, atha paṭiññākaraṇatoyeva āpattibahulatā bhaveyya, yathā pana rogaṃ vūpasamituṃ asappāyabhesajjaṃ paṭisevati, athassa rogo avūpasamitvā atikkameyya, evaṃ āpattiṃ anāpajjitukāmo buddhassa sammukhe paṭiññaṃ karoti, athassa āpattibahulāyeva bhaveyyāti, kiñca bhiyyo abhayadassāvino bhikkhū anekasatabuddhassa sammukhe anekasatavārānipi paṭiññaṃ katvā sikkhāpadaṃ vītikkamituṃ visahissantiyevāti. 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." Atha saṅgharājā mahāthero attano sissaṃ paññāsāmisirikavidhajamahādhammarājādhirājaguruṃ nāma maṃ uyyojesi, tassa therassa vacane paṭivacanaṃ dātuṃ. Then the Saṅgharāja Mahāthera dispatched me, his disciple named Paññāsāmisirikavidhajamahādhammarājādhirājaguru, to give a reply to the words of that elder. Athāhaṃ evaṃ vadāmi,- dve puggalā abhabbā sañcicca āpattiṃ āpajjituṃ bhikkhūca bhikkhuniyoca ariyā puggalā, dve puggalā sabbā sañcicca āpattiṃ āpajjituṃ bhikkhūca bhikkhuniyoca puthujjanāti parivārapāḷiyaṃ vuttattā ariyapuggalānaṃviya puthujjanānaṃ vissaṭṭhena paṭiññaṃ kātuṃ na vaṭṭatīti manasikaritvā puthujjanabhikkhūnaṃ paṭiññākaraṇaṃ atibhāriyanti vedeyyace, sabbehipi ariyaputhujjanehi bhikkhūhi upasampadāmāḷake āditova [Pg.173] cattāri akaraṇīyāni ācikkhitabbānīti vuttesu catūsu akaraṇīyesu antamaso tiṇasalākaṃ upādāya yo bhikkhu pādaṃ vā pādārahaṃ vā atirekapādaṃ vā adinnaṃ theyyasaṅkhātaṃ ādiyati, assamaṇo hoti asakyaputtiyoti, antamaso kuntakipillikaṃ upādāya yo bhikkhu sañcicca manussaviggahaṃ jīvitaṃ voropesi, antamaso gabbhapātanaṃ upādāya assamaṇo hoti asakyaputtiyoti, antamaso suññāgāre abhiramāmīti yo bhikkhupāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati, assamaṇo hoti asakyaputtiyotica upajjhācariyena ovadiyamānehi abhinavopasampannehi āma bhanteti paṭiññākathāyeva. Sāmaṇerehipi pabbajjakkhaṇeyeva upajjhāyassa santike pāṇātipātāveramaṇisikkhāpadaṃ samādiyāmītiādinā paṭhamaṃ paṭiññā katāyeva. Tathā bhikkhūhi taṃtaṃāpattiṃ āpajjitvā desanāya paṭikaraṇakāle sādhu suṭṭhu bhante saṃvarissāmīti abhiṇhaṃ paṭiññā katāyeva. Sāmaṇerehipi upajjhācariyassa santike sikkhāggahaṇakālepi pāṇātipātāvera maṇisikkhāpadaṃ samādiyāmītiādinā abhiṇhaṃ paṭiññā katāyeva. Tāhi pana paṭiññāhi abhāyitvā itoyeva bhāyāmīti vuttavacanaṃ acchariyaṃviya hutvā khāyati. Imāya hi paṭiññāya tāsaṃ paṭiññānaṃ visesatā na dissatīti. 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." Ayaṃ panettha sanniṭṭhānattho,- paṭissavadukkaṭāpatti nāma sāvatthiyaṃ passenadikosalaraññā imasmiṃ vihāre vassaṃ upagacchāhīti āyācite sādhūti paṭijānitvā lābhabahulataṃ paṭicca antarāmagge aññasmiṃ vihāre vassaṃ upagantvā paṭissavavisaṃvādanapaccayā upanandaṃ nāma bhikkhuṃ ārabbha paññattā. Samantapāsādikañca nāma vinayaṭṭhakathāya vassūpanāyikakkhandhakavaṇṇanāyaṃ [Pg.174] paṭissaveca āpatti dukkaṭassāti ettha na kevalaṃ imaṃ temāsaṃ idha vassaṃ vasathāti etasseva paṭissave āpatti, imaṃ temāsaṃ bhikkhaṃ gaṇhatha, ubhopi mayaṃ vassaṃ vasissāma, ekato uddissāpessāmāti evamādināpi tassa tassa paṭissave dukkaṭaṃ, tañca kho paṭhamaṃ suddhacittassa pacchā visaṃvādanapaccayā, paṭhamampi asuddha cittassa pana paṭissave pācittiyanti vuttaṃ. 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. Iccevaṃ bhikkhūnaṃ aññamaññaṃ dāyakehica saddhiṃ paṭijānitvā visaṃvādanapaccayā aññesaṃ atthahitabhedeyeva dukkaṭāpatti vuttā, na attano icchāvasena sayameva ahaṃ bhuñjissāmi sayissāmīti evamādinā vatvā yathāvuttānurūpaṃ akatvā visaṃvādaneti. Sace pana bhikkhusāmaṇerānaṃ paṭhamameva āma bhantetiādinā paṭiññaṃ katvā pacchā kenacideva karaṇīyena taṃtaṃāpattiṃ āpajjanto saha paṭissavavisaṃvādena dukkaṭāpattiyā āpajjeyya, evaṃ sati tattha tattha sikkhāpadesu dve dve āpattiyo paññāpeyya, na ca evampi paññattā, teneva paṭissavadukkaṭāpatti nāma paresaṃ santike paresaṃ matiṃ gahetvā paṭijānitvā visaṃvādanaṭṭhāneyeva paññattāti daṭṭhabbā. 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. Idāni rājā sāsanassa suddhiṃ icchanto iminā upāyena bhikkhusāmaṇerānaṃ sīlaṃ saṃvarāpento paccakkhasamparāyikabhayaṃ anupekkhitvā saṃvaraṃ āpajjeyyunti cintetvā buddhassa sammukhe paṭiññaṃ kārāpitattā na koci doso dissati. Bhikkhusāmaṇerānampi bhiyyosomattāyasīlaṃ saṃvaritvā sīlaparisuddhi bhaveyyāti. Atha rājā sabbesaṃ bhikkhusāmaṇerānaṃ buddhassa sammukhe paṭiññaṃ kārāpetvā sīlaṃ rakkhāpesīti. 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. Iccevaṃ imassa rañño kāle pubbe alajjinopi samānā bhayaṃ anupekkhitvā yebhuyyena lajjinova bhavantīti. Thus, in the time of this king, even those who were formerly shameless, reflecting on fear, mostly became scrupulous. Buddhassa [Pg.175] bhagavato parinibbānato tisatādhikānaṃ dvivassasahassānaṃ upari navutime saṃvacchare bahinadītīre gāmasīmato paṭṭhāya yāva antoudakukkhepā, tāva kammaṃ karontānaṃ bhikkhūnaṃ sukhena gamanatthāya gahaṭṭhā gāmasīmāya udakukkhepasīmaṃ sambandhitvā setuṃ akaṃsu. 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. Atha tattha ñāṇālaṅkārasumanamahādhammarājagurugaṇā cariyanāmako thero upasampadādivinayakammāni katipaya vassesu akāsi. Then, there, the elder named Ñāṇālaṅkārasumanamahādhammarājagurugaṇācariya performed ordination and other Vinaya acts for some years. Dhīrānandatthero pana tattha saṅkaradoso hotīti kammaṃ kātuṃ na icchati. Tathā paṭṭhāya ye ye ñāṇālaṅkārasumanamahādhammarājagurugaṇācariyassa matiṃ ruccanti, te te tassa pakkhikā bhavanti. Ye ye pana dhīrānandattherassamatiṃ ruccanti, tete tassa pakkhikā bhavanti. Evaṃlaṅkādīpe amarapuranikāyikā bhikkhū. Dvedhā bhinditvā tiṭṭhanti. 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. Atha dhīrānandapakkhe bhikkhu tappakkhikassa sīlakkhandhattherassa sisse dhammakkhandhavanaratanabhikkhū amhākaṃ jambudīpe ratanapuṇṇanagaraṃ pesesuṃ saṅgharājamahātherassa santike ovādassa paṭiggāhaṇatthāya. Te ca kaliyuge aṭṭhārasādhike dvivassasate sahasseca sampatte kattikamāsassa juṇhapakkhaaṭṭhamiyaṃ sīhaḷadīpato nikkhamitvā āgacchantā ekūnavīsādhike dvivassasate sahasseca sampatte phaggunamāsassa juṇhapakkhasattamiyaṃ ratanapuṇṇanagaraṃ sampattā. 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. Atha dhammarājā saṅgharājassa ārāme catubhūmikaṃ vihāraṃ kārāpetvā tattha te vasāpesi. Catūhi paccayehica saṅgahaṃ akāsi. Saṅgharājāca tesaṃ dvinnaṃ pakkhikānaṃ vacanaṃ sutvā bahūhi ganthehi saṃsanditvā vivādaṃ vinicchindi. Tādise ṭhāne saṅkaradosassa atthibhāvaṃ pakāsetvā sandesapaṇṇampi tesaṃ adāsi. 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. Mahādhammarājāca [Pg.176] tesaṃ puna sikkhaṃ saṅgharājassa santike gaṇhāpetvā piṭakattayapotthakādīni dātabbavatthūni datvā tasmiṃyeva saṃvacchare paṭhamaāsāḷimāsassa kāḷapakkhadasamiyaṃ nāvāya te pesesi. 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. Tato pacchāca ñāṇālaṅkārasumanamahādhammarājagurugaṇācariyapakkhe bhikkhūpi tappakkhikassa paññāmolittherassa sisse vimalajotidhammanandabhikkhū pesesuṃ saddhiṃ ariyālaṅkārena nāma sāmaṇerena catūhica upāsakehi. Teca kaliyuge vīsādhike dvisate sahasseca sampatte kattikamāsassa juṇhapakkhapañcamiyaṃ sampattā. 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. Tadāpi saṅgharājassa ārāmeyeva ekaṃ vihāraṃ kārāpetvā te vasāpesi. Catūhi paccayehica saṅgahaṃ akāsi. Saṅgharājāpi puna vinicchayaṃ adāsi yathāvuttanayena. Dhammarājā tesampi bhikkhūnaṃ saṅgharājassa santike puna sikkhaṃ gaṇhāpetvā sāmaṇerañca upasampādetvā catūhi paccayehi saṅgahaṃ katvā pahiṇi. 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. Tato pacchāca kaliyuge bāvīsādhike dvivassasate sahasseca sampatte māghamāsassa kāḷapakkhaekādasamiyaṃ sīhaḷadīpatoyeva dve bhikkhū tayo sāmaṇerā cattāro upāsakā sarajatasuvaṇṇakaraṇḍakaṃ sarajatasuvaṇṇacetiyadātuṃ hatthidantamayaṃ buddharūpaṃ mahābodhipattāni mahābodhitacaṃ mahābodhipatiṭṭhānasūmiṃ sīhaḷadakkhiṇasākhābodhipattāni dutiyasattāhaanimisaṭṭhānabhūmiñca dhammapaṇṇākāratthāya gahetvā ratanapuṇṇaṃ nāma mahārājaṭṭhānīnagaraṃ sampattā. Tesampi dhammarājā catūhi paccayehi saṅgahaṃ katvā saṅgharañño ārāme vasāpesi. Bhikkhunañca puna sikkhaṃ gaṇhāpesi. Sāmaṇerānañca upasampadakammaṃ gahaṭṭhānañca pabbajjakammaṃ gaṇhāpesi. 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. Iccevaṃ marammaraṭṭhe bhagavato parinibbānato paṭṭhāya yāvajjatanā [Pg.177] sāsanassa theraparamparavasena patiṭṭhānatā veditabbā. 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. Iccevaṃ marammamaṇḍale arimaddanapure arahantattheragaṇo uttarājīvattherachappadattheragaṇo sivalittheragaṇo ānandattheragaṇo tāmalindattheragaṇoti pañca gaṇā ahesuṃ. 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. Idāni arimaddananagare pañcagaṇato paṭṭhāya vijayapurajeyyapuraratanapūresu theraparamparavasena sāsanassa anukkamena āgatabhāvaṃ dassayissāmi. Sirikhettanagare hi ‘so yāṃ noṃ’ nāma rājā parakkamavaṃsikassa sāradassittherassa antevāsikaṃ saddhammaṭṭhitittheraṃ attano ācariyaṃ katvā pūjesi. 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. Kaliyugassa catuvassādhikaaṭṭhasatakāle sirikhettanagarato āgantvā so ratanapūre rajjaṃ kāresi. Atha attano puttaṃ anekibhaṃ nāma rājakumāraṃ mahārāja nāmena sirikhettanagaraṃ bhuñjāpesi. Dakkhiṇadisābhāge ‘kū vṭhe ṭa-yo mo’ nagaraṃ, pacchimadisābhāge ‘pho khoṃ’ nāma ṭhānaṃ, uttaradisābhāge ‘ma loṃ’ nagaraṃ, puratthimadisābhāge ‘koṃ khoṃ’ nāma ṭhānaṃ, etthantare nisinnānaṃ gihīnaṃ mama puttassa āṇā pavattatu, bhikkhūnaṃ mamācariyassa saddhammaṭṭhitittherassa āṇā pavattatūti niyyādesi. 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.' Tassaca saddhammaṭṭhitittherassa ariyavaṃsatthero mahāsāmittheroti dve sissā ahesuṃ. Tesu mahāsāmitthero pubbe vuttanayena sāsanavaṃsaṃ ānessāmīti sīhaḷadīpaṃ gantvā sīhaḷadīpato saddhiṃ pañcahi bhikkhūhi saddhammacāriṃ nāma theraṃ ānetvā abhinavasikkhaṃ gaṇhitvā sirikhettanagare sīhaḷadīpavaṃsikaṃ sāsanaṃ vaḍḍhāpetvā nisīdi. Tassa mahāsārittherassa sisso atulavaṃso nāma thero catūsu disāsu ahiṇḍitvā pariyattiṃ uggaṇhitvā sirikhettanagareyeva [Pg.178] tambulabhuñjamātikāsamīpe sāsanaṃ paggaṇhitvā nisīdi. Tassa atulavaṃsattherassa sisso ratanaraṃsī nāma theroca pariyattivesārajjaṃ patvā sirikhettanagareyeva sāsanaṃ paggaṇhitvā nisīdi. Tassaca ratanaraṃ sittherassa sisso satvavadhammarājassa ācariyo abhisaṅketo nāma thero pariyattivesārajjaṃ patvā sirikhettanagarayeva sāsanaṃ paggaṇhitvā nisīdi. Tassa pana sisso munindaghoso nāma thero atthi. Kaliyuge sattatādhike navasate sampatte pacchimapakkhādhikarājā sirikhettanagaraṃ abhibhavitvā nandayodhena nāma amaccena saddhiṃ taṃ munindaghosattheraṃ ānetvā ratanapūre patiṭṭhāpesi. 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. So kira pacchimapakkhādhikarājā evaṃ kathesi,- ahaṃ sirikhettanagaraṃ labhitvā ekaṃyeva bhikkhuṃ ekaṃyeva gihiṃ labhāmīti. 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.' So pana thero sāmaṇeranāmena munindaghoso nāma. Upasampannakāle pana mātulabhūtassa therassa nāmena upāli nāma. Dinnanāmena pana tipiṭakālaṅkāro nāma. Tiriyapabbatavihāre pana vāsattā ṭhānanāmena tiriyapabbatatthero nāma. 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. So kira erāvatīnadītīre catubhūmikavihāre paṭhamaṃ nisīditvā pacchā kaliyugassa vassasahasse kālesaṭṭhivassāyuko hutvā tiriyapabbatavihāre nisīdi. Sāmaṇerakāle so jalumasyāmabhayena ratanapūrato nikkhamitvā ketumatīnagaraṃ patvā tattha tisāsanadhajattherassa sissabhūtassa dhammarājaguruttherassa santike ganthaṃ uggaṇhiṃ. Pāḷiaṭṭhakathāṭīkāsu atichekatāya daharakāleyevaca vessantarajātakaṃ kabyālaṅkārena bandhitvā kathanato ativiya pākaṭo ahosi. Tassa pana [Pg.179] therassa sisso uccanagaravāsī mahātissattheroti saṅgirajanapade araññavāsaṃ vasitvā pariyattiṃ vācetvā sāsanaṃ paggaṇhi. Tassa pana sisso reminagāme gāmavāsī candatthero nāma. Tassa sisso taṃgāmavāsī guṇasiritthero nāma. Tassa sisso taṃgāmavāsī kalyāṇadhajattharo nāma. So pana thero padumanagare sahassorodhabodhodadhigāmesu pariyattiṃ vācetvā nisīdi. Tassa sisso bodhodadhigāmavāsino indobhāsakalyāṇacakkavimalācārattherā sahassorodhagāmavāsino guṇasāracandasārattherā vaṃtumagāmavāsī varaesitthero kanninagare jararājagāma vāsī guṇasirittherocāti ime therā kalyāṇadhajattherassa santike puna sikkhaṃ gahetvā pariyattiṃ uggaṇhitvā kovidā ahesuṃ. 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. Tasseva kalyāṇadhajattherassa sisso saṅgirajanapade samivanagāme nisinno dhammadharo nāma thero mahallakakāle padumanagare kusumamūlagāme nisīditvā ganthaṃ vācetvā sāsanaṃ paggaṇhi. 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. Tesu guṇasiritthero amarapuramāpakassa rañño kāle guṇābhilaṅkārasaddhammamahārājādhirājagurūti nāmalañchaṃ gaṇhitvā jeyyabhūmivāsakittivihāre paṭivasi. Among them, the venerable Guṇasiri, during the time of the king who founded Amarapura, having received the title 'Guṇābhilaṅkārasaddhammamahārājādhirājaguru,' resided in the Jeyyabhūmivāsakitti Monastery. Tassa pana therassa sisso ñāṇābhivaṃsadhammasenāpatimahādhammarājāguru nāma mahāthero. Tasseva rañño kāle saṅgharājā ahosi. So pana thero sīhaḷadīpe amarapuranikāyikānaṃ pabhavo. Guṇābhilaṅkārasaddhammamahādhammarājādhirājaguruttherasseva sisso tipiṭakālaṅkāramahādhammarājaguru nāma thero. Tassa sisso sūriyavaṃsābhisiripavarālaṅkāradhammasenāpati mahādhammarājādhirājaguru nāma thero amarapuradutiyamāpakassa rañño kāle [Pg.180] saṅgharājā ahosi. Tassa pana sisso ñeyya dhammābhivaṃsamunivarañāṇakittisiripavarālaṅkāradhammasenāpati- mahādhammarājādhirājaguru mahāthero dutiyaṃ amarapuramāpakassa ratanapuṇṇamāpakassaca rañño kālesu saṅgha rājā ahosi. So pana ñāṇābhivaṃsadhammasenāpatimahādhammarājādhirājaguruttherassa saṅgharañño sissopi varaesittherassa sissoca ahosi. 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. Ayaṃ sīhaḷadīpato sabbapacchimāgatehi saddhammacārīmahāsāmittherehi yāva amhākaṃ ācariyā theraparamparā dassanakathā. 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. Ayampi aparā theraparamparā veditabbā. Chappadattheravaṃsiko saddhammakitti nāma thero jeyyapuraṃ āgantvā catudīpabhūmiṭṭhāne nisīditvā mahāariyavaṃsattherassa santike pariyattiṃ uggaṇhitvā tato pacchā jetavanavihāraṃ saṅkamitvā tattha nisīditvā pariyattiṃ vācetvā sāsanaṃ paggaṇhi. 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. Tassa saddhammakittittherassa sisso tisāsanadhajo nāma. Tassa sisso dhammarājaguru nāma. Tassa sisso munindaghoso nāma. Tassa sisso mahātisso nāma. Tassa sisso candapañño nāma. Tassa sisso guṇasiri nāma. Tassa sisso ñāṇadhajo nāma. Tassa sisso dhammadharo nāma. Tassa sisso indobhāso nāma. Tato paṭṭhāya kalyāṇacakka vimalācāra guṇasāra candasāra varaesī guṇasiri ñāṇābhivaṃsa ñeyyadhammābhivaṃsattherānaṃ vasena sāsanavaṃso veditabboti. 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. Ayaṃ pattalaṅkassa chappadattherassa sissabhūtā saddhammakittittherato paṭṭhāya theraparamparadassanakathā. 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. Idaṃ ratanapuṇṇanagare sāsanassa patiṭṭhānaṃ. This is the establishment of the Dispensation in the city of Ratanapuṇṇa. Evaṃ aparantaraṭṭhasaṅkhātena ekadesena sakalampi marammaraṭṭhaṃ [Pg.181] gahetvā sāsanavaṃso dassetabbo. Bhagavāpi hi aparantaraṭṭhe candanavihāre vasitvā tambadīparaṭṭhe taṃtaṃdesampi iddhiyā caritvā sattānaṃ dhammaṃ desesiyevāti. 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. Iti sāsanavaṃse aparantaraṭṭhasāsanavaṃsakathāmaggo Thus in the Sāsanavaṃsa ends the section on the account of the Dispensation in Aparantaraṭṭha. Nāma chaṭṭho paricchedo. The Sixth Chapter. 7. Kasmiragandhāraraṭṭhasāsanavaṃsakathāmaggo 7. The Section on the Account of the Dispensation in the Lands of Kashmir and Gandhāra. 7. Idāni yathāvuttamātikāvasena kasmīravandhāraraṭṭhasāsanavaṃsakathāmaggaṃ vattuṃ okāso anuppatto, tasmā taṃ vakkhāmi. 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. Tatiyasaṅgītāvasāne hi mahāmoggaliputtatissatthero majjhanti kattheraṃ kasmīragandhāraraṭṭhaṃ pesesi,-tvaṃ etaṃ raṭṭhaṃ gantvā ettha sāsanaṃ pabhiṭṭhāpehīti. Ettha ca kasmīragandhāraraṭṭhaṃ nāma cīnaraṭṭhasamīpe tiṭṭhati. Teneva hi adhunā kasmīragandhāraraṭṭhavāsino cinaraṭṭhavāsinoca manussā aravāḷassa nāma nāgarājassa uppajjanakālato paṭṭhāya yāvajjatanā nāgarūpaṃ katvā mānenti pūjenti sakkaronti, vatthabhājanādīsupi nāgarūpameva te yebhuyyena karontīti. 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. Soca majjhantikattheropi catūhi bhikkhūhi saddhiṃ attha pañcamo hutvā pāṭaliputtato vehāsaṃ abbhuggantvā himavati aravāḷadahassa upari otari. Tena kho pana samayena kasmīragandhāraraṭṭhe sassapākasamaye aravāḷo nāma nāgarājā aravāḷadahe nisīditvā karakavassaṃ nāma vassāpetvā sassaṃ harāpetvā mahāsamuddaṃ pāpesi. Teroca aravāḷadahassa upari otaritvā aravāḷadahapiṭṭhikaṃ caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. Nāgamāṇavakā taṃ disvā aravāḷassa nāgarājassa ārocesuṃ, - mahārāja eko chinnabhinnapaṭadharo bhaṇḍukāsāvavasano amhākaṃ udakaṃ dūsetīti. Tadā pana thero attānaṃyeva [Pg.182] nāgānaṃ dasseti. Nagarājā tāvadeva kodhābhibhūto nikkhamitvā theraṃ disvā makkhaṃ assahamāno antalikkhe anekāni bhiṃsanakāni nimmini. Tato tato bhusāvātā vāyanti, rukkhā chijjanti, pabbatakūṭā patanti meghāgajjanti, vijjuṃlatā niccharanti, asaniyo phalanti, bhinnaṃ viya gaganaṃ udakaṃ paggharati, bhayānakarūpā nāgakumārā sannipatanti, sayampi dhūmāyati pajjalati, paharaṇavuṭṭhiyo vissajjeti, ko ayaṃmuṇḍako chinnabhinnapaṭadharotiādīhi pharusavacanehi theraṃ santajjeti, etha gaṇhatha hanatha niddhamatha imaṃ samaṇanti nāgabalaṃ āṇāpesi. 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!' Thero sabbaṃ taṃ bhiṃsanakaṃ attano iddhibalena paṭibāhitvā nāgarājānaṃ āha,– The Elder, repelling all that terrifying display with his psychic power, addressed the nāga king: Sadevakopi ce loko, āgantvā tāsayeyya maṃ; Na me paṭibalo assa, janetuṃ bhayabheravaṃ. 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. Sacepi tvaṃ mahiṃ sabba, sasamuddaṃ sapabbataṃ; Ukkhipitvā mahānāga, khipeyyāsi mamūpari. Even if you, O great nāga, were to lift up the entire earth, with its oceans and mountains, and hurl it upon me, Neva me sakkuṇeyyāsi, janetuṃ bhayabheravaṃ; Aññadatthu tavevassa, vighāto uragādhipāti. 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. Evaṃ vutte nāgarājā vihatānubhāvo nipphalavāyāmo dukkhī dummano ahosi. When this was said, the nāga king, his power destroyed and his efforts fruitless, became sorrowful and disheartened. Taṃ thero taṅkhaṇānurūpāya dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā tīsu saraṇesu pañcasuca sīlesu patiṭṭhāpesi saddhiṃ caturāsītiyā nāgasahassehi. Aññepi bahū himavantavāsino yakkhāca gandhabbāca kumbhaṇḍāca therassa dhammakathaṃ sutvā saraṇesuca sīlesuca patiṭṭhahiṃsu. Pañcakopi yakkho saddhiṃ bhariyāya yakkhiniyā pañcahica puttasatehi paṭhame [Pg.183] phale patiṭṭhito. Athāyasmā majjhanti katthero sabbenāgayakkharakkhase āmantetvā evamāha,- 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:— Mādāni kodhaṃ janayittha, ito uddhaṃ yathā pure; Sassaghātañca mā kattha, sukhakāmā hi pāṇino; Karotha mettaṃ sattesu, vasantu manujā sukhanti. 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. Te sabbepi sādhu bhanteti therassa vacanaṃ paṭissuṇitvā yathānusiṭṭhaṃ paṭipajjiṃsu. Taṃ divasameva nāgarājassa pūjāsamayo hoti. Atha nāgarājā attano ratanamayaṃ pallaṅkaṃ āharāpetvā therassa paññapesi. Nisīdi thero pallaṅke. Nāgarājāpi theraṃ bījayamāno samīpe aṭṭhāsi. Tasmiṃ khaṇe kasmīragandhāraraṭṭhavāsino āgantvā theraṃ disvā amhākaṃ nāgarājatopi thero mahiddhikataroti therameva vanditvā nisinnā. Thero tesaṃ āsivisopamasuttaṃ kathesi. Suttapariyosāne asītiyāpāṇasahassānaṃ dhammābhisamayo ahosi. Kulasatasahassañca pabbaji. Tato pabhuti ca kasmīragandhāro yāvajjetanā kāsāvapajjotā isivātapaṭivātāeva. 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. Gantvā kasmīragandhāraṃ, isi majjhantiko tadā; Duṭṭhaṃ nāgaṃ pasādetvā, mocesi bandhanā bahūti. Having gone to Kashmir and Gandhāra, the sage Majjhantika then, having pacified the malevolent nāga, freed many from bondage. Adhunā pana kasmīragandhāraraṭṭhe sāsanassa atthaṅgatassaviya sūriyassa obhāso na paññāyati, tasmā tattha sāsanassa patiṭṭhāne vitthārena vattabbakiccaṃ natthīti. 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. Iti sāsanavaṃse kasmīragandhāraraṭṭhasāsanavaṃsakathāmaggo Thus ends the account of the Dispensation in the lands of Kashmir and Gandhāra in the History of the Dispensation. Nāma sattamo paricchedo. The Seventh Chapter. 8. Mahiṃsakaraṭṭhassāsanavaṃsakathāmaggo 8. The Account of the Dispensation in the Mahiṃsaka Country. 8. Idāni [Pg.184] yathāvuttamātikāvasena mahiṃsakaraṭṭhasāsanavaṃsakathāmaggaṃ vattuṃ okāso anuppatto, tasmā taṃ vakkhāmi. 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. Tatiyasaṅgītāvasāne hi mahāmoggaliputtatissatthero mahārevattheraṃ mahiṃsakamaṇḍalaṃ pesesi,- tvaṃ etaṃ raṭṭhaṃ gantvā ettha sāsanaṃ patiṭṭhāpehīti. 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.' Soca attapañcamo hutvā mahiṃsakamaṇḍalaṃ agamāsi paccantimesu janapadesu pañcavaggo gaṇo alaṃ upasampadakammāyāti maññamāno. Thero mahiṃsakamaṇḍalaṃ gantvā devadūtasuttaṃ kathesi. Suttapariyosāne cattālīsapāṇasahassāni dhammacakkhuṃ ppaṭilabhiṃsu. Cattālīsaṃyeva pāṇasahassāni pabbajiṃsu. 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. Gantvāna raṭṭhaṃ mahiṃsaṃ, mahārevo mahiddhiko; Codetvā devadūtehi, mocesi bandhanā bahūti. Having gone to the Mahiṃsa country, the great and powerful Mahādeva, having exhorted them with the divine messengers, freed many from bondage. Adhunā pana tattha sāsanassa abbhehiviya paṭicchannassa sūriyassa okāso dubbalo hutvā paññāyati. But now, the light of the Dispensation there, like the sun obscured by clouds, appears weak. Iti sāsanavaṃse mahiṃsakaraṭṭhasāsanavaṃsakathāmaggo Thus ends the account of the Dispensation in the Mahiṃsaka Country in the History of the Dispensation. Nāma aṭṭhamo paricchedo. The Eighth Chapter. 9. Mahāraṭṭhasāsanavaṃsakathāmaggo 9. The Account of the Dispensation in the Mahāraṭṭha Country. 9. Ito paraṃ mahāraṭṭhasāsanavaṃsakathāmaggaṃ kathayissāmi yathāvuttamātikāvasena. 9. Hereafter, I shall relate the account of the Dispensation in the Mahāraṭṭha Country, according to the outline already stated. Tatiyasaṅgītāvasāne hi mahāmoggaliputtatissatthero mahādhammarakkhittheraṃ mahāraṭṭhaṃ pesesi,-tvaṃ etaṃ raṭṭhaṃ gantvā ettha sāsanaṃ patiṭṭhāpesīti. 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.' Mahādhammarakkhitattheroca attapañcamo hutvā mahāraṭṭhaṃ gantvā mahānāradakassapajātakakathāya mahāraṭṭhake pasādetvā [Pg.185] caturāsītipāṇasahassāni maggaphalesu patiṭṭhāpesi. Terasasahassāni pabbajiṃsu. Evaṃ so tattha sāsanaṃ patiṭṭhāpesi. 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. Mahāraṭṭhaṃ isi gantvā, so mahā dhammarakkhito; Jātakaṃ kathayitvāna, pasādesi mahājananti. That great Dhammarakkhita, the sage, having gone to the Great Country, and having narrated the Jātaka, delighted the great assembly. Tattha kira manussā pubbe aggihutādimicchākammaṃ yebhuyyena akaṃsu. Teneva thero mahānāradakassapajātakakathaṃ desesi. Tato paṭṭhāya tattha manussā jātaka kathaṃ yebhuyyena sotuṃ ativiya icchanti. Bhikkhūca yebhuyyena gahaṭṭhānaṃ jātakakathaṃyeva desenti. Visesato pana vassantarajātakakathaṃ te manussā bahūhi dātabbavatthūhi pūjetvā suṇanti. 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. Tañca mahāraṭṭhaṃ nāma syāmaraṭṭhasamīpe ṭhitaṃ, teneva syāmaraṭṭhavāsinopi bhikkhū gahaṭṭhāca yebhuyyena sotuṃ icchantīti. Mahādhammarakkhitattheropi mahāraṭṭhavāsīhi saddhiṃ sakalasyāmaraṭṭhavāsīnaṃ dhammaṃ desesi, amatarasaṃ pāyesi, yathā yonakadhammarakkhitatthero aparantaraṭṭhaṃ gantvā sakalamarammaraṭṭhavāsīnanti. 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. Yaṃ pana yonakaraṭṭhasāsanavaṃsakathāyaṃ vuttaṃ, tampi sabbaṃ etthāpi daṭṭhabbaṃyeva, tehi tassa ekasadisattena ṭhitattāti. Tathā hi nāgasenattheropi yonakaraṭṭhe vasitvā syāmaraṭṭhādīsupi sāsanaṃ patiṭṭhāpesi. Yonakaraṭṭhavāsino mahādhammagambhīrattheramahāmedhaṅkarattherāca saddhiṃ bahūhi bhikkhūhi sīhaḷadīpaṃ gantvā tato punāgantvā syāmaraṭṭhe sokkatayanagaraṃ patvā tattha nisīditvā sāsanaṃ paggaṇhitvā pacchā lakunnanagare nisīditvā sāsanaṃ paggaṇhi. Evaṃ yonakaraṭṭhe sāsanaṃ ṭhitaṃ syāmādīsupi ṭhitaṃyevāti daṭṭhabbaṃ. 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. Buddhassa bhagavato parinibbānato dvisatādhikānaṃ dvinnaṃ vassasahassānaṃ [Pg.186] upari navutime vassa sīhaḷadīpe rajjaṃ pattassa kittissirirājasīhamahārājassa abhisekato tatiye vasse teneva kittissirirājasīhamahāraññā pahitapaṇṇākārasāsanaṃ āgamma sarāmādhipatidhammikamahārājādhirājenāṇattehi laṅkādīpaṃ āgatehi upālitthe rādīhi patiṭṭhāpito vaṃso upālivaṃsoti pākaṭo. Soca duvidho pubbārāmavihāravāsīabhayagirivihāravāsīvasenāti. Evaṃ mahānagarayonakalyāmaraṭṭhesu sāsanaṃ thiraṃ hutvā tiṭṭhatīti veditabbanti. 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. Iti sāsanavaṃse mahāraṭṭhasāsanavaṃsakathāmaggo nāma Thus ends the section in the Sāsanavaṃsa named the Account of the Chronicle of the Dispensation in the Great Country. Navamo paricchedo. The Ninth Chapter. 10. Cinaraṭṭhasāsanavaṃsakathāmaggo 10. The Account of the Chronicle of the Dispensation in the Land of Cina. 10. Tato paraṃ pavakkhāmi cīnaraṭṭhasāsanavaṃsakathāmaggaṃ yathāṭṭhavitamātikāvasena. 10. Hereafter, I shall explain the account of the chronicle of the Dispensation in the land of Cina, according to the established outline. Tatiyasaṅgītāvasāne hi mahāmoggaliputtatissatthero majjhimattheraṃ cinaraṭṭhaṃ pesesi,-tvaṃ etaṃ raṭṭhaṃ gantvā ettha sāsanaṃ patiṭṭhāpehīti. 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.” Majjhimattheroca kassapagottarena aḷakarevattherena dundabhiyattherena mahārevattherenaca saddhiṃ himavantappadese pañcacīnaraṭṭhaṃ gantvā dhammacakkappavattanasuttantakathāyataṃ desaṃ pasādetvā asītipāṇakoṭiyo maggaphalaratanāni paṭilābhesi. Pañcapica te therā pañcaraṭṭhāni pasādesuṃ. Ekamekassa santike sahassamattā pabbajiṃsu. Evaṃ te tattha sāsanaṃ patiṭṭhāpesuṃ. 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. Gantvā majjhimatthero, himavantaṃ pasādayi; Yakkhasenaṃ pakāsento, dhammacakkappavattananti. Having gone, the Elder Majjhima inspired the Himālaya region, proclaiming the army of yakkhas and the Dhammacakkappavattana. Tattha kira manussā yebhuyyena candīparamīsvārānaṃ yakkhānaṃ pūjaṃ [Pg.187] karonti. Teneva te pañca therā tesaṃ yakkhasenaṃ pakāsayitvā dhammaṃ desesuṃ. Kasmīragandhāraraṭṭhaṃ pana kadāci kadāci cīnaraṭṭhindassa vijitaṃ hoti, kadāci kadāci pana visuṃ hoti. Tadā pana visuṃyeva ahosīti daṭṭhabbaṃ. 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. Cīranaṭṭhe pana bhagavato sāsanaṃ dubbalaṃyeva hutvā aṭṭhāsi, na thiraṃ hutvā. Teneva idāni tattha katthaciyeva sāsanaṃ chāyāmattaṃva paññāyati, vātavegena vikiṇṇaabbhaṃviya tiṭṭhatīti. 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. Iti sāsanavaṃse cīnaraṭṭhasāsanavaṃsakathāmaggo nāma Thus ends the section in the Sāsanavaṃsa named the Account of the Chronicle of the Dispensation in the Land of Cina. Dasamo paricchedo. The Tenth Chapter. Evaṃ sabbena sabbaṃ sāsanavaṃsakathāmaggo niṭṭhito. Thus, the entire Account of the Chronicle of the Dispensation is completed. Ettāvatāca – And thus far — Laṅkāgatena santena, citrañāṇena bhikkhunā; Saraṇaṅkaranāmena, saddhammaṭṭhitikāminā. By the peaceful monk who came to Laṅkā, possessed of diverse wisdom, named Saraṇaṅkara, desiring the stability of the True Dhamma. Dūratoyeva dīpamhā, sumaṅgalena jotinā; Visuddhasīlināceva, dīpantaraṭṭhabhikkhunā. And by Sumaṅgala, the shining one, from a distant island; and by the monk of pure virtue from another island country. Aññehicābhiyācito, paññāsāmīti nāmako; Akāsiṃ suṭṭhukaṃ ganthaṃ, sāsanavaṃsappadīpikaṃ. And requested by others, I, named Paññāsāmī, have composed this excellent book, the Sāsanavaṃsappadīpikā, the 'Lamp on the Chronicle of the Dispensation'. Dvisateca sahasseca, tevīsādhike gate; Puṇṇāyaṃ migasīrassa, niṭṭhaṃ gatāva sabbaso. When two thousand, two hundred and twenty-three years had passed, on the full moon of Migasira, it was completely finished. Koci ettheva doso ce, paññāyati sucittakā; Taṃ khamantu ca suddhiyā, gaṇhantu yuttikaṃ haveti. If any fault is perceived herein, O discerning ones, may you forgive it for the sake of purity, and accept what is reasonable.
Français
Canon Pali	Commentaires	Sous-commentaires	Autres
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

Deutsch
Pali-Kanon	Kommentare	Subkommentare	Sonstige
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

हिंदी
पाली कैनन	कमेंट्री	उप-टिप्पणियाँ	अन्य
1101 पाराजिक पाळि 1102 पाचित्तिय पाळि 1103 महावग्ग पाळि (विनय) 1104 चूळवग्ग पाळि 1105 परिवार पाळि	1201 पाराजिककण्ड अट्ठकथा-1 1202 पाराजिककण्ड अट्ठकथा-2 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-1 1302 सारत्थदीपनी टीका-2 1303 सारत्थदीपनी टीका-3	1401 द्वेमातिकापाळि 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-1 1405 विमतिविनोदनी टीका-2 1406 विनयालंकार टीका-1 1407 विनयालंकार टीका-2 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-1 1411 विनयविनिच्छय टीका-2 1412 पाचित्यादियोजनापाळि 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-1 8402 विसुद्धिमग्ग-2 8403 विसुद्धिमग्ग-महाटीका-1 8404 विसुद्धिमग्ग-महाटीका-2 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अङ्गुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी सङ्गहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवन्दना 8421 कमलाञ्जलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगन्थवंस 8427 सासनवंस 8426 महावंस 8429 मोग्गल्लानब्याकरणं 8428 कच्चायनब्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपञ्चिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गण्ठिपदत्थविनिच्छयसार 8446 कविदप्पणनीति 8447 नीतिमञ्जरी 8445 धम्मनीति 8444 महारहनीति 8441 लोकनीति 8442 सुत्तन्तनीति 8443 सूरस्सतीनीति 8450 चाणक्यनीति 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8451 रसवाहिनी 8452 सीमविसोधनीपाठ 8453 वेस्सन्तरगीति 8454 मोग्गल्लान वुत्तिविवरणपञ्चिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमञ्जरी 8465 पदसाधनं 8466 सद्दबिन्दुपकरणं 8467 कच्चायनधातुमञ्जुसा 8468 सामन्तकूटवण्णना
2101 सीलक्खन्धवग्ग पाळि 2102 महावग्ग पाळि (दीघ) 2103 पाथिकवग्ग पाळि	2201 सीलक्खन्धवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खन्धवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खन्धवग्ग-अभिनवटीका-1 2305 सीलक्खन्धवग्ग-अभिनवटीका-2
3101 मूलपण्णास पाळि 3102 मज्झिमपण्णास पाळि 3103 उपरिपण्णास पाळि	3201 मूलपण्णास अट्ठकथा-1 3202 मूलपण्णास अट्ठकथा-2 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळि 4102 निदानवग्ग पाळि 4103 खन्धवग्ग पाळि 4104 सळायतनवग्ग पाळि 4105 महावग्ग पाळि (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खन्धवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खन्धवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळि 5102 दुकनिपात पाळि 5103 तिकनिपात पाळि 5104 चतुक्कनिपात पाळि 5105 पञ्चकनिपात पाळि 5106 छक्कनिपात पाळि 5107 सत्तकनिपात पाळि 5108 अट्ठकादिनिपात पाळि 5109 नवकनिपात पाळि 5110 दसकनिपात पाळि 5111 एकादसकनिपात पाळि	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पञ्चक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पञ्चक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळि 6102 धम्मपद पाळि 6103 उदान पाळि 6104 इतिवुत्तक पाळि 6105 सुत्तनिपात पाळि 6106 विमानवत्थु पाळि 6107 पेतवत्थु पाळि 6108 थेरगाथा पाळि 6109 थेरीगाथा पाळि 6110 अपदान पाळि-1 6111 अपदान पाळि-2 6112 बुद्धवंस पाळि 6113 चरियापिटक पाळि 6114 जातक पाळि-1 6115 जातक पाळि-2 6116 महानिद्देस पाळि 6117 चूळनिद्देस पाळि 6118 पटिसम्भिदामग्ग पाळि 6119 नेत्तिप्पकरण पाळि 6120 मिलिन्दपञ्ह पाळि 6121 पेटकोपदेस पाळि	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-1 6203 धम्मपद अट्ठकथा-2 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-1 6207 सुत्तनिपात अट्ठकथा-2 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-1 6211 थेरगाथा अट्ठकथा-2 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-1 6214 अपदान अट्ठकथा-2 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-1 6218 जातक अट्ठकथा-2 6219 जातक अट्ठकथा-3 6220 जातक अट्ठकथा-4 6221 जातक अट्ठकथा-5 6222 जातक अट्ठकथा-6 6223 जातक अट्ठकथा-7 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसम्भिदामग्ग अट्ठकथा-1 6227 पटिसम्भिदामग्ग अट्ठकथा-2 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसङ्गणी पाळि 7102 विभङ्ग पाळि 7103 धातुकथा पाळि 7104 पुग्गलपञ्ञत्ति पाळि 7105 कथावत्थु पाळि 7106 यमक पाळि-1 7107 यमक पाळि-2 7108 यमक पाळि-3 7109 पट्ठान पाळि-1 7110 पट्ठान पाळि-2 7111 पट्ठान पाळि-3 7112 पट्ठान पाळि-4 7113 पट्ठान पाळि-5	7201 धम्मसङ्गणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पञ्चपकरण अट्ठकथा	7301 धम्मसङ्गणी-मूलटीका 7302 विभङ्ग-मूलटीका 7303 पञ्चपकरण-मूलटीका 7304 धम्मसङ्गणी-अनुटीका 7305 पञ्चपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसङ्गहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळि

Indonesia
Kanon Pali	Komentar	Sub-komentar	Lainnya
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

日文
パーリ仏典	註釈書	副註釈書	その他
1101 パーラージカ・パーリ 1102 パーチッティヤ・パーリ 1103 マハーヴァッガ・パーリ（ヴィナヤ） 1104 チューラヴァッガ・パーリ 1105 パリヴァーラ・パーリ	1201 パーラージカカンダ・アッタカター-1 1202 パーラージカカンダ・アッタカター-2 1203 パーチッティヤ・アッタカター 1204 マハーヴァッガ・アッタカター（ヴィナヤ） 1205 チューラヴァッガ・アッタカター 1206 パリヴァーラ・アッタカター	1301 サーラッタディーパニー・ティーカー-1 1302 サーラッタディーパニー・ティーカー-2 1303 サーラッタディーパニー・ティーカー-3	1401 ドヴェマーティカー・パーリ 1402 ヴィナヤサンガハ・アッタカター 1403 ヴァジラブッディ・ティーカー 1404 ヴィマティヴィノーダニー・ティーカー-1 1405 ヴィマティヴィノーダニー・ティーカー-2 1406 ヴィナヤーランカーラ・ティーカー-1 1407 ヴィナヤーランカーラ・ティーカー-2 1408 カンカーウィタラニープラーナ・ティーカー 1409 ヴィナヤヴィニッチャヤ-ウッタラヴィニッチャヤ 1410 ヴィナヤヴィニッチャヤ・ティーカー-1 1411 ヴィナヤヴィニッチャヤ・ティーカー-2 1412 パーチッティヤーディヨージャナー・パーリ 1413 クッダシッカー-ムーラシッカー 8401 ヴィスッディマッガ-1 8402 ヴィスッディマッガ-2 8403 ヴィスッディマッガ・マハーティーカー-1 8404 ヴィスッディマッガ・マハーティーカー-2 8405 ヴィスッディマッガ・ニダーナカター 8406 ディーガニカーヤ（プ・ヴィ） 8407 マッジマニカーヤ（プ・ヴィ） 8408 サンユッタニカーヤ（プ・ヴィ） 8409 アングッタラニカーヤ（プ・ヴィ） 8410 ヴィナヤピタカ（プ・ヴィ） 8411 アビダンマピタカ（プ・ヴィ） 8412 アッタカター（プ・ヴィ） 8413 ニルッティディーパニー 8414 パラマッタディーパニー・サンガハマハーティカーパータ 8415 アヌディーパニーパータ 8416 パッターヌッデーサ・ディーパニーパータ 8417 ナマッカラ・ティーカー 8418 マハーパナーマ・パータ 8419 ラッカナート・ブッダトーマナーガーター 8420 スタヴァンダナー 8421 カマラーニャジャリ 8422 ジナランカーラ 8423 パッジャマドゥ 8424 ブッダグナガーター・ヴァリー 8425 チューラガンタヴァンサ 8427 サーサナヴァンサ 8426 マハーヴァンサ 8429 モッガラーナ・ビャーカラナン 8428 カッチャーヤナ・ビャーカラナン 8430 サッダニーティッパカラナン（パダマーラー） 8431 サッダニーティッパカラナン（ダートゥマーラー） 8432 パダルーパシッディ 8433 モッガラーナ・パンチカー 8434 パヨーガシッディ・パータ 8435 ヴットーダヤ・パータ 8436 アビダーナッパディーピカー・パータ 8437 アビダーナッパディーピカー・ティーカー 8438 スボーダーランカーラ・パータ 8439 スボーダーランカーラ・ティーカー 8440 バーラーヴァターラ・ガンティパダッタヴィニッチャヤサーラ 8446 カヴィダッパナニーティ 8447 ニーティマンジャリー 8445 ダンマニーティ 8444 マハーラハニーティ 8441 ローカニーティ 8442 スタンタニーティ 8443 スーラッサティニーティ 8450 チャーナキャニーティ 8448 ナラダッカディーパニー 8449 チャトゥラーラッカディーパニー 8451 ラサヴァーヒニー 8452 シーマヴィソーダニー・パータ 8453 ヴェッサンタラ・ギーティ 8454 モッガラーナ・ヴッティヴィヴァラナパンチカー 8455 トゥーパヴァンサ 8456 ダーターヴァンサ 8457 ダートゥパータヴィラーヴィシニヤー 8458 ダートゥヴァンサ 8459 ハッタヴァナッガラヴィハーラヴァンサ 8460 ジナチャリタヤ 8461 ジナヴァンサディーパン 8462 テーラカターガーター 8463 ミリダ・ティーカー 8464 パダマンジャリー 8465 パダサーダナン 8466 サッダビンドゥパカラナン 8467 カッチャーヤナ・ダートゥマンジューサー 8468 サーマンタクータ・ヴァンナナー
2101 シーラッカンダワッガ・パーリ 2102 マハーワッガ・パーリ（ディーガ） 2103 パーティカワッガ・パーリ	2201 シーラッカンダワッガ・アッタカター 2202 マハーワッガ・アッタカター（ディーガ） 2203 パーティカワッガ・アッタカター	2301 シーラッカンダワッガ・ティーカー 2302 マハーワッガ・ティーカー（ディーガ） 2303 パーティカワッガ・ティーカー 2304 シーラッカンダワッガ・アビナワティーカー-1 2305 シーラッカンダワッガ・アビナワティーカー-2
3101 ムーラパンナーサ・パーリ 3102 マッジマパンナーサ・パーリ 3103 ウパリパンナーサ・パーリ	3201 ムーラパンナーサ・アッタカター-1 3202 ムーラパンナーサ・アッタカター-2 3203 マッジマパンナーサ・アッタカター 3204 ウパリパンナーサ・アッタカター	3301 ムーラパンナーサ・ティーカー 3302 マッジマパンナーサ・ティーカー 3303 ウパリパンナーサ・ティーカー
4101 サガーター・ワッガ・パーリ 4102 ニダーナ・ワッガ・パーリ 4103 カンダ・ワッガ・パーリ 4104 サラーヤタナ・ワッガ・パーリ 4105 マハーワッガ・パーリ（サンユッタ）	4201 サガーター・ワッガ・アッタカター 4202 ニダーナ・ワッガ・アッタカター 4203 カンダ・ワッガ・アッタカター 4204 サラーヤタナ・ワッガ・アッタカター 4205 マハーワッガ・アッタカター（サンユッタ）	4301 サガーター・ワッガ・ティーカー 4302 ニダーナ・ワッガ・ティーカー 4303 カンダ・ワッガ・ティーカー 4304 サラーヤタナ・ワッガ・ティーカー 4305 マハーワッガ・ティーカー（サンユッタ）
5101 エーカカニパータ・パーリ 5102 ドゥカニパータ・パーリ 5103 ティカニパータ・パーリ 5104 チャトゥッカニパータ・パーリ 5105 パンチャカニパータ・パーリ 5106 チャッカニパータ・パーリ 5107 サッタカニパータ・パーリ 5108 アッタカーディニパータ・パーリ 5109 ナヴァカニパータ・パーリ 5110 ダサカニパータ・パーリ 5111 エーカーダサカニパータ・パーリ	5201 エーカカニパータ・アッタカター 5202 ドゥカ・ティカ・チャトゥッカニパータ・アッタカター 5203 パンチャカ・チャッカ・サッタカニパータ・アッタカター 5204 アッタカーディニパータ・アッタカター	5301 エーカカニパータ・ティーカー 5302 ドゥカ・ティカ・チャトゥッカニパータ・ティーカー 5303 パンチャカ・チャッカ・サッタカニパータ・ティーカー 5304 アッタカーディニパータ・ティーカー
6101 クッダカパータ・パーリ 6102 ダンマパダ・パーリ 6103 ウダーナ・パーリ 6104 イティヴッタカ・パーリ 6105 スッタニパータ・パーリ 6106 ヴィマーナヴァットゥ・パーリ 6107 ペーヴァットゥ・パーリ 6108 テーラガーター・パーリ 6109 テーリーガーター・パーリ 6110 アパダーナ・パーリ-1 6111 アパダーナ・パーリ-2 6112 ブッダヴァンサ・パーリ 6113 チャリヤーピタカ・パーリ 6114 ジャータカ・パーリ-1 6115 ジャータカ・パーリ-2 6116 マハーニッデーサ・パーリ 6117 チューラニッデーサ・パーリ 6118 パティサンビダーマッガ・パーリ 6119 ネッティッパカラナ・パーリ 6120 ミリンダパンハ・パーリ 6121 ペータコーパデーサ・パーリ	6201 クッダカパータ・アッタカター 6202 ダンマパダ・アッタカター-1 6203 ダンマパダ・アッタカター-2 6204 ウダーナ・アッタカター 6205 イティヴッタカ・アッタカター 6206 スッタニパータ・アッタカター-1 6207 スッタニパータ・アッタカター-2 6208 ヴィマーナヴァットゥ・アッタカター 6209 ペータヴァットゥ・アッタカター 6210 テーラガーター・アッタカター-1 6211 テーラガーター・アッタカター-2 6212 テーリーガーター・アッタカター 6213 アパダーナ・アッタカター-1 6214 アパダーナ・アッタカター-2 6215 ブッダヴァンサ・アッタカター 6216 チャリヤーピタカ・アッタカター 6217 ジャータカ・アッタカター-1 6218 ジャータカ・アッタカター-2 6219 ジャータカ・アッタカター-3 6220 ジャータカ・アッタカター-4 6221 ジャータカ・アッタカター-5 6222 ジャータカ・アッタカター-6 6223 ジャータカ・アッタカター-7 6224 マハーニッデーサ・アッタカター 6225 チューラニッデーサ・アッタカター 6226 パティサンビダーマッガ・アッタカター-1 6227 パティサンビダーマッガ・アッタカター-2 6228 ネッティッパカラナ・アッタカター	6301 ネッティッパカラナ・ティーカー 6302 ネッティヴィバーヴィニー
7101 ダンマサンガニー・パーリ 7102 ヴィバンガ・パーリ 7103 ダートゥカター・パーリ 7104 プッガラパンニャッティ・パーリ 7105 カター・ヴァットゥ・パーリ 7106 ヤマカ・パーリ-1 7107 ヤマカ・パーリ-2 7108 ヤマカ・パーリ-3 7109 パッターナ・パーリ-1 7110 パッターナ・パーリ-2 7111 パッターナ・パーリ-3 7112 パッターナ・パーリ-4 7113 パッターナ・パーリ-5	7201 ダンマサンガニ・アッタカター 7202 サンモーハヴィノーダニー・アッタカター 7203 パンチャパカラナ・アッタカター	7301 ダンマサンガニー・ムーラティーカー 7302 ヴィバンガ・ムーラティーカー 7303 パンチャパカラナ・ムーラティーカー 7304 ダンマサンガニー・アヌティーカー 7305 パンチャパカラナ・アヌティーカー 7306 アビダンマーヴァターロ・ナーマルーパパリッチェード 7307 アビダンマッタ・サンガホ 7308 アビダンマーヴァターラ・プラーナティーカー 7309 アビダンマ・マーティカーパーリ

ខ្មែរ
ព្រះត្រៃបិដកបាលី	អដ្ឋកថា	ដីកា	ផ្សេងទៀត
1101 បារាជិកបាឡិ 1102 បាចិត្តិយបាឡិ 1103 មហាវគ្គបាឡិ (វិន័យ) 1104 ចូឡវគ្គបាឡិ 1105 បរិវារបាឡិ	1201 បារាជិកកណ្ឌអដ្ឋកថា-១ 1202 បារាជិកកណ្ឌអដ្ឋកថា-២ 1203 បាចិត្តិយអដ្ឋកថា 1204 មហាវគ្គអដ្ឋកថា (វិន័យ) 1205 ចូឡវគ្គអដ្ឋកថា 1206 បរិវារអដ្ឋកថា	1301 សារត្ថទីបនីដីកា-១ 1302 សារត្ថទីបនីដីកា-២ 1303 សារត្ថទីបនីដីកា-៣	1401 ទ្វេមាតិកាបាឡិ 1402 វិនយសង្គហអដ្ឋកថា 1403 វជិរពុទ្ធិដីកា 1404 វិមតិវិនោទនីដីកា-១ 1405 វិមតិវិនោទនីដីកា-២ 1406 វិនយាលង្ការដីកា-១ 1407 វិនយាលង្ការដីកា-២ 1408 កង្ខាវិតរណីបុរាណដីកា 1409 វិនយវិនិច្ឆយ-ឧត្តរវិនិច្ឆយ 1410 វិនយវិនិច្ឆយដីកា-១ 1411 វិនយវិនិច្ឆយដីកា-២ 1412 បាចិត្យាទិយោជនាបាឡិ 1413 ខុទ្ទសិក្ខា-មូលសិក្ខា 8401 វិសុទ្ធិមគ្គ-១ 8402 វិសុទ្ធិមគ្គ-២ 8403 វិសុទ្ធិមគ្គ-មហាដីកា-១ 8404 វិសុទ្ធិមគ្គ-មហាដីកា-២ 8405 វិសុទ្ធិមគ្គ និទានកថា 8406 ទីឃនិកាយ (បុ-វិ) 8407 មជ្ឈិមនិកាយ (បុ-វិ) 8408 សំយុត្តនិកាយ (បុ-វិ) 8409 អង្គុត្តរនិកាយ (បុ-វិ) 8410 វិនយបិដក (បុ-វិ) 8411 អភិធម្មបិដក (បុ-វិ) 8412 អដ្ឋកថា (បុ-វិ) 8413 និរុត្តិទីបនី 8414 បរមត្ថទីបនី សង្គហមហាដីកាបាឋ 8415 អនុទីបនីបាឋ 8416 បដ្ឋានុទ្ទេស ទីបនីបាឋ 8417 នមក្ការដីកា 8418 មហាបណាមបាឋ 8419 លក្ខណាតោ ពុទ្ធថោមនាគាថា 8420 សុតវន្ទនា 8421 កមលាញ្ជលិ 8422 ជិនាលង្ការ 8423 បជ្ជមធុ 8424 ពុទ្ធគុណគាថាវលី 8425 ចូឡគន្ថវង្ស 8427 សាសនវង្ស 8426 មហាវង្ស 8429 មោគ្គល្លានព្យាករណំ 8428 កច្ចាយនព្យាករណំ 8430 សទ្ទនីតិប្បករណំ (បទមាលា) 8431 សទ្ទនីតិប្បករណំ (ធាតុមាលា) 8432 បទរូបសិទ្ធិ 8433 មោគ្គល្លានបញ្ចិកា 8434 បយោគសិទ្ធិបាឋ 8435 វុត្តោទយបាឋ 8436 អភិធានប្បទីបិកាបាឋ 8437 អភិធានប្បទីបិកាដីកា 8438 សុពោធាលង្ការបាឋ 8439 សុពោធាលង្ការដីកា 8440 បាលាវតារ គណ្ឋិបទត្ថវិនិច្ឆយសារ 8446 កវិទប្បណនីតិ 8447 នីតិមញ្ជរី 8445 ធម្មនីតិ 8444 មហារហនីតិ 8441 លោកនីតិ 8442 សុត្តន្តនីតិ 8443 សូរស្សតិនីតិ 8450 ចាណក្យនីតិ 8448 នរទក្ខទីបនី 8449 ចតុរារក្ខទីបនី 8451 រសវាហិនី 8452 សីមវិសោធនីបាឋ 8453 វេស្សន្តរគីតិ 8454 មោគ្គល្លាន វុត្តិវិវរណបញ្ចិកា 8455 ថូបវង្ស 8456 ទាឋាវង្ស 8457 ធាតុបាឋវិលាសិនិយា 8458 ធាតុវង្ស 8459 ហត្ថវនគល្លវិហារវង្ស 8460 ជិនចរិតយ 8461 ជិនវង្សទីបំ 8462 តេលកដាហគាថា 8463 មិលិទដីកា 8464 បទមញ្ជរី 8465 បទសាធនំ 8466 សទ្ទពិន្ទុបករណំ 8467 កច្ចាយនធាតុមញ្ជុសា 8468 សាមន្តកូដវណ្ណនា
2101 សីលក្ខន្ធវគ្គបាឡិ 2102 មហាវគ្គបាឡិ (ទីឃ) 2103 បាថិកវគ្គបាឡិ	2201 សីលក្ខន្ធវគ្គអដ្ឋកថា 2202 មហាវគ្គអដ្ឋកថា (ទីឃ) 2203 បាថិកវគ្គអដ្ឋកថា	2301 សីលក្ខន្ធវគ្គដីកា 2302 មហាវគ្គដីកា (ទីឃ) 2303 បាថិកវគ្គដីកា 2304 សីលក្ខន្ធវគ្គ-អភិនវដីកា-១ 2305 សីលក្ខន្ធវគ្គ-អភិនវដីកា-២
3101 មូលបណ្ណាសបាឡិ 3102 មជ្ឈិមបណ្ណាសបាឡិ 3103 ឧបរិបណ្ណាសបាឡិ	3201 មូលបណ្ណាសអដ្ឋកថា-១ 3202 មូលបណ្ណាសអដ្ឋកថា-២ 3203 មជ្ឈិមបណ្ណាសអដ្ឋកថា 3204 ឧបរិបណ្ណាសអដ្ឋកថា	3301 មូលបណ្ណាសដីកា 3302 មជ្ឈិមបណ្ណាសដីកា 3303 ឧបរិបណ្ណាសដីកា
4101 សគាថាវគ្គបាឡិ 4102 និទានវគ្គបាឡិ 4103 ខន្ធវគ្គបាឡិ 4104 សឡាយតនវគ្គបាឡិ 4105 មហាវគ្គបាឡិ (សំយុត្ត)	4201 សគាថាវគ្គអដ្ឋកថា 4202 និទានវគ្គអដ្ឋកថា 4203 ខន្ធវគ្គអដ្ឋកថា 4204 សឡាយតនវគ្គអដ្ឋកថា 4205 មហាវគ្គអដ្ឋកថា (សំយុត្ត)	4301 សគាថាវគ្គដីកា 4302 និទានវគ្គដីកា 4303 ខន្ធវគ្គដីកា 4304 សឡាយតនវគ្គដីកា 4305 មហាវគ្គដីកា (សំយុត្ត)
5101 ឯកកនិបាតបាឡិ 5102 ទុកនិបាតបាឡិ 5103 តិកនិបាតបាឡិ 5104 ចតុក្កនិបាតបាឡិ 5105 បញ្ចកនិបាតបាឡិ 5106 ឆក្កនិបាតបាឡិ 5107 សត្តកនិបាតបាឡិ 5108 អដ្ឋកាទិនិបាតបាឡិ 5109 នវកនិបាតបាឡិ 5110 ទសកនិបាតបាឡិ 5111 ឯកាទសកនិបាតបាឡិ	5201 ឯកកនិបាតអដ្ឋកថា 5202 ទុក-តិក-ចតុក្កនិបាតអដ្ឋកថា 5203 បញ្ចក-ឆក្ក-សត្តកនិបាតអដ្ឋកថា 5204 អដ្ឋកាទិនិបាតអដ្ឋកថា	5301 ឯកកនិបាតដីកា 5302 ទុក-តិក-ចតុក្កនិបាតដីកា 5303 បញ្ចក-ឆក្ក-សត្តកនិបាតដីកា 5304 អដ្ឋកាទិនិបាតដីកា
6101 ខុទ្ទកបាឋបាឡិ 6102 ធម្មបទបាឡិ 6103 ឧទានបាឡិ 6104 ឥតិវុត្តកបាឡិ 6105 សុត្តនិបាតបាឡិ 6106 វិមានវត្ថុបាឡិ 6107 បេតវត្ថុបាឡិ 6108 ថេរគាថាបាឡិ 6109 ថេរីគាថាបាឡិ 6110 អបទានបាឡិ-១ 6111 អបទានបាឡិ-២ 6112 ពុទ្ធវង្សបាឡិ 6113 ចរិយាបិដកបាឡិ 6114 ជាតកបាឡិ-១ 6115 ជាតកបាឡិ-២ 6116 មហានិទ្ទេសបាឡិ 6117 ចូឡនិទ្ទេសបាឡិ 6118 បដិសម្ភិទាមគ្គបាឡិ 6119 នេត្តិប្បករណបាឡិ 6120 មិលិន្ទបញ្ហាបាឡិ 6121 បេដកោបទេសបាឡិ	6201 ខុទ្ទកបាឋអដ្ឋកថា 6202 ធម្មបទអដ្ឋកថា-១ 6203 ធម្មបទអដ្ឋកថា-២ 6204 ឧទានអដ្ឋកថា 6205 ឥតិវុត្តកអដ្ឋកថា 6206 សុត្តនិបាតអដ្ឋកថា-១ 6207 សុត្តនិបាតអដ្ឋកថា-២ 6208 វិមានវត្ថុអដ្ឋកថា 6209 បេតវត្ថុអដ្ឋកថា 6210 ថេរគាថាអដ្ឋកថា-១ 6211 ថេរគាថាអដ្ឋកថា-២ 6212 ថេរីគាថាអដ្ឋកថា 6213 អបទានអដ្ឋកថា-១ 6214 អបទានអដ្ឋកថា-២ 6215 ពុទ្ធវង្សអដ្ឋកថា 6216 ចរិយាបិដកអដ្ឋកថា 6217 ជាតកអដ្ឋកថា-១ 6218 ជាតកអដ្ឋកថា-២ 6219 ជាតកអដ្ឋកថា-៣ 6220 ជាតកអដ្ឋកថា-៤ 6221 ជាតកអដ្ឋកថា-៥ 6222 ជាតកអដ្ឋកថា-៦ 6223 ជាតកអដ្ឋកថា-៧ 6224 មហានិទ្ទេសអដ្ឋកថា 6225 ចូឡនិទ្ទេសអដ្ឋកថា 6226 បដិសម្ភិទាមគ្គអដ្ឋកថា-១ 6227 បដិសម្ភិទាមគ្គអដ្ឋកថា-២ 6228 នេត្តិប្បករណអដ្ឋកថា	6301 នេត្តិប្បករណដីកា 6302 នេត្តិវិភាវិនី
7101 ធម្មសង្គណីបាឡិ 7102 វិភង្គបាឡិ 7103 ធាតុកថាបាឡិ 7104 បុគ្គលបញ្ញត្តិបាឡិ 7105 កថាវត្ថុបាឡិ 7106 យមកបាឡិ-១ 7107 យមកបាឡិ-២ 7108 យមកបាឡិ-៣ 7109 បដ្ឋានបាឡិ-១ 7110 បដ្ឋានបាឡិ-២ 7111 បដ្ឋានបាឡិ-៣ 7112 បដ្ឋានបាឡិ-៤ 7113 បដ្ឋានបាឡិ-៥	7201 ធម្មសង្គណិអដ្ឋកថា 7202 សម្មោហវិនោទនីអដ្ឋកថា 7203 បញ្ចបករណអដ្ឋកថា	7301 ធម្មសង្គណី-មូលដីកា 7302 វិភង្គ-មូលដីកា 7303 បញ្ចបករណ-មូលដីកា 7304 ធម្មសង្គណី-អនុដីកា 7305 បញ្ចបករណ-អនុដីកា 7306 អភិធម្មាវតារោ-នាមរូបបរិច្ឆេទោ 7307 អភិធម្មត្ថសង្គហោ 7308 អភិធម្មាវតារ-បុរាណដីកា 7309 អភិធម្មមាតិកាបាឡិ

한국인
팔리 대장경	주석서	부주석서	기타
1101 빠라지카 빨리 1102 빠찟띠야 빨리 1103 마하왁가 빨리 (비나야) 1104 출라왁가 빨리 1105 빠리와라 빨리	1201 빠라지까깐다 앗타카타-1 1202 빠라지까깐다 앗타카타-2 1203 빠찟띠야 앗타카타 1204 마하왁가 앗타카타 (비나야) 1205 출라왁가 앗타카타 1206 빠리와라 앗타카타	1301 사랏타디빠니 띠까-1 1302 사랏타디빠니 띠까-2 1303 사랏타디빠니 띠까-3	1401 드베마띠까빨리 1402 위나야상가하 앗타카타 1403 와지라붓디 띠까 1404 위마띠위노다니 띠까-1 1405 위마띠위노다니 띠까-2 1406 위나야랑까라 띠까-1 1407 위나야랑까라 띠까-2 1408 깡카위따라니뿌라나 띠까 1409 위나야위닛차야-웃따라위닛차야 1410 위나야위닛차야 띠까-1 1411 위나야위닛차야 띠까-2 1412 빠찟땨디요자나빨리 1413 쿳닷시카-물라시카 8401 위숟디막가-1 8402 위숟디막가-2 8403 위숟디막가-마하띠까-1 8404 위숟디막가-마하띠까-2 8405 위숟디막가 니다나까타 8406 디가니까야 (뿌-위) 8407 맛지마니까야 (뿌-위) 8408 삼윳따니까야 (뿌-위) 8409 앙굳따라니까야 (뿌-위) 8410 위나야삐따까 (뿌-위) 8411 아비담마삐따까 (뿌-위) 8412 앗타카타 (뿌-위) 8413 니룻띠디빠니 8414 빠라맛타디빠니 상가하마하띠까빠타 8415 아누디빠니빠타 8416 빳타누ㄸ데사 디빠니빠타 8417 나막까라띠까 8418 마하빠나마빠타 8419 락카나또 붓다토마나가타 8420 수타완다나 8421 까말란자리 8422 지나랑까라 8423 빳자마두 8424 붓다구나가타왈리 8425 출라간타왕사 8427 사사나왕사 8426 마하왕사 8429 목갈라나뱌까라낭 8428 깟차야나뱌까라낭 8430 삿다니띠빠까라낭 (빠다말라) 8431 삿다니띠빠까라낭 (다두말라) 8432 빠다루빠싣디 8433 목갈라나빤찌까 8434 빠요가싣디빠타 8435 붇또다야빠타 8436 아비다나빠디피까빠타 8437 아비다나빠디피까띠까 8438 수보다랑까라빠타 8439 수보다랑까라띠까 8440 발라와따라 간티빠닷타위닛차야사라 8446 까위닷빠나니띠 8447 니띠만자리 8445 담마니띠 8444 마하라하니띠 8441 로까니띠 8442 숫딴따니띠 8443 수랏사띠니띠 8450 짜낙야니띠 8448 나라닥카디빠니 8449 짜뚜라락카디빠니 8451 라사와히니 8452 시마위소다니빠타 8453 웨산따라기띠 8454 목갈라나 붇띠위와라나빤찌까 8455 투빠왕사 8456 다타왕사 8457 다두빠타윌라시니야 8458 다두왕사 8459 핟타와나갈라위하라왕사 8460 지나짜리따야 8461 지나왕사디빵 8462 떼라까타하가타 8463 밀리다띠까 8464 빠다만자리 8465 빠다사다낭 8466 삿다빈두빠까라낭 8467 깟차야나다두만주사 8468 사만따꿋타완나나
2101 실락칸다왁가 빨리 2102 마하왁가 빨리 (디가) 2103 빠티까왁가 빨리	2201 실락칸다왁가 앗타카타 2202 마하왁가 앗타카타 (디가) 2203 빠티까왁가 앗타카타	2301 실락칸다왁가 띠까 2302 마하왁가 띠까 (디가) 2303 빠티까왁가 띠까 2304 실락칸다왁가-아비나와띠까-1 2305 실락칸다왁가-아비나와띠까-2
3101 물라빤나사 빨리 3102 맛지마빤나사 빨리 3103 우빠리빤나사 빨리	3201 물라빤나사 앗타카타-1 3202 물라빤나사 앗타카타-2 3203 맛지마빤나사 앗타카타 3204 우빠리빤나사 앗타카타	3301 물라빤나사 띠까 3302 맛지마빤나사 띠까 3303 우빠리빤나사 띠까
4101 사가타왁가 빨리 4102 니다나왁가 빨리 4103 칸다왁가 빨리 4104 살라야따나왁가 빨리 4105 마하왁가 빨리 (삼윳따)	4201 사가타왁가 앗타카타 4202 니다나왁가 앗타카타 4203 칸다왁가 앗타카타 4204 살라야따나왁가 앗타카타 4205 마하왁가 앗타카타 (삼윳따)	4301 사가타왁가 띠까 4302 니다나왁가 띠까 4303 칸다왁가 띠까 4304 살라야따나왁가 띠까 4305 마하왁가 띠까 (삼윳따)
5101 에까까니빠따 빨리 5102 두까니빠따 빨리 5103 띠까니빠따 빨리 5104 짜뚝까니빠따 빨리 5105 빤짜까니빠따 빨리 5106 착까니빠따 빨리 5107 삿따까니빠따 빨리 5108 앗타까디니빠따 빨리 5109 나와까니빠따 빨리 5110 다사까니빠따 빨리 5111 에까다사까니빠따 빨리	5201 에까까니빠따 앗타카타 5202 두까-띠까-짜뚝까니빠따 앗타카타 5203 빤짜까-착까-삿따까니빠따 앗타카타 5204 앗타까디니빠따 앗타카타	5301 에까까니빠따 띠까 5302 두까-띠까-짜뚝까니빠따 띠까 5303 빤짜까-착까-삿따까니빠따 띠까 5304 앗타까디니빠따 띠까
6101 쿳닥까빠타 빨리 6102 담마빠다 빨리 6103 우다나 빨리 6104 이띠웃따까 빨리 6105 숫따니빠따 빨리 6106 위마나왓투 빨리 6107 베따왓투 빨리 6108 테라가타 빨리 6109 테리가타 빨리 6110 아빠다나 빨리-1 6111 아빠다나 빨리-2 6112 붓다왕사 빨리 6113 짜리야삐따까 빨리 6114 자따까 빨리-1 6115 자따까 빨리-2 6116 마하닷데사 빨리 6117 출라닷데사 빨리 6118 빠티삼비다막가 빨리 6119 넷띠빠까라나 빨리 6120 밀린다빤하 빨리 6121 뻬따꼬빠데사 빨리	6201 쿳닥까빠타 앗타카타 6202 담마빠다 앗타카타-1 6203 담마빠다 앗타카타-2 6204 우다나 앗타카타 6205 이띠웃따까 앗타카타 6206 숫따니빠따 앗타카타-1 6207 숫따니빠따 앗타카타-2 6208 위마나왓투 앗타카타 6209 베따왓투 앗타카타 6210 테라가타 앗타카타-1 6211 테라가타 앗타카타-2 6212 테리가타 앗타카타 6213 아빠다나 앗타카타-1 6214 아빠다나 앗타카타-2 6215 붓다왕사 앗타카타 6216 짜리야삐따까 앗타카타 6217 자따까 앗타카타-1 6218 자따까 앗타카타-2 6219 자따까 앗타카타-3 6220 자따까 앗타카타-4 6221 자따까 앗타카타-5 6222 자따까 앗타카타-6 6223 자따까 앗타카타-7 6224 마하닷데사 앗타카타 6225 출라닷데사 앗타카타 6226 빠티삼비다막가 앗타카타-1 6227 빠티삼비다막가 앗타카타-2 6228 넷띠빠까라나 앗타카타	6301 넷띠빠까라나 띠까 6302 넷띠위바비니
7101 담마상가니 빨리 7102 위방가 빨리 7103 다뚜까타 빨리 7104 뿍갈라빤냣띠 빨리 7105 까타왓투 빨리 7106 야마까 빨리-1 7107 야마까 빨리-2 7108 야마까 빨리-3 7109 빳타나 빨리-1 7110 빳타나 빨리-2 7111 빳타나 빨리-3 7112 빳타나 빨리-4 7113 빳타나 빨리-5	7201 담마상가니 앗타카타 7202 삼모하위노다니 앗타카타 7203 빤짜빠까라나 앗타카타	7301 담마상가니-물라띠까 7302 위방가-물라띠까 7303 빤짜빠까라나-물라띠까 7304 담마상가니-아누띠까 7305 빤짜빠까라나-아누띠까 7306 아비담마와따로-나마루빠빠릳체도 7307 아비담맛타상가호 7308 아비담마와따라-뿌라나띠까 7309 아비담마마띠까빨리

ອັກສອນລາວ
ປາລີ	ອັດຖະກະຖາ	ຏີກາ	ອັນຍາ
1101 ປາຣາຊິກະ ປາລີ 1102 ປາຈິດຕິຍະ ປາລີ 1103 ມະຫາວັກຄະ ປາລີ (ວິໄນ) 1104 ຈູລະວັກຄະ ປາລີ 1105 ປະລິວາລະ ປາລີ	1201 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-1 1202 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-2 1203 ປາຈິດຕິຍະ ອັດຖະກະຖາ 1204 ມະຫາວັກຄະ ອັດຖະກະຖາ (ວິໄນ) 1205 ຈູລະວັກຄະ ອັດຖະກະຖາ 1206 ປະລິວາລະ ອັດຖະກະຖາ	1301 ສາຣັດຖະທີປະນີ ຏີກາ-1 1302 ສາຣັດຖະທີປະນີ ຏີກາ-2 1303 ສາຣັດຖະທີປະນີ ຏີກາ-3	1401 ທເວມາຕິກາປາລີ 1402 ວິນະຍະສັງຄະຫະ ອັດຖະກະຖາ 1403 ວະຊິລະພຸດທິ ຏີກາ 1404 ວິມະຕິວິໂນທະນີ ຏີກາ-1 1405 ວິມະຕິວິໂນທະນີ ຏີກາ-2 1406 ວິນະຍາລັງກາລະ ຏີກາ-1 1407 ວິນະຍາລັງກາລະ ຏີກາ-2 1408 ກັງຂາວິຕະຣະນີປຸຣານະ ຏີກາ 1409 ວິນະຍະວິນິດສະຍະ-ອຸຕຕະຣະວິນິດສະຍະ 1410 ວິນະຍະວິນິດສະຍະ ຏີກາ-1 1411 ວິນະຍະວິນິດສະຍະ ຏີກາ-2 1412 ປາຈິຕະຍາທິໂຍຊະນາປາລີ 1413 ຂຸທະທະສິກຂາ-ມູລະສິກຂາ 8401 ວິສຸດທິມັກຄະ-1 8402 ວິສຸດທິມັກຄະ-2 8403 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-1 8404 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-2 8405 ວິສຸດທິມັກຄະ ນິທານະກະຖາ 8406 ທີຆະນິກາຍະ (ປຸ-ວິ) 8407 ມັດຊິມະນິກາຍະ (ປຸ-ວິ) 8408 ສັງຍຸຕຕະນິກາຍະ (ປຸ-ວິ) 8409 ອັງຄຸຕຕະລະນິກາຍະ (ປຸ-ວິ) 8410 ວິນະຍະປິຕະກະ (ປຸ-ວິ) 8411 ອະພິທັມມະປິຕະກະ (ປຸ-ວິ) 8412 ອັດຖະກະຖາ (ປຸ-ວິ) 8413 ນິລຸຕຕິທີປະນີ 8414 ປະຣະມັດຖະທີປະນີ ສັງຄະຫະມະຫາຏີກາປາຖະ 8415 ອະນຸທີປະນີປາຖະ 8416 ປັດຖານຸທເທສະ ທີປະນີປາຖະ 8417 ນະມັກກາລະຏີກາ 8418 ມະຫາປະຖາມະປາຖະ 8419 ລັກຂະນາໂຕ ພຸດທະຖະມະນາຄາຖາ 8420 ສຸຕະວັນທະນາ 8421 ກະມະລາຍຈະລິ 8422 ຊິນາລັງກາລະ 8423 ປັດຊະມະທຸ 8424 ພຸດທະຄຸນະຄາຖາວະລີ 8425 ຈູລະຄັນຖະວັງສະ 8426 ມະຫາວັງສະ 8427 ສາສະນະວັງສະ 8428 ກັດຈາຍະນະພະຍາກະລະນັງ 8429 ມົກຄັນທານະພະຍາກະລະນັງ 8430 ສັດທະນີຕິປະກະລະນັງ (ປະທະມາລາ) 8431 ສັດທະນີຕິປະກະລະນັງ (ຘາຕຸມາລາ) 8432 ປະທະຣູປະສິດທິ 8433 ໂມຄັນທານະປັນຈິກາ 8434 ປະໂຍຄະສິດທິປາຖະ 8435 ວຸຕະໂທຍະປາຖະ 8436 ອະພິທານະປະປະທີປິກາປາຖະ 8437 ອະພິທານະປະປະທີປິກາຏີກາ 8438 ສຸໂພທາລັງກາລະປາຖະ 8439 ສຸໂພທາລັງກາລະຏີກາ 8440 ພາລາວະຕາລະ ຄັນຖິປະທັດຖະວິນິດສະຍະສາລະ 8441 ໂລກະນີຕິ 8442 ສຸດຕັນຕະນີຕິ 8443 ສູລັດສະຕິນີຕິ 8444 ມະຫາລະຫະນີຕິ 8445 ທັມມະນີຕິ 8446 ກະວິທັບປະຖານີຕິ 8447 ນີຕິມັນຊະລີ 8448 ນະລະທັກຂະທີປະນີ 8449 ຈະຕຸຣາລັກຂະທີປະນີ 8450 ຈານັກຍະນີຕິ 8451 ລະສະວາຫິນີ 8452 ສີມາວິໂສທະນີປາຖະ 8453 ເວສສັນຕະລະຄີຕິ 8454 ໂມຄັນທານະ ວຸຕຕິວິວະລະນະປັນຈິກາ 8455 ຖູປະວັງສະ 8456 ທາຐາວັງສະ 8457 ຘາຕຸປາຖະວິລາສິນີຍາ 8458 ຘາຕຸວັງສະ 8459 ຫັດຖະວະນະຄັນລະວິຫາລະວັງສະ 8460 ຊິນະຈະລິຕະຍະ 8461 ຊິນະວັງສະທີປັງ 8462 ເຕລະກະຕາຫາຄາຖາ 8463 ມິລິທະຏີກາ 8464 ປະທະມັນຊະລີ 8465 ປະທະສາຘະນັງ 8466 ສັດທະພິນທຸປະກະລະນັງ 8467 ກັດຈາຍະນະຘາຕຸມັນຊຸສາ 8468 ສາມັນຕະກູຏະວັນນະນາ
2101 ສີລັກຂັນທະວັກຄະ ປາລີ 2102 ມະຫາວັກຄະ ປາລີ (ທີຆະ) 2103 ປາຖິກະວັກຄະ ປາລີ	2201 ສີລັກຂັນທະວັກຄະ ອັດຖະກະຖາ 2202 ມະຫາວັກຄະ ອັດຖະກະຖາ (ທີຆະ) 2203 ປາຖິກະວັກຄະ ອັດຖະກະຖາ	2301 ສີລັກຂັນທະວັກຄະ ຏີກາ 2302 ມະຫາວັກຄະ ຏີກາ (ທີຆະ) 2303 ປາຖິກະວັກຄະ ຏີກາ 2304 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-1 2305 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-2
3101 ມູລະປັນຍາສະ ປາລີ 3102 ມັດຊິມະປັນຍາສະ ປາລີ 3103 ອຸປະລິປັນຍາສະ ປາລີ	3201 ມູລະປັນຍາສະ ອັດຖະກະຖາ-1 3202 ມູລະປັນຍາສະ ອັດຖະກະຖາ-2 3203 ມັດຊິມະປັນຍາສະ ອັດຖະກະຖາ 3204 ອຸປະລິປັນຍາສະ ອັດຖະກະຖາ	3301 ມູລະປັນຍາສະ ຏີກາ 3302 ມັດຊິມະປັນຍາສະ ຏີກາ 3303 ອຸປະລິປັນຍາສະ ຏີກາ
4101 ສະຄາຖາວັກຄະ ປາລີ 4102 ນິທານະວັກຄະ ປາລີ 4103 ຂັນທະວັກຄະ ປາລີ 4104 ສະຫຼາຍາຕະນະວັກຄະ ປາລີ 4105 ມະຫາວັກຄະ ປາລີ (ສັງຍຸຕຕະ)	4201 ສະຄາຖາວັກຄະ ອັດຖະກະຖາ 4202 ນິທານະວັກຄະ ອັດຖະກະຖາ 4203 ຂັນທະວັກຄະ ອັດຖະກະຖາ 4204 ສະຫຼາຍາຕະນະວັກຄະ ອັດຖະກະຖາ 4205 ມະຫາວັກຄະ ອັດຖະກະຖາ (ສັງຍຸຕຕະ)	4301 ສະຄາຖາວັກຄະ ຏີກາ 4302 ນິທານະວັກຄະ ຏີກາ 4303 ຂັນທະວັກຄະ ຏີກາ 4304 ສະຫຼາຍາຕະນະວັກຄະ ຏີກາ 4305 ມະຫາວັກຄະ ຏີກາ (ສັງຍຸຕຕະ)
5101 ເອກະກະນິປາຕະ ປາລີ 5102 ທຸກະນິປາຕະ ປາລີ 5103 ຕິກະນິປາຕະ ປາລີ 5104 ຈະຕຸກກະນິປາຕະ ປາລີ 5105 ປັຈຈະກະນິປາຕະ ປາລີ 5106 ຉັກກະນິປາຕະ ປາລີ 5107 ສັດຕະກະນິປາຕະ ປາລີ 5108 ອັດຖະກາທິນິປາຕະ ປາລີ 5109 ນະວະກະນິປາຕະ ປາລີ 5110 ທະສະກະນິປາຕະ ປາລີ 5111 ເອກາທະສະກະນິປາຕະ ປາລີ	5201 ເອກະກະນິປາຕະ ອັດຖະກະຖາ 5202 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ອັດຖະກະຖາ 5203 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ອັດຖະກະຖາ 5204 ອັດຖະກາທິນິປາຕະ ອັດຖະກະຖາ	5301 ເອກະກະນິປາຕະ ຏີກາ 5302 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ຏີກາ 5303 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ຏີກາ 5304 ອັດຖະກາທິນິປາຕະ ຏີກາ
6101 ຂຸທະທະກະປາຖະ ປາລີ 6102 ທຳມະປະທະ ປາລີ 6103 ອຸທານະ ປາລີ 6104 ອິຕິວຸຕຕະກະ ປາລີ 6105 ສຸດຕະນິປາຕະ ປາລີ 6106 ວິມານະວັດຖຸ ປາລີ 6107 ເປຕະວັດຖຸ ປາລີ 6108 ເຖລະຄາຖາ ປາລີ 6109 ເຖລີຄາຖາ ປາລີ 6110 ອະປະທານະ ປາລີ-1 6111 ອະປະທານະ ປາລີ-2 6112 ພຸດທະວັງສະ ປາລີ 6113 ຈະຣິຍາປິຕະກະ ປາລີ 6114 ຊາຕະກະ ປາລີ-1 6115 ຊາຕະກະ ປາລີ-2 6116 ມະຫານິທເທສະ ປາລີ 6117 ຈູລະນິທເທສະ ປາລີ 6118 ປະຕິສັມພິທາມັກຄະ ປາລີ 6119 ເນຕຕິປະກະລະນະ ປາລີ 6120 ມິລິນທະປັນຫາ ປາລີ 6121 ເປຏະກົປເທສະ ປາລີ	6201 ຂຸທະທະກະປາຖະ ອັດຖະກະຖາ 6202 ທຳມະປະທະ ອັດຖະກະຖາ-1 6203 ທຳມະປະທະ ອັດຖະກະຖາ-2 6204 ອຸທານະ ອັດຖະກະຖາ 6205 ອິຕິວຸຕຕະກະ ອັດຖະກະຖາ 6206 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-1 6207 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-2 6208 ວິມານະວັດຖຸ ອັດຖະກະຖາ 6209 ເປຕະວັດຖຸ ອັດຖະກະຖາ 6210 ເຖລະຄາຖາ ອັດຖະກະຖາ-1 6211 ເຖລະຄາຖາ ອັດຖະກະຖາ-2 6212 ເຖລີຄາຖາ ອັດຖະກະຖາ 6213 ອະປະທານະ ອັດຖະກະຖາ-1 6214 ອະປະທານະ ອັດຖະກະຖາ-2 6215 ພຸດທະວັງສະ ອັດຖະກະຖາ 6216 ຈະຣິຍາປິຕະກະ ອັດຖະກະຖາ 6217 ຊາຕະກະ ອັດຖະກະຖາ-1 6218 ຊາຕະກະ ອັດຖະກະຖາ-2 6219 ຊາຕະກະ ອັດຖະກະຖາ-3 6220 ຊາຕະກະ ອັດຖະກະຖາ-4 6221 ຊາຕະກະ ອັດຖະກະຖາ-5 6222 ຊາຕະກະ ອັດຖະກະຖາ-6 6223 ຊາຕະກະ ອັດຖະກະຖາ-7 6224 ມະຫານິທເທສະ ອັດຖະກະຖາ 6225 ຈູລະນິທເທສະ ອັດຖະກະຖາ 6226 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-1 6227 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-2 6228 ເນຕຕິປະກະລະນະ ອັດຖະກະຖາ	6301 ເນຕຕິປະກະລະນະ ຏີກາ 6302 ເນຕຕິວິພາວິນີ
7101 ທຳມະສັງຄະນີ ປາລີ 7102 ວິພັງຄະ ປາລີ 7103 ຘາຕຸກະຖາ ປາລີ 7104 ປຸກຄະລະປັນຍັດຕິ ປາລີ 7105 ກະຖາວັດຖຸ ປາລີ 7106 ຍະມະກະ ປາລີ-1 7107 ຍະມະກະ ປາລີ-2 7108 ຍະມະກະ ປາລີ-3 7109 ປັດຖານະ ປາລີ-1 7110 ປັດຖານະ ປາລີ-2 7111 ປັດຖານະ ປາລີ-3 7112 ປັດຖານະ ປາລີ-4 7113 ປັດຖານະ ປາລີ-5	7201 ທຳມະສັງຄະນິ ອັດຖະກະຖາ 7202 ສັມໂມຫະວິໂນທະນີ ອັດຖະກະຖາ 7203 ປັຈຈະປະກະລະນະ ອັດຖະກະຖາ	7301 ທຳມະສັງຄະນີ-ມູລະຏີກາ 7302 ວິພັງຄະ-ມູລະຏີກາ 7303 ປັຈຈະປະກະລະນະ-ມູລະຏີກາ 7304 ທຳມະສັງຄະນີ-ອະນຸຏີກາ 7305 ປັຈຈະປະກະລະນະ-ອະນຸຏີກາ 7306 ອະພິທັມມາວະຕາໂຣ-ນາມະຣູປະປະຣິຈເທໂທ 7307 ອະພິທັມມັດຖະສັງຄະໂຫ 7308 ອະພິທັມມາວະຕາລະ-ປຸຣານະຏີກາ 7309 ອະພິທັມມາມາຕິກາປາລີ

मराठी
पाळी	अट्ठकथा	टीका	अन्य
1101 पाराजिक पाळी 1102 पाचित्तिय पाळी 1103 महावग्ग पाळी (विनय) 1104 चूळवग्ग पाळी 1105 परिवार पाळी	1201 पाराजिककंड अट्ठकथा-१ 1202 पाराजिककंड अट्ठकथा-२ 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-१ 1302 सारत्थदीपनी टीका-२ 1303 सारत्थदीपनी टीका-३	1401 द्वेमातिकापाळी 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-१ 1405 विमतिविनोदनी टीका-२ 1406 विनयालंकार टीका-१ 1407 विनयालंकार टीका-२ 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-१ 1411 विनयविनिच्छय टीका-२ 1412 पाचित्यादियोजनापाळी 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-१ 8402 विसुद्धिमग्ग-२ 8403 विसुद्धिमग्ग-महाटीका-१ 8404 विसुद्धिमग्ग-महाटीका-२ 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अंगुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी संगहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवंदना 8421 कमलांजलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगंथवंस 8426 महावंस 8427 सासनवंस 8428 कच्चायनव्याकरणं 8429 मोग्गल्लानव्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपंचिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गंठिपदत्थविनिच्छयसार 8441 लोकनीति 8442 सुत्तंतनीति 8443 सूरस्सतीनीति 8444 महारहनीति 8445 धम्मनीति 8446 कविदप्पणनीति 8447 नीतिमंजरी 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8450 चाणक्यनीति 8451 रसवाहिनी 8452 सीमाविसोधनीपाठ 8453 वेस्संतरगीति 8454 मोग्गल्लान वुत्तिविवरणपंचिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमंजरी 8465 पदसाधनं 8466 सद्दबिंदुपकरणं 8467 कच्चायनधातुमंजुसा 8468 सामंतकूटवण्णना
2101 सीलक्खंधवग्ग पाळी 2102 महावग्ग पाळी (दीघ) 2103 पाथिकवग्ग पाळी	2201 सीलक्खंधवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खंधवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खंधवग्ग-अभिनवटीका-१ 2305 सीलक्खंधवग्ग-अभिनवटीका-२
3101 मूलपण्णास पाळी 3102 मज्झिमपण्णास पाळी 3103 उपरिपण्णास पाळी	3201 मूलपण्णास अट्ठकथा-१ 3202 मूलपण्णास अट्ठकथा-२ 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळी 4102 निदानवग्ग पाळी 4103 खंधवग्ग पाळी 4104 सळायतनवग्ग पाळी 4105 महावग्ग पाळी (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खंधवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खंधवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळी 5102 दुकनिपात पाळी 5103 तिकनिपात पाळी 5104 चतुक्कनिपात पाळी 5105 पंचकनिपात पाळी 5106 छक्कनिपात पाळी 5107 सत्तकनिपात पाळी 5108 अट्ठकादिनिपात पाळी 5109 नवकनिपात पाळी 5110 दसकनिपात पाळी 5111 एकादसकनिपात पाळी	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पंचक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पंचक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळी 6102 धम्मपद पाळी 6103 उदान पाळी 6104 इतिवुत्तक पाळी 6105 सुत्तनिपात पाळी 6106 विमानवत्थु पाळी 6107 पेतवत्थु पाळी 6108 थेरगाथा पाळी 6109 थेरीगाथा पाळी 6110 अपदान पाळी-१ 6111 अपदान पाळी-२ 6112 बुद्धवंस पाळी 6113 चरियापिटक पाळी 6114 जातक पाळी-१ 6115 जातक पाळी-२ 6116 महानिद्देस पाळी 6117 चूळनिद्देस पाळी 6118 पटिसंभिदामग्ग पाळी 6119 नेत्तिप्पकरण पाळी 6120 मिलिंदपंह पाळी 6121 पेटकोपदेस पाळी	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-१ 6203 धम्मपद अट्ठकथा-२ 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-१ 6207 सुत्तनिपात अट्ठकथा-२ 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-१ 6211 थेरगाथा अट्ठकथा-२ 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-१ 6214 अपदान अट्ठकथा-२ 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-१ 6218 जातक अट्ठकथा-२ 6219 जातक अट्ठकथा-३ 6220 जातक अट्ठकथा-४ 6221 जातक अट्ठकथा-५ 6222 जातक अट्ठकथा-६ 6223 जातक अट्ठकथा-७ 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसंभिदामग्ग अट्ठकथा-१ 6227 पटिसंभिदामग्ग अट्ठकथा-२ 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसंगणी पाळी 7102 विभंग पाळी 7103 धातुकथा पाळी 7104 पुग्गलपंयत्ति पाळी 7105 कथावत्थु पाळी 7106 यमक पाळी-१ 7107 यमक पाळी-२ 7108 यमक पाळी-३ 7109 पट्ठान पाळी-१ 7110 पट्ठान पाळी-२ 7111 पट्ठान पाळी-३ 7112 पट्ठान पाळी-४ 7113 पट्ठान पाळी-५	7201 धम्मसंगणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पंचपकरण अट्ठकथा	7301 धम्मसंगणी-मूलटीका 7302 विभंग-मूलटीका 7303 पंचपकरण-मूलटीका 7304 धम्मसंगणी-अनुटीका 7305 पंचपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसंगहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळी

မြန်မာ
ပါဠိတော်	အဋ္ဌကထာ	ဋီကာ	အခြား
1101 ပါရာဇိက ပါဠိ 1102 ပါစိတ္တိယ ပါဠိ 1103 မဟာဝဂ္ဂ ပါဠိ (ဝိနယ) 1104 စူဠဝဂ္ဂ ပါဠိ 1105 ပရိဝါရ ပါဠိ	1201 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၁ 1202 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၂ 1203 ပါစိတ္တိယ အဋ္ဌကထာ 1204 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဝိနယ) 1205 စူဠဝဂ္ဂ အဋ္ဌကထာ 1206 ပရိဝါရ အဋ္ဌကထာ	1301 သာရတ္ထဒီပနီ ဋီကာ-၁ 1302 သာရတ္ထဒီပနီ ဋီကာ-၂ 1303 သာရတ္ထဒီပနီ ဋီကာ-၃	1401 ဒွေမာတိကာပါဠိ 1402 ဝိနယသင်္ဂဟ အဋ္ဌကထာ 1403 ဝဇိရဗုဒ္ဓိ ဋီကာ 1404 ဝိမတိဝိနောဒနီ ဋီကာ-၁ 1405 ဝိမတိဝိနောဒနီ ဋီကာ-၂ 1406 ဝိနယာလင်္ကာရ ဋီကာ-၁ 1407 ဝိနယာလင်္ကာရ ဋီကာ-၂ 1408 ကင်္ခာဝိတရဏီပုရာဏ ဋီကာ 1409 ဝိနယဝိနိစ္ဆယ-ဥတ္တရဝိနိစ္ဆယ 1410 ဝိနယဝိနိစ္ဆယ ဋီကာ-၁ 1411 ဝိနယဝိနိစ္ဆယ ဋီကာ-၂ 1412 ပါစိတျာဒိယောဇနာပါဠိ 1413 ခုဒ္ဒသိက္ခာ-မူလသိက္ခာ 8401 ဝိသုဒ္ဓိမဂ္ဂ-၁ 8402 ဝိသုဒ္ဓိမဂ္ဂ-၂ 8403 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၁ 8404 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၂ 8405 ဝိသုဒ္ဓိမဂ္ဂ နိဒါနကထာ 8406 ဒီဃနိကာယ (ပု-ဝိ) 8407 မဇ္ဈိမနိကာယ (ပု-ဝိ) 8408 သံယုတ္တနိကာယ (ပု-ဝိ) 8409 အင်္ဂုတ္တရနိကာယ (ပု-ဝိ) 8410 ဝိနယပိဋက (ပု-ဝိ) 8411 အဘိဓမ္မပိဋက (ပု-ဝိ) 8412 အဋ္ဌကထာ (ပု-ဝိ) 8413 နိရုတ္တိဒီပနီ 8414 ပရမတ္ထဒီပနီ သင်္ဂဟမဟာဋီကာပါဌ 8415 အနုဒီပနီပါဌ 8416 ပဋ္ဌာနုဒ္ဒေသ ဒီပနီပါဌ 8417 နမက္ကာရဋီကာ 8418 မဟာပဏာမပါဌ 8419 လက္ခဏာတော ဗုဒ္ဓထောမနာဂါထာ 8420 သုတဝန္ဒနာ 8421 ကမလာဉ္ဇလိ 8422 ဇိနာလင်္ကာရ 8423 ပဇ္ဇမဓု 8424 ဗုဒ္ဓဂုဏဂါထာဝလီ 8425 စူဠဂန္ထဝံသ 8427 သာသနဝံသ 8426 မဟာဝံသ 8429 မောဂ္ဂလ္လာနဗျာကရဏံ 8428 ကစ္စာယနဗျာကရဏံ 8430 သဒ္ဒနီတိပ္ပကရဏံ (ပဒမာလာ) 8431 သဒ္ဒနီတိပ္ပကရဏံ (ဓါတုမာလာ) 8432 ပဒရူပသိဒ္ဓိ 8433 မောဂလ္လာနပဉ္စိကာ 8434 ပယောဂသိဒ္ဓိပါဌ 8435 ဝုတ္တောဒယပါဌ 8436 အဘိဓါနပ္ပဒီပိကာပါဌ 8437 အဘိဓါနပ္ပဒီပိကာဋီကာ 8438 သုဗောဓါလင်္ကာရပါဌ 8439 သုဗောဓါလင်္ကာရဋီကာ 8440 ဗာလာဝတာရ ဂဏ္ဌိပဒတ္ထဝိနိစ္ဆယသာရ 8446 ကဝိဒပ္ပဏနီတိ 8447 နီတိမဉ္ဇရီ 8445 ဓမ္မနီတိ 8444 မဟာရဟနီတိ 8441 လောကနီတိ 8442 သုတ္တန္တနီတိ 8443 သူရဿတိနီတိ 8450 စာဏကျနီတိ 8448 နရဒက္ခဒီပနီ 8449 စတုရာရက္ခဒီပနီ 8451 ရသဝါဟိနီ 8452 သီမဝိသောဓနီပါဌ 8453 ဝေဿန္တရဂီတိ 8454 မောဂ္ဂလ္လာန ဝုတ္တိဝိဝရဏပဉ္စိကာ 8455 ထူပဝံသ 8456 ဒါဌာဝံသ 8457 ဓါတုပါဌဝိလာသိနိယာ 8458 ဓါတုဝံသ 8459 ဟတ္ထဝနဂလ္လဝိဟာရဝံသ 8460 ဇိနစရိတယ 8461 ဇိနဝံသဒီပံ 8462 တေလကဋာဟဂါထာ 8463 မိလိဒဋီကာ 8464 ပဒမဉ္ဇရီ 8465 ပဒသာဓနံ 8466 သဒ္ဒဗိန္ဒုပကရဏံ 8467 ကစ္စာယနဓါတုမဉ္ဇုသာ 8468 သာမန္တကူဋဝဏ္ဏနာ
2101 သီလက္ခန္ဓဝဂ္ဂ ပါဠိ 2102 မဟာဝဂ္ဂ ပါဠိ (ဒီဃ) 2103 ပါထိကဝဂ္ဂ ပါဠိ	2201 သီလက္ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 2202 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဒီဃ) 2203 ပါထိကဝဂ္ဂ အဋ္ဌကထာ	2301 သီလက္ခန္ဓဝဂ္ဂ ဋီကာ 2302 မဟာဝဂ္ဂ ဋီကာ (ဒီဃ) 2303 ပါထိကဝဂ္ဂ ဋီကာ 2304 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၁ 2305 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၂
3101 မူလပဏ္ဏာသ ပါဠိ 3102 မဇ္ဈိမပဏ္ဏာသ ပါဠိ 3103 ဥပရိပဏ္ဏာသ ပါဠိ	3201 မူလပဏ္ဏာသ အဋ္ဌကထာ-၁ 3202 မူလပဏ္ဏာသ အဋ္ဌကထာ-၂ 3203 မဇ္ဈိမပဏ္ဏာသ အဋ္ဌကထာ 3204 ဥပရိပဏ္ဏာသ အဋ္ဌကထာ	3301 မူလပဏ္ဏာသ ဋီကာ 3302 မဇ္ဈိမပဏ္ဏာသ ဋီကာ 3303 ဥပရိပဏ္ဏာသ ဋီကာ
4101 သဂါထာဝဂ္ဂ ပါဠိ 4102 နိဒါနဝဂ္ဂ ပါဠိ 4103 ခန္ဓဝဂ္ဂ ပါဠိ 4104 သဠာယတနဝဂ္ဂ ပါဠိ 4105 မဟာဝဂ္ဂ ပါဠိ (သံယုတ္တ)	4201 သဂါထာဝဂ္ဂ အဋ္ဌကထာ 4202 နိဒါနဝဂ္ဂ အဋ္ဌကထာ 4203 ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 4204 သဠာယတနဝဂ္ဂ အဋ္ဌကထာ 4205 မဟာဝဂ္ဂ အဋ္ဌကထာ (သံယုတ္တ)	4301 သဂါထာဝဂ္ဂ ဋီကာ 4302 နိဒါနဝဂ္ဂ ဋီကာ 4303 ခန္ဓဝဂ္ဂ ဋီကာ 4304 သဠာယတနဝဂ္ဂ ဋီကာ 4305 မဟာဝဂ္ဂ ဋီကာ (သံယုတ္တ)
5101 ဧကကနိပါတ ပါဠိ 5102 ဒုကနိပါတ ပါဠိ 5103 တိကနိပါတ ပါဠိ 5104 စတုက္ကနိပါတ ပါဠိ 5105 ပဉ္စကနိပါတ ပါဠိ 5106 ဆက္ကနိပါတ ပါဠိ 5107 သတ္တကနိပါတ ပါဠိ 5108 အဋ္ဌကာဒိနိပါတ ပါဠိ 5109 နဝကနိပါတ ပါဠိ 5110 ဒသကနိပါတ ပါဠိ 5111 ဧကာဒသကနိပါတ ပါဠိ	5201 ဧကကနိပါတ အဋ္ဌကထာ 5202 ဒုက-တိက-စတုက္ကနိပါတ အဋ္ဌကထာ 5203 ပဉ္စက-ဆက္က-သတ္တကနိပါတ အဋ္ဌကထာ 5204 အဋ္ဌကာဒိနိပါတ အဋ္ဌကထာ	5301 ဧကကနိပါတ ဋီကာ 5302 ဒုက-တိက-စတုက္ကနိပါတ ဋီကာ 5303 ပဉ္စက-ဆက္က-သတ္တကနိပါတ ဋီကာ 5304 အဋ္ဌကာဒိနိပါတ ဋီကာ
6101 ခုဒ္ဒကပါဌ ပါဠိ 6102 ဓမ္မပဒ ပါဠိ 6103 ဥဒါန ပါဠိ 6104 ဣတိဝုတ္တက ပါဠိ 6105 သုတ္တနိပါတ ပါဠိ 6106 ဝိမာနဝတ္ထု ပါဠိ 6107 ပေတဝတ္ထု ပါဠိ 6108 ထေရဂါထာ ပါဠိ 6109 ထေရီဂါထာ ပါဠိ 6110 အပဒါန ပါဠိ-၁ 6111 အပဒါန ပါဠိ-၂ 6112 ဗုဒ္ဓဝံသ ပါဠိ 6113 စရိယာပိဋက ပါဠိ 6114 ဇာတက ပါဠိ-၁ 6115 ဇာတက ပါဠိ-၂ 6116 မဟာနိဒ္ဒေသ ပါဠိ 6117 စူဠနိဒ္ဒေသ ပါဠိ 6118 ပဋိသမ္ဘိဒါမဂ္ဂ ပါဠိ 6119 နေတ္တိပ္ပကရဏ ပါဠိ 6120 မိလိန္ဒပဉှ ပါဠိ 6121 ပေဋကောပဒေသ ပါဠိ	6201 ခုဒ္ဒကပါဌ အဋ္ဌကထာ 6202 ဓမ္မပဒ အဋ္ဌကထာ-၁ 6203 ဓမ္မပဒ အဋ္ဌကထာ-၂ 6204 ဥဒါန အဋ္ဌကထာ 6205 ဣတိဝုတ္တက အဋ္ဌကထာ 6206 သုတ္တနိပါတ အဋ္ဌကထာ-၁ 6207 သုတ္တနိပါတ အဋ္ဌကထာ-၂ 6208 ဝိမာနဝတ္ထု အဋ္ဌကထာ 6209 ပေတဝတ္ထု အဋ္ဌကထာ 6210 ထေရဂါထာ အဋ္ဌကထာ-၁ 6211 ထေရဂါထာ အဋ္ဌကထာ-၂ 6212 ထေရီဂါထာ အဋ္ဌကထာ 6213 အပဒါန အဋ္ဌကထာ-၁ 6214 အပဒါန အဋ္ဌကထာ-၂ 6215 ဗုဒ္ဓဝံသ အဋ္ဌကထာ 6216 စရိယာပိဋက အဋ္ဌကထာ 6217 ဇာတက အဋ္ဌကထာ-၁ 6218 ဇာတက အဋ္ဌကထာ-၂ 6219 ဇာတက အဋ္ဌကထာ-၃ 6220 ဇာတက အဋ္ဌကထာ-၄ 6221 ဇာတက အဋ္ဌကထာ-၅ 6222 ဇာတက အဋ္ဌကထာ-၆ 6223 ဇာတက အဋ္ဌကထာ-၇ 6224 မဟာနိဒ္ဒေသ အဋ္ဌကထာ 6225 စူဠနိဒ္ဒေသ အဋ္ဌကထာ 6226 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၁ 6227 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၂ 6228 နေတ္တိပ္ပကရဏ အဋ္ဌကထာ	6301 နေတ္တိပ္ပကရဏ ဋီကာ 6302 နေတ္တိဝိဘာဝိနီ
7101 ဓမ္မသင်္ဂဏီ ပါဠိ 7102 ဝိဘင်္ဂ ပါဠိ 7103 ဓါတုကထာ ပါဠိ 7104 ပုဂ္ဂလပညတ္တိ ပါဠိ 7105 ကထာဝတ္ထု ပါဠိ 7106 ယမက ပါဠိ-၁ 7107 ယမက ပါဠိ-၂ 7108 ယမက ပါဠိ-၃ 7109 ပဋ္ဌာန ပါဠိ-၁ 7110 ပဋ္ဌာန ပါဠိ-၂ 7111 ပဋ္ဌာန ပါဠိ-၃ 7112 ပဋ္ဌာန ပါဠိ-၄ 7113 ပဋ္ဌာန ပါဠိ-၅	7201 ဓမ္မသင်္ဂဏိ အဋ္ဌကထာ 7202 သမ္မောဟဝိနောဒနီ အဋ္ဌကထာ 7203 ပဉ္စပကရဏ အဋ္ဌကထာ	7301 ဓမ္မသင်္ဂဏီ-မူလဋီကာ 7302 ဝိဘင်္ဂ-မူလဋီကာ 7303 ပဉ္စပကရဏ-မူလဋီကာ 7304 ဓမ္မသင်္ဂဏီ-အနုဋီကာ 7305 ပဉ္စပကရဏ-အနုဋီကာ 7306 အဘိဓမ္မာဝတာရော-နာမရူပပရိစ္ဆေဒေါ 7307 အဘိဓမ္မတ္ထသင်္ဂဟော 7308 အဘိဓမ္မာဝတာရ-ပုရာဏဋီကာ 7309 အဘိဓမ္မမာတိကာပါဠိ

português
Páli	Aṭṭhakathā	Ṭīkā	Outro
1101 Ofensas Graves (Pārājika) 1102 Ofensas Leves (Pācittiya) 1103 Grande Seção do Vīnaya (Mahāvagga) 1104 Pequena Seção do Vīnaya (Cūḷavagga) 1105 Apêndice do Vīnaya (Parivāra)	1201 Comentário das Ofensas Graves - Vol. 1 1202 Comentário das Ofensas Graves - Vol. 2 1203 Comentário das Ofensas Leves 1204 Comentário da Grande Seção do Vīnaya 1205 Comentário da Pequena Seção do Vīnaya 1206 Comentário do Apêndice do Vīnaya	1301 Subcomentário que Elucida o Sentido Essencial - Vol. 1 1302 Subcomentário que Elucida o Sentido Essencial - Vol. 2 1303 Subcomentário que Elucida o Sentido Essencial - Vol. 3	1401 Texto das Duas Matrizes 1402 Comentário do Compêndio do Vīnaya 1403 Subcomentário de Vajirabuddhi 1404 Subcomentário que Dissipa Dúvidas - Vol. 1 1405 Subcomentário que Dissipa Dúvidas - Vol. 2 1406 Subcomentário do Ornamento do Vīnaya - Vol. 1 1407 Subcomentário do Ornamento do Vīnaya - Vol. 2 1408 Antigo Subcomentário que Supera Dúvidas 1409 Decisão sobre o Vīnaya e Decisão Superior 1410 Subcomentário da Decisão sobre o Vīnaya - Vol. 1 1411 Subcomentário da Decisão sobre o Vīnaya - Vol. 2 1412 Texto da Aplicação das Regras 1413 Pequeno Treinamento e Treinamento Fundamental 8401 Caminho da Purificação - Vol. 1 8402 Caminho da Purificação - Vol. 2 8403 Grande Subcomentário do Caminho da Purificação - Vol. 1 8404 Grande Subcomentário do Caminho da Purificação - Vol. 2 8405 História da Origem do Caminho da Purificação 8406 Coleção dos Longos Discursos (índice Pāli-Vietnamita) 8407 Coleção dos Discursos Médios (índice Pāli-Vietnamita) 8408 Coleção dos Discursos Agrupados (índice Pāli-Vietnamita) 8409 Coleção dos Discursos Numerados (índice Pāli-Vietnamita) 8410 Cesto da Disciplina (índice Pāli-Vietnamita) 8411 Cesto do Abhidhamma (índice Pāli-Vietnamita) 8412 Comentários (índice Pāli-Vietnamita) 8413 Elucidação da Etimologia 8414 Grande Subcomentário do Compêndio que Elucida o Sentido Supremo 8415 Texto do Subcomentário Elucidativo 8416 Texto Elucidativo sobre a Exposição das Condições 8417 Subcomentário da Saudação 8418 Grande Texto de Saudação 8419 Versos de Louvor a Buda pelos Sinais 8420 Saudação com Recitação 8421 Oferenda de Lótus 8422 Ornamento dos Vencedores 8423 Mel dos Versos 8424 Coleção de Versos sobre as Qualidades de Buda 8425 Pequena Crônica dos Livros 8427 Crônica do Ensinamento 8426 Grande Crônica 8429 Gramática de Moggallāna 8428 Gramática de Kaccāyana 8430 Tratado sobre a Gramática - Série de Palavras 8431 Tratado sobre a Gramática - Série de Raízes 8432 Realização das Formas das Palavras 8433 Comentário de Moggallāna 8434 Texto sobre a Realização da Aplicação 8435 Texto sobre a Origem dos Versos 8436 Texto do Dicionário Iluminado 8437 Subcomentário do Dicionário Iluminado 8438 Texto sobre o Ornamento da Boa Compreensão 8439 Subcomentário do Ornamento da Boa Compreensão 8440 Essência da Decisão sobre os Termos do Glossário de Bālāvatāra 8446 Ética do Poeta 8447 Coleção de Ética 8445 Ética do Dhamma 8444 Grande Ética Secreta 8441 Ética do Mundo 8442 Ética dos Suttas 8443 Ética do Herói 8450 Ética de Cāṇakya 8448 Elucidação sobre os Perigos para os Homens 8449 Elucidação sobre as Quatro Proteções 8451 O Fluxo do Sabor - Histórias Edificantes 8452 Texto sobre a Purificação dos Limites 8453 Canto de Vessantara 8454 Explicação do Comentário de Moggallāna 8455 Crônica das Estupas 8456 Crônica da Relíquia do Dente 8457 O Esplendor da Leitura dos Elementos 8458 Crônica das Relíquias 8459 Crônica do Mosteiro de Hatthavanagalla 8460 História do Vencedor 8461 Ilha da Linhagem dos Vencedores 8462 Versos da Panela de Óleo 8463 Subcomentário de Milinda 8464 Cacho de Flores de Palavras 8465 Realização das Palavras 8466 Tratado sobre os Pontos da Gramática 8467 Coleção de Raízes de Kaccāyana 8468 Descrição do Pico de Sāmantakūṭa
2101 Seção da Moralidade - Dīgha 2102 Grande Seção - Dīgha 2103 Seção de Pāthika - Dīgha	2201 Comentário da Seção da Moralidade - Dīgha 2202 Comentário da Grande Seção - Dīgha 2203 Comentário da Seção de Pāthika - Dīgha	2301 Subcomentário da Seção da Moralidade - Dīgha 2302 Subcomentário da Grande Seção - Dīgha 2303 Subcomentário da Seção de Pāthika - Dīgha 2304 Novo Subcomentário da Seção da Moralidade - Vol. 1 2305 Novo Subcomentário da Seção da Moralidade - Vol. 2
3101 Cinquenta Discursos Fundamentais - Majjhima 3102 Cinquenta Discursos Médios - Majjhima 3103 Cinquenta Discursos Superiores - Majjhima	3201 Comentário dos Cinquenta Fundamentais - Vol. 1 3202 Comentário dos Cinquenta Fundamentais - Vol. 2 3203 Comentário dos Cinquenta Médios 3204 Comentário dos Cinquenta Superiores	3301 Subcomentário dos Cinquenta Fundamentais 3302 Subcomentário dos Cinquenta Médios 3303 Subcomentário dos Cinquenta Superiores
4101 Seção com Versos - Saṃyutta 4102 Seção das Causas - Saṃyutta 4103 Seção dos Agregados - Saṃyutta 4104 Seção das Seis Bases dos Sentidos - Saṃyutta 4105 Grande Seção - Saṃyutta	4201 Comentário da Seção com Versos - Saṃyutta 4202 Comentário da Seção das Causas - Saṃyutta 4203 Comentário da Seção dos Agregados - Saṃyutta 4204 Comentário da Seção das Seis Bases - Saṃyutta 4205 Comentário da Grande Seção - Saṃyutta	4301 Subcomentário da Seção com Versos - Saṃyutta 4302 Subcomentário da Seção das Causas - Saṃyutta 4303 Subcomentário da Seção dos Agregados - Saṃyutta 4304 Subcomentário da Seção das Seis Bases - Saṃyutta 4305 Subcomentário da Grande Seção - Saṃyutta
5101 Grupos de Um - Aṅguttara 5102 Grupos de Dois - Aṅguttara 5103 Grupos de Três - Aṅguttara 5104 Grupos de Quatro - Aṅguttara 5105 Grupos de Cinco - Aṅguttara 5106 Grupos de Seis - Aṅguttara 5107 Grupos de Sete - Aṅguttara 5108 Grupos de Oito, etc. - Aṅguttara 5109 Grupos de Nove - Aṅguttara 5110 Grupos de Dez - Aṅguttara 5111 Grupos de Onze - Aṅguttara	5201 Comentário dos Grupos de Um - Aṅguttara 5202 Comentário dos Grupos de Dois, Três e Quatro 5203 Comentário dos Grupos de Cinco, Seis e Sete 5204 Comentário dos Grupos de Oito, etc.	5301 Subcomentário dos Grupos de Um - Aṅguttara 5302 Subcomentário dos Grupos de Dois, Três e Quatro 5303 Subcomentário dos Grupos de Cinco, Seis e Sete 5304 Subcomentário dos Grupos de Oito, etc.
6101 Pequena Leitura (Khuddakapāṭha) 6102 Versos do Dhamma (Dhammapada) 6103 Exclamações Inspiradas (Udāna) 6104 Assim Foi Dito (Itivuttaka) 6105 Coleção de Discursos (Suttanipāta) 6106 Histórias das Mansões Celestiais 6107 Histórias dos Fantasmas 6108 Versos dos Monges Anciãos 6109 Versos das Monjas Anciãs 6110 Histórias Passadas - Vol. 1 6111 Histórias Passadas - Vol. 2 6112 História dos Budas (Buddhavaṃsa) 6113 Cesto das Condutas (Cariyāpiṭaka) 6114 Histórias de Nascimentos - Vol. 1 6115 Histórias de Nascimentos - Vol. 2 6116 Grande Exposição (Mahāniddesa) 6117 Pequena Exposição (Cūḷaniddesa) 6118 Caminho da Discriminação Analítica 6119 O Guia (Nettippakaraṇa) 6120 As Perguntas de Milinda 6121 Instrução do Cesto (Peṭakopadesa)	6201 Comentário da Pequena Leitura 6202 Comentário do Dhammapada - Vol. 1 6203 Comentário do Dhammapada - Vol. 2 6204 Comentário do Udāna 6205 Comentário do Itivuttaka 6206 Comentário do Suttanipāta - Vol. 1 6207 Comentário do Suttanipāta - Vol. 2 6208 Comentário das Histórias das Mansões 6209 Comentário das Histórias dos Fantasmas 6210 Comentário dos Versos dos Monges - Vol. 1 6211 Comentário dos Versos dos Monges - Vol. 2 6212 Comentário dos Versos das Monjas 6213 Comentário das Histórias Passadas - Vol. 1 6214 Comentário das Histórias Passadas - Vol. 2 6215 Comentário da História dos Budas 6216 Comentário do Cesto das Condutas 6217 Comentário das Histórias de Nascimentos - Vol. 1 6218 Comentário das Histórias de Nascimentos - Vol. 2 6219 Comentário das Histórias de Nascimentos - Vol. 3 6220 Comentário das Histórias de Nascimentos - Vol. 4 6221 Comentário das Histórias de Nascimentos - Vol. 5 6222 Comentário das Histórias de Nascimentos - Vol. 6 6223 Comentário das Histórias de Nascimentos - Vol. 7 6224 Comentário da Grande Exposição 6225 Comentário da Pequena Exposição 6226 Comentário do Caminho da Discriminação - Vol. 1 6227 Comentário do Caminho da Discriminação - Vol. 2 6228 Comentário do Guia	6301 Subcomentário do Guia 6302 Elucidação do Guia
7101 Enumeração dos Fenômenos (Dhammasaṅgaṇī) 7102 Análise (Vibhaṅga) 7103 Discurso sobre os Elementos (Dhātukathā) 7104 Designação das Pessoas (Puggalapaññatti) 7105 Pontos da Discussão (Kathāvatthu) 7106 O Livro dos Pares - Vol. 1 7107 O Livro dos Pares - Vol. 2 7108 O Livro dos Pares - Vol. 3 7109 Condições de Originação - Vol. 1 7110 Condições de Originação - Vol. 2 7111 Condições de Originação - Vol. 3 7112 Condições de Originação - Vol. 4 7113 Condições de Originação - Vol. 5	7201 Comentário da Enumeração dos Fenômenos 7202 Comentário que Dissipa a Confusão 7203 Comentário dos Cinco Tratados	7301 Subcomentário Principal da Enumeração dos Fenômenos 7302 Subcomentário Principal da Análise 7303 Subcomentário Principal dos Cinco Tratados 7304 Subcomentário Secundário da Enumeração dos Fenômenos 7305 Subcomentário Secundário dos Cinco Tratados 7306 Introdução ao Abhidhamma - Análise de Nome e Forma 7307 Compêndio do Abhidhamma 7308 Antigo Subcomentário da Introdução ao Abhidhamma 7309 Matriz do Abhidhamma

русский
Палийский канон	Комментарии	Субкомментарии	Другое
1101 Параджика-пали 1102 Пачиттия-пали 1103 Махавагга-пали (Виная) 1104 Чулавагга-пали 1105 Паривара-пали	1201 Параджиканда-аттхакатха-1 1202 Параджиканда-аттхакатха-2 1203 Пачиттия-аттхакатха 1204 Махавагга-аттхакатха (Виная) 1205 Чулавагга-аттхакатха 1206 Паривара-аттхакатха	1301 Сараттхадипани-тика-1 1302 Сараттхадипани-тика-2 1303 Сараттхадипани-тика-3	1401 Двематика-пали 1402 Винаясангаха-аттхакатха 1403 Ваджирабуддхи-тика 1404 Вимативинодани-тика-1 1405 Вимативинодани-тика-2 1406 Винаяланкара-тика-1 1407 Винаяланкара-тика-2 1408 Канкхавитаранипурана-тика 1409 Винаявиниччая-уттаравиниччая 1410 Винаявиниччая-тика-1 1411 Винаявиниччая-тика-2 1412 Пачиттиядийоджана-пали 1413 Кхуддасиккха-муласиккха 8401 Висуддхимагга-1 8402 Висуддхимагга-2 8403 Висуддхимагга-махатика-1 8404 Висуддхимагга-махатика-2 8405 Висуддхимагга-ниданакатха 8406 Дигханикая (пу-ви) 8407 Мадджхиманикая (пу-ви) 8408 Самъюттаникая (пу-ви) 8409 Ангуттараникая (пу-ви) 8410 Винаяпитака (пу-ви) 8411 Абхидхаммапитака (пу-ви) 8412 Аттхакатха (пу-ви) 8413 Нируттидипани 8414 Параматтхадипани Сангахамахатикапатха 8415 Анудипанипатха 8416 Паттхануддеса дипанипатха 8417 Намаккаратика 8418 Махапанамапатха 8419 Лаккханато буддхатхоманагатха 8420 Сутавандана 8421 Камаланджали 8422 Джиналанкара 8423 Паджамадху 8424 Буддхагунагатхавали 8425 Чулагантхавамса 8427 Сасанавамса 8426 Махавамса 8429 Моггалланабьякарана 8428 Каччаянабьякарана 8430 Садданитиппакарана (падамала) 8431 Садданитиппакарана (дхатумала) 8432 Падарупасиддхи 8433 Могалланапанчика 8434 Пайогасиддхипатха 8435 Вуттодаяпатха 8436 Абхидханаппадипикапатха 8437 Абхидханаппадипикатика 8438 Субодхаланкарапатха 8439 Субодхаланкаратика 8440 Балаватара гантхипадаттхавиниччаясара 8446 Кавидаппананити 8447 Нитиманджари 8445 Дхамманити 8444 Махараханити 8441 Локанити 8442 Суттантанити 8443 Сурассатинити 8450 Чанакьянити 8448 Нарадаккхадипани 8449 Чатурараккхадипани 8451 Расавахини 8452 Симависодханипатха 8453 Вессантарагити 8454 Моггаллана вуттививаранапанчика 8455 Тхупавамса 8456 Датхавамса 8457 Дхатупатхавиласиния 8458 Дхатувамса 8459 Хаттхаванагаллавихаравамса 8460 Джиначаритая 8461 Джинавамсадипа 8462 Телакатахагатха 8463 Милидатика 8464 Падаманджари 8465 Падасадхана 8466 Саддабиндупакарана 8467 Каччаянадхатуманджуса 8468 Самантакутаваннана
2101 Силаккхандхавагга-пали 2102 Махавагга-пали (Дигха) 2103 Патхикавагга-пали	2201 Силаккхандхавагга-аттхакатха 2202 Махавагга-аттхакатха (Дигха) 2203 Патхикавагга-аттхакатха	2301 Силаккхандхавагга-тика 2302 Махавагга-тика (Дигха) 2303 Патхикавагга-тика 2304 Силаккхандхавагга-абхинаватика-1 2305 Силаккхандхавагга-абхинаватика-2
3101 Мулапаннаса-пали 3102 Мадджхимапаннаса-пали 3103 Упарипаннаса-пали	3201 Мулапаннаса-аттхакатха-1 3202 Мулапаннаса-аттхакатха-2 3203 Мадджхимапаннаса-аттхакатха 3204 Упарипаннаса-аттхакатха	3301 Мулапаннаса-тика 3302 Мадджхимапаннаса-тика 3303 Упарипаннаса-тика
4101 Сагатхавагга-пали 4102 Ниданавагга-пали 4103 Кхандхавагга-пали 4104 Салаятанавагга-пали 4105 Махавагга-пали (Самъютта)	4201 Сагатхавагга-аттхакатха 4202 Ниданавагга-аттхакатха 4203 Кхандхавагга-аттхакатха 4204 Салаятанавагга-аттхакатха 4205 Махавагга-аттхакатха (Самъютта)	4301 Сагатхавагга-тика 4302 Ниданавагга-тика 4303 Кхандхавагга-тика 4304 Салаятанавагга-тика 4305 Махавагга-тика (Самъютта)
5101 Экаканипата-пали 5102 Дуканипата-пали 5103 Тиканипата-пали 5104 Чатукканипата-пали 5105 Панчаканипата-пали 5106 Чхакканипата-пали 5107 Саттаканипата-пали 5108 Аттхакадинипата-пали 5109 Наваканипата-пали 5110 Дасаканипата-пали 5111 Экадасаканипата-пали	5201 Экаканипата-аттхакатха 5202 Дука-тика-чатукканипата-аттхакатха 5203 Панчака-чхакка-саттаканипата-аттхакатха 5204 Аттхакадинипата-аттхакатха	5301 Экаканипата-тика 5302 Дука-тика-чатукканипата-тика 5303 Панчака-чхакка-саттаканипата-тика 5304 Аттхакадинипата-тика
6101 Кхуддакапатха-пали 6102 Дхаммапада-пали 6103 Удана-пали 6104 Итивуттака-пали 6105 Суттанипата-пали 6106 Виманаваттху-пали 6107 Петаваттху-пали 6108 Тхерагатха-пали 6109 Тхеригатха-пали 6110 Ападана-пали-1 6111 Ападана-пали-2 6112 Буддхавамса-пали 6113 Чарияпитака-пали 6114 Джатака-пали-1 6115 Джатака-пали-2 6116 Маханиддеса-пали 6117 Чуланиддеса-пали 6118 Патисамбхидамагга-пали 6119 Неттиппакарана-пали 6120 Милиндапаньха-пали 6121 Петакопадеса-пали	6201 Кхуддакапатха-аттхакатха 6202 Дхаммапада-аттхакатха-1 6203 Дхаммапада-аттхакатха-2 6204 Удана-аттхакатха 6205 Итивуттака-аттхакатха 6206 Суттанипата-аттхакатха-1 6207 Суттанипата-аттхакатха-2 6208 Виманаваттху-аттхакатха 6209 Петаваттху-аттхакатха 6210 Тхерагатха-аттхакатха-1 6211 Тхерагатха-аттхакатха-2 6212 Тхеригатха-аттхакатха 6213 Ападана-аттхакатха-1 6214 Ападана-аттхакатха-2 6215 Буддхавамса-аттхакатха 6216 Чарияпитака-аттхакатха 6217 Джатака-аттхакатха-1 6218 Джатака-аттхакатха-2 6219 Джатака-аттхакатха-3 6220 Джатака-аттхакатха-4 6221 Джатака-аттхакатха-5 6222 Джатака-аттхакатха-6 6223 Джатака-аттхакатха-7 6224 Маханиддеса-аттхакатха 6225 Чуланиддеса-аттхакатха 6226 Патисамбхидамагга-аттхакатха-1 6227 Патисамбхидамагга-аттхакатха-2 6228 Неттиппакарана-аттхакатха	6301 Неттиппакарана-тика 6302 Неттивибхавини
7101 Дхаммасангани-пали 7102 Вибханга-пали 7103 Дхатукатха-пали 7104 Пуггалапаннятти-пали 7105 Катхаваттху-пали 7106 Ямака-пали-1 7107 Ямака-пали-2 7108 Ямака-пали-3 7109 Паттхана-пали-1 7110 Паттхана-пали-2 7111 Паттхана-пали-3 7112 Паттхана-пали-4 7113 Паттхана-пали-5	7201 Дхаммасангани-аттхакатха 7202 Саммохивинодани-аттхакатха 7203 Панчапакарана-аттхакатха	7301 Дхаммасангани-мулатика 7302 Вибханга-мулатика 7303 Панчапакарана-мулатика 7304 Дхаммасангани-анутика 7305 Панчапакарана-анутика 7306 Абхидхаммаватаро-намарупапариччхедо 7307 Абхидхамматтхасангахо 7308 Абхидхаммаватара-пуранатика 7309 Абхидхаммаматика-пали

සිංහල
පාලි කැනනය	විවරණ	අටුවා	වෙනත්
1101 පාරාජික පාළි 1102 පාචිත්තිය පාළි 1103 මහාවග්ග පාළි (විනය) 1104 චූළවග්ග පාළි 1105 පරිවාර පාළි	1201 පාරාජිකකණ්ඩ අට්ඨකථා-1 1202 පාරාජිකකණ්ඩ අට්ඨකථා-2 1203 පාචිත්තිය අට්ඨකථා 1204 මහාවග්ග අට්ඨකථා (විනය) 1205 චූළවග්ග අට්ඨකථා 1206 පරිවාර අට්ඨකථා	1301 සාරත්ථදීපනී ටීකා-1 1302 සාරත්ථදීපනී ටීකා-2 1303 සාරත්ථදීපනී ටීකා-3	1401 ද්වෙමාතිකාපාළි 1402 විනයසංගහ අට්ඨකථා 1403 වජිරබුද්ධි ටීකා 1404 විමතිවිනෝදනී ටීකා-1 1405 විමතිවිනෝදනී ටීකා-2 1406 විනයාලංකාර ටීකා-1 1407 විනයාලංකාර ටීකා-2 1408 කඞ්ඛාවිතරණීපුරාණ ටීකා 1409 විනයවිනිච්ඡය-උත්තරවිනිච්ඡය 1410 විනයවිනිච්ඡය ටීකා-1 1411 විනයවිනිච්ඡය ටීකා-2 1412 පාචිත්යාදියෝජනාපාළි 1413 ඛුද්දසික්ඛා-මූලසික්ඛා 8401 විසුද්ධිමග්ග-1 8402 විසුද්ධිමග්ග-2 8403 විසුද්ධිමග්ග-මහාටීකා-1 8404 විසුද්ධිමග්ග-මහාටීකා-2 8405 විසුද්ධිමග්ග නිදානකථා 8406 දීඝනිකාය (පු-වි) 8407 මජ්ඣිමනිකාය (පු-වි) 8408 සංයුත්තනිකාය (පු-වි) 8409 අඞ්ගුත්තරනිකාය (පු-වි) 8410 විනයපිටක (පු-වි) 8411 අභිධම්මපිටක (පු-වි) 8412 අට්ඨකථා (පු-වි) 8413 නිරුත්තිදීපනී 8414 පරමත්ථදීපනී සඞ්ගහමහාටීකාපාඨ 8415 අනුදීපනීපාඨ 8416 පට්ඨානුද්දේස දීපනීපාඨ 8417 නමක්කාරටීකා 8418 මහාපණාමපාඨ 8419 ලක්ඛණාතෝ බුද්ධථෝමනාගාථා 8420 සුතවන්දනා 8421 කමලාඤ්ජලි 8422 ජිනාලඞ්කාර 8423 පජ්ජමධු 8424 බුද්ධගුණගාථාවලී 8425 චූළගන්ථවංස 8427 සාසනවංස 8426 මහාවංස 8429 මොග්ගල්ලානබ්යාකරණං 8428 කච්චායනබ්යාකරණං 8430 සද්දනීතිප්පකරණං (පදමාලා) 8431 සද්දනීතිප්පකරණං (ධාතුමාලා) 8432 පදරූපසිද්ධි 8433 මොග්ගල්ලානපඤ්චිකා 8434 පයෝගසිද්ධිපාඨ 8435 වුත්තෝදයපාඨ 8436 අභිධානප්පදීපිකාපාඨ 8437 අභිධානප්පදීපිකාටීකා 8438 සුබෝධාලඞ්කාරපාඨ 8439 සුබෝධාලඞ්කාරටීකා 8440 බාලාවතාර ගණ්ඨිපදත්ථවිනිච්ඡයසාර 8446 කවිදප්පණනීති 8447 නීතිමඤ්ජරී 8445 ධම්මනීති 8444 මහාරහනීති 8441 ලෝකනීති 8442 සුත්තන්තනීති 8443 සූරස්සතිනීති 8450 චාණක්යනීති 8448 නරදක්ඛදීපනී 8449 චතුරාරක්ඛදීපනී 8451 රසවාහිනී 8452 සීමවිසෝධනීපාඨ 8453 වෙස්සන්තරගීති 8454 මොග්ගල්ලාන වුත්තිවිවරණපඤ්චිකා 8455 ථූපවංස 8456 දාඨාවංස 8457 ධාතුපාඨවිලාසිනියා 8458 ධාතුවංස 8459 හත්ථවනගල්ලවිහාරවංස 8460 ජිනචරිතය 8461 ජිනවංසදීපං 8462 තේලකටාහගාථා 8463 මිලිදටීකා 8464 පදමඤ්ජරී 8465 පදසාධනං 8466 සද්දබින්දුපකරණං 8467 කච්චායනධාතුමඤ්ජුසා 8468 සාමන්තකූටවණ්ණනා
2101 සීලක්ඛන්ධවග්ග පාළි 2102 මහාවග්ග පාළි (දීඝ) 2103 පාථිකවග්ග පාළි	2201 සීලක්ඛන්ධවග්ග අට්ඨකථා 2202 මහාවග්ග අට්ඨකථා (දීඝ) 2203 පාථිකවග්ග අට්ඨකථා	2301 සීලක්ඛන්ධවග්ග ටීකා 2302 මහාවග්ග ටීකා (දීඝ) 2303 පාථිකවග්ග ටීකා 2304 සීලක්ඛන්ධවග්ග-අභිනවටීකා-1 2305 සීලක්ඛන්ධවග්ග-අභිනවටීකා-2
3101 මූලපණ්ණාස පාළි 3102 මජ්ඣිමපණ්ණාස පාළි 3103 උපරිපණ්ණාස පාළි	3201 මූලපණ්ණාස අට්ඨකථා-1 3202 මූලපණ්ණාස අට්ඨකථා-2 3203 මජ්ඣිමපණ්ණාස අට්ඨකථා 3204 උපරිපණ්ණාස අට්ඨකථා	3301 මූලපණ්ණාස ටීකා 3302 මජ්ඣිමපණ්ණාස ටීකා 3303 උපරිපණ්ණාස ටීකා
4101 සගාථාවග්ග පාළි 4102 නිදානවග්ග පාළි 4103 ඛන්ධවග්ග පාළි 4104 සළායතනවග්ග පාළි 4105 මහාවග්ග පාළි (සංයුත්ත)	4201 සගාථාවග්ග අට්ඨකථා 4202 නිදානවග්ග අට්ඨකථා 4203 ඛන්ධවග්ග අට්ඨකථා 4204 සළායතනවග්ග අට්ඨකථා 4205 මහාවග්ග අට්ඨකථා (සංයුත්ත)	4301 සගාථාවග්ග ටීකා 4302 නිදානවග්ග ටීකා 4303 ඛන්ධවග්ග ටීකා 4304 සළායතනවග්ග ටීකා 4305 මහාවග්ග ටීකා (සංයුත්ත)
5101 එකකනිපාත පාළි 5102 දුකනිපාත පාළි 5103 තිකනිපාත පාළි 5104 චතුක්කනිපාත පාළි 5105 පඤ්චකනිපාත පාළි 5106 ඡක්කනිපාත පාළි 5107 සත්තකනිපාත පාළි 5108 අට්ඨකාදිනිපාත පාළි 5109 නවකනිපාත පාළි 5110 දසකනිපාත පාළි 5111 එකාදසකනිපාත පාළි	5201 එකකනිපාත අට්ඨකථා 5202 දුක-තික-චතුක්කනිපාත අට්ඨකථා 5203 පඤ්චක-ඡක්ක-සත්තකනිපාත අට්ඨකථා 5204 අට්ඨකාදිනිපාත අට්ඨකථා	5301 එකකනිපාත ටීකා 5302 දුක-තික-චතුක්කනිපාත ටීකා 5303 පඤ්චක-ඡක්ක-සත්තකනිපාත ටීකා 5304 අට්ඨකාදිනිපාත ටීකා
6101 ඛුද්දකපාඨ පාළි 6102 ධම්මපද පාළි 6103 උදාන පාළි 6104 ඉතිවුත්තක පාළි 6105 සුත්තනිපාත පාළි 6106 විමානවත්ථු පාළි 6107 පේතවත්ථු පාළි 6108 ථේරගාථා පාළි 6109 ථේරීගාථා පාළි 6110 අපදාන පාළි-1 6111 අපදාන පාළි-2 6112 බුද්ධවංස පාළි 6113 චරියාපිටක පාළි 6114 ජාතක පාළි-1 6115 ජාතක පාළි-2 6116 මහානිද්දේස පාළි 6117 චූළනිද්දේස පාළි 6118 පටිසම්භිදාමග්ග පාළි 6119 නෙත්තිප්පකරණ පාළි 6120 මිලින්දපඤ්හ පාළි 6121 පේටකෝපදේස පාළි	6201 ඛුද්දකපාඨ අට්ඨකථා 6202 ධම්මපද අට්ඨකථා-1 6203 ධම්මපද අට්ඨකථා-2 6204 උදාන අට්ඨකථා 6205 ඉතිවුත්තක අට්ඨකථා 6206 සුත්තනිපාත අට්ඨකථා-1 6207 සුත්තනිපාත අට්ඨකථා-2 6208 විමානවත්ථු අට්ඨකථා 6209 පේතවත්ථු අට්ඨකථා 6210 ථේරගාථා අට්ඨකථා-1 6211 ථේරගාථා අට්ඨකථා-2 6212 ථේරීගාථා අට්ඨකථා 6213 අපදාන අට්ඨකථා-1 6214 අපදාන අට්ඨකථා-2 6215 බුද්ධවංස අට්ඨකථා 6216 චරියාපිටක අට්ඨකථා 6217 ජාතක අට්ඨකථා-1 6218 ජාතක අට්ඨකථා-2 6219 ජාතක අට්ඨකථා-3 6220 ජාතක අට්ඨකථා-4 6221 ජාතක අට්ඨකථා-5 6222 ජාතක අට්ඨකථා-6 6223 ජාතක අට්ඨකථා-7 6224 මහානිද්දේස අට්ඨකථා 6225 චූළනිද්දේස අට්ඨකථා 6226 පටිසම්භිදාමග්ග අට්ඨකථා-1 6227 පටිසම්භිදාමග්ග අට්ඨකථා-2 6228 නෙත්තිප්පකරණ අට්ඨකථා	6301 නෙත්තිප්පකරණ ටීකා 6302 නෙත්තිවිභාවිනී
7101 ධම්මසංගණී පාළි 7102 විභඞ්ග පාළි 7103 ධාතුකථා පාළි 7104 පුග්ගලපඤ්ඤත්ති පාළි 7105 කථාවත්ථු පාළි 7106 යමක පාළි-1 7107 යමක පාළි-2 7108 යමක පාළි-3 7109 පට්ඨාන පාළි-1 7110 පට්ඨාන පාළි-2 7111 පට්ඨාන පාළි-3 7112 පට්ඨාන පාළි-4 7113 පට්ඨාන පාළි-5	7201 ධම්මසංගණි අට්ඨකථා 7202 සම්මෝහවිනෝදනී අට්ඨකථා 7203 පඤ්චපකරණ අට්ඨකථා	7301 ධම්මසංගණී-මූලටීකා 7302 විභඞ්ග-මූලටීකා 7303 පඤ්චපකරණ-මූලටීකා 7304 ධම්මසංගණී-අනුටීකා 7305 පඤ්චපකරණ-අනුටීකා 7306 අභිධම්මාවතාරෝ-නාමරූපපරිච්ඡේදෝ 7307 අභිධම්මත්ථසංගහෝ 7308 අභිධම්මාවතාර-පුරාණටීකා 7309 අභිධම්මමාතිකාපාළි

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1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

แบบไทย
บาลีแคน	ข้อคิดเห็น	คำอธิบายย่อย	อื่น
1101 ปาราชิกปาฬิ 1102 ปาจิตติยปาฬิ 1103 มหาวคฺคปาฬิ (วินัย) 1104 จูฬวคฺคปาฬิ 1105 ปริวารปาฬิ	1201 ปาราชิกกณฺฑอฏฺฐกถา-๑ 1202 ปาราชิกกณฺฑอฏฺฐกถา-๒ 1203 ปาจิตฺติยอฏฺฐกถา 1204 มหาวคฺคอฏฺฐกถา (วินัย) 1205 จูฬวคฺคอฏฺฐกถา 1206 ปริวารอฏฺฐกถา	1301 สารตฺถทีปนีฏีกา-๑ 1302 สารตฺถทีปนีฏีกา-๒ 1303 สารตฺถทีปนีฏีกา-๓	1401 ทเวมาติกาปาฬิ 1402 วินยสํคหอฏฺฐกถา 1403 วชิรพุทฺธิฏีกา 1404 วิมติวิโนทนีฏีกา-๑ 1405 วิมติวิโนทนีฏีกา-๒ 1406 วินยาลงฺการฏีกา-๑ 1407 วินยาลงฺการฏีกา-๒ 1408 กงฺขาวิตรณีปุราณฏีกา 1409 วินยวินิจฉย-อุตฺตรวินิจฉย 1410 วินยวินิจฉยฏีกา-๑ 1411 วินยวินิจฉยฏีกา-๒ 1412 ปาจิตฺยาทิโยชนาปาฬิ 1413 ขุทฺทสิกฺขา-มูลสิกฺขา 8401 วิสุทฺธิมคฺค-๑ 8402 วิสุทฺธิมคฺค-๒ 8403 วิสุทฺธิมคฺค-มหาฏีกา-๑ 8404 วิสุทฺธิมคฺค-มหาฏีกา-๒ 8405 วิสุทฺธิมคฺค-นิทานกถา 8406 ทีฆนิกาย (ปุ-วิ) 8407 มชฺฌิมนิกาย (ปุ-วิ) 8408 สํยุตฺตนิกาย (ปุ-วิ) 8409 องฺคุตฺตรนิกาย (ปุ-วิ) 8410 วินยปิฎก (ปุ-วิ) 8411 อภิธมฺมปิฎก (ปุ-วิ) 8412 อฏฺฐกถา (ปุ-วิ) 8413 นิรุตฺติทีปนี 8414 ปรมตฺถทีปนี สงฺคหมหาฏีกาปาฐ 8415 อนุทีปนีปาฐ 8416 ปฎฺฐานุทฺเทสทีปนีปาฐ 8417 นมกฺการฏีกา 8418 มหาปณามปาฐ 8419 ลกฺขณาโต พุทฺธโถมนาคาถา 8420 สุตวทน 8421 กมลาญฺชลิ 8422 ชินาลงฺการ 8423 ปชฺชมธุ 8424 พุทฺธคุณคาถาวลี 8425 จูฬคนฺถวํส 8427 สาสนวํส 8426 มหาวํส 8429 โมคฺคลฺลานพฺยากรณํ 8428 กจฺจายนพฺยากรณํ 8430 สทฺทานีติปฺปกรณํ (ปทมาลา) 8431 สทฺทานีติปฺปกรณํ (ธาตุมาลา) 8432 ปทรูปสิทฺธิ 8433 โมคคฺลานปญฺจิกา 8434 ปโยคสิทฺธิปาฐ 8435 วุตฺโตทยปาฐ 8436 อภิธานปฺปทีปิกาปาฐ 8437 อภิธานปฺปทีปิกาฏีกา 8438 สุโพธาลงฺการปาฐ 8439 สุโพธาลงฺการฏีกา 8440 พาลาวตาร คณฺฐิปทตฺถวินิจฺฉยสาร 8446 กวิทปฺปณนีติ 8447 นีติมญฺชรี 8445 ธมฺมนีติ 8444 มหารหนีติ 8441 โลกนีติ 8442 สุตฺตนฺตนีติ 8443 สูรสฺสตินีติ 8450 จาณกฺยนีติ 8448 นรทกฺขทีปนี 8449 จตุราวรกฺขทีปนี 8451 รสวาหินี 8452 สีมวิโสธนีปาฐ 8453 เวสฺสนฺตรคีติ 8454 โมคฺคลฺลาน วุตฺติวิวรณปญฺจิกา 8455 ถูปวํส 8456 ทาฐาวํส 8457 ธาตุปาฐวิลาสินิยา 8458 ธาตุวํส 8459 หตฺถวนคัลลวิหารวํส 8460 ชนจริตย 8461 ชนวํสทีปํ 8462 เตลกฏาหคาถา 8463 มิลิทฏีกา 8464 ปทมญฺชรี 8465 ปทสาธนํ 8466 สทฺทพินฺทุปกรณํ 8467 กจฺจายนธาตุมญฺชุสา 8468 สามนฺตกูฏวณฺณนา
2101 สีลกฺขนฺธวคฺคปาฬิ 2102 มหาวคฺคปาฬิ (ทีฆ) 2103 ปาถิกวคฺคปาฬิ	2201 สีลกฺขนฺธวคฺคอฏฺฐกถา 2202 มหาวคฺคอฏฺฐกถา (ทีฆ) 2203 ปาถิกวคฺคอฏฺฐกถา	2301 สีลกฺขนฺธวคฺคฏีกา 2302 มหาวคฺคฏีกา (ทีฆ) 2303 ปาถิกวคฺคฏีกา 2304 สีลกฺขนฺธวคฺค-อภินวฏีกา-๑ 2305 สีลกฺขนฺธวคฺค-อภินวฏีกา-๒
3101 มูลปณฺณาสปาฬิ 3102 มชฺฌิมปณฺณาสปาฬิ 3103 อุปริปณฺณาสปาฬิ	3201 มูลปณฺณาสอฏฺฐกถา-๑ 3202 มูลปณฺณาสอฏฺฐกถา-๒ 3203 มชฺฌิมปณฺณาสอฏฺฐกถา 3204 อุปริปณฺณาสอฏฺฐกถา	3301 มูลปณฺณาสฏีกา 3302 มชฺฌิมปณฺณาสฏีกา 3303 อุปริปณฺณาสฏีกา
4101 สคาถาวคฺคปาฬิ 4102 นิทานวคฺคปาฬิ 4103 ขนฺธวคฺคปาฬิ 4104 สฬายตนวคฺคปาฬิ 4105 มหาวคฺคปาฬิ (สํยุตฺต)	4201 สคาถาวคฺคอฏฺฐกถา 4202 นิทานวคฺคอฏฺฐกถา 4203 ขนฺธวคฺคอฏฺฐกถา 4204 สฬายตนวคฺคอฏฺฐกถา 4205 มหาวคฺคอฏฺฐกถา (สํยุตฺต)	4301 สคาถาวคฺคฏีกา 4302 นิทานวคฺคฏีกา 4303 ขนฺธวคฺคฏีกา 4304 สฬายตนวคฺคฏีกา 4305 มหาวคฺคฏีกา (สํยุตฺต)
5101 เอกกนิปาตปาฬิ 5102 ทุกนิปาตปาฬิ 5103 ติกนิปาตปาฬิ 5104 จตุกฺกนิปาตปาฬิ 5105 ปญฺจกนิปาตปาฬิ 5106 ฉกฺกนิปาตปาฬิ 5107 สตฺตกนิปาตปาฬิ 5108 อฏฺฐกาทินิปาตปาฬิ 5109 นวกนิปาตปาฬิ 5110 ทสกนิปาตปาฬิ 5111 เอกาทสกนิปาตปาฬิ	5201 เอกกนิปาตอฏฺฐกถา 5202 ทุก-ติก-จตุกฺกนิปาตอฏฺฐกถา 5203 ปญฺจก-ฉกฺก-สตฺตกนิปาตอฏฺฐกถา 5204 อฏฺฐกาทินิปาตอฏฺฐกถา	5301 เอกกนิปาตฏีกา 5302 ทุก-ติก-จตุกฺกนิปาตฏีกา 5303 ปญฺจก-ฉกฺก-สตฺตกนิปาตฏีกา 5304 อฏฺฐกาทินิปาตฏีกา
6101 ขุทฺทกปาฐปาฬิ 6102 ธมฺมปทปาฬิ 6103 อุทานปาฬิ 6104 อิติวุตฺตกปาฬิ 6105 สุตฺตนิบาตปาฬิ 6106 วิมานวตฺถุปาฬิ 6107 เปตวตฺถุปาฬิ 6108 เถรคาถาปาฬิ 6109 เถรีคาถาปาฬิ 6110 อปทานปาฬิ-๑ 6111 อปทานปาฬิ-๒ 6112 พุทธวงฺสปาฬิ 6113 จริยาปิฏกปาฬิ 6114 ชาตกปาฬิ-๑ 6115 ชาตกปาฬิ-๒ 6116 มหานิทฺเทสปาฬิ 6117 จูฬนิทฺเทสปาฬิ 6118 ปฏิสมฺภิทามคฺคปาฬิ 6119 เนตฺติปฺปกฺรณปาฬิ 6120 มิลินฺทปญฺหาปาฬิ 6121 เปฏโกปเทสปาฬิ	6201 ขุทฺทกปาฐอฏฺฐกถา 6202 ธมฺมปทอฏฺฐกถา-๑ 6203 ธมฺมปทอฏฺฐกถา-๒ 6204 อุทานอฏฺฐกถา 6205 อิติวุตฺตกอฏฺฐกถา 6206 สุตฺตนิบาตอฏฺฐกถา-๑ 6207 สุตฺตนิบาตอฏฺฐกถา-๒ 6208 วิมานวตฺถุอฏฺฐกถา 6209 เปตวตฺถุอฏฺฐกถา 6210 เถรคาถาอฏฺฐกถา-๑ 6211 เถรคาถาอฏฺฐกถา-๒ 6212 เถรีคาถาอฏฺฐกถา 6213 อปทานอฏฺฐกถา-๑ 6214 อปทานอฏฺฐกถา-๒ 6215 พุทธวงฺสอฏฺฐกถา 6216 จริยาปิฏกอฏฺฐกถา 6217 ชาตกอฏฺฐกถา-๑ 6218 ชาตกอฏฺฐกถา-๒ 6219 ชาตกอฏฺฐกถา-๓ 6220 ชาตกอฏฺฐกถา-๔ 6221 ชาตกอฏฺฐกถา-๕ 6222 ชาตกอฏฺฐกถา-๖ 6223 ชาตกอฏฺฐกถา-๗ 6224 มหานิทฺเทสอฏฺฐกถา 6225 จูฬนิทฺเทสอฏฺฐกถา 6226 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๑ 6227 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๒ 6228 เนตฺติปฺปกฺรณอฏฺฐกถา	6301 เนตฺติปฺปกฺรณฏีกา 6302 เนตฺติวิภาวินี
7101 ธมฺมสงฺคณีปาฬิ 7102 วิภงฺคปาฬิ 7103 ธาตุกถาปาฬิ 7104 ปุคฺคลปญฺญตฺติปาฬิ 7105 กถาวตฺถุปาฬิ 7106 ยมกปาฬิ-๑ 7107 ยมกปาฬิ-๒ 7108 ยมกปาฬิ-๓ 7109 ปฎฺฐานปาฬิ-๑ 7110 ปฎฺฐานปาฬิ-๒ 7111 ปฎฺฐานปาฬิ-๓ 7112 ปฎฺฐานปาฬิ-๔ 7113 ปฎฺฐานปาฬิ-๕	7201 ธมฺมสงฺคณิอฏฺฐกถา 7202 สมฺโมหวินิทนีอฏฺฐกถา 7203 ปญฺจปกรณอฏฺฐกถา	7301 ธมฺมสงฺคณีมูลฏีกา 7302 วิภงฺคมูลฏีกา 7303 ปญฺจปกรณมูลฏีกา 7304 ธมฺมสงฺคณีอนุฏีกา 7305 ปญฺจปกรณอนุฏีกา 7306 อภิธมฺมาวตาโร-นามรูปปริจฺเฉโท 7307 อภิธมฺมตฺถสงฺคโห 7308 อภิธมฺมาวตาร-ปุราณฏีกา 7309 อภิธมฺมมาติกาปาฬิ

བོད་མི
པཱ་ལི་གསུང་རབ།	འགྲེལ་བཤད།	འགྲེལ་བཤད་ཕྲན།	གཞན།
1101 ཕ་ར་ཇི་ཀ་པཱ་ལི། 1102 པཱ་ཙི་ཏི་ཡ་པཱ་ལི། 1103 མ་ཧཱ་ཝག་ག་པཱ་ལི། (ཝི་ན་ཡ) 1104 ཙཱུ་ལ་ཝག་ག་པཱ་ལི། 1105 པ་རི་ཝཱ་ར་པཱ་ལི།	1201 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༡ 1202 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༢ 1203 པཱ་ཙི་ཏི་ཡ་ཨཊྛ་ཀ་ཐཱ། 1204 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (ཝི་ན་ཡ) 1205 ཙཱུ་ལ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 1206 པ་རི་ཝཱ་ར་ཨཊྛ་ཀ་ཐཱ།	1301 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༡ 1302 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༢ 1303 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༣	1401 དྭེ་མཱ་ཏི་ཀཱ་པཱ་ལི། 1402 ཝི་ན་ཡ་སངྒ་ཧ་ཨཊྛ་ཀ་ཐཱ། 1403 ཝ་ཇི་ར་བུད་དྷི་ཊཱི་ཀཱ། 1404 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༡ 1405 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༢ 1406 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༡ 1407 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༢ 1408 ཀངྑཱ་ཝི་ཏ་ར་ཎཱི་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 1409 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཨུ་ཏྟ་ར་ཝི་ནི་ཙ་ཡ། 1410 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༡ 1411 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༢ 1412 པཱ་ཙི་ཏྱཱ་དི་ཡོ་ཇ་ནཱ་པཱ་ལི། 1413 ཁུད་ད་སིཀྑཱ་མཱུ་ལ་སིཀྑཱ། 8401 ཝི་སུད་དྷི་མགྒ-༡ 8402 ཝི་སུད་དྷི་མགྒ-༢ 8403 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༡ 8404 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༢ 8405 ཝི་སུད་དྷི་མགྒ་ནི་དཱ་ན་ཀ་ཐཱ། 8406 དཱི་གྷ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8407 མཛྷི་མ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8408 སཾ་ཡུཏྟ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8409 ཨངྒུ་ཏྟ་ར་ནི་ཀཱ་ཡ། (པུ་ཝི) 8410 ཝི་ན་ཡ་པི་ཊ་ཀ། (པུ་ཝི) 8411 ཨ་བྷི་དྷམྨ་པི་ཊ་ཀ། (པུ་ཝི) 8412 ཨཊྛ་ཀ་ཐཱ། (པུ་ཝི) 8413 ནི་རུཏྟི་དཱི་པ་ནཱི། 8414 པ་ར་མཏྠ་དཱི་པ་ནཱི་སངྒ་ཧ་མ་ཧཱ་ཊཱི་ཀཱ་པཱ་ཋ། 8415 ཨ་ནུ་དཱི་པ་ནཱི་པཱ་ཋ། 8416 པཊྛཱ་ནུདྡེ་ས་དཱི་པ་ནཱི་པཱ་ཋ། 8417 ན་མཀྐཱ་ར་ཊཱི་ཀཱ། 8418 མ་ཧཱ་པ་ཎཱ་མ་པཱ་ཋ། 8419 ལཀྑ་ཎཱ་ཏོ་བུདྡྷ་ཐོ་མ་ནཱ་གཱ་ཐཱ། 8420 སུ་ཏ་ཝནྡ་ནཱ། 8421 ཀ་མ་ལཱཉྫ་ལི། 8422 ཇི་ནཱ་ལངྐཱ་ར། 8423 པཛྫ་མ་དྷུ། 8424 བུདྡྷ་གུ་ཎ་གཱ་ཐཱ་ཝ་ལཱི། 8425 ཙཱུ་ལ་གནྠ་ཝཾ་ས། 8427 སཱ་ས་ན་ཝཾ་ས། 8426 མ་ཧཱ་ཝཾ་ས། 8429 མོགྒ་ལླཱ་ན་བྱཱ་ཀ་ར་ཎཾ། 8428 ཀཙྩཱ་ཡ་ན་བྱཱ་ཀ་ར་ཎཾ། 8430 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (པ་ད་མཱ་ལཱ) 8431 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (དྷཱ་ཏུ་མཱ་ལཱ) 8432 པ་ད་རཱུ་པ་སིད་དྷི། 8433 མོ་ག་ལླཱ་ན་པཉྩ་ཀཱ། 8434 པ་ཡོ་ག་སིད་དྷི་པཱ་ཋ། 8435 བུཏྟོ་ད་ཡ་པཱ་ཋ། 8436 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་པཱ་ཋ། 8437 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་ཊཱི་ཀཱ། 8438 སུ་བོ་དྷཱ་ལངྐཱ་ར་པཱ་ཋ། 8439 སུ་བོ་དྷཱ་ལངྐཱ་ར་ཊཱི་ཀཱ། 8440 བཱ་ལཱ་ཝ་ཏཱ་ར་གཎྛི་པ་དཏྠ་ཝི་ནི་ཙ་ཡ་སཱ་ར། 8446 ཀ་ཝི་དཔྤ་ཎ་ནཱི་ཏི། 8447 ནཱི་ཏི་མཉྫ་རཱི། 8445 དྷམྨ་ནཱི་ཏི། 8444 མ་ཧཱ་ར་ཧ་ནཱི་ཏི། 8441 ལོ་ཀ་ནཱི་ཏི། 8442 སུཏྟནྟ་ནཱ་ཏི། 8443 སཱུ་རསྶ་ཏི་ནཱི་ཏི། 8450 ཙཱ་ཎཀྱ་ནཱི་ཏི། 8448 ན་ར་དཀྑ་དཱི་པ་ནཱི། 8449 ཙ་ཏུ་རཱ་རཀྑ་དཱི་པ་ནཱི། 8451 ར་ས་ཝཱ་ཧི་ནཱི། 8452 སཱི་མ་ཝི་སོ་ད་ནཱི་པཱ་ཋ། 8453 ཝེསྶནྟ་ར་གཱི་ཏི། 8454 མོགྒ་ལླཱ་ན་བུཏྟི་ཝི་ཝ་ར་ཎ་པཉྩ་ཀཱ། 8455 ཐཱུ་པ་ཝཾ་ས། 8456 དཱ་ཊྷཱ་ཝཾ་ས། 8457 དྷཱ་ཏུ་པཱ་ཋ་ཝི་ལཱ་སི་ནི་ཡཱ། 8458 དྷཱ་ཏུ་ཝཾ་ས། 8459 ཧཏྠ་ཝ་ན་གལླ་ཝི་ཧཱ་ར་ཝཾ་ས། 8460 ཇི་ན་ཙ་རི་ཏ་ཡ། 8461 ཇི་ན་ཝཾ་ས་དཱི་པཾ། 8462 ཏེ་ལ་ཀ་ཊཱ་ཧ་གཱ་ཐཱ། 8463 མི་ལི་ད་ཊཱི་ཀཱ། 8464 པ་ད་མཉྫ་རཱི། 8465 པ་ད་སཱ་ད་ནཾ། 8466 སདྡ་བིནྡུ་པ་ཀ་ར་ཎཾ། 8467 ཀཙྩཱ་ཡ་ན་དྷཱ་ཏུ་མཉྫུ་སཱ། 8468 སཱ་མནྟ་ཀཱུ་ཊ་ཝཎྞ་ནཱ།
2101 སཱི་ལཀྑནྡྷ་ཝག་ག་པཱ་ལི། 2102 མ་ཧཱ་ཝག་ག་པཱ་ལི། (དཱི་གྷ) 2103 པཱ་ཐི་ཀ་ཝག་ག་པཱ་ལི།	2201 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 2202 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (དཱི་གྷ) 2203 པཱ་ཐི་ཀ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ།	2301 སཱི་ལཀྑནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 2302 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (དཱི་གྷ) 2303 པཱ་ཐི་ཀ་ཝག་ག་ཊཱི་ཀཱ། 2304 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༡ 2305 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༢
3101 མཱུ་ལ་པཎྞཱ་ས་པཱ་ལི། 3102 མཛྷི་མ་པཎྞཱ་ས་པཱ་ལི། 3103 ཨུ་པ་རི་པཎྞཱ་ས་པཱ་ལི།	3201 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༡ 3202 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༢ 3203 མཛྷི་མ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ། 3204 ཨུ་པ་རི་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ།	3301 མཱུ་ལ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3302 མཛྷི་མ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3303 ཨུ་པ་རི་པཎྞཱ་ས་ཊཱི་ཀཱ།
4101 ས་གཱ་ཐཱ་ཝག་ག་པཱ་ལི། 4102 ནི་དཱ་ན་ཝག་ག་པཱ་ལི། 4103 ཁནྡྷ་ཝག་ག་པཱ་ལི། 4104 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་པཱ་ལི། 4105 མ་ཧཱ་ཝག་ག་པཱ་ལི། (སཾ་ཡུཏྟ)	4201 ས་གཱ་ཐཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4202 ནི་དཱ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4203 ཁནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4204 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4205 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (སཾ་ཡུཏྟ)	4301 ས་གཱ་ཐཱ་ཝག་ག་ཊཱི་ཀཱ། 4302 ནི་དཱ་ན་ཝག་ག་ཊཱི་ཀཱ། 4303 ཁནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 4304 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཊཱི་ཀཱ། 4305 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (སཾ་ཡུཏྟ)
5101 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5102 དུ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5103 ཏི་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5104 ཙ་ཏུཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5105 པཉྩ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5106 ཆཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5107 སཏྟ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5108 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་པཱ་ལི། 5109 ན་ཝ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5110 ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5111 ཨེ་ཀཱ་ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི།	5201 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5202 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5203 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5204 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ།	5301 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5302 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5303 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5304 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཊཱི་ཀཱ།
6101 ཁུད་ད་ཀ་པཱ་ཋ་པཱ་ལི། 6102 དྷམྨ་པ་ད་པཱ་ལི། 6103 ཨུ་དཱ་ན་པཱ་ལི། 6104 ཨི་ཏི་ཝུཏྟ་ཀ་པཱ་ལི། 6105 སུཏྟ་ནི་པཱ་ཏ་པཱ་ལི། 6106 ཝི་མཱ་ན་ཝཏྠུ་པཱ་ལི། 6107 པེ་ཏ་ཝཏྠུ་པཱ་ལི། 6108 ཐེ་ར་གཱ་ཐཱ་པཱ་ལི། 6109 ཐེ་རཱི་གཱ་ཐཱ་པཱ་ལི། 6110 ཨ་པ་དཱ་ན་པཱ་ལི-༡ 6111 ཨ་པ་དཱ་ན་པཱ་ལི-༢ 6112 བུདྡྷ་ཝཾ་ས་པཱ་ལི། 6113 ཙ་རི་ཡཱ་པི་ཊ་ཀ་པཱ་ལི། 6114 ཛཱ་ཏ་ཀ་པཱ་ལི-༡ 6115 ཛཱ་ཏ་ཀ་པཱ་ལི-༢ 6116 མ་ཧཱ་ནི་དྡེ་ས་པཱ་ལི། 6117 ཙཱུ་ལ་ནི་དྡེ་ས་པཱ་ལི། 6118 པ་ཊི་སམ་བྷི་དཱ་མགྒ་པཱ་ལི། 6119 ནེཏྟི་པྤ་ཀ་ར་ཎ་པཱ་ལི། 6120 མི་ལིནྡ་པཉྷ་པཱ་ལི། 6121 པེ་ཊ་ཀོ་པ་དེ་ས་པཱ་ལི།	6201 ཁུད་ད་ཀ་པཱ་ཋ་ཨཊྛ་ཀ་ཐཱ། 6202 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༡ 6203 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༢ 6204 ཨུ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ། 6205 ཨི་ཏི་ཝུཏྟ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6206 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༡ 6207 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༢ 6208 ཝི་མཱ་ན་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6209 པེ་ཏ་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6210 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༡ 6211 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༢ 6212 ཐེ་རཱི་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ། 6213 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༡ 6214 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༢ 6215 བུདྡྷ་ཝཾ་ས་ཨཊྛ་ཀ་ཐཱ། 6216 ཙ་རི་ཡཱ་པི་ཊ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6217 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༡ 6218 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༢ 6219 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༣ 6220 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༤ 6221 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༥ 6222 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༦ 6223 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༧ 6224 མ་ཧཱ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6225 ཙཱུ་ལ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6226 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༡ 6227 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༢ 6228 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	6301 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཊཱི་ཀཱ། 6302 ནེཏྟི་ཝི་བྷཱི་ནཱི།
7101 དྷམྨ་སངྒ་ཎཱི་པཱ་ལི། 7102 ཝི་བྷངྒ་པཱ་ལི། 7103 དྷཱ་ཏུ་ཀ་ཐཱ་པཱ་ལི། 7104 པུགྒ་ལ་པཉྙཏྟི་པཱ་ལི། 7105 ཀ་ཐཱ་ཝཏྠུ་པཱ་ལི། 7106 ཡ་མ་ཀ་པཱ་ལི-༡ 7107 ཡ་མ་ཀ་པཱ་ལི-༢ 7108 ཡ་མ་ཀ་པཱ་ལི-༣ 7109 པཊྛཱ་ན་པཱ་ལི-༡ 7110 པཊྛཱ་ན་པཱ་ལི-༢ 7111 པཊྛཱ་ན་པཱ་ལི-༣ 7112 པཊྛཱ་ན་པཱ་ལི-༤ 7113 པཊྛཱ་ན་པཱ་ལི-༥	7201 དྷམྨ་སངྒ་ཎི་ཨཊྛ་ཀ་ཐཱ། 7202 སམྨོ་ཧ་ཝི་ནོ་ད་ནཱི་ཨཊྛ་ཀ་ཐཱ། 7203 པཉྩ་པ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	7301 དྷམྨ་སངྒ་ཎཱི་མཱུ་ལ་ཊཱི་ཀཱ། 7302 ཝི་བྷངྒ་མཱུ་ལ་ཊཱི་ཀཱ། 7303 པཉྩ་པ་ཀ་ར་ཎ་མཱུ་ལ་ཊཱི་ཀཱ། 7304 དྷམྨ་སངྒ་ཎཱི་ཨ་ནུ་ཊཱི་ཀཱ། 7305 པཉྩ་པ་ཀ་ར་ཎ་ཨ་ནུ་ཊཱི་ཀཱ། 7306 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་རོ་ནཱ་མ་རཱུ་པ་པ་རི་ཙྪེ་དོ། 7307 ཨ་བྷི་དྷམྨཏྠ་སངྒ་ཧོ། 7308 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་ར་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 7309 ཨ་བྷི་དྷམྨ་མཱ་ཏི་ཀཱ་པཱ་ལི།

Tiếng Việt
Kinh điển Pali	Chú giải	Phụ chú giải	Khác
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Tạng Luật) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Chú Giải Pārājikakaṇḍa - 1 1202 Chú Giải Pārājikakaṇḍa - 2 1203 Chú Giải Pācittiya 1204 Chú Giải Mahāvagga (Tạng Luật) 1205 Chú Giải Cūḷavagga 1206 Chú Giải Parivāra	1301 Phụ Chú Giải Sāratthadīpanī - 1 1302 Phụ Chú Giải Sāratthadīpanī - 2 1303 Phụ Chú Giải Sāratthadīpanī - 3	1401 Dvemātikāpāḷi 1402 Chú Giải Vinayasaṅgaha 1403 Phụ Chú Giải Vajirabuddhi 1404 Phụ Chú Giải Vimativinodanī - 1 1405 Phụ Chú Giải Vimativinodanī - 2 1406 Phụ Chú Giải Vinayālaṅkāra - 1 1407 Phụ Chú Giải Vinayālaṅkāra - 2 1408 Phụ Chú Giải Kaṅkhāvitaraṇīpurāṇa 1409 Vinayavinicchaya-uttaravinicchaya 1410 Phụ Chú Giải Vinayavinicchaya - 1 1411 Phụ Chú Giải Vinayavinicchaya - 2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Thanh Tịnh Đạo - 1 8402 Thanh Tịnh Đạo - 2 8403 Đại Phụ Chú Giải Thanh Tịnh Đạo - 1 8404 Đại Phụ Chú Giải Thanh Tịnh Đạo - 2 8405 Lời Tựa Thanh Tịnh Đạo 8406 Trường Bộ Kinh (Vấn Đáp) 8407 Trung Bộ Kinh (Vấn Đáp) 8408 Tương Ưng Bộ Kinh (Vấn Đáp) 8409 Tăng Chi Bộ Kinh (Vấn Đáp) 8410 Tạng Luật (Vấn Đáp) 8411 Tạng Vi Diệu Pháp (Vấn Đáp) 8412 Chú Giải (Vấn Đáp) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Phụ Chú Giải Namakkāra 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8426 Mahāvaṃsa 8427 Sāsanavaṃsa 8428 Kaccāyanabyākaraṇaṃ 8429 Moggallānabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Phụ Chú Giải Abhidhānappadīpikā 8438 Subodhālaṅkārapāṭha 8439 Phụ Chú Giải Subodhālaṅkāra 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8444 Mahārahanīti 8445 Dhammanīti 8446 Kavidappaṇanīti 8447 Nītimañjarī 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8450 Cāṇakyanīti 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Phụ Chú Giải Milinda 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Trường Bộ) 2103 Pāthikavagga Pāḷi	2201 Chú Giải Sīlakkhandhavagga 2202 Chú Giải Mahāvagga (Trường Bộ) 2203 Chú Giải Pāthikavagga	2301 Phụ Chú Giải Sīlakkhandhavagga 2302 Phụ Chú Giải Mahāvagga (Trường Bộ) 2303 Phụ Chú Giải Pāthikavagga 2304 Phụ Chú Giải Mới Sīlakkhandhavagga - 1 2305 Phụ Chú Giải Mới Sīlakkhandhavagga - 2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Chú Giải Mūlapaṇṇāsa - 1 3202 Chú Giải Mūlapaṇṇāsa - 2 3203 Chú Giải Majjhimapaṇṇāsa 3204 Chú Giải Uparipaṇṇāsa	3301 Phụ Chú Giải Mūlapaṇṇāsa 3302 Phụ Chú Giải Majjhimapaṇṇāsa 3303 Phụ Chú Giải Uparipaṇṇāsa
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Tương Ưng Bộ)	4201 Chú Giải Sagāthāvagga 4202 Chú Giải Nidānavagga 4203 Chú Giải Khandhavagga 4204 Chú Giải Saḷāyatanavagga 4205 Chú Giải Mahāvagga (Tương Ưng Bộ)	4301 Phụ Chú Giải Sagāthāvagga 4302 Phụ Chú Giải Nidānavagga 4303 Phụ Chú Giải Khandhavagga 4304 Phụ Chú Giải Saḷāyatanavagga 4305 Phụ Chú Giải Mahāvagga (Tương Ưng Bộ)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Chú Giải Ekakanipāta 5202 Chú Giải Duka-tika-catukkanipāta 5203 Chú Giải Pañcaka-chakka-sattakanipāta 5204 Chú Giải Aṭṭhakādinipāta	5301 Phụ Chú Giải Ekakanipāta 5302 Phụ Chú Giải Duka-tika-catukkanipāta 5303 Phụ Chú Giải Pañcaka-chakka-sattakanipāta 5304 Phụ Chú Giải Aṭṭhakādinipāta
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi - 1 6111 Apadāna Pāḷi - 2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi - 1 6115 Jātaka Pāḷi - 2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Chú Giải Khuddakapāṭha 6202 Chú Giải Dhammapada - 1 6203 Chú Giải Dhammapada - 2 6204 Chú Giải Udāna 6205 Chú Giải Itivuttaka 6206 Chú Giải Suttanipāta - 1 6207 Chú Giải Suttanipāta - 2 6208 Chú Giải Vimānavatthu 6209 Chú Giải Petavatthu 6210 Chú Giải Theragāthā - 1 6211 Chú Giải Theragāthā - 2 6212 Chú Giải Therīgāthā 6213 Chú Giải Apadāna - 1 6214 Chú Giải Apadāna - 2 6215 Chú Giải Buddhavaṃsa 6216 Chú Giải Cariyāpiṭaka 6217 Chú Giải Jātaka - 1 6218 Chú Giải Jātaka - 2 6219 Chú Giải Jātaka - 3 6220 Chú Giải Jātaka - 4 6221 Chú Giải Jātaka - 5 6222 Chú Giải Jātaka - 6 6223 Chú Giải Jātaka - 7 6224 Chú Giải Mahāniddesa 6225 Chú Giải Cūḷaniddesa 6226 Chú Giải Paṭisambhidāmagga - 1 6227 Chú Giải Paṭisambhidāmagga - 2 6228 Chú Giải Nettippakaraṇa	6301 Phụ Chú Giải Nettippakaraṇa 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi - 1 7107 Yamaka Pāḷi - 2 7108 Yamaka Pāḷi - 3 7109 Paṭṭhāna Pāḷi - 1 7110 Paṭṭhāna Pāḷi - 2 7111 Paṭṭhāna Pāḷi - 3 7112 Paṭṭhāna Pāḷi - 4 7113 Paṭṭhāna Pāḷi - 5	7201 Chú Giải Dhammasaṅgaṇi 7202 Chú Giải Sammohavinodanī 7203 Chú Giải Pañcapakaraṇa	7301 Phụ Chú Giải Gốc Dhammasaṅgaṇī 7302 Phụ Chú Giải Gốc Vibhaṅga 7303 Phụ Chú Giải Gốc Pañcapakaraṇa 7304 Phụ Chú Giải Tiếp Theo Dhammasaṅgaṇī 7305 Phụ Chú Giải Tiếp Theo Pañcapakaraṇa 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Phụ Chú Giải Cổ Điển Abhidhammāvatāra 7309 Abhidhammamātikāpāḷi