Dīpavaṁsa
[The Chronicle of the Island]

V. The Schools of the Teachers

1. Parinibbānasamaye Kusinārāyaṁ naruttame
satta satasahassāni jinaputtā samāgatā. paruttame Z. |

1. At the time of the Parinibbāna (which Buddha attained) at Kusinārā, best of towns, seven hundred thousand (spiritual) sons of the Jina assembled.

2. etasmiṁ sannipātamhi thero Kassapasavhayo
satthukappo mahānāgo, paṭhavyā n’ atthi īdiso, |

2. In this assembly Thera Kassapa was chief, be who resembled the Teacher, a great leader; on earth [there] is not his equal.

3. arahantānaṁ pañcasataṁ uccinitvāna Kassapo
varaṁ varaṁ gahetvāna akāsi dhammasaṅgahaṁ. |

3. Kassapa, after having selected five hundred amongst the Arahats, taking always the most worthy ones, composed the collection of the Dhamma.

4. pāṇīnaṁ anukampāya sāsanaṁ dīghakālikaṁ
akāsi dhammasaṅgahaṁ tiṇṇaṁ māsānam accaye
sampatte catutthe māse dutiye vassupanāyike. comp. 7, 57. |

4. Out of compassion for created beings, in order to establish the Faith for a long time, he made, after the lapse of three months, when the fourth month and the second beginning of the Vassa See Mahāvagga, 3, 2. had arrived, the collection of the Dhamma.

5. Sattapaṇṇaguhadvāre Māgadhānaṁ Giribbaje
sattamāsehi niṭṭhāsi paṭhamo saṅgaho ayaṁ. Magadhānaṁ! |

5. At the entrance of the Sattapaṇṇa cave, in the Magadha town Giribbaja (Rājagaha), this first council was finished after seven months.

6. etasmiṁ saṅgahe bhikkhū agganikkhittakā bahū
sabbe pi pāramippattā lokanāthassa sāsane. |

6. At this council many Bhikkhus (were present), the original depositaries (of the Faith), and who had all reached perfection in the doctrine of the protector of the world.

7. Editor’s note: vv. 7-10 reproduce III, 3-7 with only small variations. dhutavādānam aggo so Kassapo jinasāsane,
bahussutānam Ānando, vinaye Upālisavhayo, |

7. Kassapa was the chief propounder of the Dhutavāda precepts according to the doctrine of the Jina; Ānanda was the first of those learned (in the Suttas), (the Thera) called Upāli was chief in the Vinaya, –

8. dibbacakkhumhi Anuruddho, Vaṅgīso paṭibhānavā,
Puṇṇo ca dhammakathikānaṁ, vicitrakathī Kumārakassapo, |

8. Anuruddha in the supernatural visions, Vaṅgīsa in promptly comprehending, Puṇṇa among the preachers of the Dhamma, Kumārakassapa among the students of various tales, –

9. vibhajjanamhi Kaccāno, Koṭṭhito paṭisambhidā, [35]
aññe p’ atthi mahātherā agganikkhittakā bahū. |

9. Kaccāna in establishing distinctions, Koṭṭhita in analytical knowledge. There were, besides, many other [139] great Theras who were original depositaries (of the Faith).

10. tehi c’ aññehi therehi katakiccehi sādhuhi
pañcasatehi therehi dhammavinayo ca saṅgīto.
therehi katasaṅgaho theravādo ’ti vuccati. The words “pañcasatehi therehi” are wanting in all the MSS. except N. Comp. 4, 6. |

10. By these and other saintly Theras who had fulfilled their duties, to the number of five hundred, was the collection of the Dhamma and of the Vinaya made; because it was collected by the Theras, it is called the doctrine of the Theras (theravāda).

11. Upāliṁ vinayaṁ pucchitvā dhammaṁ Ānandapaṇḍitaṁ
akaṁsu dhammasaṅgahaṁ vinayañ cāpi kevalaṁ. |

11. They composed the collection of the Dhamma and of the whole Vinaya by consulting Upāli about the Vinaya and learned Ānanda about the Dhamma.

12. jinassa santike gahitā dhammavinayā ca te ubho
Upālithero ca Ānando saddhamme pāramīgato dhammavinayaṁ Z. |

13. pariyāyadesitañ cāpi atho nippariyāyadesitaṁ
nītatthañ c’ eva neyyatthaṁ dīpiṁsu suttakovidā. |

12-13. Both these, Thera Upāli and Ānanda who had obtained perfection in the true Doctrine, had learned the Dhamma and Vinaya from the Jina; and, clever in the Suttas, they proclaimed what had been taught in long expositions and also without exposition, the natural meaning as well as the recondite meaning.

14. aggassa santike aggaṁ gahetvā vākyaṁ tathāgataṁ
agganikkhittakā therā aggaṁ akaṁsu saṅgahaṁ,
tasmā hi so theravādo aggavādo ’ti vuccati. |

14. Having received the perfect word (of Buddha), the first (among doctrines), from the first (among teachers), these Theras and original depositaries (of the Faith) made the first collection. Hence this doctrine of the Theras is also called the first (or primitive) doctrine.

15. visuddho apagatadoso theravādānam uttamo
pavattitha cirakālaṁ vassānaṁ dasadhā dasā ’ti. vassāni? |

15. The most excellent Theravāda remained pure and faultless for a long time, for ten times ten years.

 

16. Nikkhante paṭhame vassasate sampatte dutiye sate
mahābhedo ajāyittha theravādanam uttamo. theravādānaṁ A F, – anumati° Z. – 19 et seq. Compare d’Alwis, Introd. to Kaccāyana, p. 54 et seq., Catalogue, p. 142 et seq. |

16. When the first hundred years had been completed and the second century had begun, a great schism happened, a most violent one, in the doctrine of the Theras.

17. Vesālivajjiputtakā dvādasa sahassā samāgatā
dasa vutthūni dīpesuṁ Vesāliyaṁ puruttame. |

18. siṅgiloṇadvaṅgulakappaṁ gāmantarārāmavāsanaṁ
numatiāciṇṇamathitajalogiñ cāpi rūpiyaṁ
nisīdanaṁ adasakaṁ dīpiṁsu buddhasāsane. |

17-18. Twelve thousand Vajjiputtas of Vesālī assembled and proclaimed at Vesālī, best of towns, the ten indulgences in the doctrine of Buddha, viz.: the indulgence of (keeping) salt in a horn, of the two inches, of the village and the monastery, of residences, of (obtaining) consent, of example, of milk-whey, of toddy, of silver, of seats without fringes.

19. uddhammaṁ ubbinayañ ca apagataṁ satthusāsane
atthaṁ dhammañ ca bhinditvā vilomāni dīpayiṁsu te. apagataṁ satthusāsanā? apagatasatthusāsanaṁ? Cullavagga: iti p’ idaṁ vatthuṁ uddhammaṁ ubbinayaṁ apagatasatthusāsanaṁ. – vilomāyi A B G, °māsi F, °māni N, °maṁ Z. |

19. They proclaimed (a doctrine) which was against the Faith, against the discipline, and repugnant to the doctrine of the Teacher; splitting the (true) meaning and the Faith, they proclaimed what was contrary to it.

20. tesaṁ niggahanatthāya bahū buddhassa sāvakā
dvādasa satasahassāni jinaputtā samāgatā. |

20. In order to subdue them, many pupils of Buddha, twelve hundred thousand (spiritual) sons of the Jina, assembled.

21. etasmiṁ sannipātasmiṁ pāmokkhā aṭṭha bhikkhavo
satthukappā mahānāgā durāsadā mahāgaṇī: |

21. In this congregation the eight chief Bhikkhus, resembling the Master, great leaders, difficult [140] to conquer, great teachers, were –

22. Sabbakāmī ca Sāḷho ca Revato Khujjasobhito
Vāsabhagāmi Sumano ca Sāṇavāsi ca Sambhuto |

22. Sabbakāmī and Sāḷha, Revata, Khujjasobhita, Vāsabhagāmi and Sumana, Sambhūta who resided at Sāṇa, –

23. Yaso Kākaṇḍaputto jinena thomito isi,
pāpānaṁ niggahatthāya Vesāliyaṁ samāgatā. |
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23. Yasa, the son of Kākaṇḍaka, a sage praised by the Jina. In order to subdue those wicked men (the Vajjiputtas), they came to Vesālī.

24. Vāsabhagāmi ca Sumano Anuruddhassānuvattakā,
avasesā therānandassa diṭṭhapubbā tathāgataṁ. |

24. Vāsabhagāmi and Sumana were pupils of Anuruddha, the other Theras (pupils) of Ānanda; they had all formerly seen Tathāgata.

25. Susunāgassa putto Asoko tadā āsi mahīpati,
Pāṭaliputte nagaramhi rajjaṁ kāresi khattiyo. |

25. At that time Asoka, the son of Susunāga, was king; that prince ruled in the town of Pāṭaliputta.

26. tañ ca pakkhaṁ labhitvāna aṭṭha therā mahiddhikā
dasa vatthūni bhinditvā pāpe niddhamayiṁsu te. |

26. The eight Theras of great (supernatural) power gained one party for themselves, and destroying (the doctrine of) the ten indulgences they annihilated those wicked ones.

27. niddhametvā pāpabhikkhū madditvā vādapāpakaṁ
sakavādasodhanatthāya aṭṭha therā mahiddhikā |

28. arahantānaṁ sattasataṁ uccinitvāna bhikkhavo
varaṁ varaṁ gahetvāna akaṁsu dhammasaṅgahaṁ. |

27-28. After having annihilated the wicked Bhikkhus and after having crushed the sinful doctrine, those eight Theras of great (supernatural) power, those Bhikkhus selected seven hundred Arahats, choosing the best ones, in order to purify their own doctrine, and held a council.

29. Kūṭāgārasālāy’ eva Vesāliyaṁ puruttame
aṭṭhamāsehi niṭṭhāsi dutiyo saṅgaho ayan ti. |

29. This second council was finished in eight months at Vesālī, best of towns, in the hall called Kūṭāgāra.

 

30. 30-33. These stanzas are quoted in the Kathāvatthu-Aṭṭhakathā (MS. of the Paris national Library, fonds Pāli, 229); I designate the readings of this manuscript by K. Nikkaḍḍhitvā pāpabhikkhū therehi Vajjiputtakā
aññaṁ pakkhaṁ labhitvāna adhammavādī bahū janā nikkaḍḍhitā K, d’Alwis |

31. dasa sahassi samāgantvā akaṁsu dhammasaṅgahaṁ,
tasmāyaṁ dhammasaṅgīti Mahāsaṅgīti vuccati. sahassā K, d’Alwis. – mahāsaṅgīti vuccati N K, d’Alwis, vuccati (omitting mahāsaṅgīti) F G1, sattasatikā ti v° Z, saṅgītīti pavuccati A B G2. mahāsaṅgītīti vuccati? |

30-31. The wicked Bhikkhus, the Vajjiputtakas who had been excommunicated by the Theras, gained another party; and many people, holding the wrong doctrine, ten thousand, assembled and (also) held a council. Therefore this Dhamma council is called the Great Council (mahāsaṅgīti).

32. Mahāsaṅgītikā bhikkhū vilomaṁ akaṁsu sāsanaṁ,
bhinditvā mūlasaṅgahaṁ aññaṁ akaṁsu saṅgahaṁ. |

32. The Bhikkhus of the Great Council settled a doctrine contrary (to the true Faith). Altering the original redaction they made another redaction.

33. aññattha saṅgahitaṁ suttaṁ aññattha akariṁsu te,
atthaṁ dhammañ ca bhindiṁsu ye nikāyesu pañcasu. bh° nikāyesu ca pañcasu, d’Alwis; bh° vinaye nikāyesu ca pañcasu K. |

33. They transposed Suttas which belonged to one place (of the collection), to another place; they destroyed the (true) meaning and the Faith, in the Vinaya and in the five Collections (of Suttas).

34. pariyāyadesitañ cāpi atho nippariyāyadesitaṁ
nītatthañ c’ eva neyyatthaṁ ajānitvāna bhikkhavo |

35. aññaṁ sandhāya bhaṇitaṁ aññatthaṁ ṭhapayiṁsu te,
byañjanacchāyāya te bhikkhū bahu atthaṁ vināsayuṁ. bahuṁ K, d’Alwis. |

34-35. Those Bhikkhus, who understood neither what had been taught in long expositions nor without exposition, neither the natural meaning nor the recondite meaning, settled a false meaning in connection with spurious speeches of Buddha; these Bhikkhus destroyed a great deal of (true) meaning under the colour [141] of the letter.

36. chaḍḍetvā ekadesañ ca suttaṁ vinayañ ca gambhīraṁ
paṭirūpaṁ suttavinayaṁ tañ ca aññaṁ kariṁsu te. vinayagambhīraṁ Z K, d’Alwis. [Ed. note: the note is attached to wrong verse in text]. |

36. Rejecting single passages of the Suttas and of the profound Vinaya, they composed other Suttas and another Vinaya which had (only) the appearance (of the genuine ones).

37. parivāraṁ atthuddhāraṁ abhidhammappakaraṇaṁ
paṭisambhidañ ca niddesaṁ ekadesañ ca jātakaṁ
ettakaṁ vissajjetvāna aññāni akariṁsu te. abhidhammaṁ chappakaraṇaṁ K, d’Alwis. |

37. Rejecting the following texts, viz.: the Parivāra which is an abstract of the contents (of the Vinaya), the six sections of the Abhidhamma, the Paṭisambhidā, the Niddesa, and some portions of the Jātaka, they composed new ones.

38. nāmaṁ liṅgaṁ parikkhāraṁ ākappakaraṇāni ca
pakatibhāvaṁ vijahetvā tañ ca aññaṁ akaṁsu te. vijahitvā A K. |
[37]

38. Forsaking the original rules regarding nouns, genders, composition, and the embellishments of style, they changed all that.

39. pubbaṅgamā bhinnavādā Mahāsaṅgītikārakā,
tesañ ca anukāreṇa bhinnavādā bahū ahū. ahuṁ N. |

39. Those who held the Great Council were the first schismatics; in imitation of them many heretics arose.

40. tato aparakālamhi tasmiṁ bhedo ajāyatha:
Gokulikā Ekabyohārā duvidhā bhijjittha bhikkhavo. |

40. Afterwards a schism occurred in that (new school); the Gokulika and Ekabyohāra Bhikkhus formed two divisions.

41. Gokulikānaṁ dve bhedā aparakālamhi jāyatha:
Bahussutakā ca Paññatti duvidhā bhijjittha bhikkhavo. Bahussutikā K, d’Alwis; Bāhulikā A B G2 – Paññattī. |

41. Afterwards two schisms took place amongst the Gokulikas: the Bahussutaka and the Paññatti Bhikkhus formed two divisions.

42. Cetiyā ca punavādi Mahāsaṅgītibhedakā.
pañca vādā ime sabbe Mahāsaṅgītimūlakā punavādī. |

43. atthaṁ dhammañ ca bhindiṁsu ekadesañ ca saṅgahaṁ
gaṇṭhiñ ca ekadesamhi chaḍḍetvā aññaṁ akaṁsu te. |

42-43. And opposing these were the Cetiyas, (another) division of the Mahāsaṅgītikas. All these five sects, originating from the Mahāsaṅgītikas, split the (true) meaning and the Doctrine and some portions of the Collection; setting aside some portions of difficult passages, they altered them.

44. This is an exact repeition of 38 above, and is once again stated at 50 below. nāmaṁ liṅgaṁ parikkhāraṁ ākappakaraṇāni ca
pakatibhāvaṁ vijahetvā tañ ca aññaṁ akaṁsu te. vijahitvā A K. |

44. Forsaking the original rules regarding nouns, genders, composition, and the embellishments of style, they changed all that.

45. visuddhatheravādamhi puna bhedo ajāyatha:
Mahiṁsāsakā Vajjiputtakā duvidhā bhijjittha bhikkhavo. |

45. In the orthodox school of the Theras again a schism occurred: the Mahiṁsāsaka and Vajjiputtaka Bhikkhus formed two sections.

46. Vajjiputtakavādamhi catudhā bhedo ajāyatha:
Dhammuttarikā Bhaddayānikā Chandagārikā ca Sammiti. Channagarikā ca Sammitī? |

46. In the school of the Vajjiputtakas four sections arose, viz.: the Dhammuttarikas, Bhaddayānikas, Channagārikas, and Sammitis.

47. Mahiṁsāsakānaṁ dve bhedā aparakālamhi jāyatha:
Sabbatthavādā Dhammaguttā duvidhā bhijjittha bhikkhavo. Sabbatthivādā, d’Alwis. |

47. In later times two divisions arose among the Mahiṁsāsakas: the Sabbatthivāda and Dhammagutta Bhikkhus formed two divisions.

48. Sabbatthavādā Kassapikā Kassapikā Saṅkantikā,
Suttavādā tato aññā anupubbena bhijjatha. Sabbatthivādā, d’Alwis. – aññe? K: Sakantikānaṁ Suttavādi anupubbena bhijjatha. |

48. The Sabbatthivādas and Kassapikas, the Kassapikas and Saṅkantikas, and subsequently another section, the Suttavādas, separated themselves in their turn.

49. ime ekādasa vādā pabhinnā theravādato
atthaṁ dhammañ ca bhindiṁsu ekadesañ ca saṅgahaṁ
gaṇṭhiñ ca ekadesamhi chaḍḍetvāna akaṁsu te. chaḍḍetvā aññaṁ akaṁsu te K. |

49. These eleven schools which separated themselves from the Theravāda, split the (true) meaning and the Doctrine and some portions of the Collection; setting aside some portions of difficult passages, they altered them.

50. nāmaṁ liṅgaṁ parikkhāraṁ ākappakaraṇāni ca
pakatibhāvaṁ vijahetvā tañ ca aññaṁ akaṁsu te. vijahitvā A K. |

50. Forsaking [142] the original rules regarding nouns, genders, composition, and the embellishments of style, they changed all that.

51. sattarasa bhinnavādā eko vādo abhinnako,
sabbev’ aṭṭhārasa honti ’bhinnavādena te saha. |

51. Seventeen are the heretical sects, and there is one orthodox sect; together with the orthodox sect they are eighteen at all.

52. nigrodho va mahārukkho theravādānam uttamo
anūnam anadhikañ c’ eva kevalaṁ jinasāsanaṁ,
kaṇṭakā viya rukkhamhi nibbattā vādasesakā. |

52. The most excellent Theravāda which resembles a large banyan tree, is the complete doctrine of the Jina, free from omissions or additions. The other schools arose as thorns grow on the tree.

53. paṭhame vassasate n’ atthi, dutiye vassasatantare
bhinnā sattarasa vādā uppannā jinasāsane. |
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53. In the first century there were no schisms; in the second century arose the seventeen heretical schools in the religion of the Jina.

54. Hemavatikā Rājagirikā Siddhatthā Pubbāparaselikā
aparo Rājagiriko chaṭṭhā uppannā aparāparā. Apararājagirikā? – chadhā N. |

54. The Hemavatikas, Rājagirikas, Siddhatthas, Pubba- and Aparaselikas, and sixthly the Apara-Rājagirikas arose one after the other.

ācariyavādaṁ niṭṭhitaṁ.
Here ends the Description of the Schools of the Teachers.

55. Anāgate vassasate vassān’ aṭṭhārasāni ca
uppajjissati so bhikkhu samaṇo paṭirūpako, |

55. “In the future time, after a hundred and eighteen years, a certain Bhikkhu will arise, a Samaṇa able (to suppress the schisms of that time).

(At the time of the second Council the Theras foresaw the following events Here follows an account of the birth and conversion of Tissa Moggaliputta who presided at the third Council. See Mahāvaṁsa, pp. 28-33.):

56. brahmalokā cavitvāna uppajjissati mānuse
jacco brāhmaṇagottena sabbamantāna pāragū, |

56. Descending from Brahma’s world he will be born in the human race, originating from a Brāhmaṇa tribe, an accomplished master of all Mantras (Vedas).

57. Tisso ’ti nāma nāmena Putto Moggalisavhayo.
Siggavo Candavajjo ca pabbājessanti dārakaṁ. The MSS. almost constantly read Candavajjo instead of Candavajjī. |

57. His name will be Tissa, his surname Moggaliputta; Siggava and Candavajjī Oldenberg’s preferred reading, against the text. Here and severally below. will confer on the youth the Pabbajjā ordination.

58. pabbajito tadā Tisso pariyattiñ ca pāpuṇi
bhinditvā titthiyavādaṁ patiṭṭhapessati sāsanaṁ. |

58. Then, having received the Pabbajjā ordination and attained the knowledge of the sacred texts, Tissa will destroy the Titthiya doctrines and establish the (true) faith.

59. Pāṭaliputte tadā rājā Asoko nāma nāyako
asusāsati so rajjaṁ dhammiko raṭṭhavaḍḍhano. |

59. A royal chief called Asoka will govern at that time in Pāṭaliputta, a righteous prince, an increaser of the empire.”

60. sabbe sattasatā bhikkhū anusāsetvāna sāsanaṁ
dasa vatthūni bhinditvā therā te parinibbutā. anusāsitvāna? |

60. All the seven hundred Bhikkhus, the Theras, having taught the (true) doctrine and destroyed (the heresy of) the ten indulgences, had attained Parinibbāna.

61. brahmalokā cavitvāna uppanno mānuse bhave,
jātiyā soḷasavasso sabbamantāna pāragū. |

61. Descending [143] from Brahma’s world he was born in the human race; at the age of sixteen he had mastered the whole Veda.

62. pucchāmi samaṇaṁ pañhaṁ ime pañhe viyākara,
iruvedaṁ yajuvedaṁ sāmavedaṁ pi nighaṇḍuṁ
itihāsañ ca pañcamaṁ. samaṇa? comp. v. 65: māṇava. |

62. (Once young Tissa thus addressed the Thera Siggava, who had come to his father’s house:) “I ask the Samaṇa a question, answer these questions (concerning) the Rigveda, the Yajurveda, the Sāmaveda and also the Nighaṇṭu, and fifthly the Itihāsa”; –

63. therena ca katokāso pañhaṁ pucchi anantaro.
paripakkañāṇaṁ māṇavaṁ Siggavo etad abravi: anantaraṁ A1, °ro A2 G1 N, °rā B G2 F, °re Z. anuttaraṁ? comp. 6, 28. |

63. and the Thera having given his permission, he asked an exceedingly difficult question. Siggava then spoke to the youth possessed of mature knowledge:

64. aham pi māṇava pañhaṁ pucchāmi buddhadesitaṁ,
yadi pi kusalo pañhaṁ byākarohi yathātathaṁ. |

64. “I also will ask you, young man, a question set forth by the Buddha; if you are clever, answer my question truly.”

65. bhāsitena saha pañhe: na me diṭṭhaṁ na me sutaṁ,
pariyāpuṇāmi taṁ mantaṁ, pabbajjā mama ruccati. bhāsitena saha pañhena? |

65. When the question had been pronounced, (Tissa said:) “That I have neither seen nor heard; I will learn this Mantra, I desire to receive the Pabbajjā ordination.”

66. sambādhāya gharāvāsā nikkamitvāna māṇavo
anagāriyaṁ santibhāvaṁ pabbaji jinasāsane. sambādhasmā? |

66. Leaving the narrow way of the life of a layman, the youth went forth into the houseless state and to the condition of calm, according to the Jina’s faith.

67. sikkhākāmaṁ garucittaṁ Candavajjo bahussuto
anusāsittha sāmaṇeraṁ navaṅgaṁ satthusāsanaṁ, |

67. The disciple, desirous of learning and full of reverence, was taught the nine-fold doctrine of the Teacher by learned Candavajjī.

68. Siggavo nīharitvāna pabbajjāpesi dārakaṁ,
susikkhitaṁ mantadharaṁ Candavajjo bahussuto
navaṅgaṁ anusāsetvā therā te parinibbutā ’ti. |
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68. Siggava who had vanquished the young man, conferred on him the Pabbajjā ordination; learned Candavajjī taught the well trained (disciple), versed in the Vedas, the nine-fold (doctrine); (having done so,) these Theras attained Parinibbāna.

 

69. Candaguttassa dvevasse catusaṭṭhi ca Siggavo tadā,
aṭṭhapaññāsa vassāni Pakuṇḍakassa rājino,
upasampanno Moggaliputto Siggavatherasantike. |

69. In the following account, some of the numbers mentioned are evidently wrong; I have preferred, however, not to correct them, since the cause of these errors may be attributed to the author as to copyists. Two years of Candagutta, fifty-eight of king Pakuṇḍaka having elapsed, Siggava having just completed his sixty-fourth year, Moggaliputta received from Thera Siggava the Upasampadā ordination.

70. Tisso Moggaliputto ca Candavajjassa santike
vinayaṁ uggahetvāna vimutto upadhisaṅkhaye. |

70. Tissa Moggaliputta, having learned the Vinaya from Candavajjī, reached emancipation by the destruction of the substrata (of existence).

71. Siggavo Candavajjo ca Moggaliputtaṁ mahājutiṁ
vācesuṁ piṭakaṁ sabbaṁ ubhatosaṅgahapuṇṇakaṁ. ubhosaṅgahasuttakaṁ? comp. 7, 28. |

71. Siggava and Candavajjī taught the glorious Moggaliputta all the Piṭakas which are filled with collections referring to both (Bhikkhus and Bhikkhunis) (or: [144] the Sutta collection, as it bad been settled at the two convocations?).

72. Siggavo ñāṇasampanno Moggaliputtaṁ mahājutiṁ
katvā vinayapāmokkhaṁ nibbuto so chasattati. |

72. Siggava, possessed of (true) knowledge, made the glorious Moggaliputta chief of the Vinaya, and attained Nibbāna after having completed seventy-six years.

73. Candagutto rajjaṁ kāresi vassāni catuvīsati,
tasmiñ cuddasavassamhi Siggavo parinibbuto |

73. Candagutta ruled twenty-four years; when he had completed fourteen years, Siggava attained Parinibbāna.

74. āraññako dhutavādo appiccho kānane rato
sabbaso so rato danto saddhamme pāramīgato |

74. (Siggava was) a dweller in the forest, keeping the Dhutaṅga precepts, of limited desires, attached to forest life, full of goodwill, of subdued passions, and perfect in the true Doctrine.

75. pantasenāsane ramme ogāhetvā mahāvanaṁ
eko adutiyo sūro sīho va girigabbhare. |

75. In a remote, delightful abode, in the depth of a great forest, this hero (lived) alone without a companion, like a valiant lion in his mountain cave.

[Vinaya Lineage 1st telling]

76. nibbute lokanāthassa vassāni soḷasaṁ ahū,
samasaṭṭhi tadā hoti vassaṁ Upālipaṇḍitaṁ, lokanāthasmiṁ? comp. 4, 27. |

76. Sixteen years had elapsed after the protector of the world had attained Nibbāna, learned Upāli had completed sixty years; –

77. Ajātasattu catuvīsam, Vijayassa soḷasaṁ ahū,
Dāsako upasampanno Upālitherasantike. |

77. it was the twenty-fourth year of Ajātasattu’s (reign) and the sixteenth of Vijaya’s, (when) Dāsaka received the Upasampadā ordination from Thera Upāli.

78. cattālīs’ eva vassāni Dāsako nama paṇḍito,
Nāgadāse dasavasse, Pakuṇḍakassa vīsati, Paṇḍurājassa vīsati? comp. 4, 41. |

78. The learned (Thera) called Dāsaka had completed forty years; ten years of Nāgadasa’s (reign) and twenty of Pakuṇḍaka’s (Paṇḍuvāsa’s!) had elapsed, –

79. upasampanno Sonako thero Dāsakasantike.
cattālīsavasso dhīro thero Sonakasavhayo, |

79. (when) Thera Sonaka received the Upasampadā from Dāsaka. The wise Thera called Sonaka had completed forty years; –

80. Kālāsokassa dasavasse, Tambapaṇṇiantarāvāse
vassaṁ ekādasaṁ bhave,
Siggavo upasampanno Sonakatherasantike. |

80. ten years of Kālāsoka’s (reign) had elapsed; it was in the eleventh year of the interregnum in Tambapaṇṇi, (when) Siggava received the Upasampadā ordination from Thera Sonaka.

81. Candaguttassa dvevasse, catusaṭṭhi Siggavo tadā,
aṭṭhapaññāsa vassāni Pakuṇḍakassa rājino,
upasampanno Moggaliputto Siggavatherasantike. |

81. Two years of Candagutta’s (reign) had elapsed; Siggava had completed sixty-four, and king Pakuṇḍaka fifty-eight years, (when) Moggaliputta received the Upasampadā ordination from Thera Siggava.

82. Asokadhammassa chavasse chasaṭṭhi Moggaliputto ahū,
aṭṭhacattārīsa [vassāni] Muṭasīvassa rājino,
Mahindo upasampanno Moggaliputtassa santike. Instead of chasaṭṭhi it should be saṭṭhi. – aṭṭhacattālīsaṁ Muṭasīvassa rājino N, aṭṭhacattārīsaṁ (°sa A) A B G, omitting the following words; aṭhavattādīpaṁ F. Z: aṭṭhacattārisavassamhi Mahindo nāma yatissaro upasampanno suvisuddho Mogg° . |

82. Six years of Asokadhamma’s (reign), sixty-six of Moggaliputta, forty-eight (years) of king Muṭasīva had elapsed, (when) Mahinda received the Upasampadā ordination from Moggaliputta.

[Vinaya Lineage 2nd telling]

83. uggahesi vinayañ ca Upāli buddhasantike [40]
Dāsako vinayaṁ sabbaṁ Upālitherasantike
uggahetvāna vācesi upajjhāyo ca sāsane. |

83. Upāli received the Vinaya from Buddha, Dāsaka received the whole Vinaya from Thera Upāli and taught it just as his teacher in the Faith (had done).

84. vācesi Dāsako thero vinayaṁ Sonakassa pi,
pariyāpuṇitvā vācesi upajjhāyassa santike. |

84. Thera Dāsaka taught Sonaka also the Vinaya; (Sonaka) taught it, [145] after having learnt it from his teacher.

85. Sonako buddhisampanno dhammavinayakovido
vācesi vinayaṁ sabbaṁ Siggavassa anuppadaṁ. dhammavinayiko muni N, °yako muni F, °sokā muni G1. |

85. Wise Sonaka who well knew the Dhamma and the Vinaya, in his turn taught Siggava the whole Vinaya.

86. Siggavo Candavajjo ca Sonakasaddhivihārikā,
vācesi vinayaṁ thero ubho saddhivihārike. |

86. The pupils of Sonaka were Siggava and Candavajjī; the Thera taught both these pupils the Vinaya.

87. Tisso Moggaliputto ca Candavajjassa santike
vinayaṁ uggahetvāna vimutto upadhisaṅkhaye. |

87. Tissa Moggaliputta, having learnt the Vinaya from Candavajjī, reached emancipation by the destruction of the substrata (of existence).

88. Moggaliputto upajjhāyo Mahindaṁ saddhivihārikaṁ
vācesi vinayaṁ sabbaṁ theravādaṁ anūnakaṁ. |

88. Teacher Moggaliputta taught his pupil Mahinda the whole Vinaya, the complete doctrine of the Theras.

[Vinaya Lineage 3rd telling]

89. parinibbute sambuddhe Upālithero mahājuti
vinayaṁ tāva vācesi tiṁsa vassaṁ anūnakaṁ. |

89. After the Sambuddha had attained Parinibbāna, resplendent Thera Upāli taught the Vinaya full thirty years.

90. saddhivihārikaṁ theraṁ Dāsakaṁ nāma paṇḍitaṁ
vinayaṭṭhāne ṭhapetvāna nibbuto so mahāmati. |

90. This great Sage, after having made his pupil, the learned Thera called Dāsaka, chief of the Vinaya, attained Nibbāna.

91. Dāsako Sonakaṁ theraṁ saddhivihāriṁ anuppadaṁ
katvā vinayapāmokkhaṁ catusaṭṭhimhi nibbuto. |

91. Dāsaka in his turn made his pupil Thera Sonaka chief of the Vinaya, and attained Nibbāna sixty-four years (after his Upasampadā).

92. Sonako chaḷabhiññāṇo Siggavaṁ ariyatrajaṁ
vinayaṭṭhāne ṭhapetvāna chasaṭṭhimhi ca nibbuto. |

92. Sonaka who possessed the six supernatural faculties, after having made Siggava, the descendant of an Arya family, chief of the Vinaya, attained Nibbāna sixty-six years (after his Upasampadā).

93. Siggavo ñāṇasampanno Moggaliputtañ ca dārakaṁ
katvā vinayapāmokkhaṁ nibbuto so chasattati. |

93. Wise Siggava made young Moggaliputta chief of the Vinaya and attained Nibbāna seventy-six years (after his Upasampadā).

94. Tisso Moggaliputto ca Mahindaṁ saddhivihārikaṁ
katvā vinayapāmokkhaṁ chāsītivassamhi nibbuto. chāsītivassamhi N, aṭṭhatiṁsamhi Y, aṭṭhatisāmhi F. The correct number would be eighty. |

94. Tissa Moggaliputta made his pupil Mahinda chief of the Vinaya and attained Nibbāna eighty-six years (after his Upasampadā).

[Vinaya Lineage 4th telling]

95. catusattati Upāli ca, catusaṭṭhi ca Dāsako,
chasaṭṭhi Sonako thero, Siggavo tu chasattati,
asīti Moggaliputto, sabbesaṁ upasampadā. |

95. Seventy-four years of Upāli, sixty-four of Dāsaka, sixty-six of Thera Sonaka, seventy-six of Siggava, eighty of Moggaliputta: this is the Upasampadā of them all (i.e. the number of years which elapsed between their Upasampadā and their death).

96. sabbakālamhi pāmokkho vinaye Upālipaṇḍito,
paññāsaṁ Dāsako thero, catucattārīsañ ca Sonako,
pañcapaññāsavassaṁ Siggavassa,
aṭṭhasaṭṭhi Moggaliputtasavhayo. |

96. Learned Upāli was the whole time chief of the Vinaya, Thera Dāsaka fifty years, Sonaka fourty-four years, Siggava fifty-five years, the (Thera) called Moggaliputta sixty-eight years.

97. Udayo soḷasa vassāni rajjaṁ kāresi khattiyo,
chavasse Udayabhaddamhi Upālithero nibbuto. |

97. Prince Udaya reigned sixteen years; when six years of Udayabhadda’s reign had elapsed, Thera Upāli attained Nibbāna.

98. Susunāgo dasavassaṁ rajjaṁ kāresi issaro,
aṭṭhavasse Susunāgamhi Dāsako parinibbuto. |
[41]

98. The ruler Susunāga reigned ten years; after eight years of Susunāga’s reign Dāsaka attained Parinibbāna.

99. Susunāgass’ accayena honti te dasa bhātaro,
sabbe bāvīsati vassaṁ rajjaṁ kāresu vaṁsato.
imesaṁ chaṭṭhe vassānaṁ Sonako parinibbuto. Kālāsokass’ accayena? – vissuto A Z, vissutā B G2, vaṁsato X. |

99. After Susunāga’s (Kālāsoka’s!) [146] death the ten brothers succeeded; they reigned all jointly twenty-two years. In the sixth year of their reign Sonaka attained Parinibbāna.

100. Candagutto rajjaṁ kāresi vassāni catuvīsati,
tasmiñ cuddasavassamhi Siggavo parinibbuto. |

100. Candagutta reigned twenty-four years; after fourteen years of his reign Siggava attained Parinibbāna.

101. Bindusārassa yo putto Asokadhammo mahāyaso
vassāni sattatiṁsam pi rajjaṁ kāresi khattiyo. |

101. The son of Bindusāra, illustrious prince Asokadhamma, reigned thirty-seven years.

102. Asokassa chavīsativasse Moggaliputtasavhayo
sāsanaṁ jotayitvāna nibbuto āyusaṅkhaye. |

102. When twenty-six years of Asoka’s reign had elapsed, the (Thera) called Moggaliputta, after having exalted the splendour of the Religion, attained the end of his life and reached Nibbāna.

[Vinaya Lineage 5th telling]

103. catusattativassamhi thero Upālipaṇḍito
saddhivihārikaṁ theraṁ Dāsakaṁ nāma paṇḍitaṁ
vinayaṭṭhāne ṭhapetvāna nibbuto so mahāgaṇī. |

103. Learned Thera Upāli, a great teacher, attained Nibbāna seventy-four years (after his Upasampadā), after having made his pupil, the learned Thera Dāsaka, chief of the Vinaya.

104. Dāsako Sonakaṁ theraṁ saddhivihārikaṁ anuppadaṁ
katvā vinayapāmokkhaṁ catusaṭṭhimhi nibbuto. |

104. Dāsaka attained Nibbāna sixty-four years (after his Upasampadā), after having in his turn made his pupil, Thera Sonaka, chief of the Vinaya.

105. Sonako chaḷabhiññāṇo Siggavaṁ ariyatrajaṁ
vinayaṭṭhāne ṭhapetvāna chasaṭṭhimhi parinibbuto. |

105. Sonaka who possessed the six (supernatural) faculties, attained Parinibbāna sixty-six years (after his Upasampadā), after having made Siggava, the descendant of an Arya family, chief of the Vinaya.

106. Siggavo ñāṇasampanno Moggaliputtañ ca dārakaṁ
katvā vinayapāmokkhaṁ nibbuto so chasattati. |

106. Wise Siggava attained Nibbāna seventy-six years (after his Upasampadā), after having made young Moggaliputta chief of the Vinaya.

107. Tisso Moggaliputto so Mahindaṁ saddhivihārikaṁ
katvā vinayapāmokkhaṁ asītivassamhi nibbuto. chāsīti N; asīti, the other MSS. |

107. Tissa Moggaliputta attained Nibbāna eighty years (after his Upasampadā), after having made his pupil Mahinda chief of the Vinaya.

bhāṇavāraṁ pañcamaṁ niṭṭhitaṁ.
[Here Ends the Fifth Section for Recitation.]