Sasanavamsa

Translated and edited for web reading (June 2026)

Herein, the Path of Discourse on the Lineage of the Dispensation Arriving at Nine Places should be understood as follows:

The Bodhisatta's career and the Buddha's awakening

For our Blessed One, the Fully Awakened One, for the sake of beings capable of being guided, did not grasp at the happiness lying in his hand [i.e., could have attained liberation earlier but delayed for others' sake]. Having adorned the jewel-casket flower called "the prophecy" at the feet of the Blessed One Dīpaṅkara, for four incalculable aeons and one hundred thousand aeons, across countless lives, without regard for his own exhaustion, he fulfilled the thirty perfections (pāramī). Passing away from his existence as Vessantara, he experienced divine bliss in the Tusita heaven.

At that time, being urged by the devas [to be reborn on earth], he took conception in the womb of Māyā — of unbroken noble lineage — chief queen of the great King Suddhodana of Kapilavatthu, himself of unbroken noble lineage, on the full-moon day of the month of Āsāḷha, on a Thursday. After the passing of ten [lunar] months, he was born on the full-moon day of the month of Vesākha, on a Friday. At the age of sixteen he attained royal splendour. After passing twenty-nine years, at the time of going out to the pleasure garden, he saw the four signs shown by the devas, was stirred with urgency (saṃvega), went forth in the Great Renunciation, cut his hair — dark as a bee — on the bank of the river Anomā, and put on the deva-given ochre robe. On the bank of the river Nerañjarā, in the morning of the full-moon day of Vesākha, he consumed the milk-rice given by a merchant's daughter named Sujātā in forty-nine morsels. Following the custom of previous Fully Awakened Buddhas, he set the golden bowl adrift on the river, approached the great Bodhi terrace, sat on the Unconquerable Seat (aparājitapallaṅka), and with the four path-weapons cut off the heads of the countless hundreds of defilement-enemies that had followed him like a shadow from beginningless saṃsāra. Attaining supreme kingship of the Dhamma over the three worlds, for forty-five years, spreading the net of great compassion attainment in various places for various beings, expanding the knowledge of teaching, he taught the Dhamma and established the Dispensation. Having established it, at the age of eighty, like a lamp-flame extinguishing, he attained final Nibbāna in the element of Nibbāna without residue.

Reflection on death

Of the law of death, there is no nature that discerns: "This one in the three worlds is to be cherished greatly, this one is to be honoured greatly, this one is to be feared greatly." It takes even the Blessed One himself, the foremost person in the three worlds — what then of us, just such-and-such persons? Oh, how wondrous are conditioned things (saṅkhāra)!

On this point it is said:

This thing called the law of death
Is shameless and without moral dread;
Having taken even the Foremost in the Three Worlds, it goes —
What then of others?

Just as a cattle-butcher, a thief,
Sets about only to kill;
Having got an ox in the world,
His purpose is just that much —

So too the king of death;
The qualities of Inda, the virtues here
He does not know; he indeed
Sets about only to kill.

The First Council

When the Blessed One had been finally extinguished for seven days, the Venerable Mahākassapa, with slightly more than a thousand monks (three and a half hundred over a thousand), was travelling from Pāvā to Kusinārā. On the way, having heard that the Blessed One, the Fully Awakened One, had attained final Nibbāna, and seeing weeping monks not free from grief, a certain monk named Subhadda who had ordained in old age spoke thus: "Enough, friends, do not lament. There is nothing here to grieve over. Formerly we were oppressed by the Ascetic Gotama: 'Do this, this is allowable for you; do not do that, that is not allowable for you' — like a slave owing a debt. But now we can do whatever we wish, and whatever we do not wish, we can not do."

Having heard this, [Mahākassapa thought:] "On account of such a hostile person as this, the Dispensation of the Blessed One, the Fully Awakened One, might quickly disappear. Now, while the body, like a golden block, is still present, a great danger has arisen for the Dispensation established with difficulty. Such a person, obtaining another such person as a companion and growing in strength, might be able to cause decline." Distressed in mind, he attained Dhamma-sense-of-urgency (dhammasaṃvega) and thought: "I will make this monk put on white robes right here, scatter [the dust of] the body [in his face?], and expel him."

Then it occurred to the Venerable Mahākassapa Thera: "Now, while the body of the Ascetic Gotama is still present, the assembly is engaging in dispute — people will blame [us]." Later, having calmed this thought and forgiven, he considered: "The Fully Awakened One, the Blessed One, though attaining final Nibbāna, the Dhamma taught by him is still present. For the firm establishment of the Dhamma taught by him, if a council is held, the Dispensation will not disappear on account of such persons; it will endure long." Remembering the Dhamma-support given to the Blessed One by way of rag-robes from dust-heaps, etc., in the third month after the Blessed One's final Nibbāna, on the fifth day after the full moon of Āsāḷha, at Rājagaha in the Sattapaṇṇi Cave, relying on King Ajātasattu, with five hundred arahants, he held the First Council in seven months.

At that time, removing entirely the Kali-yuga of one hundred and forty-eight [years], he made the Dispensation even with the Kali-yuga and established it. Now, when King Ajātasattu had reigned for eight years, it is said that in the country of the Marammas [Burma], in the city of Taṅkosaṅgatva, the reign of King Jambudīpadhaja had exceeded five years.

In this First Council, the Venerable Mahākassapa, the Venerable Upāli, the Venerable Ānanda, the Venerable Anuruddha, and other such great elders numbering five hundred held the First Council and supported the Dispensation. Thus Subhadda the evil-ordained one's evil speech became the very cause of support for the Dispensation. This Subhadda, an evil-ordained one, was a resident of the city of Ātumā, born in a barber family. When the Blessed One went to the city of Ātumā, [Subhadda] had his two sāmaṇera sons perform barber work, and with the rice, oil, etc. obtained, he cooked gruel and gave it to the Saṅgha with the Buddha. The Blessed One, however, did not accept those things, asked the reason, rebuked him, and laid down the offence of wrong-doing for undertaking what is not allowable, and the offence of wrong-doing for a former barber-monk carrying a razor. On account of that reason, binding enmity, desiring to destroy the Dispensation, like one swallowing and then vomiting up a red-hot iron ball, he spoke such evil speech.

King Ajātasattu gave support, saying: "Let the Dhamma-wheel be yours; I will turn the command-wheel. Be at ease and hold the council." Therefore he is to be known as the first king-supporter of the Dispensation. The lineages of disciples of Mahākassapa and the other five hundred arahants are countless, beyond the path of reckoning. What is further to be said here should be understood in the manner stated in the commentaries. Those great elders, having held the council, attained final Nibbāna.

On this it is said:

Those great elders of psychic power,
Having held the first council,
Having upheld the Dispensation,
Came under the power of death itself.

Even though psychic powers exist,
Still, abandoning them,
They attained Nibbāna, having come under
Death's power, like birds with broken wings.

Then what talk of us?
There is no escape from death
In our case. Thus should a wise man bear in mind.

This is the summary of the account of the First Council.

The Second Council

After that, for one hundred years, the lineages of their disciples maintained the Dispensation and passed it on. Then, as days and nights passed in succession, one hundred years after the Blessed One's final Nibbāna, Vajjiputtaka monks at Vesālī promulgated these ten points: "The practice of storing salt in a horn is allowable; the two-finger practice is allowable; the practice of [going to] the vicinity of a village is allowable; the practice of [having separate acts within a single] residence is allowable; the practice of consent is allowable; the practice of what is customary is allowable; the practice of [drinking] what has not been churned is allowable; drinking unfermented toddy is allowable; an unsewn sitting mat is allowable; gold and silver are allowable."

King Kāḷāsoka, son of Susunāga, took their side. At that time, the Venerable Yasa, son of Kākaṇḍaka, while wandering among the Vajjīs, heard: "The Vajjiputtaka monks at Vesālī are promulgating ten points." [He thought:] "It is not fitting that I, having heard of the decline of the Dispensation of the Ten-Powered One, should be indifferent. I should restrain the speakers of non-Dhamma and illuminate the Dhamma." Pondering thus, he went to Vesālī. Then the Venerable Mahā-Yasa, together with Revata, Sabbakāmi, and seven hundred arahants, came to the Vālukārāma at Vesālī, thinking: "We will hold a council." The Vajjiputtaka monks, with hostile intent, approached King Kāḷāsoka and reported: "Great King, we will guard the Fragrant Chamber in this Great Wood and spend the Rains. Now, Great King, other monks, speakers of non-Dhamma, have come desiring to plunder and destroy." King Kāḷāsoka sent ministers to prevent the visiting monks from entering. The ministers, going to block them, did not see the monks due to the power of devas. And that very night King Kāḷāsoka saw a dream of falling into the Lohakumbhī hell. His sister, a therī named Nandā, coming through the air, proclaimed the multitude of faults in suppressing the Dhamma-speaking great elders and supporting the non-Dhamma-speaking monks, and gave advice for the support of the Dispensation.

King Kāḷāsoka, becoming stirred with urgency, asked forgiveness of the Venerable Mahā-Yasa Thera and others, and gave support to the council like King Ajātasattu.

The Venerable Mahā-Yasa Thera and others, relying on King Kāḷāsoka, at the Vālukārāma, refuted the non-Dhamma points promulgated by the Vajjiputtaka monks and held the Second Council in eight months.

At that time, in the Middle Country, at Pāṭaliputta, King Kāḷāsoka, son of Susunāga, had completed ten years since his consecration. In the country of the Marammas, at the city of Sirikhetta, one year had passed before the time of the consecration of King Dvattagoṅkassa. The Jina's Dispensation was one hundred years old.

In this Second Council, the great elders headed by Mahā-Yasa, Revata, and Sabbakāmi, numbering seven hundred, held the Second Council and supported the Dispensation for the second time.

The Venerable Mahā-Yasa Thera was a co-resident pupil of the Venerable Ānanda Thera, who was praised by the Blessed One in five places as foremost. The promulgation of non-Dhamma points by the Vajjiputtaka monks was the very cause of the Second Council. King Kāḷāsoka, though previously a supporter of the non-Dhamma monks, later became a supporter of the Dhamma-speaking monks and gave support. Therefore he is to be known as the second king-supporter of the Dispensation.

The lineages of disciples of Mahā-Yasa, Revata, Sabbakāmi, and the other great elders numbering seven hundred are countless, beyond the path of reckoning. What is further to be said here should be understood in the manner stated in the commentaries. Those great elders, having held the Second Council, attained final Nibbāna.

On this it is said:

Those great elders of wisdom,
Having held the second council,
Having upheld the Dispensation,
Came under the power of death itself.

Even those great elders of psychic power
Went to the power of death.
How then are we freed?
Hence, far from release!

This is the summary of the account of the Second Council.

The Third Council

After that, for two hundred and thirty-eight years, the Dispensation of the Blessed One, the Fully Awakened One, was without turmoil, without disaster. But when two hundred and thirty-eight years had arrived, at Pāṭaliputta, in the time of King Siridhammāsoka, on account of the novice Nigrodha, faith in the Buddha's Dispensation arose, and gain and honour for the Bhikkhu Saṅgha became abundant. At that time, sixty thousand sectarians, coveting gain and honour, though not ordained, became as if ordained, and entered into the uposatha, invitation (pavāraṇā), and other proceedings — just as herons among swans, or a gavaja among cows, or donkeys among Sindh horses.

Then the Bhikkhu Saṅgha, reflecting: "Now the assembly is impure," did not perform the uposatha. Disaster having befallen the Dispensation, the uposatha and invitation were suspended for seven years. King Siridhammāsoka, hearing of this, sent a minister to settle that dispute and have the uposatha performed. The minister, not daring to ask the king in return: "The monks do not wish to perform the uposatha — what shall I do?", himself being confused, consulted with another confused person [and thought]: "If the Bhikkhu Saṅgha does not perform the uposatha, the Great King desires to kill the Bhikkhu Saṅgha." Being himself confused, having heard confused speech from a confused person, he went to the monastery and killed the Bhikkhu Saṅgha who did not wish to perform the uposatha.

The king, hearing of this, [said:] "This fool, unprompted by me, did such a cruel deed. Will I be freed from the evil deed or not?" Doubting, he had the Venerable Mahāmoggaliputta Tissa Thera brought upstream along the Ganges and asked the thera about that matter. The thera explained, by way of the Dīpaka-tittira Jātaka, that due to lack of intention, he would be freed from the evil deed. For seven days, the thera instructed King Siridhammāsoka in the doctrine of the sectarians; weighing doctrine against doctrine, he expelled sixty thousand sectarians from the Dispensation. Then he performed the uposatha. And he expounded the Kathāvatthu in the midst of the Bhikkhu Saṅgha, exactly as taught by the Blessed One. At the Asokārāma, one thousand great elders held a council in nine months.

At that time, in the Middle Country, at Pāṭaliputta, King Siridhammāsoka had reigned for eighteen years. In the country of the Marammas, at the city of Sirikhetta, King Rambongassa had reigned for twelve years.

In this Third Council, the Venerable Mahāmoggaliputta Tissa Thera — who, at the request of the great elders of the Second Council, who had gone to the Brahmā world for the support of the Dispensation, had asked a great Brahmā named Tissa, and falling from there, was here a being born in the womb of a brahmin woman named Moggalī — [was the leader].

The entering of sixty thousand sectarians, coveting gain and honour, into the uposatha and invitation proceedings under the guise of ascetics, and the non-performance of the uposatha for seven years due to the impurity of the assembly, were the very cause of the support for the Dispensation. The great elders headed by Mahāmoggaliputta Tissa, Majjhantika, and Mahārevata held the Third Council and supported the Dispensation for the third time.

King Siridhammāsoka, having identified the doctrine of the sectarians and expelled the sectarians from the Dispensation, etc., is to be known as the king-supporter of the Dispensation. The lineages of disciples of Mahāmoggaliputta Tissa, Majjhantika, Mahārevata, and the other great elders numbering one thousand are countless, beyond the path of reckoning. What is further to be said here should be understood in the manner stated in the commentaries. Those great elders, having held the Third Council, attained final Nibbāna.

On this it is said:

Even those great elders of great psychic power,
Having held the council on the Dispensation,
Went to the power of death,
Like the sun entering a cloud-mass.

Just as these go,
So too do we go.
What being is released from death?
Beings have death as their destination.

Therefore, a wise person,
For the realisation of Nibbāna, the unmoving,
Should always do meritorious deeds.

This is the summary of the account of the Third Council.

The Dispatch of Teachers to Nine Places

After that, the Venerable Mahāmoggaliputta Tissa Thera, having investigated: "In what places will the Dispensation of the Blessed One, the Fully Awakened One, become well established?", and seeing the state of the Jina's Dispensation becoming well established in the border countries, sent great elders individually to nine places for the establishment of the Jina's Dispensation. As follows:

He sent the Venerable Mahāmahinda to the Island of Sīhaḷa, saying: "Go to that island and establish the Dispensation there." He sent the Venerable Soṇa and the Venerable Uttara to Suvaṇṇabhūmi; the Venerable Mahārakkhita to the Yonaka country; the Venerable Rakkhita to the Vanavāsī country; the Venerable Yonakadhammarakkhita to the Aparanta country; the Venerable Majjhantika to the Kasmīra-Gandhāra country; the Venerable Mahārevata to Mahiṃsakamaṇḍala; the Venerable Mahādhammarakkhita to the Mahāraṭṭha country; and the Venerable Majjhima to the Cīna country. And there he sent them with a Saṅgha sufficient for ordination. Those great elders, going individually, established the Dispensation in those various places. Having established it, in those various places, blazing with the glow of the monks' ochre robes, like the sky adorned with clouds, lightning, and rainbows, the Jina's Dispensation became free from danger and was established.

Identification of the Nine Places

Among those nine places, Suvaṇṇabhūmi is none other than the present-day city of Sudhamma. How is this known? By inference from the path or by inference from the location.

How by inference from the path? It is said that Suvaṇṇabhūmi is approximately seven hundred yojanas from here; a wind-going ship, not going [directly?], goes in seven days and nights. But at one time, a ship going thus was stuck on the back of a vaṭṭamaccha fish in the river for seven days and did not go — according to the statement in the commentary. The extent of the path from Sīhaḷadīpa to Suvaṇṇabhūmi matches the extent of the path from Sudhamma City to Sīhaḷadīpa. For it is said that Sīhaḷadīpa is approximately seven hundred yojanas before Sudhamma City; a wind-ship going, when the wind comes straight, reaches it in seven days and nights. Thus it is known by inference from the path.

How by inference from the location? Suvaṇṇabhūmi, it is said, lies near the great ocean; it is a great port, a place of resort for merchants from various kingdoms. Hence, Prince Mahājanaka and others came from Campā City to Suvaṇṇabhūmi by ship for trade. Present-day Sudhamma City also lies right near the great ocean. Thus it is known by inference from the location.

Others, however, say that Suvaṇṇabhūmi is none other than the Haribhuñja country, because of the abundance of gold there. Still others say it is the Siyāma [Siam/Thailand] country. All this should be investigated.

Aparanta: some say it is a separate country by itself. Others say Aparanta is none other than the Sunāparanta country. That is fitting. Why is it known that Aparanta is the Sunāparanta country? Because it is mentioned by two names in the commentaries. For in the Uparipaṇṇāsa commentary and in the Saḷāyatanasaṃyutta commentary, the commentary teachers, showing the Aparanta country as the place where the Venerable Koṇḍadhāna attained foremost status in receiving the first ticket-meal, joined the Aparanta country with the word Suna. But in the Dhammapada commentary and the Aṅguttara commentary, that same country is mentioned without the word Suna. Here the word Suna is synonymous with "son." The eldest son of King Mandhātu summoned the inhabitants of the four continents and assigned them their separate dwelling places. There, the place of the inhabitants of the northern continent was named Kururaṭṭha; of the inhabitants of the eastern continent, Vedeharaṭṭha; of the inhabitants of the western continent, Aparanta. Because they were born in the western continent, they were referred to by the word Suna. For those born there are called their sons (suna), just as "Vajjiputtaka monks." Or, for metrical reasons or euphony, they specifically designate it with the word Suna — thus it should be seen.

Yonakaraṭṭha is the dwelling place of Yavana people, which is called Jaṅgamaṅgha [? possibly a local name].

Vanavāsīraṭṭha is the territory of Sirikhetta City. Some, however, say Vanavāsīraṭṭha is a separate country, not the territory of Sirikhetta City. That is not good. For Vanavāsīraṭṭha is indeed the territory of Sirikhetta City. How is this known? In the time of the brother of our king, at Sirikhetta, covered with thickets, an ancient bronze Buddha image, embedded and standing inside a certain earth-mound, was obtained; and on its seat, an ancient inscription is seen reading: "For the worship of the inhabitants of the Vanavāsīraṭṭha..." etc. Therefore this is known.

Kasmīragandhāraraṭṭha means the Kasmīra country and the Gandhāra country. These countries exist as a single contiguous territory. That is why he sent the Venerable Majjhantika alone to the two countries. Because it is a territory (janapada), the neuter singular is used. They also say that at that time, because it was a single king's domain in terms of established rule, it is spoken of in the commentary using singular number.

Mahiṃsakamaṇḍala is the Andhra country, which is called the Yakkha City country.

Mahāraṭṭha is the country of Mahānagara. For nowadays, they join Mahāraṭṭha with the word nagara and call it the Mahānagara country. Some teachers say it is the Siyāma [Siam] country.

Cīnaraṭṭha means the Cīna country which exists as a single contiguous territory with the Himavanta [Himalayas].

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

The Lineage of Teachers

Now, from the beginning, the account of the lineage of teachers should be spoken.

The Venerable Upāli was the co-resident pupil of the Blessed One, the Fully Awakened One. His pupil was the Venerable Dāsaka Thera. His pupil was the Venerable Soṇaka Thera. His pupils were the Venerable Siggava Thera and the Venerable Candavajjī Thera. Their pupil was the Venerable Moggaliputta Tissa Thera. These five great elders are the beginning teachers in the lineage of the Dispensation, called the lineage of teachers. For the lineages of teachers, consisting of the lineages of their pupils, have not been broken up to the present day.

And in the lineage of teachers, only monks of moral shame (lajjī) should be included and spoken of, not shameless monks (alajjī). For shameless monks, even though learned, destroy the Dhamma-tradition through desire for gain, desire for fame, etc., and produce great danger for the excellent Dispensation. The work of protecting the Dispensation is indeed the domain only of the morally shameful, not of the shameless. Therefore the ancient teachers said: "Looking to the future, who will protect the Dispensation? The morally shameful will protect the Dispensation in the future; the morally shameful will protect; the morally shameful will protect" — they uttered the statement three times. Thus it should be understood that even in the Middle Country, there were many shameless persons.

The Schismatic Schools

After one hundred years from the Blessed One's final Nibbāna, as previously stated, the Vajjiputtaka monks promulgated non-Dhamma points. Conferring with wicked monks who had been excluded at the time of the First Council and seeking allies, under the appellation "Great Council," they held a council like the great elders. Having done so, they became a separate group. Oh, this is a matter to be laughed at — just as an old jackal, boasting by the common designation "four-footed," thinking himself a lion, roars a lion's roar! They, not knowing the Pāvacana [the Buddha's word] as it really is, destroyed the true meaning by mere shadow of sound. And they removed some of the Pāvacana too. That exists only in their own group, not in the Dhamma-speaking group. Disrupting the Dhamma and Vinaya, they behaved just as they wished. This so-called Great Council is one non-Dhamma-speaking group.

After that, as time passed, from that very group, splitting from one another in doctrine, two groups split off: one called the Gokulika group and one called the Ekabyohāra group. After that, from the Gokulika group itself, splitting from one another, two groups split off: one called the Bahussutika group and one called the Paññattivāda group. Again, from those same groups, a group called Cetiyavāda split off.

After that, after a long time had passed, from the Dhamma-speaking groups, entering a dissimilar group, two groups split off: one called the Mahiṃsāsaka group and one called the Vajjiputtaka group. After that, from the Vajjiputtaka group itself, splitting from one another, four groups split off: one called the Dhammuttarika group, one called the Bhaddayānika, one called the Channāgārika, and one called the Samutika.

Again, from the Mahiṃsāsaka group, splitting from one another, five groups split off: one called the Sabbatthivāda group, one called the Dhammaguttika, one called the Kassapiya, one called the Saṅkantika, and one called the Suttavāda.

Thus, in the Middle Country, splitting individually from the Dhamma-speaking Theravāda group of the great elders who held the Second Council, the non-Dhamma-speaking groups became seventeen. And those non-Dhamma-speaking groups have no place within the teacher-lineage of the Dispensation. For they are not of benefit to the Dispensation, and they cannot be included and taken within the teacher-lineage — just as a heron in a flock of swans, a gavaja in a herd of cows, or a brass [coin] in a heap of gold.

The Pure Lineage

The lineage of teachers coming down from the Venerable Mahākassapa Thera and others — starting with Upāli, Dāsaka, etc. — should be understood in the manner given in the Parivārakhandhaka and the Samantapāsādikā commentary.

Inference of Purity

By inferring the pure conduct, etc., of the Venerable Upāli Thera and others up to the Venerable Moggaliputta Tissa Thera, the pure conduct, etc., of those theras can be known — just as, by inferring cloud-rain in the upper stream of a river, the abundance of water in the lower stream of the river can be known. This is called the method of inference from cause.

Or, by inferring the pure conduct, etc., of the theras up to the Venerable Moggaliputta Tissa Thera, the pure conduct, etc., of the Venerable Upāli Thera can be known — just as, by seeing smoke above and inferring, the presence of fire can be known. This is called the method of inference from effect.

Or, by inferring the pure conduct, etc., of the Venerable Upāli Thera at the beginning and the Venerable Moggaliputta Tissa Thera at the end, the pure conduct, etc., of the theras Dāsaka, Soṇa, Siggava, etc., in the middle can be known — just as, by seeing the footprints of a deer on the near side and the far side of a stone slab and inferring, the unapparent footprints in the middle can be known to exist. This is called the method of inference from deer-footprints.

Thus, by these three methods, this Theravāda group is to be known as Dhamma-speaking, possessed of moral shame, and of good conduct. In this way, the method should be applied upwards too. And the lineage of teachers, up to the compilation of books, should be understood in the manner stated in the Parivārakhandhaka and the Samantapāsādikā, and from there on as: "Mahinda, Iṭṭiya..." and so forth.

Thus, in the Chronicle of the Dispensation, the Path of Discourse on the Lineage of the Dispensation Arriving at Nine Places — the First Chapter.

Introduction

Now the occasion has arrived to speak of the path of discourse on the Dispensation in the Island of Sīhaḷa; therefore I will speak of it.

The Buddha's Three Visits

For the Island of Sīhaḷa, being the place where the Dispensation was established, is like a shrine-chamber. It is said that the Fully Awakened One, even during his lifetime, went to the Island of Sīhaḷa three times. The first time, for the taming of the yakkhas, going alone, he tamed the yakkhas and, thinking "after my final Nibbāna the Dispensation will be established in the Island of Sīhaḷa," he consecrated the island three times, providing protection for the island of Tambapaṇṇi. The second time, for the taming of the nāga kings, the maternal uncle and nephew, going alone, he tamed them and departed. The third time, accompanied by five hundred monks, he went and sat, entering the attainment of cessation, at the site of the Great Shrine, the site of the Thūpārāma Shrine, the site where the Great Bodhi was established, the site of the Mahiyaṅgaṇa Shrine, the site of the Mudiṅgaṇa Shrine, the site of the Dīghavāpi Shrine, and the site of the Kalyāṇī Shrine.

The Arrival of Mahinda

At that time, the Dispensation remained established. Later, as previously stated in the lineage of teachers, the Venerable Mahinda, sent by the Venerable Mahāmoggaliputta Tissa Thera — who was firmly established in the lineage — went to the Island of Sīhaḷa, together with the theras Iṭṭiya, Uttiya, Sambula, and Bhaddasāla, when two hundred and thirty-five years of the Jina's era had elapsed, in the second month of Kattikā. The Venerable Soṇa, Uttara, and others also went to their respective destinations for the establishment of the Dispensation in that very second month of Kattikā, when two hundred and thirty-five years of the Jina's era had elapsed.

The Venerable Mahāmahinda Thera, however, waited seven months and went to the Island of Sīhaḷa for the establishment of the Dispensation on the full-moon day of the month of Jeṭṭha, when two hundred and thirty-six years of the Jina's era had elapsed. Thus, among those nine places, the Island of Sīhaḷa was reached at two hundred and thirty-six years. The other eight places, however, were reached at two hundred and thirty-five years. This should be understood as a separate matter.

Why Mahinda Waited Seven Months

Why did the Venerable Mahāmahinda Thera wait seven months and go to the Island of Sīhaḷa last of all? In the Island of Sīhaḷa, King Muṭasīva was old and feeble, unable to support the Dispensation. But his son, a prince named Devānaṃpiya Tissa, was young and would be able to support the Dispensation. And he thought: "Let that Devānaṃpiya Tissa first obtain the kingdom; let me first see my relatives — my mother — in the city of Vedissagiri." So, waiting seven months, the Venerable Mahāmahinda Thera went to the Island of Sīhaḷa at two hundred and thirty-six years of the Jina's era. Thus it should be understood.

Mahinda's Arrival at Missakapabbata

The Venerable Mahāmahinda Thera, together with the four theras — Iṭṭiya and the others, his sister's sons — the novice Sumana, and the lay devotee named Bhaṇḍuka, on the full-moon day of Jeṭṭha, at two hundred and thirty-six years of the Jina's era, like a golden swan rising into the sky in the month of Jeṭṭha, travelled through the air and alighted on the peak of Missakapabbata, to the east of the city of Anurādha.

Now, on the full-moon day of Jeṭṭha, on the island of Laṅkā, there was a festival of the constellation Jeṭṭhamūla, and the people were celebrating. Therefore it is said in the Vinaya sub-commentary called Sāratthadīpanī: "On the full-moon day of Jeṭṭha, the constellation is Jeṭṭha or Mūla." And there, the full-moon constellation should be understood by the method of determining the full-moon constellation at the end of the royal [year?].

The Meeting with King Devānaṃpiya Tissa

King Devānaṃpiya Tissa, having proclaimed the constellation festival and ordered his ministers to arrange the celebration, set out from the city with a retinue of forty thousand men and went towards Missakapabbata, desiring to hunt deer for sport. Then a deity who dwelt on that mountain, in the form of a deer, enticed the king and led him to where the thera was.

The thera, seeing the king approaching, made a resolution: "Let the king see me alone, not the others," and said: "Tissa, Tissa, come here." The king, hearing this, thought: "No person born on this island, not even a whole man, is capable of addressing me by the name 'Tissa.' But this one, wearing patched cloth, a shaven-headed ascetic in ochre robes, addresses me by name. Who might this be — human or non-human?" The thera said:

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

At that time, King Devānaṃpiya Tissa had been consecrated for one month by the consecration sent by King Asoka. For they had consecrated him on the full-moon day of Visākha. And he, remembering the recently heard tidings of the Dispensation — connected with the virtues of the Triple Gem — sent by King Asoka as a gift of Dhamma, hearing the thera's words: "We are ascetics, great king, disciples of the King of Dhamma," [thought]: "The noble ones have come!" Immediately putting aside his weapon, he sat down to one side, exchanging courteous conversation. As it is said:

"Putting aside his weapon, he went to one side;
Sitting down, the king exchanged greetings, much connected with benefit."

While they were engaged in courteous conversation, those forty thousand men came and surrounded them. Then the thera revealed the other six persons. The king, seeing them, asked: "When did these arrive?" "Together with me, great king." "But now, are there other ascetics like this in Jambudīpa?" "There are, great king. Now Jambudīpa is resplendent with ochre robes, filled with the wind of sages. In it:

'Possessors of the three knowledges, attainers of psychic power,
Skilled in reading the minds of others,
Arahants with destroyed āsavas —
Many are the disciples of the Buddha.'"

"Venerable sir, by what means did you come?" "Neither by water, great king, nor by land." The king understood that they had come through the air.

The Mango-Tree Examination

The thera, to test whether the king had sufficient intelligence, asked a question concerning a nearby mango tree:

"What is the name of this tree, great king?" "It is called a mango tree, venerable sir." "But, great king, apart from this mango, is there another mango or not?" "There are, venerable sir, many other mango trees." "Apart from this mango and those mangoes, are there other trees, great king?" "There are, venerable sir, but they are not mango trees." "Apart from those other mangoes and non-mangoes, is there another tree?" "Just this mango tree, venerable sir." "Good, great king, you are wise."

"Great king, do you have relatives?" "Yes, venerable sir, many people." "Apart from them, are there any non-relatives, great king?" "Non-relatives, venerable sir, are more numerous than relatives." "Apart from your relatives and non-relatives, is there anyone else, great king?" "Just myself, venerable sir." "Good, great king. The self, indeed, is called neither relative nor non-relative."

Then the thera, knowing that the wise king would be able to understand the Dhamma, taught the Cūḷahatthipadopama Sutta. At the conclusion of the discourse, the king, together with the forty thousand [men], became established in the three refuges.

What is to be said after this should be understood in the manner stated in the Samantapāsādikāand other texts.

The Lineage of Teachers in Sri Lanka from Mahinda

Thus, in the Island of Sīhaḷa, the lineages of pupils coming from the Venerable Mahinda Thera, the supporter of the Dispensation, are many, beyond the path of reckoning. How? The pupil of the Venerable Mahāmahinda Thera was the thera named Ariṭṭha. His pupil was Tissadatta. His pupil was Kāḷasumana. His pupil was Dīgha. His pupil was Dīghasumana. His pupil was Kāḷasumana. His pupil was Nāga. His pupil was Buddharakkhita. His pupil was Tissa. His pupil was Reva. His pupil was Sumana. His pupil was Cūḷanāga. His pupil was Dhammapālita. His pupil was Khema. His pupil was Upalissa. His pupil was Phussadeva. His pupil was Sumana. His pupil was Mahāpaduma. His pupil was Mahāsīva. His pupil was Upāli. His pupil was Mahānāga. His pupil was Abhaya. His pupil was Tissa. His pupil was Sumana. His pupil was Cūḷābhaya. His pupil was Tissa. His pupil was Cūḷadeva. His pupil was Sīva. This should be seen as the lineage of teachers up to the Fourth Council, known as the writing-down in books.

For this is said in the commentary: "It should be understood that it has been brought down up to the present day by the lineage of teachers consisting of the successive generations of their own pupils."

Thus it should be understood that the lineage of teachers, consisting of the successive generations of their pupils, has come down to the present day, manifest in the Dispensation.

The Three Characteristics of a Vinaya-Dhāra

In the Dispensation, those who bear the Vinaya must be possessed of three characteristics. For three characteristics of a bearer of the Vinaya are to be desired. Which three? "His Sutta is well-learned, well-transmitted, well-determined by way of sutta and subsidiary phrasing" — this is the first characteristic. "He is established in the Vinaya, unshakeable" — this is the second. "His lineage of teachers is well-grasped, well-attended to, well-retained" — this is the third.

Herein, "his lineage of teachers is well-grasped" means: the lineage of theras, the lineage of succession, is well-grasped by him. "Well-attended to" means: well-considered; at the mere moment of attention, it becomes like a kindled lamp. "Well-retained" means: well-retained through the connection of what precedes and follows, by meaning and by reason. Setting aside his own opinion, he speaks according to the purity of teachers: "My teacher studied under such-and-such a teacher, he under such-and-such," and thus, bringing forward the entire lineage of teachers as a factor of the Theravāda, he sets it down, reaching back to the Venerable Upāli Thera, who studied under the Fully Awakened One. Then, bringing it further back: "The Venerable Upāli Thera studied under the Fully Awakened One; the Venerable Dāsaka Thera under his preceptor the Venerable Upāli Thera; the Venerable Soṇaka Thera under his preceptor the Venerable Dāsaka Thera; the Venerable Siggava Thera under his preceptor the Venerable Soṇaka Thera; the Venerable Moggaliputta Tissa Thera under his preceptors the Venerable Siggava Thera and the Venerable Caṇḍavajjī Thera." Thus, bringing forward the entire lineage of teachers as a factor of the Theravāda, he sets it down, reaching his own teacher. A lineage of teachers learned in this way is "well-grasped."

For one unable to do this, two or three rounds [of teachers] should be learned. By the last method, one should know in accordance with what the teacher and the teacher's teacher say, both the text and the interrogation.

The Oral Transmission of the Tipiṭaka

Now, the lineage of the great theras as described, from the time of the Blessed One's life up to the writing-down in books, preserved the three Piṭakas by oral recitation alone. They did not commit them to writing in books in their complete form. Thus the great elders, performing a difficult task, upheld the Dispensation. Here is a story about this:

It is said that in the Island of Sīhaḷa, due to the danger of Caṇḍālatissa, there was turmoil, and rain did not fall, and a famine arose. Then Akka, the lord of the devas, came and said: "Venerable sirs, you will not be able to preserve the Piṭaka. Board a ship and go to Jambudīpa. If the ships are insufficient, cross over on wood or bamboo. For the sake of safety, we will protect you."

Then about sixty monks went to the seashore, but then thought: "We will not go to Jambudīpa. Staying right here, we will preserve the Tepiṭaka." Afterwards, leaving the ships at the harbour, they went to the Malaya district in a region of the Island of Sīhaḷa and, sustaining themselves on roots, fruits, etc., they did recitation. Being severely afflicted by the danger of hunger and unable to do even that, placing their chests on the sand, placing head towards head, without uttering words, they did [recitation] mentally alone. In this way, for twelve years, they preserved the Tepiṭaka together with the commentary and supported the Dispensation.

When twelve years had passed, that danger subsided. Seven hundred monks, who had previously gone to Jambudīpa, returned and went to the Maṇḍalārāma monastery in the Rāma district of the Island of Sīhaḷa. Those sixty monks also went to that same monastery, and conferring with one another, they did recitation. At that time, they agreed with one another, they did not conflict — like the water of the Yamunā merging with the water of the Ganges. Thus it should be understood that the great elders, preserving the three Piṭakas by oral recitation alone, performed a difficult task.

The Story of Tissa Thera and the One Word

Even the preserving of a single word of the teaching without error is itself a difficult task. It is said that in the Island of Sīhaḷa, a thera named Tissa, son of a householder named Punabbasuka, having learned the Buddha-word, came to Jambudīpa and learned the Buddha-word under the Venerable Yonakadhammarakkhita Thera. As he was departing, at the harbour where he was to board the ship, doubt arose regarding a single word. Turning back on a path of a hundred yojanas and going to his teacher, on the way he answered a question of a certain householder. That [householder], gaining faith, gave him a blanket worth a hundred thousand. He brought it and gave it to his teacher. The thera, having had it beaten, made it into a piece of furniture for his sitting place. For what purpose? For the benefit of future generations. For this occurred to him: "Having reflected on the path we have gone, future fellow-monastics will think they should fulfil the practice." And the Venerable Tissa, having resolved his doubt at his teacher's side, returned to the Island of Sīhaḷa, his own place. Thus, even the preserving of a single word of the teaching without error is itself a difficult task.

The Preservation of Texts Seldom Recited

Even the preservation, through study, memorisation, etc., for the sake of non-disappearance and non-confusion, of texts that are not for the most part kept in practice — this too is itself a difficult task. It is said that during the great famine in the Island of Sīhaḷa, only a single monk had the Mahāniddesa in practice. Then the preceptor of the Venerable Catunikāyika Tissa Thera, the great elder named Mahātipiṭaka, said to the Venerable Mahārakkhita Thera: "Friend Mahārakkhita, learn the Mahāniddesa under such-and-such." "Venerable sir, he is a wicked person; I will not learn it." "Learn it, friend. I will sit near you." "Good, venerable sir. If you sit with me, I will learn it." Having begun, learning continuously day and night, on the final day, seeing a woman under the bed, he said: "Venerable sir, had I known this before, I would not have studied the Dhamma under such a one." But under him, many great elders studied and established the Mahāniddesa. Thus, even the preservation, through study, memorisation, etc., for the sake of non-disappearance and non-confusion, of texts that are not for the most part kept in practice — this too is itself a difficult task.

The Writing Down of the Tipiṭaka (Fourth Council)

In this way, from the time of the Blessed One's life onwards, for a long period, the lineage of great elders as described preserved the teaching by oral recitation alone. Oh, it was by the abundance of mindfulness, wisdom, and concentration of the ancient great elders that they were able to preserve it by oral recitation alone! The preservation of the teaching by the ancient theras by oral recitation alone lasted for four hundred and ninety-five years.

From the Blessed One's final Nibbāna, as stated in the Mahāvaṃsa and Sāratthasaṅgaha, when four hundred and fifty years of the Jina's era had elapsed, in the island of Tambapaṇṇi, the eighteenth king — a king named Vaṭṭagāmaṇi, son of King Saddhātissa — having obtained the kingdom, in his sixth year, considering: "In the future, beings, having inferior mindfulness, wisdom, and concentration, will not be able to preserve [the teaching] by oral recitation," relying on King Vaṭṭagāmaṇi, about five hundred great elders — who had come in succession from the great elders previously mentioned — in a region of the island of Tambapaṇṇi, in the Malaya district, in the Āloka Cave, committed the three Piṭakas together with the commentary to books.

And that, compared to the councils previously described, is to be understood as the Fourth Council itself. For this is stated in the Vinaya sub-commentary called Sāratthadīpanī: "For the council of committing to books is similar to the Fourth Council."

Now, in the Island of Sīhaḷa, King Vaṭṭagāmaṇi and, in the country of the Marammas, in the city of Sirikhetta, a king named Kukkuṭasīsa reigned at the same time. But in the account of the message sent by the monks of the Island of Sīhaḷa in the time of the king who established Amarapura, it is stated that they committed to books when four hundred and thirty-three years had elapsed. For it is said there: "at a period of four hundred and thirty-three years."

This is the establishment of the Dispensation in the Island of Sīhaḷa up to the writing-down in books.

The Schisms in Sri Lanka

Now, later, in Jambudīpa and in the Island of Sīhaḷa, monks split into separate groups — just as the river issuing from Lake Anotatta splits into the Ganges, Yamunā, etc.

There, the splitting into groups in Jambudīpa we will speak of later. But the splitting into groups in the Island of Sīhaḷa should be seen as follows. How? In the Island of Sīhaḷa, from the time of the establishment of the Dispensation, when two hundred and eighteen years had elapsed, in the Abhayagiri monastery built by King Vaṭṭagāmaṇi, [monks] reversing the Parivārakhandhaka by text and by meaning, becoming separate from the group of the Mahāvihāra dwellers, one group split off. That is called the Abhayagiri-dwelling group, and Dhammaruci is its very name.

When three hundred and forty-two years had elapsed from the splitting of the Abhayagiri-dwelling group, in the Jetavana monastery built by King Mahāsena, monks, distorting the Ubhatovibhaṅga text in a contrary manner, became a separate group from the Abhayagiri-dwelling group. That is called the Jetavana-dwelling group, and Sāgaliya is its very name.

One hundred and fifty-one years after the time of the splitting of the Jetavana-dwelling group, the monks dwelling at Kurunda and the monks dwelling at Kolamba, relying on a king named Dāṭhāpati, their nephew, distorting the Ubhatovibhaṅga and Parivārakhandhaka texts in a contrary manner, becoming separate from the two groups mentioned, weighing and comparing with the Mahāvihāra-dwelling group, taking the name Mahāvihāra, one group split off.

Thus, in the Island of Sīhaḷa, together with the Mahāvihāra-dwelling group — which is of the lineage of the Venerable Mahāmahinda Thera and others — four groups split off.

The True Dhamma-Vādin Group

Among them, the Mahāvihāra-dwelling group alone were speakers of Dhamma; the rest were speakers of non-Dhamma. And those three non-Dhamma-speaking groups, abandoning the true meaning and behaving without respect for the Dhamma by way of false meaning — by this account, in the Island of Sīhaḷa, the three non-Dhamma-speaking groups, all shameless ones, wandered about disregarding the training rules such as parimaṇḍala (wearing the robe evenly) and suppaṭicchanna (well-covered). From that time on, in the Dispensation, the various ways of wearing the lower and upper robes of some monks are to be understood as visible.

The Purification of the Dispensation

Five hundred and twenty-seven years after the time of the splitting of the non-Dhamma-speaking groups, a king named Sirisaṅghabodhi, siding with the Mahāvihāra group, suppressed the three non-Dhamma-speaking groups and upheld the Jina's Dispensation. And that King Sirisaṅghabodhi enjoyed royal splendour at the same time as a king named Anuruddha in our country of the Marammas, in the city of Arimandana.

After that, in the Island of Sīhaḷa, in the time of a king named Vohārakatissa, conferring with a minister named Kapila, relying on the Mahāvihāra-dwelling monks, he suppressed the non-Dhamma-speaking groups and upheld the Jina's Dispensation.

After that, in the time of a king named Goṭṭhābhaya, he expelled the monks of Abhayagiri across the sea and, relying on the Mahāvihāra-dwelling monks, purified the Dispensation.

After that too, in the time of a king named Mahāsena — son of King Goṭṭhābhaya — a monk named Saṅghamitta, who was among the Abhayagiri-dwelling monks, became the king's chief teacher. Conferring with King Mahāsena, he set about destroying the Mahāvihāra park — the dwelling place of the arahants, the Venerable Mahāmahinda Thera and others. At that time, for nine years, there was no [ordination of] monks at the Mahāvihāra. Oh, the shameless monks destroyed the dwelling place of the great elders of great psychic power — like crows [destroying] the dwelling place of golden swans!

And a monk named Tissa, who was among the Jetavana-dwelling monks, conferring with that same king, abolished the boundary (sīmā) at the Mahāvihāra. But because of their lack of skill, their act of abolishing the boundary did not succeed. Oh, wondrous is the deed of the immoral, the wicked! Just as a monkey, of little value, breaks a precious Kāsī cloth of great value — so too, the breaker-person was utterly far from the thing to be broken. On this it is said:

Just as a wicked monkey, of little value,
Cuts and shreds a precious Kāsī cloth
Of great value, with great effort —

So a wicked non-Dhamma-speaker
Split the beautiful Dhamma-speaking group
With great effort. Oh, how wondrous this is!

Far, distant were the breakers
From the things to be broken;
As far as the earth from the summit of existence.
Oh, a deed of those who do not know!

Thus, through the strength of the non-Dhamma-speaking groups, the Dhamma-speaking group declined. Just as golden swans, by the force of a vulture's wings, cannot remain in their natural state, so the Dhamma-speakers declined through the strength of the non-Dhamma-speakers. Like a golden deer in a tiger-forest, hiding and seeking its pasture, [the Dhamma-speaking group] did not obtain the opportunity to practise the Dhamma according to their wish.

The Purification by the Great Kings

Four hundred and seventy-two years after the establishment of the Dispensation in the Island of Sīhaḷa, and one thousand seven hundred and eight years after the final Nibbāna of the Fully Awakened One, a ruler named Mahārājā reigned. That king, with the Mahāvihāra-dwelling monks headed by the Venerable Kassapa Thera of Ñadumbaragiri, relying on that very king, cleaned the stain on the Dispensation — like a goldsmith [cleaning] the stain on gold. They expelled the other non-Dhamma-speakers from the Mahāvihāra-dwelling group and purified it. And that great king, it should be understood, reigned at the same time as a king named Narapaticaññisūna in our country of the Marammas, in the city of Arimaddana.

After that, relying on King Vijayabāhu and King Parakkamabāhu, the Mahāvihāra-dwelling monks made the Dispensation entirely pure, expelling all the non-Dhamma-speakers. The Mahāvihāra-dwelling group alone was established — like the moon free from the defilements of clouds, etc.

King Sirisaṅghabodhi, King Vohārikatissa, and King Goṭṭhābhaya — even though these kings purified the Dispensation, the Dispensation was not yet entirely pure, because the non-Dhamma-speaking groups had not been completely destroyed. It was only in the time of these kings — the great King Sirisaṅghabodhi, King Vijayabāhu, and King Parakkamabāhu — that the Dispensation became entirely pure, through the complete destruction of all the non-Dhamma-speakers. At that time, the non-Dhamma-speakers could not even raise their heads — like owls at the break of dawn.

The Decline and Revival of the Dispensation in Sri Lanka

Later, after a long period had elapsed, due to the danger of heretics of the Vijātiya sect, the Dispensation in the island of Laṅkā declined. Because there was not even a Bhikkhu Saṅgha sufficient to fill a group, in the time of the great King Vijayabāhu, the Saṅgha was brought from the country of Rāmañña, and the Dispensation was established.

After that, in the time of a king named Vimaladhammasūriya, the Saṅgha was brought from the country of Rakkhapura, and the Dispensation was established. After that, in the time of a king named Vimala, the Saṅgha was brought from that same place, and the Dispensation was established. After that, in the time of a king named Kittissirirājasīha, the Saṅgha was brought from the country of Syāma, and he did likewise.

This is the account of the decline of the Dispensation in the Island of Sīhaḷa.

Translation into Sinhalese and the Work of Buddhaghosa

After that, when eight hundred and ninety years of the Jina's Dispensation had elapsed, in the time of a king named Buddhādāsa, a certain Dhamma-preacher thera, setting aside the Vinaya Piṭaka and the Abhidhamma Piṭaka, translated the remaining Suttanta Piṭaka into the Sīhaḷa language and arranged it. And this reason is stated in the Cūḷavaṃsa.

It is said that King Buddhādāsa had about eighty sons, who were called by the names of the eighty great disciples. Among those sons, one prince named Upatissa — called by the name of the Venerable Sāriputta Thera — reigned for forty-two years after his father's death.

After that, a younger prince named Mahānāma reigned for twenty-two years. In the time of that king, when nine hundred and thirty-three years of the Jina's era had elapsed, when sixty kings in the Island of Sīhaḷa had been completed, a thera named Buddhaghosa went to the Island of Sīhaḷa and, translating the commentary texts written in the Sīhaḷa language into the Māgadha language, wrote them down.

Now, that King Mahānāma reigned at the same time as a king named Savilaññikrovi in our country of the Marammas, in the city of Siripaccaya. But in the Parittanidāna, it is stated that he reigned at the same time as a king named Brūmavi?Thī? That does not fit at all.

The Arrival of the Tooth Relic

In the Island of Sīhaḷa, a king named Kittissirimegha arose. In his ninth year, when sixty-two kings on that very island had been completed, when eight hundred and thirty years of the Jina's era had elapsed, from Kaliṅgapura in Jambudīpa, a prince named Dantakumāra, son-in-law of King Kuhasiva, taking a princess named Hemamālā, stole the Tooth Relic and, crossing on a ship, went to the Island of Sīhaḷa. At eight hundred and thirty years of the Jina's era, King Jeṭṭhatissa reigned for nine years. King Buddhādāsa for twenty-nine years, King Upatissa for forty-two years, King Mahānāma for twenty-two years — when all these are added together, the Jina's Dispensation amounts to nine hundred and thirty-two years.

And at that time, when it was two years short [of that], in the time of King Mahānāma, at about nine hundred and thirty years of the Dispensation, the thera named Buddhaghosa went to the island of Laṅkā. But in the message sent by the monks of the Island of Sīhaḷa in the time of the king who established Amarapura, it is stated that nine hundred and fifty-six years had elapsed.

A Summary of the Life of Buddhaghosa

Here, we will briefly speak of the life-story of the Venerable Buddhaghosa. How?

The great elders, considering: "What person will be able to translate the scriptural teaching rendered in Sīhaḷa letters into Māgadha letters?", invited [a deity] and went to the Tāvatiṃsa realm. Seeing the deva-son Ghosa, together with Sakka, lord of the devas, they requested him. They caused him to take conception 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 the time when brahmins were calling out to one another "Eat, sirs, drink, sirs," etc. (ghosa), they gave him the name Ghosa. At the age of seven, he had mastered the three Vedas.

Then, conversing about Vedic matters with a certain arahant, having concluded that talk, he asked about the supreme Veda called the Buddha-manta: "Wholesome dhammas, unwholesome dhammas, indeterminate dhammas," etc. Then, having heard, desiring to learn, he ordained under that arahant. Day after day, he recited the three Piṭakas in about sixty thousand word-units; he made it his verbal practice. In a single month, he mastered the three Piṭakas.

After that, sitting alone in seclusion, this occurred to him: "In the three Piṭakas spoken by the Buddha, is my wisdom superior, or my preceptor's?" Knowing this thought, the preceptor rebuked and admonished him. He, becoming stirred with urgency, bowed and asked forgiveness. The preceptor said: "Friend, go to the Island of Sīhaḷa and write down the three Piṭakas, written in Sīhaḷa letters, in Māgadha letters. If you do so, I will forgive you."

Buddhaghosa, having freed his father from the condition of wrong view, respectfully receiving his teacher's words, went by ship to the Island of Sīhaḷa to write the three Piṭakas. At that time, in the middle of the ocean, crossing in three days, the Venerable Buddhadatta Thera, coming by ship from the Island of Sīhaḷa, met him on the way through the power of the devas. Asking the reason, he knew. Having known, the Venerable Buddhadatta Thera said: "Friend, thinking that the Jinālaṅkāra composed by me is of little lustre, I did not give the opportunity to translate and write the three Piṭakas. But you — compose a commentary on the three Piṭakas." Saying this, he gave the Venerable Buddhaghosa Thera the fruit called haritakī given by Sakka, lord of the devas, an iron writing-stick, and a sharp stone. Thus, as the two theras were conversing with one another, the ships automatically moved apart and went on.

The Venerable Buddhaghosa Thera, reaching the Island of Sīhaḷa, first saw the Venerable Saṅghapāla Thera and announced the reason: "I have come to translate the three Piṭakas into Māgadha letters." The Sīhaḷa monks presented [him with] the verse beginning "Established in virtue..." (Sīle patiṭṭhāya...) and commissioned him: "Having churned the three Piṭakas, compose a commentary on the meaning of this verse." On that very day, beginning from evening, taking the aforesaid verse as the starting point, he composed the Visuddhimagga. Having completed that work, Sakka, lord of the devas, wishing to test the source of his knowledge, caused that book to disappear. Again the thera composed it. In the same way, Sakka, lord of the devas, caused it to disappear. Again the thera composed it. Thus, having had it composed three times, he showed the previous books as well. Among the three books, there was not even a single word of difference. And the Venerable Saṅghapāla Thera, being satisfied, entrusted the three Piṭakas to him. Thus it is stated [in one source] that the Visuddhimagga was composed on the request of the Venerable Saṅghapāla Thera. But in the account of Buddhaghosa's life, it is stated that it was on the request of the Venerable Saṅgharāja Thera.

This is the summary of Buddhaghosa's life as shown in the manner stated in the account of Buddhaghosa's life.

The Cūḷavaṃsa Account of Buddhaghosa

In the Cūḷavaṃsa, however, it is stated thus: A thera named Buddhaghosa, born in a certain brahmin village near the great Bodhi tree, mastered the three Vedas and was highly skilled in various doctrines. Desiring to engage in question-and-answer with others, wandering about on the surface of Jambudīpa, he reached a certain monastery and sat there as a guest. In that monastery dwelt a thera named Revata. Conversing with that thera, the young brahmin, failing to stir [defeat] him in the three Vedas, asked a question. Whatever he asked, the thera answered. But the question asked by the thera, the young man was not able to answer. Then the young man asked: "Venerable sir, what is this mantra called?" When told "It is called the Buddha-manta," desiring to learn, he ordained under the thera and studied the three Piṭakas. In no long time, he mastered the three Piṭakas. Because he had the voice (ghosa) of a Buddha, he became well-known by the name Buddhaghosa.

Buddhaghosa, while staying under the Venerable Revata, composed a book called Ñāṇodaya and a book called Aṭṭhassālinī. After that, desiring to compose the commentary on the Paritta, he began. Then his teacher said: "But, friend, in Jambudīpa there is only the text; the commentary is not there. And the teaching of the teachers exists in a fragmented state. Therefore, the commentaries brought by the Venerable Mahāmahinda Thera, and the path of exposition taught by the Venerable Sāriputta and others — which were recited at the three councils — exist in the Island of Sīhaḷa. Go there and write them down in Māgadha letters." Being sent forth, the Venerable Buddhaghosa went to the Island of Sīhaḷa. Entering the Mahāvihāra at Anurādhapura, he listened to the Theravāda together with the Sīhaḷa commentary under the Venerable Saṅghapāla Thera and announced: "I will compose a commentary." The Sīhaḷa monks, in the manner previously stated, presented the verse beginning "Established in virtue..." Buddhaghosa, condensing the three Piṭakas together with the commentary, composed the Visuddhimagga. In the manner previously stated, Sakka caused it to disappear and had him compose it three times. And the Venerable Saṅghapāla Thera, being satisfied, entrusted the three Piṭakas to him.

Although the life of Buddhaghosa is presented in various ways in various books, still, the fact that the Venerable Buddhaghosa Thera went to the Island of Sīhaḷa, wrote down the three Piṭakas, and composed the commentaries — that is the standard. No mental defilement should be produced [regarding this].

The Venerable Buddhaghosa, having written down the three Piṭakas, returned to Jambudīpa.

The Glory of the Dispensation in Sri Lanka

Thus, after translating the scriptural teaching into the Pāḷi language, through the lineage of teachers, pupil after pupil, the Jina's dispensation in the Island of Sīhaḷa blazed forth like a sun at midday. The island of Laṅkā was splendid with many crores of stream-enterers, once-returners, non-returners, and arahants — like the Tāvatiṃsa heaven with the three-yojana Pāricchattaka tree in full bloom, like a great lotus lake with hundred-petalled lotuses and other flowers. In various places — on roads, high roads, at water-stalls, house doors, fords, forests, mountains, caves, mansions, monasteries, halls — there was no place where the path and fruit had not been obtained. Waiting a little, even at the place where one stood for alms, they would obtain the path and fruit.

Because of the multitude of persons realising the path and fruit, one had to point with a finger and show: "This one is a worldling, this one is a worldling." At one time, in the Island of Sīhaḷa, there was no worldling monk. For so it is said in the Vibhaṅga Commentary: "At one time, there was no worldling monk."

It is said that grain-pounders and women, not getting the opportunity to pound grain because of the going and coming of possessors of psychic powers, of great might.

The novice Sumana brought the right branch of the Bodhi from the deva-world to the Island of Sīhaḷa. By showing its miracle, with drops of water, covering the whole island of Laṅkā for three hundred yojanas — as if it had become a courtyard of a shrine used by the Blessed One — those travelling by ship, seeing even a coconut in the water of the great ocean, worship the whole island of Laṅkā. Under the Venerable Mahāmahinda Thera, together with the Venerable Ariṭṭha Thera, about five hundred monks first studied the Vinaya Piṭaka. For these reasons, the island of Laṅkā, having become the establishment of the Jina's dispensation, obtained the name "Excellent Island" (Varadīpa).

The Preservation of the Tipiṭaka After the Writing Down

In the Island of Sīhaḷa alone, having established the three Piṭakas by way of writing in books, after that, in the time of a king named Coranāga, the whole island of Laṅkā was afflicted with the danger of famine. The monks who bore the three Piṭakas went to Jambudīpa. Even the monks who did not go but stayed right there, afflicted by the danger of hunger, tying up the membrane of the stomach and placing the belly on a heap of sand, bore the three Piṭakas.

Only in the time of King Kuṭakaṇṇatissa did the famine subside. Monks from Jambudīpa went again, and together with the monks who had stayed in the Island of Sīhaḷa, at the Mahāvihāra, they made the three Piṭakas uniform, without contradiction, and established them. And having established them, they preserved them well in the Island of Sīhaḷa alone.

The Commentaries and Other Works

Right there, the Venerable Buddhaghosa Thera, translating into the Māgadha language, composed the commentaries. Later, for the most part, right there, they composed the sub-commentaries on the commentaries, the Anuṭīkā, the Madhulakkhaṇa, the Gaṇṭhi texts, and other works. Again the Dispensation became manifest, like the sun in the sky.

Among them, the Venerable Buddhadatta Thera composed the commentary on the Buddhavaṃsa. The Venerable Ācariya Dhammapāla Thera composed the commentaries on the Itivuttaka, Udāna, Cariyāpiṭaka, Theragāthā, Therīgāthā, Vimānavatthu, Petavatthu, and Netti. And because that Venerable Ācariya Dhammapāla Thera dwelt at Badaratittha in the Damila country, near the Island of Sīhaḷa, he is to be included as belonging to the Island of Sīhaḷa.

A thera named Mahānāma composed the commentary on the Paṭisambhidāmagga. A thera named Upasena composed the commentary on the Mahāniddesa. The Venerable Ānanda Thera composed the sub-commentary on the Abhidhamma. And that, being the original source of all sub-commentaries, is well-known as the Mūla-ṭīkā.

The Venerable Ācariya Dhammapāla Thera composed these: the Mahā-ṭīkā on the Visuddhimagga, the sub-commentary on the Dīgha Nikāya commentary, the sub-commentary on the Majjhima Nikāya commentary, and the sub-commentary on the Saṃyutta Nikāya commentary.

The Venerable Sāriputta Thera, requested by King Parakkamabāhu, composed the Vinaya sub-commentary called Sāratthadīpanī and the Aṅguttara Nikāya sub-commentary. The Venerable Kassapa Thera, a dweller in the Damila country, composed the Vinaya sub-commentary called Vimativinodanī.

The Venerable Ācariya Dhammapāla composed the Anu-ṭīkā. And that, because it comments on the unclear meanings of the Mūla-ṭīkā, making them clear, is called Anu-ṭīkā.

Certain theras composed the Cūḷa-ṭīkā on the Visuddhimagga and the Madhudīpanī. And that, because it was composed by connecting it with the Mūla-ṭīkā, treating [some meanings] as remaining [unexplained] and [some] as unclear, is called Madhusattā [or] Madhudīpanī. The Venerable Kassapa Thera composed the treatise on characteristics called Mohavicchedanī.

The Venerable Buddhadatta Thera [composed] the Abhidhammāvatāra, the Rūpārūpavibhāga, and the Vinayavinicchaya. The Venerable Sāriputta Thera [composed] the Vinayasaṅgaha. The Venerable Dhammasiri Thera [composed] the Khuddasikkhā. The Venerable Anuruddha Thera [composed] the Paramatthavinicchaya, the Nāmarūpapariccheda, and the Abhidhammatthasaṅgaha. The Venerable Dhammapāla Thera [composed] the Saccasaṅkhepa. The Venerable Khema Thera [composed] the Khema. And these, because they are composed in summary and are characterised by ease, are called Lakkhaṇagantha (treatises on characteristics).

Among the commentaries on them: The Venerable Navavimalabuddhi Thera composed the Porāṇa-ṭīkā on the Abhidhammatthasaṅgaha. The Venerable Vācissara Mahāsāmi Thera composed the Porāṇa-ṭīkās on the Saccasaṅkhepa, Nāmarūpapariccheda, Khema, and Abhidhammāvatāra. The Venerable Mahābodhi Thera [composed] the Porāṇa-ṭīkā on the Paramatthavinicchaya.

The Venerable Sumaṅgala Sāmi Thera [composed] the Abhinava-ṭīkās on the Abhidhammatthasaṅgaha and Abhidhammāvatāra. The Venerable Araññavāsī Thera [composed] the Abhinava-ṭīkā on the Saccasaṅkhepa. The Venerable Mahāsāmi Thera [composed] the Abhinava-ṭīkā on the Nāmarūpapariccheda. A certain thera [composed] the Abhinava-ṭīkā on the Paramatthavinicchaya. The Venerable Revata Thera [composed] the Vinayavinicchaya-ṭīkā. The Venerable Mahāyasa Thera [composed] the Purāṇa-ṭīkā on the Khuddasikkhā. The Venerable Saṅgharakkhita Thera [composed] the Abhinava-ṭīkā on that very text.

The Venerable Vajirabuddhi Thera [composed] the Vajirabuddhi, a gaṇṭhipadattha (explanation of knotty passages) on the Vinaya. The dwellers in the Island of Sīhaḷa composed the Cūḷagaṇṭhi, Majjhimagaṇṭhi, and Mahāgaṇṭhi. And those, because they comment only on unclear matters without commenting in sequence, are called Gaṇṭhipadattha.

Other Works

The Venerable Mahāmoggalāna Thera [composed] the Abhidhānappadīpikā. The Venerable Cūḷabuddha Thera [composed] the Atthabyakkhāna. The Venerable Saṅgharakkhita Thera [composed] the Vuttodaya, Sambandhacintana, and Subodhālaṅkāra. The Venerable Moggalāna Thera [composed] the grammar.

The dwellers in the Island of Sīhaḷa [composed] the Mahāvaṃsa, Cūḷavaṃsa, Dīpavaṃsa, Thūpavaṃsa, Bodhivaṃsa, and Dhātuvaṃsa. The Venerable Dhammakitti Thera composed the Dāṭhādhātuvaṃsa. And these, because they are stated as being outside the Pāḷi, are called Ganthantara (other books).

Conclusion

Thus, excellent theras such as Buddhaghosa and others, having supported the scriptural Dispensation according to their strength, according to their ability — just as a great banyan tree, supported by many roots, many branches, and many twigs, reaching fullness, becomes firm and stands for a long time — so it should be understood.

This is the establishment of the Dispensation in the Island of Sīhaḷa after the writing-down in books.

Closing Verse

Even these great theras, according to their ability, according to their strength,
Having composed commentaries and other works, went to the face of death.

Just as in the world the moon, having illuminated,
Having brought benefit and welfare to beings, departs —

So too the great theras, illuminating with their splendours of knowledge,
Having brought benefit and welfare to beings, departed.

Thus, in the Sāsanavaṃsa, the Path of Discourse on the Lineage of the Dispensation in the Island of Sīhaḷa — the Second Chapter.

Introduction

Now, in accordance with the thematic list as laid down, the occasion has arrived to speak of the matter of the path of discourse on the lineage of the Dispensation in the country of Suvaṇṇabhūmi. Therefore, I will begin the path of discourse on the lineage of the Dispensation in the country of Suvaṇṇabhūmi.

Herein, Suvaṇṇabhūmi is the name of one of the three countries of Rāmañña. There are three Rāmañña countries: Haṃsāvatī, Muttima, and Suvaṇṇabhūmi. By way of a part, the whole of the Rāmañña country is to be understood [under the name Suvaṇṇabhūmi].

The First Establishment: Tapussa and Bhallika

In the Ukkalāpa district, beginning with the merchants Tapussa and Bhallika, the Dispensation was established in the country of Rāmañña. Just seven weeks after the Blessed One's awakening, starting from the fifth day of the bright fortnight of the month of Āsāḷha, the Dispensation became established. This is the first establishment of the Dispensation in the country of Rāmañña.

The Second Establishment: The Story of Sīha and Gavaṃpati

Even before the time of the Blessed One's awakening, in the Aparaṇṇaka country, in the city of Subhinna, during the reign of King Tissa, a certain minister had two sons named Tissa and Jaya. Having developed a sense of urgency while still laymen, they renounced as ascetics on Mount Gajjagiri, near the great ocean, and dwelt there. At that time, a female nāga, having conceived through union with a sorcerer (vijjādhara), gave birth to two eggs. The nāginī, out of shame, abandoned them and departed.

Then the elder prince Tissa, finding them, divided them with his younger brother and placed one in each one's care. In due time, two human beings were born from those eggs. When they reached the age of ten, the boy born from the younger brother's egg died. He was reborn in the Middle Country, in the city of Mithilā, as a prince named Gavaṃpati. At the age of seven, he was presented to the Blessed One, was ordained, and in no long time became an arahant.

The boy born from the elder brother's egg, at the age of twelve, was visited by Sakka, lord of the devas. Sakka created a city named Sudhamma in the country of Rāmañña and caused him to rule there as king under the name Sīharājā. (In a stone inscription, however, it is said that his name was Sirimāsoka.)

The Venerable Gavaṃpati, desiring to see his mother, set out from the city of Mithilā. Then, knowing through the divine eye that his mother had passed away, he considered: "Where has my mother been reborn now?" Knowing that she had been reborn in a region that is mostly the dwelling place of hunters and fishermen, he thought: "If I go and do not admonish her, my mother, accumulating demerit leading to states of deprivation, would be reborn in the four states of misery." So, having asked permission of the Blessed One, he travelled through the air to the country of Rāmañña. Reaching Sudhamma City, together with his brother King Sīha, he taught the Dhamma to the inhabitants of the country and established them in the five precepts.

Then King Sīha asked: "Venerable sir, are you the foremost person in the worlds?" "No, great king, I am not the foremost. There is my teacher named Gotama, like a crown-crest for all beings in the three realms of existence. He now dwells at Rājagaha in the Middle Country." "But, venerable sir, if that is so, are we worthy to see your teacher or not?" he asked. The Venerable Gavaṃpati said: "Yes, great king, you are worthy to see the Blessed One. I will go and request him to come."

So saying, he asked the Blessed One. And the Blessed One, in the eighth year after his awakening, together with many hundreds of monks, came through the air to Sudhamma City in the country of Rāmañña. In the Rājavaṃsa, it is said he came with five hundred monks. But in a stone inscription, it is stated he came with about twenty thousand monks. Here, since the Blessed One came with his retinue and not alone, just this much should be accepted. Therefore, on account of differing statements, no mental disturbance should be produced.

Then, arriving, he sat in the Jewel Pavilion and gave the deathless taste to the inhabitants of the country together with the king. He established them in the three refuges and the five precepts. Then the Blessed One gave six hair-relics to six ascetics who had come to see him, for the purpose of worship. Later, when the Blessed One had completed thirty-seven years [of teaching?] and at the time of his final Nibbāna, in accordance with the Blessed One's resolution, the Venerable Gavaṃpati took thirty-three teeth from the funeral pyre, brought them to Sudhamma City, gave them to King Sīha, and established thirty-three shrines. Thus, in the eighth year [after the Blessed One's awakening? after his final Nibbāna?], the Venerable Gavaṃpati established the Dispensation in Sudhamma City in the country of Rāmañña.

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

The Third Establishment: Soṇa and Uttara

Two hundred and thirty-five years after the Blessed One's final Nibbāna, two theras — the Venerable Soṇa and the Venerable Uttara — came to the country of Rāmañña called Suvaṇṇabhūmi and, together with monks who made up a chapter for ordination, established the Dispensation. And these theras, as stated in the commentary, were co-resident pupils of the Venerable Mahāmoggaliputta Tissa Thera.

Through Tapussa, Bhallika, and the Venerable Gavaṃpati, the Dispensation had already been established. But that was not an all-pervasive establishment; only those who had faith and confidence became devoted to the Dispensation according to their own wish. Later, however, the Venerables Soṇa and Uttara, with great effort, at their teacher's command, undertook the task of establishing the Dispensation and established it. Therefore, in the commentary, it is stated by way of the causative and the imperative: "Go to that country and establish the Dispensation there."

At that time, in the country of Suvaṇṇabhūmi, in Sudhamma City, a king named Sirimāsoka reigned. And that city called Sudhamma is situated partly on the summit of a mountain — to the south, to the intermediate direction — and partly on level ground. Its houses are for the most part like the houses of sugar-makers in appearance. Therefore, it is also called by the name Goḷamittika. Because that city was situated near the great ocean, a female water-ogress (dakayakkhinī) used to come constantly and devour the children born in the royal household.

On the very day of the Venerables Soṇa and Uttara's arrival, a son was born in the royal household. The water-ogress came, together with five hundred ogresses, thinking: "I will devour him." Seeing her, the people were terrified and cried out with a great uproar. Then the theras, creating and displaying a terrifying form — the shape of a man-lion, with a lion's head and the connection of two bodies in one — put that ogress and her retinue to flight.

And the theras, to prevent the ogress from returning, performed a protective recitation (paritta). To the people who had come to that assembly, they taught the Brahmajāla Sutta. Sixty thousand people became established as stream-enterers and so forth. Fifteen hundred sons of good families ordained. One thousand five hundred daughters of good families [ordained]. About one thousand five hundred princes ordained. The remaining people became established in the refuges. Thus he established the Dispensation there.

And this is said in the commentary:

"Having gone to Suvaṇṇabhūmi, Soṇa and Uttara of great psychic power,
Having expelled the demons, taught the Brahmajāla."

From that time on, they named the princes with the names Soṇa and Uttara. To free the remaining gates from the danger of ogres too, they displayed the man-lion form created by the theras on palm-leaves and bhujapatta-leaves and placed it on top [of the gates]. And people, making man-lion figures of stone, placed them in the vicinity of Sudhamma City. These exist up to the present day.

Thus, when two hundred and thirty-five years had elapsed since the Blessed One's final Nibbāna, the Venerables Soṇa and Uttara came and established the Dispensation, and having established it, they gave support.

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

Decline and the Fourth Establishment: The Mission from Sri Lanka

After that, when one thousand six hundred [years of the Jina's era?] had elapsed, the country of Rāmañña — which had been the birthplace of the Dispensation through the three causes previously mentioned — became agitated by three dangers: the danger of rebellious thieves, the danger of cholera, and the danger of enemies of the Dispensation. At that time, the Dispensation there was weak — like a lotus born in sluggish water is weak. There, even monks could not fulfil the Dispensation as they wished.

In the time of a handsome king named Sūriyakumāra, the Dispensation was extremely weak. When one thousand six hundred and one years of the Jina's era had elapsed, and four hundred and nineteen years of the Kali-yuga had elapsed, a king named Anuruddha in the city of Arimaddana brought the Bhikkhu Saṅgha together with the Piṭaka from there [Sudhamma?].

After that, when one thousand seven hundred and nine years of the Jina's era had elapsed, the great kings Sirisaṅghabodhi and Parakkamabāhu in the island of Laṅkā purified the Dispensation.

Six years later, when five hundred and thirty-two years of the Kali-yuga had elapsed, a thera named Uttarājīva became well-known in the Dispensation. He was a co-resident pupil of the Venerable Ariyāvaṃsa Thera, a dweller in the country of Rāmañña. The Venerable Ariyāvaṃsa Thera was a co-resident pupil of the Venerable Mahākāḷa Thera, a dweller in the city of Kappuṅgana. The Venerable Mahākāḷa Thera was a co-resident pupil of the Venerable Prānadassi Thera, a dweller in Sudhamma City. This is stated for the purpose of illustrating the lineage of the Venerable Uttarājīva and Chappada.

Now, that Venerable Prānadassi Thera, having obtained worldly psychic powers, used to go constantly and regularly, early in the morning, to the Great Bodhi at Uruvela in the country of Magadha, sweep the courtyard of the Great Bodhi, and return to wander for alms in Sudhamma City. This was the thera's regular duty. And this fact is known because merchants who went from Sudhamma City to the country of Magadha and conducted trade in the village of Uruvela saw that occurrence and, at the time of returning, told the dwellers of Sudhamma City.

Uttarājīva and Chappada Go to Sri Lanka

At that time, the Venerable Uttarājīva Thera, together with a novice named Chappada — who had completed twenty years [of age] — went to the island of Sīhaḷa. The monks dwelling in the island of Sīhaḷa said: "We are of the lineage of the Venerable Mahāmahinda Thera; you too are of the lineage of the Venerables Soṇa and Uttara. Therefore, we are of one lineage, of the same doctrine." So saying, they performed the ordination ceremony for the novice Chappada. After that, having completed the duties of paying homage to the shrines, etc., the Venerable Uttarājīva Thera returned to the city of Arimaddana together with a group of monks.

But this occurred to Chappada: "If I were to go to Jambudīpa with my teacher, there would be obstacles to my learning the scriptures due to many relatives and duties. Therefore, staying right here in the island of Sīhaḷa, I will learn the scriptures and then return."

So, having asked leave of his teacher, he stayed right there in the island of Sīhaḷa. Dwelling in the island of Sīhaḷa, he studied the scriptures up to the point where he received the status of a thera, and then wished to return to Jambudīpa. Then this occurred to him: "If I go alone, and if I have no teacher with me, and if I should wish to perform a Vinaya act with the Bhikkhu Saṅgha dwelling in Jambudīpa, under such circumstances, a separate act could not be done. Therefore, I should go with four theras who are bearers of the Piṭakas. That would be proper."

Having thought thus, he returned by ship together with these four theras: the Venerable Sīvali Thera, a dweller of Tāmalitti village; the Venerable Tāmalinda Thera, a son of the king of Kamboja; the Venerable Ānanda Thera, a dweller of Kiñcipura; and the Venerable Rāhula Thera. Those theras were bearers of the Piṭakas, skilled, and possessed of strength. Among them, the Venerable Rāhula was especially possessed of strength.

When they reached the city of Kusima, it was the time approaching the Rains residence. Not having reached their teacher at the city of Arimaddana, they entered the Rains residence right at the city of Kusima. The story of the monastery where they entered the Rains residence and the monastery wall exist up to the present day to the south of the city of Kusima.

When the Rains residence was over, after the Great Invitation (mahāpavāraṇā), the five theras went to the city of Arimaddana. And the Venerable Uttarājīva Thera, becoming separate from the monks dwelling in the city of Arimaddana, performed Saṅgha acts [separately]. Although the Venerable Uttarājīva Thera and others, returning from the island of Sīhaḷa, dwelt in the city of Arimaddana and supported the Dispensation, they are shown here because they were born in the country of Rāmañña and had previously dwelt there.

Sāriputta and Dhammavilāsa

At that time, in the city of Dala, in the village of Padīpajeyya, a certain elderly novice named Sāriputta was born. Going to the city of Arimaddana, he received ordination under the Venerable Ānanda Thera and studied the scriptures. He was learned, skilled, and possessed of strength. Hearing of this matter, King Narapaticaññisūra thought: "If he is possessed of all major and minor limbs, I will make him a teacher and support him." Having thought thus, the king sent royal officers to examine him. The royal officers, seeing that the tip of his toe had been cut off, reported that matter to the king. Hearing this, the king thought: "He is defective in limb. It is not proper to place him in the position of chief teacher." So he did not make him chief teacher. He supported him merely with limited honour and offerings.

And at one time, the king gave him the seal [and title?] Dhammavilāsa ("Splendour of the Dhamma") and sent him to the country of Rāmañña, saying: "Purify the Dispensation in the country of Rāmañña and make it pure." He, going to the country of Rāmañña, taught the Dhamma and Vinaya to many monks in the city of Dala and upheld the Dispensation. And there, the people of Rāmañña call the pupils and further pupils of that Venerable Dhammavilāsa Thera "the Sīhaḷa monk group." Thus, through Dhammavilāsa, the pupil of the Venerable Ānanda Thera of the island of Sīhaḷa, the Dispensation came from the island of Sīhaḷa to the country of Rāmañña.

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

The Fifth Establishment

At that time, in the city of Muttima, the teachers of the chief queen — the Venerable Buddhavaṃsa Thera and the Venerable Mahānāga Thera — went to the island of Sīhaḷa and, undertaking further training under monks who were of the lineage of the Mahāvihāra-dwelling group, returned to the city of Muttima. Becoming separate from the monks dwelling in the city of Muttima, they performed Saṅgha acts [separately] and upheld the Dispensation. Through those theras too, the Dispensation came again from the island of Sīhaḷa to the country of Rāmañña.

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

The Sixth Establishment

After that, in the city of Muttima, a thera named Medhaṅkara — the teacher of the mother of King Setibhinda — went to the island of Sīhaḷa and, undertaking further training under the great forest-dwelling elders in the island of Sīhaḷa and studying the scriptures, sat down in a monastery built by the mother of King Setibhinda — covered with gold, silver, and lead — and supported the Dispensation. And he composed a book called Lokadīpakasāra.

Again, in the city of Muttima itself, a thera named Suvaṇṇasobhaṇa went to the island of Sīhaḷa and, undertaking further training under theras who were of the lineage of the Mahāvihāra-dwelling group, returned right to the city of Muttima. That thera dwelt only in the forest. He was an observer of ascetic practices, of few wishes, content, possessed of moral shame, scrupulous, desirous of training, skilled, and possessed of strength. He received ordination on the water-immersion boundary (udakukkhepasīmā) in a natural lake named Kalambu in the island of Sīhaḷa, with more than a chapter of monks, taking the Saṅgharāja named Vanaratana as preceptor and the thera named Rāhulabhadda — who was the teacher of King Vijayabāhu — as the proclamation-teacher (kammavācācariya). And that thera, returning, dwelt right in the city of Muttima, increased his following, and supported the Dispensation. Through these two theras too, the Dispensation came from the island of Sīhaḷa to the country of Rāmañña.

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

The Seventh Establishment: The Great Purification under King Dhammaceti

After that, when two thousand and two years of the Dispensation had elapsed, and eighty-one years of the Kali-yuga had elapsed, in the city of Haṃsāvatī, a king named Dhammaceti — who had received the name Siriparamamahādhammarājā — reigned in the districts of Kusima, Haṃsāvatī, and Muttima, protecting the inhabitants of the country righteously and fairly, like his own sons. That king was skilled in the three Piṭakas, the four Vedas, grammar, prosody, poetics, and so forth; learned in various crafts; proficient in various languages; endowed with the virtues of faith, morality, etc.; of complexion like a white lotus, a jasmine, or an autumn moon; and greatly devoted to the Dispensation.

At one time, he thought: "The Blessed One's Dispensation is connected with the state of ordination and higher ordination. And the state of higher ordination is connected with the requisites of boundary (sīmā), assembly (parisā), formal act (ñattikamma), and proclamation (kammavācā)." Having thought thus, he examined the Sīmavinicchaya, its commentary, the Vinayasaṅgaha, its commentary, the Sīmālaṅkāra, and the Sīmasaṅgaha — by word and by meaning, again and again, comparing one with another, weighing earlier and later. Seeing "the Blessed One's intention is thus, the authors' intention is thus," he reflected: "In our country of Rāmañña, although there are many boundaries — formed by rivers, oceans, natural lakes, and so on — it is difficult to determine that 'this one is pure.' Under such circumstances, it seems that it is difficult for the boundary and the assembly to be pure."

After that, conferring with theras in the country of Rāmañña who were bearers of the Tipiṭaka, skilled, and competent, the theras, in accordance with the king's insight, decided: "It is difficult for the boundary and the assembly to be pure."

Then the king thought further: "Alas! Although it is stated in the texts that the Dispensation of the Fully Awakened One will endure for five thousand years, just about two thousand and sixty-four years after the awakening, a stain has already arisen in the Dispensation — a cause for doubt in the act of higher ordination has appeared. How then will the Dispensation endure for five thousand years?" Having thus produced a sense of urgency regarding the Dhamma, he thought again: "Thus, even though such a stain in the Dispensation is visible, even though a cause for doubt in the act of higher ordination is visible, it is not proper for one like me to sit by, inactive and indifferent, without undertaking purification. If I did so, I would not attain to the status of being called one who has faith in and is devoted to the Blessed One. Therefore, I will undertake to make the Dispensation stainless."

Considering: "From where now shall I bring the Dispensation and establish it firmly?" he thought thus: "At two hundred and thirty-six years after the Blessed One's final Nibbāna, the Venerable Mahāmoggaliputta Tissa Thera sent the Venerable Mahāmahinda Thera and established the Dispensation in the island of Sīhaḷa. At that time, King Devānaṃpiya Tissa had the Mahāvihāra built and gave it. And the excellent Dispensation stood pure and established for two hundred and eighty-one years. The Bhikkhu Saṅgha too stood as one, as the Mahāvihāra-dwelling group. After that, they split into two: the Abhayagiri-dwellers and the Jetavana-dwellers. When one thousand seven hundred and eight years of the Jina's era had elapsed, the great kings Sirisaṅghabodhi and Parakkamabāhu, supporting the Mahāvihāra-dwelling group headed by the great elder Mahākassapa of Udumbaragiri, purified those two groups and made the Dispensation stainless. After that, in the time of the two kings Vijayabāhu and Parakkamabāhu too, the Dispensation remained stainless."

"Therefore, I will invite skilled and competent monks, send them to the island of Sīhaḷa to undertake further training. And through the monks who continue in the lineage of those [teachers], the Dispensation in our country of Rāmañña will become stainless and established." Having thought thus, he requested the Venerable Moggalāna Thera and the Venerable Soma Thera to go to the island of Sīhaḷa. The theras, considering "This is a task beneficial to the Dispensation," gave their consent.

The king, having prepared gifts to be given for the worship of the Tooth Relic, for the worship of the Bhikkhu Saṅgha, and as presents for King Bhuvanekabāhu, placed two ministers — Citradūta and Rāmadūta — as leaders on two ships. When five hundred and thirty-eight years of the Kali-yuga had elapsed, on the eleventh day after the full moon of the month of Māgha, on a Friday, he sent Citradūta together with monks headed by the Venerable Moggalāna Thera on one ship. On the eighth day of the month of Phagguṇa, they reached the port of Kalambu in the island of Sīhaḷa.

Rāmadūta, however, he sent in that very year, on the twelfth day after the full moon of the month of Māgha, on a Sunday, together with monks headed by the Venerable Soma Thera, on one ship. Not obtaining a direct wind, on the ninth day of the bright fortnight of the month of Citra, they reached Valligāma in the island of Sīhaḷa.

After that, the two ministers gave the gifts to be given and the message-letters — brought on the two ships — to King Bhuvanekabāhu and the Bhikkhu Saṅgha. And in accordance with what was stated in the message-letter for the monks sent by the king, they established them on the sāmaṇera-stage on the water-immersion boundary in the river named Kalyāṇī and performed the act of higher ordination anew.

After the ordination, King Bhuvanekabāhu gave the monks various suitable requisites, thinking: "This material gift can be used only until the end of life. But a name and seal will not decay." So to the Venerable Soma Thera — who was a passenger on Rāmadūta's ship — he gave the name Sirisaṅghabodhisāmī. To the remaining ten theras, he gave the names: Kittisirimeghasāmi, Parakkamabāhusāmi, Buddhaghosasāmi, Sīhaḷadīpavisuddhasāmi, Guṇaratanadharasāmī, Jinālaṅkārasāmi, Ratanamālisāmi, Saddhammatejasāmi, Dhammarāmasāmi, and Bhuvanekabāhusāmi.

To the Venerable Moggalāna Thera — who was a passenger on Citradūta's ship — he gave the name Dhammakittilokagarusāmī. To the remaining ones, he gave the names: Sirivanaratanasāmi, Maṅgalatherassāmi, Kalyāṇatissassāmi, Candagirisāmi, Siridantadhātusāmi, Vanavāsitissasāmi, Ratanalaṅkārasāmi, Mahādevasāmi, Udumbaragirisāmi, and Cūḷābhayatissasāmi. To the twenty-two novice-monks, however, he did not give names. But he gave fresh training to all.

After that, having performed the worship of the shrines, etc., and having accomplished their respective duties, they returned. King Bhuvanekabāhu said to Citradūta: "I wish to send a present in return to King Rāmādhipati and to send a return-messenger. You, wait for now."

But having said this, later, at the time of returning, due to the danger of violent winds, the ship went down in the middle of the great ocean. Therefore, all gathered together and boarded a ship sent by the Sīhaḷa king. As they travelled, after three days had passed, again due to the danger of violent winds, the ship struck a rock in a shallow place and became stuck. Unable to go on, they made a raft and went on foot. And the messenger of the Sīhaḷa king, having given the present, returned.

Among the monks too, death took some on the way itself. "Oh, truly conditioned things are impermanent!"

On this it is said:

"The task undertaken by these
Was not yet completed —
Death, without consideration, takes them away.

For he is without compassion;
By force he takes them,
Even as relatives weep,
Even as one does not wish to go."

The Establishment of the Kalyāṇī Sīmā

And King Rāmādhipati, at the time of the arrival of those monks, to the west of the city of Haṃsāvatī, in a village-field enjoyed by a minister named Narasūra, having examined the Pāḷi, the commentaries, and the sub-commentaries again and again, had the acts of abolishing the old boundary and agreeing upon a new boundary performed. Because the act was performed by monks who had obtained higher ordination under the Mahāvihāra-dwelling monks in the island of Sīhaḷa — on the water-immersion boundary in the river named Kalyāṇī, where the Blessed One had previously bathed — it became known as the Kalyāṇī Sīmā.

Thus King Rāmādhipati, relying on the monks who had obtained the seal, made the Dispensation well-established. From the time of five hundred and thirty-eight years of the Kali-yuga up to five hundred and forty-one years, in the lineage of those monks, there were about eighty chapter-leading theras. Their disciples numbered six hundred and twenty-four thousand and ten thousand [i.e., a great many]. Thus the Blessed One's Dispensation in the country of Rāmañña attained growth, increase, development, and fullness.

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

Later History and the Six Groups

Now, when a king named Anuruddha in the city of Arimaddana conquered and destroyed Sudhamma City together with its king, the country of Rāmañña became kingless and remained so. In the country of Rāmañña, in the city of Muttima, six groups existed separately, of different communions and different affiliations: the Soṇuttara lineage, the Sīvali lineage, the Tāmalinda lineage, the Ānanda lineage, the Buddhavaṃsa lineage, and the Mahānāga lineage.

But the Dispensation established by King Dhammaceti remained unbroken. There was common communion, a single affiliation alone. The three countries of Rāmañña — Haṃsāvatī, Muttima, and [Suvaṇṇa] — together with what is called Sunāparanta, became one contiguous territory. And formerly they were places where the commands of the Indian kings of the Maramma country were in force. Therefore, some monks from the Maramma country went to the country of Rāmañña and undertook fresh training on the Kalyāṇī Sīmā. The Dispensation established by King Dhammaceti, pervading the whole Maramma country too, remains in force.

Conclusion

It should be understood that in the country of Rāmañña, from the time when the Venerables Soṇa and Uttara established the Dispensation up until King Manohari in Sudhamma City, arahants existed. After that, however, in the time of the theras Uttarājīva, Ariyāvaṃsa, Mahākāḷa, and Prānadassi, there existed only attainers of worldly jhānas and psychic powers. At present, however, in the three countries of Rāmañña, only the Dispensation established by King Dhammaceti remains.

Here, weighing the lineage of the Dispensation with wisdom by way of the relationship of cause and effect and by way of the beginning and end, one should grasp it in accordance with the succession as shown by the three methods indicated at the very beginning. And this lineage of the Dispensation is spoken of solely for the sake of those who are possessed of moral shame, of good conduct, and desirous of training; it should be seen as not for the sake of the shameless.

And in that lineage of teachers, the Venerable Medhaṅkara Thera, a dweller of the city of Muttima, composed the book called Lokadīpakasāra. The Venerable Ānanda Thera, a dweller of the city of Haṃsāvatī, composed the Madhusāratthadīpanī, a commentary on the Abhidhamma sub-commentary. The Venerable Dhammabuddha Thera, also a dweller of the city of Haṃsāvatī, composed the Kavissāra, a commentary on prosody. The Venerable Saddhammālaṅkāra Thera, also a dweller of the city of Haṃsāvatī, composed the treatise called Paṭṭhānasāradīpanī. And similarly, a certain thera composed the book called Apheggusāra. Thus, [the country of Rāmañña] became the dwelling place of great elders who were authors of various kinds of books, and a place where the Dispensation, having pervaded, flourished.

Thus, in the Sāsanavaṃsa, the Path of Discourse on the Lineage of the Dispensation in Suvaṇṇabhūmi — the Third Chapter.

Introduction

Now I will speak of the origin of the Dispensation in the Yonaka country. The Blessed One, the bringer of welfare to those capable of being guided, considering: "My Dispensation will be established for a long time in the Yonaka country," while wandering on a journey through the country together with the Bhikkhu Saṅgha, went to a city named Labhuñja. At that time, a certain hunter gave him a harī fruit. Having eaten it, when the harī seed was thrown, it did not fall to the ground but stood still in the air. Seeing this, the Buddha smiled. Seeing the reason for this, the Venerable Ānanda asked [about it]. The Buddha declared: "Ānanda, in the future, at this spot, a shrine containing my relics will be established, and the Dispensation will attain growth." Because the Blessed One had eaten the harī fruit there, the country's name became Haribhuñja ("Eating the Harī"). Because of a water-thread (jalasuttika) placed [there] by two ascetics, in the language of the Yonakas it became known by the name Labhuñja.

At that time, there, near a certain watercourse named Mapinnā, an elder of the Lavakulika [family/clan], seated, presented his seven-year-old son to the Blessed One and had him ordained. Through the practice of meditation subjects, in no long time the boy attained arahantship. Because a certain seven-year-old novice realised arahantship there, in the Yonaka language that place is called Caṅgamaṅgha. Through long passage of time, it is called Jaṅgamaṅgha. From that time onward, the Dispensation was established in the Yonaka country.

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

The Second Establishment: The Mission of Mahārakkhita Thera

When two hundred and thirty-five years of the Dispensation had elapsed, the Venerable Mahārakkhita Thera went to the Yonaka country and established the Dispensation in many countries — Kamboja, Khemāvara, Haribhuñja, Yuddhaya, and others. By the commentary teachers, encompassing all those countries and showing them, it is stated with the general term Yonakaloka — a word signifying a place and a region. For this is the nature of the authors of texts: to convey a distinct meaning by one means or another.

The Venerable Mahārakkhita Thera, together with five monks, came from Pāṭaliputta by way of the wind-path to the Yonaka country and gladdened the Yonakas with the Kāḷakārāma Sutta. He bestowed the adornment of path and fruit upon one hundred and seventy thousand living beings. Ten thousand ordained under him. Thus he established the Dispensation there. And so it is said in the commentary:

"Going then to the Yonaka country, that sage Mahārakkhita,
With the Kāḷakārāma Sutta gladdened the Yonakas."

From that time onward, the lineages of their pupils are many, beyond the path of reckoning.

This, through the Venerable Mahārakkhita Thera and others, is the second establishment of the Dispensation in the Yonaka country.

The Third Establishment: Nāgasena Thera and King Milinda

When five hundred years of the Jina's era had elapsed, in the city of Lakkunna in the Yonaka country, the deva-son Visukamma, having created a jewelled Buddha-image, gave it to the Venerable Nāgasena Thera. And the Venerable Nāgasena Thera made a resolution regarding that image: "May relics come and be established here." Through the power of the resolution, seven relics came and were established there, and they displayed a miracle. This is stated in the Rājavaṃsa.

And that statement — "These will arise five hundred years after my final Nibbāna" — agrees, by way of the measure of time, with the statement in the Milindapañha. In the time of King Milinda in the Yonaka country, at five hundred years of the Jina's era, through the Venerable Nāgasena Thera, the Jina's Dispensation became flourishing and was established.

This, through the Venerable Nāgasena Thera, is the third establishment of the Dispensation in the Yonaka country.

The Fourth Establishment

When sixty-five years of the Kali-yuga [had elapsed?], having crossed over from the city of Labhuñja, in the time of a king named Baññācomaṅgara, who had built the city of Kyuṅgara, the Venerable Kassapa Thera came from the Middle Country together with five theras. At that time, that king built a monastery and gave it to them. And one thera came from the island of Sīhaḷa, bringing relics. Seeing a miracle from the relics, [the king] became devoted and made a deposit in the Labhuñja Shrine. Through those theras, the lineage of the Dispensation came to the Yonaka country.

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

The Fifth Establishment

When seven hundred and sixty-two years of the Kali-yuga had elapsed, a king of the Cīna country, having conquered [the region], the whole of the Yonaka country became thrown into turmoil. At that time, two theras — the Venerable Mahādhammagambhīra Thera and the Venerable Mahāmedhaṅkara Thera — together with many monks, went from the Yonaka country to the island of Sīhaḷa. Then, being overcome by the danger of famine in the island of Sīhaḷa, they went from there to the city of Sokkataya in the Syāma country.

After that, going to the city of Lakkunna, they undertook fresh training under monks who were possessed of moral shame and good conduct and who upheld the Dispensation. And those theras established the Dispensation everywhere — in the Syāma country and in the Yonaka country.

This, through the two theras who obtained the seal in the Yonaka country, is the fifth establishmentof the Dispensation in the Yonaka country.

The Sixth Establishment

When eight hundred and twenty-five years of the Kali-yuga had elapsed, King Sirisaddhammalokapaticakkavattī enlarged the Labhuñja Shrine, making it great. Having built four monasteries near that shrine, he gave them to the Venerable Mahāmedhaṅkara Thera and the Venerable Sāriputta Thera. At that time too, those two theras purified the Dispensation and established it.

This, through the Venerables Mahāmedhaṅkara and Sāriputta, is the sixth establishment of the Dispensation in the Yonaka country.

Later History: The King Anekasetibhinda

When nine hundred and forty-three years of the Kali-yuga had elapsed, a king named Anekasetibhinda in the city of Haṃsāvatī, having conquered the Yonaka country and brought it under his own control, gave it to his eldest son, the prince named Anuruddha, for the purpose of enjoying tribute. Going there together with many ministers, he had him rule as a tributary king. And to purify the Dispensation, he sent the Venerable Saddhammacakkasāmi Thera along with him.

It is said that King Anekasetibhinda, at the time of his victory over the Yonaka country, thinking "This is the place of the first establishment of the Dispensation," did not treat the inhabitants of that country as having been brought by force.

Stories of Monks with Psychic Powers

In the aforesaid lineages of theras, a certain forest-dwelling thera in the city of Lakkunna used to tell laypeople: "Today, in such-and-such a place, someone has died." What he said would come true, and he became well-known as a possessor of psychic powers.

And in that same city, a thera named Mahāmaṅgala, at the time when King Anekasetibhinda came to wage war, said — even before he was summoned — "King Anekasetibhinda will summon me. He will send a messenger of the same caste." Because the summons came exactly as stated, the fame and report spread: "He is a possessor of psychic powers."

Works Composed in the Yonaka Country

In that city, the Venerable Ñāṇavilāsa Thera composed a treatise called Saṅkhyāpakāsaka("Illuminator of Enumeration"). Its sub-commentary, however, was composed by a thera named Sirimaṅgala, dwelling in the monastery of the thera who had obtained the seal.

A certain thera named Uttarārāma, a forest-dweller of Saññvatta, [composed] the Visuddhimaggadīpanī. The Venerable Sirimaṅgala Thera [composed] the Maṅgaladīpanī. A certain thera [composed] the Uppātasanti. It is said that, having recited that Uppātasanti, [a king] conquered the army of the Cīna king.

Conclusion

Thus, in the Yonaka country, through the power of theras who were possessors of psychic powers and authors of books, the Jina's Dispensation, having become pure, was established. Thus, by way of the relationship of cause and effect and by way of the relationship of beginning and end, the lineage of teachers should be grasped and connected through the three methods as previously stated.

Thus, in the Sāsanavaṃsa, the Path of Discourse on the Lineage of the Dispensation in the Yonaka Country — the Fourth Chapter.