English
Because he was asked the origin by the Elder Mahākassapa, therefore he said it to elaborate that origin from the beginning. Thus, it should be understood that the Elder Upāli said this at the time of the First Great Council for this reason. By this much, the meaning of the matrix phrases "said by whom, when, and why" is made clear. Now, to clarify the meaning of "borne by whom and brought by whom, and where it is established, and having said this, the method there," this is said. This Vinaya Piṭaka, whose origin is adorned with such words as "at that time the Buddha, the Blessed One, was dwelling in Verañjā," by whom was it borne, by whom was it brought, and where is it established? It is said: Firstly, this was borne directly from the Blessed One by the Elder Upāli. From him, while the Tathāgata had not yet passed away, by many thousands of monks endowed with the six supernormal powers and so forth; and after the Tathāgata had passed away, by the elders who compiled the Dhamma, led by Mahākassapa. By whom was it brought? In Jambudīpa, it was brought by the lineage of teachers, starting with the Elder Upāli, up to the Third Council. Here is that lineage of teachers: Upāli, Dāsaka, and Soṇaka, Siggava, Tissa, and Moggaliputta, these five were victorious. Through their lineage, the Vinaya in the island called Jambusiri, they maintained it unbroken until the Third Council. Indeed, the Venerable Upāli, having learned this Vinaya lineage, this Vinaya tradition, this Vinaya succession directly from the Blessed One, established it in the hearts of many monks. Among those who learned the Vinaya lineage from the Venerable Upāli and attained proficiency in the Vinaya, among ordinary people, stream-enterers, once-returners, non-returners, Those who came, exceeded the count, a thousand Arahants there were. Thera Dāsaka was also his disciple. He, having learned from Thera Upāli, taught the Vinaya in the same way. Having learned from that venerable one, the common people and others, who attained proficiency in Vinaya, exceeded the count, a thousand Arahants there were. Thera Soṇaka was also Thera Dāsaka's disciple. He, too, having learned from his preceptor, Thera Dāsaka, taught the Vinaya in the same way. Having learned from that venerable one, the common people and others, who attained proficiency in Vinaya, exceeded the count, a thousand Arahants there were. Thera Siggava was also Thera Soṇaka's disciple. He, too, having learned the Vinaya from his preceptor, Thera Soṇaka, became the chief leader of a thousand Arahants. However, those who learned from that venerable one, and attained proficiency in Vinaya, whether common people, stream-enterers, once-returners, non-returners, or Arahants, were not counted as so many hundreds or so many thousands. Indeed, at that time, there was a very large assembly of monks in Jambudīpa. The power of Thera Moggaliputtatissa will become evident in the Third Council. Thus, it should be understood that this Vinaya Piṭaka was brought down in Jambudīpa through this lineage of teachers up to the Third Council. The account of the First Great Council is concluded. The account of the Second Council. Now, in order to understand the Second Council, this sequence should be known. When indeed – Having chanted the True Dhamma, and illuminated it everywhere; Remaining until the end of their lives, those five hundred, too, Arahants, radiant, elders like Kassapa and others; Like lamps whose oil of craving was spent, they were extinguished, without attachment. Then, as days and nights passed in succession, a hundred years after the Blessed One's Parinibbāna, the Vajjiputtaka monks of Vesālī, in Vesālī, said: "The 'salt-horn' rule is permissible, the 'two-finger' rule is permissible..." The practice of the horn, the practice of going to another village, the practice of the dwelling, the practice of permission, the practice of what is customary, the practice of what is not churned, the practice of drinking palm sap, the practice of a seat without a fringe, the practice of gold and silver— these ten points they proclaimed. Of these, King Kalasoka, son of Susunaga, was a supporter. At that time, the venerable Yasa, son of Kakandaka, wandering in the Vajji country, heard, "It is said that the Vajji-puttaka monks of Vesali are proclaiming ten points in Vesali." He thought, "It is not proper that I should be indifferent after hearing of this corruption of the Ten-Powered One's teaching. Come, I will refute those who speak against the Dhamma and proclaim the Dhamma." Thinking thus, he arrived in Vesali. There, the venerable Yasa, son of Kakandaka, dwelt in Vesali, in the Kuta-agara Hall in the Great Wood. At that time, the Vajji-puttaka monks of Vesali, on that Uposatha day, filled a bronze bowl with water, placed it in the midst of the Sangha of monks, and said to the Vesali lay followers who came and went: "Give, friends, a kahapana, or half, or a quarter, or a masaka to the Sangha; there will be something to be done with the requisites for the Sangha." All that needs to be said, until, "In this Vinaya council, there were seven hundred monks, neither less nor more, therefore this second council is called the Seven Hundred." Thus, at that assembly, twelve hundred thousand monks gathered, encouraged by the venerable Yasa. In their midst, the venerable Revata, being questioned by the venerable Sabbakami, who was expounding the Vinaya, decided those ten points, and settled the dispute. Then the elders said, "We will recite the Dhamma and Vinaya again." They selected seven hundred monks, who were masters of the Tipitaka and possessed analytical knowledge, and gathering in the Valikarama in Vesali, they purified all the defilements of the teaching, just as the venerable Mahakassapa had recited, and again the Pitaka... by groups, by sections, by divisions of Dhamma, they chanted all the Dhamma and Vinaya. This chanting was completed in eight months. That which is in the world— Made by seven hundreds, therefore it is called Seven Hundred; Based on what was done before, it is called the Second. And that— By which elders it was chanted, the chanting is known by them; Sabbakāmī and Sāḷha, Revata, Khujjasobhita. Yasa and Sāṇasambhūta, these were the disciples; Elders of Elder Ānanda, who had seen the Tathāgata before. Sumana and Vāsabhagāmī, known as disciples; These two of Anuruddha, who had seen the Tathāgata before. The second chanting, the collection by which elders; All of them had laid down their burdens, had done their duty, were taintless. This is the Second Chanting. Having thus chanted this Second Chanting, the elders, looking to see, "Will such a danger arise in the Dispensation in the future?" saw this: "After one hundred years from now, in the eighteenth year, a king named Dhammāsoka will arise in Pāṭaliputta and rule over the entire Jambudīpa. He will become devoted to the Buddha's Dispensation and will promote great gain and honor. Then the sectarians, desiring gain and honor, will go forth in the Dispensation and proclaim their own views. Thus a great danger will arise in the Dispensation." Then it occurred to them: "Will we be present when this danger arises, or will we not?" Then, all of them knowing their own absence at that time, "Who will be capable of settling that dispute?" they looked over the entire human world and the six heavens of the sense-sphere, and seeing no one, they saw a Great Brahmā named Tissa in the Brahmā world, who had a short lifespan and had cultivated the path to rebirth in the higher Brahmā worlds. Seeing him, it occurred to them: "If we were to make an effort for the rebirth of this Brahmā in the human world, surely this Moggali Brahmā will take rebirth in the house of Maṇa. Then, enticed by mantras, he will go forth and become a monk. Having thus become a monk, he will master the entire word of the Buddha, attain the analytical knowledges, crush the heretics, decide that dispute, and uphold the Dispensation. They went to the Brahma-world and said to Tissa the Great Brahma: "In the eighteenth year after a hundred years from now, a great tumor will arise in the Dispensation. We, looking over the entire human world and the six deva-worlds of sense-desire, found no one capable of upholding the Dispensation, and searching the Brahma-world, we found only you. Good sir, good person, be reborn in the human world and give your promise to uphold the Dispensation of the Ten-Powered One." When this was said, the Great Brahma, exceedingly joyful and delighted, thinking, "I will be able to purify the tumor that has arisen in the Dispensation and uphold the Dispensation," said, "Good," and gave his promise. The Elders, having settled that matter in the Brahma-world, returned again. Now at that time, Elder Siggava and Elder Caṇḍavajji, both were young and newly ordained monks, holders of the Three Piṭakas, possessors of analytical knowledges, and arahants. They did not reach that dispute. The Elders said: "You, friends, were not our helpers in this dispute. Therefore, let this be your punishment: 'Brahma named Tissa will take rebirth in the house of the Moggali brahmin. One of you should bring him forth and ordain him, and one should make him learn the word of the Buddha.'" Having said this, all of them, having lived for their full lifespan— The chief among all desires, those Elders, great in power; Like blazing masses of fire in the world, having shone, they attained final Nibbāna. Having made the second compilation, and purified the Dispensation; And having made a cause for the purity of the True Dhamma in the future. The arahants, masters of power, possessors of analytical knowledges; Those Elders, also came under the sway of impermanence. Thus impermanent Knowing the contemptible, Hard to overcome; The wise one should strive to attain that, Which they call the eternal, deathless state.