English
Indeed, at the end of the Twin Miracle, the Blessed One, having entered the rainy season at the foot of the Pāricchatta tree in the city of the Thirty-three, on the Paṇḍukambala stone, having made his mother a witness by his body, while teaching the Abhidhamma to the assembly of gods, having taught the Dhammasaṅgaṇī, Vibhaṅga, Dhātukathā, and Puggalapaññatti treatises, when the turn for the Kathāvatthu teaching arrived, "In the future, my disciple, named the wise Moggalliputtatissa Thera, having purified the corruption of the Dispensation, while holding the Third Council, sitting in the midst of the Sangha of monks, having harmonized five hundred suttas on his own side and five hundred on the other side, will divide this treatise," making an opportunity for him, he established the table of contents for the doctrine, up to the measure of an incomplete recitation section, beginning with that argumentative method in the discourse on persons, with eight openings by way of two sets of five questions. Then, having taught the remaining Abhidhamma in a detailed manner, having completed the rainy season, descending from the world of gods to the city of Saṅkassa by a jeweled staircase in the middle of a staircase of gold and silver, accomplishing the welfare of beings, having remained as long as life lasted, he attained final Nibbāna in the element of Nibbāna without remainder. Then Mahākassapa at the head of the band of disciples, taking King Ajātasattu as an ally, brought the body of the Dhamma and Vinaya into a collection. After the passing of a hundred years, the Vajjiputtaka monks proclaimed ten points. Having heard them, the Thera Yasa, son of the brahmin Kākaṇḍaka, Taking King Kālāsoka, son of Sunāga, as their ally, Having selected seven hundred elders From among twelve hundred thousand monks, They suppressed those ten points, And brought the body of Dhamma and Vinaya into a compilation. Then, those elders who compiled the Dhamma, With ten thousand Vajjiputtaka monks Seeking a faction, Having found a weak faction suitable to themselves, Separately made a school of teachers Called the Mahāsaṅghika. From that division, two other schools of teachers arose: The Gokulika and the Ekabyohārika. From the Gokulika school, Two other schools of teachers arose: The Paṇṇattivāda and the Bāhuliyā. The Bahussutika is also a name for them. Among them, another school of teachers arose, Called the Cetiyavāda. Thus, from the Mahāsaṅghika school of teachers, In the second century, five schools of teachers arose. These, with the Mahāsaṅghikas, make six. In that same second century, Having split from the Theravāda, Two schools of teachers arose: The Mahisāsaka and the Vajjiputtaka. There, having split from the Vajjiputtaka school, Four other schools of teachers arose: The Dhammuttariya, the Bhadrayānika, The Channāgārika, and the Samitī. Again, in that same second century, Having split from the Mahisāsaka school, Two schools of teachers arose: The Sabbatthivāda and the Dhammaguttika. Again, having split from the Sabbatthivāda school, The Kassapika arose. When the Kassapikas split, The Saṅkantika arose. When the Saṅkantikas split, The Suttavāda arose. Thus, having split from the Theravāda, These eleven schools of teachers arose. These, with the Theravāda, make twelve. Thus, these twelve, And the six schools of teachers of the Mahāsaṅghikas, All eighteen schools of teachers Arose in the second century. Eighteen Nikāyas, Or eighteen schools of teachers, Are also names for these. Among these, seventeen schools are divided, The Theravāda is to be understood as undivided. It was also said that: In the Dīpavaṃsa: "Wicked monks were expelled, the Vajjiputtakas were there; Having gained another faction, many were the speakers of falsehood. "Ten thousand assembled, and made a compilation of the Dhamma; Therefore this Dhamma assembly, is called the Great Assembly. "The monks of the Great Assembly, acted perversely in the Dispensation; Breaking up the original compilation, they made another compilation. "Elsewhere they compiled the Suttas, elsewhere they made them; They broke up the meaning and the Dhamma, in the Vinaya and the five Nikāyas. "The discourses spoken with a purpose, and those spoken without a purpose; The definitive and the interpretable, the monks did not understand. "What was spoken with one intention, they established with another meaning; By the shadow of the letter, those monks, destroyed much meaning. "Having discarded one part, the Suttas and Vinaya were profound; A semblance of Sutta and Vinaya, that they made different. "The Parivāra, the extraction of meaning, the Abhidhamma in six treatises; The Paṭisambhidā and the Niddesa, and one part of the Jātaka. "Having rejected so much, they made other things; Name, gender, equipment, and modes of behavior. "Having abandoned the natural state, that they made different; The forerunners of divisive speech, the makers of the Great Assembly. "By their imitation, many were the speakers of divisive speech; Then in later times, in that, division arose. "The Gokulikas and the Ekabyohāris, the monks split into two; Two divisions of the Gokulikas, arose in later times. "The Bahussutikas and the Paññattis, the monks split into two; The Cetiyas and the Punavādis, were the breakers of the Great Assembly. "All these five schools, were rooted in the Great Assembly; They broke up the meaning and the Dhamma, and one part of the compilation. "One part of the text, having discarded, they made another; Name, gender, equipment, and modes of behavior. "Having abandoned the natural state, that they made different; In the pure Theravāda, again a division arose. "The Mahīsāsakas and the Vajjiputtakas." , monks, it split in two; In the Vajjiputtaka school, a fourfold split arose. "The Dhammuttarikas, the Bhaddayanikas, the Channagarikas, and the Samiti; Of the Mahisasakas, two splits, in later times, arose. "The Sarvastivadins and the Dharmaguptas, monks, it split in two; Of the Sarvastivadins, the Kasyapiyas, and with the Sankrantikas. "Of the Sankrantikas, the Sutravadins, gradually split; These eleven schools, branched off from the Theravada. "They broke the meaning and the Dhamma, and included only a part; And only a part of the texts, they discarded and made others. "Name, sign, requisites, and modes of behavior; Abandoning the original nature, they made them different. "Seventeen split schools, one undivided school; All are eighteen, together with the split schools. "Like a great Nigrodha tree, the Theravada is supreme; Neither deficient nor excessive, the pure teaching of the Jina. "Like branches on a tree, the remaining schools arose; In the first century there were none, in the second century; Seventeen split schools, arose in the Jina's teaching," Furthermore, the Hemavatikas, the Rajagirikakas, the Siddhatthikas, the Pubbaseliyas, the Aparaseliyas, and the Vajiriyas, these other six schools of teachers arose. These are not meant here. However, while the teaching was proceeding according to the eighteen schools of the former teachers, King Asoka, who had regained faith, spending five hundred thousand each day, one hundred thousand for the Buddha's worship, one hundred thousand for the Dhamma's worship, one hundred thousand for the Sangha's worship, one hundred thousand for his teacher Nigrodha Thera, and one hundred thousand at the four gates for medicine, caused great gain and honor to prevail in the teaching. The heretics, deprived of gain and honor, not even obtaining mere food and clothing, desiring gain and honor, went forth among the monks with their own views – "this is the Dhamma, this is the discipline, this is the teache They declare, "We are of the true teaching." Even without receiving ordination, they themselves cut their hair, put on ochre robes, and wander in the monasteries, and at the time of performing the Uposatha ceremony, etc., they enter the midst of the Sangha. Though rebuked by the Sangha with the Dhamma, the Vinaya, and the Teacher's instruction, they do not adhere to the practice conforming to the Dhamma and the Vinaya, and they stir up various kinds of boils, blemishes, and thorns in the Dispensation. Some attend to fire, some practice the five austerities, some follow the sun, some took hold thus, "We will destroy the Dhamma and the Vinaya." Then the Sangha did not perform the Uposatha or Pavarana with them. For seven years the Uposatha was interrupted in Asokārāma. The king, though striving, could not have it done, thinking, "I will have it done by command," but only after a foolish minister, grasping wrongly, had deprived many monks of life, did he become remorseful. He, wishing to allay that remorse and that boil arisen in the Dispensation, asked the Sangha, "Who indeed is capable in this matter?" Having heard, "Moggaliputtatissa Thera, O Great King," by the word of the Sangha, he had the Thera summoned from Ahoganga mountain, and having dispelled his doubt in the Thera's power by the display of psychic power, he asked his scruple and allayed his remorse. The Thera, dwelling in that royal garden, taught the agreement for seven days. He, having learned the agreement, on the seventh day, having assembled the Sangha in Asokārāma, having had a rampart of cloth erected around it, sitting within the rampart of cloth, having made the monks of one sect gather together one by one, having summoned each group of monks, he asked, "Venerable Sirs, what does the Sammāsambuddha proclaim?" Then the eternalists said, "He proclaims eternalism." Some were partly eternalists, some were believers in the finite and infinite, some were evasive answerers, some were believers in causeless origination, some were believers in perception, some were believers in non-perception, some were believers in neither-perception-nor-non-perception, some were annihilationists.