English
All these five doctrines, Were rooted in the Great Council. They distorted meaning and doctrine, And a part of the collection; And a part of the text, Abandoning it, they made it otherwise. Name, mark, and requisites, And ways of conduct; Abandoning their natural state, They made them otherwise. In the pure Theravāda doctrine, Again a division arose; The Mahisāsakas and Vajjiputtakas, The monks split into two. In the Vajjiputtaka doctrine, A division arose in four ways; Dhammatturikas, Bhaddayānikas, Channāgārikas, and Sammitīyas. From the Mahisāsakas, two divisions, Arose in a later time; The Sabbatthivādas and Dhammaguttas, The monks split into two. From the Sabbatthivādas, the Kassapikas, And from the Kassapikas, the Saṅkrantikas; From the Saṅkrantikas, the Suttavādīs, Successively they were divided. These eleven doctrines, Split off from the Theravāda; They distorted meaning and doctrine, And a part of the collection; And a part of the text, Abandoning it, they made it otherwise. Name, mark, and requisites, And ways of conduct; Abandoning their natural state, They made them otherwise. Seventeen schismatic doctrines, One doctrine undivided; All together they are eighteen, Including the schismatic doctrines; Like a great banyan tree, The Theravāda is supreme. Not less and not more, Entirely the Conqueror's teaching; Like thorns on a tree, The other doctrines arose. In the first century there was none, In the second century; Seventeen split. those doctrines arose in the Victor's Dispensation." Later on, other six doctrinal schools arose: the Hemavatas, the Rājagirikās, the Siddhatthikās, the Pubbaseliyās, the Aparaseliyās, and the Vājiriyās. While the Dispensation was proceeding according to the eighteen earlier doctrinal schools, King Asoka, the Dhamma King, having gained faith, offered one hundred thousand daily for the Buddha-pūjā, one hundred thousand for the Dhamma-pūjā, one hundred thousand for the Saṅgha-pūjā, one hundred thousand for his teacher, the Elder Nigrodha, and one hundred thousand for medicines at the four gates, thus spending five hundred thousand daily, and brought about great gain and honor in the Dispensation. At that time, the Elder Moggaliputtatissa, having purified the manifold defilements of the Dispensation caused by the sectarians whose gain and honor were destroyed, took one thousand bhikkhus who were masters of the Tipiṭaka and possessed of analytical knowledge, and just as the Elder Mahākassapa and the Elder Yasa had recited the Dhamma and Vinaya, so too did he recite, and held the Third Council. Now, intending to explain that Third Council from its very beginning, it is said: "Tissa, the Great Brahmā, having passed away from the Brahmā-world, took rebirth in the house of the Moggali brahmin," and so on. There, "took rebirth in the house" means he took rebirth in the womb of the brahmin's wife in the house of the Moggali brahmin. But because the house is the support for him, it is said "took rebirth in the house" using the idiom of the supported for the support, just as in "the beds are shouting" or "the whole village has come." "Seven years" is a locative case indicating continuous duration. "You desire to pass beyond" means you desire to go beyond; the intention is that alms cannot be obtained here, so go elsewhere and seek alms. "O renunciants!" and so on, the brahmin said, not wishing for alms to be obtained in his house. "From the prepared food" means from the food that has been made ready and kept. "Suitable for that" means appropriate for that. "Seeing the calm" means seeing the calm of the Elder's body and mind. having seen, is the meaning of having known. For by the calming and showing of the postures, the calming of the mind connected with them, its proper activity, is also understood. Having become greatly pleased, means having become pleased again and again, especially, more exceedingly. For the purpose of serving the meal, means for the purpose of doing the meal duty. Having accepted, means having consented. Sixteen years old, means one who should be designated, should be called, sixteen years old, he is indeed sixteen years old. Or, one who is worthy of being designated sixteen years old, is sixteen years old; or, one for whom sixteen years are to be designated, is sixteen years old; or, one who has the designation "sixteen years old," is sixteen years old. But in essence, it means one who is sixteen years old. Master of the three Vedas, means one who has gone to the other shore, by way of mastering the three Vedas, namely, the Rig Veda, Yajur Veda, and Sama Veda. Here, "master" (pāragū) should be understood as a compound, due to its constant dependence. Having hung, means having suspended. And no talk, here the word "ca" (and) is for emphasis, meaning no talk whatsoever arises. A cushion, means a seat for sitting. Will arise, here too, "talk" should be brought in and connected. Angry and displeased, means angry with anger, displeased with dejection. For a person endowed with dejection is not pleased, not happy in mind, with joy and happiness, thus he is called displeased. Or, not his own mind, displeased, because his mind is not under his control. In the state of harshness, a harsh, stubborn person is called "caṇḍa," his state is harshness, meaning stubbornness. But here, since "in the state of harshness" is said, harshness itself should be taken as "caṇḍikkaṃ," therefore, in "in the state of harshness," the meaning should be understood as stubbornness. Any mantra, means any Veda. Who else will know? The intention is that no one will know. Having asked, it is possible to know, the elder said this, being established in his own partial knowledge. For only omniscient Buddhas, "Ask, young man, "When you wish," and so on, they offer the invitation of omniscience, uncommon for Paccekabuddhas and others. Disciples, however, being established in partial knowledge, say, "We will know by hearing," or "It is possible to know by asking." In the three Vedas, and so on, the three Vedas are just as explained before. Nighaṇḍu means a treatise that reveals synonyms for names, trees, and the like. "Revealing synonyms" means "illuminating synonymous words." It is said to clarify many synonymous words for each single meaning. And this is merely a demonstration, for that text also functions by clarifying how many meanings can be expressed by a single word. It is called "nikhaṇḍu" because it breaks down, divides, and shows meaning and word in terms of what is to be expressed and what expresses. And that same word is called "nighaṇḍu" here, having changed the 'kha' sound to 'gha'. Keṭubha means a treatise on the analysis and variation of actions, helpful for poets. And here, "analysis and variation of actions" means "kiriyākappo" because actions characterized by variations in speech, and so on, are analyzed and varied by it. And it is called "kiriyākappavikappo" because it has many variations due to divisions of letters, word-compounds, word-meanings, and so on. And this is said with reference to the original Kiriyākappagrantha. For it is a work of a hundred thousand (stanzas), dealing with rules, conduct, and so on. But in terms of its literal meaning, it "goes" or "leads" to the divisions of actions, and so on. Or it is called "keṭubha" because it completes by going to the exhaustive comprehension of that. With Nighaṇḍu and Keṭubha, they are "with Nighaṇḍu and Keṭubha," the three Vedas. Among those with Nighaṇḍu and Keṭubha. By divisions of place and manner of articulation, and so on, and by divisions of prior and posterior sounds, "Akkharappabhedo" because letters are differentiated by it. Sikkhā and Nirutti. With Akkharappabheda, they are "with Akkharappabheda." Among those with Akkharappabheda. In the fifth, Itihāsa, and so on, making the Atharvaveda the fourth, they are "having Itihāsa as the fifth" because Itihāsa, reckoned as ancient narratives connected with phrases like "thus it was, thus it was," is the fifth of these. The three Vedas. Among those with Itihāsa as the fifth. Neither by oneself see "He himself does not see, nor does he know"—this is the meaning. "Ask, I will explain," thus perceiving that "all questions are included in the Vedas," he said this. The two questions beginning with "Whose mind..." are said with reference to the moment of arising of the death-consciousness of the Arahant endowed with the death-consciousness. In the first question there, "arises" means it arises by being endowed with the moment of arising. "Does not cease" means it does not cease by not having reached the moment of cessation. "His mind" asks whether the mind of that person from that point onwards will cease or not arise. But in the second question, beginning with "Or whose...", "will cease" means whose mind, having reached the moment of dissolution, will cease. "Will not arise" means after dissolution, it will not arise, either itself or another. It asks whether the mind of that person arises and does not cease. Of these questions, the first question is to be answered by distinction. Therefore, when asked thus: "Whose mind arises and does not cease, will his mind cease and not arise?" (Yama. 2. Cittayamaka. 63), this question should be answered thus: "At the moment of arising of the last consciousness, their mind arises and does not cease; it will cease and not arise. At the moment of arising of the mind of others, their mind arises and does not cease; and it will cease and will arise." (Yama. 2. Cittayamaka. 63). For those Arahants whose suffering of the round of existence is cut off, at the moment of arising of their very last death-consciousness, that very death-consciousness will cease and not arise. It is called "arises" by having reached arising. It does not cease by not having reached dissolution. But having reached dissolution, that mind of theirs will cease. From that, because there is no rebirth-linking, another will not arise.