English
some disciples, like Assaji and Punabbasu in Kīṭāgiri, arose immodest and immoral, just as sour fruit comes from a sweet mango tree. They indeed practiced much misconduct. This is the showing of their root origin. For the king at that time gave many fields and lands for the maintenance of these monasteries. In these fields and lands, for the purpose of collecting offerings, Elder Sudhammamahāsāmi placed some monks in charge. The guardian monks, in accordance with the Dhamma, advised the farmers, and also received the landlord's share of the fields and lands. At that time, the monks disputed over the fields and lands. Then, hearing that dispute, the Elder Sāsanadhara and two Parakkama elders departed from there. Having departed, the Elder Sāsanadhara then He sat on Pāda mountain. And two Parakkama elders sat in the valley of Caṅgakiṅga mountain. Because it was their dwelling place, even today that place became known as Parakkama's place. Those elders were called "solitary wanderers." But the remaining monks were called "village-dwelling frequent wanderers." From then on, there were separate groups of forest-dwellers and village-dwellers. The monks who received offerings from the low-lying fields and lands of the monastery also had the designation of "Saṅgha-born." In the Kali Yuga, seven hundred and four years later, while King Ujana was still alive, his younger brother, Prince Kyecvā, took the kingship. This, however, is his origin story: King Ujana sent him, saying, "Go to the village called Samuddamajjha, sit there, and enjoy the offerings produced there." But that prince was fond of hunting. One time, having gone to Pigava and returning, he had a dream at night: Sakka, the king of devas, came and said, "Undertake the Uposatha precepts. If you do so, you will soon obtain white elephants." Having said this, he returned to the Tāvatiṃsa realm. And that prince, from then on, undertook the Uposatha precepts. Later, he again had a dream that his hands were stained with dung. He soon obtained five white elephants. Then a minister went and reported the matter to the king. The king, delighted, praised among his royal attendants, "Indeed, my younger brother has obtained five white elephants!" The minister then went to the prince and reported the matter. The prince, thinking, "My brother, the king, speaks words never spoken before," requested the minister to go again and report the matter to the king. The king also spoke the same way. Hearing that, the prince was even more pleased. Why, then, did King Ujana not address Prince Kittitara by the term "younger brother"? For a king who has one white elephant takes the queen of another king... having brought the queen, placed her in the position of chief queen. Having placed her, she soon gave birth to Ujana. Therefore, Ujana is not the son of Ekasetibhindha. Prince Kittitaro is indeed the son of Ekasetibhindha. Therefore, on account of that reason, he does not address him with the term 'younger brother'. Having heard that the younger brother would receive five shares, the king, being afraid, handed over the kingdom to the younger brother. The king exited through the western gate of the royal palace. The younger brother entered through the eastern gate. However, having received five shares, he became known as Pañcasetibhindha. His original name should be understood as Sīhasūro. During the reign of that king, many shameless people, village chieftains, resided in monasteries and engaged in various kinds of misconduct. There were also many modest and discipline-loving bhikkhus who had come in succession from Sudhammapura and Arimaddanapura. Then, at the time when that king was eating his meal, a certain young novice, taking eight requisites, came and stood before the king. When asked, "For what purpose have you come?" he replied, "I have come for almsfood." Then the king, though he had begun to eat himself, out of extreme faith, gave all the food prepared in a golden bowl. Then the king thought thus: "This bhikkhu came and stood as if for almsfood. He is not an ordinary bhikkhu. Rather, he might be an Arahant who has attained supernormal powers. He might have come for my merit, out of compassion for me." Having thought thus, he ordered a royal attendant to follow him and observe. But that young novice, being shameless himself, his wife came forward and took the bowl. Seeing that, the royal attendant went to the king and first thought thus: "If I report the truth, the king's faith will be destroyed. However, by not reporting it thus, the king's faith might increase even more, and gain might arise for me, and the young novice might also be freed from royal punishment." Yes, I will report it thus. Having thought thus, O great king, I followed him and looked, and as I was looking, he vanished, he reported. The king, even more pleased, stretched out his hand and said, "It is exactly as I think, it is not wrong!" He uttered this three times, and gave the royal official his due. On that very day, a minister gave the king a horse named Velāhaka as a present. Then the king rejoiced, "This is obtained through the power of my merit!" He had an elephant-rider mount that horse and drive it. Then, as the crowd watched, seeing only the turban cloth of the elephant-rider, it appeared like a heron soaring in the sky. That horse, departing from Vijayapura in the morning, reached the city within the mountains by evening. He named it "Cloud-splitting Horse." Thus, even the novice monks raised children, let alone other misconduct. Because of this, those novice monks even entered the king's wrestling arena and wrestled. Among those novice monks, the novice monk named Ovicangākhuṃsaṅghajo was exceedingly skilled and superior in wrestling. It is said that year after year, he would win in the king's wrestling arena and receive fifteen or twenty horses. In Ratanapura, there was a Kambojan family exceedingly skilled and superior in wrestling. Having not found a wrestler of equal strength in Ratanapura and Jeyyapura, he came to Vijayapura and, entering the wrestling hall near the gate of Campaka Vihāra, he reported to the king, "I wish to wrestle!" Then the king summoned that Saṅghaja and said, "Now, sir, will you be able to wrestle with him?" "Yes, great king. Previously, when I was young, I wrestled just for play. But now I am sixty-nine years old. Will I be able to wrestle after this, or not?" I do not know, he says, "Now I will kill the wrestler of the other side with wrestling." Then, the wrestling of kings is only for sport, saying, "Do not try to kill," he made them wrestle each other. As the king with his retinue watched, they danced in a wrestling manner and approached each other. Then, Sangha-ja the wrestler, showing as if to strike the Kamboja wrestler with his foot, struck his skull with his right fist. Then the Kamboja wrestler's face turned to the back. Then the king with his retinue said, "Indeed, death is better than such a disfigured face; now I cannot bear to see this." Again, Sangha-ja struck with his left fist. Then the Kamboja wrestler's face turned back and was restored as before. And at that time, the Kshatriya with his retinue, seeing that wonder, gave two horses, thirty measures of cloth, and a hundred kahāpaṇas. And this saying is stated because it came in ancient books and is a place of inspiration for good people. Indeed, apart from the gain of inspiration, there is no other purpose. In the Kali Yuga, in the seven hundred and thirteenth year, his son, King Kittitara by name, ruled the kingdom in Vijayapura. He received the name Sīhasūra due to his resemblance to his father's name. Among the five wealthy families obtained during his father's reign, only four remained, thus the name Catusetibhindā became famous. Therefore, in the commentary on the Abhidhānappadīpikā, it is Catusetibhindā. During the reign of that king, the great minister named Caturaṅgabala, a scholar of texts, made a commentary on the Abhidhānappadīpikā. And he was a teacher with knowledge of the entire forest of grammar. And at one time, the king, having built a great monastery, raised a clamor, saying, "This monastery was built by such and such a king; only virtuous ones should sit in this monastery." Then, a certain elder who lived in the village named Sācaññi came and sat down. And this of that elder... The Story of Origin: It is said that in Sācaññigāma, a certain householder entrusted his son to a monk in a monastery for the purpose of learning crafts. But because the son did not want to go to the monastery, he threw him onto a thorny bush to discipline him. And that young boy, having left, did not return home, but stayed in the monastery. Without coming to his parents, he went little by little, further and further, and from the stage of a novice, he reached the stage of full ordination, and went to Arimaddana City. Because of his great wisdom, the great elders in every place he arrived received him. Because of this, he became famous throughout the entire Myanmar country. Then his parents waited, expecting their son's return. Having heard of this matter, the father, wishing to ascertain whether "this will be our son or not," followed him. He reached him in Arimaddana City, and having served him, he sat down. That monk also, being satisfied with the service, learned the texts. But at another time, that monk repeatedly said things like, "Today the curry is not salty enough." Then the father said, "Dear son, you never spoke such words before, but now you frequently utter such words. What is the reason for this?" he asked. He said, "Before, I had not attained proficiency in the texts, and my mind was preoccupied with becoming proficient in the texts, so I did not speak. But now, the goal I desired has been achieved. Therefore, I spoke such words to gain physical strength." Having heard those words, the father, having asked for leave to go to his mother,