第五章 學派及師資相承
Chapter 5: Lineages and Teacher-Student Successions
最上人（佛陀）於俱尸那伽羅般涅槃時，七十萬勝者子等來集。（一）於此集會長老迦葉是如師之大龍象，於地上無有如彼者。（二）迦葉由諸阿羅漢中選取五百最勝者，進行結集法。（三）彼因長時哀愍有情，〔為確立〕教〔法〕，於佛陀〔入涅槃後〕過三月之第四月第二雨期時，進行法之結集。（四）此第一結集，是於摩揭陀耆梨跋提（王舍城）七葉窟入口，七個月而完滿。（五）於此結集是〔教法〕最初之傳持者，又於一切世主之教，多數達彼岸之比丘等〔來會集〕。（六）彼迦葉是於勝者教頭陀行第一，多聞〔第一〕之阿難，於律稱〔長老〕是優波離，（七）阿那律於天眼、婆耆舍是辯才〔第一〕，富樓那是說法、童子迦葉是能辯〔第一〕，（八）迦旃延於分別、俱絺羅是無礙解〔第一〕，其他多數大長老是最初傳持者。（九）彼等及其他應作已作之有德五百長老等合誦法與律。由〔其〕長老等所結集者，稱為上座說。（一〇）問優波離於律、賢者阿難於法，為法、律全部之結集。（一一）於正法達彼岸之長老優波離與阿難此兩者，是於勝者中得法與律。（一二）精通經之〔彼等〕宣明異門說、非異門說及了義、未了義。（一三）〔此等〕長老、最初之傳持者等，是於最勝者處，得最最勝如來之語，以行最初之結集。然者，彼上座說，被稱為最初之說。（一四）〔爾來〕最上之上座說，是經百年之長時，持續清淨無缺。（一五）
The Supreme One (the Buddha) entered final Nirvana at Kushinagar, and seven hundred thousand followers of the Victor gathered there. (1) At this assembly, the Elder Kashyapa was like a great lion-elephant among teachers, with none equal to him on earth. (2) Kashyapa selected five hundred of the most excellent from among the Arhats to compile the Dharma. (3) Out of long compassion for all beings, and to establish the Teachings, he carried out the compilation of the Dharma in the fourth month, in the second rainy season, three months after the Buddha's passing. (4) This First Council was held at the entrance of the Saptaparni Cave in Rajagaha, the capital of Magadha, and was completed in seven months. (5) At this council were those who first preserved the Teachings, and many monks who had reached the far shore of the Victor's doctrine gathered there. (6) Kashyapa was foremost in ascetic practices; the learned Ananda was foremost in erudition; in discipline, the Elder was Upali; (7) Anuruddha was foremost in divine sight, Vangisa in eloquence, Punna in teaching, and the young Kashyapa in debate; (8) Kaccayana was foremost in analysis, and Kotthita in analytical knowledge. Many other great elders were the first preservers of the Teachings. (9) These and other virtuous five hundred elders, who had done what needed to be done, chanted together the Dharma and the Discipline. What was compiled by those elders is called the Theravada, or the Teaching of the Elders. (10) They questioned Upali on the Discipline and the wise Ananda on the Dharma, thus compiling the entirety of both Dharma and Discipline. (11) The elders Upali and Ananda, who had reached the far shore of the true Dharma, received the Dharma and Discipline from the Victor himself. (12) Those skilled in the scriptures proclaimed the teachings with clear and hidden meanings, and the definitive and interpretive teachings. (13) These elders, the first preservers, received the most excellent words of the Tathagata from the most excellent One, and carried out the first compilation. Thus, that Theravada is called the original Teaching. (14) From that time onward, this most excellent Theravada remained pure and unbroken for the long span of a hundred years. (15)
經過最之百年，達第二之百年時，於上座之說，生起最上之大分裂。（一六）集毘舍離一萬二千跋耆子等於最上之都毘舍離宣言十事。（一七）彼等於佛陀之教，宣言：角鹽〔淨〕、二指〔淨〕、村內〔淨〕住所〔淨〕、事後承諾〔淨〕、習慣〔淨〕、不擾亂〔淨〕、〔飲〕不醱酵之棕櫚酒、又〔受〕銀、〔使用〕無邊緣座具之〔十事〕。（一八）彼等背師之教，〔宣揚〕非法非律，宣言違背破壞義與法。（一九）為破斥彼等，多數佛陀之聲聞一萬二千勝者子等之集來。（二〇）於此集會中，如師之大龍象而無匹敵之大師，有八人之上首比丘。（二一）〔即〕薩婆迦眉，沙蘭，離婆多〔及〕屈闍須毘多，婆娑伽眉，須摩那及娑那之住人三浮多，（二二）由勝者所稱讚之仙人迦蘭陀之子耶舍。〔彼等〕為破斥惡人等，來集毘舍離。（二三）婆娑伽眉與須摩那是阿那律之弟子，其餘是長老阿難之〔弟子〕曾奉見如來者。（二四）時修修那迦之子阿育為王，〔其〕剎帝利統治於巴連弗之城市。（二五）有大神力八人之長老等乃得彼之支持以破十事，驅逐彼等惡人。（二六）有大神通力八人之長老等，驅逐惡比丘等，為破惡說而淨自說，比丘等選七百阿羅漢，行最勝法之結集。（二七、二八）此第二結集最上之都，毘舍離之重闍講堂，〔經〕八個月而完成。（二九）
After a hundred years had passed, and into the second century, a great schism arose over the teachings of the elders. (16) Gathering at the splendid city of Vesali, twelve thousand Vajjians declared ten practices as permissible. (17) Within the Buddha's dispensation, they proclaimed as pure: storing salt in a horn, eating after noon, going to a village for alms and then eating again, dwelling in different places within the same parish, obtaining consent after the act, following customary practices, drinking unfermented palm wine, accepting gold and silver, and using cushions without borders. (18) Turning from their teachers' guidance, they declared what was not the Dharma as Dharma and what was not the Discipline as Discipline, asserting what violated and destroyed both meaning and truth. (19) To counter them, many disciples of the Buddha—twelve thousand victors' children—gathered together. (20) In this assembly, like great elephants of the teacher, unmatched masters, eight senior monks stood at the forefront. (21) They were: Sabbakami, Salha, Revata, and Khujjasobhita, Vasabhagamika, Sumana, and Sambhuta from the Sana residence. (22) And Yasa, the son of Kalandaka, praised by the Victor. These came to Vesali to refute the wrongdoers. (23) Vasabhagamika and Sumana were disciples of Anuruddha; the others were disciples of the elder Ananda, who had personally seen the Tathagata. (24) Now King Ashoka, son of Susunaga, a khattiya, ruled from the city of Pataliputta. (25) With his support, the eight elders of great power refuted the ten practices and drove out those wrongdoers. (26) The eight elders of great spiritual might expelled the evil monks, purified their own teaching by rejecting wrong views, and the monks selected seven hundred arahants to hold the most excellent recitation of the Dharma. (27, 28) This second council, held in the grand hall at Vesali, the foremost city, was completed in eight months. (29)
由上座等所放逐惡比丘跋耆子等，得其他之支持，向眾多之人說非法。（三〇）集合一萬人進行結集法。所以此法之結集，稱為大合誦。（三一）
The evil monks, led by Vajjiputta, who had been expelled by the elders, gained other support and preached unlawful doctrines to many people. (30) They gathered ten thousand people to hold a council of recitation. Therefore, this recitation of the Dharma came to be known as the “Great Convocation.” (31)
此大合誦之比丘等是決定違背〔正法〕之教〔法〕，破壞根本之輯錄而作其他之輯錄。（三二）
These monks who recite this Great Assembly are clearly going against the true teachings. They have torn apart the original core texts and created other versions in their place. (32)
彼等於某處所輯錄之經移至其他之處，於五部破壞法、義。（三三）比丘等於異門說、無異門說、了義、不了義亦皆不分辨，（三四）彼等從佛陀密意所說，放置於餘處，彼等諸比丘，於文中失去眾多之〔真〕義。（三五）彼等棄一部甚深之經、律而作類似奇異之經、律。（三六）〔律〕內容之摘要，唯波利婆羅、阿毘達磨之論、波致參毗陀、尼泥沙、闍多迦之一部，除此而外，彼等造作不同者。（三七）彼等捨棄〔關於〕名詞、性、措辭、文體修飾之原則，以改作其〔全部〕。（三八）
They have taken suttas compiled in one place and moved them to another, breaking the Dharma and its meaning in five ways. (33) The bhikkhus do not distinguish between teachings spoken in different ways or in the same way, nor between those of explicit meaning and those requiring interpretation. (34) They set aside what was spoken from the Buddha's profound intention and place it elsewhere—these bhikkhus lose much of the true meaning in the texts. (35) They abandon some profound suttas and Vinaya, and instead create suttas and Vinaya that resemble strange and novel compositions. (36) They keep only the summaries of the Vinaya—the Parivāra, the Abhidhamma treatises, the Paṭisambhidā, the Niddesa, and a portion of the Jātakas—but beyond this, they fabricate different teachings. (37) They discard the principles of terminology, gender, phrasing, and stylistic refinement, and remake them entirely. (38)
〔此等之〕大合誦等，是最初之分派，倣彼等而發生數多之分派。（三九）其後於彼〔分派〕中生起分裂。〔即〕牛家、一說之比丘等分離為二部。（四〇）其後牛家中亦分二派。〔即〕多聞、說假之比丘等分離為二部。（四一）如是再由大合誦，分裂為制多〔山〕論師等。此等之五派，皆是由來於大合誦，（四二）彼等破滅義、法結集之一部份，削除結處之一部，以改造其等。（四三）彼等捨棄〔關於〕名詞、性、措辭、文體修飾之原則以改作其〔全部〕。（四四）
The Great Recitation and such were the earliest divisions, and from them arose numerous other schools. (39) After that, splits occurred among them—the Vatsiputriyas and the Ekavyavaharikas divided into two groups. (40) Later, the Vatsiputriyas also split into two schools: the Bahushrutiyas and the Prajnaptivadins separated into two factions. (41) In this way, from the Great Recitation, the Caitika masters and others branched off. These five schools all originated from the Great Recitation. (42) They undermined the meaning and part of the Dharma compilation, removing portions of the connected sections, and revised them accordingly. (43) They abandoned the principles of terminology, gender, phrasing, and stylistic refinement, and rewrote the texts altogether. (44)
於純粹上座部再起分裂。〔即〕化地、犢子之比丘等分離為二部。（四五）犢子部中又起分法上、賢胄、六城及正量四派。（四六）其後化地〔部〕中起分二派，說一切有、法護之比丘等分離為二部。（四七）由說一切有而飲光，由飲光而說轉，由此次第更起經說。（四八）由上座分出此等十一派，破滅義、法結集之部份，削滅結處之一部，彼等以改作其等。（四九）彼等捨棄〔關於〕名詞、性、措辭、文體修飾之原則，改作其〔全部〕。（五〇）
From the pure Theravada, further divisions arose. The Dhammagutta and Vajjiputtaka monks split into two schools. (45)
Within the Vajjiputtaka school, four branches emerged: Dhammayuttika, Bhaddayānika, Chamagiriya, and Sammiti. (46)
Later, within the Dhammagutta school, two more divisions appeared: the Sabbatthivāda and Dhammarakkhita monks separated into two schools. (47)
From the Sabbatthivāda came the Kassapiyā, and from the Kassapiyā came the Suttavāda—thus, in sequence, further schools arose. (48)
These eleven schools, stemming from the Theravada, altered portions of the Dhamma and Vinaya, removed parts of the summary, and revised them accordingly. (49)
They abandoned the principles of grammar, gender, phrasing, and stylistic refinement, and reworked the texts entirely. (50)
十七之分派〔與〕正統之一派，加上正統派，此等全部十八〔部派〕。（五一）最上之上座部，恰如尼俱律陀之大樹，無遺漏亦無附加，是完全勝者之教，餘派如樹樹生荊棘。（五二）於初之百年中，無〔任何之分裂〕，但至第二之百年，於勝者之教中，生起十七之異派。（五三）其後次第生起雪山、王山、義成、東山、西山及第六之後王山。（五四）
Seventeen schismatic sects, together with the orthodox one, make up all eighteen schools. (51)
The foremost Elders' school, like the great banyan tree, is the complete teaching of the Victor—nothing missing, nothing added. The other schools are like thorns growing from the tree. (52)
In the first hundred years, there was no division at all. But in the second hundred years, seventeen different sects arose within the Victor's teaching. (53)
After that, in succession, there arose the Snow Mountain, the Royal Mountain, the Righteous Achievement, the Eastern Mountain, the Western Mountain, and the sixth, the Later Royal Mountain. (54)
學派畢
The school has ended.
〔第二結集時，長老等有如次之豫見：〕「當來百十八年，應出現比丘沙門適於〔破斥該時僧伽之分裂〕。（五五）由梵界滅沒，通曉一切真言之婆羅門種生於人〔界〕中。（五六）彼名帝須，通稱為目犍連子。悉伽婆與栴陀跋闍，令此青年出家。（五七）因此，帝須出家，究〔學〕聖典，破斥異說，樹立教〔法〕。（五八）其時於巴連弗名阿育王，如法之國增長者導師當統治王國。」（五九）
[At the Second Council, the elders foresaw the following:] "In a hundred and eighteen years, a monk will arise, a true ascetic, capable of refuting the schism within the Sangha at that time. (55) Descending from the Brahma realm, a Brahmin youth, versed in all sacred mantras, will be born among humans. (56) His name will be Tissa, commonly known as Moggaliputta. Siggava and Candavajji will ordain this young man. (57) Thus, Tissa will become a monk, master the sacred scriptures, refute false doctrines, and establish the true Dharma. (58) At that time, in Pataliputta, a righteous king named Asoka, who expands the kingdom according to the Dharma, will rule the land." (59)
「彼等七百比丘長老等，皆教〔正〕教，破斥十事而般涅槃。（六〇）由梵界滅沒而生於人間，十六歲而通曉一切真言。」（六一）〔一日來帝須父之家長老悉伽婆〕「我欲詢間其沙門，請回答〔對於〕梨俱吠陀、夜柔吠陀、沙磨吠陀、字彙〔尼乾畫〕及第五之伊底訶寫等質問。」（六二）得長老之許諾，彼直詢〔難〕問。〔時〕悉伽婆，對此智慧成熟之青年如是言：（六三）「青年！我亦應問〔關於佛陀〕之所說。若〔卿〕是聰明者，該答〔我〕所質問。」（六四）被詢問時之〔帝須〕：「我未曾見亦未聞，我欲學其真言。我願出家。」（六五）〔如是〕青年捨在家之陝隘，於聖者之教，〔求〕無家寂靜之位而出家。（六六）多聞之栴陀跋闍，於有願學尊重心之沙彌，教與師之九分教。（六七）悉伽婆具引青年而令出家，多聞之稱栴陀跋闍，對於善學受持真言之〔青年〕，教完九分〔教〕，彼等長老乃般涅槃。（六八）
Those seven hundred elder monks, having taught the true teaching and refuted the ten points, passed into final Nibbāna. (60)
Having passed away from the Brahmā realm, he was reborn among humans, and by the age of sixteen he had mastered all the sacred texts. (61)
One day, at the home of his father Tissa, the elder Siggava said: "I wish to question this ascetic—please respond to my inquiries concerning the Rig Veda, the Yajur Veda, the Sāma Veda, the lexicon, and the fifth, the Itihāsa." (62)
With the elder's permission, he directly posed his difficult questions. Then Siggava, seeing the youth's matured wisdom, spoke thus: (63)
"Young man! I too would ask about the words of the Buddha. If you are truly wise, you should answer what I ask." (64)
When questioned, Tissa replied: "I have neither seen nor heard of this. I wish to learn those sacred truths. I am willing to go forth into the homeless life." (65)
Thus the youth, leaving behind the narrow confines of household life, went forth into the homeless state of peace within the noble one's teaching. (66)
The learned Candavajji, with respect for the novice's sincere aspiration, taught him the ninefold teaching of the Master. (67)
Siggava led the youth forth and had him ordained. The learned Candavajji, for the one who had well learned and mastered the sacred texts, completed the ninefold teaching, and then those elders passed into final Nibbāna. (68)
旃陀掘多二年，於波君荼迦王十八年，悉伽婆六十四歲。〔其時〕目犍連子於長老悉伽婆之處受具足戒。（六九）目犍連子帝須於栴陀跋闍之處學律，依身之滅而解脫。（七〇）悉伽婆與栴陀跋闍，向有大威光之目犍連子，〔對於〕〔比丘比丘尼〕之兩者，教由結集充實之一切藏。（七一）智具足之悉伽婆，於有大威光之目犍連子成了律之上首，彼於七十六〔歲〕而入涅槃。（七二）旃陀掘多二十四年之統治，其十四年，悉伽婆般涅槃。（七三）彼住阿蘭若而〔持〕頭陀說，少欲而樂森林，終始歡喜、制御，通曉正法，（七四）樂邊地之牀座而入大森林，〔此〕雄者如山窟之獅子，獨一而〔住〕。（七五）
In the second year of Chandragupta's reign, during the eighteenth year of King Bindusara, Siggava was sixty-four years old. At that time, Moggaliputta Tissa received full ordination from the Elder Siggava. (69)
Moggaliputta Tissa studied the Vinaya under Chandavajji, and by the destruction of the body, he attained liberation. (70)
Siggava and Chandavajji taught the great and radiant Moggaliputta Tissa the entire collection of teachings, which had been completed by the councils, covering both monks and nuns. (71)
Siggava, endowed with wisdom, became the foremost in the Vinaya under the great and radiant Moggaliputta Tissa. He passed into final Nibbana at the age of seventy-six. (72)
During the twenty-four years of Chandragupta's rule, in its fourteenth year, Siggava attained final Nibbana. (73)
He dwelt in the forest, practicing the ascetic observances, with few desires and delighting in the woods. He was always content, self-controlled, and well-versed in the true Dhamma. (74)
Delighting in remote dwelling places, he entered the great forest. This mighty one, like a lion in a mountain cave, abode alone. (75)
世間之守護者涅槃後過十六年，時賢者優波離滿六十歲。（七六）〔其〕阿闍世〔治世〕第二十四年，毘闍耶之〔治世〕第十六〔年〕。〔時〕駄索迦於長老優波離之處受具足戒。（七七）稱為駄索迦賢者，正是四十歲。那迦逐寫之〔治世〕十年，波君荼迦之二十〔年〕，（七八）長老蘇那拘於駄索迦之處受具足戒。（七九）〔經〕迦羅育之〔治世〕十年，於銅葉島空位十一年，悉伽婆於長老蘇那拘之處受具足戒。（八〇）旃陀掘多之〔治世〕二年，時悉伽婆六十四歲，波君荼迦王之五十八年，目犍連子，於長老悉伽婆之處受具足戒。（八一）於法阿育王〔治世〕六年，目犍連子六十六〔歲〕，聞荼私婆王之四十八〔年〕，摩晒陀於目犍連子之處受具足戒。（八二）
Sixteen years after the Guardian of the World passed into final release, The elder Upāli reached his sixtieth year. In the twenty-fourth year of King Ajātasattu's reign, And the sixteenth of Vijaya's, The teacher Dasaka received full ordination under the elder Upāli. Known as the wise Dasaka, he was exactly forty years old.
In the tenth year of Nāgasaka's reign, and the twentieth of Pāṇḍuka, The elder Sonaka received full ordination under Dasaka.
In the tenth year of Kālāśoka's reign, and the eleventh year of the vacant throne on the Copper Island, Siggava received full ordination under the elder Sonaka.
In the second year of Candagutta's reign, Siggava was sixty-four, And in the fifty-eighth year of King Pāṇḍuka, Moggaliputta received full ordination under the elder Siggava.
In the sixth year of King Dhammāsoka's reign, Moggaliputta was sixty-six, And in the forty-eighth year of King Indasāla's reign, Mahinda received full ordination under Moggaliputta.
優波離於佛陀之處受律，駄索迦於長老優波離之處受一切律已，與親教師同樣教〔授〕教〔法〕。（八三）長老駄索迦以律教蘇那拘，〔蘇那拘〕於其親教師之許會得已而教〔其他〕者。（八四）精通法、律，具足智慧之蘇那拘，以一切律順逆教悉伽婆。（八五）悉伽婆與栴陀跋闍是蘇那拘之弟子。兩長老對弟子等教律。（八六）目犍連子帝須於栴陀跋闍之處受律，於依身之滅而解脫。（八七）親教師目犍連子對弟子摩晒陀，目無缺地教上座所說一切之律。（八八）
Upāli received the discipline from the Buddha. After receiving the entire discipline from the elder Upāli, Dhāsaka taught it to his own students in the same way as his teacher did. (83) The elder Dhāsaka taught the discipline to Sonaka, who, having fully gained understanding from his teacher, then taught it to others. (84) Sonaka, who was skilled in the Dharma and the discipline and endowed with wisdom, taught the entire discipline—both forward and backward—to Siggava. (85) Siggava and Candavajji were disciples of Sonaka. Both elders taught the discipline to their students. (86) Moggaliputta Tissa received the discipline from Candavajji and was liberated through the cessation of the body. (87) The teacher Moggaliputta taught his disciple Mahinda the entire discipline as spoken by the elders, without any omission. (88)
正覺者般涅槃後，大威光之長老優波離教授律滿三十年。（八九）彼大慧（優波離）令弟子名長老駄索迦賢者，為律之上首而涅槃。（九〇）
Having attained final liberation, the greatly radiant elder Upāli taught the Vinaya for thirty full years. (89)
Then that great wise one, Upāli, having established his noble disciple, the elder Dāsaka, as the foremost in the Vinaya, passed into final Nibbāna. (90)
駄索迦順次令弟子長老蘇那拘為律之上首，於六十四〔歲〕而涅槃。（九一）六通具足之蘇那拘，令聖之後裔悉伽婆為律之上首，於六十六〔歲〕而涅槃。（九二）如是智慧具足之悉伽婆，令青年目犍連子為律之上首，於七十六〔歲〕而涅槃。（九三）又目犍連子帝須，令弟子摩晒陀為律之上首，於八十六〔歲〕而涅槃。（九四）
Dashaka, in due order, made the elder elder Sona-Ku his chief in the Vinaya, and passed into Nibbana at the age of sixty-four. (91) Sona-Ku, endowed with the six superknowledges, made the noble descendant Sigava his chief in the Vinaya, and passed into Nibbana at the age of sixty-six. (92) Thus Sigava, possessed of wisdom, made the young Moggaliputta his chief in the Vinaya, and passed into Nibbana at the age of seventy-six. (93) And Moggaliputta-Tissa, in turn, made his disciple Mahinda his chief in the Vinaya, and passed into Nibbana at the age of eighty-six. (94)
優波離七十四、駄索迦六十四、長老蘇那拘六十六、悉伽婆七十六、目犍連子八十。〔此等是彼等〕由受具足戒〔至涅槃止之〕全〔年數〕。（九五）
Upali, seventy-four; Dasaka, sixty-four; Elder Sunaku, sixty-six; Sigava, seventy-six; Moggalliputta, eighty. These were their total years, from full ordination to final liberation. (95)
賢者優波離是全生涯為律之上首，長老駄索迦是五十〔年〕，蘇那拘是四十四〔年〕，悉伽婆是五十五〔年〕，名目犍連子之〔長老〕是六十八〔年間為上首〕。（九六）
Elder Upali was the foremost in monastic discipline throughout his entire life. Elder Dasaka held the position for fifty years, Sonaka for forty-four years, Siggava for fifty-five years, and the elder known as Moggaliputta for sixty-eight years. (96)
剎帝利鬱陀耶統治十六年。鬱陀耶跋陀之〔治世〕六年，長老優波離般涅槃。（九七）自在者修修那伽統治十年，修修那伽之〔治世〕八年，駄索迦般涅槃。（九八）
In the sixteenth year of King Kshatriya Udaya's reign, and in the sixth year of Udayabhadda's rule, the Elder Upali passed into final Nibbana. (97)
In the tenth year of the sovereign Susunaga's reign, and in the eighth year of Susunaga's rule, the Elder Dasaka passed into final Nibbana. (98)
修修那伽〔伽羅育〕之歿後，有兄弟十人，彼等皆協力而統治二十二年。其第六年蘇那拘般涅槃。（九九）旃陀掘多統治二十四年，彼之〔治世〕十四年，悉伽婆般涅槃。（一〇〇）賓頭沙羅之子，有大名聲之剎帝利法阿育亦統治三十七年。（一〇一）於阿育王〔治世〕二十六年，名〔長老〕目犍連子輝耀其教，於壽滅而涅槃。（一〇二）
After the passing of Nāga (Kalayu's son), ten brothers ruled together for twenty-two years. In the sixth year of their reign, Sunakā passed into Parinirvāṇa. (99) Caṇḍagutta ruled for twenty-four years, and in the fourteenth year of his reign, Siggava entered Parinirvāṇa. (100) Bindusāra's son, the renowned Kshatriya King Dhammāsoka, also ruled for thirty-seven years. (101) In the twenty-sixth year of King Asoka's reign, the elder Moggaliputta illumined the Teaching, and upon the end of his life, he entered Parinirvāṇa. (102)
彼大師賢者之長老優波離，令弟子名長老駄索迦賢者為律之上首，於七十四年而涅槃。（一〇三）駄索迦順次令弟子之長老蘇那拘為律之上首，於六十四〔年〕而涅槃。（一〇四）六通具足之蘇那拘，令聖之後裔悉伽婆為律之上首，於六十六〔年〕般涅槃。（一〇五）智慧具足之悉伽婆，令青年目犍連子為律之上首，於七十六〔年〕而彼涅槃。（一〇六）目犍連子帝須，令弟子摩晒陀為律之上首，於八十〔年〕而涅槃。（一〇七）
The great Teacher, the Elder Upāli, established the virtuous Elder Dāsaka as the leader of the Vinaya. After seventy-four years, he passed into Nibbāna. (103)
Dāsaka, in turn, established the Elder Soṇaka as the leader of the Vinaya. After sixty-four years, he passed away. (104)
Soṇaka, endowed with the six supernormal powers, established the noble descendant Siggava as the leader of the Vinaya. After sixty-six years, he attained Parinibbāna. (105)
Siggava, possessed of great wisdom, established the young Moggaliputta as the leader of the Vinaya. After seventy-six years, he passed away. (106)
Moggaliputta Tissa, then, established his disciple Mahinda as the leader of the Vinaya. After eighty years, he passed away. (107)