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ruled for twenty-eight years. Then his ten sons, the brothers, ruled for twenty-two years. After them, the nine Nandas ruled for twenty-two years. Candagutta ruled for twenty-four years. Of Kāḷāsoka's twenty-eight years, fifteen years were taken below. Excluding those, the remaining thirteen years, the ten brothers' twenty-two, likewise the nine Nandas' twenty-two, and excluding Candagutta's fourteenth year, thirteen years, Paṇḍukābhaya's His seventy years were completed. And thus it was said – "Of the king named Paṇḍukābhaya, The years were seventy." There, in the seventeenth year of King Asokadhamma, King Muṭasiva here passed away. In that Jambudīpa, in the seventeenth year of King Asokadhamma, a king named Muṭasiva here, having ruled the kingdom for sixty years, passed away. For thus, Candagutta's son Bindusāra ruled the kingdom for twenty-eight years, then his son, King Asokadhamma, attained the kingdom. Therefore, from Candagutta's previously mentioned twenty-four years, thirteen years were taken. Excluding those, the remaining eleven years, Bindusāra's twenty-eight years, Asoka's four years before anointment, and his seventeen years after anointment – thus, sixty years were completed for Muṭasiva here. And thus it was said – "Muṭasiva for sixty years, Ruled the kingdom of Laṅkā." Devānaṃpiyatissa attained the kingdom. He attained it in the eighteenth year of King Asokadhamma. Now, when the Blessed One had attained final Nibbāna, showing by counting the years of Ajātasattu and others, that thirty-six years were added to two hundred years from the Nibbāna, it is said, "And when the Perfectly Enlightened One had attained final Nibbāna," and so on. There, Ajātasattu's twenty-four years, are stated excluding the eighth year, which is counted as the year of Nibbāna. Asoka's sons, the ten brother-kings, are to be known as Kāḷāsoka's sons: Bhaddasena, Koraṇḍavaṇṇa, Maṅkura, Sabbañjaha, Jāliko, Ubhako, Sañcayo, Korabyo, Nandivaḍḍhano, and Pañcamako – these ten brother-kings. Uggasenanando, Paṇḍukanando, Paṇḍugatinando, Bhūtapālanando, Raṭṭhapālanando, Govisāṇakanando, Saviddhakanando, Kevaṭṭakanando, Dhananando – these are to be known as the nine Nandas. "According to this royal lineage" – this means it is to be understood according to the lineage of the kings residing in Jambudīpa. And again, for those residing in Tambapaṇṇidīpa... The calculation of kings should be known thus: Counting the year of the Perfectly Enlightened One's Parinibbāna as the first year of Vijaya, and subtracting that, from the year of Parinibbāna, Vijaya's thirty-seven years, then one year without a king, Paṇḍuvāsudeva's thirty years, Abhaya's twenty years, Paṇḍukābhaya's seventeen years before his anointing, his seventy years after anointing, Muṭasiva's sixty years, and counting this as the first year of Devānaṃpiyatissa, thus, two hundred and thirty-six years from Parinibbāna should be known. It is said, "There is a Jeṭṭhamūlanakkhatta," meaning that on the full moon day of the month of Jeṭṭha, either the Jeṭṭha constellation or the Mūla constellation occurs. And it should be understood that the festival to be held on that constellation also takes that name because it is dependent on it. Migavaṃ means "hunting" or "game," a name obtained from the wandering, roaring, and harming of animals. Rohitamigarūpaṃ means "in the form of a rohita deer," or "in the guise of a gokaṇṇa deer." Jiya means "bowstring." Anubandhanto means "pursuing on foot." "Let the king see me alone" – here, it should be understood that he resolved, "Let him see me alone," with the reason, "If many of us are seen, the king will be exceedingly afraid," to show himself alone. Having said, "He thought," the text shows the manner of his thought, saying, "Born on this island," and so on. The Elder, knowing his reflection, and wishing to reassure him by telling him his true nature, said, "We are ascetics, great king," and so on. It means, "Great king, we are ascetics, do not have any doubts." "For your compassion alone" – the meaning is, "We have come for your compassion alone, not for your aversion." If it is asked, "Why did the Elder say, 'We are ascetics, great king,' to one who did not know, 'These are ascetics'?" It is said that he spoke thus to remind him of the perception of ascetics that he had previously acquired through the message sent by King Asokadhamma. To explain this matter, "And at that time," and so on, is said. Adiṭ Having become friends, they were unseen friends, meaning, they became friends without seeing each other. At the foot of Chāta Mountain, meaning, at the foot of a mountain named Chātavāha. That mountain, it is said, stands about two yojanas and more to the southeast of Anurādhapura. In that place, later, King Saddhātissa built a monastery, which they called "Chāta Vihāra." "As long as a chariot-staff," meaning, in length and circumference, equal in measure to a chariot-goad, so it is said in all three commentaries. And it is said in the Mahāvaṃsa: "At the foot of Chāta Mountain, three bamboo staffs; arose, equal in measure to a chariot-goad." But in the commentary, it is said: "As long as a chariot-staff," meaning, as long as the flag-staff of a chariot. They arose, meaning, they arose at the very time of his anointing. Thus, the appearance of the wonders to be mentioned later should also be understood. And so it is said in the Mahāvaṃsa: "That King Devānaṃpiyatissa, was king after his father's demise; with his anointing, many wonders occurred." One staff was named the creeper-staff, meaning, one staff was so named because it was adorned with a golden creeper. A creeper that arose adorning it, meaning, a creeper that arose as if painted there, adorning that silver-colored staff. It appears, meaning, it is seen. Stamens, meaning, filaments. And these, on the flower-staff, blue flowers and so on, and on the bird-staff, various kinds of animals and birds, are to be seen as if painted there. White like a silver staff, meaning, one staff was white-colored, like a silver staff. Creeper, meaning, a creeper appearing as if painted there. What kind of blue flower, meaning, whatever kind of blue flower exists in the world, such a flower appears on the flower-staff. Many kinds of jewels arose, meaning, many kinds of jewels arose from the ocean by themselves, climbing to the shore, like a boundary line formed by the force of the waves. Ji, the meaning is, having risen, it stood. But where it says "eight pearls arose in Tambapaṇṇi," here too, it should be understood that eight pearls, having arisen by themselves from the sea in Tambapaṇṇi, stood on the seashore in the manner described. This is also stated in the Mahāvaṃsa – In the whole island of Laṅkā, Treasures and jewels; Having risen from within, Ascended to the surface of the earth. And near the island of Laṅkā, Those that came from broken ships; And those born there, to the land, The jewels ascended. Horse-elephants, chariots, amalaka fruits, Bracelets, finger-rings; Kakudha fruits, natural ones, These eight kinds by birth. Pearls, having risen from the sea, Stood on the shore like a circle; By the full blossoming of all merits, Of Devānaṃpiyatissa. Hayamuttā means pearls shaped like horses. Gajamuttā means shaped like elephants. Thus, everywhere, the types of pearls should be understood according to their respective shapes. Aṅguliveṭhakamuttā means shaped like finger-rings, that is, like signet rings. Kakudhaphalamuttā means many non-sea pearls shaped like the fruits of the kakudha tree. Rājakakudhabhaṇḍāni means excellent royal articles worthy of a king. Showing these in their true form, it says "umbrella, whisk," etc. And it is connected with "sent many other kinds of presents." Saṅkha means a right-spiralling conch from the sea, used for anointing ceremonies. The water from Anotatta itself is called "Gaṅga water." Vaḍḍhamāna means ornamental powder. Some say "bathing powder." Vaṭaṃsaka means an ear-ornament, a vaṭaṃsaka. Some also say "a vaṭaṃsaka is something hanging at the place of the ear-lobe." Bhiṅgāra means a large golden ewer. Some also say "a vessel-modification made for performing offerings, etc., shaped like a crocodile's mouth." Nandiyāvaṭṭa means a golden vessel-modification made for auspiciousness, shaped like a crow's foot. Kaññā means a Khattiya princess. Adhovimaṃ dussayuga means a pair of unwashed garments that become pure as soon as they are thrown into fire when they become soiled. Hand-wip They kill the yellow, expensive hand-wiping cloth. Haricandana means green-colored sandalwood, meaning gold-colored sandalwood. Or red sandalwood, meaning gositacandana. It is said that this sandalwood, when merely thrown into boiling oil in a furnace, is capable of extinguishing all the oil and the fire. Therefore it is called "gositacandana." For the word "go" means water, and sandalwood that is cool like water is gositacandana. Red-colored earth originating from the Naga realm. Harītaka and āmalaka mean harītaka and āmalaka that are antidotes. They are capable of quickly cleansing the body of impurities and so on. Uṇhīsa means a turban cloth. Veṭhana means a head-wrap. Sārapāmaṅga means an excellent string of jewel beads. Vatthakoṭika means a pair of garments. Nāgamāhaṭa means brought by Nagas. The letter 'ma' is for euphonic conjunction. Amatosadha means a type of pill with this name, so called because its action is like nectar. It is said that this pill is made by combining and rolling the best medicinal ingredients, which overcome obstacles and achieve success everywhere. This is presented to kings with great care at the end of their facial cleansing and bathing. With this, they perform anointing, and in doing so, it should be understood that they adorn the body, specifically the forehead, shoulders, and chest, with two or three marks of the best medicinal anointing, thus performing the anointing.