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he went to Laṅkādīpa and composed the texts mentioned below. The teacher Buddhadatta, the teacher Ānanda, the teacher Dhammapāla, the two Bubbā teachers, the great Vajirabuddha teacher, the lesser Vajirabuddha teacher, the Dīpaṅkara teacher known as Vimalabuddha, the lesser Dīpaṅkara teacher, the lesser Dhammapāla teacher, and the Kassapa teacher— these eleven teachers were from Jambudīpa. They composed the texts mentioned below. The teacher Mahānāma, another teacher, the lesser Mahānāma teacher, the Upasena teacher, the Moggalāna teacher, the Saṅgharakkhita teacher, the Vuttodayakāra teacher, the Dhammasira teacher, two other teachers, the Anuruddha teacher, the Khema teacher, the Sāriputta teacher, the Buddhanāga teacher, the lesser Moggalāna teacher, the Vācissava teacher, the Sumaṅgala teacher, the Buddapiya teacher, the Dhammakitti teacher, the Medhaṅkara teacher, the Buddharakkhita teacher, the Upatissa teacher, twenty other teachers, the Saddhammasira teacher, the Deva teacher, the lesser Buddhaghosa teacher, the Sāriputta teacher, and the Raṭṭhapāla teacher— these fifty-two teachers were called teachers from Laṅkādīpa. The teacher Subhūtacanda, the teacher Aggavaṃsa, the new Vajirabuddha teacher, the Guṇasāgara teacher, the Abhaya teacher, the Ñāṇasāgara teacher, two other teachers, the Uttama teacher, another teacher, another great minister, the Dhammasenāpati teacher, three other teachers, the Saddhammaguru teacher, the Sāriputta teacher, one other teacher, the Medhaṅkara teacher, the Aggapaṇḍita teacher, the Cīvara teacher, the Saddhammajotipāla teacher, and the Vimalabuddha teacher— these twenty-three teachers were from Jambudīpa. They composed the texts mentioned below in the city of Arimaddana, also known as Pukkāma. The new Vimalabuddha teacher, from Jambudīpa, composed the texts mentioned below in the city of Paṃya. Another teacher, and the teacher Ariyavaṃsa, these two teachers from Jambudīpa, made many [new] texts of the kind mentioned below, long ago. Another twenty teachers from Jambudīpa made some texts of the kind mentioned below, long ago. [Thus, in the Cūḷaganthavaṃsa, the third chapter, named "The Illuminator of the Teachers' Birthplaces."] 4. Chapter on Requested Works and Teachers But texts may be made by teachers upon request, and may be made by teachers without request. Which texts were made upon request? Which were made without request? The Mahākaccāyana text, the Mahāaṭṭhakathā text, the Mahāpaccariya text, the Mahākurundi text, the commentary text on the Mahāpaccariya text, and the commentary text on the Mahākurundi text. These six texts were made by their own intention, for the upliftment of the Dispensation, for the establishment of the True Dhamma. A. Elucidation of the texts by Acariya Buddhaghosa But among the texts of Acariya Buddhaghosa, the Visuddhimagga was requested by the elder monk named Saṅghapāla, and made by Acariya Buddhaghosa. The commentary text on the Dīghanikāya was requested by the elder monk named Dāṭhā, and made by Acariya Buddhaghosa. The commentary text on the Majjhimanikāya was requested by the elder named Buddhamitta, and made by Acariya Buddhaghosa. The commentary text on the Saṃyuttanikāya was requested by the elder named Jotīpāla, and made by Acariya Buddhaghosa. The commentary text on the Aṅguttaranikāya was requested by the elder named Bhaddantā, together with the lay follower Ājīvaka, and made by Acariya Buddhaghosa. The commentary text named Samantapāsādikā was requested by the elder named Buddhasiri, and made by Acariya Buddhaghosa. The commentary text on the seven Abhidhamma texts was requested by the monk Cūḷabuddhaghosa, and made by Acariya Buddhaghosa. The commentary text on the Dhammapada was requested by the elder named Kumārakassapa, and made by Acariya Buddhaghosa. The commentary text on the Jātaka (was requested by) Atthadassī, Budd by Buddhaghosa, requested by three elders named Buddapiyadeva. The commentary on Khuddakapāṭha, the commentary on Suttanipāta, these works were made by Buddhaghosa on his own initiative. The commentary on Apadāna, this work was made by Buddhaghosa, requested by five elders versed in the five Nikāyas. The exposition of Buddhaghosa's works is finished. Kha. Exposition of Buddhadatta's works Among Buddhadatta's works, the Vinayavinicchaya work was made by Buddhadatta, requested by his own disciple, an elder named Buddhasīha. The Uttaravinicchaya work was made by Buddhadatta, requested by an elder named Saṅghapāla. The work named Abhidhammāvatāra was made by Buddhadatta, requested by his own disciple, the elder Sumati. The commentary on Buddhavaṃsa, this work was made by Buddhadatta, requested by that same elder named Buddhasīha. The exposition of Buddhadatta's works is finished. The ṭīkā work named Mūlaṭīkā on Abhidhammakathā was made by Ānanda, requested by an elder named Buddhamitta. Ga. Exposition of Dhammapāla's works The commentary on Nettipakaraṇa, this work was made by Dhammapāla, requested by an elder named Dhammarakkhita. The Itivuttaka commentary, the Udāna commentary, the Cariyāpiṭaka commentary, the Theragāthā commentary, the Therīgāthā commentary, the Vimānavatthu commentary, the Petavatthu commentary, these seven works were made by Dhammapāla on his own initiative. The Visuddhimaggaṭīkā work was made by Dhammapāla, requested by an elder named Dāṭhā. The ṭīkā work on the four commentaries such as the Dīghanikāya commentary, the Anuṭīkā work on the Abhidhamma commentary, the ṭīkā work on the Nettipakaraṇa commentary, the ṭīkā work on the Buddhavaṃsa commentary, the ṭīkā work on the Jātaka commentary, The commentary text and so on, these five texts, by his own initiative, were made by Acariya Dhammapala. The exposition of Acariya Dhammapala's texts is finished. The text named Niruttimañjūsā, a commentary on the minor grammar, and the text named Mahāniruttisaṅkhepa, by their own initiative, were made separately by the former teachers. The text named Vinayagaṇṭhi, of the five Vinaya treatises, by his own initiative, was made by Acariya Mahāvajirabuddha. The text named Mukhamattadīpanī, known as Nyāsa, by his own initiative, was made by Acariya Vimalabuddhi. The text named Atthabyakkhyāna, by his own initiative, was made by Acariya Cullavajirabuddha. Rūpasiddhi, and the commentary text on that text, and all five suttas, by his own initiative, were made by Acariya Dīpaṅkara. The text named Saccasaṅkhepa, by his own initiative, was made by Acariya Culladhammapala. The text Mohacchedanī, the text Vimaticchedanī, the Dasa Buddhavaṃsa, and the Anāgatavaṃsa. By his own initiative, were made by Acariya Kassapa. The commentary text on the Paṭisambhidāmagga, requested by the lay follower named Mahānāma, was made by Acariya Mahānāma. Dīpavaṃsa, Thūpavaṃsa, Bodhivaṃsa, Cullavaṃsa, Porāṇavaṃsa, and Mahāvaṃsa, these six texts, by their own initiative, were made separately by the Acariyas named Mahānāma. The new Mahāvaṃsa text, by his own initiative, was made by Acariya Cullamahānāma. The commentary text on the Mahāniddesa, named Saddhammapajjotikā, requested by the elder Deva, was made by Acariya Upasena. The Moggalāna grammar text, by his own initiative, was made by Acariya Moggalāna. The text named Subodhālaṅkāra, by his own initiative, was made by Acariya Saṅgharakkhita. The Vuttodaya text, by his own initiative, was made by Acariya Vuttodayakāra. The text named Khuddasikkhā, by his own initiative, was made by Acariya Dhammasira. And the commentary on the ancient Khuddasikkhā, and the Mūlasikkhā, these two texts, by their own initiative, were made separately by two other teachers. The text named Paramatthavinicchaya, requested by the elder Saṅgharakkhita was made by Acariya Anuruddha. The book called Nāmarūpa-pariccheda was made by Acariya Anuruddha of his own accord. The book called Abhidhammatthasaṅgaha was made by Acariya Anuruddha at the request of a lay follower named Namma. The book called Khema was made by Acariya Khema of his own accord. The book Sāratthadīpanī, a commentary on the Vinaya Aṭṭhakathā, the book Vinayasaṅgaha, the book Vinayasaṅgaha-ṭīkā, and the new commentary on the Aṅguttara Aṭṭhakathā— these four books were made by Acariya Sāriputta at the request of King Parakkamabāhu, the ruler of Laṅkādīpa. The commentary on the Pañcikā of the Sakaṭasadda grammar was made by Acariya Sāriputta of his own accord. The commentary called Vinayatthamañjūsā on the Kaṅkhāvitaraṇī was made by Acariya Buddhanāga at the request of Thera Sumedha. The book called Abhidhānappadīpika was made by Acariya Cūḷamoggalāna of his own accord. The Mahāsāmi commentary on the Subodhālaṅkāra, and the Vuttodaya Vivaraṇa— these two books were made by Vācissara of his own accord. The new commentary called Sumaṅgalappasādanī on the Khuddasikkhā was made by Navācissara at the request of Sumaṅgala. The Sambandhacintāṭīkā, the Bālāvatāra, and the commentary on the Moggalāna Vyākaraṇa— these three books were made by Vācissara at the request of three Theras named Sumaṅgala, Buddhamitta, and Mahākassapa, and also at the request of a lay follower named Dhammakitti, and a lay follower named Vāṇijjā Bhātu. The Vibhāga of the Nāmarūpapariccheda, the Padarūpa-vibhāvana of the Saddattha, the commentary on the Khemapakaraṇa, the Sīmālaṅkāra, the commentary on the Mūlasikkhā, the Rūpavibhāga, and the Paccayasaṅgaha— these seven books were made by Vācissara of his own accord. The commentary on the Saccasaṅkhepa was made by Vācissara at the request of Thera Sāriputta. The commentary on the Abhidhammāvatāra, and the commentary on the Abhidhammatthasaṅgaha— these two books were made by Acariya Sumaṅgala of his own accord. The book called Sāratthasaṅgaha at A treatise named "Description of the Tooth Relic" was made by Buddhappiya by his own intellect. A work was made by the teacher named Dhammakitti, requested by the general of the king, the ruler of Lanka. A treatise named "Jinacarita"