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was made by the teacher Medhaṅkara by his own intellect. "Jinālaṅkāra", and a commentary on "Jinālaṅkāra", were made by the teacher Buddharakkhita by his own intellect. A commentary on the Anāgatavaṃsa, named Amatadhara, was made by the teacher Upatissa by his own intellect. Kaṅkhāvitaraṇīyā Līnatthapakāsinī, Nisandeho, Dhammānusāraṇī, Ñeyyā-santati, A commentary on Ñeyyā-santati, Sumatāvatāro, The treatise Lokapaññatti, The treatise Tathāgatuppatti, Nalāṭadhātuvaṇṇanā, Sīhaḷavatthu, Dhammadīpako Paṭipatti Saṅgaho, A knot-text on Visuddhimagga, A knot-text on Abhidhamma, A knot-text on Nettipakaraṇa, A new sub-commentary on Visuddhimagga, Sotabbamālinī, Pasādajananī, Okassaloko, And a new commentary on Subodhālaṅkāra; These twenty treatises were made individually by twenty teachers by their own intellect. A treatise named "Saddattha Bhedacintā" was made by the teacher named Saddhammasiri by his own intellect. A treatise named "Sumana-kūṭavaṇṇana" was made by the elder Vācissarenadeva, requested by the elder named Rāhula. A treatise named "Sotattha kiṃ Mahānidāna" was made by the teacher Cullabuddhaghosa by his own intellect. A treatise named "Madhurasaṅgāhani" was made by the teacher Raṭṭhapāla by his own intellect. A treatise named "Liṅgatthavivaraṇa" was made by the teacher Subhūtacanda by his own intellect. The treatise "Saddanīti" was made by the teacher Aggavaṃsa by his own intellect. A great commentary named "Mahāṭīkā" on the treatise Nyāsa was made by the teacher Vajirabuddha by his own intellect. "Mukhamattasāra" was made by the teacher Guṇasāgara by his own intellect. A commentary on "Mukhamattasāra" was made by the teacher Guṇasāgara, requested by the elder of the Saṅgha, the guru of King Dhammarāja, named Sutasampanna. A great commentary on "Saddatthabhedacintā" was made by the teacher Abhaya by his own intellect. made by him. The treatise named *Liṅgatthavivaraṇappakāsaka* was made by Acariya Ñāṇasāgara according to his own opinion. The commentary on *Guḷhattha* and *Bālappabodhana* — these two treatises — were made by a certain Acariya according to his own opinion. The middle commentary on *Saddatthabhedacintā* was made by a certain Acariya according to his own opinion. The commentary on *Bālāvatāra*, and the commentary on *Liṅgatthavivaraṇa*, were made by the supreme Acariya according to his own opinion. The new commentary on *Saddatthabhedacintā* was made by a certain Acariya according to his own opinion. The commentary on *Abhidhānappadīpikā*, and the commentary that is the essence of the *Daṇḍīpakaraṇa* — these two kinds of commentaries — were made by one minister of the king named Sīhasūra, according to his own opinion. The commentary on *Koladdhajanassa* was made by that same great minister, requested by the elder named Pāsādika. The treatise named *Kārika* was made by Acariya Dhammasenāpati, requested by the bhikkhu named Ñāṇagambhīra. The treatise named *Etimāsamidīpanī* [or *Etimāsamidīpikā*] and *Manohāra* were made by that same Acariya Dhammasenāpati according to his own opinion. The commentary on *Kārika* was made by a certain Acariya according to his own opinion. The commentary on *Etimāsamidīpikā* was made by a certain Acariya according to his own opinion. The treatise *Saddabindu* was made by a certain Acariya, the teacher of the King of Dhamma, according to his own opinion. The treatise named *Saddavuttippakāsaka* was made by Acariya Saddhammaguru, requested by a certain bhikkhu. The commentary on *Saddavuttippakāsaka* was made by Acariya Sāriputta according to his own opinion. *Kaccāyana Sāra* and the commentary on *Kaccāyanasāra* — these two kinds of treatises — were made by a certain Acariya according to his own opinion. The treatise named *Lokadīpakasāra* was made by Acariya Navena Medhaṅkara according to his own opinion. The treatise *Lokuppatti* was made by Acariya Aggapaṇḍita according to his own opinion. The Magadha commentary, which is a commentary on *Jaṅghadāsaka*, was made by Acariya Cīvara according to his own opinion. *Mātikatthadīpanī*, *Abhidhammatthasaṅgahavaṇṇanā*, the commentary on *Sīmālaṅkāra*, *Gaṇṭhisāra*, *Paṭṭhānagaṇanānaya* And these five treatises were made by the teacher Saddhammajotipāla by his own will. The Saṅkhepavaṇṇanā was made by that same teacher Saddhammajotipāla requested by the king named Parakkamabāhu, lord of Jambudīpa. The Suttaniddesa of Kaccāyana was made by the teacher Saddhammajotipāla requested by his own disciple, the virtuous elder. The treatise named Vinayasamuṭṭhānadīpanī was made by the teacher Saddhammajotipāla requested by his own teacher, the elder of the Saṅgha. But the seven treatises were made by him in the city of Pukkāma. Only the Saṅkhepavaṇṇanā was made in Laṅkādīpa. The treatise named Abhidhamma-pannarasaṭṭhānavaṇṇanā was made by the new teacher Vimalabuddha by his own will. The treatise named Saddasāratthajālinī was made by the new teacher Vimalabuddha by his own will. The commentary on Saddasāratthajālinī was made by that same new teacher Vimalabuddha requested by the king's teacher, the Saṅgharāja, in the city of Paṃyana. The commentary on Vuttodaya, the sub-commentary named Paramatthamañjūsā on the commentary of Abhidhammasaṅgaha, the treatise named Dasagaṇṭhivaṇṇana, and the commentary on Magadhabhūtavidaggamukhamaṇḍanī— these four treatises were made by that same new teacher Vimalabuddha by his own will. The new sub-commentary on the commentary of Pañcapakaraṇa was made by another teacher by his own will. The new commentary on Abhidhammasaṅgaha was made by another teacher by his own will. The new sub-commentary named Maṇimañjūsā (or Maṇisāramañjūsā) on the commentary of Abhidhammatthasaṅgaha was made by the teacher Ariyavaṃsa by his own will. The commentary on Peṭakopadesa was made by the teacher named Udumbari by his own will in the city of Pukkāma. The commentary on Catubhāṇavāra, Mahāsārapakāsinī, Mahādīpanī, Sāratthadīpanī, Gatipakaraṇa, Hatthāsāra, Bhummasaṅgaha, Bhummaniddesa, the commentary on Dasavatthukāyavirati, Codanānirutti, Vibhattikathā, Saddhammamālinī, Pañcagativaṇṇanā, Bālacitta-pabodhana, Dhamm... A new commentary on the Acakka Sutta, a sub-commentary on the Danta-dhātu treatise, and the Saddhammopāyana, and the Bālappabodhana sub-commentary, and a new sub-commentary on the Jinālaṅkāra, the Explanation of Gender Meanings, the Determination of Gender Meanings, the Explanation of the Pātimokkha, the Explanation of the Supreme Commentary, the Explanation of the Samantapāsādikā, the Explanation of the Commentary on the Four Recitations, the Explanation of the Abhidhammasaṅgaha, the Explanation of the Saccasaṅkhepa, the Explanation of the Saddatthabhedacintā, the Explanation of the Saddavutti, the Explanation of the Kaccāyanasāra, the Explanation of the Kaccāyana, the Explanation of the Sub-commentary on the Abhidhammasaṅgaha, the Explanation of the Mahāvessantara Jātaka, the Sakkābhimata, a new commentary on the Mahāvessantara Jātaka, and the Paṭhama-sambodhi, and the Lokanetti, the Introduction to Acariya Buddhaghosa, the Elucidation of the Milinda-pañha, the Four Protections, the Commentary on the Four Protections, and a new sub-commentary on the Saddavutti treatise— these forty-three treatises were made in various places, such as the island of Laṅkā, by their own wisdom, for the arising of the Dispensation and the stability of the True Dhamma. And the verses on the Fully Enlightened One... and the description of the nine modes of qualities— these are the verses beginning with salutations to the Buddha. For the purpose of proclaiming their own Buddha-qualities, and for the purpose of extending endless wisdom for themselves and for others, they were made by the wise in various places, such as the island of Laṅkā. 5. Miscellaneous Chapter The naming, the assigning, the book, and of the author. And the writing and causing to be written, I shall speak of these next. There, the eighty-four thousand Dhamma-aggregates, names such as Piṭaka, Nikāya, Aṅga, Vagga, Nipāta, by whom were they assigned, where were they assigned, when were they assigned, for what purpose were they assigned? There, this is the explanation: "By whom were they assigned?" They were assigned by five hundred Arahants. By them, all the Buddha's words were recited. "This is a Piṭaka, this is a Nikāya, this is an Aṅga, this is a Vagga, this is a Nipāta," they said. They assigned names of this kind. "Where were they assigned?" In Rājagaha, indeed At the foot of Mount Bhāra, a Dhamma pavilion was set up. When was it set up? It was set up at the time of the First Council, after the Blessed One's Parinibbāna. Why was it set up? It was set up for the ease of reference of the Dhamma sections, and for their easy retention. At the time of the Council, five hundred Arahants, regarding the names of those Dhamma sections, by group and collection, said, "Let this Dhamma section have this name, and this treatise have this name," and performed all the naming and other tasks. Those Arahants, if the naming and other tasks were not done, it would not be well-clarified; therefore, for the ease of reference, the naming and other tasks were done, and for the future benefit, the naming and other tasks were established, so that an unnamed thing would not be well-clarified in every way. The explanation of the names of the Dhamma sections is concluded. By whom were the eighty-four thousand Dhamma sections inscribed in books, when were they inscribed, and for what purpose were they inscribed? Here is the answer: By whom were they inscribed? They were inscribed by the great Arahants. Where were they inscribed? They were inscribed in the island of Lanka. When were they inscribed? They were inscribed during the time of King Vaṭṭagāmaṇi, son of King Saddhātissa. Why were they inscribed? They were inscribed for the non-destruction of the Dhamma sections and for the establishment of the True Dhamma.