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with the three Pitakas brought from Sudhamma, and examined them. At that time, like the waters of the Ganges and Yamuna, they were neither less nor more than each other. Adding other texts to these Pitakas, he placed them within the Tipitaka and honored them. He also established them in various places. He also placed King Manoharī in the country called Mraṅkapā, along with his attendants. It is said that when that king spoke, opening his mouth, a radiance shone forth from his mouth. He would sometimes come to King Anuruddha and respectfully pay homage. At that time, King Anuruddha felt his hair stand on end and was agitated. Therefore, to diminish the king's splendor, he offered food to the Buddha image and stupa, took it, and shared it with King Manoharī. Then his splendor vanished. King Manoharī, struck with emotion, made a vow: "As long as I wander in samsara and have not attained Nibbana, I will not be subject to others." He sold a mind-made gem, his own possession brought from Sudhamma, to a certain wealthy man. With the silver worth five loads that he received, he had a large Buddha image made in the reclining posture, and two Buddha images in the Parinibbana posture. They exist to this day. Thus, King Anuruddha brought the Dispensation from Sudhamma and from Sri Lanka, and established it in Arimaddana City. This is the fourth establishment of the Dispensation in Arimaddana City, in the country of Tambadīpa, in our Maramma region, due to King Anuruddha. The elder Uttarājīva, taking the Dispensation from the lineage of Soṇuttara, came from Sudhamma to Arimaddana City and established the Dispensation. This is the fifth establishment of the Dispensation in Arimaddana City, in the country of Tambadīpa, in our Maramma region, due to the elder Uttarājīva. The elder Uttarājīva went to Sri Lanka. At that time, a novice named Chappada, who had gone with him, was ordained in Sri Lanka by Sri Lankan monks. And having been ordained, Novice Chappada learned the scriptures, lived there for ten years, and returned to Arimaddana City. He sought out Thera Sivali, Thera Tamalinda, Thera Ananda, and Thera Rahula. These venerable ones were indeed holders of the Tipitaka, skilled and capable. This matter has been explained in detail below. Having arrived at Arimaddana City, they did not perform Vinaya acts with the monks residing in Arimaddana, but sat separately. King Narapati was exceedingly pleased with those venerable ones. He had a raft tied in the Irrawaddy River and performed the ordination ceremony right there. After a long time, that group grew and flourished. King Narapati invited those venerable ones along with the Sangha and gave a great offering. Then, at the festival, seeing a dancer endowed with perfect attire and beauty, Thera Rahula became attached in mind, like a monkey stuck in glue, or an elephant stuck in mud, he became stuck in the glue and mud of sensual pleasures, and abandoning the Dispensation, he began to revert to a lower state. Like one afflicted by a fatal disease, being incurable, he did not heed the advice given by the other venerable ones. Then the other venerable ones said to him, "You ought not to make all of us ashamed on account of you alone. Do not revert to a lower state here. Go to Mallaru Island and do as you please." Thus they sent him away. And Thera Rahula boarded a boat from Kusima Port and went to Mallaru Island. When he arrived at Mallaru Island, King Mallaru, desiring to know the Vinaya, learned the Khuddasikkhā text with its commentary from him, and gave him a gem worth one leaf. And he, having received it, reverted to a lower state. And here it is said: Very far away should be a monk from women; For women, indeed, are enemies to monks here. Let the foolish stand aside, and we, the ancient ones; Even the greatly wise reach destruction, p the self is like green shoots. Therefore a wise bhikkhu, even with women, should not trust in the world, for lust is hard to restrain. Among the remaining elders, the elder named Chappada was the first to pass away. The elders Sivali, Tamalinda, and Ananda alone supported the Dispensation by grasping and retaining the Pariyatti, and resided in Arimaddana City. On one occasion, the king gave each of these three elders an elephant. Elders Sivali and Tamalinda accepted them and released them into the forest. Elder Ananda, however, sent his to a certain city saying, "Give this to my relatives," and going to Kusimatittha, he loaded it onto a boat. Knowing this, Elders Sivali and Tamalinda said to him thus: "Friend, we released the elephants into the forest for their well-being, but you are doing something unrighteous." "Venerable sirs, why is it that supporting relatives is not proper? Has it not been said by the Blessed One that there should be support for relatives?" The elders said, "If you do not heed our words, do as you wish. But we will not associate with you." And they resided separately. From that time onwards, two factions broke apart. After some time had passed, Elder Tamalinda, for the sake of benefiting his learned and eloquent disciples, among the householders, would initiate verbal communication saying, "This one is very learned, this one has great wisdom," and so on. He did this thinking that if this were done, young men of good family would be able to bring benefit to the Dispensation due to easily obtainable requisites. Hearing this, Elder Sivali said thus: "Why do you initiate verbal communication and do an act disapproved by the Buddha?" "The Blessed One prohibited verbal communication for one's own benefit. But I initiate verbal communication for the benefit of others, not for my own benefit. Indeed, I initiate such verbal communication for the proliferation of the Dispensation." Elder Sivali also said, "You do not heed my words. Whatever you wish, that you do. But I, with you, "I will not live together with you," he separated himself and sat with his own faction. From that time onwards, three groups split off. Thus, in Arimaddana City, there was one lineage of Arahant Thera, one of Sivali Thera, one of Tamalinda Thera, and one of Ananda Thera; there were four groups. Among these, the group of Arahant Thera is called the "former group" because they came first from Sudhamma City, while the others, having come later, are called the "later groups." Sivali Thera, having upheld the Dispensation in Arimaddana City for as long as he lived, passed away in the Kaliyuga, in the year five hundred and ninety-five. Ananda Thera, however, having upheld the Dispensation in Arimaddana City itself for forty-four years, passed away in the year five hundred and ninety-six. Tamalinda Thera also, having upheld the Dispensation for as long as he lived, passed away in the year five hundred and ninety-eight. Alas, such is the nature of formations! Just as a rabbit, caught in the navel-circle of a python, even if it struggles, goes towards that mouth; Even so, all beings, caught in the wheel of death, even if they run for a lifetime, approach the mouth of death. Thus, in Arimaddana City, the Dispensation of the Conqueror shines like the moon in the sky, by Arahants, by authors, and by ordinary people. For there, when King Anuruddha brought the Dispensation from Sudhamma City, six hundred thousand Arahants came; but Stream-Enterers, Once-Returners, and Non-Returners exceeded the count. Even in the time of the king named Chatta Guhinda, eight Arahants came from Gandhamadana Mountain in the Himalayas to the royal palace for alms. The king, taking the bowl, fed them with alms food and then asked, "From where have you come now?" "From Gandhamadana Mountain, O great king, in the Himalayas." Then the king, being exceedingly pleased, begged them, "Please observe the rains retreat here for three months," and having built a monastery, he gave it to them. For three months, he invited them into his inner palace and fed them with alms food. One time, the Arahants' Gandha On Gandhamādana mountain, he asked them to create a cave like the Nandamūla cave, and show it to him. And those Arahants, by their psychic power, created a cave like the Nandamūla cave, and showed it to him. And the king had a cave built similar to that cave. And because it was made in the shape of the Nandamūla cave, he also gave it the name Nandā. Thus, in the time of King Chattaguhinda, Arahants came from the Nandamūla cave on Gandhamādana mountain and established the Dispensation. The state of being an Arahant, it is difficult to know as it truly is, because it is forbidden for the unordained to display superhuman states, or because the latent tendencies are not abandoned even after attaining Arahantship. Even an Arahant, while being an Arahant, should not say "I am an Arahant" to the unordained. Even after attaining Arahantship, some cannot abandon their latent tendencies; the story of Thera Pilindavaccha is evidence of this. Thus, in the world, the state of being an Arahant is difficult to know. Therefore, a certain bhikkhu, the attendant of Mahākassapa Thera, even though he lived with his preceptor, Mahākassapa Thera, did not know his Arahantship. For Mahākassapa Thera, while walking for alms from the forest dwelling to the village with a certain co-resident, on the way, the co-resident, who was following behind, carrying the two requisites, said this: "In the world, Venerable Sir, an Arahant is well-known as an Arahant. I have only heard of them, I have never seen one before." Hearing that, the Thera turned back and looked, and said, "Friend, even though you are carrying the requisites and following behind an Arahant, you do not know his Arahantship!" In Arimaddana city too, Sīlabuddhi, Polloṅka, Sumedha Thera, and others were also Arahants. King Narapati, when he returned after going to Khaṇittipāda mountain, on the way, seeing a mental emanation of a certain Mātikā, thought, "I want to do merit here, I think Sakka is showing this,"