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and intending to build a cetiya there, he had the ground prepared together with the residents of the country. Then a certain Sīlabud The elder Dhi said thus: "O great king, You had this earthwork done, thinking, 'I will do merit.' But for one who has it done thus, it is only demerit, not merit." Having said this, and reflecting, "May many beings not suffer," he did not eat the alms-food given by the king, as a warning against the king's act of punishment. And the king said: "If you wish not to eat the alms-food given by me, living in my dominion, you cannot escape my alms-food. Even the alms-food given by the country's inhabitants belongs to me. Surely, you are eating my alms-food!" And Elder Sīlabuddhi, thinking, "If I am to be thus, I will go to the island of Sīhaḷa and dwell there," dwelt in the forest. Then, knowing that matter, a yakkha, a guardian at the city gate, when the king arrived, stood facing him, and sat down in a terrifying form. Then, even trying to remove him with various magical arts, he could not be removed. Then the king had the interpreters of omens summoned and asked: "For what reason is this yakkha sitting here?" "O great king, you spoke disrespectfully to Elder Sīlabuddhi before. We have heard before that yakkhas are exceedingly devoted to elders. Because of that, the yakkha must be sitting here, showing a terrifying form," they said. The king also ordered his ministers: "Summon the elder!" The elder did not come. He began to think: "I will go to the island of Sīhaḷa." Hearing that matter, the king had a minister named Caturaṅgapaccaya summoned, and sent him, saying: "You go and summon the elder!" And Caturaṅgapaccaya, being clever, placed a golden Buddha image on a boat, and went to the great ocean landing. Then, reaching the elder, he sent a messenger: "Now the Blessed One, the Perfectly Enlightened Buddha, has arrived here. Let Elder Sīlabuddhi come to see the Blessed One, the Perfectly Enlightened Buddha!" And the elder, unable to refuse the words "Let him come to see the Blessed One, the Perfectly Enlightened Buddha," due to his reverence for the Buddha, came. i. Like the elders of old, reverent towards the Buddha here; The wise one, reverent towards the Buddha, acts with a serene mind. Having boarded the boat, the elder performed acts of veneration, honor, and offerings to the Fully Self-Awakened Buddha. As the elder was performing these acts of veneration, honor, and offerings, the boat swiftly moved and departed. Then the four-limbed supporter said, "Now, venerable sir, it is fitting to uphold the teaching of your teacher, the Fully Self-Awakened Buddha." The king, surrounded by his ministers, went forth to meet him. Taking the elder by the hand from the boat, he brought him to the royal palace. As they reached the gate, a yakṣa sat on the ground and venerated the elder. Having arrived at the royal palace, the king fed the elder with various foods. And he said, "From today onwards, venerable sir, you are my teacher. I will follow the Buddha's advice, receiving it with my head." He also gave his five sons to the elder. And these five princes followed the elder. The elder called them and went to the monastery. On the way, in a suitable place, he drew five circles and, showing them to the princes, made them turn back. The princes returned and reported the matter to the king. The king, saying, "He shows it for the purpose of having your merits made," had golden images made, each separate, like the sandalwood image made by King Pasenadi of Kosala during the Buddha's lifetime, by making the gold equal to the princes in weight and using that gold as the cost. Sakko, as the executor of the work, also established five stupas, which were the repositories for these images. Here it should be understood that the king, having previously been pleased, gave the princes to the elder, and the elder gave such a sign with the intention of making the princes servants again, having given the Triple Gem as the cost. And that elder Sīlabuddhi should be understood as belonging to the lineage of Arahants. In the city of Arimaddana itself, during the time of King Narapati, an elder named Kassapa, wandering from country to country, was very to a country called Poḷoṅka, he arrived. Then two old Poḷoṅka men, being very pleased with the elder, offered two sons for his service. Because of the great pleasure of the Poḷoṅka people, the elder was also called Poḷoṅka Elder. And when that elder desired to go to the island of Sihaḷa, Sakka, king of devas, created the form of a tiger and carried him on its back as far as the great ocean shore. Having reached the great ocean shore, he boarded a ship and traveled with merchants. But having reached the middle of the great ocean, that ship did not move; it remained motionless. Then the merchants deliberated, "There is an inauspicious, evil person on our ship, we think." Having thus deliberated, they cast lots. Even for the third time, the lot fell into the elder's hand, due to the ripening of a deed done in a previous existence. This was the elder's deed done previously: in the seventh existence before this one, the elder, as a village boy in a certain village, for play, made a dog enter the river and played with it in the water. Having thus played with the dog, he himself lifted it with his chest and brought it to the shore. Thus, due to the ripening of that previously done deed, the lot fell into the elder's hand. Then the merchants threw him into the water. Then Sakka, king of devas, created the form of a crocodile and, placing him on its back, brought him. The elder reached the island of Yakkhas and, by the power of loving-kindness, caused the blind Yakkhas to gain sight. And the Yakkhas, knowing the elder's virtue, gave him two Yakkhu brothers. And the elder went to the island of Sihaḷa and brought back the form of the Great Cetiya, the form of the Brazen Palace, bodily relics, and Great Bodhi seeds, and returned. And Elder Sumedha resided in a monastery named Dinnā, in the northeast direction of Mhattipāma, to the south of a city called Halaṅka. And due to the name of the place, the elder's monastery was also called Dinnāvihāra. That elder too was a wearer of rags, modest, scrupulous, desirous of training, a meditator, indeed an Arahant. He, day by day, He went to the Foot Relic shrine, eighty-nine yojanas distant, and paid homage. He performed the duties of the shrine precinct. Then, returning, he went for alms in the great village. This was the elder's regular practice. Many other stories also exist, but we will not elaborate on all of them, fearing the burden on the text. For if all were told, this Illuminator of the Sāsana Lineage would become too extensive. Here, the intention is to bring together the lineage of elders from the Parinibbāna of the Perfectly Enlightened One up to the present day. The stories mentioned above, however, were told to prevent the obstruction of circumstantial knowledge due to the present lack of a field for individuals who have attained supernormal powers, and to show that Arimaddana City was a dwelling place for many individuals who possessed supernormal powers. And it is said in the commentary to the Bhikkhunī Khandhaka,– "The penetrative Dhamma will endure for five thousand years: a thousand years for those with analytical knowledge, a thousand years for dry-insight meditators, a thousand years for non-returners, a thousand years for once-returners, and a thousand years for stream-enterers." In the commentary to the Dīgha Nikāya and the commentary to the Saṃyutta Nikāya, however, it is said: a thousand years for those with analytical knowledge, a thousand years for those with six supernormal powers, a thousand years for those with the three knowledges, a thousand years for dry-insight meditators, and a thousand years for those who uphold the Pātimokkha. In the commentary to the Aṅguttara Nikāya and the Vibhaṅga commentary, however, it is said that for a thousand years after the Buddha's Parinibbāna, analytical knowledge could arise. After that, the six supernormal powers. When those could no longer arise, the three knowledges arose. As time passed, when even those could not arise, there were dry-insight meditators. In this same manner, non-returners, once-returners, and stream-enterers are mentioned. Since it is thus stated in the commentaries in various ways, it should not be said that noble individuals cannot exist in the world today. For the field of noble ones still exists even now. If one were to undertake insight meditation, that person would be an Arahant. It is possible, so this conclusion should be understood. In the commentaries, however, it is seen as said according to the different views of various reciter-elders. But even if the doctrine is divided in so many ways by this much, the Dispensation is indeed broken. For here, the unbrokenness of the Dispensation is the standard. Thus, in the Myanmar region, in the city of Arimaddana, the Dispensation shone forth with many hundreds of Arahants. After nine hundred and thirty years from the Buddha's Parinibbāna, in the time of King Mahānāma, who reigned in Sri Lanka contemporaneously with King Señilaññikrodhi in the country of Parammarattha, the great elders, from Buddhaghosa and Buddhadatta onwards, made those great treatises. After that, due to dullness in mindfulness, concentration, and wisdom, they made commentaries for easy understanding. When six hundred and ninety-seven thousand years had passed in Arimaddana, for the skill of listeners in the fundamental doctrines of the Three Piṭakas, like a great ocean, a great fish named Ānanda, having delved into the Three Piṭakas with their commentaries, the elder named Aggavaṃsa made the Saddanīti treatise. Indeed, in Arimaddana, even before the departure of Elder Uttarājīva and others to Sri Lanka, there were three great elders versed in the scriptures: Mahāaggapaṇḍita,