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his pupil Dutiyaaggapaṇḍita, and his nephew Tatiyaaggapaṇḍita. Tatiyaaggapaṇḍita was also known as Aggavaṃsa. At that time, the fame spread even to Lanka that there were many grammarians among the residents of Arimaddana. Therefore, grammarians from Sri Lanka, desiring to investigate, came to Arimaddana. Then, the bhikkhus residing in Arimaddana showed them the Saddanīti treatise. And the Sri Lankans, seeing and examining it, praised it in various ways, saying, "There is no such book as this in Sri Lanka concerning grammar, and we do not know all the decisions contained in this treatise," so the narrative path has not ceased even today. Arima In Daddananagara, having gone to Sri Lanka and returned, the elder Saddhammajotipāla, named Chappada, being skilled in grammar, composed the Suttaniddesa. And skilled in ultimate truths, he composed the Saṅkhepavaṇṇanā and the Nāmacāradīpaka. Skilled in Vinaya, he composed the Vinayagūḷatthadīpanī and the Sīmālaṅkāra. In the conclusions of his books, he is mentioned by his original name, Saddhammajotipāla. But in Kusimanagara, because he was born in Chappada village, he is known as Chappada by the name of the place. But in Kukhananagara, there is also an elder who is called Chappada. He is shameless and immoral. But some people, merely by a slight similarity of name, blame the elder Chappada, who is virtuous, of good conduct, and desirous of training, with being shameless and immoral. Just as, by a slight similarity of name, they blamed the venerable Dabba, the Mallaputta, for improper conduct. In Arimaddananagara itself, during the time of King Aloṅgacaññisū, there were two elders, Mahāvimalabuddhi and Cūḷavimalabuddhi, who were skilled in the scriptures. Among them, the elder Mahāvimalabuddhi composed the Nyāsa commentary on Kaccāyana. But some residents of Sri Lanka say that the elder Vimalabuddhi composed it. But the elder Cūḷavimalabuddhi composed an old commentary on the Vuttodaya. The elder Saddhammañāṇa composed the Chandosāratthavikāsinī. But the elder Vepulla composed the Vacanatthajoti. An old commentary on the Nyāsa text was composed by a minister during the time of King Narapati. Indeed, he, seeing a daughter born to one of the king's concubines, became attached to her, like a monkey stuck in glue, his mind bound to her. Knowing this, the king said thus: "If you desire her, compose a book that is a complete exposition of profound meaning. If you are able to compose such a book, you shall obtain her." Then he composed an old commentary, an exposition of the Nyāsa. After that, having turned to a lower status, he gave his daughter and appointed him to the position of the Rajjuggāha minister, which by Burmese usage... "Saṃpyaṅga" it is called. And because it was made by him, that text is also called by that name. The work and its commentary were made by the elder Dhammasenāpati, who was the general in the time of King Chattaguhinda. It is said that he made it while residing in Nandavihāra, near Nandaguhā, which was built by him. And at that time, Arahants came from the Nandamūlaguhā cave on Ganthamādana mountain. They entered the Rains Retreat in that monastery. Because those texts were made in their presence, teachers say that they should be regarded as essential by the wise. And the "Vāccavācaka" was made by a novice named Dhammadassī. And the "Saddatthabhedacintā" was made by an elder named Saddhammasiri. He resided in a village near Khaṇittipāda mountain, which is located near the city of Arimaddana. That same elder also translated the Vedic text called "Brahaja" into the Maramma language. And the "Ekakkharakosa" was made by the elder Saddhammakitti. Indeed, when the Kaliyuga reached eight hundred and eighty-seven years, due to fear of the families of wrong-view, known as Jaluma, the light of the Sāsana faded throughout the entire Tambadīpa country. Many books were also destroyed by fire. Then, seeing that situation, he reflected: "If the Pariyatti Dhamma were to perish, the Paṭipatti Dhamma would also perish. When the Paṭipatti Dhamma perishes, from where will the Paṭivedha Dhamma arise?" Having thus felt a sense of urgency, he made this text. So it is stated in the commentary. The "Mukhamattasāra" was made by the elder Sāgara. When the Kaliyuga reached five hundred and eighty-one years, the son of King Jeyyasiṅkha, who, due to the death of a young son, had felt urgency and aspired to Paccekabuddhahood, a king named Kyacvā ruled the kingdom. He also received the title "Dhammarājā" (King of Dhamma). And because he truly understood the three Piṭakas, he is called Kyacvā in the Maramma language. And it is said that this king, due to his extreme skill in Pāḷi, Aṭṭhakathā, and Ṭīkā texts, was such that there was no one capable of even holding a discussion on the three Piṭakas with him. Having mastered the Tipitaka, he would teach the scriptures to the community of monks seven times a day. Near the Khaṇitti mountain, he had a pond built, and a royal residence built there, and sitting there, he would teach the scriptures. All royal duties, however, he entrusted to his son, the viceroy. For the sake of the royal consorts who were learning the scriptures, he composed two treatises in brief: one called Saddabindu and another called Paramatthabindu. Indeed, his mind delighted only in learning. He did not even wish to hear about other royal duties. King Anuruddha, having made a vow, "In the future, may I be king, and then may these palm seeds sprout," planted them. They sprouted during the time of that king. Therefore, the inhabitants of the country recognized him as King Anuruddha. They say that King Sammuti, King Anuruddha, and King Kyacvāra are of one lineage. That king also built a pagoda, but it was not completed. It is said in the royal chronicles that he was devoted only to learning. By common consent, he had bricks made on a rough day, and on that very day, he leveled the ground, and on that very day, he had everything else done. Therefore, in the Burmese language, it is known as "Prassada Cetiya" to this day. That king's consort composed a treatise called "Dhibhā Vibhatyattha." It is said that formerly, in the city of Arimaddana, the teaching flourished exceedingly through learning and memorization. Indeed, in the city of Arimaddana, an old, ordained monk, wishing to write a scripture with a stone stylus, entered the royal palace. The king asked, "Why have you come?" "I have come wishing to write a scripture with a stone stylus," he replied. "You are so old, and though you diligently study the scriptures, I do not see any opportunity for you to be skilled in them. If a pestle were to sprout and grow, then you might become skilled in the scriptures," he said. After that, going to the monastery, day by day, one elephant He learned writing, which is an immeasurable skill, and beginning with the Kaccāyana Abhidhammatthasaṅgaha treatise, he studied under his teacher. Soon, he became skilled in the texts, and tying a jambu tree sprout to a mortar, he raised it up and entered the king's palace. Then the king asked him, "Why have you come?" When he replied, "Your Majesty, I have come to announce that this mortar has sprouted an offshoot and is growing," the king understood that this meant, "I have become skilled in the texts." To verify whether this was true or false, he sent him to the Mahātheras. The Mahātheras also asked him about difficult passages. And he explained everything they asked. Then that monk said to the Mahātheras, "Venerables, you ask me many questions; I also wish to ask you. Please grant me permission." Having requested this, he asked, "In 'aññasamānacetasika' (other similar mental factors), since the word 'añña' (other) implies a boundary, please extract and show the boundary term." The Mahātheras, not having considered it before, could not answer quickly. The king, hearing this, was pleased and appointed him to the position of teacher, like a chief of the regions. That monk, though not a writer of texts, yet like a writer of texts, rendered service to the Dispensation by giving instructions to future generations. Here it is said,– I am old, and dull-witted in the Pariyatti; I will not be able to learn it with great effort. One should not despise thus, nor become unenthusiastic; A person, desiring skill in the Good Dhamma, should make effort. A monk ordained in old age, though old and dull-witted, attained skill in the Dhamma; May listeners reflect on this. It is said that in the past, in Arimaddana City, even women learned texts. Mostly, they upheld the Dispensation of the Pariyatti by learning and memorizing. Women, seeing each other, would ask, "How much text have you learned? How much text have you committed to memory?" It is said that one woman asked another woman, he asked, "How much text do you now memorize?" "I, however, being troubled now by the young children, cannot memorize much text. I only memorize the section on wholesome states from the Samantamahāpaṭṭhāna," he said. This too is a story of the women of Arimaddana City grasping the Dhamma: It is said that a certain nun, while on alms round, was asked by a twelve-year-old girl, "What is your name, venerable sir?" "My name is Khemā," she replied. "How is it, venerable sir, that being a man, you have a feminine name?" she asked. Then her mother, sitting inside the house, heard and told her daughter, "You do not know the characteristics of the 'rājādi' group." "Yes, I know, but this word 'khema' does not belong to the 'rājādi' group." Then the mother said, "This word 'khema' does belong to the 'rājādi' group in one aspect." Here, the daughter's intention was: "The word 'rājā' and so on is never seen ending in 'o' in the nominative singular, like 'rājā,' except in compounds like 'devarājā.' But the word 'khema' is sometimes seen as 'khemo' and 'khemaṃ' with different forms due to gender. Therefore, the word 'khema'