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should be understood not to be of the 'rājādi' group." But the mother's intention was: "The word 'khema' is of three genders because its gender follows the referent. But when, in the context of proper nouns, it is seen ending in 'ā' in the nominative singular, like 'khemā,' then in one aspect, the word 'khema' belongs to the 'rājādi' group." This too is a story: It is said that in Arimaddana City, a certain householder had one son and two daughters. At one time, being overcome by heat, he bathed on the upper floor of the house and sat down. Then a certain maidservant, standing below the house and doing some work, looked at the householder's private parts. Knowing this, the householder formed a sentence: "He looked at the branch," and showed it to his son, saying, "Explain its meaning." Then the son explained the meaning: "The branch of a tree..." He looked at the branch, observing. Then afterwards he showed it to one daughter, saying, "Explain the meaning of this." She too explained the meaning: "That dog looked at the sky, observing." Then afterwards he showed it to one daughter, saying, "Explain the meaning of this." She too explained the meaning: "That woman looked at the private parts, looking up with her face." This too is a story. It is said that a certain novice, dwelling in Ratanapura, having heard that even women in Arimaddana City were very skilled in grammar, thought, "I will go there and find out," and went to Arimaddana City. Then, on the way, near Arimaddana City, he saw a young woman sitting, guarding a cotton field. Then the novice went to her to ask for directions. Then the young woman asked the novice, "Where have you come from?" The novice said, "I am coming from Ratanapura." When asked, "Where are you going?" he said, "I am going to Arimaddana City." Then the young woman said this: "Venerable sir, you speak without considering grammatical rules. Indeed, in our region, you use 'tvaṃ nāma' with a grammatical error. Should not the speech of the wise be complete in meaning, consistent in grammar, and like the full moon?" Then the novice, thinking, "Even a poor young woman guarding a field is so skilled in grammar, what then of wealthy elderly women?" was ashamed and returned from that very spot. This is the establishment of the Dispensation in Arimaddana City, in the Tambadīpa country, in the Maramma region, according to the lineage of the Elders. Now I will relate the lineage of the Dispensation in Ketumatī City, in the Jeyyavaḍḍhana country, also in the Maramma region. Indeed, when eight hundred and seventy-two years had passed in the Kaliyuga, a king named Mahāsirijeyyasūro ruled in Ketumatī City, in the Jeyyavaḍḍhana country. Relying on a very skilled elephant named Devanāga, he expanded his kingdom. He was. In the time of that king, when the Kaliyuga had reached eight hundred and ninety-two years, a thera named Mahāparakkama, came by ship from Sri Lanka and arrived at Ketumatī city. The king had a great monastery built in the southern part of Dvārāvatī city and gave it to him, along with daily alms. In that monastery, he consecrated a boundary, and within that boundary, he had a copper Buddha image made, equal to himself in height. That Buddha image became known as "Sampattalaṅkādīpa" (Arrived from Sri Lanka). In the time of that king, there was a dispute concerning the precept of intoxicating drinks. How? Some say, taking the meaning in the commentaries like Kaṅkhāvitaraṇīṭīkā to be inverted, that it is not permissible to drink the sap of palm and coconut trees from the moment it is freshly exuded from the flower, and from the moment ingredients are prepared and put into a jar, starting from the seed. Others, however, say, it is permissible to drink the sap of palm and coconut trees when it is freshly exuded from the flower. Regarding the former view, the teachers' intention is this: Starting from the seed, it is not permissible to drink from the moment ingredients are prepared and put into a jar. And the flower sap of palm and coconut trees is not permissible to drink from the very moment it is freshly exuded from the flower. However, the teachers' intention regarding the latter view is this: Starting from the seed, it is not permissible to drink from the moment ingredients are prepared and put into a jar. The flower sap of palm and coconut trees, prepared with ingredients, is not permissible to drink from the moment it is freshly exuded from the flower. Thus, sitting among those who were disputing whether it is permissible or not to drink the sap of palm and coconut trees from the moment it is freshly exuded, the thera Mahāparakkama, who had arrived from Sri Lanka, decided that it is permissible to drink such. And he composed a text called Surāvinicchaya (Decision on Intoxicants). Thus, the great king who built Ketumatī city... The Dispensation was established in Ketumatī, relying on a king named Irijeyyasūra. This was in the city of Ketumatī, within the Maramma region. The establishment of the Dispensation. Now, in the Maramma region, specifically in the Tambadīpa country, I will speak of the lineage of the Dispensation in Khandhapura. Indeed, in the Kaliyuga, six hundred and sixty-four years later, three brothers deposed a king named Kittitara from his rule and reigned in the city of Khandhapura. At that time, a son of King Kittitara, having requested the king of China, surrounded the city of Khandhapura with many troops and stood there. Then they summoned a Great Elder, skilled in the Three Piṭakas, and consulted him. The Elder said thus: "This matter pertains to the laity; it is not proper for ascetics to deliberate on it. I too am an ascetic. However, consult with the actors." Then they summoned the actors and consulted them. The actors too, singing a song, "If there is no cause, then no result would be; if there is no putrefaction, flies would not gather," played in the water. Then those three brothers, hearing that, took King Kittitara from the prison, killed him, and thinking, "Now whom shall we place on the throne?", they showed his head, saying, "You may go; this is his head; now he has gone to the other world." Then the Chinese army, saying, "Now there is no royal descendant; we do not wish to fight them. We came intending to place someone on the throne, but now he is no more," turned back and departed. And it should be understood that the Elder, having only said "consult with the actors," was not released from his monastic status. And it is said: An indirect suggestion and a command, in the third and second (cases); only a command in the rest, these two are not found. However, in that Khandhapura, in the city of Arimaddana, many Elders of the Arahantagaṇa lineage, the Chappadagaṇa lineage, and the Ānandagaṇa lineage resided. But no texts were composed by them. This is the establishment of the Dispensation in Khandhapura. Now I shall relate the lineage of the Teaching in Vijayapura, in the Tambadīpa district of the Maramma country. In the Kaliyuga, when six hundred and seventy-four years had passed, a king named Sīhasūra built Vijayapura. After two years had passed, he found a white elephant in the Camu river, and so his name became known as Ekasetibhi. In the time of that king, there were not many virtuous, modest, and upright bhikkhus in Vijayapura. Most of them were only sham monks, who had fled from Arimaddana city due to fear of the king during the reign of King Anuruddha. Later, when the Cūḷa-arahanta Thera and the Dibbacakkhu Thera arrived, the modest and upright bhikkhus became strong and increased the Sangha. The king brought the Dibbacakkhu Thera into the inner palace and fed him with almsfood daily. Having obtained the seven relics that King Anuruddha had placed in a betel box and worshipped, he enshrined five of those relics in the Caññiṅkhu Cetiya. The remaining two relics he handed over to an minister named Puñña for worship. That minister enshrined them in the Puñña Cetiya in Jeyyapura. At that time, it is said, the sham monks attended upon the kings and great ministers just like householders. When six hundred and eighty-four years of the Kaliyuga had passed, Sīsasūra's eldest son, a king named Ujana, ruled the kingdom. He built seven monasteries made of Campaka wood in a region called Avapaṅkyā. Those monasteries were completed in the year seven hundred and two. Among those monasteries, he gave the main monastery, named Campaka, to the minister's son, Sudhammamahāsāmitthera. That thera should be understood as a descendant of the Arahanta Thera in Arimaddana city. He gave the subsidiary monastery named Veḷūvana to the Abhidhammika Thera named Ñāṇadhaja. He too was a descendant of the Arahanta Thera. He gave the subsidiary monastery named Jetavana to Guṇārāmatthera, who had memorized the entire Vinaya Piṭaka. He gave it. That elder, was of the lineage of Elder Ānanda in the city of Arimaddana. He gave a subsidiary monastery named Kulavihāra to an elder named Ādiccaraṃsi. He too was of the lineage of Elder Ānanda. He gave a subsidiary monastery named Suvaṇṇavihāra to an elder named Sudhammālaṅkāra. He too was of the lineage of Elder Ānanda. He gave a subsidiary monastery named Nīcageha to an elder named Varapatta. He was a pupil of Elder Sudhammamahāsāmi. He gave a subsidiary monastery named Dakkhiṇakoṭi to an elder named Siripuññavāsi. He too was a pupil of Elder Sudhammamahāsāmi. Near these monasteries, the king himself, with his own hands, planted a great Bodhi tree. For the maintenance of these monasteries, he gave many fields and lands, and families of garden keepers. The modesty and virtue of these elders, who were of the lineage of monks from Sudhamma and Arimaddana cities, should be understood. Therefore, it should be seen that the Dispensation in Vijayapura became exceedingly pure. Their successions of disciples were also many thousands in number. Thus, from among these modest and virtuous monks,