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while returning to his own place with his father, entered Vijayapura to worship the pagoda. At that time, having heard the words spoken by the king, he ascended and sat in that monastery. And the guards, seeing that monk sitting in the monastery, reported the matter to the king. And the king commanded the minister of the four-fold army, "Go and ascertain the monk's knowledge and strength." And the minister of the four-fold army, having gone, the monk... He asked about the hidden place. And he answered each question asked. The general reported the matter to the king. The king, pleased in mind, gave that monastery to that bhikkhu. As for that bhikkhu, in his youth, due to his father throwing him into a thorny bush, he was known as Kaṇḍakakhipatthera (Elder Thrown-into-Thorns), but his original name was Nāgita. He, residing in that monastery, composed a text called Saddasāratthajalinī. It is said that in the time of that elder, in that city, there were a thousand elderly bhikkhus who had undertaken the burden of insight meditation. And the young bhikkhus who had undertaken the burden of study were beyond counting. And he also appointed his father to the position of a wealthy merchant. Therefore, they called that village by the name Seṭṭhigāma (Merchant's Village). As for the Kaccāyana Commentary, the elder named Mahāvijitāpī, residing on Abhayagiri mountain in Vijayapura itself, composed it. He also composed the Vācaka Padesa. But Saddavutti was composed by Saddhammagurutthera. Thus, in Vijayapura, the Dispensation became extensive through many authors. But in the Kaliyuga, when six hundred and eighty-five years had passed, a king named Asaṅkhayācoyonnāma built the city of Jeyyapura and reigned there. But in the time of the kings there, there were no texts composed by elders. In the Kaliyuga, when seven hundred and twenty-six years had passed, in the month of Vesākha, the city of Jeyyapura was destroyed. In that same year, in the month of Jeṭṭha, Vijayapura was destroyed. In that same year, in the month of Phagguna, King Satvivarājā built a city called Ratanapura and reigned there. This is the establishment of the Dispensation in Vijayapura and Jeyyapura. Now, in the Maramma region, in the Tambanīpa country, in the city of Ratanapura, I shall relate the lineage of the Dispensation. Indeed, in the Kaliyuga, when seven hundred and eighty-eight years had passed, the son of King Aloṅgacaññisūra, named Ānandasūriya, had an affair with the daughter of King Narapati and begot a son named Siddhika. When he reached maturity, he obtained the royal sovereignty. obtained. From then until the time when King Mrenacodighā ruled in Arimaddana City. After that, the king known as Sirisudhammarājādhipati ruled in Ratanapūra City. During the reign of that king, when seven hundred and ninety-one years had passed in the Kaliyuga, the two elders, Sirisaddhammālaṅkāratthera and Sīhaḷamahāsāmitthera, came from Laṅkādīpa, bringing five bodily relics. They reached Kusima Port by boat. In the Ramañña country, they were stopped by the king named Baññārani. Not wishing to stay there, that very king sent the elders as far as Sirikhetta City. Knowing this, King Ratanapūrinda went forth with forty boats as far as Sirikhetta City and brought them back. When they reached Mahānavagāma, the king himself went forth with his queens and ministers. When they reached Ratanapūra, the great earth quaked, and the river roared. Then the king thought, "I shall uphold the teaching of the Perfectly Enlightened One, the foremost of the three worlds." He brought the bodily relics, and when they arrived here, this great earth quaked, and the river roared. This is a good omen for the long-lasting establishment of the Victor's teaching in our country. Thus, he himself made an omen-reading. "Let the power of the living Perfectly Enlightened One remain. Alas, it is the power of the bodily relics themselves!" Thus, the inhabitants of many countries were pleased. And here it is said: Of the bodily relics, there is great wonder; What then of the Buddha, the living, the supreme? Thus recollecting, one should generate faith; The people should show much reverence for the Buddha's virtues. In the Kaliyuga, when seven hundred and ninety-two years had passed, he enshrined those five relics and established a stupa on a level ground to the west of Jeyyapura City. He named that stupa Ratanacetiya, but it is known as Anekibhindā due to the abundance of elephant figures. It was adorned with three royal chambers and seven gates. having built a monastery, he gave it to the two monks from Sri Lanka. After that, the elder among them, on a mountain peak near his own monastery, without admitting his own pupils, together with all three monks who were modest, virtuous, learned, and desirous of training, established the boundary. Thus, by means of boundary establishment, recitation of the scriptures, and other such acts, he caused the Dispensation to flourish and be established in the Maramma country. This is the first establishment of the Dispensation in the Maramma region, in Ratanapura city, due to the two Sri Lankan monks. When seven hundred and twenty-six years of the Kaliyuga had passed, in the month of Phagguna, King Satvaraja founded the city of Ratanapura. During the reign of that king, in the city of Jeyyapura, a certain female baker deposited money with a shameless monk. Later, she asked for that money back. Then that monk falsely said, "I did not receive your money." Thus, having disputed, she reported the matter to the king. The king summoned the monk and personally asked him, "Venerable sir, did you receive that woman's money or not?" He said, "Great King, I am a recluse, it is not proper to speak falsely, I did not receive it." The king, repeatedly questioning and investigating the matter, realized the monk's deceitful nature, and being angry that this recluse, while being a monk, had transgressed the precept taught by the Buddha and spoken falsely, he personally cut off his head, commensurate with the offense, and threw it down from the royal palace. And that matter became known throughout the entire Maramma country. Shameless monks also did not dare to commit other evil deeds. Fearing the king, they did not transgress the precepts. When seven hundred and thirty years of the Kaliyuga had passed, a king named Mangakricvacongka reigned. That king, for the welfare of the inhabitants of the country, took an omen, took a fan, and received the royal palace. And that king, when seven hundred and forty-five years of the Saka era had passed, built a cetiya named Caññiṅkhu. He established it. A certain ancient shrine near the rock mountain named Yaṅgarana was broken by river water. At that time, five relics in a casket, as they were sinking into the water, were taken by the nāga named Erāpatha. Later, at the very time the king began to establish the shrine named Caññiṅkhu, he handed over the five relics with the casket to the elder named Dāṭhānāga. And that elder gave them to the king. The king enshrined two relics in the Muṭṭhocetiya. But the other three, it is said in ancient books, were in the Caññiṅkhu shrine. That king, when he was a prince, gave a white parasol to his teacher, the instructor, and appointed him to the position of Saṅghanāyaka. A certain elder named Khemācāra, in the middle of the night, struck the drum hanging in the shrine courtyard many times. Then the king, hearing it from his palace, thought that perhaps some monk in the monastery had died, according to the established watch, and sent a messenger to go to the monastery and ask. The messenger went to the monastery and asked the reason. And the monks said this: "There is no monk among us who has died. Rather, we struck the drum to let many people know that Sakka, the lord of devas, has now died." Again, the king summoned the monks and asked: "But why, venerable sirs, do you know that Sakka, the lord of devas, has died?" Then the monks said this: "At the time of the Blessed One's Parinibbāna, Sakka, the lord of devas, made a promise to protect the Dispensation. Yet now, he has done nothing to protect us who dwell in the Dispensation. If Sakka, the lord of devas, were alive, he would not be so unconcerned now, having made a firm promise to the Perfectly Self-Enlightened One. But now, no protective action by Sakka, the lord of devas, is seen. Therefore, we know that Sakka, the lord of devas, has now died." The king, hearing that, was pleased with the elder Khemācāra and had a monastery built and gave it to him. He And that elder, from the lineage of the great elders of the Sinhalese race, residents of Sudhamma City, was modest and virtuous. In Ratanapura City itself, during the time of the Adhikaraja, he had a great bridge built to the south of Ratanapura City. But his teacher, the Sangharaja, did not belong to the modest faction. Therefore, he should not be included in the lineage of elders. In the time of that king, in the Kaliyuga, seven hundred and sixty-six years had passed, when the King of Ramanna, named Rajadhiraja, the ruler, came towards Ratanapura by the river route, with sixty hundred thousand warriors in a thousand boats, to wage war. Then the Adhikaraja assembled many ministers and monks and deliberated: "Now the King of Ramanna is coming here to wage war. By what means can we make him turn back without fighting?" Then everyone sat in silence, saying nothing. Then a monk, thirty-one years old by birth, and eleven years since his ordination, spoke thus: "Let alone one King of Ramanna, Rajadhiraja; even if all the kings of the entire Jambudipa were to come, I could still make them turn back without fighting, just by conversation." Then the Adhikaraja, pleased in mind, said: "Reverend Sir, as you are able to make Rajadhiraja turn back by conversation, so do it." Then that monk sent a letter of loving-kindness and requested permission, desiring to enter the presence