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of that Rajadhiraja. And Rajadhiraja, seeing the monk's letter of loving-kindness, sent a messenger, saying, "Bring that monk quickly!" The messenger brought him and presented him to the king. Then that monk gave advice to Rajadhiraja with a Dhamma discourse and made him turn back to his own place. And this monk, in Arimaddana City, among the four groups, was of the Arahant lineage, desirous of training, modest, and virtuous. And because he was born in the place called Cagaha in Arimaddana City, he was called Cagru. He is called a monk. When the Kaliyuga reached seven hundred and eighty-eight years, King Miññhaṅga Dhamma attained sovereignty in Ratanapura. During the reign of that king, two great elders came from the island of Sinhala to Ratanapura, supported the Dispensation, and settled there. At that time, when eight hundred years of the Kaliyuga were completed, the opportunity arose to remove the old Kaliyuga and establish a new one. Then the elder Cāgrihi and the elder of the Royal Monastery said, "When the time for removal has arrived, O great king, it is not proper not to remove it." Then the king again said, "When the time for removal has arrived, what fault is there in dwelling without removing it and being indifferent?" They said, "If, when the time for removal has arrived, one dwells without removing it and being indifferent, suffering will come to the inhabitants of the country, as stated in the Vedas. Even the king who removes the Sakkarāja will pass away in that very year." Then the king, knowing that happiness would be obtained by beings, reflected, "It is not proper for one like me to dwell without removing what should be removed, out of fear for myself. Even if my karma is exhausted, my demerit will spread and be established in the world." So, when eight hundred years of the Sakkarāja were completed, he removed the Basuchidramunisakhya and left the Cammāvasesa. Then he had a great pavilion built, held a great festival, and gave great alms. The elder Cāgrihi and the elder of the Royal Monastery were modest, virtuous, and desirous of learning, belonging to the group of Arahants in the city of Arimaddana. Such a statement was made in accordance with the Dhamma, due to the practice of the Dispensation and the dependence on the inhabitants of the country. When the Kaliyuga reached eight hundred and four years, King Mahānarapati reigned in the city of Ratanapura. That king had the Thūpārāma Cetiya built. His teacher was named Mahāsāmitthera. That elder went to the island of Sinhala, received instruction from Sāriputtatthera, the teacher of the Sinhala king, and should be understood as belonging to the lineage of elders who returned. During the reign of that king In the city of Ratanapura, there was an elder named Mahāariyavaṃsa. He was skilled in the scriptures, and came from a family of six-footed ones in the city of Arimaddana. One time, he went to the city of Jeyyapura and sat down to learn grammar from the great elder known as Reṅga. It is said that this great elder, not wishing to converse idly with others, usually sat with water in his mouth. Because of this, he was known as Reṅgu in the Maramma dialect. It is said that Elder Ariyavaṃsa, even when approaching Elder Reṅgu to ask for an opportunity to recite a text, did not engage in conversation, but fulfilled his duties for two days and then returned. On the third day, hearing the sound of a leather strap being struck, the elder spat out the water from his mouth and asked the reason. He was informed that he had come to learn a text. Then the elder said, "Friend, I recite texts three times a day. In the afternoon, I go to the Paññacetiya and sweep the courtyard of the cetiya. I do not find time. Even so, you have learned many texts, but without receiving instruction from teachers, you come back to me. Therefore, I will temporarily set aside the duty of sweeping the courtyard and give you time to learn the text." Having said this, he taught him the commentary on the Abhidhammatthavisāvinī. He gave instructions in various ways and taught him. After teaching, on the third day, he did not go to the teacher. The great elder, thinking he might not have come due to some indisposition, sent monks to inquire. Elder Ariyavaṃsa was coming to the teacher, and on the way, he saw the messenger monks. They came with him to the great elder. Having arrived at the teacher's presence, the teacher asked Elder Ariyavaṃsa, "Why did you not come to learn?" "Venerable sir, the instruction you gave me, I have not..." Now I know all the methods by this. Then the teacher said, "The text by which you attained skill, make a commentary on it and render a service." Then the Elder Ariyavaṃsa, accepting the teacher's words on his head, made a sub-commentary called Maṇisāramañjūsā on the Abhidhammatthavibhāvinī. As each section was completed, on each Uposatha day, he gathered the community of monks in the courtyard of the Puññacetiya stupa, had it recited in the midst of the community of monks, and had them listen, saying, "If there is any fault, please mention it." Then a monk came from Arimaddana city to worship the stupa, and sat listening at the edge of the assembly. Then that monk made a sound like "eeiti" twice. He noted that place and kept it in mind. He also asked about the place of residence. Elder Ariyavaṃsa, having returned to his own monastery, examined that place, and found that in one place, the same meaning was stated twice, so a fault of repetition was apparent. In another place, where it should have been said "imaṃ ganthaṃ" (this text) in the masculine form, it was said "idaṃ ganthaṃ" (this text) in the neuter form, so a fault of gender disagreement was apparent. Then he had that person summoned and said, "Friend, I am making this text with great effort, and I write it by spreading out the book only in the night part during seclusion. Even though I am making it with such great effort, you make a sound indicating displeasure. What kind of fault did you hear to do this?" he asked. Then that monk said, "Venerable sir, in a text made with such great effort, there are not many places to speak of faults. This text is complete in both sound and meaning. However, in one place, the same meaning is stated twice, so a fault of repetition is apparent. And in one place, where it should have been said "imaṃ ganthaṃ" (this text) in the masculine form, it was said "idaṃ ganthaṃ" (this text) in the neuter form, so a fault of gender disagreement is apparent. Having seen only this much fault, I showed such displeasure." Thus. Then the Elder Ariyavaṃsa, being pleased in mind, took the double robe covering his body, and saying, "With this, I honor your wisdom," he gave it. Later, the Adhikarājā, hearing of this matter, gave him a title. And that Elder Ariyavaṃsa composed a text called Maṇidīpa, and also the Ganthābharaṇa and the Jātakavisodhana in the Pāli language. For the Anuṭīkā, he made the Atthayojana in the Burmese language. One time, the Adhikarājā went to the monastery and listened to the Dhamma. When the Elder finished preaching the Dhamma, he requested a travel offering for comfort. The King did not give it, and boarded a boat to return. Midway, a crocodile grabbed the boat's rudder with its mouth, and held it motionless. The King's men were made to shout loudly three times, "I will give the travel offering requested by the Elder!" Then the crocodile released the boat and left. And at one time, the King came out of the monastery. Then an elephant cow was tied near the monastery. She broke off a branch of the Bodhi tree and ate it. She then fell to the ground there. Then the Elder made an act of truth, cultivated loving-kindness, and sprinkled her with water of loving-kindness. At that very moment, she stood up. The King, seeing that wonder, gave her a valuable price, and from the monastery to the river ford, on the path, he built a stone slab bridge. The Elder Saddhammakitti, however, was a co-resident of the Elder Ariyavaṃsa, residing in the Jetavana monastery. These elders should be understood as belonging to the Chappadagaṇa lineage. When eight hundred and forty-two years had passed in the Kaliyuga, in the city of Ratanapura itself, the second Adhikarājā, named Sirisudhammarājādhipati, reigned. At that time, from the city within the mountains, the Elder Mahāsīlavaṃsa, when eight hundred and forty-five years had passed, composed the Sumedhakathā in the style of a poetic ornament, and also a poetic ornament called Buddhālaṅkāra, and a poetic ornament related to the mountain interior, and taking these, He came to Ratanapura city. Then the king had him sit in the Ratanavimana monastery, near the Thuparama cetiya. And that elder, having recited the scriptures for the listeners there, sat down. And that elder was the eighth among the elders seated there. And that Mahasilavamsa elder was born in the Kaliyuga, eight hundred and fifteen years [after its start]. It is said in ancient books that he came to Ratanapura city at the age of thirty. That elder also made a commentary on the Nettipali in the Maramma language, and also the Parayana story. In Ratanapura city itself, there was an elder named Raṭṭhasara, whose wisdom was equal to that of the Mahasilavamsa elder. He was born in Ratanapura city itself, in the Kaliyuga, eight hundred and thirty years [after its start]. He composed the Bhuridatta Jataka, the Hatthalapala Jataka, and the Samvara Jataka, in the manner of poetic embellishment, and many other kinds of poetic embellishment. Those two elders, as composers of poetic embellishment, were not counted by the ancients when tracing the lineage of elders.