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he rejected it, saying, "This monastery is unsuitable for forest-dwelling bhikkhus." "In that case, venerable sir, please suggest an elder who might reside in that monastery." "The great elder residing at Khaṇittipāda Monastery, O great king, is skilled in learning and desirous of training; it is fitting to give it to him." Then the king gave him the monastery. He also gave him the title of Mahāsaṅghanātha. He resided there, teaching the scriptures. Among the forty monasteries surrounding that monastery, in one monastery in the northeast direction, an elder named Varābhisaṅghanātha composed the Maṇikuṇḍala story in the Burmese language. In one monastery in the southwest direction, an elder composed the Sattarājadhammā story. And at that time, because the two bhikkhus, Bhāmaaṅkyo and Ācāraaṅkyo, were skilled in worldly matters, he had two monasteries built and gave them to them. These two elders were learned in the Vedas, but weak in scriptural study and practice, and had come from the Ramañña country. The ancients did not count them in the lineage of elders. When nine hundred and seventy-three years of the Kaliyuga had passed, he had four monasteries built to the east of the Mahāmuni Cetiya. to the four elders. And those elders sat there and upheld the Dispensation. At that very time, there was also an elder named Badaravanavāsī. He too was skilled in the Pariyatti, a descendant of Chappada. And that elder, having upheld the Dispensation as much as he could throughout his life, in his second existence, took rebirth in the womb of a woman in Calaṅga city. After ten months, when nine hundred and forty years of the Kali Yuga had passed, on a Wednesday, he was born. At the age of thirteen, he was ordained in the Dispensation and learned the Pariyatti. The king of Sirikhetta city brought him to Sirikhetta city, and he became known as Sāmaṇera in Sirikhetta city. When nine hundred and fifty-four years of the Kali Yuga had passed, at the age of fifteen, he composed the Vessantara Jātaka in the form of poetic ornamentation. At the full age of twenty, in Sirikhetta city itself, King Veravijaya, the ruler of Sirikhetta city, favored him, and he became established in the stage of Upasampadā. King Pacchimapakkhādhika took Sirikhetta city into his own hands. And at that time, he brought that elder and made him reside in Ratanapūra city. Sūrakitti, the younger brother of the king, built a four-storied monastery on the bank of the Erāvatī River and gave it to that elder. And the king bestowed upon him the title of Tipiṭakālaṅkāra. When one thousand years of the Kali Yuga had passed, on the full moon day of Phagguna month, at the age of sixty, he went to Tiriyapabbata and lived in the forest. When one thousand and two years had passed, the king built a monastery there and gave it to that very elder. That elder Tipiṭakālaṅkāra was a descendant of Atulavaṃsatthera of Pattalaṅka, in Navaṅgakandara, Sirikhetta city. The fame of the elder residing in the Suvaṇṇa Monastery in Navaṅgakandara, Sirikhetta city, spread everywhere. While residing in the four-storied monastery on the bank of the Erāvatī River in Jeyyapura, he composed a commentary on the first twenty verses of the Aṭṭhasālinī. The younger brother of Sūrakitti, named And he made a story of increasing fame, beginning with the request of Thabhātika. While residing on Tiriyapabbata, he made the Vinayālaṅkāraṭīkā. During the time of King Pacchimapakkhādhika, he appointed the Elder Mahāsaṅghanātha to the position of Saṅgharāja. And that Saṅgharāja was exceedingly skilled in the scriptures. And at that time, in the city of Ratanapūra, there was also one named Elder Ariyālaṅkāra. He, moreover, was equal in knowledge and strength to the Elder Tipiṭakālaṅkāra. They were also of the same age. Among them, the Elder Tipiṭakālaṅkāra was superior in the area of extensive learning from various texts; while the Elder Ariyālaṅkāra, it should be understood, was superior in the area of analysis of roots and affixes. Later, however, during the time of King Ukkaṃsika, those two Elders, having become teachers to the king, upheld the Dispensation. Among them, the Elder Ariyālaṅkāra, having passed away later, caused a monastery named Dakkhiṇavanārāma to be built near the Rājamaṇicūḷacetiya for the co-resident disciple of that Elder, the Second Elder Ariyālaṅkāra, and gave it to him. King Ukkaṃsika, by name, was of great benefit to the Dispensation. And he attained kingship in the Kaliyuga, nine hundred and ninety-six years (after the Buddha's passing). Having attained kingship, like King Siridhammāsoka, after four years had passed, he received the anointing of the head, and also received the title "Sirisudhamma Rājāmahādhipati." At one time, however, he went to the city of Haṃsāvatī and resided there. Then the residents of Rāmaññaraṭṭha spoke thus: "There are no Marammika bhikkhus who are skilled in the scriptures and know the Vedas and other sciences." Hearing that, the king sent a message to the Elder residing in the Catubhūmika monastery: "Send to me in Rāmaññaraṭṭha bhikkhus who are thirty or forty years old, skilled in the scriptures and know the Vedas and other sciences." Then the Elder residing in the Catubhūmika monastery sent Tipiṭakālaṅkāra, Tilokālaṅkāra, and Tisāsanālaṅkāra, together with thirty other bhikkhus. Having arrived at the city of Haṃsāvatī, he caused monasteries to be built on the eastern side of the Modhocetiya and gave them to them. Uposa On those days, in the Sudhamma Hall, he gathered the residents of Ramanna country, skilled in the scriptures, versed in the Vedas, and had them converse with those three elders. Then the monks from Ramanna country said thus: "Previously, we thought there were no people in Maramma country skilled in the scriptures, versed in the Vedas. Now, the residents of Maramma country are exceedingly skilled in the scriptures, versed in the Vedas." Later, when nine hundred and ninety-six years of the Kali Yuga had passed, the king returned to Ratanapura city. Those elders, desiring to return, went to pay homage to the great elder named Tilokaguru, who was prominent in Ramanna country. Then Tilokaguru Thera, having conversed with them, said thus: "Among you, Tipitakalankara Thera will first obtain a monastery." When asked, "Why, venerable sir, did you say so?" he replied, "This one, even when going for alms, obtained bamboo and rattan on the way, took them, and repaired the monastery. Therefore, I say this. Indeed, the ancient elders said that monks who are accustomed to repairing monasteries quickly obtain a monastery in the world." They then returned to Ratanapura city. Just as Tilokaguru Thera had said, Tipitakalankara Thera was the very first to obtain a monastery. When one thousand and nine years of the Kali Yuga had passed, the king's younger brother died. Then the king's son, the lord of Uccanagara, having associated with foolish people, and having accepted their words, suddenly entered the inner palace at dawn, desiring to kill his father. The king himself, taking a priceless ring, and accompanied by the minister named Nandajeyya and the minister named Rajayodha, left the city in a certain disguise and reached the Rajatavaluka river. At that time, a young novice came down the river in a small boat, thinking, "I will bring alms food to my parents' house." Then, seeing that novice, Then the king said, "Venerable sir, take us to the other shore by boat." And the novice said, "If, lay follower, I were to take you to the other shore, the mealtime would pass." Then the king, saying, "Just take us quickly, I will give you this ring," reassured him and asked for permission to take them. Then the novice, hearing the compassionate words, took them to the other shore. Then, having reached the four-storied monastery, and having reported all the matter to the elder in that monastery, he said, "Venerable sir, if they come to seize us, please stop them." And the elder said, "Great king, we are ascetics, it is not possible to stop them in this way. However, there is one stratagem: the resident elder of the monastery, who is very skilled in household affairs, it is fitting to summon him and consider the matter." Then, having summoned him and reported the matter, the king said this, "Venerable sir, if they come to seize us, then by some means or other, stop them." Then that elder said, "In that case, great king, do not grieve at all, do not be afraid. Enter the royal chamber in the middle of the monastery and sit down." Having said this, he gathered the bhikkhus and novices who were not on alms round, and having made them each hold a staff, he said, "Do not give any man an opportunity to enter the monastery," and arrayed them like an army. He also summoned the bhikkhus and novices residing in the surrounding monasteries. At that time, it is said, the bhikkhus and novices who had come and gathered were more than a thousand. The elder placed them at the monastery gatehouses and on the approaching roads, each holding a staff, for protection, just as a carpenter arranges and places pigs individually to ward off a tiger. Then the son's soldiers could not seize the king, nor could they dare to enter by force, killing the bhikkhus and novices out of respect for them, and due to the large number of bhikkhus and novices. In that very year, from the fifth day of the dark half of Assayuja month until the fifth day of the dark half of Kattika month, in the monastery... Thus the king hid himself and sat down. Then the palace dwellers and ministers removed the prince, brought the king, and established him in the kingdom. The king, having regained the kingdom, at the time he was seated in the monastery, had a monastery built and given to a certain monk, skilled in the Vedas and scriptures, who had reported to the king, "Do not fear, great king, you will conquer," at a place near the Cankhinku Pagoda. He also gave him the title Dhammanandarājaguru.