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as if saying it, he would revert to a lower state. I think that he is a fool greater than other fools in the world. If it were said, "If he were the husband of a foolish woman, I would be a greater fool," that young monk, filled with a sense of urgency, went out the city gate and sat meditating like a monkey, but without a troop of monkeys. Then his friends came and called out, "Take your lay clothes!" At that time, that young monk, saying, "Come, sirs!" explained the whole situation to them. "Now, sirs, if anyone were to come and strike my head with a club, even then, I would not wish to revert to a lower state. From now on, until the end of my life, I will not even think in my mind of reverting to a lower state." Having said this, he crossed the Erāvatī river and went to Jeyyapura. At that time, they say, the young woman was a divine being, not a human woman, so the wise say. Having arrived at Jeyyapura, he received instruction from the great elders skilled in the scriptures and sat in a monastery on the south side of the Puññacetiya. After he recited the scriptures, then gradually, monks and novices came from various directions and learned the scriptures from him. Some monks and novices, not finding accommodation, even sat covering themselves with umbrellas. At one time, the king came out and entered the cetiya compound, intending to pay homage to the Puññacetiya. Then, seeing the monks sitting covered with umbrellas, he had a monastery built with a cave and gave it to that monk. He also gave him the title "Tilokaguru" (Teacher of the Three Worlds). For ease of pronunciation, they dropped the 'k' sound and called him "Tilogaru." His seven-year-old disciple, Tejo, The monk named Dīpa made a commentary on the Paritta. Later, he was given the title Tilokālaṅkāro. Thus, it should be understood that the monk named Tejadīpa made a commentary on the Paritta during the time of King Narāvara. Some, however, say it was during the time of the Western King. On one occasion, the Great Elder residing in Tiriyapabbata Monastery, having gone to worship the Footprint Pagoda and returned, entered the golden cave in Kukhananagara to visit the Elder Jambudhaja, and conversed with him. And those Great Elders, seeing and conversing with each other, rejoiced exceedingly. For in the world, a fool rejoices exceedingly with a fool, and a wise person with a wise person. And those two Elders were of the same age. The Great Elder residing in Tiriyapabbata Monastery, having conversed with him, returned. And the Elder Jambudhaja followed to show the way. Then the Great Elder residing in Tiriyapabbata Monastery said to the Elder Jambudhaja, "Venerable sir, I am a favorite of the king, a royal teacher. You yourself go before me." Then the Elder Jambudhaja also said to the Elder residing in Tiriyapabbata Monastery, "Venerable sir, you are a favorite of the king, a royal teacher. In the world, a royal teacher is in a position of eminence. Therefore, you yourself go before me." And here, it should be understood that both Great Elders spoke thus out of respect for each other, observing the custom of the world. The Great Elder residing in Tiriyapabbata Monastery also reached Ratanapūranagara, went to the Royal Lineage Mountain, and lived in the forest. Then King Ukkaṃsika consulted with his younger brother, Sūrakitti, "If you see the Elder in the forest first, you yourself should build a monastery and give it to the Elder. But if I see him first, I will build a monastery and give it." Then the younger brother, seeing him first, built a monastery named Jetavana in the Tiriyapabbata ravine and gave it. And this saying of the good people's virtue thus caused joy and delight. By that merit, By that deed, with joy and happiness, seven times the prosperity of a deva king, seven times the prosperity of a human king, he obtained, it is said. Remembering the virtues of good people, it was said for the sake of obtaining special merit. And the Great Elder residing in Tiriyapabbata Monastery the virtues of Elder Jambudhaja reported to King Ukkaṃsika. And the king, being exceedingly pleased, to the original name "Jambudhaja" adding the word "Dīpa" (island), gave the title "Jambudīpadhaja". And Elder Jambudhaja was a co-resident of Elder Dhammananda. And Elder Dhammananda was a co-resident of Elder Jotipuñña. And those elders were of the lineage of Arahants. But Elder Jambudhaja of the Vinaya Pāḷi and its commentaries made a translation of the meaning into the Maramma language. But an elder named Maṇiratana of the commentaries Aṭṭhasālinī, Sammohavinodanī, and Kaṅkhāvitaraṇī, and of the Abhidhammatthavibhāvanī and Saṅkhapavaṇṇanāḷīkā, translated the meaning into the Maramma language. And in the village of Mūlāvāsa, the elder residing in Pubbārāma Monastery a text named Gūḷattha Dīpanī and the meaning of the difficult words in Visuddhimagga made in the original language, and translated the meaning of Nettipāḷi into the Maramma language. But that elder, formerly being a village dweller, taking headbands and palm leaves, practiced conduct contrary to the Vinaya in the manner of his teachers' lineage. Afterwards, however, having abandoned that conduct, he dwelt in the forest. That elder too was of profound wisdom, exceedingly skilled in grammar and logic. But in the Kaliyuga, when more than one thousand and thirty-five years had passed, a king named the younger Siripavaramahādhammarājā ruled the kingdom. But in Dabbimukhajātassara, from having a house built and dwelling there, the name "Dabbimukhajātassara" became famous. But in that lake, having built a monastery named Jeyyabhūmikitti, he gave it to Elder Sirisaddhammapāla. For many monks, both village dwellers and forest dwellers, he provided support. Indeed, in the city of Ratanapura, among the ten 'Nyaungyan' kings, the last five kings without investigation, they embraced the Teaching with the shameless and the modest mixed together. Then the Teaching of the Conqueror was not exceedingly pure like the moon within. Even so, the modest ones, not being prevented from fulfilling the Dhamma for the sake of preserving their own lineages, the lineage of the modest group was not cut off. Similarly, the shameless ones also wandered according to their own teacher traditions, therefore, it should be understood that the lineage of the shameless group was also not cut off. In the time of that king, there was a thera named Devacakkobhāsa, who was skilled in the Vedas and sciences, but weak in the Piṭakas. When a thousand and thirty-eight years had passed in the Kaliyuga, starting from the eighth day of the dark half of Vesākha month, to avert the fear arising according to the common understanding, in the nine caves, according to the method taught by that thera Devacakkobhāsa, first, the Burmese bhikkhus recited the Paṭṭhāna treatise. After that, from the first day of the bright half of Jeṭṭha month, he made the Mon bhikkhus recite the Paṭṭhāna treatise. And he held a great festival. He also made the people perform many offerings and honors. It is said that in the time of that king, books were established as Piṭakas by polishing them with the resin of the bone-apple tree, writing with red arsenic, and gilding them with gold. From then until today, this book-making work has been done in Burma. When a thousand and sixty years had passed in the Kaliyuga (on the sixth day of the dark half of Assayuja month, on a Tuesday), his son reigned. He also received the royal title Sirihāsīhasūrasudhammarāja. He built a cetiya at the site of his father king's house. It was known by the name Mārajeyyaratana (Jewel of Victory over Māra). In the time of that king, in a village called Tunna, on the western side of the river named Sallāvatī, a thera named Guṇābhilaṅkāra, when the novices were seeking alms in the village, made them wear the upper robe over one shoulder, but did not make them carry head coverings or palm leaves, only made them carry a fan. Forming one group, with his retinue, He dwelt in Tunnagāma. Tunnagaṇa was his designation. But that elder did not truly understand the meaning in the Pāli, commentaries, sub-commentaries, and other texts. He only taught the Abhidhamma Piṭaka to his disciples and then dwelt. At that time, the elders Baddhannā, Buddhaṅkura, and Cittatthera, dwelling in Ketumatīnagare, the elder Sunanda, dwelling in Uḷugāma in Dīpayaṅganagare, and the elder Kalyāṇa, dwelling in Jeyyabahuandhagāma in Taluppanagare— these four elders, at the time of the novices entering the village, without making them wear the upper robe over one shoulder, without making them take headbands and palm leaves, made them wear the robe, made them take a fan, and having advised the entire assembly, they dwelt. But those elders truly understood the meaning in the Pāli, commentaries, sub-commentaries, and other texts. They were skilled in all three Piṭakas. Thus, in the time of King Sirimahāsīhasūrasudhamma, differing from the robe-wearing bhikkhus, and having fallen into disunity, the "one-shouldered" group became distinctly split, just as a stain, rising from iron, becomes dissimilar and contrary. Even as these groups split, the king, being negligent and unconcerned, allowed them to act and dwell according to their own preferences. Among these two groups, the elders of the robe-wearing group, relying on the words spoken in the sense of ultimate truth in the Pāli, commentaries, sub-commentaries, and other texts, dwelt without doubt and without fault. But the elders of the "one-shouldered" group, not knowing that their own doctrine was not found in the Pāli, nor in the commentaries, nor in the sub-commentaries, nor in other texts, saying "this alone is true, other is vain," some gave advice to their respective disciples. Such disciples also accepted the advice. But some, even knowing that their doctrine was not found in the Pāli and so forth, with impure minds,