The composition of the second part (often called Cú¿avaísa) of that historical poem is attributed to an Elder Dhammakitti, who lived in or about the thirteenth century. Here is a translation of the relevant passage:
“There was a Brahman student who was born near the site of the Enlightenment Tree. He was acquainted with the arts and accomplishments of the sciences and was qualified in the Vedas. He was well versed in what he knew and unhesitant over any phrase. Being interested in doctrines, he wandered over Jambudìpa (India) engaging in disputation.
“He came to a certain monastery, and there in the night he recited Pátañjali’s system with each phrase complete and well rounded. The senior elder there, Revata by name, recognized, ‘This is a being of great understanding who ought to be tamed.’ He said, ‘Who is that braying the ass’s bray?’ The other asked, ‘What, then, do you know the meaning of the ass’s bray?’ The elder answered, ‘I know it,’ and he then not only expounded it himself, but explained each statement in the proper way and also pointed out contradictions. The other then urged him, ‘Now expound your own doctrine,’ and the elder repeated a text from the Abhidhamma, but the visitor could not solve its meaning. He asked, ‘Whose system is this?’ and the elder replied, ‘It is the Enlightened One’s system.’ ‘Give it to me,’ he said, but the elder answered, ‘You will have to take the going forth into homelessness.’ So he took the going forth, since he was interested in the system, and he learned the three Piþakas, after which he believed, ‘This is the only way’ (M I 55). Because his speech (ghosa) was profound (voice was deep) like that of the Enlightened One (Buddha) they called him Buddhaghosa, so that like the Enlightened One he might be voiced over the surface of the earth.
“He prepared a treatise there called Ñáóodaya, and then the Atthasálinì, a commentary on the Dhammasaògaóì. Next he began work on a commentary to the Paritta. When the Elder Revata saw that, he said, ‘Here only the text has been preserved. There is no commentary here, and likewise no Teachers’ Doctrine; for that has been allowed to go to pieces and is no longer known. However, a Sinhalese commentary still exists, which is pure. It was rendered into the Sinhalese tongue by the learned Mahinda with proper regard for the way of commenting that was handed down by the three Councils as taught by the Enlightened One and inculcated by Sáriputta and others. Go there, and after you have learnt it translate it into the language of the Magadhans. That will bring benefit to the whole world.’ As soon as this was said, he made up his mind to set out.
“He came from there to this island in the reign of this king (Mahánáma). He came to the (Great Monastery, the monastery of all true men. There he stayed in a large workroom, and he learnt the whole Sinhalese Commentary of the Elders’ Doctrine (theraváda) under Saòghapála. He decided, ‘This alone is the intention
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of the Dhamma’s Lord.’ So he assembled the Community there and asked, ‘Give me all the books to make a commentary.’ Then in order to test him the Community gave him two stanzas, saying ‘Show your ability with these; when we have seen that you have it, we will give you all the books.’ On that text alone he summarized the three Piþakas together with the Commentary as an epitome, which was named the Path of Purification (Visuddhimagga). Then, in the precincts of the (sapling of the) Enlightenment Tree (in Anurádhapura), he assembled the Community expert in the Fully Enlightened One’s system, and he began to read it out. In order to demonstrate his skill to the multitude deities hid the book, and he was obliged to prepare it a second time, and again a third time. When the book was brought for the third time to be read out, the gods replaced the other two copies with it. Then the bhikkhus read out the three copies together, and it was found that there was no difference between the three in either the chapters or the meaning or the order of the material or the phrases and syllables of the Theraváda texts. With that the Community applauded in high delight and again and again it was said, ‘Surely this is (the Bodhisatta) Metteyya.’ “They gave him the books of the three Piþakas together with the Commentary. Then, while staying undisturbed in the Library Monastery, he translated the Sinhalese Commentary into the Magadhan language, the root-speech of all, by which he brought benefit to beings of all tongues. The teachers of the Elders’ Tradition accepted it as equal in authority with the texts themselves. Then, when the tasks to be done were finished, he went back to Jambudìpa to pay homage to the Great Enlightenment Tree. “And when Mahánáma had enjoyed twenty-two years’ reign upon earth and had performed a variety of meritorious works, he passed on according to his deeds”—(Mhv XXXVII.215–47).