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One of Saradawgree's original pupils, then a famous writer by the name of Mahapandit Rahula, asked for Saradawgree's permission to go to Sri Lanka to broaden his knowledge; Saradawgree agreed and sent him to the country with his full blessing. Upon return from Sri Lanka, Mahapandit Rahula became a samanera in Kushinagar; he then asked Saradawgree's permission to let him go to Tibet to study Mahayana-Buddhism, which was practised there. Knowing Tibet then had a law that did not allow any foreigners into the country, Saradawgree advised him against it. Rahula said he had made up his mind and that he would use any available route he could find. He then left for Nepal.

In Kathmandu, Rahula met a merchant called Dahtarahta who, on seeing Rahula's graceful robes, monk's bowl and the way he walked, felt very humble and eager to help. The two talked and exchanged views on various matters and Rahula enquired as to whether there was a road to travel to Tibet. The merchant Dahtarahta told him that it was against the law for a foreigner to enter Tibet; however, he would find a way and make the necessary arrangements; even so, the merchant had to hide Rahula for nearly a month in his own home.
The merchant then told Mahapandit Rahula that he wished true Buddhism could be brought to Nepal and enquired as to how this could be achieved. Mahapandit Rahula advised him to go and meet his grateful mentor, Saradawgree Ashin Chandramani in Kushinagar if he really wished to find out.

The merchant Dahtarahta took Rahula to a Tibetan Lama Association, asked him to wear a Tibetan Lama Bhikkhu's robe and made arrangements for Rahula to travel to Tibet.

As advised by Rahula, the merchant Dahtarahta of Kathmandu, Nepal went to India and met Sarada~vgree Ashin Chandramani in the Kushinagar Temple, and explained to Saradawgree about the people's religious belief in Nepal. He said that the Nepalese Bhikkhu married and lived with his wife and children; upper and lower robes were not kept separately or a monk's bowl. A Nepalese Bhikkhu lived in the same way as a layman. A man might be called Bhikkhu Tun Hla and a woman might be called Bhikkhuni Ma Pru, Bhikkhuni Ma Hla; but she might live with her husband and family. There were no separately recognised garments and she wore the same as the villagers. These Bhikkhus and Bhikkhunis and their descendents occupied ancient buildings. They were no different from the local people but the lay people had to worship them and observe the Buddhist precepts as instructed by them. Many untoward things were happening within that false religion. The merchant Dahtarahta wanted to see these eradicated and the true Buddhist religion brought to Nepal.

Saradawgree then gave Dahtarahta a short Dhamma talk. Saradawgree said that in accordance with the Buddha's teachings:

" One who wanted to put the wrong view right had first and foremost to observe it himself and practise it; a learned one who wanted to observe and maintain the truth of the Dhamma which was observed by Arahats and Arahats-to-be (an Arahat can be likened to a saint who had already grasped the Four Noble Truths as defined by the Lord Buddha), had to give away all his wealth such as gold, money, whatever he owned, and even his eyes, ears, nose and other parts of the body, and even his life without any hesitation or fear."

Dahtarahta became so interested and absorbed in Saradawgree's talk that he declared he would like to give up his wife, family and belongings and become a Bhikkhu; however, before he did that he wanted to see the birthplace of Saradawgree and several places in Myanmar where Buddhism was prospering. He wished to do all those things in the company of Saradawgree. He thus requested Saradawgree to kindly take him to those places. When Saradawgree asked how much money he had for the journey, Dahtarahta told him he had only forty rupees.

For a moment Saradawgree reflected upon the prosperity of Buddha Sasana in Nepal in the near future and then said he would comply with his wish. Saradawgree, accompanied by Dahtarahta, travelled to Calcutta by road and then from Calcutta to Akyab, Arakan District by sea. The news spread that Saradawgree Ashin U Chandramani from Kushinagar was staying at U Sandimarrama Temple in Tararthizu Quarter, Akyab; many of his devotees came to pay their respects and Saradawgree had to bless them many times with Dhamma talks.
Saradawgree himself took Dahtarahta around sightseeing to Buddhist shrines in and near Akyab. One day, Saradawgree said to Dahtarahta that as he himself was a monk and Dahtarahta a layman, it was most inconvenient when they were travelling. Each of them had to sit separately and eat separately and it did not look right. Saradawgree suggested that Dahtarahta became a novice to rectify matters; Dhatarahta very gladly agreed. The people of Akyab were happy to sponsor Dahtarahta's ordination to the novice hood and he was given a distinct name "Ashin Dhammaloka".

After two months in Akyab, Saradawgree and Ashin Dhammaloka travelled to Yangon. For fifteen days they visited all the shrines and pagodas and left for Pegu, Thathon and Moulmein. In Moulmein they stayed for more than a month with Saradaw U Sakkapala, who had the honoured title of Aggamahapandita. They then continued their journey to the cities of Mandalay, Sagaing and Maymyo as arranged by Saradaw U Sakkapala. Then they returned to Yangon.

Ashin Dhammaloka was overwhelmed with happiness on meeting well-known Bhikkhus and on seeing the Buddhist sites and shrines on both the western and eastern sides of the Arakan Roma mountain range. Throughout the journey he was repeatedly murmuring the words "Ahawwata", expressing his praise for the prospering Buddha Sasana in Myanmar. They returned from Yangon to Kushinagar, UP, India on the twelfth day of the second month of Waso.