Ch. 33 The Ten Kings
Ch. 34 The Eleven Kings
Ch. 35 The Twelve Kings
Ch. 36 The Thirteen Kings
Ch. 37 King Mahasena
UNDER the rule of the king Dutthagamani the subjects in the kingdom lived happily; Salirajakumara was his famous son.
Greatly gifted was he and ever took delight in works of merit; he tenderly loved a candäla woman of exceedingly great beauty. Since he was greatly enamoured of the Agokamaladevi, who already in a former birth had been his consort,' because of her loveliness, be cared nothing for kingly rule. Therefore Dutthagamani's brother, SADDHA TISSA, anointed king after his death, ruled, a peerless (prince), for eighteen years. He finished the work on the parasol, and the plaster-work and the elephant-wall' of the Great Thüpa, he who won his name by his faith. The magnificent Lohapäsada caught fire from a lamp; he built the Lohapasada anew, seven stories high. And now was the pasada worth (only) ninety times a hundred thousand. He built the Dakkhinariri-vihara and the (vihara) Kallakalena, the Kalambaka-vihara, and the (vihara) Pettahgavalika, (the viharas) Velangavitthika, Dubbalavapitissaka and Duratissakavapi, and the Mutuviharaka He also built viharas (from Anuradhapura) to Dighavapi, one for every yojana (of the way).
Moreover, he founded the Dighavapi-vihara together with the cetiya; for this cetiya he had a covering of network made set with gems, and in every mesh thereof was hung a splendid flower of gold, large as a waggon-wheel, that he had commanded them to fashion. (In honour) of the eighty-four thousand sections of the dhamma the ruler commanded also eighty-four thousand offerings. When the king had thus accomplished many works of merit he was reborn, after his death, among the Tusita gods.
While the great king Saddhatissa lived yet in Dighavapi his eldest son Lanjatissa built the beautiful vihara called Girikumbhila; and Thulathana, a younger son of this same (king), built the vihara called Kandara. When his father (SADDHA TISSA) went to his brother (Dutthagamani at Anurãdhapura) THULANTHANA went with him, to bestow land for the use of the brotherhood upon his vihãra.
When SADDHA TISSA died all the counsellors assembled, and when they had summoned together the whole brotherhood of bhikkhus in the Thuparama, they, with the consent of the brotherhood consecrated the prince THULANTHANA as king, that he might take the kingdom under his protection. When LANJA TISSA heard this he came hither,' overpowered him, and took the government upon himself. Only for one month and ten days had Thulathana been king.
During three years did LANJA TISSA use the brotherhood slightingly and neglect them, with the thought: `They did not decide according to age.' When, afterwards, he was reconciled with the brotherhood, the king built, in atonement, spending three hundred thousand (pieces of money), three stone terraces for offerings of flowers to the Great Cetiya, and then did the lord of the land, with (the expense of) a hundred thousand, have the earth heaped up between the Great Thupa and the Thuparama so that it was level. Moreover, he made a splendid stone mantling to the thupa in the Thuparama, and to the east of the Thupurama a little thupa built of stones, and the Lanjakasana hail for the brotherhood of bhikkhus. Moreover, he had a mantling made of stone for the Khandhakathupa. When he had spent a hundred thousand for the Cetiya-vihara he commanded that at the (consecration) festival of the vihara called Girikumbhila the six garments be distributed to sixty thousand bhikkhus.
He built the Arittha-vihara and the (vihara) Kunjarahinaka, and to the bhikkhus in the villages he distributed medicines. To the bhikkhunis he ordered to give rice as much as they wanted. Nine years and one half-month did he reign here.
When Lanjatissa was dead his younger brother named KHALLATA NAGA reigned six years. Round about the Lohapasada he built thirty-two exceedingly beautiful (other) pasadas to make the Lohapäsäda yet more splendid. Round the Great Thupa, the beautiful Hemamali, he made as a border a court (strewn) with sand and a wall. Moreover, he built the Kurundavasoka-vihara, and yet other works of merit did the king carry out.
A commander of troops named Kammaharattaka, overpowered the ruler, king KHALLATA NAGA, in the capital itself. But the king's younger brother named VATTA GAMANI killed the villainous commander and took on himself the government. The little son of his brother, king Khallatanaga, whose name was Mahaculika, he took as his son; and the (child's) mother, Anulädevi, he made his queen. Since he had thus taken the place of a father they called him Pitiraja.
In the fifth month after he was thus anointed king, a young brahman named Tissa, in Rohana, in the city (that was the seat) of his clan, hearkened, fool that he was, to the prophesying of a brahman and became a rebel, and his following waxed great. Seven Damilas landed (at the same time) with their troops in Mahatittha. Then Tissa the brahman and the seven Damilas also sent the king a written message concerning the (handing over of the) parasol. The sagacious king sent a written message to Tissa the brahman: `The kingdom is now thine, conquer thou the Damilas.' He answered: `So be it,' and fought a battle with the Damilas, but they conquered him.
Thereupon the Damilas made war upon the king; in a battle near Kolambalaka the king was vanquished. (Near the gate of the Tittharama he mounted into his car and fled.
But the Titthäräma was built by king Pandukabhaya and it had been constantly inhabited under twenty-one kings.) As a nigantha named Giri saw him take flight he cried out loudly: `The great black lion is fleeing.' When the great king heard that he thought thus: `If my wish be fulfilled I will build a vihara here.'
He took Anuladevi with him, who was with child, thinking: `She must be protected,' and Mahacula also and (his son) the prince Mahanaga, also thinking: `They must be protected.' But, to lighten the car the king gave to Somadevi his splendid diadem-jewel and let her, with her own consent, descend from the car.
When going forth to battle he had set out, full of fears, taking his little son and his two queens with him. Being vanquished he took flight and, unable to take with him the almsbowl used by the Conqueror, he hid in the Vessagiri forest. When the thera Mahatissa from Kupikkala (vihüra) saw him there, he gave him food, avoiding thereby the giving of an untouched alms. Thereon the king, glad at heart, recording it upon a ketaka -leaf, allotted lands to his vihära for the use of the brotherhood. From thence, he went to Silasobbhakandaka and sojourned there; then he went to Matuvelanga near Samagalla and there met the thera (Kupikkalamahatissa) whom he had already seen before. The thera entrusted the king with due carefulness to Tanasiva, who was his attendant. Then in the house of this Tanasiva, his subject, the king lived fourteen years, maintained by him.
Of the seven Damilas one, fired with passion for the lovely Somadevi, made her his own and forthwith returned again to the further coast. Another took the almsbowl of the (Master) endowed with the ten miraculous powers, that was in Anuradhapura, and returned straightway, well contented, to the other coast.
But the Damila PULAHATTHA reigned three years, making the Damila named Bahiya commander of his troops. BARIYA slew PULAHATTHA and reigned two years; his commander-inchief was PANAYAMARAKA. PANAYAMARAKA slew BARIYA and was king for seven years; his commander-in-chief was PILAYAMARAKA. PILAYAMARAKA slew PANAYAMARAKA and was king for seven months; his commander-in-chief was DATHIKA. And the Damila DATHIKA slew PILAYAMARAKA and reigned two years in Anuradhapura. Thus the time of these five Damila-kings was fourteen years and seven months.
When one day, in Malaya, Anuladevi went to seek her (daily) portion the wife of Tanasiva struck against her basket with her foot. And she was wroth and came weeping to the king. When Tanasiva heard this he hastened forth (from the house) grasping his bow. When the king had heard what the queen said, he, ere yet the other came, took the two boys and his consort and hastened out also. Putting the arrow to his bow the glorious (hero) transfixed Siva as he came on. The king proclaimed (then) his name and gathered followers around him. He obtained as ministers eight famous warriors, and great was the following of the king and his equipment (for war).
The famous (king) sought out the thera Mahatissa of Kupikkala and commanded that a festival in honour of the Buddha be held in the Acchagalla-vihara. At the very time when the minister Kapisisa, having gone up to the courtyard of the Akasa-cetiya to sweep the building, had come down from thence, the king, who was going up with the queen, saw him sitting by the road, and being wroth with him that he had not flung himself down (before him) he slew Kapisisa. Then in anger against the king the other seven ministers withdrew themselves from him, and going whither it seemed good to them, they were stripped of their possessions by robbers on the way, and they took refuge in the vihara Hambugallaka where they sought out the learned thera Tissa. The thera, who was versed in the four nikayas, gave them, as he had received it (as alms), clothing, sugar and oil, and rice, too, in sufficing measure.
When he had refreshed them the thera asked them:
`Whither are you going?' They made themselves known to him, and told him this matter. But when they were asked afterwards: `With whom will it be possible to further the doctrine of the Buddha? With the Damilas or with the king?' they answered: `By the king will this be possible.' And when they had thus convinced them the two theras, Tissa and Mahatissa, took them forth from thence and brought them to the king and reconciled them one to another. The king and the ministers besought the theras saying: `If our undertaking has prospered then must ye come to us, when a message is sent to you.' The theras agreed and returned each one to his place.
When the renowned king had come to Anuradhapura and had slain the Damila Dathika he himself assumed the government. And forthwith the king destroyed the Arama of the niganthas and built there a vihara with twelve cells. When two hundred and seventeen years ten months and ten days had passed since the founding of the Mahavihara the king, filled with pious zeal, built the Abhayagiri-vihara.' He sent for the (two) theras, and to the thera Mahatissa, who had first assisted him of the two, he gave the vihära, to do him honour. Since the king Abhaya built it on the place of the arama of (the nigantha) Giri, the vihara received the name Abhayagiri.
When he had sent for Somadevi he raised her again to her rank and built, in her honour, the Somarama, bearing her name. For this fair woman, who had alighted from the car at this spot and had concealed herself in a thicket of flowering Kadambas, saw in that very place a samanera who was relieving his need, using (decently) his hand for concealment. When the king heard her story he built a vihara there.
To the north of the Mahathupa this same king founded upon a lofty spot the cetiya called Silasobbhakandaka.
One of the seven warriors (of the king), Uttiya, built, to the south of the city, the so-called Dakkhina-vihara. In the same place the minister named Mula built the Mulavokasavihãra, which was, therefore, called after him. The minister named Saliya built the Saliyarama, and the minister named Pabbata built the Pabbatarama; but the minister Tissa founded the Uttaratissaräma. When the beautiful viharas were completed they sought out the them Tissa and gave them to him with these words: `In gratitude for thy kindness we give thee these viharas built by us!
The them established sundry bhikkhus everywhere (in these viharas), according to their rank, and the ministers bestowed upon the brotherhood the different (things) useful to a samana. The king provided those (bhikkhus) living in his vihära with the (needful) things for use, so that nothing was lacking therefore were they many in number.
A then known by the name Mahatissa, who had frequented the families of laymen, was expelled by the brotherhood from our monastery for this fault, the frequenting of lay-families. His disciple, the them who was known as Bahalamassutissa, went in anger to the Abhayagiri (vihãra) and abode there, forming a (separate) faction. And thenceforward these bhikkhus came no more to the Mahavihara: thus did the bhikkhus of the Abhayagiri (viliüra) secede from the Theravada. From the monks of the Abhayagiri -vihara those of the Dakkhina-vihara separated (afterwards); in this wise those bhikkhus (who had seceded) from the adherents of the Theravada were divided into two (groups).
He (the king) built the cells of the vihara so that a greater number were joined together, for he reflected: `In this way it will be possible to restore them.'
The text of the three pitakas and the athhakatha thereon did the most wise bhikkhus hand down in former times orally, but since they saw that the people were falling away (from religion) the bhikkhus came together, and in order that the true doctrine might endure, they wrote them down in books.
Thus did the king VATTA GAMANI ABHAYA reign twelve years, and, at the beginning, five months beside.
Thus does the wise man labour, when he comes to rule, for the bliss of others and for his own bliss, but a man without understanding does not render the possessions which lie has won, however great they are, blissful for both, being greedy of (more) possessions.
Here ends the thirty-third chapter, called `The Ten Kings', in the Mahavamsa, compiled for the srene joy and emotion of the pious.
After his death MAHACULI MAHA TISSA reigned fourteen years with piety and justice.
Since he heard that a gift brought about by the work of a man's own hand is full of merit, the king, in the very first year (of his reign), went in disguise and laboured in the riceharvest, and with the wage that he received for this he gave food as alms to the thera Mahasumma. When the king had laboured also in Sonagiri three years in a sugar-mill, and had received lumps of sugar as wage for this, he took the lumps of sugar, and being returned to the capital he, the ruler of the earth, appointed great almsgiving to the brotherhood of bhikkhus. He bestowed clothing on thirty thousand bhikkhus and the same on twelve thousand bhikkhunis.
When the protector of the earth had built a well-planned vihara, he gave the six garments to sixty thousand bhikkhus and to bHikkhunis likewise, in number thirty thousand. The same king built the Mandavapi-vihara, the Abhayagallaka (vihara), the (vihäras) Vankavattakagalla and Dighabahugallaka and the Jalagama-vihara.
When the king (inspired) by faith had done works of merit in many ways he passed into heaven, at the end of the fourteen years.
VATTA GAMANI's son known as CORANAGA lived as a rebel under the rule of Mahacula. When MAHACULI had departed: he came and reigned. Those places, where he had found no refuge during the time of his rebellion, eighteen vihäras, did this fool destroy. Twelve years did Coranaga reign. And eating poisoned (food) that his consort gave him the evildoer died and was reborn in the Lokantarika-hell.
After his death king MAHACULI's son ruled three years as king, being known by name TISSA. But Coranaga's spouse, the infamous Anulä, had done her infamous (consort) to death, giving him poison, because she was enamoured of one of the palace-guards. And for love of this same palace-guard Anulä now killed TISSA also by poison and gave the government into the hands of that other.
When the palace-guard, whose name was SIVA, and who (had been) the first of the gate-watchmen, had made ANULA his queen he reigned a year and two months in the city; but Anulä, who was enamoured of the Damila VATUKA, did him to death with poison and gave the reign to VATUKA. The Damila VATUKA, who had been a city-carpenter in the capital, made ANULA his queen and then reigned a year and two months in the city.
But when ANULA (one day) saw a wood-carrier, who had come to the house, she fell in love with him, and when she had killed VATUKA with poison she gave the government into his hands. DARU BHATIKA TISSA, the wood-carrier, when he had made ANULA his queen, ruled one year and one month in the city. In haste he had a bathing-tank made in the Mahameghavana. But ANULA, enslaved by passion for a Damila named NILIYA, a brahman who was the palace-priest, and eager to be united with him, did Tissa the wood-carrier to death giving him poison and gave the government into (NILIYA's) hands. And the brahman NILIYA also made her his queen and resigned, upheld constantly by her, six months here in Anuradhapura. When the princess ANULA (who desired to take her pleasure even as she listed with thirty-two of the palace-guards) had put to death NILIYA also with poison, the queen ANULA herself, reigned four months.
But king MAHACULI's second son, named KUTAKANNA TISSA, who had fled from fear of ANULA and had taken the pabbajja returned hither when, in time, he had gathered an army together, and when he had slain the wicked ANULA he, the ruler of men, reigned twenty-two years. He built upon the Cetiya-mountain a great building for the uposatha festival and to the east of this building he raised a thupa of stone, and in that same place on the Cetiya-mountain he planted a bodhi-tree.
In the region between the rivers he founded the Pelagamavihara and in the same place (he made) a great canal called Vannaka and the great Ambadugga-tank and the Bhayoluppala, and moreover (he made) around the city a wall seven cubits high and a trench. When he had burned the licentious ANULA in the palace (upon the funeral pyre), he, withdrawing a little (distance) from thence, built a new palace. In the city itself he laid out the Padumassara-park. His mother entered the order of the doctrine of the Conqueror when she had just cleansed her teeth. On a plot for building belonging to his family he founded a nunnery for his mother and this was therefore known by name Dantageha.
After his death his son, the prince named BHATIKABHAYA, reigned twenty-eight years. Since he, the pious ruler of the earth, was the brother of king MAHADATHIKA he was known on the island by the name Bhatikaraja, Here did he carry out the work of repairing the Lohapasada and built two vedikas for the Mahathupa, and the (hail) called the Uposatha (hall) in the (vihära) named after the thüpa.'
And doing away with the tax appointed for himself he planted sumana and ujjuka-flowers over a yojana of land round the city. And when the king had commanded that the Great Cetiya, from the vedika at the foot to the parasol at the top, be plastered with (a paste of) sweet-smelling unguent four fingers thick and that flowers be carefully embedded therein by their stalks, he made the thupa even as a globe of flowers. Another time he commanded them to plaster the cetiya with (a paste of) minium eight fingers thick, and thus he changed it into a heap of flowers. Yet another time he commanded that the cetiya be strewn with flowers from the steps to the parasol on the top, and thus he covered it over with a mass of blossoms. Then when he had raised water by means of machines from the Abhaya-tank he, by pouring (masses of) water over the thupa, carried out a wateroffering. From a hundred waggon-loads of pearls, he, bidding that the mass of plaster be carefully kneaded together with oil, made a plaster-covering (for the Great Thupa). He had a net of coral prepared and cast over the cetiya, and when he had commanded them to fasten in the meshes thereof lotus-flowers of gold large as waggon-wheels, and to hang clusters of pearls on these that reached to the lotus-flower beneath, he worshipped the Great Thupa with this offering.
When he heard one day in the relic-chamber the sound of the arahants chanting in chorus he made the resolve: `I will not rise up till I have seen it,' and fasting he lay down at the foot of the stone-pillar on the east side. The theras created a door for him and brought him into the relic-chamber. When the ruler of the earth had beheld all the adornment of the relic-chamber he went forth and made an offering of figures modelled with clay in close likeness to those (within).
With honeycombs, with perfumes, with vases (filled with flowers), and with essences, with anti-pigment (prepared) as unguent and minium; with lotus-flowers arrayed in minium that lay ankle-deep in the courtyard of the cetiya, where they had poured it molten; with lotus-flowers that were fastened in the holes of mattings, spread on fragrant earth, wherewith tbe whole courtyard of the cetiya was filled; with many lighted lamps, prepared with wicks made of strips of stuff in clarified butter, which had likewise been poured (into the courtyard) when the ways for the outflow had been closed up; and in like manner with many lamps with stuff-wicks in madhuka-oil and sesamum-oil besides; with these things, as they were named, the prince commanded severally with each seven times offerings for the Great Thupa.
And moreover, urged by faith, he ordered year by year perpetually a great festival (for the renewing) of the plasterwork; and festivals also of the great Bodhi-tree (in honour) of the watering of the Bodhi-tree, and furthermore twentyeight great Vesakha-festivals and eighty-four thousand lesser festivals, and also divers mimic dances and concerts, with the playing of all kinds of instruments of music (in honour) of the Great Thüpa. Three times a day he went to do homage to the Buddha and he commanded (them to give) twice (a day) continually (the offering known as) the `flower-drum '.
And he continually gave alms at the preaching and alms at the pavarana-ceremony, and (distributed) also, in abundance, the things needed for the ascetic, such as oil, molasses, garments and so forth among the brotherhood. Moreover, the prince bestowed everywhere land for the cetiya, to the end that the cetiyas might be kept in repair. And constantly the king bestowed food (as alms allotted) by tickets to a thousand bhikkhus in the vihara (of the) Cetiya-pabbata. At five spots, namely, the three receiving -places, called Citta, Maui, and Mucala, as also in the Paduma-house and the beautiful Chattapasada, offering hospitality to the bhikkhus who were harnessed to the yoke of the sacred word he provided them always with all that was needful, being filled with reverence for the religion. Moreover, all those works of merit which had been ordered by the kings of old regarding the doctrine, all these did king Bhatika carry out.
After the death of Bhatikaraja his younger brother named MAHADATHIKA MAHA NAGA reigned twelve years, intent on works of merit of many kinds. Hehad kincikkha-stones laid as plaster on (the square of) the Great Thüpa and he turned the sand-pathway round (the thupa) into a wide court; in all the viharas he had (raised) chairs put up for the preachers.
The king built the great Ambatthala-thupa; since the building was not firm he lay down in that place, bethinking him of the merit of the Sage (Buddha), risking his own life. When he had thus made the building firm and had completed the cetiya he set up at the four entrances four bejewelled arches that had been well planned by artists and shone with gems of every kind. To be fastened to the cetiya he spent a cover (for it) of red stuff and golden balls thereto and festoons of pearls.
When he had made ready around the Cetiya-mountain a (tract of land measuring a) yojana, and had made four gateways and a beautiful road round about (the mountain), and when he had then set up (traders') shops on both sides of the road and had adorned (the road) here and there with flags, arches, and triumphal gates, and had illuminated all with chains of lamps, he commanded mimic dances, songs, and music. That the people might go with clean feet on the road from the Kadamba-river to the Cetiya-mountain he bad it laid with carpets the gods themselves might hold a festival assembly' there with dance and music and lie gave great largess at the four gates of the capital. Over the whole island he put up chains of lamps without a break, nay over the waters of the ocean within a distance of a yojana around. At the festival of (consecrating of) the cetiya these beautiful offerings were appointed by him: the splendid feast is called here (in the country) the great Giribhanda-offering.
When the lord of the earth had commanded almsgiving in eight places to the bhikkhus who were come together in the festal assembly, lie, with the beating of eight golden drums that were set up even there, allotted lavish gifts to twenty-four thousand (bhikkhus). He distributed the six garments, commanded the remission of the prison-penalties and he ordered the barbers to carry on their trade continually at the four gates. Moreover, all those works of merit that had been decreed by the kings of old and that had also been decreed by big brother, those did he carry out without neglecting anything. He gave himself and the queen, his two sons, his state-elephant and his state horse to the brotherhood as their own, albeit the brotherhood forbade him.
To the brotherhood of the bhikkhus he gave gifts worth six hundred thousand, but to the company of bhikkhunis (such gifts) worth a hundred thousand, and in giving them, with knowledge of the custom, various possessions suited (to their needs) he redeemed (again) himself and the rest from the brotherhood. In Kalayanakannika the ruler of men built the (vihara) called Maninagapabbata and the vihara which was called Kalanda, furthermore on the bank of the Kubukandariver the Samudda-vihara and in Huvacakannika the vihära that bore the name Culanagapabbata. Delighted with the service rendered him in the vihãra that he himself had built, called Pasana-dipaka, by a samanera who had given him a draught of water, the king bestowed on that vihara (a tract of land) in measure half a yojana round about, for the use of the brotherhood. And rejoicing likewise at (the behaviour of) a samanera in the Mahadavapi-vihara the prince gave land for the use of the brotherhood to this vihara.
Thus men of good understanding, who have conquered pride and indolence, and have freed themselves from the attachment to lust, when they have attained to great power, without working harm to the people, delighting in deeds of merit, rejoicing in faith, do many and various pious works.
Here ends the thirty-fourth chapter, called `The Eleven Kings', in the Mahavamsa compiled for the serene joy and emotion of the pious.
After MAHA DATHIKA 's death AMANDA GAMANI, his son, reigned nine years and eight months. On the splendid Great Thupa he caused to be made a parasol above the parasol, and he built even there a vedi at the base and at the top. And in like manner he made an inner courtyard and an inner verandah to the Lohapasada and to the (building) called the Uposatha (house) of the Thuparama. Moreover, for both he built a beautiful pavilion adorned with precious stones; and the ruler of men also built the Rajatalena-vihara. When he had made the Mahagamendi-tank on the south side (of Anurädhapura), he, who was clever in works of merit, bestowed it on the Dakkhina-vihära. On the whole island the ruler of men commanded not to kill. All kinds of vine-fruits did he plant in divers places, and the king Amandiya, filling the almsbowis with the fruit called `flesh-melons', and bestowing garments as a support (for the bowls) he gave of these, with believing heart, to the whole brotherhood; because he had filled the almsbowls (with them) be received the name AMANDA GAMANI.
His younger brother, the prince KANIRAJANU TISSA, reigned three years in the city, when he had slain his brother. He decided the lawsuit concerning the uposatha-house in the (vihara) named after the cetiya, but sixty bhikkhus who were invoived in the crime of high treason did the king order to be taken captive, with all that was theirs, upon the Cetiyapabbata, and he commanded these evildoers to be flung into the caves called Kanira.
After KANIRAJANU's death AMANDA GAMANI's son, the prince CULABHAYA, reigned a year. The king built the Culagallakavihara on the bank of the Gonaka-river to the south of the capital.
After the death of CULABHAYA his younger sister SIVALI, the daughter of AMANDA, reigned four months. But AMANDA's nephew named ILANAGA dethroned Sivali and raised the parasol (of sovereignty) in the capital. When, one day, in the first year (of his reign), the king went to the Tissa-tank, many of the Lambakannas deserted him and went back to the capital. When the king saw them not he was wroth and (in punishment) he ordered that they, even they themselves, should make a road to the Mahäthüpa, commanding to stamp it down firmly, where it ran beside the tank, and he set caudalas to be their overseers. And full of anger because of this the Lambakannas came together, and when they had taken the king captive and imprisoned him in his palace they themselves administered the government; but the king's consort put festal garments on her little son the prince Candamukhasiva, gave him into the hands of the serving-women and sent him to the state-elephant, charging (the attendants) with a message.
The serving-women conveyed him thither and gave the state elephant the queen's whole message: `This is thy lord's son; thy lord is in prison; better is it for this (boy) to meet his death by thee than by the enemies; then slay thou him: that is the queen's command.' With these words they laid him down at the elephant's feet. And for grief the elephant began to shed tears, and breaking to pieces the posts (to which he was chained) he pressed forward into the palace and dashed against the gate with fury, and when he had broken down the door' in the room where the king sat, he made him mount upon his back and went towards Mahatittha. There the elephant made the king embark on a ship (that brought him) to the western shore of the sea; he himself went toward Malaya.
When the king had stayed three years on the other coast he raised an army and went by ship to Rohana. Having landed at the haven Sakkharasobbha the king assembled there in Rohana a mighty force. Then came the king's state-elephant forthwith out of the southern Malaya to Rohana to do him service. As he had heard there the Kapi-jataka from the great thera, the preacher of jatakas, named Mahäpaduma, who dwelt in the (vihara) called Tuladhara, he, being won to faith in the Bodhisatta, restored the Nagamahavihara and gave it the extension of a hundred unbent bows in length, and he enlarged the thüpa even to what it has been (since then); moreover, he made the Tissa-tank and the tank called Dura.
When the king had raised an army he marched to battle; when the Lambakannas heard this they also prepared themselves for battle. Near the gate of Kapallakkhanda on the field of Hankarapitthi was waged the battle between the two (armies) that brought destruction to both.
Since their bodies were exhausted by the sea-journey, the king's men yielded their ground, therefore the king proclaimed his name and pressed forward. Terrified thereat the Lambakannas threw themselves down upon their belly, and they hewed off their heads and heaped them up high as the nave of the (king's) waggon-wheel, and when this had come to pass three times the king, from pity, said: `Slay them not, but take them captive living.'
When then the king had come into the capital as victor in battle and had raised the parasol (of sovereignty) he went to a festival at the Tissa-tank.' And when he, fully arrayed in his ornaments and armour, had withdrawn from the watersports and reflected on the good-fortune that he had attained, and thought of the Lambakannas who had opposed his progress, he was wroth and commanded that they be yoked two and two behind one another to his car, and thus did he enter the city in front of them. Halting on the threshold of the palace the king gave the command: `Here on this threshold, soldiers, strike off their heads.' `These are but oxen yoked to thy chariot, O lord of chariots; therefore let their horns and hoofs be struck off,' thus admonished by his mother the king recalled (the order) to behead them and commanded that their nose and toes be cut off. The district where the elephant had stayed the prince allotted to the elephant; and therefore the tract is called Hatthibhoga.
So ILANAGA, ruler of the earth, reigned full six years as king in Anuradhapura.
After the death of ILANAGA his son CANDAMUKHA SIVA reigned eight years and seven months as king.
When the lord of the earth had constructed a tank near Manikaragamaka he gave it to the vihara called Issarasamana. This king's consort who was known by the name Damilidevi, allotted her own revenues from that village to the same vihara.
Having slain Candamukha Siva in the festival-sports at the Tissa-tank his younger brother, known by the name YASALALAKATISSA, reigned as king in delightful Anuradhapura, the fair face of Lanka, seven years and eight months.
Now a son of Datta the gate-watchman, named SUBHA, who was himself a gate-watchman, bore a close likeness to the king. And this palace-guard SUBHA did the king Yasalalaka, in jest, bedeck with the royal ornaments and place upon the throne and binding the guard's turban about his own head, and taking himself his place, staff in band, at the gate, he made merry over the ministers as they paid homage to (SUBHA) sitting on the throne. Thus was he wont to do, from time to time.
Now one day the guard cried out to the king, who was laughing: `Why does this guard laugh in my presence?' And SUBHA the guard ordered to slay the king, and he himself reigned here six years under the name SUBHARAJA.
In both the great viharas SUBHARAJA built a noble row of cells called SUBHARAJA after him. Near Uruvela (he built) the Valli-vihara, to the east the (vihara) Ekadvara and at the mouth of the Ganga the (vihara) Nandigamaka.
One sprung of the Lambakanna (clan), named VASABHA, whose home was in the northern province, served under his uncle, a commander of troops. Since it was declared: `One named Vasabha shall be king,' the king at that time commanded that all in the island who bore the name of Vasabha should be slain. The commander, thinking: `We must deliver up our Vasabha to the king,' and having taken counsel with his wife (upon the matter) set out early in the morning to go to the king's residence. And the wife, to guard Vasabha carefully who went with him, put betel into his hand but without powdered chalk.
Now when the commander, at the gate of the palace, saw the betel without chalk, he sent him back for chalk. When Vasabha came for the chalk the commander's wife spoke with him secretly, gave him a thousand (pieces of money) and aided him to take flight. Vasabha went to the Mahavihara and by the theras there was provided with milk, food and clothes, and when he had again heard from a leper the certain prophecy that be would be king, rejoicing he resolved: `I will be a rebel' And when he had found men suited (to his purpose) he went, seizing in his further course village by village, according to the instruction (in the story) of the cake,' to Rohana, and gradually winning the kingdom to himself he advanced, after two years, with theneedful army and train, towards the capital. When the mighty VASABHA had conquered SUBHARAJA in battle he raised the parasol (of sovereignty) in the capital. His uncle had fallen in battle. But his uncle's wife, named Pottha, who had first helped him, did king VASABHA raise to be queen.
Once he questioned a soothsayer concerning the length of his life, and he told him secretly (that he should live) just twelve years. And when be had given him a thousand (pieces of money) to keep the secret the king assembled the brotherhood and greeted them reverently and asked them:
`Is there perchance, venerable sirs. means to lengthen life?' `There is,' so did the brotherhood teach him, `a way to do away with the hindrances (to long life); gifts of strainers must be given and gifts of dwellings and gifts for maintenance of the sick, O ruler of men, and in like manner the restoring of ruined buildings must be carried out; one should take the five precepts on himself and keep them carefully, and one should also keep the solemn fast on the uposathaday.' The king said: `It is well,' and went thence and carried out all these (duties).
Every three years that went by the king bestowed the three garments on the whole brotherhood in the island; and to those theras that lived far away he sent them. In thirty two places lie ordered milk-rice with honey to be distributed, but in sixty-four places a lavish gift of mixed alms.
He had a thousand lamps lighted in four places; that is, on the Cetiya-pabbata, about the cetiya in the Thuparama, about the Great Thüpa and in the temple of the great Bodhi-tree.
In the Cittalakuta (vihara) he built ten beautiful thnpas and over the whole island he restored ruined buildings. From pious trust in a thera in the Valliyera-vihara he built the vihara called Mahavalligotta. And (moreover) he built the Anurarama (vihara) near Mahagama and bestowed on it a thousand and eight karisa (of land) of (the village) Heligama. When he had built the Mucela-vihara in Tissavaddhamanaka he allotted to the vihara a share in the water of the (canal) Alisara. To the thüpa in Galambatittha he added a mantling of bricks, and he built an uposatha-house too, and to provide oil for the lamps. he constructed a pond (yielding water to) a thousand karisa (of land)5 and gave it to the (vihara). In the Kumbhigallaka-vihara he built an uposatha-house. In like manner the king built an uposatha-house in the Issarasamanaka (vihara) here aud in the Thuparama a thüpa-temple. In the Mahavihara he built a row of cells facing the west, and he restored the ruined Catussala (hail). In like manner the same king made four beautiful Buddha-images and a temple for the images in the fair courtyard of the great Bodhi-tree.
The king's consort, named Pottha, built in that same place a splendid thüpa and a beautiful temple for the thüpa. When the king had completed the thiipa-temple in the Thuparama he commanded lavish almsgiving for the festival of its completion. Among those bhikkhus who were busied with (the learning of) the word of the Buddha he distributed the things. needed (by bhikkhus), and among the bhikkhus who explained the doctrine butter and sugar-molasses. At the four gates of the city he had food given away to the poor and, to such bhikkhus who were sick, food suited to the sick. The Cayanti and the Rajappala-tank, the Vaba and the Kolambagamaka, the Mahanikkhavatii-tank and the Maharametti, the Kohãla and the Kali-tank, the Cambuti, the Citthamangaijia and the Aggivaddhamanaka: these twelve tanks and twelve canals he constructed, to make (the land) fruitful. For safety he built up the city wall even so high (as it now is) and he built fortress -towers at the four gates and a palace besides; in the garden he made a tank and put geese therein.
When the king had constructed many bathing-tanks here and there in the capital he brought water to them by subterranean canals. And in this way carrying out various works of merit king VASABHA did away with the hindrances (to long life), and delighting perpetually in well doing he reigned forty-four years in the capital. He appointed also fortyfour Vesakha-festivals.
Subharüja while he yet lived had anxiously, for fear of VASABHA, entrusted his daughter to a brick-worker and had at the same time given into his care his mantle and the royal insignia. When he was killed by VASABHA the brick-worker took her with him, put her in the place of a daughter, and brought her up in his own house. When he was at work the girl used to bring him his food.
When (one day) in a thicket of flowering kadambas, she saw an (ascetic) who was in the seventh day of the state of nirodha,' she the wise (maiden) gave him the food. When she had then prepared food afresh she carried the food to her father, and when she was asked the cause of the delay she told her father this matter. And full of joy he bade (her) offer food repeatedly to the thera. When the thera had come out (of his trance) he said to the maiden, looking into the future: `When royal rank has fallen to thy lot then bethink thee, O maiden, of this place.' And forthwith the thera died.
Now did king VASABHA when his son Vañkanäsikatissa had come to (full) age seek a fitting wife for him. When those people who understood the (auspicious) signs in women saw the maiden in the brick-worker's village they told the king; the king thereon was about to send for her. And now the brick-worker told him that she was a king's daughter, but that she was the daughter of SUBHARAJA he showed by the mantle and so forth. Rejoiced the king gave her (in marriage) to his son when all had been duly provided.
After VASABHA's death his son VANKANASIKA TISSA reigned three years in Anuradhapura. On the bank of the Gonariver the king VankanAsikatissaka built the vihära called Mahamangala. But his consort Mahamatta collected money to build a vihãra, bethinking her of the thera's words.
After VANKANASIKA TISSA 's death his son GAJABAHU I reigned twenty-two years. Hearkening to his mother's word the king founded the Mätuvihära on the place of the thicket of flowering kadambas, in honour of his mother. His wise mother gave to the great vihära a hundred thousand (pieces of money) for the plot of land and built the vihara;' he himself built a thüpa of stone there and gave (land) for the use of the brotherhood, when he had bought it from various owners.
He erected the great Abhayuttara-thupa, making it greater, and to the four gates thereof he made vestibules. When the king had made the Gamanitissa-tank he bestowed it on the Abhayagiri-vihara for maintenance in food. He made a mantling to the Maricavatti-thupa and gave (land) thereto for the use of the brotherhood, having bought it for a hundred thousand (pieces of money). In the last year he founded the vihara called Ramuka and built in the city the Mahejasanasala (hall).
After Gajabãhu's death the king's father-in-law MAHALLAKA NAGA reigned six years. (The viharas) Sejalaka in the east, Gotapabbata in the south, Dakapasana in the west, in Nagadipa Sälipabbata, in Bijagama Tanaveli, in the country of Rohana Tobbalanugapabbata, in the inland country Girihälika: these seven vihäras did the king MAHALLAKA NAGA, ruler of the earth, build in the time (of his reign), short though it was.
In this way do the wise, doing many works of merit, gain with worthless riches that which is precious, but fools in their blindness, for the sake of pleasures, do much evil.
Here ends the thirty-fifth chapter, called `The Twelve Kings', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
AFTER the death of MAHALLA NAGA his son BHATIKA TISSA reigned twenty-four years in Lanka. He built a wall around the Mahävihara. When the king had built the Gavaratissavihara lie made the Mahamani-tank and gave it to the vihara. Moreover, he built the vihãra called Bhätikatissa. He built an uposatha-house in the beautiful Thuparama; the king also made the Randhakandaka-tank. Filled with tenderness towards beings and zealous in reverencing the brotherhood the protector of the earth commanded lavish almsgiving to the community of both sexes.
After the death of BHATIKA TISSA (his younger brother) KANITTHA TISSA reigned eighteen years in the island of Lankä. Since he was well pleased with the thera Mahanaga in the Bhutarama he built for him in splendid fashion the Ratanapasada in the Abhayagiri. Moreover, he built in the Abhayagiri a wall and a great parivena and a great parivena besides in the (vihara) called Manisoma. In that place he built a temple for the cetiya and in like manner for the Ambatthala-thupa; and (he ordered) the restoration of the temple in Nagadipa. Doing away with the boundary of the Mahavihara, the king built there the row of cells (called) Kukkutagiri with all things provided. In the Mahävihãra the ruler of men built twelve great four-sided pasadas, admirable to see and beautiful, aria he added a mantling to the thupa of the Dakkhinavihara, and a refectory besides, doing away with the boundary of the Mahameghavana. And moving the wall of the Mahavihära to the side, he also made a road leading to the Dakkhinavihara. He built the Bhutaramavihara and the Ramagonaka, and the arama of Nandatissa besides.
In the east the king built the Anulatissapabbata (vihära) in Gangaraji, the Niyelatissarama and the Pilapitthivihara as well as the Rajamahavihara. In like manner he built in three places an uposatha-house, in the three following viharas, the Kalyanikavihara, the Mandalagirika, also the (vihära) called Dubbalavapitissa.
After KANITTHA TISSA's death his son, who was known as KHUJJA NAGA, reigned one year. The younger brother of KHUJJA NAGA, KUNCHA NAGA, when he had slain the king his brother, reigned two years in Lanka. During the great Ekanalika famine the king maintained without interruption a great almsgiving appointed for five hundred bhikkhus.
But the brother of KUNCHA NAGA's consort, the commander of troops, SIRI NAGA, became a rebel against the king, and when he was equipped with troops and horses he moved on to the capital and when he, in battle with the king's army, had put king KUNCHA NAGA to flight, victorious lie reigned over Lanka nineteen years in splendid Anuradhapura. When the king had placed a parasol on the stately Great Thupa, he had it gilded in admirable and splendid fashion. He built the Lohapasada, keeping it within five stories (height), and he restored the steps to the four entrances leading to the great Bodhi-tree. When he had completed the parasol and the pasada he commanded offerings at the festival (of the consecration); great in compassion, he remitted the tribute of families throughout the island.
After the death of SIRI NAGA his son VOHARIKA TISSA reigned twenty two years, with knowledge of (the) law and (the) tradition. Because he first in this country made a law that set aside (bodily) injury (as penalty) he received the name king VOHARIKA TISSA. When he had heard the (preaching of the) doctrine by the thera Deva, who dwelt in Kappukagama, he restored five buildings. Moreover, contented with the thera Mahätissa, who dwelt in Anurarama, he commanded almsgiving in Mucelapattana. When the king VOHARIKA TISSA had set up a pavilion in the two great viharas and in the eastern temple of the great Bodhi-tree two bronze images, and had built also the Sattapannakapasada, goodly to dwell in, he appointed every month a thousand (pieces of money) for the Mahavihara. In the Abhayagiri-vihara and in the (vihära) called Dakkhinamula, in the Maricavatti-vihära and the (vihära) called Kulalitissa, in the Mahiyangana-vihara, in the (vihãra) called Mahagamanaga, in the (vihäras) called Mahanagatissa, and Kalyäriika he put parasols to their eight thupas. In the Mulanagasenapati-vihara and in the Dakkhina (vihara), in the Maricavatiivihära and in the (vihara) called Puttabhaga, in the (vihära) called Issarasamana and the (vihara) named. VOHARIKA TISSA in Nagadipaka; in these six viharas he put up a wall, and he also built an uposatha-house in the (vihära) called Anurarama. For the occasions when the Ariyavamsa was read he decreed over the whole island a regular giving of alms, from reverence for the true doctrine. With the spending of three hundred thousand (pieces of money) this king, who was a friend to the doctrine, freed from their indebtedness such bhikkhus as were in debt. When he had decreed a great Vesakha-festival, he bestowed the three garments on all the bhikkhus dwelling in the island. Suppressing the Vetulya-doctrine and keeping heretics in check by his minister Kapila, he made the true doctrine to shine forth in glory.
This king's younger brother, known as ABHAYA NAGA, who was the queen's lover, being discovered (in his guilt) took flight for fear of his brother and went with his serving-men to Bhallatittha and as if wroth with him, he had his uncle's hands and feet cut off. And that he might bring about division in the kingdom, he left him behind here and took his most faithful followers with him, showing them the example of the dog, and he himself took ship at the same place and went to the other shore. But the uncle, Subbadeva, went to the king and making as if he were his friend he wrought division in the kingdom. And that he might have knowledge of this, ABHAYA NAGA sent a messenger thither. When Subhadeva saw him he loosened (the earth) round about an areca-palm, with the shaft of his spear, as he walked round (the tree), and when he had made it thus (to hold) but feebly by the roots, he struck it down with his arm; then did he threaten the (messenger), and drove him forth. The messenger went and told this matter to ABHAYA NAGA. And when he knew this, ABHAYA NAGA took many Damilas with him and marched from there against the city to do battle with his brother. On news of this the king took flight, and, with his consort, mounting a horse he came to Malaya. The younger brother pursued him, and when he had slain the king in Malaya, he returned with the queen and reigned eight years in the capital as king.
The king set up a vedi of stone round about the great Bodhi-tree, and a pavilion in the courtyard of the Lohapasäda. And obtaining garments of every kind for twice a hundred thousand (pieces of money), he distributed gifts of clothing among the brotherhood of bhikkhus on the island.
After ABHAYA NAGA's death, SIRI NAGA II, the son of his brother Tissa, reigned two years in Lanka. When he had restored the wall round about the great Bodhi-tree, then did this king also build in the sand-court' of the temple of the great Bodhitree, to the south of the Mucela-tree, the beautiful Hamsavatta and a great pavilion besides.
SIRI NAGA's son named VIJAYA-KUMARAKA reigned for one year after his father's death.
(At that time) three Lambakannas lived in friendship at Mahiyangana: Samghatissa and Samghabodhi, the third being Gothakabhaya. When they were coming (to Anuradhapura) to do service to the king, a blind man who had the gift of prophecy, being by the edge of the Tissa-tank, cried out at the sound of their footsteps: `The ground bears here three rulers of the earth!' As Abhaya, who was walking last, heard this he asked (the meaning of the saying). The other uttered yet again (the prophecy). `Whose race will endure?' then asked again the other, and he answered:
`That of the last.' When he had heard that he went (on) with the two (others). When they were come into the capital the three, being the close and trusted (counsellors) of the king, remained in the royal service about the king.
When they together had slain king Vijaya in his royal palace the two (others) consecrated SANGHA TISSA, the commander of the troops, as king. Thus crowned did SANGHA TISSA reign four years in stately Anuradhapura. He set up a parasol on the Great Thüpa and gilded it, and moreover the king put four great gems, each worth a hundred thousand (pieces of money), in the middle of the four suns,' and put upon the spire of the thupa a precious ring of crystal. At the festival of (consecrating) the chatta the ruler of men distributed the six garments to the brotherhood (in number) forty thousand. As he (one day) when listening to the khandhakas' heard from the thera Mahadeva, dwelling in Damahalaka, the sutta that sets forth the merit of (a gift of) rice-gruel, he, joyfully believing, distributed to the brotherhood at the four gates of the city an abundant and well-prepared gift of rice-gruel.
From time to time the king, with the women of the royal household and the ministers, used to go to Pacinadipaka to eat jambu-fruits. Vexed by his coming the people dwelling in Pacinadipa poisoned the fruit of the jambu-tree from which the king was to eat. When he had eaten the jambu-fruits he died forthwith even there. And Abhaya consecrated as king Samghabodhi who was charged with the (command of) the army.
The king, who was known by the name SIRI SAMGHABODHI, reigned two years in Anuradhapura, keeping the five precepts.
In the Mahavihara he set up a beautiful salaka-house. When the king heard that the people of the island were come to want by reason of a drought he himself, his heart shaken with pity, lay down on the ground in the courtyard of the Great Thüpa, forming the resolve: `Unless I be raised up by the water that the god shall rain down I will nevermore rise up from hence, even though I die here.' As the ruler of the earth lay there thus the god poured down rain forthwith on the whole island of Lanka, reviving the wide earth. And even then he did not yet rise up because he was not swimming in the water. Then his counsellors closed up the pipes by which the water flowed away. And as he now swam in the water the pious king rose up. By his compassion did he in this way avert the fear of a famine in the island.
At the news: `Rebels are risen here and there,' the king had the rebels brought before him, but he released them again secretly; then did he send secretly for bodies of dead men, and causing terror to the people by the burning of these he did away with the fear from rebels.
A yakkha known as Ratakkhi, who had come hither, made red the eyes of the people here and there. If the people did but see one another and did but speak of the redness of the eyes they died forthwith, and the yakkha devoured them without fear.
When the king heard of their distress he lay down with sorrowful heart alone in the chamber of fasting, keeping the eight uposatha vows, (and said): `Till I have seen the yakkha I will not rise up.' By the (magic) power of his piety the yakkha came to him. To the king's (question):
`Who art thou?' he answered: `It is I, (the yakkha).' `Why dost thou devour my subjects? Swallow them not!' `Give up to me then only the people of one region,' said the other. And being answered: `That is impossible,' he came gradually (demanding ever less and less) to one (man) only. The (king) spoke: `No other can I give up to thee; take thou me and devour me.' With the words: `That is impossible,' the other prayed him (at last) to give him an offering in every village. `It is well,' said the king, and over the whole island he decreed that offerings' be brought to the entrance of the villages, and these he gave up to him. Thus by the great man, compassionate to all beings, by the torch of the island was the fear pestilence brought to an end.
The king's treasurer, the minister GOTHABHAYA, who had become a rebel, marched from the north against the capital. Taking his water-strainer with him the king fled alone by the south gate, since he would not bring harm to others.
A man who came, bearing his food in a basket, along that road entreated the king again and again to eat of his food. When he, rich in compassion, had strained the water and had eaten he spoke these words, to show kindness to the other:
`I am the king Samghabodhi; take thou my head and show it to GOTHABHAYA, he will give thee much gold.' This he would not do, and the king to render him service gave up the ghost even as he sat. And the other took the head and showed it to GOTHABHAYA and he, in amazement of spirit, gave him gold and carried out the funeral rites of the king with due care.
Thus GOTHABHAYA, also known as Meghavannabhaya, ruled thirteen years over Lanka.
He' built a palace, and when he had built a pavilion at the entrance to the palace and had adorned it, even there did he daily invite a thousand and eight bhikkhus of the brotherhood to be seated, and rejoicing them with rice-gruel and with foods excellent and of many kinds, both hard and soft, together with garments, he bestowed alms lavishly upon them. Twenty-one days did he continue (to give) thus.
In the Mahavihara he built a splendid pavilion of stone; he renewed the pillars of the Lohapasada. He set up a vedi of stone for the great Bodhi -tree and an arched gateway at the northern entrance, and likewise at the four corners (of the courtyard) pillars with wheel-symbols.
At three entrances he made three statues of stone and at the south gate he set up a throne of stone. To the west of the Mahävihära he laid out a tract of land for exercises of meditation, and over the island he restored all ruined buildings. In the Thüparama he ordered the thupa-temple to be restored and also in the Ambatthala-monastery of the thera (Mahinda); and in the arama called Manisoma, and in the Thuparama, in the Manisomarama and in the Maricavatti (vihara), and moreover in the vihara called Dakkhina (he restored) the uposatha-houses. And he founded also a new vihära called Meghavannabhaya and at the (time of) festal offerings at the consecration of the vihära he distributed the six garments to thirty thousand bhikkhus dwelling on the island, whom he had assembled.
In like manner he appointed then a great Vesakha-festival, and yearly did he distribute the six garments to the brotherhood. Purifying the doctrine by suppression of heresy he seized bhikkhus dwelling in the Abhayagiri (vihära), sixty in number, who had turned to the Vetulya-doctrine and were like a thorn in the doctrine of the Buddha, and when he had excommunicated them, he banished them to the further coast. A bhikkhu from the Cola people, named Samghamitta, who was versed in the teachings concerning the exorcism of spirits, and so forth, had attached himself to a thera banished thither, and he came hither embittered against the bhikkhus of the Mahävihära.
When this lawless (bhikkhu) had thrust himself into an assembly in the Thuparama and had refuted there the words of the thera living in the parivena of Samghapala, namely the thera GOTHABHAYA, uncle of the king on the mother's side, who had addressed the king with his (old) name, be became a constant guest in the king's house.' The king who was well pleased with him entrusted his eldest son Jetthatissa and his younger son Mahasena, to the bhikkhu. And he made the second his favourite, therefore prince Jetthatissa bore ill-will to the bhikkhu.
After his father's death JETTHA TISSA became king. To punish the hostile ministers who would not go in procession with him, at the performing of the king's funeral rites, the king himself proceeded forth, and placing his younger brother at the head and then the body following close behind, and then the ministers whilst he himself was at the end (of the procession), he, when his younger brother and the body were gone forth, had the gate closed immediately behind them, and he commanded that the treasonous ministers be slain and (their bodies) impaled on stakes round about his father's pyre.
Because of this deed he came by the surname `the Cruel'. But the bhikkhu Samghamitta, for fear of the king, went hence at the time of his coronation, when he had taken counsel with MAHASENA, to the further coast awaiting the time of (MAHASENA's) consecrating.
He (JETTHA TISSA) built up to seven stories the splendid Lohapasada, that had been left unfinished' by his father, so that it was now worth a koti (pieces) of money. When he had offered there a jewel worth sixty thousand, Jetthatissa named it the Manipasada.
He offered two precious gems to the Great Thüpa, and he built three gateways to the temple of the great Bodhi-tree. When he had built the vihara Pacinatissapabbata the ruler gave it to the brotherhood in the five settlements.
The great and beautiful stone image that was placed of old by Devanampiyatissa in the Thuparama did king Jetthatissa take away from the Thuparama, and set up in the Arama Pacinatissapabbata. He bestowed the Kalamattika-tank on the Cetiyapabbata (vihara), and when he celebrated the consecrating festival of the vihära and the pasada and (held) a great Vesakha-ceremony he distributed the six garments among the brotherhood, in number thirty thousand. Jetthatissa also made the Alambagama-tank. Accomplishing thus many works of merit, beginning with the building of the pasada the king reigned ten years.
Thus, reflecting that sovereignty, being the source of manifold works of merit, is at the same time the source of many an injustice, a man of pious heart will never enjoy it as if it were sweet food mixed with poison.
Here ends the thirty-sixth chapter, called `The Thirteen Kings', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
After king JETTHA TISSA's death, his younger brother MAHASENA ruled twenty-seven years as king. And to consecrate him as king, the thera Samghamitta came thither from the further coast, when he heard the time (of Jetthatissa's death). When he had carried out the consecration and the other ceremonies of various kihd, the lawless (bhikkhu) who would fain bring about the destruction of the Mahavihara won the king to himself with the words: `The dwellers in the Mahavihara do not teach the (true) vinaya, we are those who teach the (true) vinaya, O king', and he established a royal penalty: `Whosoever gives food to a bhikkhu dwelling in the Mahavihara is liable to a fine of a hundred (pieces of money).'
The bhikkhus dwelling in the Mahavihara, who thereby fell into want, abandoned the Mahavihara, and went to Malaya and Rohana. Thus was our Mahavihara desolate for nine years and empty of those bhikkhus who (else) had dwelt in the Mahavihara. And the unwise thera persuaded the unwise king: `Ownerless land belongs to the king,' and when he had gained leave from the king to destroy the Mahavihara, this (bhikkhu), in the enmity of his heart, set on people to do so.
An adherent of the thera Samghamitta, the ruthless minister Sona, a favourite servant of the king, and (with him) shameless bhikkhus, destroyed the splendid Lohapasada seven stories high, and carried away the (material of the) various buildings from hence to the Abhayagiri (vihara), and by means of the many buildings that were borne away from the Mahävihära the Abhayagiri-vihara became rich in buildings. Holding fast to his evil friend, the thera Samghamitta, and to his servant Sona, the king wrought many a deed of wrong. The king sent for the great stone image from the Päcinatissapabbata (vihära) and set it up in the Abhayagiri (vihra). He set up a building for the image, a temple for the Bodhitree, a beautiful relic-hall and a four-sided hall, and he restored the (parivena) called Kukkuta. Then by the ruthless thera Samghamitta was the Abhayagiri-vihara made stately to see.
The minister named Meghavannabhaya, the friend of the king, who was busied with all his affairs, was wroth with him for destroying the Mahavihara; he became a rebel, and when he had gone to Malaya and had raised a great force, he pitched a camp by the Düratissaka-tank.
When the king heard that his friend was come thither, he marched forth to do battle with him, and he also pitched a camp.
The other had good drink and meat, that he had brought with him from Malaya and thinking: `I will not enjoy it without my friend the king,' he took some, and he himself went forth alone by night, and coming to the king he told him this thing. When the king had eaten with him, in perfect trust, that which he had brought, he asked him: `Why hast thou become a rebel?' `Because the Mahavihara has been destroyed by thee' he answered. `I will make the vihara to be dwelt in yet again; forgive me my fault,' thus spoke the king, and the other was reconciled with the king. Following his counsel the king returned to the capital. But Meghavannabhaya, who persuaded the king (that it was fitting to do this), did not go with the king that be might collect in the meantime the wherewithal to build.
One of the king's wives, who was exceedingly dear to him, the daughter of a scribe, grieved over the destruction of the Mahavihara, and when she, in bitterness of heart, had won over a labourer to kill the thera who had destroyed it, she caused the violent thera Samghamitta to be done to death as he came to the Thuparama to destroy it. And they slew likewise the violent and lawless minister Sona. But when Meghavannabhaya' had brought the building-materials (that he bad collected), he built several parivenas in the Mahavihara. When this fear had (thus) been calmed by Abhaya the bhikkhus coming from here and there again inhabited the Mahavihara. But the king made two bronze images and set them up on the west side of the temple of the great Bodhi-tree.
Being well-pleased with the hypocrite, the plotter, the lawless thera Tissa, his evil friend, who dwelt in the Dakkhinarama, he, although he was warned, built within the boundaries of the Mahavihara, in the garden called Joti, the Jetavana-vihara. Then he called upon the brotherhood of monks to do away with their boundaries, and since the bhikkhus would not do this, they abandoned the vihara. But now, to make the shifting of the boundary void of effect, if others should seek to do this, certain bhikkhus hid themselves in various places.'
Thus was the Mahavihara abandoned for nine months by the bhikkhus, and the other bhikkhus thought: `We will begin to shift (the boundaries).' Then, when this attempt to shift the boundary was given up,' the bhikkhus came back hither and dwelt again in the Mahavihara. But within the brotherhood of bhikkhus a complaint touching an offence of the gravest kind was raised against the thera Tissa, who had received the (Jetavana) vihára. The high minister, known to be just, who decided (the matter) excluded him, according to right and law, from the order, albeit against the king's wishes.
The king built also the Manihira-vihara and founded three vihäras, destroying temples of the (brahmanical) gods: the Gokanna (vihara), (and another vihara) in Erakavilla, (and a third) in the village of the Brahman Kalanda; (moreover be built) the Migagama-vihara and the Gangasenakapabbata (vihara). To the west, he built the Dhatusenapabbata (vihara); the king founded also the great vihãra in Kokaväta. He built the Thuparama -vihara and the Hulapitthi (vihara) and the two nunneries, called Uttara and Abhaya. At the place of the yakkha Kalavela' he built a thüpa, and on the island he restored many ruined buildings. To one thousand samghattheras he distributed alms for theras, at a cost of a thousand (pieces of money), and to all (the bhikkhus he distributed) yearly a garment. There is no record of his gifts of food and drink.
To make (the land) more fertile, he made sixteen tanks, the Manihira, the Mahagama, the Challüra, and the (tank) named Khanu, the Mahamani, the Kokavata and the Dhammaramma-tank, the Kumbalaka and the Vahana, besides the Rattamalakandaka, the tank Tissavaddhamanaka, that of Velangavitthi, that of Mahagallaka, the Cira-tank and the Mahadaragallaka and the Kalapasana-tank. These are the sixteen tanks. On the Ganga he built the great canal named Pabbatanta.
Thus did he gather to himself much merit and much guilt.