Author Topic: CHRONICLE'S OF LANKA - MAHAVAMSA OR MAHAVANSHA - part VI  (Read 10872 times)

Madhusagara

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CHRONICLE'S OF LANKA - MAHAVAMSA OR MAHAVANSHA - part VI
« on: September 08, 2014, 07:38:05 PM »
CHAPTER XXXI
THE ENSHRINING OP THE RELICS



WHEN the subduer of foes had completed the work on the relic-chamber he brought about an assembly of the brotherhood and spoke thus: `The work on the relic-chamber has been completed by me; to-morrow I will enshrine the relics; do you, venerable sirs, take thought for the relics.' When the great king had spoken thus he went thence into the city; but the assembly of bhikkhus sought out a bhikkhu who should bring relics hither; and they charged the ascetic named Sonuttara, gifted with the six supernormal faculties, who dwelt in the Püja-parivena, with the task of bringing the relics.


Now once, when the Master was wandering about (on the earth) for the salvation of the world, on the shore of the Ganges a bra hman named Nanduttara invited the Sambuddha and offered him hospitality together with the brotherhood. Near the landing-place Payaga the Master, with the brotherhood, embarked on a ship. As then the them Bhaddaji of wondrous might, endowed with the six supernormal faculties, saw there a place where the water whirled in eddies, he said to the bhikkhus: `The golden palace measuring twenty-five yojanas wherein I dwelt, when I was (the king) Mahapanada, is sunk here. When the water of the Ganges comes to it here it whirls in eddies.'


The bhikkhus, who did not believe him, told this to the Master. The Master said: `Banish the doubts of the bhikkhus.' Then to show his power to command even in he Brahma-world he rose, by his wondrous might, into the air and when he, floating at a height even of seven talas, had taken the Dussa-thupa in the Brahma-world upon his outstretched hand, and had brought it hither and shown it to the people, he put it again in the place to which it belonged. Thereon he dived, by his wondrous power, into the Ganges, and seizing tht palace by its spire with his toe he raised it high up, and when he had shown it to the people he let it fall again there (to its place). When the brahman Nanduttara saw this wonder he uttered the wish: `May I (at some time) have the power to procure relics that others hold in their possession.' Therefore did the brotherhood lay this charge upon the ascetic Sonuttara although he was but sixteen years old. `Whence shall I bring a relic?' he asked the brotherhood, and thereupon the brotherhood described the relics thus:


`Lying on his deathbed the Master of the world, that with his relics he might bring to pass salvation for the world, spoke thus to (Sakka) the king of the gods: 0 king of the gods, of the eight donas of my bodily relics one dona, adored (first) by the Koliyas in Ramagama, shall be borne thence into the kingdom of the nagas and when it will be adored even there by the nagas it (at the last) shall come to be enshrined in the Great Thupa on the island of Lanka. The far-seeing and most wise thera Mahakassapa then, mindful of the (coming) division of the relics by king Dhammasoka, had a great and well-guarded treasure of relics placed' near Rajagaha (the capital) of king Ajatasattu as he brought thither the seven donas of relics; but the dona in Ramagama he did not take, knowing the Master's intention. When the king Dhammasoka saw the great treasure of relics he thought to have the eighth dona also brought thither. But, bethinking them that it was destined by the Conqueror to be enshrined in the Great Thüpa, the ascetics of that time who had overcome the asavas prevented Dhammasoka from (doing) this. The thupa in Rajagama, that was built on the shore of the Ganges, was destroyed by the overflowing of the Ganges, but the urn with the relics reached the ocean and stayed there in the twofold divided waters on a throne made of many-coloured gems surrounded by rays of light. When the nagas saw the urn they went to the naga palace Mañjerika of the king Kalanaga and told him, And he went thither with ten thousand kotis of nagas, and when he had brought the relics to his palace, (adoring them) with offerings meanwhile, and had built over them a thupa made of all kinds of jewels and a temple above the (thüpa) also, he, filled with zeal, brought offerings continually, together with the (other) nagas. There a strong guard is set; go thou and bring the relics hither. To-morrow will the lord of the land set about enshrining the relics.'


When he had heard these words of the brotherhood he, answering `Yes (I shall do so) `, withdrew to his cell pondering over the time when he must set forth. `To-morrow the enshrining of the relics shall take place,' thus proclaimed the king by beat of drums in the city, by which all that must be done is set forth. He commanded that the whole city and the road leading hither' be carefully adorned and that the burghers be clad in festal garments. Sakka, the king of the gods, summoning Vissakamma (for this task), caused the whole island of Lanka to be adorned in manifold ways.


At the four gates of the city the ruler of men had garments, food and so forth placed for the use of the people.


On the fifteenth uposatha-day in the evening, (the king) glad at heart, well versed in the duties of kings, arrayed in all his ornaments, surrounded on every side by all his dancingwomen and his warriors in complete armour, by a great body of troops, as well as by variously adorned elephants, horses and chariots, mounted his car of state that was drawn by four pure white Sindhu-horses and stood there, making the (sumptuously) adorned and beautiful elephant Kandula pace before him, holding a golden casket under the white parasol. A thousand and eight beautiful women from the city, with the adornment of well-filled pitchers, surrounded the car and, even as many women bearing baskets (filled) with various flowers, and as many again bearing lamps on staves. A thousand and eight boys in festal array surrounded him, bearing beautiful many-coloured flags. While the earth seemed as it were rent asunder by all manner of sounds from various instruments of music, by the (thundering) noise of elephants, horses and chariots, the renowned king shone forth, as he went to the Mahameghavana, in glory like to the king of the gods when he goes to Nandavana.


When the ascetic Sonuttara, sitting in his cell, heard the noise of the music in the city as the king began to


set out, he went, plunging into the earth to the palace of the nagas and appeared there in a short time before the naga king. When the king of the nagas had risen up and had greeted him and invited him to be seated on a throne, he paid him the honours due to a guest and questioned him as to the country whence he had come. When this was told he asked the reason of the thera's coming. And he told him the whole matter and gave him the message of the brotherhood: `The relics that are here in thy hands are appointed by the Buddha to be enshrined in the Great Thupa; do thou then give them to me.' When the naga-king heard this, he was sorely troubled and thought: `This samana might have the power to take them from me by force; therefore must the relics be carried elsewhere,' and he made this known by a sign to his nephew, who was present there. And he, who was named Vasuladatta, understanding the hint, went to the temple of the cetiya, and when he had swallowed the urn (with the relics) he went to the foot of Mount Sineru and lay there coiled in a circle. Three hundred yojanas long was the ring and one yojana was his measure around. When the (naga) of wondrous might had created many thousand (heads with puffed-up) hoods he belched forth, as he lay thare, smoke and fire. When he (then) had created many thousand snakes like to himself, he made them lie about him in a circle.


Many nagas and devas came thither then with the thought:


`We will behold the combat of the two nagas.'



When the uncle perceived that the relics had been taken thence by his nephew, he said to the thera: `There are no relics with me.' The thera told him the story of the coming of the relics from the beginning, and said then to the nagaking: `Give thou the relics.'


And to content him by some other means the serpent-king took the thera with him and went to the temple with the cetiya and described it to him: `See, O bhikkhu, this cetiya adorned with many gems in many ways and the nobly built temple for the cetiya. Nay, but all the jewels in the whole island of Lanka are not of so great worth as the stone-slab' at the foot of the steps; what shall be said of the other (treasures)? Truly it beseems thee not, O bhikkhu, to bear away the relics from a place of high honour to a place of lesser honour.'


`Verily, there is no understanding of the truth among you nägas. It were fitting indeed to bear away the relics to a place where there is understanding of the truth. The Tathagatas are born for deliverance from the sarusara, and thereon is the Buddha intent, therefore I will bear away the relics. This very day the king will set about enshrining the relics; swiftly then give me the relics without delay.'


The naga said: `If thou shalt see the relics, venerable sir, take them and go.' Three times the thera made him repeat this (word), then did the thera standing on that very spot create a (long) slender arm, and stretching the hand straightway down the throat of the nephew he took the urn with the relics, and crying: `Stay, naga !' he plunged into the earth and rose up (out of it) in his cell.


The naga-king thought: `The bhikkhu is gone hence, deceived by us,' and he sent to his nephew to bring the relics (again). But when the nephew could not find the urn in his belly he came lamenting and told his uncle. Then the naga king also lamented: `We are betrayed,' and all the nagas who came in crowds lamented likewise. But rejoicing in the victory of the mighty bhikkhu the gods assembled, and adoring the relics with offerings they came together with the (thera).


Lamenting, the nagas came to the brotherhood and made right woful plaint sorrowful over the carrying away of the relics. From compassion the brotherhood left them a few of the relics; rejoicing at this they went and brought treasures as offerings.


Sakka came to the spot with the gods bringing a throne set with jewels and a casket of gold. In a beautiful pavilion made of jewels that was built by Vissakamma on the spot, where the thera had emerged (from the earth), he set up the throne and when he had received the urn with the relics from the hand of the thera, and had put them in the casket he placed it on the throne.


Brahma held the parasol, Samtusita the yak-tail whisk, Suyama held the jewelled fan, Sakka the shell with water. The four great kings stood with swords in their grip and the thirty-three gods of wondrous power with baskets in their hands. When they had gone thither offering paricchattakaflowers the thirty-two celestial maidens stood there bearing lamps on staves. Moreover, to ward off the evil yakkhas the twenty-eight yakkha-chieftains stood holding guard. Pancasikha stood there playing the lute, and Timbaru who had set up a stage, making music to sound forth. Many devas (stood there) singing sweet songs and the naga-king Mabäkäla chanting praises in manifold ways. Celestial instruments of music resounded, a celestial chorus pealed forth, the devatas let fall a rain of heavenly perfumes and so forth. But the thera Indagutta created, to ward off Mara, a parasol of copper that he made great as the universe. On the east side of the relics and here and there in the five regions' the bhikkhus raised their song in chorus.


Thither, glad at heart;, went the great king Dutthagamani, and when he had laid the casket with the relics in the golden casket that he had brought upon his head, and had placed it upon a throne, he stood there with folded hands, offering gifts to the relics and adoring them.


When the prince saw the celestial parasol, the celestial perfumes, and the rest, and heard the sound of celestial instruments of music and so forth, albeit he did not see the Brahma-gods he, rejoicing and amazed at the miracle, worshipped the relics, with the offering of a parasol and investing them with the kingship over Lanka.


`To the Master of the world, to the Teacher who bears the threefold parasol, the heavenly parasol and the earthly and the parasol of deliverance I consecrate three times my kingly rank.' With these words he, with joyful heart, thrice conferred on the relics the kingship of Lanka.


Thus, together with gods and men, worshipping the relics with offerings, the prince placed them, with the caskets, upon his head, and when he, surrounded by the brotherhood of the bhikkhus, had passed three times, going toward the left, around the thüpa, he ascended it on the east side and descended into the relic-chamber. Ninety-six kotis of arahants stood with folded hands surrounding the magnificent thüpa. While the king, filled with joy, when he had mounted into the relic-chamber, thought: `I will lay them on the costly and beautiful conch,' the relic-casket, together with the relics, rose up from his head, and, floating at a height of seven tälas in the air, the casket forthwith opened of itself; the relics rose up out of it and taking the form of the Buddha, gleaming with the greater and lesser signs, they performed, even as the Buddha (himself) at the foot of the gandambatree that miracle of the double appearances, that was brought to pass by the Blessed One during his lifetime. As they beheld this miracle, with believing and joyous heart, twelve kotis of devas and men attained to arahantship; those who attained the three other fruits (of salvation) were past reckoning.


Quitting the form of the Buddha those (relics) returned to their place in the casket; but the casket sank down again and rested on the head of the king. Then passing round the relic-chamber in procession with the thera Indagutta and the dancing-women, the glorious king coming even to the beautiful couch laid the casket on the jewelled throne. And when he, filled with zeal, had washed again his hands in water fragrant with perfumes, and had rubbed them with the five kinds of perfumes, he opened the casket, and taking out the relics the ruler of the land, who was intent on the welfare of his people, thought thus: `If these relics shall abide undisturbed by any man so ever, and if the relics, serving as a refuge for the people, shall endure continually, then may they rest, in the form of the Master as he lay upon his deathbed, upon this well-ordered and precious couch.'


Thinking thus he laid the relics upon the splendid couch; the relics lay there upon the splendid couch even in such a shape. On the fifteenth uposatha-day in the bright half of the month Asalha, under the constellation Uttarasalha, were the relics enshrined in this way. At the enshrining of the relics the great earth quaked and many wonders came to pass in divers ways.


With believing heart did the king worship the relics by (offering) a white parasol, and conferred on them the entire overlordship of Lanka for seven days.


All the adornments on his body he offered in the relic chamber, and so likewise (did) the dancing-women, the ministers, the retinue and the devatas. When the king had distributed garments, sugar, clarified butter and so forth among the brotherhood, and had caused the bhikkhus to recite in chorus the whole night, then, when it was again day, he had the drum beaten in the city, being mindful of the welfare of the people: `All the people shall adore the relics throughout this week.' The great thera Indagutta, of wondrous might, commanded: `Those men of the island of Lanka who would fain adore the relics shall arrive hither at the same moment, and when they have adored the relics here shall return each one to his house.' This came to pass as he had commanded.


When the great king of great renown bad commanded great offerings of alms to the great brotherhood of the bhikkhus for the week uninterruptedly, he proclaimed: `All that was to be done in the relic-chamber has been carried out by me; now let the brotherhood take the charge of closing the relic-chamber.'


The brotherhood charged the two samaneras with this task. They closed up the relic-chamber with the fat-coloured stone that they had brought.

`The flowers here shall not wither, these perfumes shall not dry up; the lamps shall not be extinguished; nothing whatsoever shall perish; the six fat-coloured stones shall hold together for evermore.' All this did the (theras) who had overcome the asavas command at that time.


The great king, mindful of the welfare (of the people), issued the command: `So far as they are able (to do so) the people shall enshrine relics.' And above the great relictreasure did the people, so far as they could, carry out the enshrining of thousands of relics. Enclosing all together the king completed the thüpa and, moreover, he completed the four-sided building' on the cetiya.


Thus are the Buddhas incomprehensible, and incomprehensible is the nature of the Buddhas, and incomprehensible is the reward of those who have faith in the incomprehensible.


Thus do the pious themselves perform pure deeds of merit, in order to obtain the most glorious of all blessings; and they, with pure heart, make also others to perform them in order to win a following of eminent people of many kinds.


Here ends the thirty-first chapter, called `The Enshrining of the Relics', in the Mahavamsa, compiled for the serene joy and emotion of the pious.


Best Regards
M.  S.

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Re: CHRONICLE'S OF LANKA - MAHAVAMSA OR MAHAVANSHA - part VI
« Reply #1 on: September 08, 2014, 07:51:02 PM »
CHAPTER XXXII
THE ENTRANCE INTO THE TUSITA-HEAVEN



ERE yet the making of the chatta and the plaster-work' on the cetiya was finished the king fell sick with a sickness that was (fated) to be mortal. He sent for his younger brother Tissa from Dighavapi. and said to him: `Complete thou the work of the thüpa that is not yet finished.' Because of his brother's weakness he had a covering made of white cloths by seamsters and therewith was the cetiya covered, and thereon did he command painters to make on it a vedika duly and rows of filled vases likewise and the row with the five-finger ornament. And he had a chatta made of bamboo-reeds by plaiters of reeds and on the upper vedika a sun and moon of kharapatta. And when he had had this (thüpa) painted cunningly with lacquer and kankutthaka he declared to the king: `That which was yet to do to the thüpa is completed.'


Lying on a palanquin the king went thither, and when on his palanquin he had passed round the cetiya, going toward the left, he paid homage to it at the south entrance, and as he then, lying on his right side on his couch spread upon the ground, beheld the splendid Great Thupa, and lying on his left side the splendid Lohapasada, he became glad at heart, surrounded by the brotherhood of bhikkhus.


Since they had come from here and there to have news Of the sick (king), there were (present) in that assembly ninety-six kotis of bhikkhus. The bhikkhus, group by group, recited in chorus. When the king did not see the thera Theraputtabhaya among them he thought: `The great warrior, who fought victoriously through twenty-eight great battles with me nor ever yielded his ground, the thera Therasutabhaya comes not now to help me, now that the death-struggle is begun, for methinks he (fore)sees my defeat.'


When the thera, who dwelt by the source of the Karindariver' on the Paajali-mountain, knew his thought he came with a company of five hundred (bhikkhus) who had overcome the äsavas, passing through the air by his miraculous power, and he stood among those who surrounded the king. When the king saw him be was glad at heart and he bade him be seated before him and said: `Formerly I fought with you, the ten great warriors, by my side; now have I entered alone upon the battle with death, and the foe death I cannot conquer.'


The thera answered: `O great king, fear not, ruler of men. Without conquering the foe sin the foe death is unconquerable. All that has come into (this transitory) existence must necessarily perish also, perishable is all that exists; thus did the Master teach. Mortality overcomes even the Buddhas, untouched by shame or fear; therefore think thou: all that exists is perishable, full of sorrow, and unreal. In thy last mortal existence' thy love for the true doctrine was indeed great. Albeit the world of gods was within thy sight, yet didst thou, renouncing heavenly bliss, return to this world and didst many works of merit in manifold ways. Moreover, the setting up of sole sovereignty by thee did serve to bring glory to the doctrine. Oh thou who art rich in merit, think on all those works of merit accomplished by thee even to this present day, then will all be well with thee straightway!'


When the king heard the thera's words he was glad at heart and said: `In single combat also thou art my help.'


And rejoicing he forthwith commanded that the book of meritorious deeds be brought, and he bade the scribe read it aloud, and he read the book aloud:


`Ninety-nine viharas have been built by the great king, and, with (the spending of) nineteen kotis, the Maricavattivihara; the splendid Lohapasada was built for thirty kotis. But those precious things that have been made for the Great Thupa were worth twenty kotis; the rest that, was made for the Great Thüpa by the wise (king was worth) a thousand kotis, O great king.' Thus did he read. As he read further: `In the mountain-region called Kotta, at the time of the famine alled the Akkhakhayika famine, two precious ear-rings were given (by the king), and thus a goodly dish of sour millet- gruel was gotten for five great theras who had overcome the asavas, and offered' to them with a believing heart; when, vanquished in the battle of Culaganiya, he was fleeing he proclaimed the hour (of the meal) and to the ascetic (Tissa), free from the Asavas, who came thither through the air he, without thought for himself, gave the food from his bowl' then did the king take up the tale:


`In the week of the consecration-festival of the (Maricavatti) vihära as at the consecration of the (Loha) pasada, in the week when the (Great) Thupa was begun even as when the relics were enshrined, a general, great and costly giving of alms was arranged by me to the great community of both (sexes) from the four quarters. I held twenty-four great Vesakha-festivals; three times did I bestow the three garments on the brotherhood of the island.


Five times, each time for seven days, have I bestowed (glad at heart) the rank of ruler of this island upon the doctrine. I have had a thousand lamps with oil and white wicks burning perpetually in twelve places, adoring the Blessed (Buddha) with this offering. Constantly in eighteen places have I bestowed on the sick the foods for the sick and remedies, as ordered by the physicians.


In forty-four places have I commanded the perpetual giving of rice-foods prepared with honey ; and in as many places lumps of rice with oil, and in even as many places great jala-cakes, baked in butter and also therewith the ordinary rice. For the uposatha-festivals I have had oil for the lamps distributed one day in every month in eight vihãras on the island of Lanka. And since I heard that a gift (by preaching) of the doctrine is more than a gift of worldly wealth I said: At the foot of the Lohapasada, in the (preacher's) chair in the midst of the brotherhood, I will preach the Mangalasutta to the brotherhood but when I was seated there I could not preach it, from reverence for the brotherhood. Since then I have commanded the preaching of the doctrine everywhere, in the viharas of Lanka, giving rewards to the preachers. To each preacher of the doctrine did I order to give a nali of butter, molasses and sugar; moreover, I bestowed on them a handful of liquorice, four inches long, and I gave them, moreover, a pair of garments. But all this giving while that I reigned, rejoices not my heart; only the two gifts that I gave, without care for my life, the while I was in adversity, those gladden my heart.'


When the thera Abhaya heard this he described those two gifts, to rejoice the king's heart withal, in manifold ways:


`When (the one) of those five theras the thera Malayamahadeva, who received the sour millet-gruel, had given thereof to nine hundred bhikkhus on the Sumanakuta-mountain he ate of it himself. But the thera Dhammagutta who could cause the earth to quake shared it with the bhikkhus in the Kalyanika-vihara, (who were) five hundred in number, and then ate of it himself. The thera Dhammadinna, dwelling in Talanga, gave to twelve thousand (bhikkhus) in Piyangudipa and then ate of it. The thera Khuddatissa of wondrous power, who dwelt in Mangana, divided it among sixty thousand (bhikkbus) in the Kelasa (vihara) and then ate of it himself. The thera Mahavyaggha gave thereof to seven hundred (bhikkhus) in the Ukkanagara-vihara and then ate of it himself.


The thera who received the food in his dish divided it among twelve thousand bhikkhus in Piyangudipa and then ate of it himself.'


With such words as these the thera Abhaya gladdened the king's mood, and the king, rejoicing in his heart, spoke thus to the thera:


`Twenty-four years have I been a patron of the brotherhood, and my body shall also be a patron of the brotherhood. In a place whence the Great Thupa may be seen, in the malaka (bounded about) for the ceremonial acts of the brotherhood, do ye burn the body of me the servant of the brotherhood.'


To his younger brother he said: `All the work of the Great Thüpa which is still unfinished, do thou complete, my dear Tissa, caring duly for it. Evening and morning offer thou flowers at the Great Thupa and three times (in the day) command a solemn oblation at the Great Thupa. All the ceremonies introduced by me in honour of the doctrine of the Blessed (Buddha) do thou carry on, my dear, stinting nothing. Never grow weary, my dear, in duty toward the brotherhood.' When he had thus exhorted him, the king fell into silence.


At this moment the brotherhood of bhikkhus began the chanting in chorus, and the devatas led thither six cars with six gods, and severally the gods implored the king as they stood in their cars: `Enter into our delightful celestial world, O king.'


When the king heard their words he stayed them with a gesture of his hand: `Wait ye as long as I listen to the dhamma.' Then the bhikkhus thinking: `He would fain stop the chanting in chorus,' ceased from their recitations; the king asked the reason of the interruption. `Because the sign (to bid us) sbe still" was given,' they answered. But the king said: `It is not so, venerable sirs,' and he told them what had passed.


When they heard this, certain of the people thought:


`Seized by the fear of death, he wanders in his speech.' And to banish their doubts the thera Abhaya spoke thus to the king: `How would it be possible to make known (the presence of) the cars that have been brought hither?' The wise king commanded that garlands of flowers be flung into the air, these severally wound themselves around the poles of the cars and hung loose from them.


When the people saw them floating free in the air, they conquered their doubts; but the king said to the thera:


`Which of the celestial worlds is the most beautiful, venerable sir?' And the other answered: `The city of the Tusitas, O king, is the fairest; so think the pious. Awaiting the time when he shall become a Buddha, the compassionate Bodhisatta Metteyya dwells in the Tusita-city.'


When the most wise king heard these words of the thera, he, casting a glance at the Great Thupa, closed his eyes as he lay.


And when he, even at that moment, had passed away, he was seen, reborn and standing in celestial form in the ear that bad come from Tusita-heaven. And to make manifest the reward of the works of merit performed by him he drove, showing himself in all his glory to the people, standing on the same car, three times around the Great Thupa, going to the left, and then, when he had done homage to the thüpa and the brotherhood he passed into the Tusita-heaven.


Even where the dancing-women who had come thither laid off their head-ornaments there was a hail built called Makutamuttasala. Even where the people, when the body of the king was laid on the funeral pyre, broke into wailing there was the so-called Ravivattisala built.


The mälaka outside the precincts (of the monastery), in which they burned the body of the king here bears the name Rajamalaka.


The great king Dutthagamani, he who is worthy of the name of king, will be the first disciple of the sublime Metteyya, the king's father (will be) his father' and the mother his mother.' The younger brother Saddhatissa will be his second disciple, but Salirajakumara, the king's son, will be the son of the sublime Metteyya.


He who, holding the good life to be the greatest (good), does works of merit, passes, covering over much that perchance is evil-doing, into heaven as into his own house; therefore will the wise man continually take delight in works of merit.


Here ends the thirty-second chapter, called `The Entrance into the Tusita-heaven', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
Best Regards
M.  S.

Madhusagara

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Re: CHRONICLE'S OF LANKA - MAHAVAMSA OR MAHAVANSHA - part VI
« Reply #2 on: September 08, 2014, 08:00:12 PM »
CHAPTER XXXIII
THE TEN KINGS



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.
Best Regards
M.  S.

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Re: CHRONICLE'S OF LANKA - MAHAVAMSA OR MAHAVANSHA - part VI
« Reply #3 on: September 08, 2014, 08:04:23 PM »
CHAPTER XXXIV
THE ELEVEN KINGS



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.
Best Regards
M.  S.

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Re: CHRONICLE'S OF LANKA - MAHAVAMSA OR MAHAVANSHA - part VI
« Reply #4 on: September 08, 2014, 08:12:26 PM »
CHAPTER XXXV
THE TWELVE KINGS



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.
Best Regards
M.  S.