Introduction

The Burmese chronicle is not one text, but several versions of the same basic text that differ in slight, but sometimes important ways.

The most famous version of the Burmese Chronicle is the Hmannan Yazawin or Glass Palace Chronicle. This is the version that Harvey relies on and explicitly cites in his history of Burma. U Pe Maung Tin and the historian of Pagan Gordon Luce translated the Pagan part of the Hmannan Yazawin into English. This is the only published translation of the Burmese chronicle into English so far. In the early 20th century there were also English summaries of the sections of the Burmese Chronicle relevant to Thai history published in the Journal of the Siam Society.

U Kala's Mahayazawingyi is the version that the historian of early modern Burma Victor Lieberman of the University of Michigan relies on his 1984 classic Burmese Administrative Cycles: Anarchy and Conquest: c. 1580-1760 (Princeton University Press).

The Burmese Chronicle starts with the creation of universe, then describes the society of primordial humans and how the first king, the Mahathammada king, was elected to put an end to the social chaos that reigned then. The chronicle then moves to the legendary history of Indian kings including a legendary history of Asoka (Maha-thiri-thama-thoka) the most important early Buddhist Indian king.

Eventually, the Burmese Chronicle slowly changes from being mythical to largely factual. Lieberman has proven much of the history for the 1590s, which was also witnessed by many Europeans, to be largely factual in his paper: Lieberman, Victor B. (1986) "How reliable is U Kalas Burmese Chronicle? Some New Comparisons," Journal of Southeast Asian Studies (JSEAS) 17 (1986): 236-55.

My translation covers hundreds of years, but is far from complete. Use it to get a general idea of what the Burmese chronicle is like, but if you want to put the Burmese chronicle to scholarly use, please use the Burmese language original and this translation as a reading aid. The Burmese language, especially in 1700, is written in a very different fashion from the English language, so any translation faces many difficult and imperfect decisions. Any translation is almost guaranteed to not satisfy someone.

There are some very strange stories in the section on Indian kings, like the story about robots or automata guard the relics in a pagoda, which truly seems strange.

Note that the individual entries are grouped into time periods in the right sidebar.

One day I will perfect the translation and also index it in other useful ways such as by place name and personal name just like Geoff Wade's Online Ming Shi-lu does. An open content project similar to Wikipedia might be an innovative way to tackle this translation. Colonial era historical and scholarly work often put the outsider western colonizer's name first, although the Glass Palace Chronicle referred to above, was an exception putting U Pe Maung Tin's name first. Nowadays you'd want to have the indigenous name collaborating on the work first, of course, since it is their history. If the western outsider did most of the work though, this presents a problem. The compromise solution is to have a group-communal author, for example "The Burmese Chronicle Translation Group". This strategy has been used in mathematics:

"Nicolas Bourbaki is the collective allonym under which a group of mainly French 20th-century mathematicians wrote a series of books presenting an exposition of modern advanced mathematics, beginning in 1935. With the goal of founding all of mathematics on set theory, the group strove for utmost rigour and generality, creating some new terminology and concepts along the way." (Source: Wikipedia:Nicolas_Bourbaki).

The most important part of the Bourbaki process was intensive peer review. In a politically charged situation like Burmese history though, such a translation maybe would never be completed. Individual authorship is both an incentive and also forces decisions on controversial aspects like how to render certain phrases in English. The Burmese to English dictionary project at SOAS never got beyond the first volume and remains unfinished, supposedly as a collection of index cards, to this day.

Check back for more. This introduction is a slowly evolving text.

Indian kings II (UKI:108-122)

108. How the great Thiridhammathawka looked for noble alms seekers.

One day while standing at the entrance of his palace on a balcony on which lion statues were perched, seeing itinerant heretic monks eating and drinking in a way that lacked calmness, that was not serene or tranquil, lacking composure, never having been taught the four aspects of proper deportment, he had the following thought, ("Regarding the ones who receive alms in this way having looked into the matter and having considered, they do not receive alms in a noble manner,) "Regarding the one's who receive alms in this way having looked into the matter and thought over it, I find that they do not receive alms in a very noble manner and since I am the one who chooses who will receive alms, if I give alms to those to whom it is appropriate to give alms, this will be worthy of praise."

Having thought in this way he called his ministers and looked for and called to him those monks whom it is most fitting to call upright persons, those Dakineiya monks (the image of the Buddha carved from the southern branch of the sacred Bo tree). Have them be given my alms he ordered. The ministers admitting that this was good, holding the incorrect beliefs that we've just talked about explained to the great king, "Lord great king, these people are our arhats." The great king ordered them to spread out over a great expanse and live there. Those alms seekers who come here (go there) can be live there and be on good terms with us. Some of these people who held false beliefs laying (sitting, were reclining) on cane rattan low wooden bedsteads (inpyin), others were laying on inpyins of wood. When the great king saw these people behaving in this fashion, he knew from the appearance of their bodies that they lacked virtue and the other venerable qualities of gratitude and in order so that he could at least live on good terms with (in harmony with) those who held these (bad) beliefs (doctrines) he provided them with food and ordered them to go (leave his kingdom). In this way, a long period of time passed.

109. How the king met noble alms seekers.

One day the novice (Tamanei) Nigroda was bathing at dawn and had put on the cloths that are always given to teachers (??) and when he had taken his alms bowl and his robe, a message came from his mother requesting him to come to her home. In the area that his mother lived in, he entered the southern gate of the Patalibot kingdom and passing through the middle of the kingdom, he passed out through the eastern gate, and only then did he arrive at his mother's house. At the moment that he was welcomed into the house, the great king Thiridhammathawka turned his face to the east and he saw standing on the lion (Chinthei) balcony at the palace door, Lord Nigroda, welcomed into his house, standing there calm and composed, gentle and refined, with a height equal to that of a chariot yoke. Seeing him thus, the great king thought to himself, "The minds of all the people wander (drift) and they are disappointed (dejected) in their heart. They are afraid like deer, animals, or fish. The children who can now be seen walking around the palace grounds are stable in their minds and stable in their characters. The novice Nigroda, not looking straight ahead or to the side from the contraction of his hands and legs, to their extension, (idiom difficult) he appeared extremely neat and tidy. In this person's body the means to escape from worldly attachments and desires was surely present (Lawkottaya), "he said to himself in his heart. The moment he saw this novice he adored and cherished him.

110. How Thiridhammathawka and the novice Nigroda performed acts of merit in the past

How did it happen? In the past when they were performing acts of religious merit, Lord Nigroda was the older brother, king Neiwananbiyatitha was the middle brother and king Thiridhammathawka was the youngest, and because of this when king Thiridhammathawka saw the novice he was overcome with feelings of compassion and kindness. Because they had made religious donations together in a previous life (?) and because in the present all of them flourished because of the good lives that they led (because of their good habits) for these reasons the king had developed an affection for the young novice and ordered his ministers to call him to his presence. The ministers called him, but he didn't come. When the king heard this, he called the ministers a second time, and then a third time, but even though he called them several times (repeatedly) he did not act in accordance with the king's wish (he didn't do what the king wanted him to do) he didn't hurry but followed his natural inclinations and made his way to the palace as he usually (always, normally) did.

When the novice Nigroda arrived to his presence, the great king ordered him to stay (to live) in a proper place. The novice looked around the room (looked here and there) and saw there was no other monk with Thadin (power) in the room. Approaching the royal throne under the white umbrella, he gestured to the king by extending to him and proffering his begging bowl. (by proffering his begging bowl to him with extended hand) "Today this novice will become lord of my whole house," the king thought to himself. The novice having placed his alms bowl in the king's hands, he ascended the throne and remained there together with the king. The great king, according to his wish had requested special food and refreshments that were appropriate for the novice. The novice accepted the food and drink that was offered to them and consumed an appropriate amount of it, for the benefit of those who offered him the food.

111. How the great king Thiridhammathawka addressed questions to the novice Nigroda and how Nigroda preached the Law (taught Buddhist doctrine)

"The teacher of our family (the Sangha) is the Thabbanyu Buddha. We believe that we must apply our concentration towards attaining Nibbana. "Do you know any teachings that your teacher the venerable Buddha gave?" the king asked. The novice responded, "Great king, I know some parts of it." The king in turn addressed him, "Dear son, teach what you know to me." The novice said, "Very well (ok then, acceded to his request) and taught him very appropriately about the Abbamada wut in the Dhammapada.

In the Abbadama wut "Abbamadaw Amtanbadan, Bamadawmissunawbadani" Having recited this much, another teacher interjected (interrrupted) and said, "I know this already," and asked him to stop. I know this already, but continue until you finish," the other teacher requested. The teachers said that apart from these two doctrines (ideas) there was yet another that should be known. The novice Nigroda continued teaching (preaching) the Abbamada Wut to it's conclusion.

After Nigroda had consumed the offerings in this fashion, the great king asked, "Novice, what family do you come from? (who are your relatives?) Whose teaching do you accept? What doctrine (belief) do you believe in? For this reason, it is said that learned men like the preceding words (what was just said).

At the end of this preaching of the law, the king ordered rice to be given as alms, one of the eight religious duties, everyday to the novice. The novice asked the great king to give this (eight duties alms rice) to my mentor. The king replied, "Dear son, you talk of your mentor, what kind of a person is he?" The novice in turn answered, "Great king my mentor says that whether the fault is great or small, this way of speaking and this way of acting are not appropriate." The great king replied, "Dear son, the rice will be given to your mentor and will also be given to you." The novice replied, "Great king...I will give my portion to my venerable (revered) teacher." The great king replied, "Dear son...this person you call your 'teacher' what sort of a person is he?" The novice answered, "Great king the person I call my teacher is the person who taught me the Tripitaka." The king replied, "Dear son,...we will offer the rice to the teacher as well. The novice spoke, "Great king...give my portion to the novices in the Sangha." The king spoke, "Dear son, the monks in the Sangha, what kind of people are they?" The novice spoke," Great king, ... as for the monks in the Sangha they are the one's who made me into a monk." The king spoke, "I will give the rice to the monks of the Sangha as well as to my beloved son in perpuity" he said in utter happiness and with loving tenderness. Nigroda admitted that all of this was good and left the presence of the king returning to his monastery.

At dawn the alms rice was distributed 4 times (1. novice, 2. monk in the Sangha, 3. mentor, 4. teacher) 32 venerable lord arhats were called to receive the 32 duties rice and they consumed this rice in the palace. After they had consumed the rice, the king in turn said, "My dear son today (presently) 32 arhats have eaten their rice. Tommorrow I will offer alms to 32 more." Like this, the king increased the alms he offered everyday and 60,000 heretics (unbelievers) having forsaken their duty to provide alms each day to the monks, had their duties assumed by the king who fed each day in the palace the 60,000 members of the Sangha.

112. How the beliefs of the king's younger brother, the crown prince Teitha, were eliminated.

The great king Thiridhammathawka having (received his consecration as a king) been consecrated as a king, after four years his younger brother, the crown prince Teitha, went to the forest to go hunting. Viewing with great merriment the deer in the deep jungle, the king thought like this. While the deers are eating grass and the leaves of trees, they are happy. While the monks of the Sangha consume the gentle, soft and praiseworthy (good) food that is offered to them everyday in the king's house, and while sleeping on a fine and soft bed, and having received all this they still are not happy." This thought having passsed away, and after having returned from the hunt, he related this thought he had had to his older brother the king. The great king told the crown prince that this thought (idea) that he had had was not important and was not a pleasant thought. The great king said that this dream was a device or means for letting (telling him) letting him know that one day someway the king spoke, his anger welling up, inside of him for seven days (?), he would become king. When seven days had passed I shall kill you, as there is the threat of death (lingering, imminent, hanging in the air). The crown prince hearing (learning) that when seven days had passed, his older brother would kill him was so shaken with fear (trembled so) that he could not eat and he grew weak in mind and body. Then the great king asked the crown prince, “Why are you weak?" The crown prince addressed the king, "Lord, great king...is it because you are afraid that death draws near (afraid of the danger of death, are you afraid of dieing)? Hey crown prince...knowing the day that you will die on, aren't you happy to live?" Everyday I would practice the teachings of the Lord Arhats on death, inhaling and exhaling, nuturing myself with meditation (flourishing with), is there not something to be happy about? From that day on the crown prince (had great love and affection) cherished the Buddhist religion.

113. How the king's younger brother Teitha, the crown prince, became a monk.

One day the crown prince went hunting in a forest full of deer. A husky full-grown male elephant picked off all by itself a branch of the Ingyin tree with its sprays of fragrant red flowers and fanned the venerable monk (tei) Lord Yawnaka Maharakeita and when the crown prince saw this he was overjoyed and thought to himself, I will become a monk just like this Maha Tei. "When will I become a monk?" he asked himself in repentence. The Mahatei understanding (knowing) that the crown prince had such a thought, while looking at him (the king?), flew once more up into the sky and then stopping near a lake (watertank?) 4 htaung distance away from Athawkarama monastery, he took his monk's robe from the sky (?) (he gave his monk's robe a tug ?). and descended to the earth so that he could bathe. When the crown prince saw the potency and energy (power) of this Mahatei he cherished him beyond measure. Then one day to become a monk, he returned to his kingdom and asked the king for permission. The great king with a loving heart made a special request of him. Even though the crown prince made this request he was not able to grant him permission. Then having said this, he made a special journey to Athawkarama monastery so as to adorn it with special ornaments (decorations) and then set off on his journey surrounded by his soldiers adorned in chain mail, helmets of the Lu and Lo varieties, as well as Mein-nyo. The crown prince together with 100,000 of his retainers made his way to the presence of the venerable Yakeita-tei and proceeded to become a monk. When the crown prince together with his 100,000 retainers (followers) had become monks, the people of the kingdom heard of this and following his example became monks in such numbers that it was not possible to count how many people did so. (entered the monastery in countless numbers)


115. How the king Azatathatalong with the Butawahana with great difficulty placed sacred relics in a pagoda.

When the great king Thiridhammathawka inquired into things, he found that during the reign of king Azatathat Lord Mahakathaba had directed the placing of sacred relics in a pagoda. In the country of Yoma a person had made a list of the names of all those who knew how to build the Butawahana automaton (this was an automaton that with the actions, motions, and behavior of an animal guards over a place) and record these names on his legs with talons. He ordered these people not to go to other countries. If they went to other countries, thus spreading their special knowledge to these other countries, he would have them followed and killed.

At that time, there was a subject of Patalipot kingdom who heard that the country of Yoma possessed the priceless knowledge of the Budawhana automaton. This person decided that he would use a stratagem and a person who had such knowledge alive and carry him back to the kingdom of Patalipot. With this plan firmly in mind he made his way to the country of Yoma, and there presenting to both the one gifted in knowledge (the able one, the skilled one) and his daughter gold, silver, and valuable things, (proceeded to marry the daughter) and made the daughter his wife. The teacher (the able one) imparted to his son-in-law by means of various metaphors (and figurative language) his knowledge of the Budawahana automaton, and his son-in-law recorded this knowledge on his thigh with tattoos. In time a son was born to the son-in-law and in due time he reached maturity and the son-in-law decided that he would return to the country of Patalipot (to his native land of Patalipot) but when he thought about it (considered it at length) it became apparent to him that if he tried to return, he would be followed and killed. He told his son to cut out the knowledge inscribed on his body and take it to his family in Patalipot after which they could support themselves with it (make a living with it). He ordered his son to proceed in this fashion and then the father fled for the border.

When the native of the Yoma kingdom, who wanted to keep the local knowledge from the kingdom heard, he followed him with his men, surrounded him and had him killed. The son following his father's orders took the knowledge and after burying his father left for the kingdom of Patalipot.

At that time king Azatathat had come into possession of the Tharira sacred relic (from the sacred Buddha). When he asked Lord Mahakatha what to do with it, he said that the great king's grandson would become the Bala Sakya king and take the name Kamammaraza.

During the reign of this king, his grandson, this relic would be taken and placed in the pagoda, said the king. Having said this, the relic was placed in a casket encrusted with rubies and this casket was in turn placed in a casket made of silver. A statuette (figurine) of the stallion Kanthaka (the favorite of the Lord Siddartha) was cast in gold and these caskets were placed in the belly of the horse and sunk deep into the ground, surrounded by seven walls (seven measures deep, thick ??).. The outermost wall was made of brick, next there was a wall of mortar, next there was a wall of Ingyin hardwood, next a wall of sandalwood, and finally a wall full of jewels. Inside there was a wall iron that surrounded it. Inside this there an eleven tiered Pyathat was built and with of all this they worshipped (paid reverence to) the Buddha. They buried all of this and leveled the earth above it, built a pyathat above it and placed the gold horse image with the relic casket inside of it in the Pyathat. Lord Maha Kathaba the Ma (Maha?) Tei with sacred power uttered sacred words (oaths, valedictions) over it and payed respect by planting four oil lamps on long poles near it. King Azatathat payed great reverence to it, and between these walls he placed automata built in the image of men holding daggers, encircling the enclosure to guard it. These automata would cut, slash, and stab any intruders. He built seven layers of rooves on the pyathat that he placed over the sacred relics, and after covering it with earth he planted a garden so that other people would not know that that this seven walled enclosure existed. Having been placed there like this, everyone forgot about it.

114. How the king's son Aggibrahma became a monk.

[the first part is completely unclear]

Thinkameita, the daughter of the nephew of the great king Thiridhammathawka was quite close to the prince named Aggibrahma.

When he heard that the crown prince had become a monk, he went to the king himself and asked him if he could also have permission to become a monk. The great king seeing what his beloved son wanted, said to him, "You will become a monk," and gave him leave to become a monk. Prince Aggibrahma became a monk on that very day (on the same day).

One day the great king made (presented) a great offering to Athawkarama monastery and surrounded by 60,000 monks he offerred them to partake of the four sacred things he offered and asked his mother the following question, "How can we measure the Law (principles,doctrine,law) in the teachings (preachings) of the venerable Lord Buddha?

"Of the Dhammavinaya of the venerable Arhats there are two sacred characteristics, of the Tripitaka there are three sacred characteristics, of the Nika there are five sacred characteristics, of the elements there are nine sacred characteristics, of the Dhamma Khanda there are 84,000."

The great king Thiridhammathawka with his great love for Buddhist teaching, having in mind the Dhammakhanda, which consists of Thila (virtue), Thamadi (?), and Binnya (knowledge) wanting (having the desire to, being impelled to ) and then planning to build a Jedi, loging forhte sacred relic of our master the Buddha. There were the senior monks of the kingdom of Yazakyaw, there was the difficult internment of the sacred relics. The king received seven yasuts (of these relics or chanted Pali verse ?), and said that he would build a Jedi. The great king was overjoyed and to the people who were thinking of building the Jedi he requested that a 1000-fold of money be given to them and it was placed on the backs of elephants and brought down to the city. Whoever knew of this would not confess that they knew of it.

After a week had passed one nun said she would speak of what she knew. The king called this nun to his presence and asked her what she knew. The nun said that after five or seven years as a novice her teacher with oil lamps, flowers, and incense (fragrant sticks, posts = incense, or fragrances) had followed .....(??)

116.

The great king Thiridhammathawka having listened to the nun's description, knowing of the construction of the Jedi, having himself surrounded by three layers of walls, the (king of plenty) with the great abundance of the king's energy, with the sound of drums, cymbals, and conch shells billowed through the air (broke in waves through the air), made special acts of worship.

After the Jedi had been dug, he saw the cover made of mortar (that had been exposed ??) and noted it. After this they took off in turn (successively) the brick cover, the iron cover, the Kyei Hpyu cover, the Kyei Ni cover, the Thalwei cover, The Thalwei mi cover, and then finishing all of this with a Pyathat covered with jewels, within the seven successive layers of walls, Yandara figurines running and grasping daggers,' when the great king together with all the people saw all this they were overwhelmed with awe. When they saw these Yandara figurines in the interstices (gaps) between each of the seven walls, holding daggers, like animals imbued with life (with life breathed into them) they saw them running to and fro. Even if one entered between the walls, even if one took the holy relic, in the end one could not succeed and gazing upon the relic they paid reverence without being able to touch (without anything being able to happen to it).

117. How people who could destroy the Yandara machine came to carry it away.

After this the great king riding on the back of his horse, together with a bundle (package) of money totaling 1000, concocted a clever scheme to trick those people who wanted to destroy the Yandara machine. He encircled the town shouting out (proclaiming) loudly from the back of his horse, "Take this money." When these thieves heard about how the people of Yoma in former times had had this Jedi built, they decided that they would be able to steal what was inside. So to get this money they made their way to the presence of the king and the king was overjoyed to give them the 1000 that he had. Having taken the king's money, they set off to destroy the Yandara machine. They set to work digging up the earth around the Jedi, and breaking through each of the seven successive walls,' the monks together with the Sangha, the ministers and the audience aw well, all told 30 people, circled clockwise around the pavilion (Pyathat). Lord Maha Kathaba Tei uttered incantations (resolutions, vows) and when they saw that the four oil lamps mounted on posts were still lit and that the light inside had not gone out yet (since the time that the Jedi was built) over all these years, they were utterly surprised, and entering into the pavillion itself they circled around the horse image three times and having payed reverence to it, they letter (???) the bolt of the door on the body of the Yandara machine, the casket of the sacred relic that had been inserted into the belly of the horse image shined like a diamond and when the great king saw the relic that had been placed in the pagoda, he attained a very clear mind and for seven entire days there was dancing, singing, and the sound of drums and flutes,' and with hearts that been softened they paid reverence to it all. Removing the Pyathat (pavillion) and the horse statues, they cleaned it and decorated it, and having streamers and Spanish Jasmine placed around it they circled around the Jedi three times and entered back into the town and placed the relic back under the Pyathat.

118. How 84,000 monasteries and Jedis were built all at the same time (A63)

After this, this one relic was (shared out, distributed, divided) was divided and shared out all over Zampudipa island where it was used to establish Jedis, one for each of the 84,000 states of Zampudipa and he requested (had?) 960,000,000 things (objects?) given to the ministers. After the great Thiridhammathawka formed the idea in his mind to construct 84,000 monasteries and pagodas. The Mahatei (venerable monk of many years of service) named Eindagotta with great power (great potency and energy) requested something from him. This Ashin Mahatei will take care of (guard over) my power (?) and when six months have passed all the Jedis and monasteries will have been completed. At the time that these Jedis and monasteries were built, there was a lunar eclipse on the same day as it was finished. The fact of its being finished along with the names of 84,000 kings were recorded in writing in merely one day.

119. How the great Jedi of Patalipot was erected.

In the kingdom of Potalipot near the main river (that flows directly into the sea) in the region called Kawthakwei with the sacred relic in mind they prepared a wide and even plot of ground and built a great Jedi there, decorating it with jewels. After this they erected monasteries and Jedis and performed other acts of worship from the great Jedi to 84,000 other smaller Jedis for seven years, seven months, and seven days they worked continuously. To rid themselves of all danger they relied on the Arhants and Sangha and when they had some to the conclusion that it was no longer dangerous all the ministers gathered around and left the monastery and paid reverence to the entire Sangha and when they were living together in concord (harmony, in a proper fashion, shaut-pat, ???) the great king spoke to an elder leader of the monks.

120. How the great king Thiridhammathawka rid himself of all the danger that he faced while at the same time performing an act of merit.

Lord Monk, you have told me how you can win for me a prize, let a monk with the appropriate powers free us of all the danger that we might face while performing acts of merit." The senior monk replied, "Great king, I will search for a monk with such powers." The great king returned to the palace. The Mahatei returned to his monastery and gathered together with monks of the Sangha in a conference. He spoke of the Nat Mara and how he would certainly cause trouble (he certainly presented a danger during the performance of the acts of merit ???) (a certain danger ???). The Mahatei replied, "Lord monks...I have a lot of work. I have little energy and I am not able to handle this (this task)." After that, even though he asked the members of the Sangha from the youngest to the oldest in ascending order (from young novices (theimaneinge) to Mahatei (senior leaders of the Sangha)), not one of them would admit that he knew the proper words to control the Man Nat (Mara) (admit that he knew the proper words of admonition) After three days at a time when the Sangha was gathered together in conference the (a) king of dragons (naga) came to visit the Sangha from the kingdom of the dragons (Naga). Having paid reverence to the monks gathered together the Naga king resided there for a time. One day the king of the Galons descended from his abode, the south wall of the universe. As the king of the Galons flew through the sky he saw the dragon king. Swooping down from the sky to catch him, the dragon king seized by terror, lacking any protection, scurried under the feet of the monks and begged the Maha tei (senior monk) to save his life. The Maha tei issued a command to the second monk, I have entered the state of Jhana, I'm not able to help him. Lord monk help this Naga king with danger he faces with the Galon bird (with the danger that the Galon bird presents). The second monk in command spoke to the third in command in the same fashion. In due time the request had been passed along, teh senior monks urging progressively more and more junior monks until the request reached a young novice, seven years of age. The young novice replied that if his elders couldn't do it then how could their young student do it? After the monks had asked him repeatedly, a little smile appeared on the novice's face and he made his way towards the Naga king, but before he could reach him, he reported back to his elders, the Galon bird had flown away like cotton seeds blowing away in the wind. At that time the Galon king was drawing near, being 4000 lan away, the Mahatei (senior monk) repeated his request with increasing urgency (fervor). The novice quickly entered the fourth Jhana and uttering incantations, his energy was exhausted, and sitting there like a gigantic boulder the Galon bird was forced to avoid him (dodge him). The Naga king came to respect the Sangha as well as the novice and returned to the Naga kingdom. All the monks together addressed the novice as follows, "Novice, you didn't answer us even though we asked you 10 times. You should be punished." The novice asked them, "What kind of punishment will you give me?" They replied, "In the days when Athawka Dhammaraja for seven years, seven months, and seven days was performing acts of merit by constructing pagodas the Man nat (Mara) caused trouble. They ordered, "Novice defeat Mara!" The novice replied that he couldn't do this. He pointed to monks with greater power than him. These monks should ward off Mara themselves. Who is it, they ask who can remove the water from the great ocean,' who can through his supernatural powers decorate pavilions (Pyathats) with jewels, in the middle of this pavilion on a throne covered (encrusted) with jewels surrounded with jars full of water (?), and by special flowers, reclining gracefully on his couch (divan), the one with the name Teithanaga, the lord Upagot tei, who, gifted in meditation can attain various Jhana, \and who living without eating will cause the many days of his life to pass away. There was no one capable of admonishing (instructing, controlling through teaching or education) Mara. Our master the Buddha once related a story about the admonishment of Mara in a prophecy he made.

121.

When the venerable Lord Buddha in the abode of men came to the kingdom of Yazagyaw to receive his alms of rice there, among some children who were playing in the dirt there was the child of a rich man named Biyadathei. The presence of the venerable Lord Buddha had filled his heart with reverence and respect and the child was moved to offer the dirt he was playing with as alms to him. The friends together said that they would offer rice to the Lord Buddha and carrying their dirt with both hands they pretended they were offering rice. When the venerable Buddha saw these children, with great compassion and a pure heart he spoke (prescribed, enacted, denoted) and looked at Lord Ananda (?). Lord Ananda offered his bowl and with this bowl he received the offering of dirt, this dirt having been given to the Lord Ananda, the Lord Buddha smiled and as the Lord Buddha smiled, an aureole of brown, gold, red, white, somber, and coruscating hues emanating from the mouth of the Lord Buddha, Lord Ananda saw with great astonishment this aureole (these rays) pass clockwise around the the face of the Buddha three times and enter back into his mouth and the Buddha spoke as follows, "Beloved Son Ananda, this youth Biyadathi, because he offered us dirt will reside in the country of the Nats in his next life and in the year 218 of the sacred calendar in the kingdom of Patalibot he will be reborn among the 101 sons of king Banduthara and will take the name Athawka dhammayaza and become king Bala Sakyawadei. He will perform many acts of merit and then because of the power (energy) of the senior monk Ubagotti thanaga for 7 years, seven months, and seven days he will worship and by himself with the five fragrant oils, he will pass cotton thread around (a ritual) and around and he will pay repect to the venerable Lord Buddha by lighting oil lamps. Through these acts of merit he will attain the state of Ariya of the first stage and will enter the kingdom of nats after his death. All this he foetold (gave, presented). When they heard these words all the monks and the Sangha were overjoyed and happy (elated).

122. About how the Mahatei Lord Upagot was invited (called).

After that the two monks asked if they could see Lord Upagot (Lord Upagots house was on an island in the middle of the river. The two monks were on the bank of the river facing the island. When they ask to see Lord Upagot, an opening appears magically in the earth and the two enter the passage which brings them to Lord Upagots island and presence.) (see diagram) The two monks went down below the surface of the earth. WHen they arrived they made a sound. The Lord Upagot, sitting in meditation, was distracted and asked them what they are doing.

The two monks told them that they had come to bring him to a conference (assembly) of the monks. He said he would come because he respected the Sangha, he sent the monks off ahead of him and then with one burst of energy, he sped to the assembly (meeting) of monks and paid reverence to the leader of monks (great Thadin) and found a (separate) place to live. The two monks who went ahead arrived afterwards and when they saw the Lord Upagot they thought to themselves, confused, this person left after us and arrived before us. They were amazed by his great power. All the monks wanted to punish him and spoke like this, "Lord Upagot you are a well-known person, you should observe the eight Buddhist precepts and you should have gone to our meeting. You just work for your own benefit. You don't work for the benefit of the Sangha. The venerable Buddha looked down on Maha Kabbeinna Tei. Because you don't respect the Sangha we should punish you." The Lord Upagot washed his head and as if (just like) he was decorating his head with a lotus blossom, he unhesitatingly sought his punishment. "What punishment will you give me," he asked. The leader of the monks (the Sangha tei) spoke, "Lord Upagot ... the king named Athawka Dhammayaza supports the monks of the Sangha. Now he wants to pay respect to the Jedi for 7 years, 7 months, and 7 days continuously. During the performance of these acts of merit there will be danger from Mara. They asked him to admonish (upbraid) Mara. Lord Upagot, like the others, admitted that he was powerless in this respect and when they told him he could not eat, one monk said that because of his acts of merit that four bowls of perfect food would be given as alms offerings, and would be given everyday without cease, and of these four bowls, the one for me will be left out and he told him to take as much as he wanted. Lord Upagot...

Indian kings (UKI:91-104)

Indian Kings: The Burmese Chronicle: Book I: 91-105

91. How starting from the Azatathat king there was a series (a line) of five Abathat kings.

We will now speak of the king named Azatathat. a person with whom close friendship was not possible.... he was imbued with the three well-springs of merit, the absence of greed, the absence of anger, and the absence of ignorance. Because he happened to associate with Dewadat, someone with whom close friendship was not possible, he sinned against his father who was without sin while of all the possible places (he would be sent to) (he would be consigned to) (would go to) Awisi, the lowest rung of hell because of his merit, he would be consigned to the Lohakomi rung of hell for 60,000 years and when he was freed (let loose from this place) he uttered the phrase "Wizatawi" which means "I have overcome all impediments" and became a Pissaka Buddha, a lesser Buddha who doesn't preach during his life. (Note: This method is called "Wizitatheita" in Pali and is presented in the Thilakan Atakata Thamanya Phala Thot (Sutta) of the Theravadan Buddhist canon.) Udayabarra enjoyed the luxury and wealth of a king for 16 years and in the year and in the year 40 Anuyodda murdered both his father Udabarra and then became king. His son Bonna in turn killed him and both of them together enjoyed the luxurious life of a king for 10 years. In the year 48 the son Nagadatha killed the father Bonna and became king. Nagadatha enjoyed the luxurious life of a king for 24 years and in the year 72 the series of five base and despicable kings who murdered their fathers came to an end (the line of kings was severed) and the people (subjects) of the kingdom gathered together and placed the great minister Thuthunaga on the throne (made him king).

92. The story of Thuthunaga.

The story of Thuthunaga runs as follows. In the kingdom of Weithali all the Lissawi kings gathered together and talked:

"Our kingdoms being perfect in the eight necessary characteristics of a town (UKI:52) and the four foods necessary for a town (UKI:54) as well as possessing the other signs of a great kingdom, the situation being thus, the villages of the kingdom are peaceful (quiet)…the kings having consulted with each other like this, wise men (perfect in high knowledge) said that the kingdom would be peaceful (quiet) when there were no prostitutes [pyin-dan-sa]. The Lisawi kings said that from within their families they would take one maiden and make her a prostitute [pyin-dan-sa]. All the people of the kingdom would follow this princess (princesse's example) and they would communicate with each other in a close and intimate manner (touching an slightly grazing their skin together.) . When happiness reigned free they would take the princess away. Kings who loved their country would abandon their families and perform their royal duties in an inappropriate manner. This princess would have sexual intercourse with the Lisawi kings and would become pregnant. After a natural period of time, when she gave birth, she would give birth to a piece of flesh. After having placed this piece of flesh in a pot, and after having sealed it shut well, would abandon it outside the city in a place used for dumping garbage (and waste). At that time a great dragon would circle around the pot and cover it so as to protect it. When the piece of flesh had ripened it would become a young man and the people of the country raising a great clamor would all look (gaze upon) at the young man.

When a great minister of the kingdom of Wesali heard of this he went there and took the jar away. When he opened it and looked inside, he saw a young man perfect in all the signs of glory and knowledge and he took him as a son. When the great dragon saw people for the first time he ran around making the sound "thu thu" ("thu thu" in Pali and "shu shu" in Burmese.) and because of this, the young man that was found in the jar was named "Thu-thu-naga" ("naga" means dragon). When Thuthunaga was a child king Azatathat asked the lord Buddha if he could attack Weithali and the Lord Buddha ordered (requested) the Leissawi kings to pay obeisance to Azatathat (to bow down to him). Even though he asked (ordered) them two times and then a third time with no success to pay obeisance, he did not attack them. After the lord Buddha acheived the state of Parinibbana he sent the Brahman Wathagara to the kingdom of Weithali. and after destroying the Leissawi kings placed the Azatathat king on the throne and having subjugated the whole kingdom of Wethali he took people of this kingdom back with him to the kingdom of Yazakyaw to serve him there.

93. About the twelve kings who reigned starting from Thuthunaga, KalaThoka, and Badatheinasa.

At that time the young man Thuthunaga, being in his childhood, was like a great minister. When he arrived at manhood and the great warrior Yazakyaw saw that he exhibited courage to perfection in his habits and behavior, this great minister, not having a son himself, made him his son. When his father, the great warrior, arrived at impermanence (passed away) he became in his turn a great warrior like his father. This great warrior Thuthunaga was perfect in glory, strength, knowledge, generosity, and when Nagadatha was driven away (expelled) the great minister Thuthunaga ascended the throne. When the great minister Thuthunaga became king he lived in the kingdom of Wethali. King Thuttunaga enjoyed the luxurious life of a king for 18 years. In the 90th year of the sacred calendar he arrived at impermanence and his son Kalathawka became king. Ten years after, King Kalathawka ascended the throne, when the sacred calendar had reached a full 100 years in the kingdom of Wethali the minister Shinmahathaya with 700 noble Yahanda under the sponsorship of (relying on, depending on) King Kalathawka convened the second Buddhist Synod. After holding this synod King Kalathawka lived a another 18 years. All told he enjoyed the luxurious life of a king for 28 years. In the year 118 of the sacred calendar King Kalathawka arrived at impermanence and his son Thadatheina and his ten older and younger brothers reigned as king for 21 years all told.

The names of the 10 sons of the kings were: King Badatheina, King Korantuwunna, King Bagura, King Thabban, King Zalika, King Uthaba, King Kusitha, King Korapaya, Nandiwussana, and King Pissimaga. Among (out of) these 10 kings the last king, King Pissimaga, became king and in the year 140 of the sacred calendar the great bandit king (leader of thieves) Ngananda killed King Pissima and assuming the name Okatheina he made himself king.

93. About the nine kings who reigned starting from king Okatheina.

The story of the thief Okatheina runs as follows. Outside the country of Weithali, all of the great bandit kings, his fellow thieves, honored him greatly and they came and robbed and destroyed the villages of the kingdom. In the wake of their destruction they carried both their loot and the owners of the loot, telling them where to carry the loot they sent them on their way. Sometimes they would catch a person perfect in strength and they would order him to carry things (they were made into porters). The porters would ask the thieves, "Hey you, what are you up to ? (what is your project agenda, what are you doing) Tell me." They replied, "Hey you, we plow fields, raise buffalo, and destroy remote villages. We're always looking for things to steal and when we find them we use as much force (and violence) as it takes to get them. From our loot we get money to buy food and drink. We make a living (support ourselves) and have a good time at the same time." When this person heard the way the thieves talked, he liked it and became a thief himself. One time they entered a village and while they were robbing the villagers overcame the thieves (destroyed the band of thieves) and killed their leader. (His followers) His band of thieves broke up in disarray and wailed loudly longing for their dead leader. The porter who had become a thief said, "Hey you ... when you had a leader he could direct all your banditry, both large and small, couldn't he? I, like your former leader, can also direct you." The followers of the bandit king liked this idea very much and made him the leader of the thieves. This person who was made leader of the thieves was perfect in his work, his ideas, his strength, and in his ability as a cavalry leader and became widely known as the bandit leader Nagananda. This person requested his eight brothers to serve under him and sometimes his brothers would come respectively to his presence and discuss things with him. "This robbing and destroying the villages of people who live in the remote areas of the kingdom is not the sort of work that daring heroes do. If we try hard (in attacking) to conquer (subjugate) large towns and kingdoms, we will be true heroes." Having discussed things in this way they decided that this was the best (most appropriate) course of action. Requesting that everyone humbly accede to this plan, and having said this in order to persuade and organize his followers he called a meeting and made war against the Pissima king. The Pissima king (this king) had forgotten how to work (fight) with great effort (strive, endeavor), becoming king the leader of the thieves Ngananda plundered and ruled over the kingdom. After becoming king he was called the King Okatheinna. When we refer to these kings we should note that the effort that kings who lords of large kingdoms put into ruling should not decrease (wane). It is best to continually send spies to study the situation and find out as much as they can find out and listen to as much as they can listen to about the affairs of all the regions and villages of the kingdom. In the Upamingala Zat (play, drama), although the King Sunanibramadat and that (together with) 101 kings who rule outside of Zambudipa island tried repeatedly to subjugate the country of Wideha, they could not overcome them despite (using) applying with great effort (striving to overcome them with) all the tricks and artifices that were used by Mahothada. Soon after the bandit king Okatheina became king he arrived at impermanence (he died). When Okatheinna no longer existed, his eight younger brothers one by one became king in their turn (succesively became king). Okatheinna king and the other 9 kings ruled (all told) for 21 more years. The nine kings were called: King Okatheinna Nanda, King Bantukananda, King Bantukatithananda, King Butabalananda, King Kawtithanagananda, King Yathawidikananda, King Kawliyananda, King Yathananda, and King Danananda. Among these 12 people who were kings, the last of them King Danananda was assassinated by Zanakabonna and in the year 162 of the sacred calendar Sandagotta became king. Zanakabonna (was the one who) put Sandagotta on the throne.

95. About Zanakabonna.

The story (facts) of Zanakabonna run like this. In the country of Thakato Zanaka Bonna he completed his course of studies in order to finish the three Vedas. He completed his study of medical mandalas. He became clever in the use of tricks and artifices. When he had acheived great acumen (perceptivity) and artfulness in all that he did, and had knowledge of (was acquainted with various) specialized treatises, it became widely known that he was perfect in the glory and knowledge of those for whom it is appropriate to bear white umbrellas. People respected him greatly because he didn't have a father (was fatherless) and supported his Brahman mother all by himself. One time his Brahman mother heard the widespread rumor that her son would become king, she wailed (weeped loudly), "My son, a king! Any king when he becomes king is likely to lose his love for his mother even though she is the one who gave birth to him. When my son becomes king he will not love me and I will have no one to take care of me and no one to turn to." Zanaka Bonna asked his mother where on his body (on his person) this honor and glory that would come to him if he became king would be seen. His mother replied that four tusks would appear. The Brahman Zannaka said to himself that it would be better (be more honorable) to support his mother than become king. Thinking in this way he pulled out his tusks and proceeded to help his mother.

Because of this, because he was a person who knew (showed) gratitude to his mother and forsook becoming king (to help her) everyone honored him because he was someone who took care of his mother. The Brahman Zannaka did not have a very beautiful body (form). Because the strength of his legs and arms as well as for other reasons, the form (shape) of his body was not good. While being thus, being widely known that he would become king, having broken his teeth, the ominous signs of becoming a king (prescient of becoming a king) had become mixed up (confused, interfered with) a little. Referring to the habits (practices) of this, Brahman people were saying that sons and daughters who showed (knew) gratitude to their parents encountered (met) extreme difficulties.

One time, the Brahman Zanakka pondering many problems and questions, and in traveling afar arrived at the kingdom of Patalipot also called Bobbapura. In the country of Patalipot there was a king named Danananda who was so rich that he possessed no less than 800,000,000 things. He was also miserly. So that no one could get these things he possessed, sunk into the ground and the water, and kept them there. After damming up the Ginga river he ordered a big hole to be dug out of stone at the bottom of the river and he gathered his gold, silver, and other objects of value into a great hoard and deposited them there (sunk into the hole, shaft) and when he had covered the top of it with a great boulder, so that water could not enter it he ordered it to be sealed shut with a brass cover (to which a sticky substance had been applied), and only then after having carried these difficult procedures for securing his wealth, he order the waters of the Ginga river to flow as they had before. In the state (country) of this king he wouldn't even let grass or wood go without taxation. His actions were always directed (geared) towards obtaining (accumulating) silver and gold. After a while this King Danananda, he changed his mind about this idea he had of sinking his wealth into the ground for safekeeping, and then by wanting to give it away in charity he wanted to rid himself of this (trashy, grimy) dirty habit of miserliness. He ordered a pavilion to be built in the palace grounds (square) and then directed things (things, goods, things) of 100,000 in value to be given in charity to great Brahmans and things of 10,000 value to be given to lesser Brahmans. The Brahman Zanaka was staying upriver (upcountry). At that time King Danananda, his retinue (his retainers) shining with (adorned) with all the luxurious accoutrements of a king entered the donation pavilion. When the high ranking (great) Brahmans saw the Brahman Zanaka who was living upriver (upcountry), not liking him they ordered him to be driven away (thrown out, expelled). Those directing the charitable giving said repeatedly that he shouldn't be driven away. But the great king because he didn't like him ordered him to be driven away. Because the people the king ordered to carry out his order were not even brave enough to say, "We come to this pavillion with the power of a king to order you not to stay here," with a craving to possess these goods being offered in charity, respecting the king out of fear, because they were not brave enough to blame the Brahman Zanaka one of the people who was to receive some of the charitable goods craving them without love or charity themselves, they all loved and craved the charitable goods and they were all blameworthy. When the Brahman Zanaka heard what the servants of the king were talking about, he told them that they should not talk in any way against kings, and all the kings servants became ashamed and afraid. Then they took the cotton fibres they wore around their necks and undid the knots that held them together and broke their water jars against the door posts and the water spilled all over the floors and they swore at the King Danananda saying that there was no benefit from having him as king and then they left. When the great king heard of this, swearing, he ordered them to be caught and killed. The Brahmans, so that they could escape and hide, had to flee (were forced to live without), naked without their basoes, an action that is contrary to Buddhist doctrine/dogma.

At that time King Danananda had a young son named Babbata. Close friends of the young man deceived the young man so as to get control of him (so that he would fall into their hands).

Because they encountered many difficulties in trying to control the king's son, they decided that it was necessary to get him out of the kings house, and when they had built a tunnel under the ground that they could use to carry him away (to carry him away with), this tunnel led into the the king's compound and then they stole the keys to the palace that the mother carried with her at all times. Having stolen the keys they entered the house and ran away with the king's son and then lived (resided) in the Weisatawi forest (jungle).

The Brahman Zannaka with the power of his cleverness and skill was able to increase the value of his worldy possessions from one kyat to 1000 kyat and then he continued his studies to fill himself with the knowledge of material things. He amassed (accumulated) material things of 800,000,000 kyats in value. Amassing and burying his wealth in the ground for safe keeping and then he looked for a person who was like the young man Babbata (the son of Danananda) who perfect in his glory was suitable to be a king. The Brahman Zannaka had the following plan. Because King Danananda holds a deep grudge when he faces danger, he cannot be sure that everything will come to pass according to his desires (and the way he as ordered and directed things) and then the Brahman Zannaka continued his study of material things (of the material world). [Because of this kings who act as the lords of great kingdoms even though they get angry must act with greater sympathy than all the people they govern (they are held to a higher standard).]

For this reason, in the sacred teachings (doctrines, dogma) of the lord Buddha, the Buddha taught Atharathayi, that kings should bear patiently (tolerate, endure) the things that are hard to endure but that can be endured. The meaning of the Pali term Atharathayi is that everyone should bear patiently those things that cannot be endured. During the life of the lord Buddha the great king Bathawnadikawthala served the lord Buddha and when he saw the lord Buddha near kings who were heretical beggars who stood up and paid reverence to him. He observed that when they paid reverence to him they were not really worshipping him. There were heretical doctrines in the countries of these kings and holding grudges like this they were not capable of paying reverence (showing respect), and it was in this manner that they paid respect. (It is better in this passage to use the phrase "shi-hko" which means pay reverence explicity because it is used so much it almost becomes a written object in and of itself). [Because of the example of these kings a king should have the habit of treating all the people around the country just like his own sons. Only when he cultivates habits like this and acts in this manner will all the people of his kingdom work for the benefit and prosperity of their exalted sovereign king and in this manner he will be rich and enjoy all the luxuries of a kingly life.]

96. About the young man Sandagotta.

The brahman Zanakka having amassed (accumulated) extensive knowledge of material things, when he was looking for a young man like Babbata who was fit to become king in the future, he came across (found, met, encountered) Sandagotta. The background of Sandagotta runs like this. At the time that the acts of the noble Buddha were well known throughout the land the King named Witaduba attacked the Thakiwin Kings and destroyed the Thakiwin Kings. Having been destroyed, what remained of the Thakiwin kings and their followers, having been spared their lives, lived in the forest and relied on the forest for their subsistence. At this time they built a town in a pleasant place where the sound of peacocks and cranes could be heard and this place was called Moriya. One day an envoy attacked the kingdom of Moriya and when they had laid waste to the kingdom, the queen of the king of Moriya being pregnant, her husband decided to part with her so that her life could be spared sending her to the country of Patalibot. Arriving there, she reached the stage of advanced pregnancy (came to term, ripened, the womb quickened) and she gave birth to a son. The gods helped her and putting the baby in a jar, they placed the jar in front of the gate of an oxen enclosure (corral for oxen). Aided by the power of the Nats, like the youth Yawthaka, the lead bull in the herd named Sanda took care of the jar so that no danger would come to it. When the cowherd taking care of this herd saw the youth he felt intense affection (love) and pity for him and obtaining the child henceforth (from that time on) raised the child as if it were his own. Because the head bull of the herd had taken care of the boy in this fashion the boy was named Sandagotta (he was named in reference to this act).

When the young cowherd reached maturity (became a man, came of age) a hunter saw and having a strong affection for him asked the boy to accompany him, and looked after him from this time on. During this time when the youth Sandagotta played with other cowherds he had the appearance of a king and he issued orders to his young friends as if he were a crown prince or a great soldier and his young friends were his bodyguards and when they were playing they would bring thieves to him and he would ask them questions and investigate the case to see if they were blameworthy or not (whether there was blame or not) and finding that the extent of their "guilt was such that they deserved to have their legs and arms chopped off (to be dismembered), he issued decisions like a judge to those who served under him (min-hma) to carry out the punishment (to chop them off). When the children he ordered around in turn told him that there was no axe for chopping he handed them a play axe, a long spear like object made of a large goat bone with a small bone inserted at the top like a blade, and saying that the king Sandagotta possessed great power applied themselves to the task (set themselves to) of chopping as the king had ordered. Having pretended to chop off their (the victims) arms and legs King Sandagotta with all his power and glory ordered their legs and arms to once again be restored. When the Brahman Zanaka heard of this, it was said that he was amazed and straightaway giving the hunter goods worth 1,000 kyat took the one said to be gifted in the Vedas, Sandagotta, away with him. When Sandagotta had arrived into his hands he made a gold choker (collar) and having strung this Tamotkyaw (ornamental braided necklace of many colors) around his neck, he adorned (decorated) his neck in this fashion. The sons of the king after studying under the Brahman for a long period of time, told the Brahman scholar about the various (princely) dreams they had had (during their life) as a prince. After the Brahman had listened to these dreams once more (again) he came to the conclusion (decided) that the youth Babbata, the king's son, could not possibly become king. He knew that the youth Sandagotta would become king of Zambudipa after the present king had passed away. Even though he knew of this, he didn't want the kings sons to know of this and kept this to himself (kept it a secret).

97. How prince Sandagotta murdered King Danananda.

One day they were sleeping in a clump of bushes in the forest. The Brahman scholar woke up before the others and then when the youth Babbata had woken up, he slipped a dagger into Babbata's hand and asked him to get (take) the necklace around Sandagotta's neck (that he was adorned with) without undoing it, cutting it, or taking it off him. The youth Babatta replied in turn that he could get (take) it but not without undoing it, cutting it, or taking it off him. When an opportune time had arrived the Brahman in turn asked Sandagotta to do what he had requested Babbata to do before and when the youth Babbata had fallen asleep the youth Sandagotta asked himself whether this was possible and then cut off the head of Babatta and took the ornament around his neck. The scholar Brahman kept it for himself and when Sandagotta came of age (arrived at maturity, became a man) imparted to him the knowledge of the vedas and then by watching and listening to him he came to the conclusion that his skills (ability) had reached perfection. In order for him to gain knowledge from working and planning, he gave him the gold, silver, and valuable objects he had buried under the earth and in order to carry out the internal affairs of the kingdom found good people for him to associate with, and as the time for action drew near the Brahman Zanaka decided that it would be best for Sandagotta to tackle the difficulties he encountered himself and parted from him. Sandagotta used his wealth to hire mercenaries (to gather together mercenary soldiers) and made war against King Danananda. Because wave after wave of people living in the country he was attacking, attacked him the troops (forces) of Sandagotta were destroyed.

98. How ... subjugated and became king.

Not complete (sanei = cry out in an auspicious manner, sanei na = enquire, investigate, nose around for news, information.)

100. Prince Banduthara becomes king and how queen Dhamma after becoming pregnant craves five things.

The great king Banduthara elevated a woman of the royal family of the Mawriya royal family whose name was Dhamma to be queen. When she became pregnant with a child that would later become the great King Dhammathawka she craved five things (had five desires or cravings). The five desires were that she wanted to step on the sun with one of her feet and the moon with the other and then she wanted to eat all the stars in the sky. She wanted to eat all the clouds passing through the sky. She wanted to eat all the sprouts (tendrils) of trees that had newly shot out of the earth. She also wanted to eat worms living inside (under) the earth. When the great King Banduthara heard that queen Dhamma had these five cravings, in order to put her at peace, asked the queens teacher, the heretic Saranaziwaka perfect in his learning, what to do.

101. How Saranaziwaka preached (or taught). (The teaching of Saranaziwaka)

Although he will become king, he will not be a king in name only. He will be able to conquer the kings that shine over the surface of Zambudeik island, like moons and suns. This is why you've had these premonitions of stepping on the sun and the moon. As for the premonition of wanting to eat the stars, he will kill his own brothers, born from the same father (he will kill as much as you could speak of or enumerate). As for the premonition of wanting to eat clouds, the grimy false opinions, the heretical ideas that run contrary to the Buddhist religion, they will all disappear. As for the premonition of wanting to eat worms, his power will spread out (everywhere) even under the earth up to a distance of one Yuzana. As for the premonition of wanting to eat all the sprouts (tendrils) of trees that had newly shot out of the earth, his power will spread out even above into the sky for a distance of up to one Yuzana." The wise man Saranaziwaka spoke like this. At the time these teachings were given the queen recorded what he had said on a golden palm leaf. When she was sure that things would come to pass as this teacher had preached (taught, spoken, predicted) she placed this writing on a golden litter replete with jewels and she was said to have then paid great reverence to it.

102. About the birth of Prince Dhamathawka.

When the queen arrived at the proper day and month, she gave birth to the boy. When the youth arrived at the age when he was capable of governing, he was requested to come over and sit on his lap. Once during this time the great king held a conch shell in his left hand, and during the day the young boy would go over to the shell and put kyin-nge liquid in it, the great king would take the conch shell and pour the kyin-nge liquid over the young boy's head (on the top of the boys head). The queen called her wise teacher and asked him about this (pouring). The wise teacher replied that the youth would (now) receive the royal coronation of a king (bitheik). Having said that her son would certainly become a king who ruled over the entire Zampudipa island, in ruling like this he will receive the coronation of a king. "When what I teach (preach) comes to pass (becomes true) come to where I live and tell me," he requested, and having requested this, he went away to a place (as much as) one hundred Yuzana away and lived there. When King Dhammathawka came of age his father the king gave him the front palace and ordered him to rule over the country of Aweini also known as the kingdom of Usseini. Then one day he sent him off to live in the village that he had been given to govern. During the journey of King Dhammathawka to the kingdom of Usseini, which was one hundred Yuzana away, when he had reached a stage of the journey ( a place along the route) about 50 Yuzana away from his destination, afraid of becoming a Casanova (Don Juan), when he had arrived in the kingdom of Weidithaka where the the Buddha's family, the Thakiwin clan, living in Weidithaka (and depending upon this country for his subsistence), he took the daughter of a rich man of the Thakiwin clan as his Weidithaka princess, and enjoyed the luxurious life of a king in the great kingdom of Usseini. On the very day that he married the Weidithaka princess (on his wedding day) she conceived the prince lord Maheinda. Having given birth to prince Maheinda, at the time when he could crawl, she gave birth to yet another child, the princess Thinnameitta. The prince Maheinda….

One day when he heard that his father the great king Beinduthara was sick, he quickly left the kingdom of Usseini and travelling home leaving queen Weidithaka together with his son and daughter behind in the city of Weidithaka.

104. How King Mahathawka subjugated his 99 rebellious older brothers.

When the body of his father the great king Beinduthara was still (had passed away) he secured the entire kingdom (made sure the whole country was under firm military control) and became king. His older brother prince Thumana hearing of this, together with 99 other brothers, like the crashing of the waves of the great ocean, engaged in (made, prosecuted) a great war with him, and made his way towards the kingdom of Patalibot. King Thiridhammathawka, driving the rebels from the battlefield, put down the rebellion (suppress, subdue), captured his older brother prince Thumana together with 99 other brothers and killed them.

U Kala's Burmese Chronicle(Mahayazawingyi):Table of Contents

1. Banamapobbakagandarama.
2. How the universe was created and destroyed.
3. Regarding the following terms - Andara Kat, Ethinkyei Kat, and Maha Kat.
4. About the Athinkyeiya (countless, infinite) Kat.
5. About the different eras (periods) of the Maha Kat.
6. About the extent (duration ?) of the periods refered to above.
6. About the extent (duration ?) of the periods refered to above.
7. How the world was destroyed.
8. About the structure and order of world destruction.
14 - How the primordial people ate fertile soil among other things and how the foods they ate degenerated as greed and desire arose.
15. How after the food eaten in former times had disappeared and Thalei rice was eaten, men and women were created, and sexual relations between them began.
16. How the primordial people built houses and lived in them.
17. How the primordial people accumulated food.
18. How the primordial people came to lament their own behavior.
19. How theft among other things appeared during the primordial era.
20. How the primordial people came together and elected the first king (Mahathamada).
21. How from the primordial people the four types originated.
22. How the Mahathammada king collected taxes and put together the first law books (Dammathat-kyan).
23. How during the Andara Kat things were destroyed and then recreated and how the second Mahathammmada king was elected (ascended) to the throne.
24. How in the manner described above things were destroyed and recreated and the third Mahathammada king was elected.
(??) 25. How as was described above things were destroyed and recreated and the fourth Mahathammada king ascended the throne.
25. How as was described above things were destroyed and recreated and the fourth Mahathammada king ascended the throne.
26. A description of the occurence of the fifth Kat and from the fifth Mahathamada king up until the Eika-dathama eleventh Mahathamada king during which there were eleven Kats.
27. How during the reign of eleven Mahathamada kings references were made to the Tripitaka.
28. How on the earth four Buddhas one by one attained enlightenment.
29. How the eleventh Mahathamada king governed.
30. How starting from this Mahathamada king his sons, grandsons, and great grandsons formed a royal line of 28 kings (for 28 generations).
30. How starting from this Mahathamada king his sons, grandsons, and great grandsons formed a royal line of 28 kings (for 28 generations).
31. About the royal line of the Mahathamada king starting from King Issima and continueing on through his sons, grandsons, and great grandsons.
32. The life story of the great king Okkakarit
33. How the sons and daughters of King Okkakarit together accompanied with soldiers set out and founded the kingdom of Kapilawut.
91. How starting from the Azatathat king there was a series (a line) of five Abathat kings.
92. The story of Thuthunaga (the facts of, about)
93. About the twelve kings who reigned starting from Thuthunaga, KalaThoka, and Badatheinasa.
93. About the nine kings who reigned starting from king Okatheina.
95. About Zanakabonna.
96. About the young man Sandagotta.
97. How prince Sandagotta murdered King Danananda.
98. How ... subjugated and became king.
100. Prince Banduthara becomes king and how queen Dhamma after becoming pregnant craves five things.
101. How Saranaziwaka preached (or taught). (The teaching of Saranaziwaka)
102. About the birth of Prince Dhamathawka.
104. How King Mahathawka subjugated his 99 rebellious older brothers.
105. ?
108. How the great Thiridhammathawka looked for noble alms seekers.
109. How the king met noble alms seekers.
110. How Thiridhammathawka and the novice Nigroda performed acts of merit in the past
111. How the great king Thiridhammathawka addressed questions to the novice Nigroda and how Nigroda preached the Law (taught Buddhist doctrine)
112. How the beliefs of the king's younger brother, the crown prince Teitha, were eliminated.
113. How the king's younger brother Teitha, the crown prince, became a monk.
115. How the king Azatathatalong with the Butawahana with great difficulty placed sacred relics in a pagoda.
114. How the king's son Aggibrahma became a monk.
116. ?
117. How people who could destroy the Yandara machine came to carry it away.
118. How 84,000 monasteries and Jedis were built all at the same time
119. How the great Jedi of Patalipot was erected.
120. How the great king Thiridhammathawka rid himself of all the danger that he faced while at the same time performing an act of merit.
121. ?
122. About how the Mahatei Lord Upagot was invited (called).

The first king Mahathammada (UKI:14-33)

The Burmese Chronicle: Book I: 14-33

14 - How the primordial people ate fertile soil among other things and how the foods they ate degenerated as greed and desire arose.

At this time the primordial people ate the raw earth which was imbued with flavor. Some of these people were beautiful in appearance. Some of them were not. Among them, those who were beautiful, looked down on those who were not. The earth they ate lost its flavor, but they continued eating it. Over a long period of time greed and desire increased and the earth they ate disappeared. After it disappeared, a vine whose name was "Padalata," perfect in fragrance and taste, appeared to them and was used as food. As the other foods had disappeared, this vine also disappeared and Thalei rice, beautiful, fragrant, delicious, and perfect in its separation from the husk, appeared to them. At this time the primordial people took the Thalei plant at night for their dinner. They took it in the morning for their breakfast. Though they partook of it in this way, they never had to think of obtaining it, as it came to them of its own accord without having to expend any effort. This Thalei rice, placing itself in a rock bowl, generated fire by itself, and cooked itself. This rice had the same appearance as a jasmine blossom. These people had as much food as they wanted.

As the gods had eaten a special food in the past ("Nat Oza" comparable to ambrosia), this Thalei rice served as food for the primordial people and appeased their hunger. As this food was a delicate food it did not produce feces or urine. When they began to eat Thalei rice excessively it became coarse and rough and produced feces and urine and they acquired the capacity for knowledge and sensation.

15. How after the food eaten in former times had disappeared and Thalei rice was eaten, men and women were created, and sexual relations between them began.

After this, the male and the female came into existence. When man and woman appeared, the woman looked at the man. The man looked at the woman. Because of this looking they became anxious with sexual desire and "Kayathanthaga" also known as sexual relations arose.

16. How the primordial people built houses and lived in them.

The situation being thus, people lived with bad habits that lacked virtue and learned people, perfect in their virtue, looked down on these habits and were troubled by them. In order to cover up these troubling habits, people built houses and lived within the protection of fences.

17. How the primordial people accumulated food.

The situation being like this among those who lived in the primordial world, those who were lazy followed the practice "Deit-nu-kati" and accumulated food for themselves. They adorned themselves with the soft and coarse husks of their Thalei rice but the harvests did not grow. (but there was no increase in the yield at the places where they reaped the rice, or fresh crops are not arriving at the place we harvest them)

18. How the primordial people came to lament their own behavior.

After this the primordial people said to themselves, "In former times we had supernatural powers (Jhana). We lived in a continual state of euphoria, there was plenty of food, and our bodies shined. We could also travel through the sky. During those times we ate the fertile soil and the Padalata vine. This food disappeared because of our misdeeds. After this, Thalei rice appeared of its own accord without having to expend any effort. Now, because we collect this Thalei rice for our morning and afternoon meals, fresh crops are not arriving at the place we harvest them. We should divide what we have into shares and distribute it." After discussing the situation like this they divided the rice into shares and distributed it.

19. How theft among other things appeared during the primordial era.

After this, one self-indulgent person, because he was afraid that his own portion of the food that had been distributed would be exhausted, stole another person's share and ate it. The first and second time it happened they cursed him and let him free. The third time it happened they beat him up and kicked him out of the community. From that time on punishment appeared for theft, slander, and lieing. The primordial people of those days gathered together and had a meeting where they spoke of this.

20. How the primordial people came together and elected the first king (Mahathamada).

"At the present, base and despicable behavior has appeared. Let us denounce those who should be denounced by designating one person perfect in Thila (virtue), Thamadi, and Binnya (knowledge), to govern us. Let us expel those who ought to be expelled. We will each give to him one tenth of our share of Thalei rice.” Speaking thus they spoke of the one person, who had the form of an embryo Buddha, who was endowed with the lesser and greater signs, who was perfect in their great power, strength, and glory, who had both the strength of humility and honor.

After bestowing upon him this title and begging him to accept it, they poured the three sacred offerings of the Beitheik (coronation) over him. The primordial people also designated him "Maha-zanei-na Thammadaw Mahathammadaw" and according to "Wasanatta" named him "Mahathammada." And they also gave him the noble Hkattiya (warrior caste of India) name, according to "Wasanatta," of "Hkitta-nan Adipati Hkattiyaw." And also gave him the royal Yaza name, according ot Wasanatta, of "Dammei-na Thamei-na Thattei Yassei Tii-ti Yaza." Thus the three sacred names appeared. As has been said: "Of the sun king's lineage, perfect in gratitude, of exalted power, the great Thammada king (Maha-thammada-min), has appeared before the eyes of the people, shines with a color which is called glory which is like the shining of a sun king who has ascended this year to do away with all foolishness. The peoples of all the parts into which Mahathammada has divided the world are not fearless enough to go beyond the compass of his law. Among all the kings the Mahathammada king from the very beginning was called "Menu" (person in Pali).

21. How from the primordial people the four types originated.

Being thus, in the country of people, the embryo Buddha miraculously became the first king. At that time there were people who spoke so appropriately of the stealing of other people's things, the telling of lies, slander, and the administering of punishment, of the existing base and despicable situation, the people who were perfect in Thila (virtue), Thamadi, and Binnya (knowledge), in order to eliminate this situation of demerit, built a temple of branches and leaves and lived there. In the villages, hamlets, and in the capital, these virtuous people subsisted on donations of rice (alms). These people who had shunned (abandoned, discarded) the demeritous way of living. The Brahmans, according to Wasanatta, chanted "Akuthalei Dammei Bahi-yanti Bahi-yan Kayontiti Bramana." These people erected houses, worked their fields, and engaged in trade. There were many material things. These people of little glory, who were called Thatei (merchant) or Thakywei (wealthy person), were a source of trouble to others from the very beginning and the situation became one of "Hsin-yei-chin" (poverty). The people in this situation were know as "Thu-hsin-yei" (poor people). The four families (caste, type, race) of "Min" (kings), "Bonna" (priests), "Thatei Thakywei" (merchants and rich people), "Thu-hsin-yei" (the common or poor people) appeared.

22. How the Mahathammada king collected taxes and put together the first law books (Dammathat-kyan).

That primordial king Mahathammada associated and talked with hermits and holy men among other virtuous people and ordered all the outstanding law books (Dammathat kyan-gan) from around the universe to be copied, and according to the law the four sacred "Akati" were not followed, all of this he decided on and directed. At that time the Mahathammada king relied on all the inhabitants of Zambudipa island and they took care of him. Of those material things that they got from their work, they offered the Mahathammada king one portion in ten, from ten branches one branch, from ten fruits one fruit, and from ten blossoms one blossom. There were many things that were offered and they again named him "Khattiya Maha-thala." This king abided by the ten laws of kings and the four Thin-gyou (compendium of Abhidhamma) and thus experienced the well-being of a king. After this first Mahathammada king there were 63,000 more umbrella bearing kings of states (Tain, Khayain) on the surface of (in the lands of) Zambudipa born after this.

23. How during the Andara Kat things were destroyed and then recreated and how the second Mahathammmada king was elected (ascended) to the throne.

During the first Kat as time went on, the life span of men declined (ebbed, waned) so that people lived for only 10 years. During this period of time when people lived for only ten years greed became widespread. Then the Dobikhandara Kat arose and people starved and died (died of hunger). In order to wash away the bones of the dead there was a torrent of rain which quickly carried away the bones and (as well as) cleaning and purifying the earth. From that time there were other rains, a fragrant rain and a rain of flowers, that fell (rained down) covering the whole the earth. After this, bracelets for the wrists and the ankles as well as other ornaments that men wear as well as rosary beads and ear plugs and other ornaments and jewels that women wear, rained down and the earth was lovely to behold (pleasing to the eye, comely, becoming). And this time those who were learned and perfect in their virtue came out from their hiding places and adorned themselves with these ornaments and in wearing them enjoyed themselves and were content. The remaining people (by means of) with habits that were comparatively better in virtue (Thadda, Thila) than their predecessors, had children, grandchildren, and great grandchildren who lived for progressively longer periods of time of 10, 20, 40, 80, hundreds, thousands, tens of thousands, hundreds of thousands, millions, and (up to) even as much as billions of years. These people with extremely long life spans forgetting virtue (Thadda, Thila) and not acting according to the law, came to follow the way of greed and desire and lived hurried lives full of disputes as before. Those people to whom all this had happened, the inhabitants of Zambudipa island gathered together and talked and elected one person perfect in virtue (Thadda, Thila) to be their king. After this second Mahathammada king, there were all together 63,000 umbrella bearing kings of states (Hkayain, Tain).

24. How in the manner described above things were destroyed and recreated and the third Mahathammada king was elected.

From the time of that Mahathammada king after a long period of time all the people forgot what virtue was (Thadda, Thila) and because they lived in a lawless manner, the lifespan (lives) of these people progressively declined. They all lived for ten years. During the era (Kat) of these people who lived for 10 years, anger increased in their characters. Because of this great anger, holding (grasping, grabbing) the wooden arms of their grinders or the bolts of their doors (??), and they made daggers, swords and spears with sharp edges studded with spikes and barbs. When they saw each other they thought of each other as they think of fishes or animals, and through pushing and shoving and hacking and chopping they died. In this Thattandara Kat (era), to wash away the bones of the dead, great rains poured down. Fragrant rains, rains of flowers, and rains of ornaments rained down as before. People of knowledge and acumen, perfect in virtue, who had hidden themselves and avoided the community of other people, left their hiding places. Adorning themselves with these ornaments, and because they lived according to good habits, became perfect in virtue (Thila, Thadda), and their sons, grandsons, great grandsons, great great grandsons, and great great great grandsons, had progressively longer lifespans, living for many years. These people who lived for many years, after a long period of time forgot what virtue (Thila, Thadda), with increasing greed and desire, led hurried existences full of arguing (argumentation, disputes, disputation) as they had before (in former times). At that time the inhabitants of Zambudipa island gathered together and talked. (discussed the situation) and elected for the third time a king perfect in virtue (Thila. Thadda)

25. How as was described above things were destroyed and recreated and the fourth Mahathammada king ascended the throne.

After this Mahathammada king was elected for the third time and ruled as an umbrella bearing king over 63,000 other kings (tributary kings). Starting from this Mahathamada king lawlessness arose once more amongst the people and their lives became progressively shorter and shorter so that they only lived for 10 years. The character of these people who lived for 10 years was to speak in ignorance. They suffered during the Yoganda Kat and died. [The lifespan of people (mankind) rose and fell like this 64 times and then there was the Wiwintawi Kat.] For the fourth time a Mahathamada King arose and as an umbrella bearing king there were 84,000 states and countries under him. (?)

26. A description of the occurrence of the fifth Kat and from the fifth Mahathamada king up until the Eika-dathama eleventh Mahathamada king during which there were eleven Kats.

The fifth umbrella bearing Mahathamada king had 84,000 tributary states. The sixth umbrella bearing Mahathamada king had 40,000 tributary states. The seventh umbrella bearing Mahathamada king had 44,000 tributary states. The eighth umbrella bearing Mahathamada king had 40.000 tributary states. The ninth umbrella bearing Mahathamada king had 44,000 tributary states. The tenth umbrella bearing Mahathamada king had 44,000 tributary states. The eleventh umbrella bearing Mahathamada king had 189,000 towns, 9,900,000 villages, 9,600,000 harbors on the surface of Zampudeik. People lived a countless number of years and then as the world once more waned and declined there 64 Mahathamada kings. During the Mayntet Kat there was no king.

27. How during the reign of eleven Mahathamada kings references were made to the Tripitaka.

Out of the next 64 Mahathamada kings there were first eleven of them and then after that there were 63 Mahathamada kings and the exalted teachers (scholars) gifted in the Tripitaka they pondered over (considered) the two sacred faculties of reason (???) and relying on (depending on) and they took refuge in directing the composition of the treatises dealing with the Buddha's life on earth. Know this. (???). After this, after the Mahathamada kings, states and countries arose on the surface of Zampudeik and the water receded and the royal chronicle of kings was written (adapted).

28. How on the earth four Buddhas one by one attained enlightenment.

On this earth five Buddhas attained enlightenment and after four of them had attained enlightenment the cycle of Kats came to an end and those who attained enlightenment were as follows. During the reign of the eighth Mahathamada king when the world was in decline people normally lived for 40,000 years and the Kakuthan Buddha attained enlightenment. During the reign of the ninth Mahathamada king when the world was in decline people normally lived for 30,000 years and the Kawnakon Buddha attained enlightenment. During the reign of the tenth Mahathamada king when the world was in decline people normally lived for 20,000 years and the Kathaba Buddha attained enlightenment. During the reign of the eleventh Mahathamada king when the world was in decline people normally lived for 100 years and the Gawtama Buddha attained enlightenment. Then Lord Dewadat created dissension (a schism) and he preached of the Awisi ring of hell: "There are six parts to this world and in one part especially there is dissension (has broken away from the others). The five parts (groups) will undergo (enter) Awisi and then be freed entirely from Awisi and then will become Atitharabapissaka Buddhas," he preached according to the scripture and this was the belief of learned people.

29. How the eleventh Mahathamada king governed.

When the eleventh Mahathamada king to mount the throne became king, saintly hermits and other learned men perfect in Jhana and supernatural knowledge (Abinyan) compared (texts?) and discussed (what they found?) and then in order to fulfil his wish that all the royal slaves of Zampudeik should prosper he prepared law books (Dhammathat Kyans).

From this time on, so that thieves, bandits, and murderers and other rebellious people would not bother people around towns he erected the seven elements of a strong town, moats and walls with catwalks around them and banquettes (guard stations?) at intervals, and perfect in the four sources of food for towns he established the country of Mala, the Kingdom of Kuthawadi, the country of Magada also known as the kingdom of Yazakyo, and the country of Wideha also known as the kingdom of Meikthila and appointed great soldiers perfect in the eight characteritics, royal couriers perfect in the eight characteristics, along with judges that did not follow the four Akatis (?) and thus he made decisions and directed the affairs of his kingdom. This king following (in accordance with) the ten characteristics of kings, the seven laws that prevent the disappearance of peaceful village life (Aparihaniya), according to the astrological laws that determine the course of the lives of kings he worked during the entire course of the countless years of his life for prosperity of himself the exalted king, the prosperity that cames from an unbroken royal line of sons, grandsons, and great grandsons, he worked in this manner for the prosperity of all the people of the kingdom.

30. How starting from this Mahathamada king his sons, grandsons, and great grandsons formed a royal line of 28 kings (for 28 generations).

Starting from this Mahathamada king during the lives of his sons, grandsons, and great grandsons the names of the kings were as follows: the son of the Mahathamada king was named King Yawza, King Yawza's son was named King Warayawza, King Warayawza's son was named King Kalyana, King Kalyana's son was named King Warakalyana, the son of King Warakalyana was named King Ubothada, and the son of King Ubothada was named King Mandat. [This King Mandat was a prior reincarnation of the Gotama Buddha. Regarding this Mandat Thagya King there were 2000 minor servants (slaves) and four principle servants who served him, he governed two levels of the kingdom of Nats, and he lived for 1,300,000 years and ruled as king for 5,252,000 years.] King Wara who was the son of King Mandat King Wara, as well as his son King Upawara, as well as his son King Zediya, as well as his son King Pissila, as well as his son King Mahapissila, as well as his son King Missileinda, as well as his son King Thagara, as well as his son King Thagaradeiwa, as well as his son King Barata, as well as his son King Ingira, as well as his son King Yusi, as well as his son King Thuyusi, as well as his son King Bataba, as well as his son King Mahabataba, as well as his son King Banada, as well as his son King Mahabanada, as well as his son King Thudathana, as well as his son King Mahathudathana, as well as his son King Neiyu, as well as his son King Mahaneiyu, as well as his son King Issima (Seinda).

From this time on, so that thieves, bandits, and murderers and other rebellious people would not bother people around towns he erected the seven elements of a strong town, moats and walls with catwalks around them and banquettes (guard stations?) at intervals, and perfect in the four sources of food for towns he established the country of Mala, the Kingdom of Kuthawadi, the country of Magada also known as the the kingdom of Yazakyo, and the country of Wideha also known as the kingdom of Meikthila and appointed great soldiers perfect in the eight characteritics, royal couriers perfect in the eight characteristics, along with judges that did not follow the four Akatis (?) and thus he made decisions and directed the affairs of his kingdom. This king following (in accordance with) the ten characteristics of kings, the seven laws that prevent the disappearance of peaceful village life (Aparihaniya), according to the astrological laws that determine the course of the lives of kings he worked during the entire course of the countless years of his life for prosperity of himself the exalted king, the prosperity that cames from an unbroken royal line of sons, grandsons, and great grandsons, he worked in this manner for the prosperity of all the people of the kingdom.

30. How starting from this Mahathamada king his sons, grandsons, and great grandsons formed a royal line of 28 kings (for 28 generations).

Starting from this Mahathamada king during the lives of his sons, grandsons, and great grandsons the names of the kings were as follows: the son of the Mahathamada king was named King Yau za, King Yawza's son was named King Warayawza. King Warayawza's son was named King Kalyana, King Kalyana's son was named King Warakalyana, the son of King Warakalyana was named King Ubothada, and the son of King Ubothada was named King Mandat. [This King Mandat was a prior reincarnation of the Gotama Buddha. Regarding this Mandat Thagya King there were 2000 minor servants (slaves) and four principle servants who served him, he governed two levels of the kingdom of Nats, and he lived for 1,300,000 years and ruled as king for 5,252,000 years.] King Wara who was the son of King Mandat King Wara, as well as his son King Upawara, as well as his son King Zediya, as well as his son King Pissila, as well as his son King Mahapissila, as well as his son King Missileinda, as well as his son King Thagara, as well as his son King Thagaradeiwa, as well as his son King Barata, as well as his son King Ingira, as well as his son King Yusi, as well as his son King Thuyusi, as well as his son King Bataba, as well as his son King Mahabataba, as well as his son King Banada, as well as his son King Mahabanada, as well as his son King Thudathana, as well as his son King Mahathudathana, as well as his son King Neiyu, as well as his son King Mahaneiyu, as well as his son King Issima (Seinda).

Starting from the Mahathamada king these 28 kings as we have spoken of (?) the royal line continued on through the Mahathamada's sons, grandsons, and great grandsons. And these 28 kings ruled over the three great kingdoms: the state of Malla also known as the kingdom of Kuthawadi, the state of Magada also known as the kingdom of Yazakyaw, and the state of Wideha also known as the kingdom of Meikthila.

31. About the royal line of the Mahathamada king starting from King Issima and continueing on through his sons, grandsons, and great grandsons.

This King Issima continuing on through his hundreds of sons, grandsons, and great grandsons who in turn were kings all ruled over the great kingdom of Kuthawadi. Among these hundreds of kings the last of them was King Areinda. The sons, grandsons, and great grandsons of king Areinda who were all told 56 kings ruled over the great kingdom of Ayoza. Among these 56 kings the last of them was named King Dobbathaha. Among the sons, grandsons, and great grandsons of King Dobbathaha there were all told 60 kings and his son was King Okkakarit.

32. The life story of the great king Okkakarit
(More family relations)

33. How the sons and daughters of King Okkakarit together accompanied with soldiers set out and founded the kingdom of Kapilawut.

The great king called his four sons and issued the following order to them. "While I have many sons the queen who is the mother of the youth Zandu has asked me repeatedly to make her son king, so given he this. Because I realize that if all my sons live w ith me there will be danger, I've ordered that you be given auspicious horses, elephants, and chariots. Take as many horses, elephants, and chariots as you want (take as many as you want) and go to another place. From the time that I no longer am (no 1onger exist) one of you will be made king." Having issued an order in this fashion his four sons payed reverence to him and he requested that the five queens who were their mothers follow them. Their father the king presented them with eight ministers and then together with their sisters the king sent them all off. the people of the kingdom followed the sons and daughters of their lord for three entire days without stop. The troops that followed them were three Yuzanas wide (38.17 miles). When the princes saw all the soldiers that were following them, they said to themselves that this was enough to form countries for many kings. What benefit is their in one of us taking the country of another one for himself?

Namo tatha bagawadaw arahadaw thamathampuditha.

Without any rival or likeness among all the inhabitants of the three abodes of gods, animals, and men, smashing to smithereens Dewabodda and the other numerous members of that (five member or type) group of devils that cavort at the top of the world and then worshipping before all else with (dwaya) body, words, and mind, the omnsicient Buddha lord of all the conquerors of the top of the world, followed by the ten members of the Mahathamada line of kings. Starting from the Eikadathama Mahathamada king up until ... there were all together 334, 569 in the first part. After the first part starting from the Azatathat king until king Dammadhoka there were 29 exalted (noble kings. of the second part of the royal line. King Azatathat held his coronation and then after eight years he acheived the Parinibbana state of a lord Buddha. After he had acheived the state of Parinibbana he enjoyed the earthly pleasure of a king for 24 years. After (all told) having enjoyed the earthly pleasure of a king for 31 years he was asses nated by his son Udayabadda ho became king in the Buddhist Thakkareit year of 24.