Burmese Historical Chronicle

Written by U Kala

Translated by Jon Fernquest
(http://burmesehistoricalchronicle.blogspot.com)

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. 15801760 (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 (Mahathirithamathoka) 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): 23655.

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 Shilu 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 groupcommunal 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.

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 (Dammathatkyan).

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 Eikadathama 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).

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 beginnings of the universe (UKI:18) The Burmese Chronicle: Book I: 18

Nama tatha bagawadaw arahadaw thammathambuddatha 1. Banamapobbakagandarama.

[Two lines of Pali] I pray to the exalted Buddha, the honourable and noble king who governs the world. Having prayed to him, I also pray to the ten sacred laws that one should subsist on because the exalted Buddha himself subsisted on intense concentration (Gawsaya Theiwana) and meditation (Bawana Theiwana). Having prayed thus, I also pray to the eight Ariyas, intimate sons of the exalted Buddha. Having prayed thus I will make a treatise on the history of kings in which I describe the continuous line of kings that starts with the Mahathamada king. (Note: Gawsaya = concentration, one type of which is Kathain which is meditation with intense concentration on an object; Theiwana = take refuge in, subsist on; Bawana = meditation).

A person writing a treatise must always place the three prefaces (Bobbaka): the Panama Bobbaka, the Athitha Bobbaka, and the Wuttuni Bobbaka at the beginning of his treatise. It is said that by placing the Panama Bobbaka at the beggining of his treatise he is paying reverence (praying) to the three gems in order to assure the disappearance of all dangers and the completion of his treatise. While in these Pali verses (gata) there is much grammar that is useful for preaching (discoursing) about the Buddha, why should the grammar that is called Lawkadipati be spoken of? Because the human Adipati (leaders of humans) used in the language of chronicles used to describe the royal lines of kings, by

means of the socalled Lawkadipati...	. gratitude we honor (Dawmanalo) the exalted
Buddha, thus we speak.

(Note: Bobbaka = occurring at the very beginning, here it must mean preface; Athitha = aim, desire; Athitha Bobbaka = must be the preface where the aim, purpose, or what is to be accomplished with the treatise is set out, presented, here of course it would be to worship the Buddha. The secondary unstated reason being to help and honor kings; Adipati = pre eminent leader; lawkadipati preeminent ruler of the world.)

[Three pairs of two lines of Pali]

There is both the language of kings and other types of language. These types of language are ordinarily found in Pali verses and the noble Buddha in the village of the gods and in nibbana, it is said that he uses "Phila" language, if he is a lord who preaches most aptly, even though he preaches like this, those treatises that explain Pali verses "Atakata," because they are special, during the reign of those pure kings, they arrive at the state of being used up and destroyed. There are other types of language,. There are teachings on meditation. There is "Anissa" and other venerable people comparable to those who meditate, these royal chronicles of kings have not become widespread, please listen knowledgable sirs with good hearts.

Yazatan the language of kings, Sawrakatan the language of thieves, Mahamatakatan the language of great ministers, Theinakatan the language of soldiers, Bayakatan the language of danger, Yotakatan the language of shooting weapons, Annakatan the language of rice,

B anakatan the language of pleasure, Wuttakatan the language of Basoes and clothing, Thayanakatan the language of the place where one sleeps, Malakatan the language of flowers (?)

Gandagatan the language of scents, Nyatikatan the language of families,

Yanakatan the language of conveyance (vehicles, transportation), Gamakatan the language of villages.

Nigamakatan the language of Nigon (hamlets or small villages), Nagarakatan the language of towns,

Zanabatakatan the language of Zanabot (hamlets or small villages), Eindikatan the language of women,

Burithakatan the language of men, Thurakatan the language of heroes,

Withikatatan the language of arriving at the end of one's journey, Kompatanakatan the language of places where there is water, Bobbabeitakatan the language of ancestors,

Nanattakatan language without any special purpose,

Lawkakayikan language describing those who created the world with supernatural power and other related language,

Thamoddakkayikan the describing how King Thagara dug the ocean and other related language.

EidiBawabawakatan the language in which topics are brought up and pass away in talking without any purpose. (?)

Wiggahikakatan harsh and cruel language.

These types of language are Phila language used in the villages of the gods and in nibbana for preaching (teaching).

2. How the universe was created and destroyed.

[A Pali verse] According to the meaning of this Pali verse, among the three worlds the world that is called Okathaloka (p. 122, the world where people, animals, and plants live. where there is water, earth, jungle, and sky) was the first world created in the universe. It was destroyed by fire, water, and wind and then once more rebuilt.

3. Regarding the following terms Andara Kat, Ethinkyei Kat, and Maha Kat.

Among these things, people started with a lifespan of 10 years, then more and more people were born and their lifespan became so long one could not count the number of years they lived. At the end of their long lives, the lifespan once again decreased for their offspring so that they returned to the times when they lived for ten years and then one of the three sacred kats (natural disasters) which are known as Thattanda, Yokanda, and Domeikanda occurred. You should know that it was the Andara Kat that arrived and at that time all living beings were destroyed. It is called the Andara Kat because during this Andara Kat, before the Thanawina Kat had arrived, all things were destroyed.

4. About the Athinkyeiya (countless, infinite) Kat.

There were 64 Andaya Kats and one of them was called Athinkyeiya Kat. In the Zihalinkaya treatise as well as in other treatises (you will see, you will meet) they say that there were 20 Andaya Kats and that one of them was called the Athinkyeiya Kat. The Athinkyeiya Kat is called "Athinkyeiya Kat" because one cannot count the number of years in this Kat.

5. About the different eras (periods) of the Maha Kat.

During the Athinkyeiya Kat there were four periods: Thanwina, Thanwinatari, Wiwanna, and Wiwannatari. Among these four eras the era of destruction was called "Thanwina Kat." The period of time after the period of destruction was called the Thanwinatari Kat. The era when things once again thrived, prospered and grew was called the Wiwina Kat. The period of time after this period of prosperity when everything had been established was called the Winwinatari Kat.

6. About the extent (duration ?) of the periods refered to above.

6. About the duration of the periods refered to above.

Regarding the extent of these four periods of time. In the beginning there was a world destroying rain that spread over the 10,100,000 universes. All the people cultivated their crops with joy and happiness. When there was enough paddy to feed their cows the rain made a sound like a donkey and while the rain was making this sound, there was not even one burst of rain and then one by one seven suns appeared, the abodes of the first Jhana up to the third abode ignited (caught on fire) and burned up (were cremated). You should know at least this of this period called the Thanwinna Kat. After being engulfed in tongues of fire, the sky below (the lower sky) and the sky above (the upper sky) stuck together (became adjacent, contiguous, moved together) and there was a great pile of wreckage there (garbage, waste). During the whole Athinkyeiya Kat there was at the same time a time of creation and building called the Thawinatawi Kat You should know this. After this there was a world building (making, creating) rain that from the start (beginning) was a very soft rain. One by one as the rain fell water lily stocks (shoots) appeared from the ground, wooden staffs for walking, pestles for crushing, and Toddy palm trees also appeared. The 10,100,000 universes were filled with things and a torrent of rain engulfed it. After a long period of time (the situation changed and the water went away, and a piece of ground (some land. an island of earth floating in the air, a plot of ground) with a palace on it. an abode of the gods, appeared, and this time up until the sun and the moon appeared is called the Wiwina Kat. You should know this. Starting from the appearance of the sun and the moon the lifespan of people alternatively grew shorter and then longer and after 64 cycles of the Andaya Kat had finished a rain, that falling one time would destroy the world, fell. The period of time before this rain is called the Wiwinatawi Kat. You should know this. Among the four Athinkaya Kats one of them is called the world of the Maha Kat.

7. How the world was destroyed.

Among the four Kats of the Athinkyei Kat there was the Thanwina Kat and this Kat in turn consisted of three Kats: the Deizaw Thanwina Kat in which things were destroyed by fire, the Abaw Thanwina in which things were destroyed by water, and the Wayaw Thanwina in which things were destroyed by wind. Of these three Kats in the world destroyed by fire the strength of the seven suns was so great that smoke and flames spontaneously burst out and from the earth to the third abode of the first Jhana everything was engulfed in flames and cremated so that there was nothing, not even something as small as a mustard seed left.

In the world destroyed by water and up to the third abode of the second Jhana was crushed and destroyed just like salt dropped in water and crushed to a powder (??).

In the world destroyed by wind up to the third abode of the third Jhana the 10,100,000 universes were smashed to smithereens and disappeared.

This text has been humbly taken from the following treatises: Withuddimuk Atakata, Tharattathinkaha, Tharattadipani. Tikakyaw, Thankeibawinna, Manitharamissutha, as well as other treatises. In the work of other scholars say that fire destroyed up to the third, fourth, or fifth abodes. They say that water destroyed up to the sixth, seventh, or eighth abodes. They have used these alternative forms in their composition of poetry (kabya) and epic poetry (pyo) and their writing of verses (gata). These alternative versions have been declared contrary to scripture (the Tripitaka, treatise) by exalted scholars perfect in their knowledge of the scriptures.

8. About the structure and order of world destruction.

Regarding the structure of the fire, water and wind that destroyed the world during the so called three Thanwinna periods. It was destroyed seven successive times by the fire. After this it was destroyed one time by the water. This pattern was repeated 64 more times, first fire destroying the world 7 times and then water destroying the world one time and then wind destroyed the world one time. This is the structure of how the world was destroyed. The world of the Bada Kat being established first fire seven times and after this destruction by water and then with a second sequence of seven fires, destruction by fire for the first time and the world which is called Mileindabanya was created.

The first king Mahathammada (UKI:1433)

The Burmese Chronicle: Book I: 1433

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 "Deitnukati" 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 selfindulgent 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 "Mahazaneina 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 "Hkittanan Adipati Hkattiyaw." And also gave him the royal Yaza name, according ot Wasanatta, of "Dammeina Thameina Thattei Yassei Tiiti 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 (Mahathammadamin), 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 Bahiyanti Bahiyan 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 "Hsinyeichin" (poverty). The people in this situation were know as "Thuhsinyei" (poor people). The four families (caste, type, race) of "Min" (kings), "Bonna" (priests), "Thatei Thakywei" (merchants and rich people), "Thuhsin yei" (the common or poor people) appeared.

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

That primordial king Mahathammada associated and talked with hermits and holy men among other virtuous people and ordered all the outstanding law books (Dammathat kyangan) 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 Mahathala." This king abided by the ten laws of kings and the four Thingyou (compendium of Abhidhamma) and thus experienced the wellbeing 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 Eikadathama 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).

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.

UKII:61: About Minngehkyawhtin resisting from Pinle town

Within that year Minngekyawhtin took Pinle, while the king was staying at the palace called Tapetswe. Marching together with Shan troops from Onpaung, they set free

Bayakamani who was being kept with leg irons and let him ride the royal elephant Baw Yan Ning to attack Minngehkyawhtin together with 3,000 elephant guards. Then Min ngehkyawhtin’s whole army was destroyed and he fled. Minngehkyawtin together with all the elephants he could gather went back to Pinle and stayed there. As to Mohnyin Mintaya, since he was so pleased with Bayakamani, by piling up gold for seven days he let Bayakamani put his hand in the gold pile and pull out a fistful of gold once a day. Together with regalia a ruler, the town of Sitku was bestowed upon him. With the prizes he received he built to the east of Tapetswe town a pagoda called Pyineitpan which means Nirvana country.

Bayakamani was the eldest brother, Yazathinkyan was the middle son, and Yanlokyeh was the youngest. Yazathinkyan achieved 35 heroic deeds. With the rewards he acquired for performing those heroic deeds, he built a pagoda called Mahiyinganut to the west of Sitkaing.

Mohnyin Mintaya gave his son Nawratha the title Thihathu. As to his younger brother, the leader of the horse troops from the northern region, he was given the title Nawratha.

UKII:62: Sending Troops to Attack Pinle Town

In the year 1429 [790 BE] to be able to suppress Minngehkyawtin who was residing in Pinle, the king sent his son the crown prince, making him commander together with 200 fighting elephants, 3000 horses, and 15,000 soldiers. When they arrived, Bayakamani and Ngabayin engaged in a duel riding on elephants. Ngabayin’s head was cut off. They managed to bribe the keeper of Minngehkyawtin’s elephant named Yehtawtone who entered into their side together with the elephant. Then only did they encircle the town and attacked it several times in vein. After three months of laying siege to the town they were called back to Ava and went back. At that time Yazatinkyan addressed Minngeh kyawtin that because he had support from the Shan Onpaung sawbwa he could reside in Pinle with strong defenses. Because the rulers of Yamethin and Taungdwin had support from Yawksawk and Naungmon they could revolt. By setting up an alliance with these towns it will be easy for use to finish up the affair. Mohnyin Mintaya was pleased with the way Yazatinkyan spoke and sent ambassadors to Onpaung and Yawksawk with gifts to set up an alliance with them.

UKII:63: Mon Queen Shinsawpu Flees from Ava

In the year 1430 [791 BE] the Talaing king’s daughter Shinsawpu was stolen away by Damatnyanat and Damatdarat. Why was she stolen? Because he treated her so gently, she gave lots of gold and silver to two monks called Damatnyanat and Damadarat who had come to study from the Talaing kingdom to purchase a boat with and all the necessary things needed for Shinsawbu to feign being sick. (Then Mohnyin Mintaya by show to medical doctor??) Then Shin Sawbu drank the liquor of seal by dissolving it in water.

After she drank it, red and yellow stuff came out of her bowels. When this happened she told Mohnyin Mintaya that it would not be appropriate to receive treatment instead she needed to purify herself to free herself of the malady. They believed her and allowed her to do this (i.e. go the bathroom). Sawbu had already planned ahead for this and she went out from the back door to purify her body and sickness. There was a boat waiting for her and she floated down the river. Mohnyin Mintaya ordered five ministers in five boats to pursue her but they could not find her. During the daytime hiding in the forest and at night travelling along the river, they eventually reached the Mon kingdom in the south. The mon king Banyapayan was overjoyed to see his elder sister Shin Sawbu and built a house in the palace compound for her to live in. Shin Sawpu’s son Banyaparn did not even know that she was his mother because she had stayed in Ava for so long.

UKII:64: About arranging the kingdom in proper order.

In the year 1430 [741 BE] by summoning ministers and generals, he discussed internal affairs. Yazatinkyan addressed the Ava king in the following manner: If we are considering about our kingdom’s internal affairs, Taungtwin, Yamethin, and Pinle are not yet subdued. They still lead independent and separate existences (as states). Prome also is located near Toungoo, Taungtwin, and Yamethin. It borders the Talaing kingdom also. It is located near Arakan also. The great governor of Prome is already in old age. By giving another town to the great ruler of Prome, Prome should then be given to your younger son Thihathu. As to the throne of Pagan, when it is vacant, it should be given to your son inlaw Thihapateit the ruler of Pyinsi. As to Myetu in the northern region, you should appoint the younger brother Nawratha the leader of the horse troops of the northern region to reside there in strength. When he addressed the king in this fashion the king decided to give Sakut to the governor of Prome. As to Prome, it was given to his son Thihathu. As to Pakangyi it was given to his soninlaw Tihapateit together with Banchisehtite (town) together with 10 fighting boats. As to his younger brother Nawratha, he was appointed to be leader over nine teams of horses and to garrison Myedu.

UKII:65: About the arrival of holy relics from Sri Lanka Island together with two months:

In the year 1430 [791 BE] from Lingadipa Theingo island, led by two holy monks named Thiritadamalinkaya and Thihahta Mahatomit carrying five caches of relics (yiya dat = things touched by or used by the Buddha) arrived at Bassein Port carried by two ships. Although Banyayan the king of the Mons tried to stop them, they did not stop in the Mon kingdom. The Mon king Banyayan sent them to Prome in a very nice boat. When the king of Ava heard about this he went to Prome with 40 big and nice boats to welcome them. Moving up the river, arriving at Ywateitgyi, encircled by queens, concubines, ministers, and generals, they were welcomed with a golden boat when they arrived to Ava. There was an earthquake that shook the earth severely. Then the king said he would interpret this omen. For supporting the religion they bring these five relics. As regards the earthquake, this is a sign that religion will shine forth for a long time. As to the king by taking those relics at the western part of Sagaing on a very nice and decent ground, by constructing a Yadana pagoda (a pagoda filled with precious stones in the

year 792 = 1430 on a Saturday, Tapaung full moon day, he inserted inside it, from behind the pagoda, constructed monastery named Datshweikyaun (Golden Relic Monastery) built with gold bricks together with dignified buildings which included 78 doors and windows and offered this to Thiritadamalinkaya and Thihahtetmahahtei.

Indian kings (UKI:91104)

Indian Kings: The Burmese Chronicle: Book I: 91105

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

will now speak of the king named Azatathat. a person with whom close friendship was not possible... . he was imbued with the three wellsprings 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 [pyindansa]. The Lisawi kings said that from within their families they

would take one maiden and make her a prostitute [pyindansa]. 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 "Thuthunaga" ("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 "shihko" 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 (minhma) 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 kyinnge liquid in it, the great king would take the conch shell and pour the kyinnge 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.

Indian kings II (UKI:108122)

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 fullgrown 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 Meinnyo. The crown prince together with 100,000 of his retainers made his way to the presence of the venerable Yakeitatei 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 soninlaw by means of various metaphors (and figurative language) his knowledge of the Budawahana automaton, and his soninlaw recorded this knowledge on his thigh with tattoos. In time a son was born to the soninlaw and in due time he reached maturity and the soninlaw 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 1000fold 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.

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.

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, shautpat, ???) 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.

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 wellknown 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 II (UKI:108122)

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

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

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 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.

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.

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 Meinnyo. The crown prince together with 100,000 of his retainers made his way to the presence of the venerable Yakeitatei 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.

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.

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.

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.

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?

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 1000fold 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.

116.

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)

119. How the great Jedi of Patalipot was erected.

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, shautpat, ???) 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.

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.

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 wellknown 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...

Ava Chronicle Translations (14851513, UKII:107108,110,114118): 107. The passing away of Thadodammayaza

..In the year 847 (1485) Sithu Ngeh, the ruler of Toungoo, was assasinated by his nephew Mingyinyo who then became king of Toungoo. Mingyinyo sent the Ava king Second Minkaung two young male elephants together with arms and many gifts as tribute. The Ava king, because he was clever in the art of ruling, did not say anything, and responded only with " I give Toungoo to you" and handed Toungoo over to Mingyinyo...

108. The Mon war arrives to Toungoo

In the year 854 (1492) in the Mon kingdom of Hanthawaddy due to the death of the Mon

king Damazedi, In Pon Banya Yan ascended the throne. When he heard about how Mingyinyo the king of Toungoo (he marched to the border area and subdued them) Toe Taing Bwa, the ruler of Kyaungpya resisted with his elephant, but Mingyinyo defeated him in battle elephant to elephant and took many captives, buffaloes, and cows. When these facts had been related to the Ava king Second Minkaung, he was so pleased that he presented Mingyinyo with gifts including a betel box, teapot, and waterjar cover. At this time Tetsheykyawhtin addressed the king. Mingyinyo built Dwayawaddy city but he never hands elephants, horses, and captives that he captures over to you as tribute. In the future, no doubt, he will revolt. Second Minkaung could not bring himself to believe that a ruler of a state as small as Tougoo would revolt.

The Mon king Banya Yan realizing that the ruler of Toungoo was destroying his border area, sent troops to attack and lay siege to Toungoo city. He appointed 40 ministers with 1000 fighting elephants and 160,000 soldiers to attack Tougoo (Dwayawaddy).

110. The white umbrella and the five regalia of a king are given to Mingyinyo, king of Toungoo

The ruler of Toungoo sent a message to to Ava telling them that Hanthawaddy forces were marching on them, that the force was quite strong, and to send reinforcements quickly. When Second Minkaung was preparing to send reinforcements, before they were marching, Mingyinyo appointed Sithukyawhtin to be the commander over 10 fighting elephants and 10,000 soldiers to attack the Mon troops that encircled them, leaving the western gate of Dwayawaddy. As to the ruler of Toungoo by riding on his elephant named Daewanaga together with 30 auxiliary elephants and 20,000 soliders by going out from the Southern gate he attacked in that way. When all the 16 armies of the Mons were ruined, they all fled. They captured 70 elephants and over 3000 captives. Many of them were killed. Due to the addressing that conquering over Mon people and acquiring captives when the king came to know about that with the title of "Mahathirizeyathura" he allowed him to make use of a white umbrella and the five regalia of kingship, and awarded them with these things.

The king of Ava Second Minkaung dies in the year 862 (1500) on the fifth waning moon Tagu just before the beginning of a new year. Narapatit becomes king of Ava in the year 863 (1501) on the first waxing moon of Kasone on a Thursday.

Ngatawkya assasinates king Narapatit

In the year he ascended the throne (1501) during the month of Natdaw, Ngatawkya, the servant of Shwenawrata, the son of his elder brother the king (?), while Shwenankyat shin Narapatit was staying without any caution he was assasinated by sword. Because the cutting by sword happened to cut the handle of the white umbrella, the king was as if covered by a white umbrella. (this saved his life?) Meanwhile, the son of Shwenanshin Narapatit's keeper, ruler of Yenanta, started running by standing up and embraced Nga tawkya. Then Ngatawkya while he was struggling with hiss sword, both of them fell down in th eform of embracing. Then the ruler of Yenanta by presuming that if Nga tawkya escaped, he would kill the king, he said to the king, "If Ngatawkya escapes this

afffair, he will be ruined. Kill him together with me." Then Shwenanshin Narapatit, not doing any harm to the ruler of Yenanta, just killed Ngatawkyangeh with the very sword he had used against him. He died in the palace.

Then only did the king order the ruler of Yenanta to catch Shwenawrata by any means possible. Shwenawratha at that time was only 12 years old while he was staying in the palace with his mother the queen. The ruler of Yenanta took hin prisoner and handed him over to the king. The king made an investigation to find out who had enticed the young Shwenawratha to act in the way he did and when he found out who was behind the plot he had them killed. He also had Shwenawratha killed (in the water) (reference to traditional execution of princes: put in a bag and thrown in the water).

At that time king Mahatihaturat's servant Shinhtwenatein, ruler of Pintale, the king's servant, Timu, Shwelemu, Yemyathla, these five together, because they were worried that they might be killed in the purge with over 700 attendants, fled to Toungoo, and entered into the service of the Toungoo king.

In the year he ascended the throne 863 (1501) during the month of Tapaung by giving in marriage his older sister to Minuti, the son of the older sister of his grandmother the southern palace queen, and they were given Yameitin town.

Tihapateit, the ruler of Pakangyi, Yelesesin and Banchisethite, his daughter named Medawchitbwa was raised to be his queen as Damadewi.

As to the Taungtwin king's daughter Thirizeyathura, the king raised her to be his queen.

As to elder sister Minhlamyat, the daughter of the king's aunt, queen of Tasaung, she was given in marriage to Sittamingyi, the son of the Taungdwin king Thirizeyathura and they were given the townTaungdwin. As to Sittamingyi's younger brother, Min gyishwemyat, he was married to Toungoo Mahathirizeyathura (Minggyinyo?).

114. Mingyinyo was made king

In the year 864 (1502) he summoned his ministers and generals and discussed affairs of state. Thetdawshei addressed the king, "Now Mohnyin Sawlon has attacked our territory Myetu and Ngarane several times." (raid)Grandfather Thadominsaw king of Prome also cannot be trusted. Toungoo Mahathirizeyathura also has a lot of elephants, horses, and troops. If he is not faithful to the king, if he wants to revolt, then he can revolt. To prevent him from revolting, and so that he will serve the king for a long time, it is better to give him in marriage to someone closely related to the king. The king of Ava Sheinanshin Narapati was pleased with what he heard and he gave the daughter of his uncle Thadodammayaza named Min Hla Htoot to Mahathirizeyathura in marriage and allowed him to rule over the place called Talaingtae including five districts of diversifying place of the watershed (yeilou hkayain) that in the year 864 (1502) he became king.

Within that year 864 (1502) Mohnyin Sawlon together with elephants, horses, and troops marched to Myetu and attacked the town which was included in the territory of Ava. Tet

dawshei the ruler of Myetu resisted from the town. Due to delays in the arrival of troops that were coming to help him, he could no longer resist and during the night he fled from the town. After arriving in Dipehyin he joined with the ruler of this town and and resisted from there. As to Myetu town, it was captured by Shans.

Within that year 864 (1502) his fatherinlaw Minntinnkatu, the ruler of Salin, passed away, the late Mintinnkatu's queen and his uncle king who was son opf king of Prome, by marching they revolted against Shweinanshin Narapati.

In the year 865 (1505) when Salin king Tinnkatu's slaves and the son of the king of Prome, Mintaya Uyi were not on good terms and when they tried to catch him, Mintaya Uyi fled to Prome. Then Salin king's salve reported to king Narapati about his fleeing. Then king narapati by arranging troops both on land and water, by riding in a golden boatr, he floated down to Salin. Then he confiscated the elephants, horses, and troops of his brotherinlaw together with her. When they arrived back in Ava, by keeping her inside the compound of the palace with a house and cared for her.

As regards the town of Salin, it was given to the younger brother of Thado ruler of Pakan, called his keeper, Situ together with troops.

In the year 865 (1503) when Bayakyawtu ruler of Nyaungyan was no more, that king's sons, Mintoneta and Minpyiwa, by relying upon the Toungoo king started revolting.

115. Mintonta is attacked

In the year 867 (1505) Mintonta and Ngapyiwa marched to aid the kings of Toungoo and Prome who were surrounding Salei which had become an independent state. Narapati called his ministers and generals together to ask for their advice. He told them that the kings of Toungoo and Prome currently had Salei encircled. He heard they they had come in great force. Would it be appropriate to send an expedition to put them down? Nei myokyawtin addressed the king. Now it isn't Ngatonta and Ngapyiwa, because it is the kings of Toungoo and Prome, there are strong forces gathered there. In the north of the country, in Sipotaya and Sitha and in Dipeyin since the royal troops are near the Mohnyin Shans pull away and don't come. (complicated sentence about troop motivation) For that reason, he told the king, it would be most appropriate if the Onpaung Sawbwa was called to help us.

The golden palace owner Narapati liked what Neimyokyawtin had to say, so he sent gifts to the Onpaung sawbwa requesting him to come. The Onpaung Sawbwa with 60 fighting elephants, 3,000 horses, and 40,000 brave warriors marched quickly to help his little brother. When he arrived at Ava, Narapati proceeded by river in his royal barge encrusted with gemstones (a lot of decorative features left out here). With five groups of land troops and 300 fighting elephants, 6000 cavalry horses, and 50,000 brave warriors, promoted (?) Thado of Pagan to the position of general and marched immeidately to the Onpaung Sawbwa. When he arrived at Salei Bontaung they got out of their boats and attacked King Narapati, riding his elephant Sawyan, attacked the enemy. The ranks of the Toungoo and Prome kings were broken and they fled from the battlefield. The Onpaung

Sawbwa pursued the troops of Mindonta and destroyed them. They took more than 60 elephants, 10,000 horses, and 3,000 captives. They also captured Mintonta and his elephant. Many died. From that time on, the kings of Toungoo and Prome were awed by and showed respect for king Narapati.

116. The Mohnyin Shans attack Dipeyin

the year 868 (1506) Mohnyin Sawlon attacked the soldier garrisoned at Dipeyin and took the city. When Narapati heard of this, he quickly sent Thado of Pagan with 200 attack elephants, 3,000 cavalry horses, and 60,000 brave warriors. When they arrived in Dipeyin, the order was given (long order , lots of talking... .) Mohnyin Sawlon has become a sovereign over my horses, elephants, and soldiers (?) I'm not afraid of these affairs I'm not afraid of him attacking.

117. The revolt of Narapati's three brothers at Pakan

In the year 869 (1507) after Narapati's grandfather Tihapati, the ruler of Pakangyi, passed away, the throne of Pakangyi was empty. Narapati's younger brothers Thin kathu, Mingyilat, and Mingyihtwe, revolted against him, gathering elephants, horses, and troops and taking refuge in the town of Pakan. When Narapati heard of this, he appointed 8 armies composed of 200 fighting elephants, 5000 horses, and 80,000 soldiers and they marched on Pakan. King Narapati together with 300 fighting boats and 30,000 soldiers advanced by waterway. When he arrived at Myaungtu he joined with the other forces marching overland and encircled the town of Pakan. Seven days later, because there were almost no arms within the town to defend the town with, the rebels could resist no longer, and the walls of the town were mined. After Pakan was taken, Narapati summoned his three younger brothers in front of him, and spoke to them in front of ministers and generals:

"When our father and elder brother passed away since there is noone worthy to rule over the golden palace, I took the golden palace and ruled from there." Now recently there have been many disturbances caused by Prome, Toungoo, and Mohnyin, that when I am in trouble, instead of helping me, you turn against me and revolt, Even though I have a son, I do not give him the title of crown prince because I tend to bestow this title upon the person who works the hardest. Since you do not have any love for me, there is no way I can have pity on you."

After speaking to them thus, he executed his three brothers. Those who had joined with the brothers in their revolt were also executed.

118. The battle of Magwe

In the year 870 (1508) when Magwe which belonged to Burmese territory (not Shan?) was taken away by his grandfather the king of Prome Thadominsaw, by attacking, they remained there strongly.

When the king heard of this, he granted to Thetdawshei and Thadaw with 300 fighting elephants, 5,000 horses, and 80,000 soldiers that they had to march overland. As to king Narapati, together with 300 Chinese boats built in the shape of Lonkyin birds, 200 big iron boats, and 40,000 soldiers, travelling by boat he advanced by water.

Arriving at Magwe they attacked the boat armies coming from Prome Prome's troops were destroyed that fleeing by floating down, then only by encircling Magwe, both by overland and by waterway, they subjugated the twon. When the town had been subjugated, they captured 30 fighting elephants, 60 horses and over 2000 people. When he got to Magwe, by giving to Tuyin Banya with large forces he returned.

119. Receiving the title Shwe Nan Kyaw Shin

In the year 872 (1510) he (the king of Ava) built a new golden palace. Because he built that palace and because the architecture was so nice with such a unique design, he received the title "Shweinankyawshin" ("Lord of the Beautiful Golden Palace").

In the year 873 (1511) Shweinanshin Narapati and the Onpaung Sawbwa set up an alliance. Sawlon the ruler of Mohnyin was envious of this alliance and marched to Bhamo which belonged to the Onpaung sawbwa with large forces and surrounded the town. Then the Onpaung sawbwa sent words to Shweinanshin Narapati to march to to Myetu, a town where Mohnyin troops were staying, with large forces and encircle it. Then Shweinanshin Narapati appointed 12 armies which were composed of 150 fighting elephants, 6000 horses and 120,000 soldiers and sent them to attack Myetu. When they arrived there, they attacked the town. Because the forces defending the town had lots of guns, cannons, and arms they could not take the city. They retreated to a distance from the city and encircled it. While they encircled the city, vassals of Mohnyin, the ruler of TwinTinn, Minkin, and Kalei together with 100 fighting elephants, 200 horses, and 40,000 soldiers, came to attack them in the darkness when it was raining incessantly at about 10 o'clock at night. The whole 12 armies of Narapati were destroyed. As to Shweinanshin Narapati, he went back to Dipehyin and Sipotaya town and reinforced himself with elephants, horses, and troops.

From King Tabinshweihti's death (c. 1550) to the fall of Ava (c. 1555) (UKII:223252)

The Mon Restoration (1550) to the Recapture of Ava (1555): The Burmese Chronicle (UKII:223252)

UKII:223 Tamein Sawhtut receives the title Sekawaw and starts to rule.

As to the governor of Sittaung Thamein Sawhtut after assassinating the king, by catching all those ministers, generals, and young men born of noble families, by catching them all, he killed them. Some of them fled to Hanthawaddy. Some of them fled to Toungoo and

some to Motama. Then only by taking those elephants, horses, and troops together with Mintayashweihti and by giving the oath of allegiance to those ministers, generals, and leaders who had the same desire as him (who plotted with him). By receiving the title Thamein Sekawaw he was reigning over the town named Sittaung. Later by marching to Hanthawaddy, he reigned in Hanthawaddy. When Mintayashweihti passed away, the minister Turinthiha who was ordered to stay near the king by running away from the camp. When he got a small boat and together with the help of his eight slaves steering the boat he crossed over to the place called Mayeigun. At about 9pm he arrived at Hanthawaddy. Because of the arrival of Tuyinthiha when the queen of Bayinnaungdaw heard everything by writing these facts she sent to the son born of a noble family (Bayinnaung) who was dwelling in Dala. As to the younger brother of Bayinnaung nyi daw Thihathu by surrounding horses, elephants, and troops from Hanthawaddy by marching to Toungoo violently and by repairing moats, canals, and fortifications, by receiving the title Minkaung he started revolting again. As to Tamein Sawhtu by receiving the title Tamein Sekawaw and after staying at Sittaung for about one and a half months since he heard that Thihathu had already gone over to Toungoo from Hanthawaddy he marched over to Hanthawaddy. When he arrived there he ascended the throne and started ruling from there. As to the king of Prome Thadodammayaza by receiving the title Thadaw he was revolting from Prome (List of towns) staying in their towns very strongly. As to the three sights of the Talaing kingdom, they were all revolting accordingly.

By arranging back all those cities and villages which were located both in the east and the west bank of the Irrawaddy river and also keeping outposts both near and far, he went back to Hanthawaddy the capital both by water and overland troops in the year 906 (1544) during the month of Wagaung.

UKII:224 The elder bother of the king’s arrangement in Dala

When Kyawhtinnawratha, the elder brother of the king heard about everything through the messenger Tuyin Tiha sent by his queen, he summoned Burmese ministers, Talaing ministers, Shan ministers, and had discussions with them. Some of the ministers told him to attack Hanthawaddy and remain there strongly. Then only would it be better for them. But some of the ministers suggested to him that it would be better to take his queen from Hanthawaddy first and remain in Dala in strength. From there they would suppress Hanthawaddy and Thayekittaya (Prome). At that time one of the ministers named Yan aungbala said that the present situation of the kingdom was not united anymore like a bunch of bamboos, when it was tightened up it was there together, but when the tightly bound bundle was released, all the bamboos would be dispersed in disorder. The same thing was happening ot the kingdom, such as Burmese, Shans, and Talaings were not united anymore. But Dala city was the one which used to be in the Talaing kingdom. When they considered over the Talaing’s strength, they were very strong like bees from a beehive which could not be poked with our fingers. As to the Burmese people, since they were very few over there, he suggested that they better march back to Ketumadi the home town (capital) of the king’s father by giving the oath of allegiance to Talaing big ministers over those cities, viz. Dagon, Dala, Danupyu, Kuhtut, Hintada, and Laing.

Then his majesty the king’s elder brother by saying what Yanaungbala was speaking to be very appropriate, he gave the oath of allegiance to those cities and villages which were located in the western regions. He crossed over from Dagon and marched to Ketumadi both day and night very violently together with elephants, horses, and many troops. From there they arrived to Dawut forest. From there they arrived to Makaw without entering into Hanthawaddy, they passed by Dakyan mountain and marched ahead. At Dakyon mountain Tamein Sekawaw came to attack Binyadala together with elephants, horses, and troops. Even though they came to attack them in that way, without paying any attention, he marched forwards. As to e.g. like a king won who ruled over three thousand forests when he was roaming about as he did not pay any attention to the howlings of foxes or jackals who were intending to harm him, nor even frighten the least, so did the king. When they arrived at the place called Ngakawwe his queen came to join with them from Hanthawaddy riding on a golden palanquin together with all her maids and attendants. Then only did he come to know that his younger brother Thihathu by receiving the title king Minkaung was already revolting against Toungoo.

From there, about ten taings (about twenty miles) before reaching to Toungoo, by remaining at the plain which was located at the eastern part of Ywateitgyi and oserved for the place to build their regiments and battalions. He found out that in the eastern part it was near Paunglang river. And it was about one camp’s distance from Toungoo. When his sages told him that the place was indeed appropriate, he remained in Myatteit village by setting up his regiments. At that time, the one who had to hold official frock coat called Talaing Matameet Byatamat the governor of Hlakyon and a Shan minister named Pyatsateit all three of them went back to Hanthawaddy to fetch their wives, sons, and daughters, only when they arrived on the way (?). As to his majesty the king, by renaming the stockade called Myoteityepote (plain) as “Zeyawati” he entered there together with his many troops and remained there as king.

UKII225: Ways of their considerations for their future affairs

About two months later, he summoned his younger brother Zeyakyawhtin, his younger brother (the middle one out of three) Nandayawda, ministers, generals, dawbanya and the rest of them and asked them, whether it would be appropriate to march to Hanthawaddy and suppress it before they could unite and become very strong or by arranging everything to be in proper order at the place they were dwelling first and thus marched to Toungoo some of the ministers said that it would be more appropriate to march to Hanthawaddy first and suppress it but some of the ministers said it would be more appropriate to march to Toungoo first by gathering all those Talaings and Burmese who were hiding themselves from the place where they were dwelling. At that time one of the ministers called Thirizeyanawratha said that when they considered about the present affairs seriously, it was not an affair to be done slowly. Rather it was to be donw very urgently especially they should suppress these big warriors ahead of time. As to his younger brother king Minkaung he was not a native of Toungoo. He was just there temporarily. That’s why it would be more appropriate to march to Toungoo before they could be united and arranged properly. As to Bawashinmintayagyi by saying what

Thirizeyanawrata had spoken was more appropriate, he arranged everything to march to Toungoo. Meanwhile he dreamed that in a bunch of mango there were five mangos. He plucked the one from the top of the others and ate it.” As regards to the dream, they read that his younger brother by receiving the title Minkaung he ruled over Keytumadi. When he dreamed, he dreamed that he ate the very top mango of the bunch (in Burmese the very top means “akaung” which is equivalent to the name of the king “minkaung”. That’s why they foretold that they would capture the whole of Keytumadi town together with his younger brother.

At that time in Hanthawaddy Tamein Sawhtut by marching from Sittaung he ascended the throne in Hanthawaddy. Because of his ministers were not united, three months later, he was dethroned. They invited Tamein Htaw Yama from Modedama and raised him over the throne.

UKII:226 About the taking of asylum of Talaing people. As to those who were in Hanthawaddy: Timontaya 1 (?), Sandayoda (1), Yeiyoda 1, Turinbala 1, Taragamu 1, Tapomu 1, Banyaprutaeinmudi 1, all these people by saying that they would not be the slaves of Talaing people together with their sons and wives and all their attendants, altogether over 3000 people, they at the royal feet of the king. As from the side of Motama: Eprit 2 (?), Sandayathi 1, Baitkamin 1, together with these three people, sons of generals, ministers, ten of them together with their sons and wives and slaves, over 100 people arrived at the royal feet. From Toungoo also Bayasiya 1 (?), Simakalakyawtu 1, Toungoo tayeihmu 1, Atwintinhmu 1, these three people in the past when Mintayashweihti was no more and Minkaung was marching towards Toungoo by running away from Toungoo they hid in the forest. Only after two months later to the royal feet together with attendants over 700 people they arrived. As to his majesty the king to all those ministers, generals, and leaders arriving there, by giving gifts and giving an oath they had to work for him.

UKII:227 marching Towards Toungoo and Encircling it:

The only to be able to march to Ketumadi the arrangements were Leiyayei…dain(?) with 1000 horse and army, Thulinbala with 1000 horse and army, as to these two horse armies they had to march from the front, from behind them Thirizeyakyawhtin 1 (?) army, his middle younger brother who was his younger brother Nandayoda 1 army, and the youngest brother Minyekyawhtu 1 army, and his son Minyekyawswa 1 army, Thirizeiyahawyata (?) 1 army, Letweibeiya 1 army, Nyauthtaunghmu (northsouth gate leader) 1 army, Bayanandathatu 1 army, Eimontaya 1 army, Thiridama 1 army, Nandazeithu 1 army, then only his majesty the king together with the main army he marched. As to the armies Nandathatu was appointed to be commander in chief and Yazataman to be second in command. Together with two horse armies in those 12 armies there were altogether 100 fighting elephants, 2000 horses, and 80,000 soldiers. Thus they had to march overland. As to those troops who had to advance by river: Yazabala 1 army, Nandayoda 1 army, Yazathinkyan 1 army, Suntharathi 1 army, Zeitbyei 1 army, Bayathinkyan 1 army, as to these six boat armies, Bayathinkyan was appointed to be general. Tharakamu and Toungoo Thiyeihmu were appointed to be commanders. As to

those horse armies there were altogether 130 big boats and nice big boats, altogether 70, and they had to march together with 16,000 soldiers, they had to carry along also big cannons to destroy the city walls. In that by arranging by waterway and overland troops in the year 912 (1550) on the second waxing moon of Tawthalin on a Tuesday they left for Ketumadi when they arrived there his younger brother Thirizeiyakyawhtin 1 army and the youngest brother Minyekyawtin 1 army, Letweibeiya 1 army, Thirizeiyanawrata 1 army, Bayanandathu 1 army, these five armies together with 60 fighting elephants and 700 horses and 25,000 soldiers they had to encircle the town from the place called Kalin by settling down there. When they were encircling there like that both by waterway and overland king Minkaung came out and attacked them so they would not be able to camp there. He could nopt destroy them and when they had to build the camp the people from the inside tightened up (me with trouble).

UKII:228 The white elephant owner by receiving coronation in Toungoo is made to to be a king.

By encircling in that way and about 4 months later the ministers, generals, and leaders of the twon fled from the town. As to those who arrived at the royal feet by giving an oath of allegiance they had to work for the king. When there were no more servants the king of Toungoo Minkaung also was frightened so severely that he requested his father’s Buddhist monk to address for him that he would not be killed and that his leisurable life would not be taken from him. That’s why he had to go out from the town and address this. As to his majesty the king he said to his father’s master the aboot in this way., “When my younger brother Mintayashweihti was no longer alive we the five of us being united together and if we have to stay in Hanthawaddy will our enemies be able to destroy us? As to these facts Thiahthu was trying to plan wrongly that there was lots of killing . In that way he was not good in social affairs, Thihathu was my younger brother. I should not blame him. As to me I’ve already attained the throne, the peak. He should be able to receive my benevolence. By saying that when all the affairs were over in the year 912 (1550)on the third waxing moon of Tabodwe on a Sunday the affair was over When the affair was over and when they had conquered over it they had to announce that there would be no plundering or killing. Only then by giving the oath of allegiance to all those ministers and generals dwelling in Ketumadi they had to serve the king. In that way, after arranging in the entire kingdom by building a temporary palace, he received a coronation. As to his younger brother Thirizeiyakyawhtin, he entitled him Minyezithu and he was given a betel box with 8 lines on it, teapot and a waterjar cover, spittoon decorated with three lines of rubies and golden insignia (4 storied pagodas, small) ??, horse saddle with gold, palanquin, 9 drums, 5 silver flutes, and 5 silver trumpets. All these were given to him. As to his younger brother Nandayoda together with the title of Thadodammayaza was given the same as above (so going on awarding from p. 249 paragraph 3 up to 249 end). As to those relatives of kings, ministers, and generals, titles and positions were given appropriately, as to those elephant and horse riders and warriors they were given villages, silver, gold, and clothing. As to the royal tent that he was dwelling in together with 40 encirlcing temples by building by monastery it was offered to the Buddhist abbot Datama Guru. As to those utensils of Budhist monks all these were ornamented with red color and offered there. As to the Theriti twin pagodas from the top right up to the floor

he applied gold sheet to them. UKII:229 discussions about affairs

Then only to be in proper order in Toungoo he summoned his sons, younger brothers, generals, and ministers, asked them which could be more appropriate, i.e. either marching to Hanthawaddy or make a tryout march to Yadanapura. Some of the ministers said it would be better for the king to remain in Ketumadi and just appointing his younger brothers and sons to make a tryout march to AvaBut some of his ministers said that they better march to Hanthawaddy before they could be properly united.

At that time Nandasithu was addressing that the king’s desire for Ketumadi was already fulfilled. In Ketumadi itself, althought there were Talaings, Burmese, Shans in groups the Burmese were very few when compared to others. They needed to look for Burmese still so that there would be more. As to Hanthawaddy being a Talaing kingdom, there would be lots of Talaings because of that , it would be more ppropriate to march to Theiyakittaya and suppress it. If they waited any longer, Tadoetu, governor of Prome would look for helping forces. Then there would be a lot of casualties.

UKII:230 By marching towards Prome, capturing villages from the outskirt areas of Prome.

As to his majesty the king, he was pleased by Nandasitu’s addressing that he arranged to march from Prome. (Names of those armies that were ordered to march there.) Letya yeitaing - 1 army, , etc.

(Names of troops - from p. 251 in the first paragraph about 10 lines)

Including those five horse armies, the 17 armies were composed of 250 fighting elephants, 3000 horses, 90,000 soldiers. They marched to Theiyakittaya in the year 912 (1550) on the 6th waxing moon of Tagu. He appointed his son the Mahaupayaza, younger brother Minkaung, and Bayatinkyan to watch over the city together with elephants, horses, and troops.

By marching, when they arrived at Theiyakittaya they tried to suppress it several times by approaching towards the base of the city wall. Since their fortifications were very strong and having lots of arms and ammunitions they could not do anything. When they were shelled over by cannon and mortars from their enemies’ boats, they had top retreat and stayed quite apart because there were lots of hurting.

Then only, his majesty the king released an order saying that, they had been suppressing Prome city several times already but they could not succeed. His soldiers got tired for nothing. Because of that he would march to Myehte, Thayet, and the rest from the northern region and conquer them ahead of time. Only when the northern region became his tributary states, would he march to Theiyakittaya. Because his younger brother tadoedamayaza also said that it was really appropriate one, by drawing back his troops,

they marched to Myehte. Minkyawhtin governor of Myehte, Bayayawda, governor of Lehkaing, Bayatinkyan, governor of Malun, Letweyawda, governor of Sakut, governor of Mabe, overnor of of Myinkoon, governor of Mindone, governor of Taingta, governor of Mintat, all these governors, by bringing their sons and daughters, big elephants, big horses, and other gifts, they came to take refuge in him. Then only by giving the oath of allegiance to all those governors, they had to work for him. By reconstructing Myehte to be strong enough, he left his younger brother Thadodammayaza, another younger minyekyawhtin, together with those governors from Sakut, Salin, Magwe, Malun, Pyinta, Pale, accordingly in Myehte together with elephants, horses, and troops and went back to Ketumadi and Wednesday 2nd waxing moon of Waso in the year 913 = 1553 A.D.

UKII:231 Second marching to Prome

About one month later soon after arriving at Ketumadi, one of the ministers of the king of Prome named Yazamanaw fled from Prome and arrived to Ketumadi. As to his majesty the king, by calling Yazamanaw who came from Prome and asked him about Prome. Then Yazamanaw from Prome said that ministers from Prome tried to address to Tadoetu king of Prome that his majesty the king was a king who was filled with might and wisdom. Since the time of Bawashinmintashwehti he was respected and trusted by both Burmese and Shan ministers that they were still working for him. Since those ministers were persons who would always lay down their lives for him that towns from northern regions and southern regions all became his tributariy states already. Because of that, those ministers told him to surrender towards his majesty the king, Tadoetu refused to do that. He also said that he would try to resist by himself. When he could not, together with 10,000 soldiers by riding on his elephant called Nagawara, they would pierce through the surrounding troops and flee to Rakaing by the path of Uyinput. Some ministers and chieftains were not united anymore, he asked his majesty the king to march urgently for it would be easy to conquer. When the king asked about it to the chief of the Buddhist monks and elderly monks by considering over that fact they all agreed that it would be so. That’s why he arranged for marching very urgently.

(names of troops from pg. 252 last three lines to pg. 253 - the fourth line)

Together with four horse armies those fourteen armies were composed of two hundred fifty fighting elephants, three thousand horses, and 90,000 soldiers. By appointing his younger brother Minsitu and his son the Mahaupayaza to watch over Ketumadi city and marched to Tayekittaya on Thursday 6th waning moon of Tawthalin in the year 913 = 1551 to those who were already in Myehte, viz his younger brothers Thadodamayaza and Minyekyawtin together with those governors from the northern region, he ordered them to march to Prome that they had to march both by water and overland. According to the king’s order, Thadodammayaza and the rest, by marching to Prome, when they arrived there, together with his majesty the king, they encamped at the place called Panmatu.

UKII:232 How Toungoo Minkaung seized Tadoetu the governor of prome As to the two armies led by the Toungoo king Minkaung and Thirizayanawrata without

encamping, they marched right up to the city. In the year 913 = 1551 on the very waning moon of Tawthalin during the night somewhere around 8 p.m. he broke the southern main gate by dashing with his elephants Sawyannin when the gate was destroyed and open, he marched right up to Tadoetu’s house and arrested him . When he got Tadoetu, he handed him over to the king. As to his majesty the king, by saying that Tadoetu the governor of prome denied to be his servant insisted he was planning to be the slave of the king of Rakaing by turning away he beheaded Tadoetu. Later he felt sorry for doing that. When he conquered over the whole Tayekittaya starting from ministers who in Prome, he gave the oath of allegiance to the whole city.

Then only by giving four golden carts together with the regalia of a king to his younger brother Tadoedammayaza, he was appointed governor of Prome.

As to his younger brother king Minkaung, he was pleased by his younger brother’s deed that he gave his younger brother two bracelets which were made of rubies, a ring made of rubies, and an official frock coat (all of these had been worn by the king himself) together with four carts of gold. To all those ministers and generals who could do very well in battle he gave positions, villages, gifts, accordingly.

Uzana, the governor of Tayawadi, Tamein Yehtinyan the governor of Danupyu also came to take refuge in him by taking lots of arms and gifts.

Then only by remaining in Prome for about 10 days, he arranged everything in Prome to be in proper order. Then only did he march to Sale, Pakan, and Pagan. Before arriving, the governor of Sale came to surrender to him by bringing big elephants, big horses, his ons and his daughters. As to the governor of Pagan, to those who marched from the frontier lines, he resisted against them. When his majesty the king arrived there, they suppressed them both by water and by overland. Then soldiers from both Ava and Pakannge ran away. When those people ran away, the governor of Pagan came to surrender by taking lots of gifts and arms because he was afraid that he would be killed. He got Pagan. Soon after giving Pagan to his uncle Minsitu, departed from it and marched to Ava both by water and overland. When they arrived to Kyattalone and while they were arranging to encircle Ava and suppress it, he heard that Hanthawaddy was attacking Hinganwe town which was included in his kingdom. Because of that his soldiers had to run away. By leaving from Kyauttalone when he arrived to Pagan he loaded elephants, horses, and marched down by waterway very swiftly. He ordered those troops from overland to march day and night without resting. By floating, when he arrived to Myehte, he ordered his younger brother Minyekyawhtine to march to Toungoo urgently together with elephants, horses, and troops.

UKII:233:In Tayekittaya the king of Ava Mobyenaratpati came to surrender

one army, all together in these six armies Tadoedammayaza was appointed to be general over them. They were composed of three thousand fighting boats, 100 destroying boats, 100 big boats for carrying provisions, and forty thousand soliders. While they were arranging like that, Mobye Narapati king of Ava by taking all his sons and daughters together with troops came to surrender, because he could not resist against Sigaing Situkyawhtin. Since his majesty the king felt pity upon him, he had to stay nicely with all his regalia as he used to enjoy before. To be able to rebuild three zayats (rest houses) instead of those resthouses from Myattitinn pagoda which were burnt down, he offered thjose jewels which he put on his own body such as bracelets made of rubies, and rings made of rubies, the teapot with which he used to eat, the cover of a waterjar, etc.

UKII:234 About the marching of the white elephant owner to Hanthawaddy.

As to his majesty the king, by floating down to Tayekittaya, he arranged to march to Hanthawaddy with the governor of Myehte one army, governor of Sakut one army, governor of Pakannge one army, nawrata governor of Tayawati one army, Yetinyan governor of Danupyu one army, his younger brother Tadoedammayaza king of Prome one army, all together in these six armies Tadoedammayaza was appointed to be general over them. They were composed of three thousand fighting boats, 100 destroying boats, 100 big boats for carrying provisions, and forty thousand soldiers. While they were arranging like that, Mobye Narapati king of Ava by taking all his sons and daughters together with troops came to surrender, because he could not resist against Sagaing Situkyawhtin. Since his majesty the king felt pity upon him, he had to stay nicely with all his regalia as he used to enjoy before. To be able to rebuild three zayats (rest houses) instead of those resthouses from Myattitinn pagoda which were burnt down, he offered those jewels which he put on his own body such as bracelets made of rubies, and rings made of rubies, the teapot with which he used to eat, the cover of a waterjar, etc. Only then by following Auranarapati they marched to Ketumadi. When they arrived there they arranged ahead of time about marching to Hanthawaddy. As to those armies which had to march there were Letweitain together with 1000 in an army, Letweinandathu with 1000 horses in an army, Thuriraza together with 1000 horses in an army, Thuyinbala together with 1000 horses in an army, as to these five horse armies they had to march from the frontier line, then only from behind them, Bayakyawtu one army, Tharapya one army, governor of Dagyan one army, Nandathuriya one army, Thirizeyanawrata one army, Meinmaha one army, sithukyawhtin one army, Thirisithu one army, Nandakyawtin one army, Bayakyawtu one army, Nadaunmya one army, Uzana one army, Younger brother of the king Minyekyawtin one army, as to these 13 armies, his younger brother Minyekyawtin was appointed to be commander in chief and Bayayandatu was to be second in command. As to the army of his younger brother king of Toungoo Minkaung, Thayabyanchi was appointed to be general as to his younger brother Minyesithu’s army, Letweyoda was appointed to be general. As to the army of his son Mahaupayaza Sekute was appointed to be general. Then only did the king with his main army march. As to the army of the king he appointed Nandathinkyan to be commander, Nandakyawtu to be second in command. Together with those four horse armies there were altogether 20 armies. They were composed of 400 fighting elephants, 5000 horses, and 110,000 soldiers thus they had to march in the year 913 (1551) the sixth waxing moon of Tagu on

a Sunday from Ketumadi they marched from Ketumadi, they encamped at the southern side of Kebaung at the place called Yangun Aungtin. From there they encamped at the camp called Yaaungmyohti from there they encamped at Aungtintazi camp, from there they encamped at Hisngantaung, from Ketumadi right up to Hanthawaddy they encamped at 13 camps and finally arrived at their desitination. They gave each camp a name. When they arrived at the camp called Yadana Thirizeyanawrata addressed the king. As to Thamein Tawrama who has come to rule over Ramanya state there are many ministers who are really crooked and who know that they intend to have some device/trick upon us. That’s why by splitting fron and back liens we better find out what is going on there, he addressed the king in this way. By appointing those five horse armies that have to amrch from the frontier line to Uzana as the commander of the troops Theiyazithu to be second in command together with 5000 horses they have to march ahead of time. When they were attacked by the elephants corps they were forced to retreat. As to Tamein Tawrama they pursued him. As to those facts when Uzana was addressing when he heard about by spreading the frontier line /battlefield and after arranging everything in proper order he appointed his younger brother Minyezitu to ride on Yadana pyaung kyaw which had the height of over 10 feet together with golden saddle being shadowed by white umbrella that they were encircled by golden shields soldiers and also from the left and right side 10 helping elephants that he had to welcome Tamein Tawrama. As to his majesty the king, he rode on Upotada elephant which was ornamented (fully decorated) with gold, rubies, and other precious stones and by holding elephant ear striker which is decorated with precious stones he was marching. He kept on Sitabatu on the middle of the saddle, Zeiyabala had to sit from the behind, and those gol;den spear holders from Mone who were altogether over 3000 had to accompany from the outskirt area of the elephant. Those who were golden shields 3000 and Shwei ka golden shields 3000 they had to march nearby the royal elephant. As to those gun holders over 400 of them by putting golden short helmets and put on red trousers they had to march along from the left, right, front, and back of the king. As to those helping elephants 15 had to march along from the left and 15 from the right, upon them by loading one small canon each, that young ministers had to accompany the king. As to his younger brother king Minkaung and younger Minyekyawtin and those commanders and generals they had to spread their battlefields and remain there ready. At that time Situringa (the one who had to ride from the middle of the saddle) of his elephant addressed “Now while Tamein Tawrama is marching towards us we had better appoint our horse riders to ride to Hanthawaddy and burn down the residence then only Talaing soldiers will be frightened, “said him As to his majesty by saying that these affairs were really difficult appointed Letweiyeitaung together with 1000 soldiers to march from the left way burning down the residences. As to Letyanandathu together with his 1000 horses to march from the right way they had to burn down the residences. While he was appointing like Tamein Tawrama by riding on his elephant Chechin saddled with gold and together with his kingly regalia and being encircled by lots of soldiers he was setting for violently. As to the king’s younger brother Minyezeithu he was trying to welcome Tamein tawrama to attack with him elephant to elephant. As to Tamein Tawrama when he saw Minyezithu without attacking him he marched towards his majesty the king severely. As to the king when he saw that Tamein Tawrama was marching towards him violently he grabbed the golden water jar from his elephant and shouted, “If I am the king who can bring for the

benefits of religion and people may I be able to conquer over Tawrama within a short moment as he makes this oath/ prayer he drops water drop by drop pouring water over the elephant’s head. All of a sudden the sky clouded over, lightning struck, and the earth shook. As to the birds of the sky such as doves and others by shouting noisily from the front of his elephant, shouting noisily they marched along with him. As to the golden jar from which he poured water drop by drop it dropped from his hands to the land.

UKII:235 While the white elephant owner was attacking Tamein Tawrama elephant to elephant.

As to his majesty the king when the golden jar dropped from his hand he felt uneasy in his mind (discouraged / resolve was broken) as to those facts when the Talaing minister who had received the title Tamein Baru saw it, he addressed him in this way. Attack right now and your desire for Tamein Tawrama will be fulfilled and you will have to rule over land and water said him. As to his majesty the king when he saw Tamein Tawrama was clashing with his elephant he attacked him back by dashing. Since the strength of the elephants was equal they were dashing together for quite a long time. When they could dash together by letting his royal elephant U Pa tat a retreat and by taking strength for speed he set out with full speed. As to the elephant that Tamein Tawrama rode it was pierced through by the tusks of U Po Ta Ta. The whole tusks of the elephant went out. As to the elephant rode by Tamein Tawrama named Sinchichin fell on the spot there. As to U Po Ta Ta ridden by the king the tusks from the right side were broken about one foot in length. As to Tamein Tawramathe king struck him with his elephant ear striking rod it hit on the back of Tamein Tawrama. As to Tamein Tawrama’s slave Tamein Zeitbyei together with his elephant Shweilaman he clashed against the king severely that it had to attack with his royal elephant U Po Ta Ta As to the elephant ridden by Tamein Zeipyei he fell on the spot again. When Tamein Emaret together with his elephant called Pyeigyi by putting on white umbrella when he was going to dash to fight against the king’s younger brother Minyekyawtin together with the elephant named Lutlin which was with liquor on his nose (musthing?) received him (?). As to the elephant ridden by Tamein Enarit Hsin pye Gyi it was frightened that it ran away. Then only his soldiers, elephants, riders, horse riders, and cavalry all pursued after them and attacked that the Talaing people were destroyed and fled away. They took many elephants, horses, and war captives. As to Tamein Tawrama he descended from his elephant and mounted a horse and together with all those he could gather he retreated to resist from Hanthawaddy. In Hanthawaddy also due to the burning of horse riders and the whole town was burning and when they were resisted by horse riders since they dare not enter into the town they fled to the western side. As to the king when his desire for Tamein Tawrama was fulfilled by entering into Hanthawaddy and he stayed there. As to when Tamein Tawrama fled away some of the Talaing ministers by taking those elephants and horses left they came to surrender under the royal feet. As to those who were arriving by giving gifts and receiving oaths they have to serve the king. As to those governors who had to govern over the eastern region of Motama together with their big elephants and horses and sons and daughters and gifts they came to be the slaves of the king. As to those people by giving the oath of allegiance accordingly they were given with tittles and positions that they were given back with their former towns and leisures. When he was attacking with

Tamein Tawrama those who could have bravely in the fighting especially those ministers, generals, commanders, and warriors they were awarded with titles and postions and gifts accordingly and also given villages and towns. As to his younger brother Minyeikyawtin he was given a betel box with 8 lines, decorated with one line of rubies, a teapot, a waterjar cover, which was decorated with one line of precious stones and two stories of golden statues which had the significance of power and a palanquin to put on the saddle of an elephant made of gold and also seven drums.

UKII: 236 pursuing afer the flight (running away of Tamein tawrama)

In that way after staying about 10 days in Hanthawaddy they pursued Tamein Tawrama together with their elephants, horses, and troops. As to Tamein Tawraama he fled to Danupyu and Bassein. As to the governor of Bassein Thamein Bya Bya Bait since tamein Tawrama was marching together with elephants, horses, and troops that he dare not resist against. He had to receive him. As to his majesty the king, he marched over to Danupyu first. In the year 914 (1552) entering into that year on the 7th waxing day of the month of Kason they arrived at the front of Danupyu town . As to the marching of his younger brother Thadodammayaza from Prome when he saw that the boat armies were still in Dala he called the boat armies that and after crossing over to Dala he marched over to Bassein. As to the boat armies of his younger brother Tadodammayaza, he ordered to march over to Bassein. AS to the town of Dala, the governor of Tharawaddy Uzana, the governor of Myete Minkyawtin, the governor of Taunggyi Nataunmya, governor of Pyinta, Tayeizihu, all of these were appointed to look after the town together with their elephants and troops. Thus his majesty the king marched overland and his younger brother Thadodammayaza Thamein Yeitinkyan had to march from the waterway to Bassein. Before arriving to Bassein and about one camp away Tamein Tawrama fled from the town. As the governor of Bassein Tamein Bya Bait because Tamein Tawrama could not take (and abandon) those 100 fighting elephants and arms and ammunitionby taking all of them he welcomed his majesty the king and handed over these gifts. As to his majesty the king he was so pleased that with the title Bannyalaw he was given a golden pot, golden betel box with eight lines, a teapot, a waterjar cover, a spittoon, a palanquin to put on the elephant as saddled king made of gold and cloth woven with golden thread, 7 drums, 3 silver flutes (or musical instruments), and 2 silver trumpets and he was ordered to sky and build a five story golden house. As to his wife at the place called Paunpyan by putting in with gold she was awarded with stories of statues made of gold as a significance of her power, golden betel box, teapot, cover of a water jar, spittoon, all these were given. As to his younger brother Thadodammayaza and Thamein Yeitinyan when they heard that his majesty the king had already arrived to Bassein. By turning inside stream (?) without resting day and night all his boat armies marched quickly. At the stream named Tamaga because of the decreasing of water and three boats were loaded there and when Tamein Tawrama said it he fought over them that all these three boats were lost. When Tamein Tawrama conquered over those three boats he fought against Uzana who was appointed to watch over Dala that was destroyed also. Uzana was also killed.

UKII:237 From Bassein marching towards Dala and pursuing after him.

As to those facts when his majesty the king heard them. His younger brother king Minkaung one army, governor of Bassein Bannyalaw one army, Thirizeiyanawrata one army, Nandathinkyan one army, these four armies were given with 100 fighting elephants, 1000 horses, and 40,000 soldiers that they had to remain in Bassein strongly after that he appointed his younger brother Minyekyawtin one army, Thamein Mokin one army the two armies together with 40 fighting elephants, 1000 horses, and 20000 soldiers, they had to march from the frontier line. Then only his majesty the king he marched along with his ministers, generals, and others. As to Thamein Tawrama when he conquered those soldiers appointed over Dala to be able to attack Thadodammayaza and Yeithinyan who were appointed over Bassein he marched over to Bassein. As to Thadodammayaza together with Than town they resisted against them very strongly. Meanwhile his younger brother Minyekyawtin and the two armies were arriving that when they attacked them bravely Thamein Tawrama because he was destroyed he fled. Together with his queen and parents in law they got all those boats. When Tamein Tawrama fled his ministers and generals all by taking their horses and horses they surrendered over to the king. As to his majesty the king after conquering the battlefield and five days later he arrived there. When he arrived there by giving an oath to those who came to surrender that is ministers and generals they were given with regalia, positions, and villages, accordingly. After acting in that way he went back to Hanthawaddy in the year 914 (1552) on the first waxing moon of Waso he arrived back there.

UKII:238 Tamein Tawrama by entering into monkhood tried to hide himself .

As to the Talaing king Tamein Tawrama by making himself into a Buddhist monk together with over 10 attendants he fled to Motama. When his majesty the king arrived back to Hanthawaddy Motama 32 towns, Bassein 32 towns he appointed over them to be in proper order as to those temples and monasteries already destroyed they had to repair them. As the the ceremony of Mintayashweihti together with Anetwiyan, Anandathuriya, and Anandakyawtin, these were appointed to the gold and silver bottle (?) golden roofs, silver roofs with a sharp point at the top that to offer all these things in the cemetarry of Mintayashweihti that they had to build a pagoda there. In that way after arranging everything in the whole kingdom in the year 914 (1552) on the 10th waxing moon of Waso that is on a Thursday in the old compound he constructed a building. Within that month Waso that is on the 14th waxing moon Monday he ascended the royal house. As to those younger brothers who were appointed to look over Bassein they were his younger brother Minkaung and Thadodammayaza and his younger brother who was in Dala Minyekyawtin as to all these soldiers they were told they had top return to Hanthawaddy when they arrived there he awarded he awarded his younger brother Minyesithu together with five regalia of a king and he was given the town of Motama that he had to be a real governor of Motama. As to his younger brother the middle one Thadodammayaza with five regalia of a king he was given the town of Prome that he had to be governor there. As to his younger brother Minkaung he was given the town of Ketumadi that he had to be a governor of the king there. Apart from that, Burmese ministers, Talaing ministers, Shan ministers, all of these were given titles and positions accordingly. As to the royal tent which he built in Bassein while he was there together with the 40 surrounding temples,

they had to build a big monastery that it was offered to Shin Dammaneiya. As to the pagoda named Sandahpaya from the very top of the pagoda right to the ground it was covered in gold (leaf).

UKII:239 Tamein Tawrama runs away from Motama again.

As to Tamein Tawrama while he was staying in the village of Motama when Motama people were about to catch him since he dared not stay in Motama he fled to Kawaw. As to the governor of Kawaw and Tweitaing when they knew that Tamein Tawrama was running away to them and when they tried to hide during the night, when they saw that he was with his five slaves cooking and eating together he was caught. When he tried to run away alone Tamein Tawrama’s back was cut with a sword. With blood covering his whole body he fled to a small village by healing himself at a monastery located in the forest by going over to the Tait Kala village he gathered people again there. As to those facts when his majesty the king heard about that Nandathinkyan one army, Bayakyawtu one army, Shweileiwu one army, as to those four armies they wwere given 1000 fighting elephants, 1000 horses, and 40,000 soldiers, that they had to march. As to Tamein Tawrama from the town called Taitkala he came over to Sittaung as to Nandathinkyan and Nawrata when they knew that they had very few weapons, horses, elephants, without hindrance they set up elephants that they started attacking vilently. When Tamein Tawrama could not resist against them he was destroyed again. In that way only with his four slaves by riding on horse he fled from Sittaung. The news came that he was hiding in the western part of the mountains that the Wa people (Qua?) were addressing to Situringatu and Letweimu were ordered

(overlap, 4th para p 262).

As to Tamein Tawrama when he could no longer resist he was destroyed. In that way he escaped with four of his slaves by riding on horses. From Sittaung Talaka people came to address the that Tamein Thawrama was hiding in the western mountains of Motama that Sithuringathu and Leiyamu were ordered to catch him by all means. As to Sithuringathu together with about 300 soldiers when they were trying to look for him by hiding they saw that they were sleeping in a tent in a paddy field that they were caught. As to Tamein Tawrama by removing his clothes he fled away naked. Together with two slaves they got good rings and precious stones over 200 that they were handed over to the king. As to his majesty the king by calling those who could foretell the future and told them. Tamein Tawrama although I tried to suppress him several times I could not catch him. As to now he is already alone and he asked him when will I get him. As to all those fortune tellers in their various ways they tried to tell the king at which time he would catch him. At that time the Brahman who was named Byuhana addressed (the end).

UKII:240 By capturing Tamein Tawrama he was beheaded

In the year 914 (1552) on the 9th waxing moon of Pyatho that is on a Saturday they had to build a new compound they had to dig a moat also. In the year 914 (1552) on the 13thwaxing moon of Tagu on a Sunday Tamein Tawrama was captured by the Tharapya

people that he\was handed over. As to the fortune teller Brahman by saying that as he foretold it was urgent he was entitled with the title Mahadammayaza guru and also given a village named Tagaw village. By piling up gold he had to grab and take from this pile also. Starting from the crown prince, minister, and generals also they gave gold silver and clothing accordingly. When they got Tamein Tawrama by saying that the person who used to plan evil things he was beheaded. In that way when he conquered over his enemies, by administering upon these three site of Talaings like the surface of the water that all these areas were progressing much. To the people they also tried to give lots of arms. As to his majesty the king to all those Buddhist monks who were staying in the towns and villages from the Talaing three sides by meeting them in the Shweimodo pagoda together with the eight utensils of the king they were feasted. As to the lord of Shweimodo pagoda from the top of the pagoda right down to the ground gold was applied. According to his age he offered to let 37 people enter the monkhood. As to all those temples, monasteries and caves which had already fallen down around Hanthawaddy town by appointing his ministers they had to repair them. As to all those ministers, generals, and relatives by giving them quarters, a place to live they had to stay there. As to those people who were so poor and could not work by themselves or those who were treated badly let them ring the bell by saying that he hung a bell at the gate of his compound. That means those who were treated badly and they would like to restore justice. They had to come over there and ring the bell. As to the king of Prome, Minkaung the person who received Minkaung Shintayet when he heard that ministers and generals were entering into there a lot from Ketumadi coming over to Hanthawaddy that he was beheaded. That means that the king of Prome the person who received Minkaung Shintayet because he was trying to revolt against the king he was beheaded. As to the king of Minkaung Thiribontu together with the title Sanddewi in the year 915 (1553) was raised to be queen.

UKII:241 White elephant owner explaining about internal affairs.

Then only by surrounding all those princes, younger brothers, and sons of the king, relatives, ministers, generals, and dawbinyas surrounding himself with these people, he spoke in this way, “Now together with three sides of Talaing together with Ketumadi, Theitakittaya, and right up tot Pagan all these have become tributary states. Yudhya is also the tributary state of my younger brother. Now he does not say anything and they are staying there very strongly. Shall we march over to Ayudhya and suppress them or shall we march to Yadanabura and the whole Shan state mountain ranges and conquer over them? While he is asking in this way, the governor of Bassein Banyalaw addressed him. Ayudhya town is very hard to suppress. They have lots of horses, elephants, and soldiers. In Ayduhya therelative of the king, the ministers and generals, all of them are ready to lay down their lives serving the king. As to your younger brother the king he did not conquer over the whole country. Because Ayudhya advanced and attacked you so hastily as you marched towards Ayudhya they were not able to gain the advantage (lit. ayatanei mathin = not get (put in) the right disposition), the Burmese were able to take the Ayudhya king’s soninlaw and younger brother captive. The Ayudhya king surrendered to Tabinshweihti in order to get back his family members. That is why if you are going to suppress, your desire for it will not be fulfilled quickly. If we are going to prolong our

time there then our affairs for Yadanapura and the whole Shan state are not yet finished. Because of that you had better appoint your younger brother’s sons, ministers, and generals to make a trout march to Yadanapura said Banyalaw. When Thirizeiyanawratha heard what Banyalaw was addressing he said that this affair was indeed nice. His majesty the king also since he had been pleased by the address of Banyalaw he appointed to march over to Inwa both by waterway and overland.

UKII:242 Made a tryout marching towards Ayudhya (Names of troops - starting from pg. 268 up to paragraph 2)

When the king of Ava Narapatisitu knew that troops from Hanthawaddy were marching towards him he sent a message to the Onpaung Sawbwa, the Bhamo sawbwa, the Mogaung sawbwa, the Mohnyin sawbwa to come and meet him. All those five sawbwa, they came down themselves with their own elephant army, horse army, etc, thus they remained in Ava with both land and water forces. They also asked governors of Myetu, Ngarane, Siboktaya, Sitha, Dipeyin, Kanni (?), and Amyin to remain in the town called Amyin with elephants, horses, and lots of soldiers and to resist from there. They also asked people from those towns, viz. Yamethin, Wati, Yindaw, Laingtet, Nyaungyan, Tagara, Pintale, and Pyinsi to resist from the town named Tayot together with elephants, horses, and soldiers. The Shan fighting boats also had to resist from the town named Tayot.

When the troops marching from Hanthawaddy led by his royal son Mahaupayaza arrived to Pagan, the king of Pagan addressed to the Mahaupayaza in this way, saying that the king’s troops from the waterway were very weak. Since the king of Ava Narapati was supported by five sawbwas, troops by waterway and land were very strong. He also said they had made a very stronghold both by water and by land from the town named Tayot. When Mahaupayaza heard about all this he gave an order to fight because he was told by his royal father to fight against these people for better or worse. If they could not win, they just had to retreat.

When king Minkaung and his troops arrived there by land and started to discuss about this affairs (?after this?) the owner of the rubies land named sawbwa Paw was saying that they had made a royal oath to be loyal and faithful to the king thus, when there were some difficulties in another on, they had to come for help. All those sawbwas by breaking their promises, they helped the king of Ava Narapati thus, they helped the king of Ava to be very strong. Due to those facts, by making a discussion they address to the king . When the king heard what was addressed by his son and the rest he called back his younger brother, sons, and the troops, i.e. both troops by water and land. (Sawbwa Paw suggests withdrawal because of the great strength of the Shan forces. Bayinnaung accedes to his request)

UKII:243 Enthronement of the white elephant owner to a new palace In the year 915 (1553) on the 13th waxing moon of Natdaw on a Friday they built the

palace they named Kambawzatadi to the place where they built the palace. Around the area of the palace, they also built queen’s houses, concubine’s houses, a treasury where they kept gold, a treasury where they kept silver and a treasury where they kept basoes. Within that year 1553 on the sixth waxing moon of Tabodwe he entered from the gate called Kaemadwarat and enthroned upon the new palace. He was entitled also as Thiritudamayaza. He also gave his first queen a title “Atgamahayti” He also gave several gifts to his generals, ministers, relatives, and the rest. He also celebrated a big feast for seven days. By asking all those respective monks from both the towns and the villages to come to the palace thus he fed them for seven days. He also gave them a lot of Basoes, shirts, money, rice, fish paste, etc. from his storages to those who were just practicing and meditating for the Buddhist religion.

He also built a big boat in the shape of a wild duck (Hintha) which covered about 220 feet in length. He also repaired those old and huge fighting boats named “Zalakabin”. They also had to build over 300 boats in various shapes, viz cart, saman (a kind of fabulous beast celebrated in regards to its tail), buffaloes, elephant, horse, sawfish (shark), and Makan (Sea animal). They also had to build lawka kyawt lay (boat of state with a high ornamented stern over 200 and in some of them they had to fill up with gold until they were full. In some boats they had to put golden chains. On some boats they had to paint with a red color which was very bright soon after arranging all those things, he urged all those governors from Modama 32 towns, Bassein 32 towns, Hanthawaddy 32 towns, Ketumadi, Theiyakittaya, Sakut, Salin, Pagan and the rest to attend there fully dressed in their uniforms together with all their own provisions. He also asked all those governors from the cities located on the way from Toungoo to Pagan, i.e. located near the Irrawaddy river to collect and store up provisions.

In the year 1554 during the month of Waso there were disagreements between the son of the king of Rakaing and his uncle (younger brother of his father), the elder son of the king of Rakaing who was the governor of Tantwet (Sandoway?), entered into the king’s side together with his elephants, horses, and soldiers. The king by entitling him as Tiridamadawka, he gave him in marriage together with his younger brother Min Yesithu the king of Motama’s elder daughter. As regards to the king of Rakaing’s nephew Shin yehmyo, he gave in marriage with his daughter Myomyat Bonesi and appointed him as the governor of Tamaw.

UKII:244 The marching of the white elephant owner to Ava (Names of troops from pp 270271 until the end of that page)

Together with eight horse armies there were altogether 25 armies. They were composed of 800 fighting elephants, 9000 horses, and 180,000 soldiers marching by land. He appointed his son the Mahaupayayaza and Nandatinkyan to remain in the capital Hanthawaddy to look after it. As regards to the 32 towns that were located in the eastern part of Motama since they were very closely situated with the kingdom of Zinme and the kingdom of Yudhya he appointed his younger brother Minyesithu the king of Motama, Banyau the governor of Moulmein, Zawkarat governor of Taungpapon and

Minyetinkaya governor of Ye to look after the cities together with very strong troops here included elephants and horses. The places neighboring Rakaing and Tantei were handed over under the case of governors from Daypatwe and Linpateit together with elephants, horses, and big troops.

Soon after arranging the whole kingdom in the year 1554 (916) on the fourth waxing moon of Natdaw on a Wednesday he marched from Hanthawaddy by land and encamped in the army Pyilonaunghtin.

From there he encamped four places to reach Toungoo. When he arrived to Ketumadi his younger brother king Minkaung addressed to him and said that the kingdom of Ava (Yadanapura) was very strong with elephants, horses, and soldiers because it was supported by sawbwa of the whole Shan states. Not only that it was also surrounded by water that the suppression of it would be much harder. It would be appropriate only when they could suppress it within four or five months bravely. If they were going to be there right up to the months of Waso and Wakaung (i.e. in the middle of the raining season) there would be a flood else were that it would be very hard to carry out the mission. Not only that Yamethin, Wadi, Yindaw, Leintet, Nyaungyan and the rest were very strong cities only.

The cities which were located in the northern ranges also strong cities only. It would be easy for them only when suppress them very bravely and strenuouosly. Their marching right now also should be done in three directions by forming into three groups. Then only would they capture all the cities and villages which were located in the southern region. Thus his younger brother king Minkaung addressed him like that.

UKII:245 When they arrived to Toungoo they marched to Ava along three paths

His majesty the king was marching from the hind path together with 10 armies in which were included also 4 horse armies wherever they encamped he celebrated public public entertainments. From Taungtwingyi they went down to Pagan by passing beside Kyautpadaung. When they arrived there hey encamped at the northern part of Pagan. He went to pay homage to Shweisikon pagoda and there appointed his uncle Minsitu to repair all those parts that had fallen off of the pagoda itself especially right at the umbrella resting place by giving 25 viss of silver.

His younger brother Minkaung king of Toungoo together with his seven armies marched from the front path by passing beside Yamethin. Those governors from Yamethin, Wadi, Yindaw, Laingtet, and Nyaungyan since they dare not resist from their towns, they ran away together with all their troops to Ava to unite with there with the rest. King Minkaung and his seven troops by capturing all elephants, horses, buffaloes, and soldiers they marched forward again . When they arrived at the mountain of Pinya in the army called Yanaungmyin they encamped there by building strong resisting battalions they waited for the arrival of their king there.

When his younger brother Minyekyawtin marched from the middle path the governors of

Pintale and Pyinsi ran away to Ava together with all their troops because they dare not resist from their own towns. Min yekyawhtin and his seven troops by capturing all those elephants, horses, soldiers, and people, they marched forwards again. When they arrived to Pinya mountain in the army called Yan Aung Myin He met his elder brother and encamped there.

When his younger brother Minyekyawtin was arriving the elder brother king Minkaung by summoning all the generals and ministers he told them that the king had already arrived to Pagan by marching from the western path.

By combining with the navy troops of his younger brother Thadodammayaza they would be capturing western and northern areas. He did not even call both of them. Because of that they would not stay there for long. They would either march to Yadanapura to suppress it or they would march to the king’s troops to reunite with him again. Thus he asked their opinions about his proposals.

Meanwhile his younger brother Minyekyawtin said that they were appointed to fight against his enemies, they were not appointed to remain doing nothing. Because of that they should march to Ava and attack them.

When Banyalaw heard that Minyekyawtin was speaking about he said his lord speaking about was purely just war affairs. Whatever it be, what they had to suppress now was not very urgent and not the matter that was to kill the commandoes or heroes of the frontier. Since Narapatisithu king of Ava was supported by the nine states of Shans, he had a lot of elephants, horses, and soldiers. They had a lot of arms and ammunition in the town. It would be appropriate only they suppress it unanimously both by water and by land only when the king arrived. Because of that they would remain there together with their troops. If they were attacked coming out of the city then they would fight them back. If they were not coming out, they would remain there by reinforcing their troops. Majors and generals since all of them were pleased by Banyalaw’s speech they remained there for the king Kinkaung himself was pleased by this idea.

UKII:246 They overcame the attacking from Ava

While they were remaining there, Narapati king of Ava together with his 100 elephants, two thousand horses, and 40,000 soldiers came to attack them. The king’s younger brother Minyekyawtin together with his seven armies reattacked back that the cavalry of Ava routed. After the cavalry had been routed, they resisted with their elephants. Minyekyawtin riding his elephant Tanmyinswa made an attack that the enemies advanced troops were destroyed. When the advanced troops were ruined, the four armies led by Yazatinkyan, Banyakyanhtaw, Thirizeya Nawrata, and Tamein paran pursued them Ava made thte retreat first. They captured the minister of Mohnyin sawbwa named patalon togther with over 30 horses. Once again together with many elephants, horses, and soldiers, they came out until reaching Pinya town that king Minkaung and Minyekyawtin together with four horse armies and ten elephant troops they made an attack again. When Shan people saw the strength of the other side, they retreated very violently for they dare

not resist against them. They made a pursuit until Tadaoo . Then they followed right up to Ava but they could not approach the town because there were huge arms and ammunitions in the town. They came back to their own army.

When his younger brother Thadodammayaza’s boat armies arrived the king told them to capture Myaungtu Pakangyi that boat soldiers had to go up ahead of time. Then only from Pagan marching towards Lethtut and crossed over to the village called Kun village from Kun village they marched to Pakangyi. When the governor of Pakan heard that the king was marching both by water and land together with his big troops, he ran away to Mohnyin sawbwa by appointing all his troops to remain in the town because he was afraid to be there.

The king appointed his younger brother Thadodammayaza’s boat armies to go up into the Chindwin river to conquer Amyin, Badon, Kamni, and the rest. As regards to theking himself, he ordered to seize the city of Pakan so urgently that when they got it, he appointed Yan Aung Bilu and Shwe lei mu to look after it carefully by giving quite strng forces he crossed over to Kyatkatwaya from Pakanyi soon after staying about seven days in Paritma he helped out his younger brother’s boat armies.

While his younger brother Thadodammayaza and the rest entered into the mouth of the Chindwin river t suppress Amyin the governor of Amyin called Tinkaya came to surrender by bringing big elephants, horses, sons, daughters, and many other things as gifts because he presumed he would that he would not be able to escape even if he ran away. Yazathinkyan the governor of Padong while he was resisting from his town together with this armed forces he was captured together with his whole town because when his younger brother Thadodammayaza’s boat armies arrived there they fought very bravely. Then only they sent away Yazathinkyan together with his wives, sons, and daughters to Paritma where the king was staying with his troops.

Soon after appointing people to look after the town of Badon and when it was dawn they marched to Kamni very violently. The Kamni governor came to surrender together with two big elephants sons, daughters, and many other presents because he was afraid to be killed. His younger brother Thadodammayaza king of Prome sent Kamni governor together with his sons and daughters to the king rather quickly. Then only he appointed Tayeputnya and Sandayawda to remain in Kamni to look after it together with armed forces. Then he followed after the king rather quickly because he was called by the king to do so. He met with the king only when they arrived in the village called Myaung when his younger brother and troops reunited with him, the king marched to Sagaing which was located In their northern side by crossing beside Myinmu. They did such by combing both water and land troops.

When they crossed over the river the governor of Sagaing ran away to Mohnyin because he dare not resist against them when they arrived to Sagaing. Soon after arranging all his troops, i.e. both by water and land to be in proper order he sent his messengers to his younger brothers, king Minkaung and Minyekyawtin together with all their 14 armies to march to Ava by spreading their frontier lines.

UKII:247 Toungoo Kaung Minye kyawhtin and all the rest make an attack on Ava

His younger brothers king Minkaung, Minyekyawtin and the rest when the day appointed by the king arrived, they asked to harness all their animals. Soon after arranging all their troops they marched to Ava by spreading their frontier lines. At that time king Minkaung was riding on his elephant named Sawyannein. Tamein Tanlait was riding on the elephant named Ngayetnwe, sithukyawtin was riding the elephant was riding on Nagawara, Tameinyetinyan was riding Shwelaman, Tameinparan was riding on Paleinswe, Thiritzeyanawrata was riding Yadanapyaung. U Banyakyanhtaw was riding on Zeyatataroot, Yazatinkyan was riding on Yelulin. Together with two horse armies and seven armies they had to march along the western path thus they marched to Ava from Makyisinteh. Thus they ordered two horse armies to march first to begin their fighting. The king of Ava Narapatisitu came to attack Minyekyawtu’;s horse armies by sending his 100 fighting elephants and over thrre thousand horsemen from the town. The horsemen tried to resist them for quite a while. Meanwhile Tamein Paran was fighting on his elephants named Pahinswehtu by setting off the elephant Banyakyantawby riding on the elephant named Zeyatattaruthe fought against them. Shans from Ava were amazed and terrified. Meanwhile Minyekyawtin by riding his elephant named Tanmyinswa fought very severely together with three thousand soldiers who were holding long spears (as long as the height of an elephant). Shan troops were divided into two groups When Thirizeyanawyata saw that the Shans were divided into two groups by riding on his elephant named Yadanapyaungkyaw he fought after them. Yazatinkyan was doing the same thing by riding on his elephant named Yehlutlin. Since Shan troops were being destroyed they ran away into the town. They captured seven elephants over thirty horses, and over 400 hundred captives. Then only did they build their regiments around. Lon paukdaw.

King Minkaung and the rest of them were being attacked by eighty elephants and 2000 horsemen from the place called Tandaoo. Tamein Tanlaik was riding on Ngayetnwe and Sithukyawhtin was riding on Nagawara. By opening up their elephant striking rods they fought amidst the horsemen groups that four to five horses of the Shans fell down there. Shan elephant troops were petrified there. Meanwhile king Minkaung by riding on his elephant named Sawyannin , Tamein yetinyan was riding on Swelaman, Bayacamanit by riding on Matinpyaungmong, they made when they attacked the Shan people, their soldiers were forced to be in disorder that they were split into many subgroups. When their cavalry pursued after them, they were destroyed again. They captured over fifty horses and over two hundred captives. The minister of Mogaung sawbwa called Cupkyoswa was captured together with his elephant. Then only did they build their regiments by circling the mountain named Taungbilupratkama.

UKII:248 The taking of Ava

His majesty the king from Sagaing by crossing over to Shwekyetyet he encamped there, i.e. the eastern part of Ava. The king ordered his younger brother Thadodammayaza’s boat soldiers (navies) to cross over to Ava from Sagaing and encircle Ava both by water

and by land. Then only starting from the king of Ava Narapatisitu and the whole town were terrified very strongly like fish caught in a fish trap. All those soldiers who were filled with courage tried to approach near to Ava city itself very closely. The elephant riders tried to dash the gates of the town. Horsemen by riding on their horses they carried ladders and approached to he town that they climbed over the city from their ladders. Infantries also dug under the wall by holding their spades or shovels. When they suppressed like that, the kingdom called Yadanapura Ava could not resist them anymore that it felt entirely under the king in the year 916 (1554) on the 4th waning moon of Tabottwet on Sunday beforethe sun was setting. As regards to the king of Ava Narapatisitu around evening twilight he ran away from the town together with his five slaves. Meanwhile the Onpaung sawbwa was coming to help him. Before they arrived when he heard that they were encamping at the place called Sinkaung he went over there. In Metkaya when they were seen by people from the king’s side they caught them and sent them away to the place where his majesty the king was dwelling and handed over to him. When the king saw Narapatisithu because he felt pity upon him that he gave overthirty males and females to be his attendants thus keeping him properly by taking oath that he be loyal and faithful to the king.

Since the king was pleased by the chief of the gatekeepers who captured Narapatisithu and handed over to him that he awarded him with the title Myintilat together with Panan village , a very beautiful sword, good basoes, clothing, bronze, and paddy. Also appointed to be followers of his younger brother Minyekyawtin by handing over to to him. Then only by building his royal house at the sight of Taungbilu and remained there. Soon afer building his house he summoned all the leaders, generals, and the rest both from the water and by land. And thus interrogate them properly whom were really did excellently in battle. Then he awarded them as it would be appropriate for them to receive such as titles, villages, small villages, his own royal cups, pans, etc. Ava was given to his younger brother Minyekyawtin by entitling him as Thadominsaw. He was given four empty palanquins made of gold, elephant’s palanquin filled with gold, seven drums together with full sets of trumpets, and wind instruments (ne) etc. He was given also all those elephants, horses, and soldiers which were in Ava.

Governor of Pyinta called Tayesitu was given with the town called Sagaing by appointing him to be chief of two thousand horses team’s chief which was in the northern part.

Onpaung sawbwa together with his big troops marched to Ava to help Narapati. When he heard that the king had already taken Ava by circling around the town he encamped at Sinkaungwet because he was afraid to come down . When he heard that the king was marching again with his big troops he went back to Onpaung with his armies.

UKII:249 How they captured the town Singu

The Onpaung sawbwa Konmaing’s son was ruling over Singu with big troops. When Ava was ruined, he ran away to Singu. He repaired again fortified city walls, moats, canals, breast work of earth and fence or palisade outside of the fortification. When the king heard about all these things he ordered his younger brother Thadodammayaza and

Banyalaw, Banyakyanhtaw, Banyadala to march by water to suppress Singu. His younger brother Thadodammayaza and all the rest marched to singu by water almost filling the whole river and when they arrived there he ordered half of his troops to climb over the land thus they suppressed it both by navy and by land very bravely. When they could not resist it was ruined. He was captured together with his wives, sisters, sons, and daughters. When they captured the whole city, all the soldiers had to confiscate elephants, horses, people, gold, silver, bronze, iron, clothing. There was no one who did not get something. From all these things, elephants, horses, people, and arms and ammunition were confiscated back again. Apart from these, the rest had to be taken away by the person who captured them. Then only by appointing Thetdawshei (long life minister) to look after the town by giving him strong troops, his younger brother Thadodammayaza and navies had to go back to Ava because they were called by the king.

UKII:250 Discussions about the internal affairs of the country

Mogaung sawbwa, Mohnyin sawbwa, and Kalei sawbwa were coming with their huge troops to help Ava. When they arrived to the town called Tawatein when they heard about the news that Ava was ruined they encamped there. When the king heard about all these things that three sawbwa were resisting from the town called Thwatein he summoned his younger brothers sons and generals and ministers and asked them which would be more appropriate i.e. just appointing them to march to Tawatein of the king himself going to march with them.

When they heard what the king was asking Banyalaw addressed him and said that it would not be appropriate just to appoint his younger brothers son generals, ministers, and ther rest to go and attack those three sawbwa and their troops who were resisting from Tawatein. The place also happened to be the native place of the sawbwas. The rainy season was almost approaching. Only when mighty king like him marched together and suppressed very bravely his younger brothers son, generals and leaders would try their best In the way of endeavouring to overcome such difficulty. In another way since they had known many times about the capabilities of the Shans when his younger brother encircled Prome in the past even if they were going to march he presumed that they would not be daring to resist them. Because of all these, his younger brother Thadodammayaza’s boat armies should be appointed to wait from Upper Sanpenago kyannyat by marching right up to there. If they were going to arrange like that those Sawbwas would be puzzled in their frontier attackings. When Thadodammayaza heard what Banyalaw was speaking about he said that it would be more appropriate only when the king was going to march with them. The suppression itself would become easier . As regards his boat armies, by marching right up to to Sanpenago Kyan nyat they would remain there as long as they were gaining in the battle. Only when they were losing the battle, their boat armies would combine with those who were on land. Since his majesty the king was pleased by what Banyalaw addressed to him he ordered his elephants horses and troops to cross over to Sagaing on rafts when all the troops were already at the other side king Minkaung had to march from the western path together with his seven armies her included one horse army.

As regards to younger brother Thadominsaw king of Ava they had to march from the eastern path together with his seven armies and here included two horse armies. The king ordered four horse armies to march from his front areas. Together with his troops which were made of saeven armies he marched from the middle path his younger brother Thadodammayza’s boat armies were ordered to march to the northern side together with the king on the same day (after reaching the northern side they were to have separated) and at the same time i.e. in the year 916 15545 Saturday the 9th waxing moon of Tabaung. From Sagaing they encamped at Saye from Saye they encamped in the village called Myinkan. From Myinkan they they encamped at the place called Inpeh. From Innpeh they encamped at at Haling. From Haling they encamped five places to reach Tawatein . Whenever they encamped they celebrated a sort of public entertainment (a feast was held for the soldiers).

UKII:251 The capturing of the three sawbwas by attacking

At the last stage before arriving at Tawatein from there he ordered Letweiyetaing and four thousand cavalry to make a test march. The three sawbwas were coming to welcome them together with over founr thousand cavalry. Letyeweitaing and all the rest when they saw the Shan people were coming they fought them by splitting into three groups without having any hindrance. Shans were destroyed. They got five elephants over one hundred horses and over 300 people. Many died there. All the horsemen tried to pursue the Shans until they marched right up to the base of Tawatein. When those three sawbwas horse armies were ruined they ran away from the town thus retreated very violently because they were afraid to resist from the town.

While the king was marching from behind them his two younger brothers who marched from the western side also arriving that all those three paths were reunited and marched together but they could not reach the battle. They encamped there by capturing all those left over viz elephants, horses, and people. At that time the governor of Pakan who ran away came to surrender there by bringing his sons, daughters, big horses, and big elephants along with him. The governor of Dipeyin who was brother in law of Mohnyin sawbwa came to surrender by presenting his big horses, big elephants, sons and daughters as gifts , governor of Siboktaya also came to surrender by bringing along a lot of gifts, ammunition, sons, and daughters.

As regards to the Mogaung sawbwa. Mohnyin sawbwa, and the Kalei sawbwa when they ran away from Tawatein and arrived at the city named Myedu they remained there by building strong regiments. The nephew of the Mohnyin sawbwa, the governor of Wuntho was appointed to resist with his strong troops from the village called Tase. When the king heard about all these things he marched from Tawatein to Myetu. When they arrived to the place called Inpat he ordered his younger brother Thadominsaw together with his seven armies to attack the governor of Wuntho who was resisting from Tase. Thadominsawn and companions when they arrived to Tase village they fought very bravely without having hindrance, their armies were destroyed since they could not resist against them. Then they ran away to Myetu to be reunited with their three sawbwa.

His younger brother Thadominsaw king of ava made a pursuit after them when Minkaung king of Toungoo and his seven armies were arriving there. Then those three sawbwas retreated very violently by pretending to resist against them. The king of Ava Thadominsaw all those fourteen armies tried to reach after them, thus making attack with their elephants. The all three sawbwa troops were destroyed. They captured seven elephants over three hundred horses and over three thousand people. Many died there. While the king was marching from behind them, when he arrived at Myetu he encamped there with all his troops.

UKII:252 Appointing governors of cities in northern part

In the evening he summoned his younger brother king Minkaung and the rest of his generals, ministers, and leaders to his royal tent and asked their opinion in these ways saying whether it would be appropriate for him to march right up to Mogaung , Mohnyin, and Kalei. Now they had already conquered the whole of Myanmar states. Would it be appropriate just appointing upon all these cities with their respective governors by reinforcing all those cities. These were questions raised by the king. Tirizeyanawratha addressed to the king saying that the rainy season was almost arriving already. As regards to the whole Shan states there were big streams, valleys, cliffs, and mountains. When the rain fell it would be very hard for elephants and horses to travel about. There would be great destructions. In their conquest since the whole of the Myanmar states were already involved starting from Yadanapura it was a rare case to happen so. Because of all of these things, this time they should go back by appointing governors of cities and towns i.e. strengthening their forces from there. Going back like that , they would be able to fill up soldiers, elephants, horses, thus when they would make a marching again when the rainy season was over he presumed that those three sawbwas would not be able to escape from the king’s royal hands.

When Thirizeyanawratha heard what Banyadala was speaking about he said that it was an appropriate suggestion. He said that Shans had already known about their capabilities and they also knew Shan capabilities. If they would march again at the end of the rainy season he presumed that those three sawbwas would not be able to escape from them. Thus he addressed in that way.

The king was pleased by what Thirizeyanawratha was speaking about that he appointed Thetdawsheikyawtin to be governor of Myetu to look after it by handling over him twenty elephants, two hundred horses, and three thousand soldiers. He also gave all those cities, towns, and villages neighboring to Myetu under the care of Thetsheikyawtin’s relatives and friends.

The king gave Pakangyi to the governor of Dipeyin the brother in law of the Mohnyin sawbwa by giving the oath of allegiance. He was also entitled with the name Tihapatei and given many gifts such as teapot, the cover of a water jug, (a longnecked earthenware jar), spittoon, red umbrella, nayungywethonbin = windchime ( a small plate of metal suspended from the tongue of small bell and exposed to the action of the wind such a kind fixed upon each other up to three).

As regards to the governor of Pakangyi, he was given the town of Myethet by giving the oath of allegiance. Together with the title Zeyatinkyan he was given a betel box, tea pot, cover of a water jug, spittoon, red umbrella, Nyaungywet nit hsin ( a thin plate of metal in the form of Banyan leaves suspended from the tongue of a small bell and exposed to the action of the wind - thus fixed one upon another up to two).

The governor of Siboktaya who was the nephew of Mohnyin sawbwa had to receive the oath of allegiance thus together with the title of Tinkaya he was given the town called Badon, a betel box, tea pot, cover of a water jug, spittoon, red umbrella, and Banyan leaves (see def above).

As regards to the city called Siboktaya it was given under the care of Zeyahtilaing together with one hundred fighting elephants, 1000 horses. Thus he had to remain there very strongly.

For those who used to govern Kani and Amyin they had to govern there as before by receiving the oath of allegiance.

Soon after arranging all these he called back his younger brother Thadodammayaza and those four armies. Thadodammayaza and all the rest made violent suppressions that they captured many cities viz. Sanpenago, Kyannyut, Tagaung, Kyuntaung, and Myat taung. When they arrived to Htikyaing they fought against the governor of Hti Kyaing who resisted against them. The governor of Htikyaing was killed. By capturing the whole city when they arrived back to Ava they presented all these to the king as their gifts, i.e. elephants, horses, and captives. The king also going back to Ava from Myetu thus arriving there on Saturday 2nd waxing moon of Kasone in the year 917 (1555). By staying in his royal tent called Taungbilu he awarded to all those generals and ministers who fought bravely and outstandingly i.e. both from navy and land accordingly viz titles, regalia, and villages. Soon after arranging like that he went back from Ava to Hanthawaddy within that year on Thursday 5th waning moon of Kasone in the year 1555 (917) he arrived to Hanthawaddy on Friday the first waning moon of Nayon.

In the historical book called Ayeidawpon they were mentioning as if his royal son Mahaupayaza was accompanying his father the king when the king was going to suppress Yadanapura. He was not there. In broader historical events, they say he was appointed to look after the town only.

When the king’s desire for conquering Yadanapura was fulfilled the king’s royal son Minletya was appointed to look after the city. Thus it was mentioned like that in the historical book named PonnayazaByathana. It was not so. In the historical book named Tetkayitpon they mentioned that whent the king conquered it, he gave it to his younger brother Minyekyawtin by entitling him as Thadominsaw in the year 916 (1554) on Tuesday i.e. 12th waning moon of Tabodwe.

Conquest of Shan States (c. 15551557) (UKII:253268)

UKII:253 About the king’s deed for meritorious act such as making offerings and building pagodas and so on.

As to his majesty the king when he arrived to Hanthawaddy as to the pagoda Yadanamyasigon built in Ketumadi by his father. With the intention that he would like to raise the umbrella of that since it was left unfinished. He offered 5 viss and 35 ticals of gold. By appointing his younger brother Minkaung to make it. As to his father’s abbot. Shin thadama pala he offered up to him the Zetawun golden monastery. Together with 30 surrounding temples he offered up to that abbot. Within that year 917 (1555) during the month of Tazaungmon the king named Dhammapala who had to rule over Sri Lanka island with a message / request to help and prepare over the religion. Because of that he sent lots of gifts, arms, because of his addressing in that way together with the Pitikat thonbon for the things to be kept relics in the form of the teeth of the lord Buddha, Shweitabeit, silver tabeit (begging bowl for monk), golden and silver curry bottle, golden and silver umbrella and lots of rubies and things that should be offered by loading them on a boat. The minister named Yazamanut has to be sent there. As to the royal tooth relic they have to offer it up with rice, curry, lighting lamp, daily. Thus by offering in this way daily by buying a lamp in Sri Lanka with 100 viss of silver they have to offer there. In the year 917 (1555) on the third waning moon of Tabaung that is on a Tuesday while they were raising the umbrella of Eitiyo pagoda by ruining the crown made of rubies thus by making 75 ticals of gold they made a silver umbrella with gold on top and decorated it with 9 types of precious stones the king together with the four limbs of the military marched over there. They received a very big feast also, they suppressed Tamein Tawrama he said if they conquered (?) as he said he would build a town there in the year 917 (1555) he built the first town together with a golden monastery and 40 surrounding temples by building all of them he offered up to the Mahathinkayaza monk. As to the three piles of Buddhist scriptures the Tripikata thon bon together with the Pali Atakata and Nika (commentaries) by copying them down a Burmese, Mon, and Siamese abbot by handing them over upon them (?) they had to teach to people there.

UKII254: The forbidden of offerings in the district of Pagan

They made a mistake in their offerings to Nats. These towns which were included in Burmese territory such as Pagan, Ywatha, Salei, Pakannge, Ngathayaut, Tayintain, Kyaukpadaung, as to those people who were located there. Through the nat of Popa mountain , the spirit of the mountain, by killing buffaloes, cows, pigs, and fowls. By annually offering once to that place. By inserting string inside the heads of buffaloes and cows, cocks and pigs they hand that in front of the post in front of the house which was meant for the spirit. As to such which were false concepts of theirs by doing such they would suffer in the next life for a long time. With this intention such actions were forbidden to carry on. Because of the finishing of the town when he climbed over the throne he awarded to his relatives, ministers, generals, friends, together with regalia, positions, villages, accordingly In the year 917 (1555) his younger brother the governor of Mottama Minyesithu passed away. As to the sons and daughters of Minyesithu a son

who recived the title Minyenandameik and the younger sister of Minyenanda the queen of the younger brother of Rakaing named Thiridammadoka. When the elder sister passed away the younger brother of the king of Rakaing married to the younger sister again. That’s why altogether one son and two daughters. All three of them.

UKII:255 Marriage ceremony of his younger brother Thadominsaw and his elder sister

His majesty the king also as those kings who belonged to Tkyattaki tribe having intermarried , marriage between brothers and sisters, to safeguard that they increase in quantity, with the daughter born of AtulathiriMahayazadaewi the chief queen given in marriage to his younger brother king of Ava Thadominsaw.

As regards to the marriage ceremony:

First inside the compound of the palace they built three buildings with high projected roofs and they roofed the buildings with white roof. The main and central tall post from inside went around and around with spotty velvet. As to posts from the middle row they around around them with Zapayin a type of fine cloth As to those posts from outside they bound around with Besein a fine green cloth. Inside there was a white ceiling. From the middle of the ceiling together with nice lace they dangled three strings of beads over one another there they dangled golden banyan leaves underneath that.

Loaded with a certain bed made of gold (check!) On the Bandaing they loaded with velvet mattress of the prince upon mattress of princess the length of it was 5 taung and 2 mite equal to about 8 feet the breadth of it having about 3.5 feet. Underneath those mattresses they kept there one viss of silver. Above the mattress having two pillows one was a headboard and another long pillow used for embracing while sleeping. As to the bed, they had to partition with sun blind cloth (tintein = one kind of coverlet or large loose covering of cotton or silk woven in a separate piece) and curtain cloth (Kanlanka tintein). Round about the buildings they had to grow with banana and sugar cane. They had to hang also bunches of bananas and clusters of coconuts. Underneath the building they raised the fan made of cow’s tail (nwathanwe ? check) As to things loaded on the buildings were … In the straight eastern side they kept Hsantinmimehpyu (person or lady called mimehpyu who had to carry rice had to stay there) In the southeastern corner they kept elephant striking iron rod, bow, arrows, and sword. In the straight southern side they kept he Mahabene statue flat rock a sharp rock. In the southwestern corner they set a pair of elephant tusks. In the western side virgins are staying by holding silver and gold. In the northwestern side set a table with various eatable things for meals. In the northern side they kept the species shell fish used for pouring water in celebrating ceremonies…keeping it by filling up with water. In the northeastern side 7 water pots were kept by filling with water. In the middle together with Buddha statue, kept Buddhistic scripts.

UKII:256 Procedure for fetching water to use in the marriage and the manner of marrying

After arranging things in that way arranging for fetching water was 7 brahmins had to follow with palanquin without arch. From behind that 7 daughters having the age of 12

(12 years old) daughters of ministers who still had both parents by combing their hair and binding it on top in a bundle form thus fixed with golden combs and on their necks with necklaces, bracelets, flat bracelets thus by ornamenting with these things they were put on with earrings made of rubies. Thus by embracing golden pots with a long neck and wide mouth being carried on a palanquin with no arch together with the regalia acquired by their respective fathers thus being encircled by bachelors or youngmen they had to go to the holy lake called Kanmatait according to very number (?). From the palace right up to the lake as to the two lanes by fencing up with Yazamat (fence contructed) with rhombic interstices and erected by the side of a road passed by great personages) they had to grow sugar cane and banana plants. They had to hang coconut clusters and betel nut clusters with long piece of cloth ?? yei ou sin kyat hut nei htei ya thi …guessing - they had to insert a pot ornamented with a certain metal, then only from the frontier place four sa myaung (the follower of an ambassador or envoy) from behind them 1000 horsemen, from behind them 100 persons belonging to the class of ministers and generals, from behind them group of entertainment) , dancers, etc. From behind them horse groups thwe thaut 100o persons with good basoes and white earrings, then 40 rich men, then 14 brahmins for making offerings, person who had to hold prayer book and person who had to read the prayer. Then 108 young men, by carrying 108 pots they had to follow from behind.

Then only the king’s younger brothers and princes, ministers, and generals all by celebrating their regalia they had to follow by riding on a horse. When they arrived to the lake there was already a man with the appearance of a nat watching over the lake by holding a twoedged sword asked questions to those who came for fetching water “Who are these, coming to fetch water without asking for permission?” when he asked like that those Brahmins replied “We are coming to fetch holy water for washing the hair of Mahadamayit’s daughter who is going to marry. After saying that they gave gold and silver. Then only the person (in the appearance of nats) allowed them to fetch holy water for washing the hair of the honourable king’s daughter.

After allowing in that way by offering up with parched rice and Tansaung (a movable pyramidical chandelier, presented and lighted at pagoda) those seven young maids by descending into the lake they fetched water. When they got the water, they had to go back accordingly. When they were back at the front of the building, i.e. at the outer building attached to the main building by fencing up with five golden strings on after another ，啊“daungkyan”a small enclosure bearing some resemblance to a peacock’s cage) in the first space fed food to Balit Nat and planets (nats of those planets). Then only in those five spaces they kept with keepers watching over by carrying sword and spear. Upon the ceiling on the edge of the roof from the water dropping they wrote an inscription in the form of a certain diagram called In (a sort of protective charm from evil or a sort of amulet) By ornamenting with nine types of precious stones they hung up a suspended branch of golden flowers. The sea shell having the shape of a celestial image (might be shel fixed on certain celestial image) by filling water inside of it with golden jar having long neck and large mouth, they had to pour water from the ceiling through the shell. The princess had to stay from underneath of it. Through the golden cup ornamented with nine species of precious stones, filling with Tatoyei liquor for washing hair, had to pour on

the princess who was going to marry. Then only Brahmins had to pour on them. (perhaps purification rites before proceeding to a major ceremony) At that moment they had to strike the drum. Then they had to play the ladies harp. Lady’s = hngyin: different type of harp. By taking things from a Batoeta tree (padaetha, an artificial tree laden with religious offerings) they offered them up. Donated them. Looking after them, etc. As in the olden ways, then only being supported by mistresses or ladies from palace being in their full regalia (wives of those bearing high positions) they had to cross over to another building (Pyathat). There also they had to pay homage and make offerings. By taking a shower with water fetched by the daughters of ministers she had to change her wet clothes to dry ones. The person who was born on that day had to hand over the clothing. While exchanging clothes they had to strike the drums again. There also they had to make offerings and religious donations. In that building the person who was born on that particular day had to hand over. Clothing fully ornamented with jewels and precious stones. There also by making offerings as she used to before. She had to cross over to the building meant for the marriage ceremony. After the recitations of Brahmins ascended over the porch. On above it the prince and princess had to be there. Then only from plucking from the Padaetha tree they had to offer again (Padeitha = artificial tree laden with religious offerings).

UKII:257 marriage ceremony

The procedure of the marriage ceremony was on the salver set with precious stones - golden rice cooked with seven species of yellowish staff. 1 As to silver rice

(white rice) they were cooked with 7 white types such as milk and cheese. On the top of rice loaded with golden egg thittapyet = wood paddle meant for stirring rice pot while cooking and meant to be used as a spoon to take out cooked rice for eating > here it might mean for breaking the egg (dyed in a golden color) (shweimon = particles of gold, ngweimon = particles of silver) > meant certain food prepared in the form of particles of gold and silver. After laying all of these on a new table the person who was born on that day had to feed them seven mouthfuls each. When he was about to feed to resemble the raining of gold, silver and basoe, they had to throw those things in the sky. When they were making offerings like that they had to strike the drum. From down they also had to laid (?) with salver set with rubies and from above with cup or chalice decorated with rubies by fetching the water fetched by seven daughters of ministers, thiritzeyanawratha’s wife queen of Talot (?) town, queen of Motama had to pour the water. Then only bound with marriage string. After binding they strike the drum. When the striking of the drum was over the Brahman behaving like the chief Brahman stating “At the beginning of the world we are Brahma. Of marrying to the daughter of a sovereign king for the whole 100 years by carrying for the benefits of people as there are peace, now the prince and princess, the two of you together, by having 100 years life span, in the religion by working for the benefits of people, let there be peace and tranquility.” By saying that with the shell having the twist line on it from the right side (turning line is heading to the right side) had to bless the marriage (Batheit myaut = a blessing pronounced by brahmans accompanied with the pouring of water through a shell) Then they had to strike the drum. As to the shell through which poured in the marriage ceremony, by loading in a flower

basket filled with precious stones the wife of Thirizeyanawratha who had sons and daughters had to hand over to the prince and princess. At that time had to encircle it with drums of elephants, drums of horses, and drums of soldiers (?) had to celebrate feast with various groups of musical entertaining for seven days.

Then only to his daughter and younger brother, granted with servants as the holder of the betel box and drinking water jar, 10 sons of ministers, 20 fighting elephants, and 200 horses. As to his daughter granted with golden palanquin, 4 golden boats, betel box having 8 spheres decorated with three lines of rubies, teapot inserted with runies, cover of water jar, golden spittoon, 10 daughters of ministers. When they arrived back to Ava, she was ordered to stay in four sided roof having three steps and roofed with white color.

In the year 918 (1556) when sawbwa Paw who was administering over Onpaung passed away, his younger brother Sasainglon ruled over the throne as sawbwa in place of his older brother (earlier to that) sawbwa gonmainggyi’s son ruler of sitku when Ngasitku was destroyed due to the suppressing of his majesty the king, he fled to Onpaung. Onpaung sawbwa also by giving Mone to ruler of Ngasitku he had to be sawbwa over it. (later) when Sainlon was ascending over the one of Onpaung, Mone sawbwa by retorting that should he rule over the throne! Together with lots of elephants, horses, and troops by marching to Onpaung attacked it. Then the Onpaung sawbwa Sasainglon with humble words, sending lots of arms and gifts, to his majesty the king to send helping troops to him. Later due to the attacking of Mone sawbwa Onpaung was destroyed . Sa sainglone also was killed.

(UKII:257 second para)

In the year 918 (1556) sawbwabaw who had been elevated to ministerial level (ruling) over Onpaung died after which his younger brother Sahsainlon was raised to sawbwa in his brother’s place. (Hkoun = hkun = lord in Tai languages, main = mong = muang = settlement, hkounmainggyi = great lord of settlements) Bawashinmintayagyi attacked sitku ruler by the sitku myosa (who had fled there from Ava when it was taken by Bayinnaung), this myosa was the son of sawbwabaw or sawbwa konmainggyi the great lord of Mong (Sitku = Ngasinku), Sitku was destroyed and the myosa of siku fled to Onpaung. The Onpaung ruler sawbwa baw gave the former Sinku ruler Mone and made him sawbwa. Sawbwa baw died and and his brother Sahsainlon became sawbwa (perhaps because Sahsainlon the brother was in Onpaung while Sinkusa , Monesa , the son was away ruling over another domain. Sawbwa baw’s son the Monesa thought to himself “Sahsain” has been made king. Is it appropriate that he has been made king?” and with elephants and horses gathered together in concentrated force marched to Onpaung and attacked the city. The Onpaung sawbwa Sahsainlon sent gifts with many arms to Bawa shinmintayagyi, addressing him with great reverence asking for his help as an ally. Afterwards, the sawbwa baw’s son the Mone sawbwa attacked and Onpaung was destroyed. Sahsainlon died.

UKII:258 Plans to seize the whole Shan states

When his majesty the king heard about all these things he called his royal son the crown prince Maha Upayaza and all his ministers saying “Now we had conquered the three sites of the Talaings (Mon) the kingdom of Ketumadi (Toungoo), the kingdom of Tayeikittaya (Prome) , the kingdom of Ava, the whole Burmese nation, and the whole Talaing nation. Now we are going to conquer the nine states of the Shan sawbwas, the kingdom of Yuan, the kingdom of Gon, the kingdom of Lu, the kingdom of Kathe. What is your opinion about these plans? When explained and enthusiastically asked by the king, Banyadala replied that the case forwarded by sawbwa of Onpaung being so serious that just appointing the king’s younger brother, sons, generals, and ministers to be leaders of the war would not be good because of the nine states of the Shan sawbwas had many elephants and horses. They had a lot of ammunitions and soldier. It was situated very close to the kingdom of Ava. In the past the Shan king used to rule the Ava kingdom. Because of this only when his majesty the king himself marched and attacked these people, then only his younger brothers, sons , generals, and ministers would try their best by laying down their lives to conquer the battle, After all, Onpaung was not the only one to be conquered, soon after conquering Onpaung the rest would follow suit. Viz Momeit, Bamaw, Mogaung, Mohnyin, Kalei. There would be no more enmity between these states and Hanthawaddy until his majesty the kings sons and grandsons, great grandsons, etc. they would respect and pay homage throughout their descendants .

When Banyalaw heard about the plans proposed by Banyadala to his majesty the king, he fully supported his speech. He gave suggestions that his majesty the king march by water, his younger brothers King Thadodamayaza and king Minkaung his son Maha Upayaza, his soninlaw Thadominsaw his subordinates like generals and ministers would lead the troops to march on lands in either two or three paths. If they would march in such a way, not only the sawbwas of the Shan states, but also the Chinese king U Ti Bwa [emperor] would not be able to resist against them. His son Maha Upayaza together with ministers and generals would wholeheartedly try their best to work for the king. Thus Banyalaw addressed his majesty the king.

UKII:259 Marching towards Onpaung

When his majesty the king had heard about all their speeches, he was very pleased that he allowed them to make use of elephanteers and cavalry. These were the armies which marched together with his majesty the king viz: Let Neh Yeh Tain horse army, Yazataman horse army, Tuyinyaza horse army, Nandateinzu horse army, Letyayawda horse army. Behind those there were elephant armies, viz: Nandakyawhtin one army, Banyayan one army, Nandathuriya one army, Banyatanlait one army, Bayakamanit one army, Banyadala one army, Bayakyawthu one army, Tameinzawkarat one army, Nandatinkyan one army, his younger brother the king of Toungoo one army, his son the Mahaupayaza [crown prince] one army, there were altogether 16 armies including those five horse armies. These armies were composed of 300 fighting elephants, 6,000 horses, and 120,000 soldiers. They marched from Hanthawaddy to Ketumadi, then from Ketumadi to Kintayangan by passing besides Laingthet.

Along another path there was Letyayehtain horse army, Tootyin B Lat horse army, Satu

Yingatu horse army, Bayakyawtu horse army, tootyin Deithit horse army. Behind these there were elephant armies, vix: Bayakyawhtin one army, Tameinyehtinyan one army, Minmaha one army, Banyakyawthaw one army, Thirizeyakyawhtin one army, Tameintankyeh one army, Tayesitu one army, Tamein Epare one army, Situkyawhtin one army, Banyalaw one army, his soninlaw Thadawminsaw the king of Ava one army, there were altogether 16 armies including five horse armies. These armies were made of three hundred fighting elephants, 6,000 horses, and 120,000 infantry. When his majesty the king together with his troops arrived to Ava by boat, they marched to Onpaung from Ava via the Sitkaung path.

His majesty the king when he marched by water these were the armies which accompanied him. viz: Let We Yawda one army, Emongtaya one army, Yazatu one army, Tamein Zeitpon one army, Yazatinkyan one army, Tamein Ngawkwin one army,Tihapateit one army, Tamein La goon Ein one army, Nanda Kyawtu one army, Tamein Ebyapait one army, Tinkaya one army, Tamein Baput one army, Nanda Yawda one army, Tamein Bya Bait one army, Letya Nandatu one army. From behind these armies, the king himself together with his queen and daughter the queen of Ava, riding on a royal boat made in the shape of a Hintha duck (species of wild duck). This royal boat was pulled by eight other Lawka (a boat of state with a high ornamental stern) on the other 28 Lawka they carried the king’s personal property. Thus marching from the front part of the royal boat itself. At the four dimensions of the royal boat, there were boats made in the shape of elephants, Samayi (a kind of fabulous/mythical beast celebrated for its tail), buffalo, crocodiles, saw fish, and Makan, a certain sea animal. On these boats and other fighting boats, they kept golden shields, gold embossed, golden round, and golden spears, all these were spread open in proper order. They also carried cannon, mortar, or swivel guns on board and asked to play the trumpet, drum, gong, Path tha (a small cylindrical drum fixed on a circular frame), flute, hne (oboe, a wind instrument with holes on the side and a spreading mouth), very loudly until they could hear their vibrations all over the river. By doing such, they had to follow after the royal boat, i.e. from its four dimensions. The number of boats was 300.

Those who had to march from behind were viz: Baya Tin Kyan one army, Tamein Tokarat one army, Bayakyawhtin one army, Thiridhammadawka one army, Letweinandameik one army, his younger brother Thadodhammayaza one army, The king of Prome was appointed to be the chief of these armies. Together with the army as a whole including twenty two navy armies there were altogether 1,500 fighting boats in various shapes like elephant and horses, the size too, some were very big like Katuloon kyin ( a kind of large boat built for coastal trade). There were 300 Lawka made of iron, 1,000 large boats to carry provisions, and 120,000 soldiers. Myanmar ministers, Talaing ministers, Shan ministers together with their wives had to follow by boat only. Dancers, musical instrument players like harp round drums (batsi) had to accompany with the marching.

For Motama and its thirtytwo towns left over under the care of the governors of Motama and Moulmein by strengthening their forces with elephants and horses. As regards to the royal city Hanthawaddy, it was entrusted under the care of Anawratha Thetshei Kyaw

htin, Banyaset, and Banyayan. For the thirtytwo towns of western Bassein asked the governor of Keipaung, Deipatwei, and Linpateit to look after properly by strengthening their forces with elephants and horses. As mentioned above in all the armies there was the sound of trumpets, drums, cymbals, sounds from the shooting of cannon and guns. Thus vibrations could be heard everywhere all over the river. Thus marched in a splendid and inferior celestial being’s honorary degree on Monday 8th waxing of the moon of Natdaw (the 9th month in the Burmese calendar, i.e. in 918 (1556 A.D.) from the capital Hanthawaddy. Whenever they encamped there would be public entertainment.

When they reached to Dagon, he went to the pagoda named Dagon Sandawshin (the pagoda where they kept the relics, i.e. hair of the lord Buddha) together with his queen, daughter, and concubines to offer various offerings. Soon they marched from Dagon to Tayekeitaya. When they arrived there, he went to Myatitin Shwedandaw pagoda by riding on a large state palanquin together with his queen, son, daughter, and concubines just to have a look and pray. As he was entering into his 45th anniversary (birthday) he made an offering to 45 monks. To repair all those pagodas that had fallen into disrepair, pagodas, temples, meditation caves, he appointed people to look after the town properly thus offered money 50 in amount.

Thus they went up from Tayekeitaya to Pagan. When they reached there, he went to Shwezigon pagoda by riding on a palanquin together with his queen just to have a look and pray. Here again he offered to 45 monks as he was entering into his 45th anniversary. They also had public entertainment there.

(The same as above again, but this time in greater detail)

UKII:259 Marching towards Onpaung: When his majesty the king heard all these speeches, he was very pleased and allowed them to make use of his elephanteers and cavalry. 16 armies including 5 horse armies (how many elephants?) marched with the king with 300 elephants, 6,000 horses, and 120,000 soldiers. They marched from Hanthawaddy to Ketumadi (Toungoo) to Kintayangan by way of passing Laingthet.

Marching along another path were 16 armies including 5 horse armies with 300 elephants, 6,000 horses, and 120,000 infantry. When his majesty the king together with his troops arrived to Ava by boat, they marched to Onpaung from Ava via Sinkhaung. When the king proceeded by water he was accompanied fifteen armies. The king traveled behind these armies with his queen and daughter, the queen of Ava, riding in a royal boat in the shape of a Hintha duck. This boat was about 34 yards long and 11 stories high with a graduated roof (?). This boat was pulled by another eight Lawkas (a Lawka is a boat of state with a high ornamented stern). Another 28 Lawka carrying the king’s property proceeded in front of the king’s boat. At the front, sides, and back of the king’s boat were boats made in the shape of elephants, Samayi (a mythical beast with a special tail), buffalo, crocodiles, sawfish, and Makan, a sea animal. One these boats and other fighting boats they kept three types of golden shields along with golden spears. All these were spread out in proper order. They also carried cannon, mortar, and swivel guns on board. Boats following the royal boat played trumpets, drums, gongs, and flutes so loudly

that their vibrations could be heard over the river.

Five armies proceeded behind the king. The king’s younger brother Thadodammayaza, king of Prome, was appointed to be leader of these armies. The armies included 22 naval tats with 1,500 boats in various shapes such as that of an elephant or a horse. Some were very big like a Katuloon, a large boat built for the coasting trade. There were 300 Lawka made of rion, 1000 big boats to carry provisions, and 120,000 soldiers. Myanmar ministers, Talaing ministers, and Shan ministers together with their wives had to follow by boat. Dancers and musicians playing harps and drums accompanied the procession.

Motama and its 32 towns were left under the care of the governors of Motama and Moulmein. Their forces were strengthened with elephants and horses. The royal city Hanthawaddy was entrusted to the care of Anwyatathetsheikyawhtin, Banyaset and Banyayan. For the 32 towns of western Bassein, the governors of Kaepaung, Deipatwei, and Linpateit were requested to look after them. Their armies were strengthened with elephants and horses. As mentioned above, in all the armies there were sounds of trumpets, drums, cymbals, and sounds from the shooting of guns and cannons. These vibrations could be heard everywhere, all over the river. They marched on (918, Natdaw, wax, 8) (1556) from the capital Hanthawaddy. Whereever they encamped there was entertainment.

When they reached Dagon he went to the pagoda named Dagon Sandoshin together with his queen, daughter, and concubines and made various offerings. Soon after they marched from Dagon to Tayeikitaya (Prome) when they arrived there the king went to Myatitin Shwesandaw pagoda by riding a large state palanquin together with his queen, son, daughter, and concubines just to have a look and pray. As he was entering into his 45th anniversary he made an offering to 45 monks. He offered money in 50 in amount to repair pagodas, temples, and meditation caves in disrepair and appointed people to look after them. Thus they went up from Tayekitaya to Pagan. When they reached there, he went to Shweizigon pagoda by riding on palanquins together with his queen to view the pagoda and pray. Here he again offered to 45 monks as he was entering his 45th anniversary. They also had public entertainment there.

UKII:260 Governors of Mohnyin his brotherinlaws enter into his protection.

After marching from Pagan when they reached to Tayetmyo port (literally: Chinese town port) Mohnyinsa’s brotherinlaw who governed Mohnyin Depeyin and Pakangyi and another governor who governed both Siboktaya and Badon came to his majesty the king and addressed the king. They promised that they would capture his brotherinlaw (the older one) who governed both Mohnyin and Wuntho on behalf of the king and would hand him over to the king. His majesty the king gave the order to capture him until they could catch and gave them many rewards. Thus he marched upwards again. When they arrived at Ava mountain, the place named mountain monster’s site, he built Tabin palace (enjoyable Palace) and stayed there with his queen, son, daughter, and concubines. High ranking office bearers together with their respective wives had to stay around the palace by building tents of individual.

Meanwhile, governor of Tonse came to be the king’s subordinate by offering two elephants and his own daughter. The governor of Mainglon called sawbwa Konmaing the grandson of Onpaung came into the king’s sovereignty by handing over a lot of gifts like ammunition and his own daughter. Asked his son to be the servant of the king always. The king ordered to these two to take an oath, thus to be loyal towards the king. Thus they had to work for the king and awarded with a lot of gifts. While he was in Ava, he fixed golden plates upon the Sagaing Putnyashin pagoda from the top of the pagoda to the floor. He also asked and supported persons to be monks as his age was entering into the 45th anniversary.

While his son the MahaUpayaza and his younger brother king Minkhaung together with 16 armies marching from the frontier on the path of Kintayangan, the governor of Tonse was ordered to march at the front place. The other 16 armies led by his soninlaw Thadawminsaw, the king of Ava, had to march from Thonhse to Momeit by passing besides Mohnyin. The governor of Mainglon was ordered to march from the front place. The armies involved here were viz: Letyayehtaing horse army, and Tootyin Bala horse army, The elephant armies weer Bayakyawhtin, Tameinyetinyan, Thirizeyakyawhtin, and Banyakyanhtaw.

His majesty the king himself had to ride on his own elephant, accompanied by 150 fighting elephants and 1,000 horses which were led by Bayanantu and Dewakama. Thus they marched from the western bank of the Irrawaddy until they reached Sampenago (Bhamo). From there they traveled by boat (Yadana golden boat) accompanied by his ministers and generals. While marching there were sounds of trumpets, drums, gongs, etc. that the vibrations could be heard all over the water. In that way he marched in a splendid and inferior celestial beings’ honorary degree. Here there point of departure was Yadanapura. At that time there were thirty concubines.

From Yadanapura, they encamped in Khotaung. From Khotaung the y encamped again at Ontasi. Thus these were the places they encamped: Ngasikaing, Teitseit, Ngasiku, Kaput, and Tihutaw.

UKII:261 The sawbwa of Momeit attacked in advance

At the Thihataw pagoda made an offering of golden Tanzaung, silver Tanzaung, (Tanzaung = a four cornered edifice with a graduated roof built as an appendage to a pagoda) golden flower and silver flower. From Tihataw encamped at at MantaChaung. From there they encamped right at the middle of Sanpenago. They had to build a temporary bridge so that elephants and horses could cross over it. When they reached the other side of the river they formed their armies back again as they formed their navy. Thus they marched from Sampenago to Momeit. At the last camp before they arrived at Momeit, the sawbwa of Momeik came out to attack them with 50 elephants, 2000 horses, 40,000 soldiers including his sons, younger brothers, and relatives. His majesty the king when his frontier horsemen met with these troops they fought against them but they could

not conquer. That’s why they had to retreat. The Shans also made their pursuit until they could reach them. Meanwhile Emontaya by riding on the elephant named Swelaman attacked back fiercely. Yazatinkyan joined in the attack riding on his elephant Yadanatanzaung. Nandayawda made an attack by riding on their respective elephants viz: Tameinlagunein riding on Yelulin, Tameinbyabaik riding on Zeyanubat, Tameinngawkwin riding on Tayonphan. When these six generals marched with their elephants straight (into battle), the rest of the majors and officers did the same thing, i.e. attacking by elephants, the Shans could not stand against them. That’s why about five or six elephants of Shan people were killed. Meanwhile, since they made a severe attack with elephants and horses, the Shans could not stand that they were finally destroyed. They captured six elephants, about 70 horses and about 800 soldiers. Many died in this battle.

While the sawbwa of Momeik was preparing to resist from the town, he realized that Banyalaw, Banyakyantaw, edtc. altogether six armies were arriving from Mohnyin to Momeit. Since he could not resist from the town anymore he ran to Onpaung to unite with them. When the sawbwa ran away the captured many elephants, horses, and soldiers. His majesty the king remained in Momeit.

His younger brother Thadodammayaza one army, Banyalaw one army, Sithukyawhtin one army, Lagunein one army, Nandayawdaw one army, Tameinyetinyan one army. Two horse armies altogether making nine armies which were composed of 100 fighting elephants, 200 horses, and 80,000 soldiers. With these armies they made a pursuit after the sawbwa of Moemeit.

The crown prince Mahaupayaza, younger brother king Minkhaung, soninlaw Thadosaw king of Ava, they were reunited again at the last two camps before arriving at Onpaung. In the past they marched separately. Meanwhile, the Mahaupayaza told them not to march just in one group for that would not be nice, rather to march in three ways (along three paths) so that it would be easier for them to suppress Onpaung. King Minkhaung supporting his proposal said that if they marched along three paths (directions) it would be easier to surround them. That’s why the Mahaupayaza marched from the middle direction together with eight armies here including three horse armies.

UKII:262 The success of the Onpaung sawbwa’s welcome attack

King Minkhaung marched from the right direction together with eight armies here included two horse armies. Thadominsaw together with nine armies here included two horse armies marched from the left direction (side). Before arriving to Onpaung, i.e. 15 miles or about three taing from Onpaung, the sawbwa made a welcome attack, with 150 fighting elephants, 3000 horses, 70,000 soldiers, including also his sons and sonsinlaw. The three horse armies who were asked by the Mahaupayaza to march from the front when they met with their enemy Letweyetaing, Yazataman, Tootyinyaza, together with 3000 cavalry bravely fought against the Shans. The Shans resisted with 3000 cavalry, but they could not stand. Then the Shans were reunited with their elephant troops again. Yazataman and companions made a pursuit after them again. When the Onpaung sawbwa

and his sons and soninlaws saw the elephant corp, by taking about 10 elephants they fought against Letweyetaing’s cavalry. Letyewetaing also resisted with about 3000 horses for quite along time. Meanwhile Upayaza riding the elephant named Zeyadita was arriving to the fighting ground. Nandatinkyan was riding on the elephant called Yadanapyaung, Tameinzawkarat was riding on the elephant called Ngayetnew, Bayakyawtu was riding on the elephant named Zeyapalein, Banyadala was riding on the elephant named Nattapyaungkya, When all these five elephant troops fought severely, the Shan elephants since they were younger ones, were frightened. When Upayaza joined the battle, together with the elephants ridden by the son of Onpaung, three elephants fell down. The son of the Onapaung sawbwa departed from the battle very quickly by riding on a horse. The elephant ridden by the younger brother of Onpaung was attacked by the elephant Nattapyaungkya ridden by Banyadala. When the elephant’s throat rode by younger brother of Onpaung sawbwa was pierced by the tusks, it fell down on the spot there. Onpaung sawbwa’s younger was escaped because he ran away by riding on a horse. then only they had to pursue with elephants, horses, and soldiers. When king Minkaung and troops arrived there and started to pursue them the Shan army was destroyed. King of Ava Thadominsawn and troops suppressed the Onpaung town itself very bravely by marching from the left path. When Onpaung sawbwa could not resist, his army was destroyed and he was caught together with his whole town.

While his majesty the king was staying in Momeit, the socalled Momeit united army composed of governor of Mola, governor of Mowan, governor of Sagataung came to submit themselves by bringing big elephants, big horses, their daughters and many other things as gifts. These people had to take an oath that they be loyal to the king. Thus they were given a lot of gifts and they had to work for the king.

UKII:263 How they caught the run away Momeit sawbwa

The Momeit sawbwa ran away by elephant and horse taking with him all his sons and wives so that he was united with the Onpaung sawbwa. When he arrived at the place called Pannya he heard about the destruction of Onpaung. That’s why he was remaining there. Meanwhile, the kings younger brother Thadodammayaza, king of Prome, and troops saw him and attacked him. When the Momeit sawbwa dare not resist, he surrendered to Thadodammayaza. Thus he was captured. together with all his elephants, horses, and soldiers. By bringing all these they went back to Momeit. His majesty the king soon after rearranging and reappointing Momeit to be in proper order, he handed over this town to be under the care of the Onpaung sawbwa’s grandson, the governor of Mainglon. He was given with a seal to be sawbwa of Momeit because he came to submit himself. He was given back also all his sons, wives, fatherinlaw, and motherinlaw from Hanthawaddy. they had all been captured when the king fought against Sinku. They had to pay tax every year in the form of rubies, gold, silver, sheep, musk deer, horse…?...mine (?)

Onpaung was given to the governor of Tonse (Thonse) to be a sawbwa there. He was given with the seal of the king’s right hand and all the equipage required by a sawbwa. He called back his son Maha Upayaza, his younger brother king Minkhaung, and sonin

law Thadominsaw from Onapaung to Momeit. That’s why they had to go back to Momeit. UKII:264 How the king put an end to the false concepts of the Shan people.

In Onpaung and Momeit, etc. i.e. almost the whole Shan states there were false concepts like killing the elephant and horse ridden by the sawbwa and the slaves loved and highly valued by him. All these would be killed and buried together with the dead sawbwa. When he knew about all these bad concepts carried out by the people there, he stopped them from doing this. Since there were no learning centers for Buddhism he built one pagoda in Onpaung and another one in Momeit. Then he offered land, materials, and supplies. In Momeit he built one temple that was surrounded by ten small buildings meant for teaching Buddhism there. Here they asked monks and virtuous persons who were wellversed in Pali Athakata (commentary on on the original Pali text composed by Rahandas) and Nika supplementary to the inspired commentary of the Rohandas to stay there. Starting from the sawbwa together with all generals, ministers, and all the leaders had to undergo all the instructions about the five duties binding on all creatures, according to the five great commands and the eight duties that are to be performed by all people on days of worship. They underwent three to four months of training. They kept the Buddhist scriptures half in Onpaung and half in Momeit. The leaders of the soldiers had to warn the people both from the towns and villages to undergo instruction about religion from three to four months. As regards to the usage of measures such as one “tin” (basket), “kwe” half a basket, “hseit” quarter of a basket and measures such as “tsaroot” a measure of capacity equal to two “Pyees”, and weights such as “mu”, “pe”, “kyat”, “ta se”, “viss”, etc. all these had to made to conform to the standards of the capital.

UKII:265 The way they marched to Mogaung and Mohnyin

Thus by arranging everything for the benefit of the present and next life, he summoned his son, youngerer brother, soninlaw, generals, and ministers and asked them which would better, i.e. either marching to MogaungMohnyin or Mone Nyaung Shwe. At that time his son the Maha Upayaza and the rest addressed the king saying to leave aside Mone and Nyaungshwe thus to march to Mogaung and Mohnyin first for they caused a lot of trouble and destruction upon the whole northern part of Burma like massaging the body. They used to raise the son of Sawlon named Thohanbwa on the throne of Ava once already. Myanma was held in reverence by all. During the reigns of Toe chi Bwa and To ngan bwa they used to fight with the Chinese king U Ti Bwa [emperor] even for twelve years. That’s why they should capture MohnyinMogaung by marching towards them. Once they could get Mogaung and Mohnyin, Mone and Nyaungshwe as well as all the rest located in the southern Shan states would not be able to escape from the king’s hands.

When Banyadala heard about the addressing of the king’s son the Maha Upayaza he supported his proposals in front of the king. Then he continued to say that the rainy season was about to come. Only when they marched to these towns and suppressed all would be nice. If the rains fell streams and drains would be filled with water that it would not be nice for the marching of elephants and horses. If that happened there would be a lot of killing.

When Banyalaw heard what Banyadala was speaking about, he said that what the Mahaupayaza and Banyadala were speaking about were merely war affairs. Mogaung and Mohnyin had a lot of good elephants and horses. they also had many good soldiers. The fact was that they already knew about the capability of Shans and Shans in turn knew about our capability already. he presumed that Shan people would be afraid to fight against them when they marched. Thus they would resist from their towns by reinforcing their citiesx. If they would resist in that way, the battle would be prolonged for nothing.

His majesty the king was pleased by the addressing of his son and the rest that he arranged and appointed for marching to Mogaung and Mohnyin. Letweyetaing horse army, Yazataman horse army, and behind there there were Nandakyawhtin one army, Banyayan one army, Nandatu one army Bayakamani one army, his royal son the MahaUpayaza one army, altogether seven armies were included to horse armies had to march from the right direction.

(The following paragraphs are just list of troops).

UKII:266 How the sawbwas of Mogaung, Mohnyin were destroyed.

Soon after appointing like that he sent Onpaung sawbwa and Momeit sawbwa together with all their sons and wives to Hanthawaddy. In the town called Samenago all the boats belonging to the navy had to go up to the northern side called Tagara which was in fact a small island. By arranging such in the year 918 (1556) on the 11th waxing day of the month called Tabaung they marched to Mogaung and Mohnyin from Momeit. When they arrived to the place called Tikyit they built a pontoon bridge to be crossed over by elephants, horses, buffaloes, bulls, cows, soldiers, and their leaders. When they arrived at the other side of the river, they had to march according to their set procedure.

Mogaung sawbwa and Mohnyin sawbwa when they heard about the marching of his majesty the king together with his great troops almost filling up the whole of space, they were frightened to resist from the town of Mohnyin that they shifted to the northern part of the town in the forest called Nwepaitput. Here they built strong camps to resist against the troops from Hanthawaddy. When his son the Mahaupayaza, his younger brother Thadodammayaza king of Prome, and his soninlaw Thadominsaw heard about the camps built by the Mogaung - Mohnyin sawbwas in the forest called Nwepatput without having the slightest fright for them , they marched very quickly so that they would arrived there ahead of the rest of them. Thus the king of Ava Thadominsaw arrived there first that he fought very bravely without having hany hindrance. That’s why the sawbwas were destroyed for they could not resist anymore. Then only the Mahaupayaza, Thadodammayaza, and the rest arrived. Then they had to capture captives. They captured a lot of elephants, horses, and soldiers. His majesty the king himself, going to the northern part and marched by crossing over the mountain. They encamped near the town called Maingnaut and stayed there.

When the king heard that the sawbwa’s troops were destroyed by the fighting of his

younger brother and the rest, he sent his soldiers to join the battle. They captured a lot of elephants and people. His younger brother, son , and the rest also handed over to him all that they had captured, viz. elephants, horses, and people. Meanwhile his son the Mahaupayaza addressing to the king saying: the Mogaung sawbwa who governed forty five districts and the Mohnyin sawbwa who had to lord over 35 districts since they used to fight with the Chinese king U Ti Bwa [emperor] for even twelve years that they thought they would have to fight face to face, elephant to elephant, horse to horse, by laying down their lives, but they had no chance to fight like that. Instead they ran into the forest where tthey were sticky clay, bushes, and wilderness, etc. to hide themselves.

Meanwhile, the ministers of Mogaung sawbwa spoke to him in this way “Now when the king of Hanthawaddy was marching towards them, he brought along with him a lot of elephants, horses, and soldiers. They were also filled with great ammunitions. His majesty the king also had many people who would lay down their lives for their king viz: his younger brother, his son, soninlaw, generals, and ministers. Even if they would maek an attack, they would not be able to resist.

When they ran away because they could not resist, they would not be able to escape. Because of that, as there was a saying “while one is suffering, cannot leave the other, i.e. son of somebody else like that” (?) they would catch the Mohnyin sawbwa together with his wives, sons, and family members to hand over to the king of Hanthawaddy as a gift. then only their lives would be spared and they would gain back their own positions.” When the Mogaung sawbwa heard what his minister spoke about he was pleased by their proposals. That’s why, while Mohnyin sawbwa and his soldiers were staying without noticing anything, he captured them all and handed them over to the king. At that time the ministers of Mogaung were addressing to the king saying that since his majesty the king marched and attacked Momeit, they were telling to the sawbwa of Mohnyin to surrender but he refused to do that. Even if the king was really marching towards them , he was saying that he would attack the king. Because of that we were about to be destroyed. Now we would surrender ourselves thus we would work for you.

His majesty the king, since he was filled with royal virtues, he did not get angry with the sawbwa of Mohnyin. Thus he marched to Mogaung and when he arrived there, he summoned his son, younger brother, soninlaw to come up to Mogaung. When all arrived there, starting from the Mogaung sawbwa himself together with all his generals and ministers they had to take an oath that they would be faithful to the king. Mogaung sawbwa was given back his own town together with the right hand seal of the king. The king took away two sons, one daughter, one nephew,, one niece of the Mogaung sawbwa to be with him always. They had to pay annually tax like gold, silver, amber, sheep, musk deer, satin, Tibet bulls, and horses.

As regards to the town of Mohnyin it was given to the governor of Dipeyin named Zaloun. he was the one who came to surrender before the brother in law of the sawbwa (?). He was also given the full regalia of a sawbwa. His son and daughter had to remain with the king. Golden tax, silver tax, sheep tax, musk deer tax, duck tax, horse tax, saddle cloth tax, had to be given annually when those magistrates came to tell them to do so. As

regards to the sawbwa of Mohnyin, by taking an oath that he be faithful to the king he was given the town called Nunseinkanmeit. By naming the son of the Mohnyin sawbwa Molon he had to govern Dipeyin. One of his sons and one of his daughters had to remain with the king always.

UKII:267 How they spread their Buddhism in Northern Part of the Shan States

Mogaung, Mohnyin, and the rest, even on the whole Shan states, they recorrected all those wrong concepts, thus substituted with Buddhism. They also asked Gandadurat (Wipanadurat, Wipatana = in Pali, a kind of wisdom which enables the possessor to make extraordinary discoveries) such person to remain there and teach Buddhism. By copying Buddhistic scripts (Pali Athakata) they kept one in Mogaung and another in Mohnyin. As regards to measuring and weighing, they kept what was being used in the capital as a standard one.

Soon after arranging the whole Shan states in proper order he marched from Mogaung to Tikyi in the year 919 (1557) on the second waxing moon of Kason. When he wrrived in Tikyi in the very same month, on the first waning moon, he went back to Ava by riding on a fully decorated boat with gemstones. He arrived to Ava on the 14th waning moon of KasonHe stayed in the palace of Ava Taung, Taung Bilu literarily means (mountain of Ava, monster mountain) for seven days. Meanwhile, he awarded to all those musicians, dancers, players, etc, who had performed excellently in Onpaung, Momeit, Mogaung, and Mohnyin with villages and positions. Then only he went back to Hanthawaddy on the 6th waxing moon of Waso together with all his troops both by water and on land. He arrived back to Hanthawaddy on the 13th waxing moon of Wagaung.

UKII:268 Appointments to March to Monaing

The Moenaing sawbwa had taken an oath to be faithful and loyal to the king from the king of Ketumadi. He took an oath by erecting three swords (one made of gold, one silver, and the other iron) in a cup of water that he be faithful and loyal to the king. But now not only abandoning his promise but also attacked and captured Thibaw which was included in Burmese empire. When Thibaw was destroyed , be captured the sawbwa of Thibaw and killed him. He had taken the late sawbwa’s wives wives, sons, good elephants and horses away. He was giving trouble even up to Tonse (Thonse) When the king heard about all this presented by his soninlaw Thadominsaw the king of Ava he called his son the Mahaupayaza and the rest of the generals and ministers saying to them that the Monaing sawbwa had broken his promise and now he had even destroyed Thibaw and Thonse which belonged to them. As deers and rabbits used to cross in front of lions he had been doing the same thing already. Thus the king was raising questions asking whether just appointing his sons, generals, ministers, and the rest of them to march or he himself had to march along to suppress Moenaing. Banyalaw said that it was not necessary for the king to march to Moenaing and Nyaungshwe, rather just by appointing his son, younger brother, generals, ministers and the rest, they in turn would take those towns easily for the king.

When Bayakyawtu heard what Banyalaw was speaking about he addressed in this way saying that Moenaing, Nyaungshwe, Yawksawk, and Naingmoon had a lot of elephants and horses. they also had a lot of ammunition, soldiers and heroes. They were close to the kingdom of Zinme, Kengtung kingdom, and Theinni kingdom. Without having any background they would not be daring such to attack and destroy our outskirt areas, because of that just appointing his son, younger brother and the rest would not be nice. By arranging elephant armies, horse armies, and infantry, only when the king himself marched would it be carried out easily.

When his royal son crown prince Mahaupayaza heard what Banyakyawtu was speaking about, he supported his proposal. Since his majesty the king was pleased by what Bayakyawtu was speaking about he appointed to form troops in various forms such as elephant’s army, horse army, etc.

(names of troops from p 305 last paragraph to p 306 end of the chapter)

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