English
As the great elder was pointing out such a path of noble conduct, with a face that was a frown of disrespect and inattention to the teaching, with eyes darting in all directions, and with an air of arrogance that made him appear like an elephant with closed eyes, as if he were disparaging his own wisdom, he bowed down to the ground with his head, with hands folded in a delicate gesture, with a face whose cheeks were blossoming with the joy of approval, and with a body covered in goosebumps on every limb, and he felt a joy that was more excellent than gaining the fruit of the highest attainment, as if he had attained the highest fruit. Thus ends the second chapter, on instruction. 30. From then on, Following the prescribed practice, content with his own covering, desiring to protect the name of the Saṅghabodhi, the maternal uncle Mahāthera established the usage, "Dhammika." 31. Believing the words of the Lakkhaṇa readers, without even ordaining his nephew who wished to be ordained, thinking, "Living here or in Anurādhapura is conducive to the well-being of the boy, and it will be a place for the ripening of the fruit corresponding to his merit, and by performing the duties at the Mahācetiya, a great mass of merit will be accumulated," taking that boy, desiring to go to Anurādhapura, he set out. The Lambakaṇṇa royal princes, Saṅghatissa and Goṭhābhaya, and two others, from the time of his dust-playing, set out with the boy as companions. Taking those three boys, the Mahāthera entered Anurādhapura even before them. Among those boys following the Mahāthera, the eldest was Saṅghatissa, the middle one was Saṅghabodhi, the youngest was Goṭhābhaya. The three of them, following the Thera from behind, were going in order along the causeway of the Tissavāpi. 32. There, an intelligent blind man, sitting in the causeway hall, hearing the sound of the footsteps of the three boys, examining them according to the signs, declared to those sitting there, "These three will be lords of the island of Sīhaḷa." Goṭhābhaya, walking behind, hearing that word, without telling the others who were walking, returned and asked, "Which one will rule for a long time? And will he live long?" When told, "The last one," delighted and elated, very quickly returning, walking with them, without letting anyone know, due to his sharp thinking and deep nature, he entered the inner city. The three of them took up residence in suitable dwellings. 33. Then the youngest thought, "Since these two are short-lived, even if they are established in the kingdom, they will not live long, I myself will destroy their kingdom," and with a means corresponding to that, Constantly flattering them, showing them a way to gain the kingdom. The elder brother, being exceedingly fond of him, acting according to his advice, seeing the king and receiving honor, became the foremost in all royal affairs, and before long, became a favorite of the king. At that time, a king named Vijaya, a noble, ruling the kingdom, pleased with him, made him the chief in all royal affairs, and appointed him as commander-in-chief. 34. Dhammika, however, having no desire for the kingdom, not even conceiving a thought of gaining it, merely following the Great Elder's instructions, only attending to the king's needs at the time of service, entering the royal palace and leaving with them, residing in the Great Elder's monastery in the evening, not neglecting his virtuous practices, performing the flawless duties of tending to the Great Shrine and the sick, spent his time. Then Saṅghatissa, having brought the entire kingdom and city under his control, one day, finding an opportunity, had the king killed by Goṭhābhaya within the inner palace, and established himself on the throne. Thus ends the third chapter, the entry into Anurādhapura. 35. Then Goṭhābhaya, unwillingly placing Dhammika in the position of commander-in-chief, anticipating the future, himself became the treasurer. Then King Saṅghatissa, accumulating much merit and demerit, at the time when the rose-apple fruits were ripe, went frequently to the eastern country with his army, ministers, and harem, eating rose-apple fruits. The inhabitants of the kingdom, oppressed by the king's frequent comings and goings, mixed poison in the rose-apple fruits intended for the king's enjoyment. Then King Saṅghatissa died there from that poison. 36. Then Goṭhābhaya, remembering the words of the blind wise man, thinking, 'After gradually giving the kingdom, I will be well-established,' invited Prince Saṅghabodhi to the throne with his ministers and army. He, having experienced the renunciation of royal pleasures, seeing the dangers as seen by the Temiya Great Being, Remembering again and again that great net of suffering, though begged, he refused. Abhaya, gathering all the people in villages, towns, and the capital, and begging with them in various ways, was unable to persuade him. Then all the inhabitants of the kingdom, with their ministers, went to the great monastery, assembled the great Saṅgha, and in the midst of the Saṅgha, Saṅghabodhi Kumāra, prostrating himself on the ground, paid homage to the great Saṅgha, and having obtained permission, sat to one side and began to speak thus: 37. This royal fortune, the more it shines, the more it produces only the soot of evil deeds, like a lamp of camphor. Indeed, this is a stream of water nourishing the creepers of craving, a sweet and fearful sound for the deer of the senses, a line of smoke obscuring the artwork of good conduct, a deceptive bed, a cause of delusion, a rising darkness obscuring the eye of wisdom, a leading banner for the great army of indiscipline, a deep pit of origin for the crocodiles of anger, a drinking place for the face of wrong view, a concert hall for the plays of lordly perversions, a cave dwelling for the poisonous snakes of faults, a cane for driving away the speech of good men, an untimely arrival for the swans of good conduct, a preparation for deceptive dramas, a banana tree for the elephant of desire, a thunderbolt for goodness, the mouth of Rāhu for the orb of the Dhamma, indeed, I do not see anyone who, though unfamiliar with it, has embraced it fully and has not been deceived. Moreover, at the time of consecration, goodness is washed away as if with the water of auspicious jars, the heart becomes stained as if with the smoke of a fire sacrifice, patience is removed as if by the kusa grass of a family priest, the sight of old age and death is covered as if by the binding of the diadem, regard for the next world is hidden as if by the circle of a parasol, the truth is blown far away as if by the wind of a fan, good qualities are driven away as if by the striking of a cane. Some, intoxicated by the wine of royal fortune, intent on achieving their own ends, "With the pleasure gardens and lotus ponds, a messenger of delight," "Adultery is skillful," "The deer park is a place of rest," "Drinking alcohol is a pastime," "Constant heedlessness, a noble state," "Abandoning affection for one's own wife is freedom from misfortune," "Disregarding the words of elders, being led by others, is being unconquered and enjoying happiness." "Attachment to dancing, singing, and musical performances is being surrounded by glory." "Serenity is wisdom," "The words of flatterers are fame and renown," "Fickleness is enthusiasm," "Impartiality is non-discrimination?" Thus, those deceitful, skilled flatterers, themselves corrupt within, praise even faults as virtues, deceiving those who are not human. Their minds intoxicated with pride, they constantly attribute such things to themselves, thinking, "Yes, that is so!" Though subject to death, they assume false pride, regarding themselves as divine, as having descended from heaven, as superhuman. Having achieved the appearance of divine conduct and enjoyment, they attain a state of being admired by all. They rejoice in the service and adoration offered by their attendants. 38. They regard their own arms as if they were an extra pair of arms, a product of the deception of attributing divinity to themselves. Their eyes are covered, their foreheads wrinkled. Filled with false pride and conceit, they do not venerate deities, do not honor ascetics and Brahmins, do not respect those worthy of respect, do not attend upon their teachers, their bodies are useless and concealed, their pleasure is in sensual enjoyment. They scorn ascetics. They do not listen to the advice of the elderly, saying, "Old age is a cause of decay." They boast, "My wisdom is supreme!" They silence counselors, They reject those who speak truthfully for their benefit. For such reasons, he said, "I do not desire this royal power, which is the source of many evils." 39. Then, urged by the people with respect, the great assembly, facing the prince, said, "O fortunate one! Just as a leech attached to a nipple causes pain by its sharp teeth, drawing blood..." He suckles, but the baby, with his tender face, arouses a mother's joy, and only drinks milk. 40. Just so, the unwise fool, attaining royal power, accumulates much demerit, but the wise, steadfast man, examining with wisdom the frailty of life's duration and the worthlessness of wealth, fulfilling the ten wholesome deeds, with such a great mass of riches he accumulates a great heap of merit. You, with unshakeable resolve, bearing the burden of a great being, having obtained such a place of merit, protecting the world with justice and equity, upholding the Sugata's teaching, having reached the limit of generosity, and afterwards renouncing, may you ripen the qualities conducive to enlightenment," he exhorted. 41. Then that great-minded, excellent man, unable to transgress the Sangha's instruction, accepted. Immediately the populace, with the Sangha's approval, having united the whole island of Sīla under one parasol, anointed him, and established the designation Dhammika Sirisaṅghabodhirāja,