The Phra Bang Chronicle
Most of what is retold about the Phra Bang Buddha image comes a pali text that was written around 1570. Its author was a Buddhist monk named Ariyavamsa, about whom nothing is known.
The text is generally known by the pali title Addhabhagabuddharupanidana which means "An Account (nidana) of the Buddha Image (buddharupa) [made of different] Shares (bhaga) of Wealth (addha). The first part of the story recounts the casting of the statue from precious metals on the island of Lanka and it first journey to Angkor. The second part of the chronicle details the long journey to Luang Prabang whilst detailing at length the dynastic line of Lan Xang, thus linking the dynasty to this most sacred and powerful of Buddha images. The chronicle ends with King Visoun installing the statue in Vat Visoun, an historical event that took place in 1513.
The translation below is by Javier Schnake from his paper "An Early Religious and Historical Tradition of Laos The Addhabhagabuddharupanidana of Ariyavamsa " (Journal of Pali Text Society, Issue 36, 2025) which can be found here.
The text is generally known by the pali title Addhabhagabuddharupanidana which means "An Account (nidana) of the Buddha Image (buddharupa) [made of different] Shares (bhaga) of Wealth (addha). The first part of the story recounts the casting of the statue from precious metals on the island of Lanka and it first journey to Angkor. The second part of the chronicle details the long journey to Luang Prabang whilst detailing at length the dynastic line of Lan Xang, thus linking the dynasty to this most sacred and powerful of Buddha images. The chronicle ends with King Visoun installing the statue in Vat Visoun, an historical event that took place in 1513.
The translation below is by Javier Schnake from his paper "An Early Religious and Historical Tradition of Laos The Addhabhagabuddharupanidana of Ariyavamsa " (Journal of Pali Text Society, Issue 36, 2025) which can be found here.
The Addhabhagabuddharupanidana
Homage to the three jewels!
After paying homage to the excellent Protector, the Enlightened
One,
To his true Dhamma and the best of assemblies,
I, Ariyavaṃsa by name, will compose according to my abilities
the brief account of the Buddha image called Aḍḍhabhāga.
Listen to it well!
After paying homage to the excellent Protector, the Enlightened
One,
To his true Dhamma and the best of assemblies,
I, Ariyavaṃsa by name, will compose according to my abilities
the brief account of the Buddha image called Aḍḍhabhāga.
Listen to it well!
Two hundred and thirty-six years after the Nibbāna of our Blessed One (i.e. 307 BCE), a Thera named Cūḷanāga, who had destroyed all impurities, endowed with good conduct and virtue, resided on the Laṅkā island. He mastered the Three Baskets and had great powers. Eager to make the doctrine manifest, he wondered, ‘By what means shall I make the doctrine clear for the five thousand years [to come]?’ And he knew, ‘I will make the doctrine clear for five thousand years by making a Buddha image with great powers.’
The Thera realized [that and] organized the making of the Buddha image by having the men of the Laṅkā island headed by the Laṅkā kings,
the assemblies of god headed by the supreme King Inda, the Brahmins and renunciants, cooperate. Gathered and reunited, all gods and men, Brahmins and renunciants, then rejoiced at the words of the Thera Cūḷanāga. Thereafter, the Thera had the sculptor make a beautiful Buddha [image] out of wax. It was similar to the Buddha who, by raising his hands, prevented his relatives—residents of Kapilavatthu and Koliya—together with their armies, who departed to fight for water and land.
The Thera realized [that and] organized the making of the Buddha image by having the men of the Laṅkā island headed by the Laṅkā kings,
the assemblies of god headed by the supreme King Inda, the Brahmins and renunciants, cooperate. Gathered and reunited, all gods and men, Brahmins and renunciants, then rejoiced at the words of the Thera Cūḷanāga. Thereafter, the Thera had the sculptor make a beautiful Buddha [image] out of wax. It was similar to the Buddha who, by raising his hands, prevented his relatives—residents of Kapilavatthu and Koliya—together with their armies, who departed to fight for water and land.
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After [the artist] had made [the wax form], but when [the statue] was not yet cast, all gods and men, satisfied, applauded from the surface of the earth to the six divine worlds of the sensual sphere. Some brought gold, others silver, others bronze, and they said:
‘Venerable, put our riches [made of different] shares of wealth [into the crucible]!’ The Thera mixed a small amount of wealth—gold, silver, and bronze—from each gods and men, put [them] into a crucible and had the Buddha image cast by the artist. During the casting, men and gods paid great homage with many offerings and gave thousand fold applause. Then, in a single rumble, the sound of applause rose from the earth’s surface to the six divine worlds of the sensual sphere. Gods and men, with Cūḷanāga at their head, having cast and cleaned [the statue], called it ‘the Buddha Aḍḍhabhāga image’ on account of the procedure of the [different] shares of wealth (aḍḍha-bhāga). Moreover, the procedure regarding the [different] shares of wealth is the one that is in use among the people of the Laṅkā island. At this time, the monks who had destroyed the impurities, headed by the Thera Cūḷanāga and others, the assembly of gods, headed by Vāsava, and the assembly of men, headed by the king of the Laṅkā island, rejoiced greatly. They had the Buddha Aḍḍhabhāga image erected on an exquisite pedestal in a choice palace, on a noble throne. |
The Phra Bang dressed in ceremonial tiara, gloves and shoes. Hanging from each glove is a triple pendant representing the relics embedded in each hand
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On a full moon day, when the stars were auspicious and propitious, they consecrated the Buddha [image] with grand ceremony and honour. The day of the consecration, the Thera placed five relics of the Master’s body in a jewelled box. He placed it in a golden bowl, placed [this] in front of the Buddha image, and formulated the following resolution:
‘Let these relics enter the body of the Buddha statue, so this Buddha image will last for the next five thousand years for the good of men and gods!’
Then, immediately after [this] resolution, a relic entered the forehead, a relic the jaw, a relic the chest, a relic the right hand, and a relic the left hand. Just then, the Buddha Aḍḍhabhāga performed many marvelous wonders. All gods and men who saw these miracles rejoiced and applauded greatly for seven days and nights.
‘Let these relics enter the body of the Buddha statue, so this Buddha image will last for the next five thousand years for the good of men and gods!’
Then, immediately after [this] resolution, a relic entered the forehead, a relic the jaw, a relic the chest, a relic the right hand, and a relic the left hand. Just then, the Buddha Aḍḍhabhāga performed many marvelous wonders. All gods and men who saw these miracles rejoiced and applauded greatly for seven days and nights.
From then on, the Buddha Aḍḍhabhāga, after fulfilling the desired wishes of gods and men, established the teachings that had disappeared on the Laṅkā island for 1094 years (i.e. until 787 CE) from the Buddha’s Parinibbāna. Men who desired sons paid homage to the Buddha Aḍḍhabhāga with candles made of wax, made wishes and had many sons; and those who desired good health paid homage to the Buddha Aḍḍhabhāga with a candle made of wax the size of the sick body and gained good health.
From there, we were in the year 218 of the Lesser Era (i.e. 856 CE). On the Laṅkā island, there reigned a king named Supinna. And a king named Siricunda ruled over the great city of Indapatha {Angkor Thom}. These two Khattiyas maintained reciprocal affection and attachment, with a sincere friendship. Of them, King Siricunda heard of the great magical powers of the Buddha Aḍḍhabhāga. Joyful and satisfied, eager to worship, he sent this message to Supinna, the king of the Laṅkā island:
‘Majesty, I ask for the Buddha Aḍḍhabhāga! May the king help me by offering the Buddha Aḍḍhabhāga for my happiness and welfare!’
Then, when he heard this message of the king, the king of the Laṅkā island, joyful and satisfied, placed the Buddha Aḍḍhabhāga on a golden palanquin with great pomp, and had him transported to the port for departure from the Laṅkā island.
From there, we were in the year 218 of the Lesser Era (i.e. 856 CE). On the Laṅkā island, there reigned a king named Supinna. And a king named Siricunda ruled over the great city of Indapatha {Angkor Thom}. These two Khattiyas maintained reciprocal affection and attachment, with a sincere friendship. Of them, King Siricunda heard of the great magical powers of the Buddha Aḍḍhabhāga. Joyful and satisfied, eager to worship, he sent this message to Supinna, the king of the Laṅkā island:
‘Majesty, I ask for the Buddha Aḍḍhabhāga! May the king help me by offering the Buddha Aḍḍhabhāga for my happiness and welfare!’
Then, when he heard this message of the king, the king of the Laṅkā island, joyful and satisfied, placed the Buddha Aḍḍhabhāga on a golden palanquin with great pomp, and had him transported to the port for departure from the Laṅkā island.
A rare photograph of the Phra Bang without its ceremonial head covering and gloves, revealing details of the actual casting
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The Laṅkā king, accompanied by his escort, put the Buddha Aḍḍhabhāga on a ship [made] of gold, silver, and jewels, and put him to sea. The Buddha Aḍḍhabhāga thus arrived at the city of Indapatha in Jambudīpa. There, Indapatha’s inhabitants, headed by Siricunda, being delighted, went out to meet the Buddha Aḍḍhabhāga accompanied by a large procession. They put the Buddha Aḍḍhabhāga on the golden palanquin, led him through the main street, which was adorned and decorated, and installed him suitably in the great monastery [located] in Indapatha’s heart.
The Indapatha’s king ordered drumming throughout the city to vigorously enjoy festivities for a week. The musicians then played all the musical instruments: there was a loud noise of instruments like the noise of thunder in the basin of the great ocean. All the people paid homage and celebrated continuously, making offerings to the Buddha Aḍḍhabhāga. This resulted in many gains and honours for the Buddha Aḍḍhabhāga. He performed many marvellous wonders. From then on, he carried out the desire wishes of Indapatha’s inhabitants and settled there for their happiness and welfare. This is how the Buddha Aḍḍhabhāga arrived in the city of Indapatha. |
The first account of the Buddha Aḍḍhabhāga is complete.
Following this, here is how the later account concerning the Buddha Aḍḍhabhāga is to be known [by the sage]:
At this time, we were in the year 678 of the Lesser Era (i.e. 1316 CE). A king named Cuṇṇasuvaṇṇa {Phraya Kham Phong }reigned in the great city of Sīsatanāganahuta {Luang Prabang}, [the prosperous royal capital]. He had a son named Yakkhadeva {Phi Fa}, who himself had a son named Prince Pabbhāradeva {Fa Ngum}. Yakkhadeva had inappropriate sexual behavior towards the concubines of his father King Cuṇṇasuvaṇṇa, who banished him. Pabbhāradeva learned of the exile order concerning his father and went with him. During their journey, they reached the city of Indapatha and slept in the kuṭi of a Thera. The sound of Pabbhāradeva’s snoring was similar to that of musical instruments. Hearing the sound of his snore, the Thera predicted:
‘This prince will be a famous king; he will have great powers!’
This prophecy spread through the city of Indapatha. Then, the Indapatha’s king asked this Pabbhāradeva to come. He let [him] attend him, educated him, and gave him his daughter. The king said to Pabbhāradeva:
‘My dear Prince! I will make you reign over Sīsatanāganahuta, which is the city of your grandfather. You will be able to rule over the city of your grandfather!’
Pabbhāradeva [said]:
‘Give me armies and soldiers, and I will be able (to reign there)!’
So, the king of Indapatha gave (him) and (?) Accompanied by the armies, [Pabbhāradeva] mounted his elephant, reached the limits of the city of Sīsatanāganahuta, and sent a message to all the neighbouring and bordering cities:
‘My dear maternal and paternal uncles! I, Khattiya of the royal line in the city of Sīsatanāganahuta, have come to take the kingdom of my grandfather King Cuṇṇasuvaṇṇa, and I will reign [there]! Come together with your armies with me!’
The petty kings at the borders said:
‘Dear Pabbhāradeva! King Cuṇṇasuvaṇṇa is the king and your grandfather. Why are you going to take the kingdom? We disagree with you on this!’
Pabbhāradeva [then] mounted his elephant, reached the city of Kaṇ-ṭakaveḷu and sent a message. The king of Kaṇṭakaveḷu {Muang Phai Nam} disagreed with him.
At this time, we were in the year 678 of the Lesser Era (i.e. 1316 CE). A king named Cuṇṇasuvaṇṇa {Phraya Kham Phong }reigned in the great city of Sīsatanāganahuta {Luang Prabang}, [the prosperous royal capital]. He had a son named Yakkhadeva {Phi Fa}, who himself had a son named Prince Pabbhāradeva {Fa Ngum}. Yakkhadeva had inappropriate sexual behavior towards the concubines of his father King Cuṇṇasuvaṇṇa, who banished him. Pabbhāradeva learned of the exile order concerning his father and went with him. During their journey, they reached the city of Indapatha and slept in the kuṭi of a Thera. The sound of Pabbhāradeva’s snoring was similar to that of musical instruments. Hearing the sound of his snore, the Thera predicted:
‘This prince will be a famous king; he will have great powers!’
This prophecy spread through the city of Indapatha. Then, the Indapatha’s king asked this Pabbhāradeva to come. He let [him] attend him, educated him, and gave him his daughter. The king said to Pabbhāradeva:
‘My dear Prince! I will make you reign over Sīsatanāganahuta, which is the city of your grandfather. You will be able to rule over the city of your grandfather!’
Pabbhāradeva [said]:
‘Give me armies and soldiers, and I will be able (to reign there)!’
So, the king of Indapatha gave (him) and (?) Accompanied by the armies, [Pabbhāradeva] mounted his elephant, reached the limits of the city of Sīsatanāganahuta, and sent a message to all the neighbouring and bordering cities:
‘My dear maternal and paternal uncles! I, Khattiya of the royal line in the city of Sīsatanāganahuta, have come to take the kingdom of my grandfather King Cuṇṇasuvaṇṇa, and I will reign [there]! Come together with your armies with me!’
The petty kings at the borders said:
‘Dear Pabbhāradeva! King Cuṇṇasuvaṇṇa is the king and your grandfather. Why are you going to take the kingdom? We disagree with you on this!’
Pabbhāradeva [then] mounted his elephant, reached the city of Kaṇ-ṭakaveḷu and sent a message. The king of Kaṇṭakaveḷu {Muang Phai Nam} disagreed with him.
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At this time, a prince named Ukkhitasuvaṇṇa {Kham Yo} —son of the king of the city of Udeyya {Muang Xieng Khoung} — had inappropriate sexual behavior towards his father’s concubines. He escaped and resided [henceforth] with the king of the city of Kaṇṭakaveḷu. Both Pabbhāradeva and Ukkhitasuvaṇṇa got along well and assisted each other. Ukkhitasuvaṇṇa said:
‘My dear! You will support me and make me reign over the city of Udeyya! Then, I will take the armies that are in Udeyya, support you, and make you reign over the great city of Sīsatanāganahuta!’ Together they both went to fight the city of Udeyya and brought its king to submission. Pabbhāradeva established Ukkhitasuvaṇṇa in [this] kingdom. Both took the armies that were at Udeyya and set out for Sīsatanāganahuta. |
The Phra Bang now resides in the Ho Phra Bang, a modern building within Luang Prabang's old royal palace.
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At this time, King Cuṇṇasuvaṇṇa learned of Pabbhāradeva’s arrival and sent armies to fight [him]. These armies went there [but] unable to fight Pabbhāradeva, they fled. King Cuṇṇasuvaṇṇa feeling particularly ashamed strangled himself in his bath water and died. The advisers announced the King Cuṇṇasuvaṇṇa’s death to Pabbhāradeva, invited him to the city, crowned him king, and gave [him] as regnal name ‘Pabbhāradevadharaṇī-Sīsatanāganahutanagarādhipati’.
In the year 718 (i.e. 1356 CE), Pabbhāradeva had been reigning for three years [when] he commenced hostilities against the minor kings because they were in conflict with him. He took his armies, left, fought, and took possession of the cities starting with those which were of uncontrollable nature. He attacked the city of Kaṇṭakaveḷu [but] could not enter it because it was completely surrounded by bamboo sticks [erected all around the ramparts].
However, [the king] had arrows made with feathers of gold, which he let fly against [the walls of] the city of Kaṇṭakaveḷu, [and then went] to wage war on another city. Then, the people of Kaṇṭakaveḷu threw the bamboo sticks out and kept the gold feathers from the arrows. King Pabbhāradeva learned that the bamboo sticks have been thrown out, came, set the bamboo stick on fire, scorched them, and entered the city on the back of a royal elephant. The king of Kaṇṭakaveḷu, named Bo, came out riding on the back of an elephant. The two clashed, attacked each other with goads, [but] were unable to hit each other. [They said]:
‘We both have similar qualities; the power of our merit is similar. Instead of arguing, let us come to an agreement on good terms!’
Having in this way made a commitment, they both got down from [their] elephants, sat down on the same seat, and sealed their agreement. From that time on, this city was known as Suvaṇṇanagara {Vieng Kham, "City of Gold"}, because of the incident of the arrows’ feathers which were made of gold (suvaṇṇa).
In the year 718 (i.e. 1356 CE), Pabbhāradeva had been reigning for three years [when] he commenced hostilities against the minor kings because they were in conflict with him. He took his armies, left, fought, and took possession of the cities starting with those which were of uncontrollable nature. He attacked the city of Kaṇṭakaveḷu [but] could not enter it because it was completely surrounded by bamboo sticks [erected all around the ramparts].
However, [the king] had arrows made with feathers of gold, which he let fly against [the walls of] the city of Kaṇṭakaveḷu, [and then went] to wage war on another city. Then, the people of Kaṇṭakaveḷu threw the bamboo sticks out and kept the gold feathers from the arrows. King Pabbhāradeva learned that the bamboo sticks have been thrown out, came, set the bamboo stick on fire, scorched them, and entered the city on the back of a royal elephant. The king of Kaṇṭakaveḷu, named Bo, came out riding on the back of an elephant. The two clashed, attacked each other with goads, [but] were unable to hit each other. [They said]:
‘We both have similar qualities; the power of our merit is similar. Instead of arguing, let us come to an agreement on good terms!’
Having in this way made a commitment, they both got down from [their] elephants, sat down on the same seat, and sealed their agreement. From that time on, this city was known as Suvaṇṇanagara {Vieng Kham, "City of Gold"}, because of the incident of the arrows’ feathers which were made of gold (suvaṇṇa).
During Pi Mai the Phra Bang is taken to Vat Mai so that all people may come and pay their respects
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Then, King Pabbhāradeva took his armies and went to war against all the outlying cities. The Indapatha’s king learned of this and sent a message to Pabbhāradeva:
‘My princely son makes war on all the outlying cities. Let my princely son come here! I will take them and give them to you!’ King Pabbhāradeva [listened to him and] went to the city of Indapatha. He paid homage to his wife and her father the king and stayed there. The Indapatha’s king told [him]: ‘My dear prince, follow my advice and I will let you go to Sīsatanāganahuta. If you do not follow my advice, I won’t let you go!’ King Pabbhāradeva then gave [his] consent: ‘King, I will follow your advice.’ The Indapatha’s king led King Pabbhāradeva to the park [where] the Buddha Aḍḍhabhāga was. [There,] he requested the Mahāthera named Pākhamanta, who came from the Laṅkā island, to give King Pabbhāradeva instructions and the five precepts in front of the Buddha Aḍḍhabhāga. He [then] let him leave for the great city of Sīsatanāganahuta. King Pabbhāradeva asked the king of the great city for the Buddha Aḍḍhabhāga and for the Thera Pākhamanta. The king of the great city offered him these. King Pabbhāradeva invited the Thera Pākhamanta with four monks, three novices and three paṇḍaraṅgas. He had the venerable Thera Pākhamanta and the Bodhi tree which came from the Laṅkā island depart by boat, had the Buddha Aḍḍhabhāga put on a palanquin of gold, and had it carried ashore in front of himself. He took his armies and following behind reached the city of Suvaṇṇa. There, King Bo, the Suvaṇṇa ruler, asked King Pabbhāradeva for the Buddha Aḍḍhabhāga in order to worship him. King Pabbhāradeva offered him the Buddha Aḍḍhabhāga, took his armies, [departed] and reached the city of Jāva {Muang Swa, Luang Prabang} [where] he reigned. |
The venerable Thera Pākhamanta, on his part, reached the city of Jāva by ship. He had the vihāra built at the northern area of the marsh at the mouth of the Ropa brook {Hop River}, had the Bodhi tree from the Laṅkā island planted, and resided there. He joined King Pabbhāradeva and instructed him in the observance of the five precepts. King Pabbhāradeva, after three years of reign, rejected the councils and the five precepts of the Thera and took his armies: he made war on the city of Aruṇa {Muang Arun} the city of Phaḍeyya {Muang Pha Dai}, the city of Piṅgala {Muang Hlik Phing} , and Mothipittha-uni {Probably Muang Kha Kao}, which he took possession of. From that time, the kingdom of Dasasatasahassagajenda {Muang Lan Xang} extended in length 890,000 fathoms from Yakkhāvaraṇa {Li Phi} to Phaḍeyya {Pha Dai}, and 480,000 fathoms from the boundary of the city of Yodheyya {Muang Ayutthaya} to Kapilanarasihi {Muang Phuan}.
From then on, King Bo, the ruler of the city of Suvaṇṇa, worshiped the Buddha Aḍḍhabhāga morning and evening, each day. One day, a rutting elephant belonging to the king escaped. He destroyed the vihāra [where] the Aḍḍhabhāga was, struck the throne of the Buddha, and made him fall from it, [and he] slightly bent the Buddha statue’s left hand. Then the elephant ran away from the vihāra and entered the forest. There, he encountered a rutting elephant which pierced him [with his tusks] and threw him into a precipice, killing him. This was the directly visible result of his [deeds].
At that time, all those inhabiting in the Dasasatasahassagajenda kingdom saw the power of the Buddha Aḍḍhabhāga and elicited [exclamations of] astonishment. Following this, King Pabbhāradeva took over extensive lands bordering many city-states. He was arrogant, had inappropriate sexual behavior towards the wives of his generals and advisers, and collected too many taxes from the city’s inhabitants. All the inhabitants, headed by the advisers and generals, assembled and gathered then [in anger, and said:
‘This king does not possess the ten royal virtues. Let’s banish him!’]
And they banished him. Pabbhāradeva went to King Suvaṇṇakhandha {Phraya Khamton}, ruler of the city [of Tira] {Muang Nan}, and resided there. We were then in 735 of the Lesser Era (i.e. 1373 CE).
From then on, King Bo, the ruler of the city of Suvaṇṇa, worshiped the Buddha Aḍḍhabhāga morning and evening, each day. One day, a rutting elephant belonging to the king escaped. He destroyed the vihāra [where] the Aḍḍhabhāga was, struck the throne of the Buddha, and made him fall from it, [and he] slightly bent the Buddha statue’s left hand. Then the elephant ran away from the vihāra and entered the forest. There, he encountered a rutting elephant which pierced him [with his tusks] and threw him into a precipice, killing him. This was the directly visible result of his [deeds].
At that time, all those inhabiting in the Dasasatasahassagajenda kingdom saw the power of the Buddha Aḍḍhabhāga and elicited [exclamations of] astonishment. Following this, King Pabbhāradeva took over extensive lands bordering many city-states. He was arrogant, had inappropriate sexual behavior towards the wives of his generals and advisers, and collected too many taxes from the city’s inhabitants. All the inhabitants, headed by the advisers and generals, assembled and gathered then [in anger, and said:
‘This king does not possess the ten royal virtues. Let’s banish him!’]
And they banished him. Pabbhāradeva went to King Suvaṇṇakhandha {Phraya Khamton}, ruler of the city [of Tira] {Muang Nan}, and resided there. We were then in 735 of the Lesser Era (i.e. 1373 CE).
The Phra Bang is paraded along the main street of Luang Prabang during the Lao New Year (Pi Mai)
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All the men, headed by the advisers and generals, consecrated Prince Ghara-uṇhaka {Thao Un Huan}, son of King Pabbhāradeva, and established him in the kingdom. Prince Ghara-uṇhaka reigned righteously and had counted all those who resided in the city and who belonged to wealthy families. The number of wealthy families amounted to 300,000. For that reason, people who resided in the city, headed by the generals and advisers, named him during his coronation ‘Tisatasahassaissariyakulatyebhuvanādhipati’ {Phraya Sam Saen Thai}. King Tisatasahassa-issariyakula made meritorious deeds such as giving and so on, and ruled righteously for forty three years. He reached the age of sixty years. Experiencing impermanence, the king went to the world of gods.
After him was Prince Rattasuvaṇṇadasatasahassa {Thao Lan Kham Daeng}, son of King Tisatasahassa-issariyakula, who reigned for eleven years after his father. He had a destiny [after death] in accordance with his deeds. |
After him was Prince Brahmadatta {Thao Phromathat}, son of King Rattasuvaṇṇadasatasahassa, who reigned for ten months after his father. He had a destiny [after death] in accordance with his deeds.
Then was King Mukha {Phraya Pak}, son of King Tisatasahassa-issariyakula, who reigned for five months. He had a destiny [after death] in accordance with his deeds.
Next was King Dasatasahassajeyya {Phraya Meun Sai}, son of King Tisatasahassa-issariyakula, who reigned for ten months. He had a destiny [after death] in accordance with his deeds.
Just then was King Teyya {Phraya Khai}, son of Varadeva {Phraya Fa Kheun}, and Prince Yugara, son of King Tisatasahassa-issariyakula, who reigned for eight months. They had a destiny [after death] in accordance with their deeds.
Immediately after was Prince Jatasuvaṇṇa {Thao Chiang Sa}, who reigned for three years. He had a destiny [after death] in accordance with his deeds. Next was Prince Jayyasā, son of King Tisatasahassa-issariyakula, who reigned for three years. He had a destiny (after death) in accordance with his deeds.
Next was Prince Yugara {Thai Yukhon}, son of King Rattasuvaṇṇadasatasahassa, who reigned for eight months. He had a destiny (after death) in accordance with his deeds.
Next, was Prince Jeyyapākaṭa {Thai Lu Say}, son of King Tisasahassa-issariyakula, born in 777 of the Lesser Era (i.e. 1415 CE), the Year of the Ram, who reigned at the age of twenty-three. The city, headed by the generals and advisers, consecrated him as ‘Bra Jeyyacakkavattipattasādheyya’ {Phraya Chakkaphat Phaen Phaeo}. He reigned for forty-two years and was sixty-five years old [when he died] (i.e. in 842 CS/1480 CE).
Then was King Mukha {Phraya Pak}, son of King Tisatasahassa-issariyakula, who reigned for five months. He had a destiny [after death] in accordance with his deeds.
Next was King Dasatasahassajeyya {Phraya Meun Sai}, son of King Tisatasahassa-issariyakula, who reigned for ten months. He had a destiny [after death] in accordance with his deeds.
Just then was King Teyya {Phraya Khai}, son of Varadeva {Phraya Fa Kheun}, and Prince Yugara, son of King Tisatasahassa-issariyakula, who reigned for eight months. They had a destiny [after death] in accordance with their deeds.
Immediately after was Prince Jatasuvaṇṇa {Thao Chiang Sa}, who reigned for three years. He had a destiny [after death] in accordance with his deeds. Next was Prince Jayyasā, son of King Tisatasahassa-issariyakula, who reigned for three years. He had a destiny (after death) in accordance with his deeds.
Next was Prince Yugara {Thai Yukhon}, son of King Rattasuvaṇṇadasatasahassa, who reigned for eight months. He had a destiny (after death) in accordance with his deeds.
Next, was Prince Jeyyapākaṭa {Thai Lu Say}, son of King Tisasahassa-issariyakula, born in 777 of the Lesser Era (i.e. 1415 CE), the Year of the Ram, who reigned at the age of twenty-three. The city, headed by the generals and advisers, consecrated him as ‘Bra Jeyyacakkavattipattasādheyya’ {Phraya Chakkaphat Phaen Phaeo}. He reigned for forty-two years and was sixty-five years old [when he died] (i.e. in 842 CS/1480 CE).
During his reign, he invited the Buddha Aḍḍhabhāga and had him brought from the city of Suvaṇṇa, so that people could greet him and pay homage with offerings in the city of Jāva. The royal emissary left for the city of Suvaṇṇa, paid homage with offerings to the Buddha Aḍḍhabhāga, [led him to the port], had him put [on a golden palanquin, and then] on a boat. They traveled by water {The Mekong} and reached the fast Caṇḍa stream {Keng Chan}. The ship on which the Buddha Aḍḍhabhāga [had been embarked] sank there. The men [who had been afraid of death] came up [on dry land] and informed King Bra Jeyyacakkavatti that the boat on which the Buddha Aḍḍhabhāga was had sunk. The king learned of this and was seized with distress:
‘Oh! I have acquired little merit; I will not have the chance of approaching him in order to worship him!’
King Jeyyacakkavatti did not punish those who had sunk the boat on which the Buddha Aḍḍhabhāga was. Then, the divinities brought the Buddha Aḍḍhabhāga up from the water, deposited him in the vihāra [provided for] him in the city of Suvaṇṇa, and during the night they made [the image appear] to the vihāra keeper in a dream. So he saw [him in] his dream, [and woke up thinking,] ‘It is certain! Just like this dream, the Buddha Aḍḍhabhāga [will] come to me!’
‘Oh! I have acquired little merit; I will not have the chance of approaching him in order to worship him!’
King Jeyyacakkavatti did not punish those who had sunk the boat on which the Buddha Aḍḍhabhāga was. Then, the divinities brought the Buddha Aḍḍhabhāga up from the water, deposited him in the vihāra [provided for] him in the city of Suvaṇṇa, and during the night they made [the image appear] to the vihāra keeper in a dream. So he saw [him in] his dream, [and woke up thinking,] ‘It is certain! Just like this dream, the Buddha Aḍḍhabhāga [will] come to me!’
Vat Xieng Kang "Monastery of the Middle City" is now within the grounds of Vat Manorom
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The next day, after seeing to his bodily care, the keeper went to the vihāra. He saw the excellent Buddha Aḍḍhabhāga on a throne, informed the Mahāthera who was in his kuṭi, and went to inform the Suvaṇṇa’s king. All the citizen, headed by the king, were all amazed. They paid homages with various offerings, raised the Buddha Aḍḍhabhāga [on his throne and] installed him. At that time, all the people residing in the great city of Sīsatanāganahuta learned of the Buddha Aḍḍhabhāga’s power. Particularly delighted and amazed, they approved with thousandfold applause.
Three years passed since the time when the Buddha [image] performed this miracle. We were then in the year 841 of the Lesser Era (i.e. 1479 CE), the Year of the Pig. In this Year of the Pig, the Sākyan kings {Vietnamese rulers}, inhabitants of Kapilavatthu {Vietnam}, took their armies, destroyed the city of Jāva and returned to their city. Jeyyacakkavatti then departed, resided in the city of Jayyagga {Muang Chiang Khan}, and died soon after. Then, Prince Suvaṇṇapallaṅka {Thao Thaen Kham/Phraya Suvannabalang} reigned after his father. He departed and resided in the city of Jeyyavannājayatāmba {Xieng Dong Xieng Thong i.e. Luang Prabang}, and stayed (there) for seven years. Experiencing impermanence, he had a destiny (after death) in accordance with his deeds]. |
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Next, Prince Suvaṇṇa Klesasatasahassapacchima {Thao La Saen Tai} reigned after his elder brother. He heard of the Buddha Aḍḍhabhāga’s great powers, dispatched advisers, and had him worship with many tributes and offerings. Then all the royal retinue, headed by the advisers, departed, placed the Buddha Aḍḍhabhāga on a golden palanquin, brought [him] by land along a decorated road, and reached the city of Jāva. King Klesasatasahassapacchima {Phraya La Saen Tai} had the Buddha Aḍḍhabhāga erected in the monastery which was in the middle [of the city] {Vat Xieng Kang}, where the bones of the young Siveyyā {Nang Sivay}, daughter of the great King Jeyyacakkavatti, were present. In addition, King Klesasatasahassapacchima built a vihāra named Manorama {Vat Manorom}, had worship the Buddha Aḍḍhabhāga [whom he] had placed in his beautiful vihāra. Thus, King Klesasatasahassapacchima reigned for fifteen years, and, experiencing impermanence, went to the world of gods.
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Vat Manorom where the Phra Bang was housed between 1502 and 1513
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Next, Prince Jambū {Thao Sumphu}, son of King Klesasatasahassapacchima, reigned after his father for five years, and had a destiny [after death] in accordance with his deeds.
After that, Prince Siribejja {Thai Siri Phet}, son of King Jeyyacakkavatti, reigned at the age of thirty-four. At the moment of the royal consecration, lightning flashed and there was the line of a rainbow in the sky, [so] the people inhabiting the city, headed by the generals and advisers, consecrated him by giving him a name causing success ‘Bra VijjullaphullapharitākāsaSīsatanāganahutāvisuddharatanarājadhānidhipati’ {Ruler of the royal city [made] of pure jewels that is the city of a million elephants where lightning brightly flashed and crossed the sky}.
After that, Prince Siribejja {Thai Siri Phet}, son of King Jeyyacakkavatti, reigned at the age of thirty-four. At the moment of the royal consecration, lightning flashed and there was the line of a rainbow in the sky, [so] the people inhabiting the city, headed by the generals and advisers, consecrated him by giving him a name causing success ‘Bra VijjullaphullapharitākāsaSīsatanāganahutāvisuddharatanarājadhānidhipati’ {Ruler of the royal city [made] of pure jewels that is the city of a million elephants where lightning brightly flashed and crossed the sky}.
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Then, King Vijjulla {Phraya Vixun}, thinking of the truly extraordinary power of the Buddha Aḍḍhabhāga, felt devoted and constructed a vihāra out of wood ornamented with various [patterns] of creepers and flowers. It was in the year 874 of the Lesser Era (i.e. 1512 CE), the year of the Monkey, in the month of Visākha, on the twelfth day of the light fortnight, in the lunar mansion Pubbaphaggunī at sunrise. The vihāra was particularly resplendent, incomparable. King Bra Vijjulla called the vihāra ‘Vijjullamahāvihāra’ {Vat Vixun Maha Vihan} after his own name. After having built the vihāra, he had the Buddha Aḍḍhabhāga ceremoniously brought with his illustrious and great retinue from the Manorama Monastery. He installed him in the Vijjullamahāvihāra, had homages paid and offerings of various jewels, gold, silver made, and set him up to honor him for five thousand years. Thus, King Vijjulla reigned for twenty years, died at fifty-four. Experiencing impermanence, he went to the world of gods.
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Vat Visoun, home of the Phra Bang from 1513 until 1705 and again between 1893 and 1894
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Since then until today, the Buddha Aḍḍhabhāga has fulfilled the desire wishes of the people living in the city of Sīsatanāganahuta: he has made
the teachings of the Buddha shine. If one desires health, long life, safety, or success, he devoutly offers to the Buddha Aḍḍhabhāga candles related to a long life or candles the size of the body, one is successful according to his wishes, according to his desires.
Thus ended the second story concerning the establishment of the Buddha Aḍḍhabhāga, coming from the Laṅkā island, in the Vijjullamahāvihāra— in the royal city [made] of pure jewels that is Sīsatanāganahuta.
The height of the Buddha Aḍḍhabhāga, starting from the sole of the foot to the hairline above the forehead, is four spans. From the hairline to the halo of light, it is seven fingers. It is 44,500 [grams] in weight.
the teachings of the Buddha shine. If one desires health, long life, safety, or success, he devoutly offers to the Buddha Aḍḍhabhāga candles related to a long life or candles the size of the body, one is successful according to his wishes, according to his desires.
Thus ended the second story concerning the establishment of the Buddha Aḍḍhabhāga, coming from the Laṅkā island, in the Vijjullamahāvihāra— in the royal city [made] of pure jewels that is Sīsatanāganahuta.
The height of the Buddha Aḍḍhabhāga, starting from the sole of the foot to the hairline above the forehead, is four spans. From the hairline to the halo of light, it is seven fingers. It is 44,500 [grams] in weight.
The [account of] the Buddha Aḍḍhabhāga is finished.
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