King Voharika Tissa [214-236 CE]

Predecessor		Successor
King Siri Naga I [195-214 CE] -House of Lambbakanna-	King Voharika Tissa [214-236 CE] -House of Lambbakanna-	King Abhaya Naga [236-244 CE] -House of Lambbakanna-
COMPLETE LIST OF RULERS OF SRI LANKA

About King Voharika Tissa

King Voharika Tissa succeeded his father, King Siri Naga I (195-214 CE), as the ruler of Anuradhapura. His title, “Voharika Tissa,” derives from the Pali term Voharika, meaning “a royal officer skilled in the law” or “a magistrate.” He earned this distinction by being the first Sri Lankan king to legislate against bodily injury such as mutilation, abolishing their use as a form of punishment for criminal offences.

King Voharika Tissa was a devout patron of Buddhism and dedicated significant resources to both constructing new religious structures and enhancing existing ones. He is particularly noted for his extensive charitable endeavours. For example, he allocated 300,000 pieces of money to help monks who were indebted but not entirely at their fault, monks throughout the kingdom, ensuring they could return to their spiritual duties without hindrance.

Crushing of the Vaitulyavada Teachings

The Second Buddhist Council was convened approximately 100 years after the Buddha’s Parinibbana (passing away) in 543 BCE, under the patronage of King Kalasoka. It was held at Valukaramaya in Vaiśālī (modern-day Bihar, India) to address a controversy surrounding monastic discipline (Vinaya). Monks from Vaiśālī had introduced ten practices perceived as relaxed interpretations of the Vinaya, such as accepting gold and silver (money) and consuming meals after the prescribed time.

After thorough discussions, the majority ruled that the Vaiśālī practices were violations of the Vinaya. This decision reaffirmed stricter adherence to traditional discipline. However, a minority of monks who disagreed with this ruling eventually broke away, forming a new sect known as the Vaitulyavada or Mahasanghika.

The establishment of the Abhayagiri Monastery in Sri Lanka during King Wattagamini Abhaya’s reign (89-76 BCE) marked a similar moment in the evolution of Buddhism in Sri Lanka. Initially adhering to Theravada (“Way of the Elders“) doctrine, the monastery gradually became a hub for Mahayana teachings, incorporating unorthodox Buddhist doctrines from India. This shift led to the creation of the Dhammaruci sect, which followed its own interpretation of Buddhist rules and teachings.

While the Dhammarucians prospered materially, their teachings gained limited traction among the broader population. The Theravada school, centred at the Mahavihara, remained dominant and was widely recognized as upholding the original Buddhist doctrine.

During King Voharika Tissa‘s reign (214–236 CE), a significant doctrinal conflict arose when the Abhayagiri Monastery advocated for the Vaitulya Pitaka (Vaitulyavada), a collection of texts regarded as Mahayana in nature. The Mahavihara rejected these texts as inconsistent with the original teachings of the Buddha.

To resolve the dispute, King Voharika Tissa appointed his minister Kapila, a learned scholar, to assess the matter. Kapila concluded that the Vaitulya Pitaka (Vaitulyavada) was not an authentic Buddhist doctrine. In response, the king ordered the destruction of the Vaitulya texts in Abhayagiri Monastery and took disciplinary action against the monks who endorsed them, reaffirming the Theravada tradition’s prominence in Sri Lanka.

Abhaya Naga, the Treacherous Brother

While King Voharika Tissa ruled Sri Lanka, his younger brother, Prince Abhaya Naga, began a clandestine affair with the queen. Upon being discovered, Prince Abhaya Naga fled the palace with several loyal followers, including Subha Deva, the queen’s father, who harboured animosity toward King Voharika Tissa. The group escaped to the northern port of Bhallatittha, intending to leave for India.

Before leaving, Prince Abhaya Naga sent Subha Deva back to the palace as a spy to keep him informed about developments in the kingdom. In 236 CE, Prince Abhaya Naga returned to Sri Lanka, leading a Tamil mercenary force. He slew his brother, King Voharika Tissa, seized the throne and married his former lover, the queen.

Works of King King Voharika Tissa

Tissaraja Pavilion: Built in Abhayagiri Viharaya and named after the king
A Pavilion at Maha Viharaya Monastery
Restored Five Buildings in Kappukagama hearing the preaching of the Deva there who lived there.
Sattapannaka Prasada: This new and palatial residential building was constructed probably within the boundaries of the Maha Viharaya Monastery.
A parasol (chatra) on the Abhayagiri Viharaya Stupa
A parasol (chatra) on the Dakkhinamula Viharaya Stupa
A parasol (chatra) on the Mirisaweti Viharaya Stupa
A parasol (chatra) on the Kulalitissa Viharaya Stupa
A parasol (chatra) on the Mahiyangana Viharaya St upa
A parasol (chatra) on the Mahagamanaga Viharaya Stupa
A parasol (chatra) on the Mahanagatissa Viharaya Stupa
A parasol (chatra) on the Kalyanika Viharaya Stupa
New walls in Mulanagasenapati Viharaya
New walls in Dakkhina Viharaya
New walls in Mirisaweti Viharaya
New walls in Puttabhaga Viharaya
New walls in Issarasamana Viharaya (now known as Vessagiri Monastery)
New walls in Tissa Viharaya in Nagadipaka
A new uposthagara in Anuragama Viharaya

Ancient Manuscripts Detailing the Sovereigns of Sri Lanka

Sovereigns of Sri Lanka are chronicled in several ancient manuscripts. These texts not only record the lineages of kings but also the significant events and developments of their reigns. Some of the most significant ancient sources are:

Dipavamsa: compiled between the 3rd and 4th centuries CE, and the earliest known historical chronicle
Mahavamsa: Initially compiled by Mahanama Thero in the 5th or 6th century CE, this chronicle was later expanded upon by other authors who added additional chapters. Covers events up until the reign of King Mahasena of Anuradhapura
Culavamsa: Starts where the Mahavamsa stops and records the history of Sri Lankan rulers from the 4th century to 1815. Mahavamsa and Culavamsa are often seen as one extended chronicle, commonly referred to simply as the Mahavamsa.
Pujavaliya: Written by a monk in or around 1266 during the reign of King Panditha Parakrama Bahu of Dambadeniya Kingdom
Rajavaliya: A 17th-century historical chronicle of Sri Lanka, covering the history of the island from its beginnings up to the accession of King Vimaladharmasurya II in 1687.

References

Mahanama, Geiger, W., & Bode, M. H. (1912). The Mahavamsa or the Great Chronicle of Ceylon. Translated into English by Wilhelm Geiger. For the Pali Text Society by Henry Frowde.
Oldenberg, H. (2001). The Dipavamsa : An Ancient Buddhist Historical Record. Asian Educational Services. (Original work published 1879)
Nicholas, C. W., & Paranavitana, S. (1961). A Concise History of Ceylon : From the Earliest Times to the Arrival of the Portuguese in 1505. University of Ceylon.
Paranavitana, S. (1959). History of Ceylon (University of Ceylon): Vol. 1 (part 1)–3. Ceylon University Press.
Senaveratne, J. M. (1930). The Story of the Sinhalese : From the Most Ancient Times Up to the End of “The Mahavansa” or Great Dynasty. W. M. A. Wahid & Brothers.