After the death of King Jetthatissa, who made a name as a distinguished craftsman among the royal dynasty of Sinhala, the throne was succeeded by his son, Prince Buddhadasa. This king is recorded in history not only as a skilled physician but also as one who excelled in surgical practice. The Mahavamsa begins the account of King Buddhadasa by describing him as “an ocean of virtues to all gems,” and concludes the narration of his deeds within seventy-four stanzas.

This wealthy king, through every means, brought comfort to the people. Like Alakamandawa, the king protected his city. Possessing both wisdom and merit, he ruled in accordance with the ten royal virtues (Dasa Raja Dhamma). He ruled the country without oppression of father or son, and governed through the four principles of social harmony (Sangraha Vastu). Showing compassion to the people, he displayed the ideals of a Bodhisattva. The description thus clearly shows that the king gave wealth to the poor and protected the lives and possessions of the wealthy. He extended kindness to the virtuous and discipline to the wicked.

From the above details, the characteristics of King Buddhadasa become evident. Though he acted towards the people like a Bodhisattva, like King Sirisangabo he did not exceed the limits proper to a ruler. It is clear that, just as he cared for the virtuous, he also acted according to the established law toward offenders. In administration, his piety was more pronounced through his acts of social service. The king engaged himself deeply in the medical service, which bound the hearts of the people to him. He carried surgical instruments and medicine containers with him wherever he went. The Mahavamsa includes about seven miraculous cures performed by this king.

Of these, the most astonishing is the treatment given to a serpent who was lying on an anthill near the Puththabhaga monastery close to Tissaväva. The king went near the serpent, who was suffering from an abdominal ailment, and said:
“I know your disease. Though it is curable, you are a quick-tempered being; therefore, I cannot touch you. Yet it is impossible to leave you untreated.”
Hearing this, the serpent entered the anthill. The king then opened the serpent’s abdomen, removed the affected lump, and cured him. The serpent, in gratitude, gave the king his Nāga Mani gem. The king had that gem set in the eyes of a stone statue at the Abhayagiri Vihara.

A certain monk, having unknowingly eaten curd containing living beings, became afflicted with a severe abdominal disorder caused by worms. The monk informed the king. At that time, a horse that required bleeding as treatment was also brought before the king. The king pierced the horse, took its blood, and gave it to the monk as medicine. When the king later learned that the monk had drunk horse’s blood, he became concerned. The monk, overcome with distress, vomited, and thereby expelled the worms and was cured. The horse, too, recovered.

The king performed many such treatments. Among all these, the greatest surgical operation was the removal of the skull of a man suffering from intense pressure within the brain. Furthermore, the king also treated mental patients. A man who, due to karmic consequences, bore enmity toward the king and constantly cursed him, was not punished by the king. Instead, the king compassionately changed his mental state through various acts of kindness. In this way, the king’s efforts for the health of the people were endless. He established hospitals throughout the island, appointing physicians to serve in them. Likewise, he appointed one chief physician for every ten villages. One-twentieth (1/20) of the revenue from the paddy fields was allocated as salaries for these physicians. Separate treatment arrangements were made for the military forces, and even animals were provided with medical care. The king also considered the future of these institutions. To train physicians and assistants, he compiled a medical text called Sārārtha Saṅgrahaya, containing the essence of medical science.

After King Buddhadasa established hospitals, several ruins belonging to those institutions, which flourished later, have been discovered. Remains found at Mihintale, Medirigiriya, and Arantalawa are especially significant. Even in the earliest Brahmi inscriptions of Lanka, physicians are mentioned. In some cave inscriptions, the occupation of the donors is recorded as Vejja (physician). It is seen from inscriptions that the physician of King Devanampiyatissa was a Brahmin named Gobutiya. These persons were likely Ayurvedic doctors. However, it is evident that a distinct Sinhala medical system had existed continuously in this country since ancient times. Many medicinal practices and treatment methods seem to have belonged to this Sinhala system. Later, the two systems appear to have merged.

King Buddhadasa also rendered great service to the progress of the Buddhist religion. Following earlier traditions (administrative codes), he performed all duties due to the Sasana without decline. Among these were the honoring of preachers of the Dhamma and the regular listening to sermons. Granting salaries to preachers was an important aspect, and this system developed further later on. Monasteries, alms halls, and image houses were also established during his reign. The Monarapa Pirivena of the Mahavihara was his creation. The Mahavamsa states that it was twenty-five cubits high. Even today, to the southwest of the Sri Maha Bodhi, the stone foundations of this structure can be seen. The two villages given for the maintenance of the Monara Pirivena—Savana and Golpanu—cannot be identified today. Later, King Dhatusena is said to have slightly elevated and renovated this building. Earlier, King Mahanaga too had done some work for its development. According to the present revealed plan, it is 66 feet in length and 45 feet in width. The stone pillars found there can be shown as remains of King Buddhadasa’s construction.

During this period, another important religious task was accomplished — the Sutra Pitaka was translated into the Sinhala language by monks known as Dharmakathikas.

It cannot be said that this king did not work for the economic development of the country. He seems to have followed the irrigation technology initiated by King Mahasena. Otherwise, he would not have had the resources to carry out such welfare measures for the people. Therefore, it appears that agriculture flourished productively in the country. The Mahavamsa mentions that this king built tanks, though their names are not specified.

Several inscriptions belonging to this king’s time have also been discovered. In one inscription found near the Ruwanweliseya, the king is referred to as Sirimeka Petetisa Maharaja, the son of Buddadasa Mahasena Maharaja (the son of Jetthatissa Abhaya Maharaja). This shows that he used the name of his ancestor Mahasena as well. Though the inscription mentions the making of a pond, it was not the king’s own act but the work of another person. The inscriptions found at Bowatthegala and Aralagawela also mention offerings and donations. It is evident that peace prevailed in the country during the reign of King Buddhadasa. As the Mahavamsa mentions that the king took measures for the protection of the city, it may be assumed that he considered the possibility of foreign invasions. However, there is no evidence that such an event occurred.

That this king received great honor from later monarchs is shown by the fact that many kings — and even some foreign rulers who invaded and governed the island — used the name Buddhadasa as an honorific title. This king ruled the country for twenty-nine years.