Of great importance for the history of the Sinhalese Church is the reign of Vaṭṭagâmaṇi Abhaya who after being dethroned by Tamils recovered his kingdom and reigned for twelve years.[40] He built a new monastery and dagoba known as Abhayagiri,[41] which soon became the enemy of the Mahâvihâra and heterodox, if the latter is to be considered orthodox. The account of the schism given in the Mahâvaṃsa[42] is obscure, but the dispute resulted in the Piṭakas, which had hitherto been preserved orally, being committed to writing. The council which defined and edited the scriptures was not attended by all the monasteries of Ceylon, but only by the monks of the Mahâvihâra, and the text which they wrote down was their special version and not universally accepted. It included the Parivâra, which was apparently a recent manual composed in Ceylon. The Mahâvaṃsa says no more about this schism, but the Nikâya-Sangrahawa[43] says that the monks of the Abhayagiri monastery now embraced the doctrines of the Vajjiputta school (one of the seventeen branches of the Mahâsanghikas) which was known in Ceylon as the Dhammaruci school from an eminent teacher of that name. Many pious kings followed who built or repaired sacred edifices and Buddhism evidently flourished, but we also hear of heresy. In the third century A.D.[44] King Voharaka Tissa suppressed[45] the Vetulyas. This sect was connected with the Abhayagiri monastery, but, though it lasted until the twelfth century, I have found no Sinhalese account of its tenets. It is represented as the worst of heresies, which was suppressed by all orthodox kings but again and again revived, or was reintroduced from India. Though it always found a footing at the Abhayagiri it was not officially recognized as the creed of that Monastery which since the time of Vaṭṭagâmaṇi seems to have professed the relatively orthodox doctrine called Dhammaruci.