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Appendix to Atula Hsayadaw Shin Yasa: a Critical Biography of An Appendix to Atula Hsayadaw Shin Yasa: a Critical Biography of an Eighteenth‐Century Burmese Monk: Documents related to Atula’s trial in 1784 (version 1.1) Alexey Kirichenko This appendix contains documents that detail the progress of Atula’s trial in 1784 or that were, in my analysis, relevant to it. The original Burmese text of each document is reproduced followed by either a translation or a summary of a document. I also provide comments that explain the contents and the purpose of the document in question. All documents are in chronological order and numbered sequentially. The references in the biography follow these numbers. In reproducing Burmese texts, the original spelling of the manuscripts or the source publications was provisionally retained (with few corrections). In later versions of this appendix I plan to edit the documents in accordance with modern Burmese spelling conventions. The summaries detail the key messages of documents simplifying the style and omitting the quotes from Buddhist texts and some minor points. In future versions the summaries will be replaced by full translations. Document no. 1 Royal order dated the eight day of the waning moon of Nayon 1144 (June 3, 1782) Text: /bkefawmfBuD;jrwfawmfrlvSaom omoem'g,umawmf b0&Sifrifw&m;BuD; trdefUawmf&Sdonf? t&yf&yf q&mawmfoCFmawmftaygifwdkU/ avtoacsFESifh urÇmwodef; yg&rDq,fyg; tjym;oHk;q,fudk jznfhawmfrlí oyÜnKtjzpfodkU a&mufawmfrlaom bk&m;jrwfpGm y&dedAÁmef,lawmfrlonfaemuf ykxkZOf&[ef;wdkU toD;oD; t,l0g' uGJjym;usifhaqmifMuonf/ tZmwowf umvmaomu oD&d"r®maomurifwdkUudk trSDjyKí t&Sifr[muóy &Sifr[m,o &Sifr[mar*¾vdykwåwdóx&f trSL;&Sdaom &[EÅmoljrwfwdk0fhonf/ rdpämt,l uG,fí ormt,lü nDnGwfpGm jzpfapjcifiSg yxro*Fg,em 'kwd,o*Fg,em wwd,o*Fg,em wifawmfrlMuvQif cyfodrf;aom rdpämt,lwdk0hfonf/ uG,fajymufí ormt,lü wOfMuukefouJhodk0f/ jzpfapvdk0fí [Hom0wDa&mHrif; bdk;awmfcrnf;awmfwdkUvufxufuyif t½HktwifoCFmawmfwdk0f ESpfOD;uGJjym;í uv[0d0g'jzpfaomhaMumifh bk&m;a[m ygVd t|uxm usrf*ef&Sd&m jzpfap&rnf tBudrfBudrf qdkapaomfvnf;/ t,l0g'oabmrMu rNyD;rjywf 'kuk#fwif ouFef½Hk *gr0goD toD;oD; uGJjym;usifhaqmifí &SdMuukefonf/ crOfawmftavmifrifw&m;v¬uf wdkif;EdkifiH odrf;½HkwOfaxmifawmfrlonfumv crOf;awmfbk&m;wGif q&mtBuD;jyKí udk;uG,fawmfrlonfh tkyf&SpaMu;&Sif f,oyk*¾dKvfu ouFef½Hk 'kuk#fwif *gr0goD toD;toD; tuGJuGJ r&Sdapoifh 'kuk#fwif wcsufwnfom usifaqmifapoifhonf/ w&m;usrf*ef&SdaMumifESifh arwåmpmqufoGif;í 'kuk#fwifET,fwcsufwnf;om usifhaqmif&rnf&Sd&mwGif/ yvdkif;q&mawmf&SifokZmwyk*¾dKvfwdkYu 'kuk#fi,f &ifbGJUpnf;wifí usifhaqmiftyfonf? ESpfbuf½Hkí usifhaqmiftyfonfudk0f ygVd t|uxmvmwdkif; qdk0fvdkygonf arwåmpmqufoGif;&mwGif qdkap crnfawmfbk&m; trdefUawmf&Sdonfudk0f &Sif,oyk*¾Kvfwdk0fhu tqdk0f rcH/ [Hom0wDa&mHcrnfawmfv¬uf qdk0fMuonhfumv t½Hkq&mwdk0fhu tBudrfBudrf ½HIí jzwfwrf;jzwfpmESifh &Sdonf? qdkifNydKifí rqdk0fapoifhNyD/ 'kuk#fwif &ifbGJUpOf;wifí usifhtyfaMumif;udk0fom w&m;usrf*ef&Sdonf/ plV*E¨Dusrf;xGufudk bk&m;a[mtXuxmuJhodk0fh tcdkifjyKí arwåmZmoGif;jyefaomaMumifh t½Hkq&mwdkUu zufNydKifí rqdkifrqdkMu&&Sdonf/ q&mBuD;orm;BuD;wdk0fh ygVd tXuxm usrf*ef rxGufrvmonfudk0 f qdk0f&rnf r[kwf/ tavmifrifw&m;BuD; pGJ,lawmfrlí 'kuk#fwifET,f wcsufwnf;om jzpfap&rnf/ orkwfjyXmefawmfrl&onfhtcsufESifh crOfawmftavmifrif;w&m;BuD;vufxufuonf/ aemifawmfrifw&m;BuD; aemifawmfqifjzL&Sifv¬uf 'kuk#fwif wcsufwnf; usifhaqmif&onfudk0f pOfhul;pm;v¬uf ouú&mZf 1142 ckESpfuonf 43 ckESpfwdkif t½kHtwif oCFmawmfESpfODudk rmefatmif&wem ok"r®mp&yfwGif qdkifNydKifqdk0fMuapvQif twifq&mwdkUu 'kuk#fwif &ifbGJUpnfwifí usifhawmfrltyfaMumifudk0f ygVd t|uxmESifh nDatmif rjyrqdk0fEdIif t½Hkq&mwdkUuom okyÜ#dpäEéodu©myk'f yd@mpm&du paom cE¨u0wfESifhtnD ESpfbuf½Hk usifhaqmiftyfaMumifudk0f ygVd t|uxm jyqdk0fEdkifí t½Hk wcsufwnf; usifhaqmiftyfavNyD;oOfudk0f abmifum;pm;vufxufuyif twifq&mwdkUu wifNrJwifí usifhaqmifjyefMuaomaMumifh abmifum;pm;u 'kuk#fi,f &if;bGJUpnf;wifí usifhaqmifMu&rnf tmPmxm;í usifhaqmifMu&onfjzpfrnf/ 'kuk#fi,f &if;bGJUpnf;wifusifhtyfaMumif;udk0f ygVd t|uxm awGUjrifí usifhaqmifjyefMuoOfjzpfrnf/ twiftEG,f a&TapwD &Siftmob/ a&Gjrifrd &Sifo'¨r®&HoD 2 Documents related to Atula’s trial in 1784 (version 1.1) Document no. 1 avxyfajrmufwdkuf &SifZedE´/ ausmxifocF,mausmif &Sifpuúm&mr/q&mwdkUrS pí t&yf&yfwdkufae oCFmq&mwdkUrSm a&Twdkuf0ef usD0efwdkUudk cefUxm;í tMuOftom avQmHar;ap&mwGif abmifum;pm;v¬ufvQif usifhaqmif&rnf qdkí usifhaqmifMuonf r[kwfay/ 'kuk#fi,f &if;bGJUpOf;wiftyfaMumif;udkvOf; ygVd tXuxm rxGufrvmay/ okyÜ#dpäEéodu©myk'f yd@mpm&du paom cE¨u0wfESifhtnD/ ESpfbuf½Hk usifhaqmiftyfaMumif;udkom ygVd tXuxm #DumusrfwdkUü rsm;pGm vmayonf/ 'kuk#fi,f &if;bGJUpOf;wifusifhaqmifoOfrSm q&mpnfya0PD rysuf usifhaqmifMuoOfom jzpfayonf xGufqdkaomaMumifh q&mpOfya0PDrysuf 'kuk#fwif &if;bGJUpOf;wifí usifhaqmifqkr®vdkrOf/ ygVd t|uxmvmwdkif; okyÜ#dpäEéodu©myk'f yd@mpm&du paom cE¨u0wfESifhtnD usifhaqmifvdkrOfudk0f ar;avQmufapjyef&mwGif 'kuk#fi,f &if;bGJUpOf;wifí q&mpnfya0PDtwdkif; rusifhvdkygNyD/ ygVd t|uxmvmwdkif; okyÜ#dpäEéodu©myk'f yd@mpm&du paom cE¨u0wfESifhtnD usifhaqmifygrnf nDnGwfpGm 0efcHí &SdMuavNyD;onf/ /a&TjynfawmfrS pí EdkifiHawmftwGif; oDwif;oHk;aeorQ *dkPf;tkyfyk*¾dKvf oCFm omraPwdkUwGif pD&ifcif;pD&ifbG,f &SdorQudk w&m;usrf;*efESifhtnD qkr®pD&ifawmfrl&rnf/ ouú&mZf 1144 ck e,kefvjynfhausmf &Spf&ufaeU &wema&TbHkausmif;ae ÓP0dvmoo'¨r® r[m&mZm"d&mZ*k½kq&mawmfudk &[ef;oCFmomraPwdkUusifh0wf yd@mpm&du0wf yd#uwfawmfa&;yd#uwfawmfrIESifhwuG omoemawmfa&;omoemawmfrI pD&ifcif;pD&ifbG,f&SdorQudk tyfESif;awmfrloOfhaeUrS pí ÓP0dvmoo'¨r® r[m&mZm"d&mZ*k½kq&mawmfvnf; yd#uwfawmfrIESifh a&TjynfawmfrS pí EdkifiHawmftwGif; oDwif;oHk;aeonfh *dkPftkyfyk*¾dKvf oCFm omraPwdkUwGif pD&ifcif;pD&ifbG,f&dSorQudk tuGJtjym; r&Sdap& ygVd tXuxm w&m;usrf;*efvmwdkif; r*Fvma&TbHkq&mawmf r[mr*Fvma&TbHkq&mawmf bHkausmfa0,Hq&mawmfBuD;wdkUESifh wdkifyifEdIif;&SOfawmfrlí w0wnf; nDnGwfpGm qkr®pD&ifawmfrl&rnf/ ÓP0dvmoo'¨r® r[m&mZm"d&mZ*k½kq&mawmfudk tyfoOfhtrdefUawmf/ r r (Sources: Palm-leaf ms. no. 3978 in UCL, folios pm – pd ; The Royal Orders of Burma, vol. IV, 235–7) 3 Documents related to Atula’s trial in 1784 (version 1.1) Document no. 1 Summary: Royal teachers and monks from different quarters! When, after the parinibbāna of the Lord Buddha, putthujana monks1 started holding different views and practicing in different ways, exalted arahats led by Mahākassapa, Mahāyasa, and Mahāmoggaliputtatissa convened the three Councils with the support of kings Ajatasattu, Kalasoka, and Dhammasoka to eradicate wrong views and cause [the monks] to uniformly hold right views. When since the reigns of grandfather and father of the king who was deported to Hanthawady2 there was a division into the ayon and the atin, though the debates were held to establish what is in accordance with the scriptures, the matter was not settled and the division into the thingan-yon, dukot-tin, and gāmavāsī persisted. In the reign of [my] father Alaungmintayagyi when he was consolidating the country Shin Yasa from Okshitkye whom my father venerated as a senior teacher submitted mettasa arguing that according to the scriptures there should be no division into the thingan- yon, dukot-tin, and gāmavāsī and that it is proper to make [everybody] practice the dukot-tin. When arrangements were made to impose the uniform dukot-tin practice, Palaing Hsayadaw Shin Sujāta and other thingan-yon [teachers] submitted mettasa saying that they wanted to debate which practice—covering the shoulder with the undersized robe and binding the chest or covering both shoulders—is in accordance with the scriptures. When my father ordered a debate to be held, Shin Yasa and other [atin monks] using the Cūlagaṇṭhi as if it was Pāli [canon] and aṭṭhakathās preached by the Buddha submitted another mettasa [saying] that they would not participate in a debate, because there are decisions dating to the time of the father of a king who was deported to Hanthawady giving several defeats to the ayon teachers, that for that reason no debate should be held, and that the books of the Law say that only the covering of the shoulder with the undersized robe and chest-binding is correct. Thus the ayon teachers could not have a debate. My father Alaungmintaya thought that senior teachers would not say anything that doesn’t conform with the scriptures and so prescribed that only the lineage of the dukot-tin should remain. As a result, during the reigns of my father and my two elder brothers only the practice of the dukot-tin lineage was observed. When under the ruler of Nga Singu the monks of the ayon and atin [communities] were required to hold a debate in the Thudama-zayat of Manaungyadana stupa in the years 1142 and 11433, the atin side lost and the “two-shoulder” practice was prescribed. However, under the ruler of Hpaungka the atin abbots again resumed the practice of covering [the shoulder] with the undersized robe and chest-binding. When the minister of Shwetaik and the minister of granaries were appointed to ask the members of the atin lineage Shwezedi Shin Āsabha, Shwemyinmi Shin Saddhammaraṃsi, Shin Janinda [from] Lehtat-myauktaik, the abbot of Kyawhtin Thinkhaya-kyaung Shin Cakkārāma, and other abbots residing in different monastery complexes in various quarters if they were required to practice the covering of shoulder and chest-binding by the ruler of Hpaungka or, perhaps, they have found scriptural evidence for that practice, they responded that there was no prescription from the ruler of Hpaungka, that the practice of covering [the shoulder] with the undersized robe and chest- binding is not supported by the scriptures and only the covering of both shoulders in accordance with suppaṭicchana sikkhāpada and khandhakavattas starting with piṇḍācārika is widely supported by the Pāli [canon], aṭṭhakathās, and ṭīkās, that the covering with the dukot 1 Putthujana is a term denoting ordinary living beings that have not attained any of the four “noble” (ariya) states. 2 The king who was deported to Hanthawady is Mahādhammarājādhipati (1733–1752). His grandfather was king Sane-min (1698–1733) and his father was king Taninganwe-min (1714–1733). 3 1780–81. 4 Documents related to Atula’s trial in 1784 (version 1.1) Document no. 1 and chest-binding is practiced merely as a tradition of the teachers (hsayazin-paweni).
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