ABBREVIATIONS

’ ’ ’ B ull tin de l Eeole Fran aise d Ex rém r BEF . e t e O ient EO p . e t c 1901 , .

dhava sa. 1886 . Inde x 1 89 6 Gan . m (J , h Pali Text Societ Journa l o t e . Lo do 1882 e t c f y n n . , . u rnal o the Ro a l Asiatic Societ Lo do Jo f y y. n n.

ham ain . R o o 1906 kat t . Pita ang n . o Pali Text S ciety.

nava sadi a. Co o o . 1881 Sesa m p l mb . BIBLIOGRAPHICAL NOTES

Students m ay consult with advantage ’ I The o of t he So l o for t he o d , wh le Pali Text ciety s pub icati ns ( l er Pali

e Frowde . Lo do 1 882 et c . lit rature) . n n, , o of the d in o II. Translati ns same which have appeare vari us languages

Mr. Ed se e the s io of o on B dd b . . ds ( u eful bibl graphy w rks u hism, y A J mun , in t he o of the So J urnal Pali Text ciety, Particularly interesting for c omparison of Burmese versi ons with

i are t he o o f at akas o m the B e b Mr. R. . Pal translati ns J fr urm se, y F d S o in the o of t he Ro A So St . t An rew . J hn, J urnal yal siatic ciety, Cf the a a he s 1892 1 893 1 894 1 896 . . e d o t year , , , [ J t ka, translat fr m

he d o of E. B Co . 6 ol . Pali b y various hands under t e it rship . well v s C d 895 e c 1 t . ambri ge, , ] II B o and C o o o I. ibli graphies atal gues as f ll ws 1 B o . ibli graphies .

S o o riental B iblio ra h . ( a ) General . cherman ( Pr fess r O g p y B Lo do and Ne w Yo (! uarterly ) erlin, n n, Paris, rk. ’ 6 - C d H Essai d u n bibl ra hi ales do C o . e io c ( ) In hina. r ier ( enri) g p ’ - r r r o uvrages rela tifs a la p resqu ile indo chino ise. P emie e p a tie Bir manie c t Assa m Tou n Pa o é 1 1 vol vi . g , s rie , . .

B . l The Pro vince o B u a e or c d . rm a r t ( ) urma Irelan (A leyne) f , p re a r r h v r h p p ed fo t e Uni e sity of C icago (with extensive bibli ography) . H Mitfiin B o nd Ne w Yo 1 o o Co o a 906. ught n, , . st n rk, 2 C o . atal gues . a The a o of and B MSS and e d oo in ( ) c tal gues Pali urmese . print b ks t he O D of the B M riental epartment ritish useum . b T he in t he d O L ( ) same In ia ffice ibrary. ( 0) The alphabetical list o f manuscripts and bo o ks in t he Bernard

L R n oo b C . D uroiselle o o o f Free ibrary at a g n, y . This c llecti n f ers an d fo r e d the of o o excellent fiel research , b ing un er care Pr fess r D uroiselle who in and o d of B , , his large intimate kn wle ge urmese d o o Palists literature, stan s al ne am ng . d C o of and B MSS in t he B o e ( ) atal gues Pali urmese . ibli th que N o ati nale, Paris.

IV . fe w m a b e i o t he o f and Finally, a examples y g ven fr m mass Pali B oo in the B M o f d o urmese b ks ritish useum. They consist chiefly e iti ns o f d o o b B o o o celebrate Pali w rks, c mmentaries y urmese auth rs, anth l gies, and o o t he The d o are o o d o translati ns int vernacular. escripti ns b rr we fr m ’ Dr. B o arnett s catal gue. Ca nonic a l ar/c Min W s. S Ed d b K0 uttapitaka (entire) . ite y Aung Hsa a and o 1904 y thers. . BIBLIOGRAPH ICAL NOTE S

Cari a i aka B o . M d y p t , with urmese exegetical c mmentary an alay,

1 899 .

Milinda afihavat thu . Bu o o t he M p rmese translati n fr m ilinda . 882 R o o 1 . ang n, d/z a mm a Ab hidham m a thasan aha An Abhi . t of u ru ddha o g , , f ll owed ’ b y Su mangalasam i s Tika- Kyaw o r Ab hidham m at tha- v ib havani in

d o o and o o B o R o o eluci ati n there f, c pi us urmese c mmentary. ang n, 1898 . k A B Manim edhaj o t a a Kyan. urmese treatise o n Buddhist o o d o n the Ab hidham m att hasan aha and d psych l gy, base g , illustrate Mau lm e in 1 882 o . . fr m Pali texts , v karana B e o f Ab Sankhep a ya . urm se epit me o hidham m a doctrine od d in the Ab hidham m at thasafi aha d o as c ifie g , illustrate fr m Pali Ra o o 1 89 9 texts . ng n, . m a ham e dhani o n the o o d o Para t t Kyan . Treatise f ur c n iti ns of t he 8 d o . R 1 o o o 95 . abs lute . Illustrate fr m Pali Texts ang n, Maharu asiddhi B Gramma r. o R o o p , with urmese interpretati n. ang n,

1 906 .

N ad - Mo allana n G b San harakkhi . o t a v i gg Pali treatise rammar, y g , - d o n the G of Mo allana B n iesa a base rammar gg , with urmese y .

Ra o o 1900 . ng n, kara -nissa B the Su odhalam kara of San har k h Alan ya . eing b g a k it a

in o Ra o o 1 889 . Pali , with c mmentary. ng n, hu di ak in o n t he si nific at io ns o f Dhat vat t p a. Treatise Pali verse g o o b A adham m alamkara B o Pali r ts, y gg , with urmese c mmentary.

R o o 1 89 9 . ang n,

a w Navadham m sa ha - - m a- o f o L . a t b H u o o t . , y sin p y y shin, king T ung

‘ A d o f - Law of Ed d o o . Pali igest nine law b ks . Inheritance ite with B o A 1 89 4 urmese translati n . kyab , . Veda Makaranda d le t o i a o m a o n t he . be in y T k , c ment ry

Makar nda- d d a oo of o o M d 1905. be in, han b k astr l gy. an alay, INTRODUCTION

T H E Pali lite rature of Burm a owes its existence to the Pali

lite rature o f India . It is many years since the latter was

fi o —Fau sb oll rst expl red by the great scholars and pioneers , L R Tre nc kne r — assen , hys Davids, , Childers , Oldenberg whose reward has been a gain to Oriental learnin g vast enough to

o f content even them . With time a part the mate rial disc overed has been bro ught within the reach o f students

by critical editing . Buddhistic literature is imm ense in

quantity and bewildering in varied interest , and it was never more difficult than no w to avo id being to o much o f the h i specialist . But the student of Budd ism who limits h mself t o o ne language o r lo oks for solution o f all questions in o ne

o lite rature risks slipping into an rthodoxy of his own . A sounder principle has long gu ided Buddhist studies ;

’ ’ o o mi modern research has gone f rth , like As ka s ssionaries , di n to Further In a , Chi a , Japan , Tibet, Siam , and French

o - a vi Ind Chin , armed with patience as they were with con ction ,

i t o as resolutely determ ned learn as they were to te ach .

o d t o u There is need n wa ays seek f rther in Burma , or rather, need to be bette r acquainted with what has alr eady been

o and fou nd there . Am ng the countries in which the ideas traditi o ns of Buddhism are inseparably boun d up with the Pali ca non Burma possesses a special interest which we hardly

o ho w feel in the case of Ceyl n , for Burma shows the leaven of Indian thought worked in a race and idiom having none o f the close relatio nship with India which we recognize in all that is most characte ristic o f the lite rature of Ceylon . We l di i may say that the essential y In an gen us, the psychological i i subtlet es, and h gh thoughts of Buddhism have forced the i r to o . Bu mese language gr w, deepen , and expand cont nually When Burmese w as at last raised (in or about the fourteenth

o f century) to the level a literary language , it was by the addition o f a great body o f Indian words necessary to express ideas beyond the scope o f that picturesque vernacular . Being X I NTRODUCT ION

e an agglutinative language, Burmese lacks the force , t rseness, and delicacy that Pali owes to its nominal and verbal inflections and its power of forming elaborate compounds . Thus before o f the translating period, authors Burmese race had studied Pali and learned to use it ; ever since the twelfth century it has been a tradition o f Burmese scholars to produce literary work in Pali , and it is with this work only that we are now concerned . A survey of the Pali literature of Burma is not quite a new

1879 o n w as undertaking . In the year a report the subject F drawn up for the G o vernment o f India by Dr . Emil orch

o f R o who hammer, Professor Pali at ang on , had begun a tho rough search for manuscripts in monasteries and private

l o co lections , and wh se premature death cruelly cut short a work

of . o f Fo rc hham m e r full promise This and other reports , on

a o o f the arch e logical remains Arakan and Burma , are Govern ment publications and his studies o f Buddhist law (published

o wn 1882—3 by Sir John Jardine with his valuable Notes, , and

Jardine Pr ise Essa n o w o in the y) are extremely rare b oks , and the stores o f knowledge they contain are no t available at every m o a fi o f oment . And we ught lso to pro t by the labours that

- Mina e ff brilliant and far seeing scholar y , to whom we owe the disco very and publication (to mention only one work) o f G andh avam sa o the Bo k History written in Burma, a short but interesting account o f the earlier Pali literature of Ceylon

G andhavam a o and Burma . The s is unf rtunately very sparing of details , and gives us little information as to the period of

o um the w rks it en erates , but its help is most useful in settling o in o f . M a e ff s me questions authorship and place y , who used

his No zwe lles Recherches sur lo B ouddhisme this book for ,

t o does not offer any conclusion as its date , but from com parison with the Sasanavam sa and a still more modern Burmese 1 w Pit akat tham ain ork , the it appears to be a seven te e nth century production . Fo r both the early and modern periods (from the twelfth t o

1 I have to thank Pro fessor Barnett for bringing t o my notice this useful B o of B dd o urmese bibli graphy u hist w rks. INTROD UCTI ON x i

the nineteenth centuries) we find great help in the Sasana 1 v ar sa o o f n , which , happily , observes the go d traditions Burmese 2 chronicles and cares fo r chrono logy . It enables us at least

to c o fo r i sket h in outline a connected st ry , while but th s record we could o nly enumerate works o f doubtful date and mention au tliors without knowing what period in the growth of their

n o . Si sanavam sa cou try and Order had brought them f rth The , though a very mine of interest as compared with the arid little

G andhavam sa a s . fu , has its limit tion It is con sed , rambling ,

- di . e don and prej u ced The author, a high cclesiastic of Min ’ i o to m n s reign , belonged by all his convicti ns and traditions

’ Sihalasan ha o r se c t the g , an important school having , as the name shows, a close connexion with the fraternity in Ceylon .

n o As for the other commu ities , wh se spiritual forefathers

Mahavihara o f refused to look on the , that famous monastery the old commentators, as the very centre and hearth of

him . orthodoxy , they interest only moderately He will some

di o f t he r times smiss one their authors with driest , cu test

o f l mention the man and his book , while he wi l delight us with details and anecdotes o f more o rthodo x writers . It would b e interesting to have the picture filled in fo r us by o ld i a biographer influenced by the Talaing trad tion , the

r a o o f L . as t diti n , that is , ower Burma For this school , known

Mram m asan ha f the g ( raternity of Burma) , maintained that there was n o need t o have recou rse to Ceylon fo r teachers in ‘ ’ o f the unbroken line descent from the ancient missionaries .

o t o This question , alm st impossible settle with certainty , after the vicissitudes that the Buddhist Samgha had seen in bo th c d o f ountries, divide the Order in Burma with a sharp line

1 This text (edited fo r t he Pali Text Society in 1 897 b y t he present e d a fo r t he o o t O writ r) has supplie much materi l f ll wing chap ers. ther o r e ed t o i o r o o s u ces have b en us ver fy c rrect where it has been p ssible . ’ The o o f t he Sasanavam sa s e fo o as o wh le lit rary in rmati n, as far it c ncerns B in h o h t e r e o f t e o . urma, is given c u s present w rk 2 I have tho ught it best t o ado pt througho ut this es say t he chronology o f m t wo n Bu o Pannasam i and t he o o f y pri cipal rmese auth rities, auth r t he Pi akat t ham ain Bu t I d t he r d t . must remin ea er that their (traditional) - o t he N an o f the B dd no o d b o starting p int, irv a u ha, is l nger place y sch lars 544 B o . C . Se e b Dr e JRAS at but s me sixty years later. article y . Fl et, . , A 1 909 The Ori in o the B u dd/z a na reha pril, , g f . x ii INTROD UCTION

o o f n partisanship . Theref re we must beware consideri g the

i o S sanav am sa a complete rec rd of monastic work . Nevertheless

’ o o w n w no the auth r s point of vie is instructive , and we have n t right to say that he do es o try to be impartial . And if we fo llow o nly his guidance in our choice Of the boo ks to explore

o f a O f we must arrive at some knowledge what is , fter all , the m o st interest in such researches ; we c an see the intellectu al development o f Burma thro ugh Buddhism and the adaptation o f n o n - a t o d o the Indi n mind In ian culture , with the c nception Of science and the standard of literary art evo lved in that adapting pro cess . o o o We cann t , Of c urse , do j ustice to these questions in a sh rt

e fi e c t o n B sketch . The Of Indian Buddhism urmese life and n literature has many manifestations . We c a in stance some as widely apart as codified law and religious art . In the remote past we find both Brahm anic and Buddhistic so urces Of

Burmese written law . And the religious art of the country

no fo r is by means without its problems ( example , the extent ‘ ’ o f a a o r o Mah y na N rthern influence) , which those who are I u SO masters Of this subj ect are gradually solving for s. the i l subject spreads in its fasc nating complexity , if we wi l let it, far beyond o u r simpler theme ; but it must suffice for this essay to follow (if with less serene confidence) the way marked

o o m who e Out by the dev ut and simple sch lars Of Bur a , hav left us a literature derived entirely from the Pali canon and 2 representing almost invariably the Hinayana traditions o f

Buddhist belief . Beginning with the study Of the language consecrated in

Ceylon as the instrument Of the highest teaching , then com m e nting and compo sing in Pali and at last interpreting that

teaching in their native tongue , the Burmese monks have left

f ul o . us a complete revelation their mind Neither the sc pture,

- o painting , legends, plays, customs , nor law c des Of the Burmese ,

1 Se e p . vii . 2 ‘ ’ B dd the m a b e o d as This u hist phrase, lesser vehicle, y empl ye a convenient term fo r the traditi on as Observed in t he southern co untries wo n t o B dd d o o o in d and o early u hism, a tra iti n m re s ber its legen s mewhat more austere and practical in its morality than t he Mahayana ( o r sch oo l o f the greater INTROD UCT ION x iii

n to sig ificant as they are , could serve show us what their — religious literature alone unfolds their manner Of grappling with an abstract subject . d i d o Bud h sm , as any other In ian system w uld have done ,

un . gave them a large opport ity They did their best with it . = But Buddhist the ories dema nded an effo rt Of abstractio n doubly severe for learners who se first lesson in philo sophy ‘ w a the se . a as le rned with theories In India , where cert in o f the Upanisads belonged to a yet earlier phase of thought ’ O f than the doctrines Gotama , men s minds were prepared for

A i a Buddhist conceptions . ph losophic l language was already formed in which the teacher o r the di spu tant c o uld lead his hearers step by step in an idiom they kn e w to conclusions i not unfamiliar to their m nds . But in Burma the grammar

e fi to i Of the Buddhist t xts rst had be stud ed, and when the great legend O f the Founder was learned and the code o f

o ili the Order had gr wn fam ar, there was still a new world

to m . conquer, a new science to aster After the Sutta and

A i am m a t o i Vinaya there was the b h dh nterpret . Here pe rhaps we shall find the Pali co mpositions o f Burmese authors less

o i o interesting than their translati ns nt Burmese . The Sanskrit co mm entaries compose d in India o n Buddhist texts are enlightening in proportion as the student is familiar with all Indian philosophies and c an point o u t parallels and contrasts ; the Pali co mmentaries of Burma naturally o nly lead us b ac k to the Sifihale se and Indian models they faithfullv

e copy . When we leave Pali and come to Burmes interpretatio ns o f Ab hidh am m a tex ts we feel that we follow o u r co m mentators in a (to us) somewhat dark adventure ; b u t yet the effort o f these authors in their o wn vernacular is interesting as an effort to do m o re than recite the consecrated words o f their ancient masters . Here is the key to the sense really given u to a o t o by the B rmese Indian abstr cti ns, the key not be

o n u se di m f u d where they the exotic and tra tional Pali for .

A friend has suggest ed to m e a comparison be twee n these studies in B u rm a and the gradual mastery b y Bede and Alfred and their fo llo wers ’ in o o f and I England of t he philos ph Paul John. t was no t until Wyclif s u B e s o r d s us d time, six cent ries after , that these abstract que ti ns we e i c se in E li ng sh . x iv INTROD UCTION

t o i By it we have access some curious treasure , reward ng

th e search Of the scholar familiar with the Burmese tongue , provided he be a Palist and (be it said without impiety) ‘ endowed with two o f the Buddhist perfecti o ns the power

to spend himself and be very patient . Knowledge O f the Pali comm entaries Of Burma is the natural beginning of this

attractive enterprise , but by no means the end .

The commentaries , though the most important part, are not

the whole of the Pali literature . The technicalities O f Indian m grammar have attracted Burmese authors fro an early period . The work Of the famous Kac c ayana is all but canonical among o f o them , and the procession his followers and commentat rs n stretches through eight ce turies Of literary history . The qualities of mind innate in the quick - witted Burmese race Of were lent to the service the Word so religiously respected . The Pali scriptures had not been a hun dred years in Uppe r — — B u rma before a grammar the Saddaniti was composed in Pali that called forth the wondering admiration Of the scholars

of u Ceylon , though Ceylon was certainly the forer nner and

model o f Burma in exegesis .

Again , the practical side Of monastic life was a subject well Palist s o within the scope Of the f Burma . We have very o f numerous examples work in this field , from the time Of ’ their first controversy on Ordination in Narap ati s reign —1204 D . 1 167 . ( A. ) till the present day In the secular domain the Pali language has been employed (as we should expect) where solemnity was called fo r o r the sense o f an antique tradition was needed to support authority ;

law- for instance , some important codes exist, and others

probably existed , in Pali versions . Pali is also the language ‘ ’ chosen fo r the collections of maxims known as the Niti

e lit rature , and for various chronicles (we can instance the

Ra avam sa Sasanavam sa G andhav am sa . j , , and ) Finally we come to the very limited province Of Pali verse

o ur t in Burma . Here and there among authors we ca ch a glimpse of scholars who have a touch of the poet in them ’ and some Of the poet s ambition . We do not know that they

ever approached the favourite theme of the poets Of all ages . INTRODUCTI ON X V

did o If they , the chr nicles have passed it over in silence . A love story sometimes forms part Of an edifyin g na rrative from Pali sources ; but the love lyric is the undisputed realm k o f the poets Of the vernacular . Ji ta as and other moral legends were the material us ually chosen for the Palist to

i o r work upon . Somet mes the beauties of a city the glory ’ Of the reignin g king were extolled with all the author s resour c es Of pro sody and imagery . But scholarship in Burma

as n t t to h o produced poets wor hy rank with those of Ceylon .

o l w n The f l o i g pages are but a sketch, and perhaps a sketch

t o without colour . Our purpose is not describe again the o t i utward asp ect Of the temple, the monas ery, and the v llage , very vividly presented to Western readers by learned and

Bi ande t s . SO sympathetic writers from Bishop g onward — manyEuropeans have come under the cha rm o f Burma O f

l — no the Burmese people, their life and re igion that there is need t o do more than recall to readers the names Of the writers ‘ who have made that charm a familiar thing to us . We have chosen for o u r study the less well - kn own subject O f the Pali boo ks Of Burma . The authors were the ancesto rs and masters

Of n o d Old- m e the mo ks of t ay, through whom we know those ti

c i l - t of t r s holars and can st l see , as it were, a far off pic ure hei

i . l ves, their schools , and their work

Se e t he B o ibli graphies, p . vii .

THE PALI LITERATURE OF BURMA

CHAPTER I

TH E CL A SSI CA L PA LI LIT ER AT U RE —ARRI V A L O F T HE PA L I

TRI PIT AK A IN B U RM A

no t Burma , under which name we may conveniently , if quite A a accurately , include Pegu, rakan , and Mart ban, has been the home Of Buddhism for many centuries . No Buddhist country has kept the antique faith more sheltered from change . Yet even the chro nicles Of monasteries and such strictly ecclesiastical ' ‘ works as the Sasanavam sa cannot unfold their quiet tale without a necessary mention o f rivalries and wars between n these eighbouring states, when the balance went down first

o n Of O f the side Burma, then Pegu, when Mongol armies

on ta o r marched the Burmese capi l , the Burmese king marched

into Siam . Rulers changed and the fortunes Of the Fraternity

su fi e re d with them , but the doctrine and the tradition hardly

o an any alteration , and the c untries of Further India developed intellectual life which was before all the product Of Buddhist

ideas and the work Of Buddhist monks . For Burma the first language of abstract thought was an Indian language ; the

fo r rational and moral force which, a large body of the

Burmese people, broke down the thraldom Of ancient super

stitions . o f , was inspired by India By the predominance Buddhist influence in Burmese culture Burmese studies belong

rightfully to the great field Of Indianism .

u We must, though the subject has already been f lly and d a mirably treated by others , remind the reader here Of the

o f rm in which the Buddhist doctrine , enshrined in a canon d Of scripture , was conveyed to Further In ia . i l The language was Pal , the literary dialect closely al ied to

md ad/zabhdsd Sanskrit . Pali is usually called by the Burmese the g

1 S ee Introducti on. 2 THE PALI LITERATURE or BURMA

‘ (idiom O f Magadha) or m alabhdsd ( the original language but this identification Of Pali with the spoken dialect o f

Magadh a is now known t o be incorrect . It seems needless to add any remarks about the Pali literature , since its capacities

O f have been described and, better still , proved by the authors scholarly and beautiful translations which everyone nowadays 3 has an opportunity Of reading . But a few words o n the classical books may be in place .

e ita/ra Th Tmp .

Ti itaha The Tripitaka (Pali , p ) , to use the now familiar

Buddhist name for the three great groups Of canonical texts,

Ab hidham m a ita/{as the Vinaya , Sutta , and p baskets is known in Burma in the Pali recension consecrated in Ceylon .

bhidhamma and Su ta it The A t P alcas.

o n o f For some remarks the last the three collections, the

hidhamm a Ab . , the reader is referred to Chapter IV of this essay

As to the Suttapitaka, the first thing we observe on looking

o f - into characteristic collections Pali Burmese MSS . and books is that Of the great Nikayas claiming to be the word

An u ttara Ma him a i Sam u tta of the Buddha (the g , jj , D gha, y ,

' Khu ddaka D i hanikzr a and ) the g y is the best known , the most 4 studied , the most frequently to be found . On the reason

'

. T D i hanika a for this preference we can only risk a guess he g y , di /t a l though containing the long ( g ) discourses, is the smal est

Of the collections and hence the easiest to study . It is a principle of the Burmese to avoid all unnecessary pains

1 The do m Ma adha the o no w d B ancient king Of g was regi n calle ihar . 2 The late lamented Professor Pisc he l (in a valuable paper on fragments Of the Buddhist canon found in Chinese Turkestan) speaks of t he tradition that t he Magadhi was the language o f t he first age Of t he world and spo ken ‘ ‘ b y t he Buddhas : Es ist b egre iflic h dass m an sp at e r die Magadhi mit de m a ide nt ifiz ie rt e D de r Palikanon S a e P li . ass aber puren eines lt ren ' Mag adhikanons w a W d R Pi he l Sit z un t o . sc s auf eis is l ngst erkannt r en ( , g '

de r kOni l. A d Mai 1 . de r t 904 berichte g preuss ka emie Wissenschaf en, , , ’

. Se e o Olde nb e r s d o of t he V ina a it akam od o p als g e iti n y p , Intr ucti n, ’ and t he t o o o E Miille r s G Preface Pr fess r . Pali rammar. 3 Se e B o ibli graphy. 4 d b o Z an This is confirme y inf rmati on Mr. Shwe Aung has kindly m e sent . TH E PALI LITERATURE or B URMA 3

and trouble . Without any disrespect to Burmese Buddhists , it is natural to suppose that they have chosen the shortest

Di hanika a task , especially when we remember that the g y I a O f im o rtanc e . contains sutt s great p For example , we find

B rahm a ala Su tt anta - there the j , dealing with the Sixty two

r Sé m afifia hala on o f s W ong Views the p , the Fruits the A cetic

L Mahfisat i at thfina - O f ife the p , on Self mastery ; and, chief all , ’ ’ Mahzi arinib b am a Su tt anta o n l i o u e the p , the Buddha s ast d sc rs s

a o n t o f and de th , that is , the supreme moment in the his ory

ea n ha the Order, since it was then that the Buddhist r g became ’ o f the guardian the departed Master s teaching . On the W hole the essential doctrines, as the Burmese Buddhist to conceives them , are be found in this collection and the commentaries .

' d akani a The Khu d kziy calls for a word of notice here . This l co lection contains among other texts the Dhammapada , the

Su ttani ata m Jfit aka p , and the i mortal book, which , as might b e O f expected from its character , has become part the popular as well as the scholarly literature of Burm a . Very nearly

t Paritta x connec ed with it is the , a good e ample of ancient i wisdom and piety crystall zed into a talisman .

Mahap arittam .

Parit ta o r Mahii aritt a o Of The p , a small collecti n texts

m u gathered fro the S ttapitaka , is , to this day, more widely known by the B urm ese laity O f all classes than any other

Paritta Pali book . The , learned by heart and recited on r app opriate occasions , is to conj ure various evils physical and

u moral . It has nat rally come to have the usual value Of m char s and exorcisms , a value hardly religious in the Buddhist

B u t O f sense of the word . some the miscellaneous extracts that make up the c o llection are o f a purely religious and x ethical tone . The best e ample O f these is the famous

1 The DIghanikaya was ch osen b y Pro fesso r Rhys Davids fo r his sele ction Of typical suttas trans lated under t he title Dia logu es of B uddha . The Se e the sutt as instanced abo ve have also been translated elsewhere. s l o b Mr Al Edm d o o f the i u efu bibli graphy y . bert J . un s, J urnal Pal Text So 190 2- 3 ciety, . 4 TH E PALI LITERATURE or BURMA

1 an alasu tta o f Su tt ani fit a M g the p , verses in praise of the holy de ratd to life , uttered by a (local divinity) , who came pay homage to the Buddha in the grove Of Je tavana. ’ The use o f the Parit ta is said t o have had the B uddha s 2 O f sanction . There is an example this practice (by acknow

- ledged saints) in the well known legend Of Sona and Uttara ,

’ ’ Asoka s missionaries t o Lower Burma . Their first act on arriving was to vanquish the demon (yak/shim) who spread terror in the land by devo uring at their birth all boys bo rn ’ o f in the king s palace . The victory the holy men was 3 ari t o accomplished by the P t a. We find another illustrati n

e t avana in an interesting little incident related Of J , a Burmese monk and famous teacher Of the sixteenth century . When Je t avana believed himself at the point Of death he thought

t o of one whom he considered fit be his successor . At that mo ment the monk o n who m his thoughts were fixed dreamed

o n a strange dream Of a dead man , which , waking , he related

aritta to the novice lying near him . A p was then pronounced by o ne Of the monks to avert any evil foreshadowed by the 4 dream . In the days of Anorat afi’ the first notable king in authentic

Burmese history (who reigned in the eleventh century) , we

O f Paritta hear the turned to a dangerous use . Corrupt and cynical monks proclaimed it an easy means Of disembarrassing ’ t man s guilty conscience from all wrongdoing even o matricide .

But Burmese Buddhism has , on the whole , kept exorcism

o to within the bounds Of a superstition , contrary no d ubt the no t d true doctrine , but grossly transgressing the ethical co e

Of the religion . Burmese tradition adds to the fifteen ancient texts o f the 6 7 Khu ddakanikzi a — Milinda anha y four other works the p , the

1 ' ’ Se e Fausb Oll s d o of the Su t t ani ata . 45 d o 1 884 e iti n p , p e iti n, G o d B an o S E vol . l ssary, translati n, . , . x, pt . ii 2 ’ Se e Milinda afiha e d nc 1 n R D d T re kne r . 50 fit a d p ( . ) , pp , hys avi s o u M ff estions o Kin ilinda SBE 213 . translati n ( ! f g ), . , xxxv, pp . 3 S as 8 5 S o 1 2. ee . 3 Sas 1 01 . Se e . , p . , p . bel w, p 6 Khuddaka at ha D a da U da Itivu t taka Su t t ani at a p , hamm pa , na, , p , Vimanavat t hu Pe t avat thu T he ra at ha The ri atha a Mahanidde sa , , g , g , J taka, , Pat i amb l idam a a da Buddhavam sa Cari a it aka gg , Apa na, , y p . 7 §c c gove a .

6 THE PALI LITERATURE or BURMA

' Mfilasikkhzi Khu ddasikkhfi and , was composed at an early ‘ D vem atiké the period, and these with the , consisting of a fi Bhikkhu p tim okkha and Bhikkhun ip tim okkha (the ancient résumé o f the code for monks and nuns respectively) and K ankhzi vit arani o n Pfitim okkha the (commentary the ) , were rec ognized as sufficient Vinaya knowledge for those who could 2 not study more . In modern times the above are called the ‘ ’ Four Smaller Vinayas , and are studied by those who have 3 no t time fo r the complete Vinaya . In Bur mese Pali collections we find no less frequently than the Paritta O f the laity the Kam m avac a Of the Mendicant

Order . These texts have a purely ecclesiastical use , though ‘ ’ o Th it w uld be a mistake to call them ritual . e first work o f the first Buddhist mission to Burma was undoubtedl y to re ceive into the Samgha believers wishing to renounce the For . e o n u world those, b fore they entered f rther studies , a knowledge o f the sacred word in Pali would probably begin

O f Kam m avac a with the formal and rigid language the , and this association lends a touch o f interest t o some

. o o f extremely wearisome matter First, the f rmulas the

’ p abbayj d (renunciation) and up asaznp acta (ordinati o n) must f have become familiar . Then the ordinary course o mo nastic life included various ceremonies, each Of which had its h k prescribed form for the presiding theras . The b i khu s taking part were silent, unless dissenting from what was f n proposed , but in cases where they had of ended, ack owledged transgression Of the rules aloud .

Kam m avaca o f The cannot, course , be called literature , but it must be noticed as a text representing the immovable f tradition Of Old days in Burma . The ceremonies O admission to the Samgha and so forth have continued to modern

1 in C o Se e Wic kre m asin he Cata lo ue o They were written eyl n. g , g f inha l e in the B rit h S es MSS. is Museu m od o n . , I tr ucti n 2 o so B n o d O ll t t O m e the o o o Pr fes r ar ett has p inte A that c mpilati n m st re ce ntly re - edited in Burma (b y Esaya U Pye ) as D ve m at ika contains t he Bhikkhu and B k i ) atim okkha t he Kam makam m avinicc ha a hik hun , y , extracts o t he Parivara and o and Patim okkhuddesa fr m ther Vinaya texts, a , B m s o s o n the Pat im okk a ur e e n te h . 3 ’ I ow e n o o t o Mr S Z an Au n s d this i f rmati n . hwe g kin ness. TH E PALI LITERATURE or BURMA 7

times, accompanied by the ancient formulas ; and in the histo ry of the Order we find that some lively movements in literature and one most important mission to Ceylon were

to due ceremonial questions, particularly the question of 1 c onsecrating boundaries (simd) . For this last was a formality ” ‘ o n which the validity Of ordinatio n and thence the legitimate ’ O f descent teachers depended , and such consecration has always bee n considered in Burma o f great importance to religion and the religious reputation Of a region o r community . In all these texts we find the same conventional character 2 and monotono us repetitio n . Even the MSS . in which the

Kam m avacas . are handed down suit the texts The thick , n i square letteri g , pompous and decorative , the shin ng lacquer , d o r - and heavily gilde , silvered, ivory plated leaves , bear a like

r - ul ness to chu ch property wherever found . Yet we sho d not forget that they are the texts Of a religion that has known neither altar nor sacrifice , and if in Burma the system has developed clerics and a hierarchy, it has never had a privileged priesthood . The Vinaya has led to mention Of — The Comme ntaries The Burmese traditio n as to the great

o Sifihale se B u ddha ho sa c mmentators follows the , which places g ,

' Dham m a zi la B u ddhadatta Ni na am b hira p , , g , Kassapa , and 3 t A . D . Ananda in the fourth , fifth , and sixth cen uries The earliest atthahathds (commentaries) and ti/cds (sub - commentaries or glosses) o n the three p ita/sac are associated With these names . Equally famous and authoritative is the compendium o f

‘ ’ doctrine known as the Visu ddhim agga ( Path o f Purity ) by ’ u u ddh a hosa s B ddhaghosa. As for the familiar story o f B g 4 Sifihale se career, the Burmese adhere closely to the version , but though the scene of this almost incredibly prolific

1 The bo undaries in question mark t he enclo sure within which o o d o can b e o o d The c cerem nies such as r inati n pr perly perf rme . Observan e o f o nds and o a d o u t in these b u is very strict, a cerem ny c rrie a place u nfit ted for o a o not d c nsecr ti n is vali . 2 ’ in - o o the o d o o o R D d who As law b ks all w rl ver, says Pr fess r hys avi s,

in w d d the d o f a and o . has , his i e experience, plumbe epths Vinay law b th 3 Sit s 33 34 Pitakat ham a . t in . 2 1 ff. , pp , , pp Se e t h e on Buddha hosa. b o Ind. Ant vol. article g y T . F ulkes, , xix , 105—22 pp . . 8 THE PALI LIT E RATURE OF B URMA

’ writer s great commenting feats is always considered to be e Ceylon , he has been gravely claim d by the Talaings as a native 1 of ThatOn . 2 Dhamm ap fila wrote at Kafic ip u ra (Conjeveram) in the

D ekkhan , the region with which , according to their ancient records, the Talaings kept up active communication . Know L ledge Of Buddhist texts in ower Burma was derived, ’ 3 Fo rc hhamm e r Dham m a ala s . thinks, from p country We do not kno w Of any works written in the Talaing country itself

u and d ring the fifth , sixth , seventh centuries, a period Of great literary activity in Ceylon and South India . 4 o f - tikas Most the well known were written in Ceylon , and works such as the commentary o n the Ne ttip akarana and another entitled Sac c asankhe p a Compendium Of the Truth

e k Bett r nown , perhaps, than any other in Burma is the twelfth century compendium Of the Ab hidham m a known as the

A idh m m n a a n bh a atthasa h o f . g , also Si halese origin These Old exegetical books , which we shall find again and again in our progress through Burmese literature, must be known at least by name before we can discuss the work Of the scholars O f Burma . Some obscurity hangs over the beginnings Of Buddhist

- culture in Further India . According to a well established — tradition Indian Buddhism moved from the south coast that

r o Su vanna is , f om the region called in the ancient chr nicles — a bhumi northwards , while some arch eological and linguistic evidence allows us to suppose that it also found its way through 6 the mountain passes Of the No rth . B ut it was certainly not

1 ’ Mo d B d e e ern urmese sch olars have aban oned this belief. S Fo ulkes Buddha h d osa In . An v l 1 3 t o . 1 g ( , xix, pp . , 2 Gandhava sa (50 69 Fo rc hham m e r List m , pp . , , , pp . vi , vii . 3 Forc hham m e r Jardine Priz e Essa 2 7. , y, p . 4 ’ Si s Mina e fl he 4 fi lms . 33 . Vide Rec rches 2 3 27 . The are , p y , , pp . 7 , o o d in B d o The o s metimes menti ne urmese lists un er c llective titles . m st important tihas Of Dham map ala are kno wn as t he Linat thap p akasani (se e GV 6 . . 0 Pitakat thamain . 32 33 , pp , , pp , . 5 Fo rc hham m e r Essa 25 Se e o SVD Sasanava sadi a , y, p . . als . ( m p ) , 1 1 94 and 1 22 verses 0. 6 ’ Se e S KO The O the B R B uddhism vol 1 Taw ein , rigin Of urmese ace ( , .

N O . 3 . 445 o S d t he PO D n o , p ) als Preliminary tu y Of SU 8 aung I scripti n

Ind. An v l t o Pha r r r a . 4 4 R . . 7 e H isto o B u m 3 1 C . ( , xxii , p ) y , y f , pp , , . THE PALI LITERATURE or BURMA 9 in the upper valley o f the Irrawaddy that the Pali literature

i o o f Burma had its orig n . This gift the Burmese we to their

e o f Ram afifiade sa n ow more advanc d neighbours , the Talaings , L c alled ower Burma .

o MOD o r The rigin and history of the Talaing people , who were to be (unwillingly as it happened) the messengers of the 1 i . purer Buddh sm , need not be discussed here The point from which we start is their acceptance Of Buddhist teaching from India and the rise o f a body o f learned monks in Rfim afifia who preserved the ancient Doctr ine and Discipline and co nveyed

to them Upper Burma , where both had long been forgotten . s We say forgotten , for Burmese author will not admit that 2 - no they were new comers . But the tradition that less than

’ three out Of the nine missions sent o u t by Asoka went to Upper 3 B C . k B urma in the third century . loo s like a piece Of the

‘ ’ An u in Ram annadesa Ind. Ant vo T No o n l. emple, tes tiq ities ( , xxii , i w If u nst n Indien A. G ri n ed l Buddhistisc he i . 1 3 6 . 3 if. e 2 1 3 1 8 pp 7 ) , , pp , , 3 . 1 For views Of different autho rities on this subject see Rep orts o n the Ea n 1 1 Lo The Census o B u rma 1 89 1 a d 90 . o f , ( les) ( win) Talaing chr nicles a nd o are in fo r d t we are inscripti ns rich material stu y, ma erial which and t o o o n for less less likely unearth as time g es , this ancient language d o B and d are o is fast isappearing fr m urma, stu ents Of it unf rtunately w very fe . 2 It is certa in that t he acc ounts Of Burmese chro niclers do not suppo rt ’ Forc hham m e r s belief that there was no Burmese civili z ati on to speak of o N S K till t he Talaings co nquere d t he upper c untry. either Taw ein O B urma I . 25 n r Pha re Histor o . 3 nd. Ant 8 o a ( , xxiii , p ) y ( y f , p ) t ke this ’ I no t e t d o e d Fo rc hham m e r s o for o d n view . have y isc ver reas n c nclu i g so d f t he t w o c o o that there was great a if erence between untries , th ugh t he southern pro vinces were more easily accessible from I ndia than Upper

Burma. 3 T he well -known names Of t he regi ons visited b y t he m issi ons are c r d a d b t he B t o o e o in d a efully ispl ce y urmese, c ver r gi ns Further In ia. d ot b r Se e Sasanavam sa od o 3 ff an D . B s , Intr ucti n, pp. , n e y urges , A an G Ind An 1 90 1 vo l . s d o t . Fabricate e graphy ( . , , xxx , p example o f the sources from which w e m ay h o pe t o add much t o o u r kno wledge se e t he Ma u n u n Gold Pla tes b T u n N e an c o u of t wo o d gg , y y in, ac nt g l plates found in a brick in t he year 1 89 7 at t he village Of Mau nggun in t he o The c o o n t he o o f o a o o Pr me district. ins ripti ns plates c nsist qu t ti ns fr m t he B dd are in t he an a and are e u hist scriptures . They Pali l gu ge, writt n in r e d r in o in t he A. D . cha acters which it is b lieve we e v gue first century , h when the kingdom Of Prome ( Sirikhe t tara) was in t e z enith o f its po wer. T he alphabet co rresponds to a large extent with that used in t he c o s o f a in t he o and and ins ripti n Pag n f urth fifth centuries, several Of ’ t he l e tters also resemble th ose of t he South Indian clas s Of alphabets E i ra hia wo a now in t h Ind c vol. T he s re e i a . t ( p g p , v , p plate B ritish Museum. 1 0 THE PALI LITERATURE OF BURMA

national pride that is so inventive in these matters, and can I ‘ 1 only be quo ted as an u nc orro b o rat e d legend We must seek a safe starting -po int for our history Of the

find . A . D . Pali literature , and we it in the eleventh century At that time the Pali scriptures were introduced to Upper Burma by Talaing teachers . The existence of a strong Buddhist community in the maritime provinces long before this date is very probable . It has been supposed that

a Indian colonies were lready flourishing in Talaing territory ,

Fo rc hham m e r o f from Chittagong to the Straits ( ) , at the time

Asokan . the mission If so , the early missionaries brought the teaching Of Gotama to a country where Indian religion and

and e customs had already made a home , whether they wer 2 Opposed o r no t they co uld be understood ; and in time the doctrine of the Buddha prevailed . There is no elaborated ancient Pali chronicle for Further

' India to be compared with the Mahavam sa and Dip avam sa Of 3 Ceylon , but there are allusions in these works which throw o n some light the religious history o f Pegu and Arakan . The

b e Burmese chronicles are of more recent date , and help must sought from monuments which do n o t always yield up their secret readily . But we may safely say that events in India and Ceylon greatly affected religion in the maritime provinces f (Rfim afifiade sa) . Re ugees from the countries where Buddhism o r was persecuted declining , as in India after the eighth

century, without doubt strengthened the Buddhist element in

1 ndar r o B u rm a a nd ra /ca n o L e e Histo A . 10 The F rbes, g y f , p . researches Of Forchham m e r an o ther scho lars who have fo ll o wed him in 1 890 h d u 1 908 b Mr C C this subject since ave been summe p lately ( ) y . . . “ Le wis in t he Im eria l az et r o ndia He o d of p G tee f I . says A cl se stu y t he inscripti ons and native histories has revealed t he fact that as t he o and o of U B d b religi n, letters, civilisati n pper urma were influence y Ma adha N a and C so o of t he o f Lo r g , ep l , Tibet , hina, th se Talaings we B f d b C o So d and C od a urma were af ecte y eyl n, uth In ia, amb i (Article ‘ ’ B in vo l 28 Im e ria l Gaz etteer o India o S urma , . i , p . , p f , Pr vincial eries, C alcutta, 2 ‘ cco di g t o t he T l i g l g d t he B ddhi t i i o i e o n th i r A r n a a n e en u s m ss nar—s e arrival m e t with great Oppo siti o n from t he l ocal teachers probably ’ B s— n d o d and d b — o rahmin bei g en unce revile y them as heretics . F rbes,

L e endar Histor . 1 0. g y y, p 3 Se e o n e o i D r G The Di a va m sa and th se chr n cles . Wilhelm eiger, p Mahava sa d b E Coo m araswam Co o o 1 908 m (translate y thel y) , l mb , . THE PALI LITERATURE OF BURMA 1 1

1 the Talaing country . Captain Forbes, who follows the Talaing d Of a : recor , says the e rly days following the Indian mission

Gradually the new doctrines gained ground, pagodas arose , and

o f d f Thatone the faith Bud ha or Gandama established itsel in , to flo urish amid all vicissitudes for over t wo thousand years to the on a a d present day , the spot where the great Th gy pago a i l fts its worn and ancient head, probably the Oldest architectural ’ 1 monu ment Of Buddhism in Burma . When a religious reform in the eleventh century drew 3 An o rat a Ceylon and Burma together , king Of Burma , fresh vi own from gorous measures against heresy in his country ,

Vi a ab zi hu of agreed with j y , king Ceylon , on the Pali texts which were to be accepted as representing the true teachin g

f Parfikr m . o a ab fihu of the Buddha Afterwards , in the reign I ,

D . 65 a council was held (A . 1 1 ) in Ceylon to revise this agree 4 ment and settle all such questions . We shall see that from the eleventh century onwards new An d ? N t recruits press into Pali scholarship . whence o only from the Talaing country but from Upper Burma , an advance which was directly due to the action Of the strenuous Burmese ’ A rat s king . The reforms with which no a name is associated 5 were greatly needed, and had important results .

1 ’ Sir R C o d ou t o a o Suvarnadvi a . . Temple p inte s me years g that p was ‘ ’ he h l u a t e r B in h in t he H t eac q r s Of uddhism t e East tenth century. e ’ gives a reference t o a passage in Sarat Chandra Das India n Pa ndits in ‘ ’ the Land o Snow we find m o an d No n f , where enti n Of In ian rther ’ B dd t o Chandrakirtt i d t he O d Su var nadvi a u hist s visit , hea Of r er at p . o i kar ri fi An The D an a S ana a Ind. t vol. . visit r was p j Atir ( , xxii , p 2 da r o . o Le e n Hist r . 10 F rbes , g y y, p 3 ’ The Anawrat a of o s H o ‘ The d of the o F rbe ist ry. ate c mmencement n t he o diff o o Le enda r Of his reig is uncertain, as chr nicles er fr m each ther ( g y Pha C le i Histor . 22 1 re istor o B u ma f Duroise l B ullet n H r . . y , p y , y f , p , ’ ’ Ec ole ra n ais d ' m de l F e Ea tré e Orien t o 150. g , t me v , p . 1 Ma nua l o India n Buddhism 1 3 2 Gru ndriss der Indo Kern, f , p . ( Aris h n hilolo ie u nd thu m h Th S a P Alt er s u nd ol. i e asan e e v . . c g , iii , pt vii ) ‘ vam sa 6 1 : inac akke e k t tha hike afic asat e sahasse (p . ) says J asa d p ca sam p at te kaliyuge e kasatt at adhike tisate sam p at t e Anu ruddharaj a rajj am ’ a n Anu ru ddha in he 1 5 1 o f i o of p pu i . became king t year 7 rel gi n (lit . t he B dd and the 3 71 t he t he o o e ra u ha cycle) year Of kaliyuga ( c mm n , beginning 638

See 85s . 56. The Sasanavam sa in d t s t he , p agrees certain e ail with B o o o d o n urmese chr nicles fr m which F rbes rew his acc u t , which is as ‘ fo llo ws : It would b e difficult t o decide what the system Of religi on that i d B can b e d It not at th s time prevaile in urma terme . was certainly 12 T HE PALI LITERATURE OF BURMA

A religion 1 which a Buddhist from the South would have scorned to call religion completely possessed the region over

An rat a which o ruled , and the Burmese king himself, with

o f . mistaken piety, supported it in default a better A com munity numbering many thousands Of m onks with their

o n disciples flourished the popularity Of their debased doctrine , teaching the laity that the worst crimes need bring no retri b u tion if the guilty man recited (o r engaged some o ne to recite) 2 r i ta an appropriate p a t . The tyranny Of these monks went so far as to exact from parents the handing over Of either sons or 3 daughters to the teacher before giving them in marriage . But in course Of time a Buddhist from the South was in ’ Anorat a s o . c unsels, and a sweeping change was brought about

Arahanta ThatOn Su dham m a u ra , a Talaing monk from (the p ’ o f o the Pali chr nicles) , became the king s preceptor and adviser, and used all his great influence to break up the supposed order

Of Sam onas (ascetics) . In spite Of the credulity Of the people

i . he succeeded, for he had convinced the k ng But even when

Br The o d Sawlahan five ahmanism. native rec r s state that King built In d an h o llo w temples . each temple was place image resembling neither nat nor . T o m o n and ood and para these, r ing evening, f spirits were d a nd so d and o d The or ff o . O ere , they were w rshippe pr pitiate priests teachers Of this religio n are called t he thirty great Are e s and their d o n disciples . Their o ctrines are represented as a complete subversi Of all o . d o o o t u d m ral law They taught , it is sai , wh s ever shall c mmi m r er he is freed from his sins b y repeating a prayer o r invo cation wh o soever b he r d o t he shall kill his parents , y repeating a prayer is f ee fr m punish due t o t he five o dd d t o ment greatest sins . These teachers als were a icte ’ f o o e enda r Histor 22 t he o o . L . practice gr ss imm rality (F rbes, g y y, p ; se e o Pha re Histor o B u rm a als y , y f , p . 1 o o f Na a- o o d t o B o had d A f rm g w rship , acc r ing urmese hist ries , alrea y ’ d fo r o five e in o Ano rat a s o prevaile s me c nturies Pagan bef re accessi n, w B dd had o d b t he hile u hism itself been c rrupte y Tantric system, which of and S - o and is a mixture magic, witchcraft , iva w rship ; this Tantric B dd o d o B o B a and u hism apparently perc late int urma thr ugh eng l , Assam, ’ M and d l t he o r oo anipur, allie itse f with n rthe n sch l prevailing at Pagan ’ S K O od o o f B dd o B B u ddhism v o l. ( Taw ein , Intr ucti n u hism int urma , i , N O 4 re . . The o f t he B o s a , p statements urmese hist rie a help, but t he o o o chr n l gy needs careful sifting . 2 Se e o ab ve. 3 The Sasa navam sa gives no further explanatio n. The mention o f sons as well as daughters prevents o ur concluding the custo m mentioned t o b e in C od Inarria eab le d d that prevailing amb ia, where g virgins were yiel e

t o b onz e o r t he o se e b . Pe lliot up a bef e marriage cerem ny ( article y P , ’ Mémoires sur les Coutumes du Camb odge B ulletin de l Ecole Franpaise ’ d Extréme Orient o , t me ii , p .

CHAPTER II — T H E RI SE O F PALI SCH O LARSH IP IN U PPER B U RM A TH E — — SAD D ANiT I CHAP ATA AND T H E SiH AL ASANG H A L EARN ING

T G N ARIM AD D ANA IN T H E W E T H IRT EENT H A PA A ( ) T LFTH , ,

AND FO U RT EENT H C ENT U RIEs

Though the Burmese began their literary history by T b orrowing from their conquered neighbours, the alaings — and not before the eleventh century the growth of Pali scholarship among them was so rapid that the epoch following close on this tardy beginning is considered one o f the best t hat Burma has seen . The works then produced supplied the material o r afi orde d the favourite models for much Of the

- Pali Burmese literature Of later times .

The causes Of this speedy maturity are easy to trace . R R m afifia . a was conquered elics, books , and teachers had f been forcibly carried to Burma . Instead Of suf ering by t ransp latio n the religion o f the Buddha seems to have m flourished more vigoro usly in its n e w centre . The Bur ese king had conveyed the whole state and dignity of the conquered

Su dham m a u ra o wn p to his capital , and even his captive 1 Manc hari helped to add to the religious splendour of Pagan . About Mano hari a curious little legend is related} perhaps t o show that his religion needed purifying , notwithstanding that he had scorned the Burmese as heretics . It is said that he possessed a magical power by which fire issued from his

m o nth . when he spoke Thus, whenever he came to pay ’ Ano rata a vassal s duty to , the flames burst forth , to the

o f who great terror his liege , anxiously applied a religious c OO d o ure to the dreadful prodigy . F was taken fr m a holy Manohari shrine , and after due homage it was given to to

1 ri n x M Called A m adda a in t he Pali chronicles. A temple e ists at yin 2 o b Manohari o r Manuha in Pagan, miles s uth Of Pagan, built y ( ) K h o i a u r e o B u a o d in D . ee S 0 in Arc aeol c l S v rm 1059 A. S Taw ein g y f (qu te ’ B u llet in de l Ecole Fran a ise o p , t me iii , p . 2 Si s 64. , p . THE PALI LITERATURE OF BURMA 1 5

Manohari e a t . no . The flames appeared more , filled with a w e o Of at the l ss Of his magical attribute , sold one his royal o to d gems and dev ted the price two great images Of the Bud ha , 1 which are said to exist to the present day . ’ An orata o f Arahanta s n , mindful cou sels , was , above all , e ager to enrich his city with the sacred texts . Those brought 2 from ThatOn had been stored in a splendid pavilion and placed t r a the disposal o f the Sangha fo study . Not content with

l i to O f his arge sp oils, the k ng sent Ceylon for more copies T itaha Arahant a the ip , which afterwards examined and 3 compare d with the ThatOn collection . SO the groun d was

An orata d prepared for the harvest that soon followed . di ‘ to firstfruit s hi s r not live see the Of husband y, but , if we c an c Pi akattham ain ac ept the date Of the t , the first essay of a Burmese author in Pali scho larship was made in the

1 0 A K an it th 64 . D . o f s a year , during the reign y , a son Of 5 Anora ta .

6 Kyan sittha was the fo under Of the celebrated Nanda o r

Ananda temple and vihfira (monastery) at Pagan . The legend goes that the temple was designed from a vision Of the Nandam ula cave in the Himalaya granted to the kin g by n eight saints Of that regio , who journeyed through the air ' ’ u daily to receive Kyansitthzi s hospitality . These mirac lous o f l visits are smal er interest to us than another, less sensational t di O f Dham m ase nfi at i ra tion the holy place . At this monastery p

1 8 5s 4 6 . , p . 2 i Ba ta na ma e as d Sa The l the d e s . Pal , y p ( , p ibraries Of ancient o e o d m nast ries were m stly buil ings apart . 3 8 4 . Th fih o 53 p . 6 e Si alese chronicles say that a comm n canon for B urma and Ceylon was arranged b y Ano rata and Vij ayab ahu t he Great ’ se e d to Mr N e vill s m a o o o ad ( appen ix . anuscript cat l gue Of his c llecti n, m e in C o and no w th e B Mu eyl n at ritish seum) . 4 M D uro ise ll 1 5 A D t he e o s 9 . . . menti ns inscriptions which e tablish 0 as ’ year o f Ano rata s death No tes sur la Géographie apo cryphe de la ’ ’ Birm anie B u lle tin de l c ole F n a ise o E ra . g , t me v, p 5 So d o d d 1 59 A D B ulle t in o s o K ansit tha are 0 . . me religi u f un ati ns Of y ate ( , t o His Cha t ta uhinda Si s . 75 o me iii , p . Pali name is g ( , p F rbes , L e e nda r Hist r B urm a 39 28 1 o 23 Pha re H istor o . g y y, p . y , y f , pp , Pi akat tha m s in M D ise lle e o do to t he . uro t , p . express s s me ubt as ’ c exa tness Of Phayre s dates fo r t he eleventh and twelfth centuries . ‘1 ’ D d in Sir H o o u r o Ava 36 and Y Mission t the C t . escribe enry ule s f , p , ’ Cra furd s u 4 u Jo rnal o a n Embass to the Cou rt o Ava . 1 1 . f y f , p 1 6 THE PALI LITERATURE OF BURMA

' 1 o Kiirikzl m . wr te the , a gram atical work , in Pali This modest little metrical treatise has lived bravely through some eight centur ies and was last republished a few years ago .

Dham m ase nfi ati o Et im asam i p c mposed two other works , the ' ‘ ' 2 m z idi ikzi an h r dipani (o r Eti i sam p ) and the M o ai a. Beyond Of the bare mention these last two titles , and the statement that the author wrote the K5rik5 at the request Of the

Nai na am b hira Gandhavam sa u s o monk g , the leaves with ut

o Nai na amb hira informati n . g Of Pagan is perhaps the thera menti o ned in the Pitakattham ain as the author Of the religious

' work Tathet gat u p p atti. ’ During the reigns Of Anorata s immediate successors learning 1 154 took firm root at Pagan , and in the year the monk

A avam sa Saddanit i O f the gg completed the , a grammar taha o t a , described as the most c mprehensive in exis ence It established the reputation Of B u rmese scholarship in that

Of fo r age and the fame the author to the present day , the

Saddaniti is still republished in Burma as a classic . It consists o f aphorisms o n Pali grammar divided into twenty -five ’ a c h as to p ri c ea or sections . It is very interesting see that in

‘ Dhfit u m alfi the second part Of the work , the ( Garland Of the grammarian gives the Sanskrit equivalents Of the Pali forms . i h r D . 1 Aggavam sa was tutor to King Na ap atis t u (A . 167

a powerful and peaceable monarch , whose reign was the most

1‘ prosperous epoch in the history Of the kingdom Of Pagan .

G andhavam sa A avam sa am b u di a According to the , gg was Of J p

1 GV . 63 3 Dham m ase na ati d an aea ri a a in . , pp , 7 . p is calle y ( te cher) ’ Gandhavam sa in Forc hham m e r s List the o a a and , but auth r Of K rik Karikatika is put do wn as a Burmese no bleman Of Pagan bearing t he o o Dham n i It he o h n rary title Of m ase ap at . is likely that was kn wn as m an and o o he d t he O d and a Of rank imp rtance bef re entere r er, perhaps he o d We find threw himself int seri ous stu ies while still a layman . shall e such cases lat r.

The Gandhavam sa 64 73 m o o . The o (pp . , ) is y nly auth rity here curi us title Et im asam idip ani appears t o have no meaning whatever and m ay b e o n o d a r i m i a i wr gly c pie (perh ps fo Eh m ayasa d p n ) . 3 C . D u ro ise lle B u llet in o 1 4 o The Sasanavam sa , , t me v, p . 7, n te. o o d o o f o d A a an it a menti ns an ther learne m nk Pagan, s metimes calle gg p d

and o A avar sa o ou r o i b e o e d. s metimes gg n , with wh m auth r m ght c nfus A a andit a who d in t he o t he Loku at ti a gg p , live thirteenth century, wr te p p p a a s Pi kat tham in i e e a a . 60 k s n ( t , pp , 4 o Le endar Histor 24 F rbes, g y y, p . . T HE PALI LITERATURE or BURMA 1 7

t (strictly meaning India , but with Burmese writers of en 1 Forc hham m e r Burma) . mentions him among the famous residents in the retired monastery o n the northern plateau ‘ ’ 2 o f - above Pagan , the cradle Pali Burmese literature . fi o f The Saddaniti was the rst return gift Burma t o Ceylon .

' A few years after its completion the thera elder Ut tarfij iva left Pagan and crossed the sea to visit the celebrated Mahii 3 vihiira o o f Saddaniti i , taking with him a c py the , wh ch was d received with enthusiastic a miration , and declared superior n to any wo rk o f the kind written by Si halese scho lars . ‘ U tt arfi iva a j was accompanied by his p upil the novice Chapat , to m whose name was destined eclipse , for a ti e at least , even that o f Aggavam sa. He received ordination from the Sangha fo r in Ceylon , and lived in its midst some years, ardently

' n Mahavihara studyi g the doctrine as handed down in the , of and , we may suppose , mastering many ancient texts high n t authority which had o yet found their way to Burma . His talents and forcible personality were just the other elements needed t o make his stay in the sacred island important for the literary histo ry o f Burm a .

to Saddhamm a oti ala The works usually ascribed j p , otherwise m Chapata , represent the second stage in the onastic scholarship of his time and coun try . The Su tt an idde sa or Kac cayanasu t tanidde sa is a gramm atical treatise explaining the sutras (aphorisms) of the Indian 5 6 Fo rc hham m e r - grammarian K acc ayana. mentions the Sutta

nidde sa Kac c a ana as a work , originally ascribed to y , introduced

1 . 6 2 se e o SVD 1 238 Fau s ll a t Ind 111535 C V 7 7 b o C . . 2 . , pp , ; als , verse , , 4 p 9 . 2 Fo rc hham m er Re ort . 2 , p (Pagan), p . 3 This famous and ancient monastery is said t o have been founded b y the ’ - f C o De vanam i a fo r t he t he re. M nd Aso son o . King eyl n, p y Tissa, ahi a, ka s O r C ad so d t he he o B e hap a, calle after village where was b rn, near ass in Ku sim ana ara In o n w as Saddham m a ot i ala ( Pali , g ) . religi n his ame j p Sas , P 5 MSS FOTKac c a ana se e t he d o o f E S 1871 for . y e iti n . enart , Paris, ; ’ o Fau sb oll s Ca t a lo u e o Ma nda la JUSS in the India O c e Libra r c nsult g f y . fi y, — F di o c e in 4 F r hham m r ist . d 5 8 . o c e L or o d pp . cf , , pp . xx, xxi e ti ns pr u B m and C lo se e B ri tish Muse u m Ca ta lo ue of Sa nskrit a nd Pa li ur a ey n — g Printed B oo/cs 1 892 1 906 . , 6 a rdine Priz e Es a 4 J s . 3 . y, p 1 8 T H E PALI LITERATURE or BURMA

o . Si sanavam sa G andhar am sa by Chapata int Burma The , , and

Si san avam sadi a a p give Chapata as the author, and say th t 1 Arim ddan a G andhavam sa he wrote at a a (Pag n) . The adds ‘ ’ that he composed the Su t tanidde sa at t he request o f his

D m m i pupil ha ac ar .

' t His other well known work is he Sankhe p avannanzi . ’ 2 According t o Fo rc hham m e r s sources Chapata int roduced the Sankhe p avann anii from Ceylo n and transcribed it from

n a the Si h lese into the Burmese Talaing alphabet , but the

Si sanavam sa Si sanavam sadi a Gandhavam sa , p , and state that

o t o andhav am sa he composed it . Acc rding the G it was the only o ne o f his eight works that was written in Ceylon . As t o o f o the basis this work , it appears , fr m the title given in

d m m att a an aha . o n Abhi ha h s the MSS , to be a commentary the g ,

n Anu ru ddha . then recently written by a Si halese thera , In arr angement the Sankhe p avannanfi follows the Ab hidh amm a 3 n aha d as t thasa ariee/z ed . g , being divi ed into nine p a Sim i lank ra o r Sim i lankfiratika o n The , a treatise boundaries

fo r on and sites religious ceremonies , is a commentary a work 4 n on o by the Si halese thera V50 issara. Ano ther work m nastic

Vina asam u t thanadi ani topics is the y p , written , as the favourite ‘ ’ ’ 5 Cha at a s t . formula has it, at the request of p precep or The

Vina a fi hatthadi ani o o f f y g l p , again , is an explanati n dif icult 6 ‘ ina a i m ac aradi ani passages in the V y p t aka . The Na p ( on ’ Fo rc hham m e r d a ethics , according to , but classe by the Pit ka ‘ ’ ’ t tham ain as Ab hidhamm a ) may be of Chap at a s co mposition . 7 It was , at all events , introduced by him into Burma . ' 8 The G andhisara o r Granthiseira is evidently an anthology

o or manual for study c ndensed from important texts . The

1 Sasanavam sadi a 1 247—8 Sims . 74 C V . 64 74 , p . , pp , p , verses itakat t ham ain P . 66 . cf. , p 2 rdine Priz e Essa . 35 Ja . y, p 3 5 F sb e PTS 1 882 . 8 au oll d e Pa li MSS in the India O c . O . l enb rg , fi , J , , p , T he Pit akat t ham ain o P S 9 . 39 1 8 6 . a Ma u d MSS J T . C t . . C , , , p menti ns Sankhe p avannana under the heading Ab hidhamm a p . 4 D . 12 1 3 2 SV . t k t ham ain 43 49 C V . . 6 Pi a a t . , pp , , p , verses , 5 C V . 64 74 . , pp , .

F. T H. . 44 . , p 7 45 . F T H. h m m r Essa 3 5 . . Fo c ha e . r , y, p , p 8 h andhavam sa . 4 ndhisara in t e G . Ga , p 7 THE PALI LITERATURE o r BURMA 19

to Matikat thadi ani remaining works ascribed Chapata , the p 1 Pat thana aniina a o f Ab hidham m a . and g y , treat subjects

b e to o o o f It would rash say , without careful c mparis n the l o f o a o iterature the two c untries, that , even at that e rly peri d , the Burmese Sangha sho wed a keener interest in the Abhi ' n a a dhamma than the Si halese , but this was cert inly the c se 2 o o r o no w later . The scho l sect f unded by Chapata and k n as the Sihalasangha ( o r Ceylon sangha) of Burm a was probably

o abs rbed i n monastic questio ns . For Chapata had returned to P o f n o . agan , a missionary Si halese rthodoxy Deeply imbued

' with the be lief that the Mahzi vihara alone had kept the ‘ ’ 3 i e o f o a t o legit mat line descent unbroken fr m te cher teacher,

a o and that v lid rdination could only be received in Ceylon , he

to o u asam add wished c nfer the p p on the Pagan brethren who,

e t o t never having visit d the sacred precinc s , were still u side the

o pale . T fulfil all c o nditions required by the Vinaya he 4 brought with him fo ur companions qualifie d like himself . The little group was to b e the nucleus o f the new Order in

u o . Burma , the rightf l heirs of the one traditi n But this claim was sto utly o ppo sed in so me o f the monasteries f ’ o Pagan . The traditio ns of the South co untry and o f Ano rat a s

Ar o . ahanta great Talaing teacher were still fl urishing , it

‘ ’ e o was claimed , had b en in the direct line fr m the ancient missio naries Sona and Uttara ; his disciples had been qualified

' t o o n u asam add Mahavihara receive and hand the p p , and the

o no n itself could c nfer better title . The older commu ity there ’ i Cha at a s o fore decl ned to be drawn into p f ld, and he , having k to the then reigning ing on his side , was powerful enough i f make them appear the seceders , wh le his followers re used all

1 Th e Pitakatt ham ain 3 7 m o o h Visu ddhim a . t e a (p ) enti ns an ther, gg ’ anthi o n di a in Bu ddha hO sa s Visu ddhim a a g , fficult p ssages g gg . 2 An o r o t o h ff ad b Mr N l o n o o bse vati n t is e ect is m e y . evi l , wh se i f rmati n was l d for t he o b S n o e ed in t he supp ie , m st part, y i halese m nks w ll vers Pali e o f lit rature their country . 3 ‘ This line is established b y t he learning o f right doctrine from t he teacher and direc to r chosen b y t he no vice ; t he teacher must b e duly o da d and h imse lf a u o f no t and so o n in d e r ine p pil a her such , ir ct ascent t o o ne o f the d s o h B dd i ciples f t e u ha . 4 Ra l An d Si vali and alinda t Tam Sas . . he hu a, an a, , ( , p Five was smalles t number o f which a Chapter ( fo r acts o f t he Sangha) could c o o d t o t he nsist , acc r ing Vinaya . 20 THE PALI LITERATURE or BURMA

1 association with them in ceremonies . But King Narapati sithu o f and was a Buddhist the old magnificent school ,

Mahavihara though he believed devoutly in orthodoxy, he neither persecuted nor neglected the communities that denied o f old it . The ruins Pagan still witness to his bounty towards

f San has o f Arahanta the dif erent g fi which the sect (called , to ’ Cha at a s Mram m a o r distinguish it from p Ceylon school , the

o Burma Sangha) was the most imp rtant . Names of gram m marians follow close on o ne another at this period . Schis s

fo r had indeed arisen , but the time had not yet come works o f 90 18121 176 o a 1 , and the g od monks of P gan were busy enriching

o f o the new store learning in the country . In the w rk of Saddham m asiri o f , the author the grammatical treatise 3 Saddatthab he dac inta o f , we catch a glimpse a culture that ’ v Saddham m asiri s recalls Agga am sa. grammar is based partly ’ on Kac c ayana s Pali aphorisms and partly on Sanskrit

Sasanavam sa Saddham m asiri authorities . The tells us that 4 also translated the B rihaj a into the Burmese language . He was probably among the first to use Burmese as a literary 5 instrument . If the work mentioned is the astrological 6 B rihaj j ataka it could no t have put a great strain o n the resources o f the Burmese idiom (even before the immense body of Pali words added later had come to the aid of the

so no t o ne . vernacular) , the feat was a surprising But the ’ thera s knowledge of Sanskrit is an interesting point . It is

1 b S K nd Ant Se e the a insm i t io ns d d 0 I . Kaly ni p (e ite y Taw ein ), ,

and i i . vo ls . xxii xxi 2 o C o o t he o d Ham sav at i o S Fraternities fr m eyl n, fr m c nquere , fr m iam, ’ N nd o d in — o C o and o a C o . amb ja, pr bably epal hina, s j urne Pagan F rch Re ort 2 hammer, p (Pagan) , 1 . 3 d M . 4 48 o sb l t . a S u M u S. C V . . 62 72 Fa o l Ca . 7 , pp , ; , , pp , , F rch ist L . hammer, , p xix . 4 Briha am a Ve dasat tham e Sas 75 . So a . , p . eva ther j n ma pi mar mma y’ k th m ai 8 rivat t e i Cf Pit a at a n . 6 hasa a a s . . . b y p , p 5 M D uro iselle o i i o in B of t he and . menti ns nscript ns urmese tenth o o d of S d o and he eleventh centuries, c ntaining w r s anskrit erivati n, t he e S r o B o expresses b lief that ansk it was kn wn in urma bef re Pali , so o m o o o 6 t he o o f which , sh rtly after its i p rtati n fr m That n (at ep ch ’ ’ ’ t he n ét ait o u e de l élit e de s o B ulle tin c nnu q m ines ( ,

o . t me v , p 6 Of V araha Mihira see Indis he Litera tu r esc /z ie /z te 2nd c d. ; Weber, c g , ,

2 77 2 78. pp . ,

22 THE PALI LITERATURE o r BURMA apparently one of the few Palist s o f his time who was not d chiefly evoted t o the study o f the language .

G andhavam sa Lin at thavivaran a The mentions a grammar , g

Su b hfit ac andana o Nanasa ara by , who was foll wed by g with Lingatthavivaranap p akiisaka and U ttam a with Lingat thaviva 1 ranatikd. o all These three doct rs were of Pagan . A Lingat thaviv aranavinic c haya} by an author who se name is ’ not o n Su b hfitac andana s mentioned , is apparently based treatise ,

o r . U ttam a of explains difficult passages in it , the author the

’ ' - Lin atthavivaranat ikzn o o o n Balavat zi ra g fi als wrote a sch lium , 4 l- Vfi i a o the wel known grammar by c ssar f Ceylo n .

of has Another the Pagan grammarians , whose work been

for and i studied centuries republ shed in recent times , was 5 Dham m adassi sdznanera , a novice ( ) in the Order when he

' -k a r k c omposed his well nown treatise V ac vzi c aka o V ac c avzi c a a . 6 A co mmentary o n it was written by Saddham m anandi . Fro m the Saddatthab he dac inta o f Saddham m asiri sprang a number o f commentaries of which the best kn own is the 7 ’ h a A ha a s n Ma atika by the thera Abhaya o f Pag n . b y ame ' 8 o o f Sam b andhac intat ika reappears as the auth r the , a com n 9 ment ary on the Sam b andh ac intfi o f Sa gharakkhita. Fo rc hham m e r places bo th Saddham m asiri and Abhaya in the

1 2 Th F T H . 2 Lin t th ivara C V 3 6 7 73 . e . a av na 6 7 . 7 . , pp . , , , , p , ascribes g and the tika t o Saddham m akit t i of Sagaing .

, p p . 3 C 6 6 Fo rc hham m e i° Re ort 2 Fo rc hham m e r V . 3 7 . . , p p , ; , p (Pagan) , p , ,

i i P T . List . H. 70 . , xxi ; , p 4 ’ D ham m akit t i in Fo rc hham m e r List ac issara III d a Of M S V . s In i fice , t c Se e a t Maud JIISS 4 e C . . . 6 . . , p . 5 Set s . 75 . , p 6 ' d t i d MSS . 5 fo r o an a on Se e Fau sb ll a t . Ma u 0 o C . . , , p , c mmentary k s kava nana V ac c avac akat ika Vac c avacaka. are n d V ac c avac a They e title n , , k i h m m an n he o o o d n Vac c avac a adi an Sadd a a di t . a d p . is nly auth r menti ne ’ In Fo rc hham m e r s List o a o o f (p . xxii) these w rks appe r with ut names F T H d n o t he Vac c avac aka e o . . . 71 o t auth rs cf , p . , acc r i g which was writt n ’ ‘ b ddham m anandi a b a a u o and t he i a Sa . at Pag n y a ther , n me nkn wn, t k y 7 F hham m e r Re o r t an . 2 L ist . . V . 3 3 o rc C . 6 7 , pp , , , p ( Pag ) , p ; , p xix The commentary in the Mandalay Co llecti on at t he India Office Is called ' l 0 M . . 5 . d. SS Sadda hab he dac in adi ani . Fau sb oll Ca t . i Ia n t t t p ; v , , p 8 F rc hham m e r List . M . 5 o SS. 0 , p , , p xxi

P TH . 69 71 . . , p p , 9 T he Samb andhac inta o n o n o o f the , syntactical relati , is pr bably twelfth The o o o f C o no b o century. auth r was a sch lar eyl n, better k wn y his fam us

Su b odhalamkara o n t he o f o and t he V u t t oda a o n o od . , art p etry, y , pr s y THE PALI LITERATU RE o r BU RMA 23

‘ o Sasanav am sa fourteenth century . Unf rtunately the and

Gandhavam sa t o o r , usually careful give us the birthplace

o u r . residence of authors , rarely give us their exact date

o f o ne Without a close comparison the texts with another ,

o f o o f o or a minute study the chr nicles m nasteries, we must be c ontent with conjectures as to the o rder in which the

o scholars o f Pagan should appear in literary hist ry . But we may perhaps venture to place m o st o f those just mentioned

o o n in the twelfth and thirteenth centuries . Bef re passing t o the later period of Pali literature at Pagan it will be well

o fo r o o f o r to lo k a m ment at the state the Burmese Sangha , rather Sanghas . ’ Narap ati s impartial benevo lence had secured a peaceful life

o f and means study for all those who sought them , but it co uld not prevent disco rd between the co mmunities ; and

o — Siha asan ha— when Chapata died, his scho l the l g split into

o o ne o f four factions , each f llowing the four theras who had

co me with Chapata from Ceylon . The dissensions (fo r they can hardly be called schisms in the

o f Siha asan ha usual sense the word) that arose within the l g ,

once stronger and more united than the other sects in Pagan ,

o f . were not, it seems , caused by questions dogma At all

Sasanavam sa u s o o f events , the tells nly the personal reasons fo r which Rahula separated himself first from his colleagues

and they in their turn parted company . ’ Rfihu la s defection was the gravest m atter . The story is that he fell desperately in love wi th an actress at o ne o f the festivals

n - given by Ki g Narapati . His bro ther theras entreated and

reasoned with him in vain . Finally , they prayed him to n o f leave the country , and Spare his commu ity the scandal ‘ ’ his return t o the lower life . He then too k ship and went ‘ ’ 2 Mala adi a t o to y p , and in that country became preceptor

1 Forc hham m r Ja rdine P iz e ssa e r E . . 36 , y, p 2 Set s 66 The ad n o b Mina of t he . . e ff in , p re i g ch sen y y his transcript and o a o n b t he n in d t he text, , after s me hesit ti , y prese t writer e iting ’ Sasanavam sa lla Ma rudi a . The M t i a The S o o Mala ad . , was p . c rrects y p t o n n epis de is in e resti ng . The readi g Malaya is confirmed b y t he Kalya i ‘ ’ o Se K . e S 0 R o n t he an n o inscripti ns Taw ein , emarks Kaly i I scripti ns,

Ind. An 30 h s t . M o wa . 1 T e e ala ade sa an d o , xxiv , p anci nt y ( In ian c l ny) i he M n n t . Fo u r e re au Le Siam a n ien . alay Peninsula (v , c , p 24 THE PALI LITERATURE or BURMA

the king , who wished to be instructed in the Vinaya . The ’ la s i end of Rahu story is curious . Under him the k ng studied 1 Khu ddasikkha i a o n w the and the t k the same ; afterwards, ith

o n the largess that his grateful pupil bestowed him , the thera abandoned the Order and lived as a layman . This little history is no doubt told for e dific at io n more A than for its human interest, like the story of nanda , whose ’ o Rfihu la s o transgressi n , less dramatic than , was als against

Nara ati monastic discipline . p had presented the three theras ,

Sivali Tam alinda , , and Ananda, each with an elephant .

t o o Kafic i u ra Ananda, wishing give his to his relati ns in p ,

Ku sim ana ara was preparing to ship it from Bassein ( g ) , when

o o u t the others rem nstrated with him , pointing that they, in

o o f a spirit more bec ming to followers the Buddha , had turned their elephants loose in the fo rest . Ananda argued that t kindness o kinsfolk was also preached by the Master . Neither o ff side would be persuaded , and Ananda was cut from the community . Sivali and Tam alinda afterwards disagreed o n another question o f Tam alinda conduct . had recommended his disciples to the

fo r o f pious laity gifts and other marks consideration , an action 2 o f d Af which the Buddha had strongly isappro ved . ter some

Sivali useless admonishing , refused to have any further inter m i Ta al nda o his o wn . course with , and f rmed a sect of This very simple account o f the origin o f the four factions in the

Siha asan ha ui i o f l g is not q te satisfy ng , but as an example monastic traditions in Burma it has a certain interest . Besides , even such fragments o f the personal history of theras sometimes give us a glimpse into the cour se of studies and scholarship in their day .

ou r o f In the meantime , as list authors shows , literary work

o n . Nara ati o f went at Pagan After p , the next keen patron

1 o d o f t he in C o d d b o o A c mpen ium Vinaya written eyl n, e ite y Pr fess r E Mu . PTS. i a o n o o d b B ller (J , T k s this text were c mp se y evata and San harakkhit a o o f C o i e F r d TH. . g , b th eyl n ( . , p 2 ’ 85s . 67. It d b va c imii ii a tti Fo r , p is here calle y a technical name, . o o in t he o n se e 125 pr n uncements Vinaya this subject , Vinaya, v, p . ’ Olde nb e r s d o and o 227 256 e t c . ( g e iti n) , c mpare iii , pp . , , TH E PALI LITERATURE OF BURMA 25

- ‘ learning was Kyoc va or Kya swa . The works produced under Ab hidh am his auspices were chiefly grammatical , but the ? m atthasangaha was also o ne o f the principal subjects o f study We sho uld expect to hear that the students o f Pali grammar

o o to a were chiefly m nks, eager not nly underst nd the ancient

x s o te t th roughly, but to master the classic language , in order m t o co mpo se in it themselves . But gram atical knowledge was by no means limi ted to the mo nasteries . We have already ’ o f heard of the learning o f Narap ati s minister . In the time ’ 3 K oc va too m . y , , there were gram arians at the king s court K o c v d t o i Indeed , y is said have insisted on general d ligence

o him hi n ar und , w le he himself set the example by writi g the 4 Saddab in du Param at thab indu m o . and , both gram atical w rks t V ib hat t at tha A lit le work on Pali cases , entitled y , is ascribed 5 to his daughter . 6 Mukham attasara o o f The , an ther grammatical work this

r a G u asa ara epoch , was w itten by S gara , called n g in the 7 andhavam sa a r ik G , which states that S gara w ote a t a on his o wn o f San hara a o f work , at the request the g j (Head the ’

o K o c va s . wh le Order) , who was King y preceptor

1 1 234 inkha A D 1 227 Pha re o r A . D . K as wa e d d Je as . . y succe e yy ( y ) , - h B . d d in o d i o e t e ( arnett) Pagan is escribe a fl ri th rteenth century p m, - L D B RAS Manav u lu San de sa a in C o ed. . . . y , written eyl n, arnett (J , 1 05 9 . April , , p Fo r an o f d se e t he o o f t he example stu ies , pathetic little st ry who u Is u ed o d so in o ld monk Disap am okkha . p kn wle ge fervently his age (beginning with Kac c ayana and t he Ab hidham m at t hasangaha) that in he s o d t he ie a b his a n n and was o e b time a t nishe ch f ther s y le r i g, ch s n y t he n to b e his dc ari a Sas Ki g y ( , p . 3 Pali grammar was a p opular study at that time even among women m and o . and e in t he Sasanava sa y ung girls A quaint int resting passage , '

B ec herclz es . od e d b Mina e fl in t he Rec laerc lie s Sas . 78 repr uc y y ( , p , p descri bes ho w b u sy mo thers o f families in Arim addana (Pagan) snatch ed t time o learn . Saddab indu s d t o K aswa and d d 1 234 in t he Pit akat is a cribe y , ate 64 Sas 76 Saddab indu 3 . . ham ain 45 0 See o C V . 7 t 7 . . , pp . , als , pp , ; , p ’ v o o ar d has been ascribed t o Kyo c as precept r. A c mment y entitle Th e Li nat t havisodhani was writte n b y Nanavilasa o f Pagan (Nevill) . t i a o n Saddab indu d Saddab induvinic c ha a in t he d O k , calle y , In ia ffice, is Mand M S b Siris dham m akit t im aha hussade va r ide Fau sb é ll Ca t . . S . y ad p ( , , A aka o n Param at t hab indu w as e b t he p . writt n at Pagan y thera Mahakassa a Pi akat t ham ain p ( t , p . 5 ’ Sa t o Su b hut i s d o of the Ab hidhana adi ika s . 77 se e , p ( Preface e iti n p p p , 6 7 73 . d C V . . 63 6 2 n d o o o Sas . . 76 c . C , l mb , , p , pp , , 7 ’ G unasara in Fo rc hhamm e r s List . i i . , p xx i 26 THE PALI LIT ERATUR E OF BURMA

V ib hat attha the A y was written , probably at Pagan , by 1 Saddham m anana t thera early in the four eenth century . Sadd ham m afiana was the author o f a more important work o n 2 Chando sfiratthavik{Isini o r V u tt o da a afic iki metrics , the ( y p , 3 o o n V u t to da a Cha ac c a adi ani being a c mmentary y ) , and the p y p , 4 o Saddham m anana o Palist also on pr sody . was not nly a , but

a Sanskrit scholar , and translated the Sanskrit grammar 5 at antra Kalfi a K ( p ) into Pali .

Gandhatthi n The , by Ma gala , is a grammatical work ,

o o f pr bably the fourteenth century , and written at Pagan . At

Sirisaddham m av ilé sa a somewhat later period, but also at Pagan , 6 Ka fi n t ik ddh m m an in c c a a fi Sa a fis i . composed a y , entitled

far the o f o o s So , production learned w rks in the c mmunitie

o f o n o f Burma seems to have gone steadily , in spite sectarian

o a differences, which , after all , w uld ffect grammarians less

ad o than experts in the Vinaya . But a change h come ver o the fortunes f the Order in the thirteenth century . The 7 Pagan dynasty fell in 1277 under the assaults o f M o ngol

o invaders from the n rth , while nearly at the same time a successful revolt in the so uth completed the o verthro w of the Burmese

ii a power . Sh n rulers established their capital at Myinz ing

Khandha ura o ( p in Pali) , and the gl ry of Pagan , where the very temples had been t o rn down to fo rtify the city against

the enemy , was never restored . The Sé sanavam sa tells us that many monks settled at

no . Myinzaing , but books were written there

1 l l l l r[ n . l . 5 . Fo rc hham m e r Essa . 3 6 Fau sb o Ca t a d r S 0 S . , y, p , . , p 2 h am m r e or ssa land. Fo rc h e R t . 2 E 36 au sb oll Ca t. A , p ( Pagan) , p y, p . F , 5 5 2 h 4 I 1 orc ham m e r List . Pit aka ham ain . . J SS. . t t 7 , pp , ; F , , p xxiii , p 3 V u t t o da a - o b San harakkhita in y , a twelfth century w rk y g , written AS 1 8 C o d b In J B 77. eyl n ; publishe y Fryer . engal , 4 Fo rc hham m e r ssa 6 E . 3 . , y, p 5 Fo r remarks on t he Katant ra o f Sarvavarm an and t he connecti on and of Kac c a ana see Indise ii e between this system that y , Weber, ' h n 4 L itera tu r esc/u c tc 2 d e d. . 2 3 an d . g , , p , Kuhn 6 r hham m e r e ort . 2 and Inst The MS of o c R . . . F , p (Pagan) , p , , p xx ’ Sirisaddham m avilasa s w ork in t he Mandalay co llecti on is called Kacca b h K c anas ara T Fau s ij ll a Ala nd M . T a i a C t SS . e a c a yanas ra k ( , . . , p y

o o d in t he n o se e o . 36 was c mp se Talai g c untry ( bel w, pp , 7 Le e nda r r . to r 5 1 o Histo 25 Pha re H is r o B u m a . F rbes, g y y, p y , y f , pp , ’ 54 m A n l Co o Burne s o o Ra av sa S. B o 53 a v . , l nel y translati ns fr m j , J e gal , iv,

4 0 ff. pp . 0 TH E PALI LITERATURE or BURMA 27

' 13 12 i m i Sihasfira o Pan zI i In a Sh k ng f unded y (Pal , Vijaya

ne w o f fo r pura) , where , with a era peace and safety the Order , ’ o f Sihasfira s came a revival literary activity . In reign

Sirim an ala o r Sirisu m an ala dil o f g g , one of the most igent his

o e fraternity, busied himself with c mmentaries xplaining the

' - gramm atical construction o f the Sam ant ap asi dikzI (Buddha ’ ghosa s commentary on the Vinaya) and the Ab hidham m a

to B u ddha ho sa At thasfilini commentaries , also ascribed g , , and l m a inodani o f Sa m oh v . This is a good example reviving

And u r t o monastic industry in that day . it is q ite cu ious see in the new co urt and under the n e w dynasty a return to the i a traditions o f Narapati and Kyasw a . An mport nt o fficer o f

e cata ran abaldmaeca to him stat (a g , give his Pali title) under 2 King Kittisihasfira wrote a sam vanna nd ( commentary) on ’ Mo alldna s - k i Ab hidhfina a gg well nown Pali d ctionary , the p p 3 fi t i o d dip ikd. The same official wrote k s n the Ko la dhaj a at Pfisfidika o n D andi a the request of the thera , and the p p 4 karana .

' o o n et n An ther essay Pali grammar , written at Pany u der ’ Kittisihasura s - Saddasfirattha patronage , was the much studied

é lini Jai lini o f Nfi it a Khant akakhi a o j (or ) g , otherwise p , a m nk 5 of Sagu . 5 A t ikfi o n the V u t to day a of Sangharakkhita was writte n 7 t o Fo rc hham m e r o t o (at Pagan according , at Panya acc rding 5 G andhavam sa Navav im alab uddhi u the ) by , otherwise C lla

1 H. 4 . F. T 0 , p . 2 ’ K a w a I in Pha re s s or o C he o A. D 1 35 1 o s V H i t ame to t thr ne . ( y y y f ma B u r . 282 Sa 88 . 60 s . , pp , ) , p 3 Se e Fau sb ll a Ma nd M 46 5 1 . o C t. SS. . , . , pp , 4 V C . 3 Sa 88 Th s o d do no 63 7 s . e t , pp . , , p . titles la t menti ne suggest o r B dd do r o o f a — s o o grammar u hist ct ine, but ther branches le rning a tr l gy and o s . ee A e d p etic ( S pp n ix . ) 5 The ( uaint nickname Khantakakhip a came fr om a little adventure o f Na i ’ h H ta s lio ood he no t m o o m o o . e g y , when was re seri us than st b ys so i t o b e a to the o e and t d so o e was unwill ng t ken m nast ry, resis e bstinat ly, h o e and h od o o n t at his father l st patienc with him, t rew him b ily int a th r y 2 F rc hha e h See Sas . 88 C V . 74 SVD . 1 49 o mm r bus , p ; , p . ; , verse ; , h List . t d . o o n o e O , p xx There is a c mmentary this w rk at In ia ffice d Saramafi fisa O d Pa li MS in the India O c e Libr ar . S entitle j l enberg, . fi y, 102 p . . 6 85s . 34 5 , pp , 7 . 7 Re or 2 t L ist . i (Pagan) , p . , p xx ii . 5 G VZ 6 h Pita a . . 7 t e kat t ha m in . 4 a , p (p 7 ) s ys at Pagan 2 8 TH E PALI LITERAT UR E o r BURMA

im alab u ddhi of Ab hidham m a annara V , author a work called p ' l at thana o f Ab hidham m a. s , explaining some passages the In

’ the G andhavam sa a V u tto daya tikai is ascribed to a V e p ullab u ddhi 2 o f o o f a t kii o n Pagan , who appears again as the auth r ( ) a i

' Saddasaratthaj nlini ; (b) a Param attham anj nsn (metaphysical) ;

' c i at Ab hidham m atthasan aha Dasa an thi ( ) a t k on the g , called g - vannann(or D asagandhivannand) and (d) a tikeI on Vidadhi 3 m ukham andana.

Atthab fikkh ana o r Another treatise , the y y (exegetical

o o f -V a irab u ddhi grammatical) , is menti ned as the work a Culla j o n o ne o f Gandhavam sa t o page the , and put down Culla

m d o n Vi alab u dhi in another . N w among the Si halese authors ' 4 e m Sasanavam sa - Vim alab uddhi nu erated in the we find a Nava , author o f an early tikii o n the Ab hidham m atthasangaha and

Cnlab u ddha o f Atthab akkh ana a , author the y y , whereas the o nly work allowed by the Sfisanavamsa to the Burmese Culla

' Vim alab u ddhi V u tt oda a- i a V e u lla is the y t k , and to p the 5 a V ac nat thaj o ti. Possibly the confusion in the G andhavam sa arises from the ’ author s ignoring the Sinhalese thera V im alab u ddhi (carefully mentioned by the Sfisanav am sa in a passage referring also

Vim alab u ddhi o f to Pagan) . The name is absent from the 5 G andhavam sa of o f list theras Ceylon , while the three , Nava

V a irab u ddhi V e u llab u ddhi - V im alab u ddhi j , p , and Nava , are all ' Jam u di k i e . put down as b p i a ( . belonging to Burma) and their o f work as composed at Pagan , except in the case Nava

V im alab u ddhi , who wrote , according to this account , at

Panyfi.

o These small bibli graphical puzzles, which we are not willing

1 C 4 V . . 6 74 no t o d in the Sasanavam sa , pp , , menti ne 2 an d Vimalab u ddhi t he d o Mina e ff There is alternative rea ing, , but e it r ( y ) , o o no do the MSS e d Ve u lla in s f ll wing ubt best . , has pr ferre p these passage f he G ndhav m o t a a sa. 3 Apparently t he Vidagdham u kham andana (o n riddles) o f Dh armadasa se e d ( Appen ix) . 4 Sas 4 3 . , p . 5 75 the V acanat tha ot ika o o n V u t t oda a d t o ; j , gl ss y , ascribe V e ullab uddhi o o r - o k o rc hham m er p , is pr bably a f u teenth century w r F ,

Essa . 36 Fa s ll a b t . Ma n M . 5 1 u C d . b SS . , p , . , p 5 é V . . 67. , p

3 0 TH E PALI LITERATURE o r BURMA

o r o - m in - b a 1364 prince Sativa Thad y in the year , ' 1 fall of the Shan rulers o f Panynand Sagaing . As the delta regi o n had no t been without a literary history after the Burmese conquest in the eleventh century , no w o o o o turn back to earlier times , bef re f ll wing the pr gress o f learning in both Lo wer and Upper Burma from the

century onwards .

1 d. Ant 8 . Pha re Hi o 3 4 In . st r o B u rma . 6 6 y , y f , pp , , xxii , p CHAPTER III

B UDDH ISM A ND PA LI L ITERATU RE IN M A RTA B AN AND AT P EG U C ITY (H AM SKV AT I) F ROM T H E T W EL FTH

' ‘ — T o T H E FIFIEENT H C ENTU RY D H AM M AC ET I A ND T H E KALY KNI INSC R IPTIONS - LIT ER ATU R E IN UPPE R B URM A ERo M T H E FO UNDATION o r AV A (RAT ANAPU RA) T o T H E END o r T H E SIX'I‘ EENT H C ENTU RY

Pe u l . g

Rfim afinade sa o Buddhist learning in , the Talaing c untry , m ay have been greatly impoverished by the carrying away o f tex ts and scholars fro m Su dham m ap u ra at the time o f ’ Anorata s u do o o successf l raid, but we not p sitively kn w that d f di so . so o it was Indee , a country easy access from In a ,

o - o t o Ceylon , and Ind China must have c ntinued receive new c o to a o n ontributi ns its intellectu l store ; the n rther rulers ,

o o pr fessing Buddhism themselves , could have no m tive for di o r scouraging students pilgrims from abroad, and it is not likely that the Order suffered in any way fr om the Burmese power established in the south afte r the fall o f Thatiin .

o of a anna However, the first literary pers nage that we m Si sanavam sa Sé ri u t ta a eet in the is p , fterwards named ‘ Dham m avilnsa . SEri u tt a , a twelfth century author p was born at Padi a e a o o e R o and p j yy , near Dala ( pp sit ang on) , entered

i sdmane ra the Order late in life . He was still a nov ce ( ) 2 when he went to Pagan in the reign o f Narapati - si - thu and

u asmn add received the p p ordination from the thera Ananda , o ne o f the fou r who had accompanied Chapata returning fro m n . Sihalasa ha Szi ri u tta Ceylon Being thus inducted into the g , p ’ to b e i o f could claim in the direct l ne descent , to use the

r i ecclesiastical phrase , f om the ancient teachers of the Mah

b n a o f . vi r . He b ecame ne o f the leaders o the sect

1 ’ Se e Sir o rdi Notes on B uddhist La w t o o r J hn Ja ne s , iv Preface F ch ’ m n f he Wa a ru Dha m ma tha t 5 Fo rc hham m e r o o t . ham er s tra slati n g , p ; ,

Essa . 2 9 35 . y, pp , 8 5s . , p 32 TH E PALI LITERATURE or BURMA

’ It is said that the king heard o f the aged monk s learning

o i o f and h l ness and thought appointing him royal preceptor, but before summo ning Si rip u tta he sent some court officials t fin u f o d o t what manner o man he was . When they returned

o ld and described him as extremely and feeble (some say , with

o n a slight deformity as well) , Narapati was unwilling to put ’ o o f dcari a him the lab ur and fatigue being the king s y , and

contented himself with honouring the thera in other ways . Si rip u tta was afterwards sent to his native country to ‘ ’ Snsanav ansa purify religion there , which (in the ) means

that he was to represent the Sihalasangha in the south .

Si ri u t ta who This was duly done by p , settled at Dala and - o n tIvihnra handed the Mah tradition to his pupils . The establishment of the Ceylon school in the Talaing country is m said to date from that ti e . It is interesting to remembe r in

o Mahnvam sa this connection that, acc rding to the , an earlier generation o f scholars in a anna had supplied teachers t o ’ n o f Sari u tta s the Si halese fraternity , when theras p country ' ’ i a A V ab zihu s . D . 1071 to were called upon , in j y reign ( l i S ri utta come over to Ceylon and restore learning there . p 1 i to probably lived till the year 246 . It is d fficult distinguish his religious works (if he composed any) from those of the ' 2 Sziri u tt as o f . other p that epoch His most interesting work ,

o f V from the historical point iew, was neither in grammar ,

Ab hidham m a no t i Vinaya , nor , and is mentioned in the S sana

vam sa or G andhavam sa. SZiri u tta Dhamm av ili sa in the p , or (to call him by the name conferred o n him as a title o f honour o f o f by Narapati) , is known to be the author one the earliest 3 law codes o f Burma .

1 Mahav IX Ma n. Ind. B uddh . 1 32 o t o . Kern, , p , n te (reference , , 2 h r is t . e C . 1 Forc h am me L Se Sas . 33 V 61 66 6 7 7 , p ; . , pp , , , , , pp v , Tw o Sari u t ar n d t he andhavam sa o f do o viii . p tas e me tione in G list ct rs o f C o o ne o o of B Ti a o n t he An ut taranika a eyl n, am ntg’ th se urma . k s g y , Ma him anika a the Saratthad1 an i and t i a on i in jj y , p , a k it were wr tten

D . 1 1 53 Ceylon b y a Sarip u tt a o f t he reign of Parakram ab ahu I ( A.

a contemporary therefore o f Sarip u t t a of Dala. 3 ‘ Taw Sein K0 says : The date s of birth and death o f Dham m avilasa a n n E t he as well as o f t he completion o f his Dham m ath t are u k own. ven d on M n lam kar d 1 8 2 A D . b the n Sasana a o 3 . , c mpile as late as y lear e m k au g ’ D sa dé o o f Bo do a a o n aung , Archbish p King p y at Amarapura, is silent

o Ind Ant . these p ints ( . , xxiv, p T HE PALI LITERATURE or BURMA 33

’ Dhamm avilzi sa s code stands at the beginn ing o f a series of Pali and Burmese Buddhist law texts, which are of the ’ t o Fo rc hham m e r s d greatest interest as disclosing , quote wor s , ‘ the practical effect of a religio us syste m upo n the social ’ l t B u rm ans and p olitical grow h of the Talaings and . The question o f the remote origin of these co des is a fascinating

and diflic ult o ne . Whether the Brahmanic (caste and sacerdotal) element

h o r was eliminated from them by later Budd ist lawgivers , i whether they, with all their essential Buddh stic features , go

‘ back to the law of Manu as it existed in India prior to the ’ s a be a cend ncy of Brahmanism , cannot decided without

e - a complet knowledge of the oldest law codes of India . And for o u r present purpose it must be enough (however un satis

' fac to ry an enough to say that the Talaing monk Szirip u tta o r Dham m av ilasa was the author o f the oldest dhammasattha in known by name t o future generations Burma . 2 The Dhamm avilfisa Dham m at hat was the basis o f late r i codes , Pali and Burmese , which took th s title ; and the 3 la n infl u e nc e to i Ta i g , be recogn zed by the presence of a n Hi du element , is visible in the Pali codes till the eighteenth centu ry .

' While Dham m avilal sa and his pupils were establishing the

‘ o f succession theras at Dala , a like movement took place

e e in Martaban (Mu tt im a) . The Opposition b twe n the Sihala

e h f so samgha and the other s cts , w ich had been mani ested c T keenly at Pagan , was thus ontinued in the south . he ’ n o B u ddhavamsa Mahfin a had queen s two precept rs, and g ,

1 See the Ja rdine Priz e Essay (Fo rc hham m e r) and translati ons of legal e a o a d b od o and o e li d t xts , cc mp nie y valuable intr uct ry remarks n t s pub she ’ — in Sir o n J d No tes on B u ddhist L a w R n o o 1 882 3 . J h ar ine s , a g n, 2 Forc hham m e r did no t succee d in finding t he origi nal Pali Dhamma h m m at hat He o o o o d o vilasa D a . menti ns a c mmentary c mp se ab ut b Nandam ala d A 1 656 A. D and B o . , a urmese versi n y , ma e at marapura B u ddhist L aw in 6 ssa . 29 se e o Not es on t 1 7 8 . E o y, p als , part iv Preface

an o of t he Wa aru dham m at hat o n m r i and d o . 3 . tr slati n g a r age iv rce, p 3 o the W a aru dhamm athat an o a od d An ther example is g , imp rt nt c e rawn

W k of M A. D 1 28 1 The in b . up Talaing y agaru, ing artaban ( Pali r n o w as ad t he e nd o f t he e n u Se e No tes o n t a slati n m e at fifteenth c t ry.

B uddhis La w v l . t o . . , iii, p xi ‘ 34 THE PALI LITERATURE or BURMA

visited Ceylon , had gone through a course of instruction , and ' l - o received re ordinati n at the Mahzivihnra. On their return to Martaban they separated themselves from the other com

m unitie s . , and a Ceylon sect was formed

for Afterwards , many generations , a scholarly rivalry existed of between Pegu and Burma , which we shall hear something o f t in t he later history their litera ure . Possibly Talaing authors may have been dr awn together then by a bond o f

Siisanavam sa nationality stronger than the ties of sect, but the makes the distinction chiefly between the Sihalasam gha theras o f Arahan ta a a and the members the g n , whose direct descent

' h Ma i was denied by t ose of the hzw hiira tradition . Our Pali chronicle says little about Martaban and nothing w - about Wagaru , who , however , reigned wisely for t enty two did years . We can only suppose that he not protect the

ha Sihalasam g with any partic ular zeal . A historian of the Talaing country and the old tradition could fill the gap and give us more details of the progress of learning in the south . But we know that the well -being o f the Order depended on the

o f o Si sanavam sa state the c untry, and it is probable that the in leaves out very little that is of importance the list, though a o ne o f o Rfim anna singularly short , w rks written in during ’ the t wo centuries between Dham m avilfisa s long life and the revival of religion c o nnected with—the name of Dham m ac e ti SIR111 8 in the fifteenth century . The , whose growing power n w o ld no t in Burma had broke do n the Pagan dynasty , were e dis—posed to leave Martaban and Pegu in peace? The Z imm f SheIns had also pushed westward . Changes o rulers and the skirmishing warfare around the unstable thrones o f the small southern kingdoms must have deprived the mo nasteries of nu much valuable patronage, even if the monks were left disturbed . For nearly every menti o n o f important literary work in chronicles like the Si sanavam sa is accompanied by

o r mention of some royal wealthy patron . And this need not surprise us or force us to conclude that the Order was

1 Set s . 4 2 . , p 2 Se e o Le endar Hist or . 2 6 27 Pha re Histor o B u rma F rbes , g y y, pp , ; y , y f ,

. 65 i pp f. THE PALI LITERAT URE or BURMA 35

o n at any time in sla vish dependence royalty and riches . L u vihcira iterary work required a more spacio s , convenient ’ than was ne eded for the simple round o f the mendi cant s

r in e s . o d ary life, besides a whole library of sacr d text To supply all these and other necessaries o f scholarship was i n a to a h ghly meritorious act, and rich layme were as e ger acquire merit in such ways as the monks were content to

a c i . l i c ept their g fts But, sti l , there were t mes when , as the ‘ ’ di e . chronicles say , religion was mm d i o The briefer a l terary hist ry is , the more we need to be

o clear as to the chronol gy of the works chosen to ill ustrate it . But often this is only placing together fragments by guess a to of work . We are gl d meet any evidence of the state i l scholarsh p at a given period , such as the Ta aing inscriptions

o found by F rc hham m e r near the Ku mfirac e ti pagoda in Pegu . Forc hham m e r observed that these inscriptions (which record the c ontributions of pious people to the rebuilding of the ce tiya and a vihdra) are in more ancient lettering than those o f Ke lasa a the pagod in the same region . These latter can

t fifte e nth- n o rchhamm er be dated with cer ainty as ce tury , and F believe d the older writing to belong to the beginning o f the ‘ i fourteenth century , when with the rise of Wagaru, K ng of

l n to ni Martaban , a new impu se had been give native lear ng , and Buddhism again had attained to exclusive predominance on the ’ 1 ul shores of the G f of Martaban . A south - country author who doubt less belongs to the

Medhamkara - w fourteenth century is , who wrote the well kno n

Lo kadip asfira . The Si sanavamsa tells us that he was the

’ o f Bhaddzi of Se tib hinda i preceptor ! ueen , the mother , the k ng ? reigning at Mu t tim anagara (Martaban) Medhamkara had o f s gone through a course study in Ceylon , and lived afterward

1 Fo rc hham me r No tes o n the Ea rl H istor e t c 8 Forc hham m er , y y, . , ii , p. . mentions elsewhere an important sect founded in t he south b y Buddha vam sa t rd o w fo r t he o us o o f Bu o (af erwa s kn n, c nf i n future rmese chr niclers , as C -Bu ddha hosa He o had o o d in e n an ulla g ) . als s j urne C ylo d held S nh o o f do . Ja rdine Priz e Essa 4 6 o . 6 5 i alese views rth xy y, pp , . 2 - as . 4 2 Se i hin r . . b da d S t o B au t o n A. D . 1 34 8 an , p , ing , began reig , d t he H -h u - i o o He assume title sin p y sh n (p ssess r o f a white elephant) . d M his ma e artaban capital. 36 THE PALI LITERATURE or BURM A

l adi a nra at Martab an . The Lo k p s is described by Oldenberg as

o o f on f a collecti n chapters dif erent subjects , arranged according ’ to a cosmolo gical scheme . The chapters deal with different

a o f —in st ges existence hell , in the animal kingdom , among the

re tas and p (ghosts) , so forth , and the subjects are illustrated by

legends .

' Ham szw ati P a o f o f u ( egu city) , the capit l the kingdom Peg from the middle of the fourteenth century, also had its learned

A he u sara Ham snvati theras ; the p gg , written at by a scholar

no t Snsanavam sa t whose name is mentioned in the , deals wi h Ab hidham m a topics? So me important grammatical wo rk was also do ne in the — — south and at the ill - fated ThatBn b y the thera Maha yasa no r of that city . Neither the thera his books are mentioned

Si sanavam sa Kac c zi anab he da Kac c n in the , though the y and yanasara not only became standard texts fo r commentators and

u e o st dents in Burma , but have since been bett r kn wn in Ce ylon

u than works o f Burmese grammarians sually are .

Kac c fi anab he da Kac cfi anab he dadi ikn The y , also called the y p , - de als with the grammatical te rminology of KaccaIyana ; the

Kac c n anasara é é o f o r y , as the title shows , is a r sum textbook on the teaching o f that great grammatical autho rity . 3 A t ikn o n Kac c zi yanasara was written by Mahfiyasa himself ;

1 M S . 4 2 d Pa li MSS. a n F b ll a Ma ud. t aus ti C t . S. O I dia , , p ; l enberg, 1 2 The an havam a h o o f Lo kadi c e . 6 . G d s t e as ara fi , p calls auth r p , - dh m ka M dh m h n h Medham kar w gy Me a ra e a kara t e o . T e a ho ava ( , y u ger) appears in t he list of t he theras w ho wo rked at Pagan is pro bably not

t he same. 2 4 Fo c hham m e r List A he u at h Se e Sas 8 o r . o , p . als , , p xviii , where p gg p a i o n d h Gandhavam sa and Ap heggusaradip n p at ho are menti e . T e is silent ’ In N MS C o A he usaradi am o o . . ab ut this w rk evill s atal gue, p gg p is described as an a nuti/ca dealing with matter in the Ab hidhamm at t ha f b oll u h o n F M . e ib hava i C . au s a t Ma d. SS 39 t v C . . . , p , where auth r ‘ ’ propo ses t o give the subtle and pro found sa ra (essence) of all t he bo o ks The A he u saradi ani o d t o the M d MS o o d p gg p , acc r ing an alay , was c mp se ' b the aeari a Sivali He was Mahasu vannadi Ham savati o f . a at y y ! ueen p , n P rakkam b ahalar a t he so o f a a aj . 3 Fo r Kac c a anab heda and K ac c a anasara see SVD . 1 250 C V. y y , verse ; , d xi t lie o d 74 Fo rc hham m e r List . xx an x p . ; , , pp , where auth r is calle o f h o e The n m Maha asa n b N on S n s Ra sa T at n . a e y is give y evill i hale e ' ’ b oll s a ta lo u 4 he n Ras in C V o In Fau s C e 7 t . auth rity. g , p . , ame is sa ; , Ma 4 Dham m ananda t he Pitakatt ham ain . 69 ha asa p . 7 , ; (p ) says that y was t he author.

3 8 THE AL E A E or A P I LIT R TUR BURM .

f m o the blood royal , and came first from Burma as a si ple o f of monk , one two who had aided the flight a Peguan princess from the Burmese Court . This princess , married against her o f t will to the King Ava , was af erwards the famous ! ueen

- - Shin sau b u . When she assumed the sovereignty in Pegu

1453 A .D . Dham mac e ti ( ) the sometime monk , who had so

o e dev tedly befriended her, became her chief minister and lat r ‘ - - Dham m a e ti her son in law and successor . c was not only a t protec or of the Order he had quitted, but a reformer in the

o f a orthodox sense . Something the ecclesi stic reapp ears in ’ o to Sihalasam ha a the m narch s attachment the g , an att chment

to which the celebrated Kalyani inscriptions bear witness .

o o f These inscriptions, f und in a suburb Pegu city, were

o n o f Dhamm ace ti carved stone tablets by order , and are a

very interesting chapter in the Pali records of Buddhism . They relate ho w the king determined to give the Order in

a anna fo r ho w a duly consecrated place ceremonies , and ,

o f after earnest study authoritative texts , he sent a mission

to Ceylon with this obj ect . The monks sent by him received the up asamp ada o rdination afresh from the Mahfivihnra

o n Kal fi i R fraternity within consecrated boundaries the y n iver , o n near Colombo , and their return consecrated the enclosure - ? n Kal zI isim ii in Pegu , henceforth know as the y n Within these boundaries the ap asamp add could be conferred as from the

o f direct spiritual successors Mahinda , the great missionary to ‘ Ceylon , and thus the link was restored in the succession of ’ teachers broken (said the Sihalasam gha docto rs) in Rfim anna .

1 Se e Pha re Histor o B u rma . 84 o L e e nda r Histor . 3 2 y , y f , p ; F rbes, g y y, p . 2 ’ Se e Taw Sein Ko s Prelim ina ry Study of the Kalyani Insc ri p t ions of T t D ha mmac eti 1476 A. D . he o for o o o f s unt , cerem nial [ c nsecrati n a ] has been interpreted in various ways b y t he commentaries and sch o lia o n t he Mahava a the Vina at thakat ha Sarat thadi ani Vim at ivinodani gg , such as y , p , , Vina atika b Va irab u ddhi Kankhavit arani Vina avinic c ha a y y j thera, , y y akarana Vina asa m aha akarana and t he Sim ala karasam aha and p , y g p , m g t he object of t he Kalyani Inscripti ons is t o give an autho ritative ruling on these varied o pini ons and t o prescribe a ceremonial fo r the consecrati on of a stunt which shall b e in accordance with what is l aid do wn b y Gautama B dd and the not o t he u ha, which at same time shall materially c nflict with ’ e o of t he o o 1nd Ant The sim d int rpretati ns c mmentat rs ( . , xxii , p . is described in this article as a boundary fo rmed b y pits filled with water t he appro priate Kam m avac a are chanted as t he consecrating cere mony. THE PALI LITERATURE or BURMA 39

We must no t forget how vital this matter appeared to Burmese

. so had Buddhists The Order, in far as such questions gained a o f import nce for it , was somewhat less a free fraternity and more of a church and the point of view taken by the monks

n a w as an ecclesiastical o e . The part t ken by the king is f worthy o notice . In the case of the Kalynnisim zi Dhamm ac e ti used his royal to o wn authority support his deep conviction , and, as often happened in its history, the orthodox Sangha had the temporal

o power to s me extent at its service . Not that the Sangha in

Burma has ever claimed authority over consciences (i. e . the t right o persecute) . It has been as all other truly free associa di tions , and, with time , has known visions and developed has factions , and a sect sometimes had powerful supporters who were no t content to stop short at a moral ascendancy over man . The perfect tolerance inculcated by the religion was

o f hard for some these strenuous minds to accept , and e ven

Dham m ac e ti r , though he was far indeed f om being a despot in

i to . rel gion , was anxious establish orthodoxy in his kingdom The Kalyiini inscriptions sho w us t o what degree a religious superiority over the rest o f the community was claimed by those who had received the Ceylon o rdination and were called the Sih alasam gha . An interesting literary point is the mention o f the standard ‘ i on n a authorit es Vi aya subjects at the time , and det ils as to the instruction required for novices and monks . These treatises o n are mostly f Si halese authorship . Besides those of an older period we hear of the well -known V aj irab u ddhitikfi (sometimes called the Vinayagandhi or - V ina a anthi t ikzI o r o f ul y g ) , a explanation diffic t passages in

1 . he S a h i an C e d i m o b S o f o Sas . 33 . t ar t t a ari u tta g p stly y p eyl n ( , p ;

d. . b Fausb oll Ca t . Ma u M h Vim a ivinodani of the SS . t e t , , p y Kassapa , h D m il ra ha a t a ud MS . e o a a t t M . S. t Sas . 33 C . Tamil c untry ] ( , p , p i ab a i u he ina avinicc ha a rab ddhi S V . i s . 33 C . t V Vinaya t k y j ( , p , p y y b u d B d hada ta u . 1 8 o Ma d MSS . t o f C Si s V . 9 a t 3 C 5 . . 3 C . y eyl n ( , p ; . , p ; , p ) t h V e ina m aha b au d M . Sari u f a t. M . SS asa t ta o C o Sas . 33 C y g y p eyl n ( , p

. The Sim alamk r of t he p a a p akarana o f Chapata was a. result Talaing ’ di in C o Tw o a he Pat im okkhav isodhani thera s stu es eyl n. Vinaya tre tises ( t and Sim ab andhani i a m a o t o od d no r t k ) y bel ng this peri , but neither ates o are o d See P T H . 44 auth rs menti ne . . . , p . 40 T HE PALI LIT ERATURE O F BURM A

o Mahnva irab u ddhi o f the Vinaya commentaries . The auth r , j

Dham m ac e ti o Ceylon , was a contemporary of , to wh m he sent a Copy of his work .

' u ddhist L iterat ure in Pan ci V a a ura Ai a Rataua 2 . B § y ( g y p —) , ( ara Tauu u Je aoa haua a nd L aos. Ari avamsa. p ) , g ( yy dd ) , y

rammar Poe tr and Abhidhamma in the teenth and G , y, fif

sixteenth c ent uries.

We must now follo w the rather faint track of Burmese literary history from the time o f the revolt and separation o f

o the Southern pr vinces . The chronicles o f Burma tell us of a continual struggle between different dynasties and the hostile races —they re p re — hz h n o S i n . S eI s sented Burmese , Talaing , and The , f rced

o f southward and westward by the Mongol armies Kublai Khan , had become a powerful element in Burma in the thirteenth ‘ century . They had penetrated to the south , and the Talaing population had accepted in Wagaru a ruler who was probably

- o f o f half Shan ex traction . In Burma the King Pagan

’ (Kyaswa) was deposed in 1298 by the three Shzin governors who se territories surrounded his diminished and enfeebled kingdom . The three , being brothers , held together and founded 2 Khandha u ra Pan zi the dynasty that reigned at Myinzaing ( p ) , y

e a u ra o (Vij ayapura) , and Sagaing (J yy p ) till the prince Thad

who t o o f minbya , was believed be Burmese royal race , made himself master o f Upper Burma and founded Ava in

Rat ana u ra no t w Ava ( p ) , though al ays of great importance as a capital , remained a religious and literary centre for many

t fo r o u r generations of authors . It is no necessary present

t o o purpose lo k further into the records of war , revolts , counter

o f revolts, marriages , and murders those times, except when such events are connected with religious history and, by a rare k chance, the name of a saintly celebrity or the title of a boo

1 ma 52 Pha re Histo r o B u r . . o Le endar Histo r . 28 F rbes, g y y, p ; y , y f , p 2 ‘ Sa 8 1 T he o r d o d Kit t itara in t he s . . , p three br the s , having ep se ’ 664 o f t he se t in Khandha u ra. year Kaliyuga, up their rule p 3 ‘ i m a 2 8 90 in t he 722 of t he ha r stor o u r . P e H B 6 . 5s . y , y f , p , p , year ’ Kaliyuga . THE PALI LITER ATURE or BURMA 41

o f Rat ana u ra can be rescued from the tangle . The city p did

Pan zi not entirely supersede Pagan , y , and Sagaing in religious

o importanc e . Fr m all we can learn about the place and date o f the Pali works possible to place between the founding o f

l o f e Ava and the midd e the sixt enth century , it seems that sc hdlars were always t o be found busy in the monasteries i near the chief cities . However turbulent the t mes may have i been , the reigning famil es protected the Order and loaded it l with bounty . Their example was fo lowed by men and women ‘ o f rank and wealth . The Si sanavam sa gives us a glimpse into the life o f a monastic sc o f of Ari avam sa holar those days in the story y , a celebrated ? o f fi Ari avam sa teacher and author the fteenth century y , who

o f o f was Pagan and a member the Chapata sect, settled in Ava in the reign of Narapati ( 1442 Before he became famous he went to Sagaing to study grammar with the learned ‘ thera known as Y e - din ( the water - carrier The chronicler

- tells us how Ye din came by his name . Either to restrain his own inclination for talk or because he found the brethren t oo o f l talkative, he was in the habit keeping his mouth fi led with water when others were present . When the young monk fro m Pagan first arrived at his monastery there seemed little ho pe that the silent Water - carrier would discourse to him o n B ut Ari avam sa no t . i grammar y was to be d scouraged . i to uihdra o f He came da ly the , performing all the services

di Ye - i t o a sciple for din , t ll the latter broke his silence ask ’ Ari avam sa to the reason of the thera s visit . y craved leave

dc ari a e study with the famous y , since , though he had studi d

s had n o t many text , he grasped their meaning , and , till then , u adesa p ( exposition) of other masters had not helped him . Ye -din was touched and consented t o give some o f his time t o 1 Ab hidh am m atthavib hfi vani the inquirer, and then explained the

1 Se e the o o Inseri tio ns 0 Pa a u Pin a a nd very interesting c llecti n, f g , y , Ana d d b S K0 and d B T u n N i o f t he B , e ite y Taw ein translate y ye n urma S an u T e o In an o ecretariat ; B goo 1 899 . h list o f works menti ned inscripti n o f 1 442 D fo r t o o w e o d n o t A. . is very valuable he chr nol gy o f wo rks that c ul o d t See A d t o e therwise a e . ppen ix this chapt r. 5 8 58 5 ff 3 5 . 9 B urma 28 . Histor o . . . re pp Phay , y f , p 5 Co o n t he Ab hidham m at thasa n ah mmentary g a. 42 THE PALI LITERAT URE or BURMA to him with various methods o f exposition Ariyavam sa was

o to his so n able to tell his preceptor that, thanks teaching , his pupil had grasped all the knowledge he had missed till T dcari a him to then . he y then charged do his part in helping others by W riting a com mentary on the text he felt best fitted

' to . Ari avam sa Ab hidham m atthavib hzivani expound y chose the , a i a and composed a commentary on it entitled M n sfir m anj fisn.

While writing it he submitted it , chapter by chapter , to the

o f - criticism his fellow monks , reading it aloud to them as they sat

n u osat Pu nna i assembled o p ha days in the cou rtyard of the c e t ya. A very charming little anecdote is told of his readiness to

o ne ac cept correction . On occasion a monk seated in the assembly twice uttered a loud sound o f disapproval during

ri m l the reading . A yava sa noted the passages that had ca led n o u t forth these protests, and also fou d where the objector

R o wn c ihdra his lived . eturned to his he carefully reviewed — work and found two things to correct a fault of composition (repeating the same explanation twice) and a fault o f gramm ar

o f . (a mistake in the gender a word) He corrected them ,

sent for the other monk , and mildly asked him what fault he found with the work that had cost the writer the intense labou r

o f i long days and n ghts to compose . The other replied bluntly that there was little fault to find ; the book was perfect as t o its

words and sense , but he had observed two faults , an unnecessary

repetition and a wrong gender, and he would not let them pass

An d Ari v m sa without protest . ya a rejoiced in his heart and off o f took his garment fine cloth and gave it to the other, ‘ ’ hi n . saying , With t s do I pay reverence to thy k owledge ’ Few as the words are , there shines through them the scholar s

clear and simple soul .

Ari avam sa y lived and wrote for some time at Sagaing , but

taught afterwards at Ava , where the king was sometimes among

o f o his hearers . One his m st important later works was another ' ‘ Ab hidh am m a i i at o n Atthasnlini study entitled Manid pa , a t k the

1 k Se e Commentary on the Dham m asangani of the Ab hidham m ap ita a. Fausb oll Sas . 9 8 C . 5 67 75 . r hh m m e r is . V Fo c a L t . 6 ; , , p xviii , pp , , , p , he d of t he 1 442 A . D t F H 4 . a Ma u d. M S. 34 . T . . 0 C t . S . . , p (p ) gives as ate di Mani pa . THE PALI LITERATURE or BURMA 43

of B u ddha ho sa. g He also composed a grammatical treatise , the ‘ Gandhzi b hara a o f Jntaka Jntakaviso dhana. n , and a study the ,

o old These works were c mposed , according to the scholarly

Ari avam sa no t tradition , in Pali ; but y was a teacher content r fo r a o u t i to w ite only the learned . He st nds in the S sana ’ vaIrisa s record o f literary theras as the first name connected with a metaphysical work in the vernacular . He composed an atthayoj and or interpretation in Burmese of a comm entary called fi ? the Anu tik on the Ab hidham m a The G andhavam sa attributes 3 ahnnissara Ari avam sa another work entitled M to y , but there is no mention of it in the Séisanavam sa. Ariyavam sa may have been still living when a ne w writer ? came to Ava whose talents gained him the favour o f the king

Silav am sa o f - - i c o m This was , Taung dwin gy , who had already 5 o f Su m e dhakathn posed a poetical version the , a poem entitled

B u ddhfilam kfira on , and another , apparently his native city,

ila a a dignified by its Pali name Pab b atab b hant ara . S v m s was

t o . n thirty years of age when he came the capital The ki g , of o f after the manner royal patrons religion , established him

‘ in a vihara where other honoured teachers had lived before

on . e him , and there he lectured the sacred texts He , lik

Ari avam sa y , laboured to spread religious learning by inter

re tin attha o au d p g Pali texts in the vernacular . A Burmese y j 5 ’ Ne tti akarana ei of the p , and another edifying work , the Par

anavatthu y , prove that he was not merely a poet , though the author o f the Snsanavam sa seems rather inclined to reproach him for his attachment to verse .

1 The Gandhab harana (o therwise Ganthab harana or Gandab harana) was studied and glo ssed b y well -kno wn Burmese scholars o f the sixteenth and

- n and re d d o a d d o s . seventee th century, e ite am ng st n ar w rk recently 2 The work generally kno wn as t he Anu tika was written b y Dhamma pala t o supplement the o riginal tika ( of Ananda) o n the Ab hidham m a. ’ Se e the Sasa nava sa s o f o e o o d C o Sas m list c mmentari s c mp se in eyl n ( , p . 3 I am not sure that this word sh ould not b e Mahanissaya (chief commentary o r glo ss in Burmese) ; t he work w ould pro bably b e t he at tha o a na of o m d o . j , which menti n has been a e ab ve 1‘ n -m in - n o r Sirisudham m ara adhi ati w ho t o tiya khau g j p , began reign ‘ ’ 1 4 . e re is or A. D . 70 S 9 th 42 t h Pha H t a . 8 e 8 o f e . , p , year Kaliyuga y , y o B u rm a 2 85 f , p . . 5 The story o f the ascetic Su m e dh a form s part o f t he Introduction ’ N da t o t he a a o Se e Fau sb oll s d o of the a k ( i na) J tak c mmentary. e iti n J ta a, 5 v l - o . . 2 28 . Se e . 5 8. i , pp pp , 44 THE PALI LITERATURE or B URMA

1 o f Rat thasnra 1468 e Another poet Ava , , born in , compos d 5 Bhnridatt a nt aka Hat thi nla zi taka metrical versions of the j ? p j , 4 d r aka n f an Sar va a ti t o . n j , besides a umber other poems He may have been a good verse - maker and the tone of his poems

u religious, but he comes nder the same mild censure as his

- old- o ortiud brother poet . In fact , the time chr niclers (p ) exclude these two from the succession o f theras precisely because they no t only wrote verses but recited them , and instructed their

i anav pupils in the same art o f recitation . The S s am sa gravely explains that this is a question o f discipline too large to be

a t o tre ted in the chronicle , and we are referred a modern

ha inic ha a U o sat v c . Vinaya treatise, the p y , for details The composing and reciting o f p o ems was apparently a transgression of the religious rule (s ihhhdp ada) concerning singing and

o n dancing . Taking part in or looking at such performances is forbidden to monks (samau d) and all those under temporary vows who have undertaken a stricter self - denial 5 than the ordinary layman . Silavam sa and Rat thasiira were probably no t the only poets

o f o d the m nasteries in those ays , but unfortunately such

authors are far less likely to find mention , at least in religious

o a chr nicles , than the grammari ns and expounders of Vinaya A h h m and b id a m a . - ‘ 5 Kd avirat i nthcI G andhavam sa The y g mentioned in the , but

no t Si sanavam sa o t o . in the , perhaps bel ngs this epoch It is described as a beautiful Pali poem of 274 verses o n the subjection ? o f sensuality

‘ ’ 1 8 9 in t he a 83 o f t he 5s . 9 0 . , p , ye r Kaliyuga ‘ ’ 2 Fau sb l s d o n o t h its c o m Ja a No . 5 43 Se e o l f e a t ka, . e iti J taka with

- v l 1 5 2 19 . o . 7 mentary, . vi , pp 3 i 4 3— N 509 Fausb 6 11 v 7 9 1 . a o . . J taka, . , , pp 1‘ — N 4 6 a s ll 1 . a o 2 F u b b . 30 6 J taka, . . , iv, pp 5 The B uddhist laity are only bound t o o bserve fi ve fundamental rules m a d o f o d a t he O d o t e n. n c n uct, where s r er bserves A layma y bin himself t o keep eight of t he t e n o n t he U p o sat ha days ( o ccurring fo ur times ’ de ic io nar o d B udd . 0 D t o S e Ma n In . h 7 C e . a m nth) . Kern, , p ; hil rs y f ’ the Pa li La ng u age (articles Silam and Up osa t ho 6 C V 5 . . 6 75 . , pp , 7 A tika o n it is ascribed t o a monk o f Paku dhanagara (Pegu city ’ o d Mr N o o n e e r a u e o a l . an S t he B itish Museu m C ta l g f P i MSS . evill s n te h t e Copy in his collecti on.

46 THE PALI LITERATURE or BURM A

Order, but the commentaries on the Vinaya (for example, the Kankhnvitarani o f B u ddhagho sa ) left it doubtful whether the juice o f the palm and cocoanut trees could lawfully be drunk by the religious or no t . Some maintained that such l j uices were lawfu if drunk as they flowed from the tree , o f others denied it , as some commentaries spoke the elements f ’ di o intoxication latent in the seed, and the spute continued ‘ ’ the Mahfi arakkam a till thera p , seated in the midst, settled the question . According to his j udgment, which was accepted by the disputants , the juices in question might be drunk , but

Maha arakkam a only fresh from the tree . p — afterwards treated the whole subject in a work entitled SureIvinic c haya (Decisions c oncerning Intoxicants) . It would seem that religion was not long or greatly in d Pan fi Si sanavam sa anger at y , as the assures us that many ? a t wo uthors wrote there Only names are given , however

Saddham m a u ru Saddavu tti Vi itiivi g , the author of , and j , ' fo r Kac czi anavannana celebrated two grammatical treatises, a y , o r commentary o n the Sandhikap p a (section treating of ’ 3 e i o f o f Kac c d ana s uphonic comb nation letters) y grammar,

Vnc ako ade sa l and the p , stil recognized by Burmese scholars .

' The Vac akop ade sa treats the grammatical categories from ’ o f w a logical point vie (Oldenberg) . These familiar names

G andhavam sa o f t ikn are missing from the . The MS . a on 4 Vii c ako p ade sa in the India Office gives the date of this

. 1 606 . 1530 treatise as A D . In began a more auspicious

- epoch for the Order . A warlike and able ruler , Ta bin 5 - Mahnsiri e a f s sura o . hwe hti , succeeded j yy as King Taungu

- - - no t Ta bin shwe hti conquered Pegu , where he only pro t e c te d religion but added to his o wn glory by his magnificent foundations . In his reign a revolution overthrew the Shi n

1 2 8 9 Sas 81 . 5s 0. , p . , p . 3 u M 4 2 l a t M d. SV 24 The V acako Fau sb o l . a SS. . 5 D C . 1 . , , p ; , verse ’ ’ ade sa Is o d o o in Fo rc hham m e r s List p menti ne with ut thepauth r s name , i i p xx . 1 Pali M S in the Indi a r 4. T e m d S . a c e Libr 10 h c o O . l enberg, fi y, p a b o o n Vac ako ades gI it avi S . mentary p , y an ther j , was written at againg an t he o are H 1 Th w o o d o d F. T e t . . 7 . w rks auth r menti ne , p 5 H is tor o 5 A D . Pha re Bu rm a . 1 30 . 93 , y , y f , p . THE PALI LITERATURE or BURMA 47

who prince reigning at Ava, had cruelly persecuted the monks, and before many years the Shan rule succumbed before Bayin Naung . Ava was taken by the Burmese under ’ o 1 555 this famous soldier s c mmand in . ‘ i n o f in Bay n Nau g, one the most strik g figures in the

istb r o f o - o f h y Burma , the s metime general and vice regent

- - - m Ta bin shwe hti and successor to the throne , united Bur a and Pegu into one empire and carried his conquests into the

11 L 811 5 . Northe rn States, aos and Siam He was a zealous

o i to a Buddhist, zeal us , ndeed , intoler nce , and forced an outward

o n o r ? profession of Buddhism all his subjects , native foreign

him Si sanavam sa Nevertheless , all we hear of in the is that in 1578 ‘ the Lord of many white elephants then at the

hi s a hi s so n height of power but ne r end , appointed his regent o f La o s and sent the thera Saddh am m ac akkaszi m i with him to ‘ ’ o n purify religion in the conquered pr vi ce . A few names o f scholarly monks and their works are associated w ith Laos n ‘ i . Nnnavilnsa w Sankh ei ak saka in th s period rote the y p , and

' Sirim angala a tikiI on that work and the co mmentary Man aladi a no t o g p ni. A thera whose name is menti ned wrote 5 ei tasanti the Up p . At Ham séivati som e work was done in the way o f com

m a Saddham m lam kzi ra m e ntin g on the Ab hidham . The thera fi

Patthnnasfiradi ani Mahnnam a t ikzi wrote the p , and a entitled 5 Ma u sei rat t a i ani dh h d p . These works are mentioned without an Sfisanavam sa i y date in the , which by the way, d ffering Pit akattham ain of from the , gives Ananda as the author the

1 n W e n t o The Bra ginoc o of t he Portuguese. have o nly Oriental but

Euro pean te stimony t o the magnificence o f his reign. 2 ’ Pha e is or o u rm a 1 fi See r H t B . 08 . y , y f , pp 3 as 5 1 S , p . . 1‘ vil t he Sankh a akasaka A u ddha P TH Nana asa o . . . 1 6 . wr te y p at y , , p 5 A o o d b Min a e ff and o d in Re c he rc hes w rk c nsulte y y menti ne his . As ’ ‘ Dr B has o t d o u t t o m e o S n Ut tt t asan ti . arnett p in e , fr m this title ( a skrit p ) t he work wo uld appear t o treat o f rites o r charms fo r ave rt Ing evil o mens o r . Fo r sa nti in t he o f o see Sadvim sa public calamities , sense expiat ry rite, d b H Ee lsin h Le d n 1 9 08 5 a n e d . 1 o br hma a (Prap . v) , ite y . F . g , i e , , cf. p bel w an d d Appen ix. 5 S5 8 48 4 4 1 In the e d o b H . 0 . sa . : . a U , p pp , lat st e iti n ( y y ’ e R oo 1 908 t he o Mahananda p , ang n, ) auth r s name appears as THE PALI LITERATURE OF BURMA

- A hi mm a Pit ka m i a on b dha . a ttha ain last named, a t k the The i places both n the reign of Bayin Naung . The Order never again suffered from a ru ler in Burma as

‘ u Thohan a in the evil days nder b w . From the time when

o the Shan rule was finally demolished by Burmese kings , m re

favourable days began fo r religion . The seventeenth century

saw some further changes , which we shall note as we proceed

a religious literature in the vernacular , in the Burmese

u u lang age itself , grew p round the older texts , but the earlier traditions of Bali scholarship always found faithful followers . CHAPTER IV

' ‘ — T HE SEV ENT EENIH CENTU RY PEG U AND UPPER B URMA TH E C AR o r AV A AND A AI —TIPIT AK AL AM K ARA S HOL S S G NG , ARIYA LAM H ARA AND ER , OTH S

1 617 o ne By the year Burma and Pegu , welded into empire ’ Nau n s by Bayin g conquests , had already been separated once ’ and fo rced into a second u nion by the co nquero r s grandson 1 Ma dh m m ar ha a aj a . ’ Ham savati Nau n s Pegu city ( ) , as in Bayin g time , was the ’ capital , and we can understand the Burmese king s popularity in the south when we learn (but not from the Sasanav am sa) that he had succeeded in breaking up the audacious rule of u the Port guese adventurer Philip de Brito , whose govern ment of Pegu had been carried o n with the methods of

i fo r a brutal buccaneer . De Brito, with wanton d srespect ’ the country s religion , had destroyed pagodas, and we cannot

o b o r n o t supp se that e spared m nasteries o libraries . We do know if even the Buddhist monks interceded for him when m he was vanquished by their cha pion , taken prisoner, and condem ned to an agonizing death .

' There is no record in the Saisanavam sa of Pali works

. or produced in this reign The doings , literary otherwise , o f the Sangha o f Peg u are probably no t well known t o the

o f o u r . a t o o author Burmese chronicle Perh ps , , he is influenced by a certain rivalry in scho larship which made the Talaing

l n o f i monks unwil i g to believe in the learning Burma , wh le those o f the upper country we re equally sure of their o wn 2 superiority . It is almost touching to read in the Sasanavam sa the reason (as it first appeared to the good monks of the south) why the ’ kings o f Bayin Naun g s dynasty preferred Pegu as the royal

s u : re idence , even after nion with Burma As for the monks in Burma , there are none expert in the sacred texts and

V e dasatthas i learned in the . Therefore , hear ng this, the

1 2 Pha re Histor o B u rma 1 28. Sara . 106 y , y f , p . , p .

E 50 TH E PALI LITE RATURE or BURMA

l King sent a message t o the thera dwelling at the Four 2 “ a t Vihfira : R m afifia s oried , saying Send hither to some

to o f Mendicants, from thirty forty years age , expert in the ” da a t sacred texts and learned in the V e s t has . So the thera a ' ' Ti it akalam kara Tilok la kara Tisasanzi lamkara sent p , m , and , with thirty Bhikkhu s. When they arri ved at Pegu the King built a wiz ard for them o n the Eastern side of the Modho

c e li a to . o n U osatha y , and gave it them And p days he summoned those monks o f Ram afifia who were expert in the

V e dasatthas sacred texts and learned in the , and commanded i r them to hold a d scussion with the th ee theras . And the ‘ “ o f Ram aii fia monks said Formerly , indeed , we thought there were no monks in Burma expert in the sacred texts and learned in the V e dasat thas. But 10 ! these Burmese monks ” are exceedingly expert and learned . It seems to have been a triumph for Burma . An interesting point in the little story is the mentio n o f the

V e dasastras side by side with the Buddhist sacred texts . It o f is clear, from the list works given to the libraries of Burmese 3 monasteries and from various allusions in the Pali literature ,

rib dras that Brahmanic works were studied in the , and we know that some were translated into Burmese . But this branch of learning was considered inferior . There is a mention in the Sfisanavam sa of two monks living in the reign o f Mahi ' ‘ ’ dhamm araij a who gained the king s favo u r by their aptitude — airs redasati/z akoridd to o for state afi . They were expert in

V e dasat thas— the and therefore , no doubt , acute and useful advisers ; but the Order disapproved o f them . They are — p ar ig/atlzp aiip attisu m andd weak in the sacred doctrine and practice . They j ourney to Pegu and disappear at once from

no o f ou r sight . They have place in the succession theras But the V e dasattha experts were probably innocent enough o f any religio us interest in the hym ns and sacrifices o f the

ul Brahmanic c t, and they were certainly not Vedic scholars

1 Ukkar sika o Thadodham m ara a d d Mahadhamm a n , therwise j , succee e

2 . D raja 16 9 A . 2 o o d o S o n t he r dd A r yal f un ati n at againg Ir awa y. 4 3 h o D 1606 Se e d C t o t e A. . Appen ix . ame thr ne . THE PALI LITERATURE or BURMA 51

’ in the Indian pandit s sense o f the words ; fo r the Vedas of

r Fo rc hham m e r o the Bu mese , as explains , are a c llection of ‘ ’ Brahmanic texts on astrology , medicine , and science generally,

Sfir asiddhfint a o La hu raha such as the y (astron my) , g g (astro

D rav a u n a Tant raszi stras logy) , y g (medicine) , besides (manuals 1 m asei s ras o f o f magic) and Ka t (manuals treating love) . Some o f l o f these , especial y the last, cannot by the greatest stretch ib o f l erality be fitted into any scheme monastic learning ; and , ’ do indeed , we not hear that the Buddhist monks ever made use of them or the Brahmanic te xt s compo sed for the practice

o f o f . , magic That, in all its branches, was the province the of m professional Brahmans, whom there were always so e , said 2 Athar vav e da o f k n to be experts in the , in the service the i g . But there are wo rks reckoned as V edasatthas in which the ‘ ’ o o fo r t i m nks found f od s udy , and Veda subjects wh ch they l n themselves delighted to handle , either in Pa i or the ver acular . ’ Fo r a king s dcariya must be able to discourse o n ethics and

o . Ra aniti p lity , pronounce moral maxims , and give advice The j , 3 Lokaniti Dham m aniti o f , and represent this sort literature o f mo delled on Sanskrit originals . The wise fables the Sanskrit

’

Hito ade sa n u i . n p have also fou d favo r with Buddh sts Agai , c ertain Sanskrit grammatical works became famous in Further

di Am arako sa . how In a , and lexicons such as the We have seen m stoutly the theras grappled with Pali gram ar, and we can “ imagine the sober joy with which a copy o f the Am arakosa m would be welcomed in a wh i library .

’ 1 Se e Not o n hi t a w rod o b E d es B udd s L . . o Jar ine s , pt iv, Int ucti n y F rch '

1 o F rc hham m e r e or 8 fi . 7 . o R t 1 7 . 6 . 9 hammer, p Als , p ( pp 2 Fo r n a Ano rat a was ttl d in t o o i st nce, when ba e his attempt take That n, the charm which rendered t he city impregnable was found o u t b y t he ’ e nd B king s att ant rahmans. 3 Se e G An cie nt Pro verbs and Maxims : The Niti Litera tu re James ray, ma 1 19 41 an R o he o B ur . 1 d . 0 . o f t So f , pp , , Temple, J urnal Asiatic ciety ’

o f B n vo l. 239 fi . e gal , xlvii pp . 4 On t he o u d o of Am arasi ha see Z a a D ie indisclien fam s icti nary m ach ri e, ‘ ‘ ’ ’ Worterb zi c /ier Z e o Z e in B dd i . Amara, says acharia , war hne weifel u h st, though this c an b e in ferred only from his dedication and his placi ng of t he of Puddhas o t he B d i and not o an names bef re rahmanic iv nities , fr m y ] B dd in he of the o Die indisclien t t . special u histic mat er rest w rk, v ’ Pi i Worter uclier G d B d H iii B 1 8. The akat thama n , run riss , an i , eft , p . t t n Am arakosa . 73 o on he a d o t the ( p ) is cauti us subject, nly s ates that was o o d B b Am arasim ha c mp se at enares y . 52 THE PALI LITERATURE or BURMA

We shall have to return presently to the question o f t he ‘ L fo r Brahmanic element in Buddhist aw . As other Brahmanic

to o f r a contributions the literature Bu ma , they were natur lly

o f accepted by the fathers Burmese scholarship , as there could be no reason for cultivating Buddhist medicine o r

Buddhist arithmetic . As far as we know at present the fathers were sage enough not to study the gems o f Sanskrit poetry . Let us no w glance at certain features in the seventeenth

c le arlv century literature , features which may be traced enough fo r o u r purpose in a brief notice of the best -known

authors . o f First, we find that many the distinguished teachers of that time wrote in both Pali and Burmese . Some , for

V arab hisam hanfitha o f Maniku ndala instance , g , author the vat thu one o f o o o f , and his c ntemp raries , author the Satta rfi adham m avat thu j , wrote their edifying tales only in the 2 vernacular , or at least produced nothing noteworthy in Pali .

o f Se condly, the devotion the Burmese scholars to the study o f o f Pali grammar , style , and prosody bore fruit in works

' Rai indarzi zib hidhe adi ani which the j j y y p is an instance . It

not o n would be quite fair to call any thera a court poet, but certain occasio ns theras composed Pali verses adorned with

o f . the traditional compliment and eulogy royal patrons Thus , when Ukkam sika was consecrated and took the title Sirisu

dhamm arfi am ahzi dhi ati Rat anfikara j p , the thera wrote the Raj indarfij fib hidhe yyadip ani ( on the naming o f kings) to 3 commemorate the ceremony . Mahadham m araj a and Ukkam sika were both generous to

o the Order , and mention of monasteries founded by them ccurs o f often in the religious history the seventeenth century . Some of these foundations were associated with well-known

1 Vide . ardiu e and o rc hham m e r Notes o n B u dd/l ist L a w o J J F , als d o R m No for he o d o . . t o f Intr uct ry e arks, tes, pt iii , p ix, supp se prevalence in he o o t he o f o an Sanskrit learning t c urts f early kings Pr me d Pagan . 2 M h Sas . 105 . o o t o t he of a adham m ara a , p Th th b l g ti , — ese au rs e n me j 1 606 29 . 3 H . 5 a an ka 8 5s . 102 F.T . 8. R t a ra d S , p , p was acquainte with anskrit o and oe c rhet ric p ti s .

54 THE PALI LITERATURE or BURMA

Vina alam take up Vinaya questions, and the result was the y ki rat TIkfi o ne o f o , those numerous w rks composed by theras o f t o old i high authority keep the traditional discipl ne pure . - ’ o f Ti i akzIlam kzi ra s o The list p t works sh ws varied learning , but he is remembered chiefly as an Ab hidham m a scholar and

‘ f Ukkam sika an . o d o ne a saint He was a chosen adviser , k R ’ ‘ of his wor s is called esponses to the king s questions . The theras of Sagaing at this period seem to have taken

Ab i amm o f h dh a . the lead in studies One these , the thera

T loka u ru t ikfis i g , toiled for many years at and supplementary

utilrd i tikas (an ) on various texts . After deal ng very thoroughly ' 2 u katha tik with the t t t he composed a fi on the Yamaka .

hi s i ai o n a But great feat was a t k the Patth na , the most h 3 important book of the Ab hid amm ap it aka.

il a aru on o T ok g is but e example . The Sagaing monasteries als produced a number o f Burmese u issag/ as (interpretations or para A i h phrases) on b h d am m a texts during the seventeent h century . But it is not easy to distribute these W orks aright among W n f their several authors, hose Pali names are but an i dif erent

Ari zi lam kfiras help to accuracy . There were at least four y i noted fo r scholarship . The monk mentioned in the S sanavam sa ' as the second Ariyalam kaira (pupil o f the great thera who

’ was equal to Tip itakzilarnkzi ra is probably the scholar o f whom Oldenberg remarks that the Burmese are indebted to him for the version o f a great number o f Pali works . Those

' ascribed to this Ariyalam kznra are : ( 1) Interpretations o f

Atthasfilini o f B uddha ho sa Sankhe avannana o f the g , the p ' 4 Saddham m a o t i zt la Ab hidhamm atthavib havam of n j p , the Suma

1 Se e B u lletin o . 167. , t me v, p 2 the Pitak t t in 1 See a ham a . 4 . , p 3 The o o we o the o of m st imp rtant, that is, if place urselves at p int view

o f the B Ab hidham m a d of da Mrs. R D d to urmese . stu ents that y. hys avi s, who se rare ability and patience we o we a scho larly editi on of a part of ‘ t he of the o t o o this text, remarks, aim w rk seems have been m re a series of exercises in a l ogic of terms and relati ons than any attempt t o enunciate o o t o t he Duka at t hana t ph ic l p po itio se e I t od cti p , me a ys a r s ns ( n r u n — d d fo r the So b C o R D d . x . e ite Pali Text ciety y ar line F. hys avi s , pp xiv) a k rana It The Patth na is also called t he Mahap a a (Great Treatise) . o o f - ou o n and in o t o o c nsists twenty f r secti s, manuscript am unts ver a ’ o d Se e Fo rc hham m e r s Mst . th usan leaves. , p xv. See o 18 C II ab ve, p . , hap . . TH E PALI LITERATURE or BURMA 55

l ' ? VibhaII a o f Ab hidhamm a i aka 2 gala , and the g the p t ( ) A a h v ikzi Kac ca anab e da S rattha ikasini . Pali t on the y , entitled (3) Ariyfilamkara was careful to add a Bur mese version to ’ what we should nowadays call his re vised edition of Kac c ayana s

T D akkhi av ana i'i/z dra his work was done mostly in the n , o r e of Rfi am anic fila Monast ry the Southern Grove , near the j ce li a Ukkam sika y at Sagaing . had built four monasteries , 3 o ne o n a each side of his famous p goda , and presented them to theras learne d in the sacred texts . Another grammarian in residence on the west side produced an edition o f the 4 ‘ ’ N zi sa d y , a orned (as the Pali phrase goes) , and set forth 5 with various methods of explanation .

' The NyzIsa was taken up again in the reign of Sirinanda ’ amm ar a - a r i D 1 648 in dh aj P va éidh p atirfij a (A . . ) by the k g s

D than a c o a fi a o f . pre ept r, g Sagaing His comment ry is entitled fi Niru t tisfiram afij fisfi

s i o f c i We here come acro s a ment on Pagan , on e the flourish ng

o f am b u dha a centre grammatical studies . The thera J j (or

Jamb u di adha a him one p j , as the king named ) was whom

Ukka sika had to . o f m delighted honour He was Pagan , and ’ 7 was first brought t o the king s notice by Tip itakalam kara .

c to him Sam v annanana adi ani Niru t ti The works as ribed are y p ,

' sam raha Sarva fian a adi ani g (grammar) , and j y y p (grammar and 8 . am b u dh a a o f l r mm a philology) J j , author the litt e g a tical

‘ ’ 1 Olde nb e lo 82 See r s a ta ue o Pali M . th India e . 1 g C SS at e O c 8 , , — g f fi , pp 84 85 88 90 1 23 1 24 . Su m an ala o o Su m an alasami and , , , , g is als kn wn as g o t he i a- his w rk as T k kyaw. 2 Th e Vibhan a e o d in o o f b hidham m a oo g is s c n rder the seven A b ks . R D t he Mrs. hys avids po ints o u t that it m ay b e considered a se quel of Dham m asan ani and o u d l t he e fo r g , was pr bably se , ike latt r, as a manual d Fo r o n h od o stu y. ther remarks o these studies see t e valuable intr ucti n ' he ’ R t o t So o h ib h C . . . Pali Text ciety s editi n of t e V aIIga ( ed. A F hys

D d 1 904. avi s) , 3 The - -daw a od 5 o S . Kaung mhu p g a, miles fr m againg Se e 24 o . 21 . Sas 106 1 10 Pitakat tham ain . 1 . ab ve, p , pp . , , p

Se e . 1 1 1 SVD . 1 241 Pi akat t ham ain 65 . o i p , , verse t , p . A w rk w th a i r Niru t t im afi fisa o d in t he Gandhavam sa a ne rly sim la title ( j ), menti ne

. 60 and i a o n t he llaniru t t i o Kacc a ana (pp is a t k Cu f y . 1 8 5s 1 1 5 1 1 6 , pp . , . 3 o are o ed b N who in Ce o . He These w rks menti n y evill , saw them yl n d 1 ates them 652 A . D . 56 THE PALI LITER ATURE or BURMA

Rfi ab he da akiisani treatise called p p , is probably this same ‘ Jamb udip adhaj a . The Ab hidham m a seems to have had less attraction for him

o o f t than for m st his no ed contemporaries , and he devoted

o f himself to the Vinaya, which he translated text and com

Manir tana . a mentary into Burmese But , a writer of the same o f period, is an example a life spent in interpreting the abstruser side o f sacred learning to those who were only

' Szisan a capable o f reading the vernacular . The av m sa mentions — translations by him o f the fo llowing works the Atthasalini ’ and Sam m ohavino dani (B uddhagho sa s commentaries o n the Dhamm asangani and the V ib hanga) and the Kankhavitarani ’ ( Bu ddhagho sa s co mmentary on the Pfitim okkha of the Vina ya) ; ’ this last seems to have been Manirat ana s only departure from

t o metaphysical studies . Then, turning the later exponents of

Ab hidham m a tikfis Ab hidham m attha the , he translated the k n v ibhfivani and San he p ava nana into Burmese .

Saradassi o f Na in u a Another thera , , the same place ( yy y , o f in the Ava district) , was the author some works equally

G fi hat thadi ani characteristic of the time . His l p (explaining 2 difficult passages in the seven books o f the Ab hidham m a)

Visu ddhim a a anthi adattha o f and the gg g p , a book the same ’

B u ddha ho sa s Visu ddhim a a . nature on g gg , are in Pali He Ne tti akarana also translated the p into Burmese , not to shirk his part in opening up the Pali texts to readers without learning . If he is a little less shadowy to us than some of

w- o f his fello authors it is because , with all his grasp abstruse questions , he had , for a time at least, leanings that greatly displeased the stricter brethren . He lived in the village itself,

- and indulged in luxuries such as a head covering and a fan . But we are to ld that he afterwards renounced all those practices

contrary to the discipline and went into retreat in the forest . The middle and latter part o f the seventeenth century were not peaceful times for Burma . The country was harassed by

Chinese raiders , rumours and evil omens troubled the people ,

1 Fau l a n b oll Ca t Jf d. MS 0. s . S. . 5 , , p ’ 2 8 u b ll a 5 s Fo rc h m me r s ist . and Fa s o t s 11 6 e e ha L C . , p . ; , p xxvi , , a d M u M . . 5 Pit a in SS 3 ka t ham a . 9 40 . t 3 . , p , pp , THE PALI LITERATURE OF BURMA 57

e ( leaatd o f to the tut lary the towns were said be departing , and religion was dimmed Great efforts were made t o conj ure these and other ills by the practice of religion ; ‘ ’ a ofi e rin s the loc l gods were conciliated with g , and merit ,

fo u nda in the Buddhist sense , was acquired by new religious

Mahfi avaradham m arfi alokfidhi ati tioub. When p j p came to the 1651 i o to throne in he bu lt s me monasteries , according the to n custom of his predecessors, and presented them disti guished

A adham m a theras . The most eminent among these was the gg lam kara w ho , already mentioned, translated several Pali texts into the vernacular .

' t o Kac c si ana He first paid the usual homage y , but by writing a Burmese translation inste ad of a Pali commentary ; after t Ab hidham m at thasan aha wards he transla ed the g , and then , a s if continually seeking heavier and heavier tasks , the patient s cholar toiled through translatio ns of the Mi tikfi (of the

Dham m asan ani Dhatu kathzi g ) , the , the Yamaka , and the ‘ Pat th a fin . The last task alone would have served a less d A adhamm zi lamkfira iligent man for a lifetime , but gg probably ' t to had earnest studen s satisfy . There is no doubt about his r eal devo tion to his subj ect . This prodigious worker was no t entirely given up to the sa cred texts . Circumstances made him a court historian . He c o f o flic ials no ame of a family , and doubt was better fitted than most Palist s of his day to carry o u t certain ro yal com

o f . missions . The last his works that w e find mentioned in fi t he Si sanavam sa R avam sasankhe a is a j p , a summary of the o flic ial Ra a a isa o r v of . j n , a short chronicle the kings This

o o o f Mahzi avara he undert k at the request his protector, p ’ dham m a fi lok i r j a fidh p ati. 3 of Naravara Under the auspices the next king , , the thera

’ T e odi a i Tilo ka u ru t ikaz on j p , d sciple of g , composed a the ‘ Paritta . It is the only literary event notic e d by the Sfisana v am sa m in this reign , which , in fact, only lasted a few onths . ’ 5 Under Naravara s successo r Sirip av aram ahfidham m arei j zi a t De vac akko b hasa hera named comes upon the scene, whose

1 ” SasH 1 1 1 S Pit akat tham ain 2 2 . et 1 1 2 . 0 , p s . p . ; , p . 3 ‘ 5 Mahasihasu dhainm a D 1 2 ra ara 8 53 1 1 5 A . 6 7 . j . . , p . . 58 T HE PALI LITERATURE or BURMA

fo r influence with the king was evidently great, the usual

—he V e dasatt a reason was learned in the h s. The usual — ‘ ’ m ild repro ach follows he was weak in the knowledge o f 1 . Ab hidhamm a the sacred texts Nevertheless, his system of n teaching was recommended to the Order by the ki g . Deva fi c akkob hasa made his pupils study and recite the Pat th na (w e No t suppose in Pali) . only the monks o f Burma but those of ’ ’ a h n Pegu were made to study the P tt zi a . By the king s order great religious festivals were held , and the people were called u pon to honour the Order in every way .

no w 1 698 to e We have reached the year , and can pause glanc at those features o f the Pali -Burmese literature which have come into clear relief during the seventeenth century .

Our attention is arrested by a new tendency . The zeal fo r Pali grammar seems to be fainter than in the thirteenth and

Ab hidh am m a fourteenth centuries ; a more abstract study, the ,

“ o r a is occupying the learned among the monks , at le st those o f fi whom we hear, those whom we may call the of cial scholars , ’ the theras who have the title rdj aguru (king s preceptor) and

in no t work monasteries endowed by the kings . We do know

o f o f s much the lives of these teachers , but their choice subject

on o f throws a certain light what was demanded them , even

or by the less learned among their students, , at least , what o f t they, the most influential scholars their time , insisted tha

their students should attempt . We have seen how the several bo oks o f the Ab hidham m a were interpreted and paraphrased

in Burmese during the seventeenth century, and we cannot doubt that the disciples living near their v e ne i'ab le masters in the monasteries by the Irrawaddy persevered in studying the

o : third Pitaka . And that tradition f the seventee nth century

t o m has come down later generations , as the ost casual survey e of modern Burmese lit rature will show . Everyone who has seen a collection o f Buddhist manuscripts o f from Burma must have . noticed the numerous copies

1 he 85s 1 1 7. The Sasanavam sa e b t he wa t , p . t lls us y y that well - MS was kno wn Burmese meth od o f preparing and decorati ng palm leaf S. i S S A co u nt o a n Embass to o n . ee e first put int practice this reign ym s, c f y the kin dom o Ava 339 g f , p . . THE PALI L ITERATURE or BURMA 59

A hidham m a e u Th b t xts with vernac lar interpretations . e descriptions we read of Burmese life an d charac ter might

to e fo r lead us exp ct a preference something less arid, more r m d n . pictu esque , more hu an , more a apted to the native ge ius

But there is no t really an anomaly here . In this particular ” case the Burmese remember what w as said in o ld days about

B uddhaw canam o f h . the , the word the Budd a m an The classic fifth century com entaries, for inst ce the l At thasalini an i di i , make interest ng stinct on between the three

o f B uddhavacanam— great divisions the the Vinaya , Sutta , and

Ab hidham m a. a o f The Vinaya , they say , cont ins the teaching

u o f c ondu c t rohib itions r r les , _ p , and presc iptions the Sutta that o f the current prac tice o r exp erienc e o f m e n

c ohdradesand Ab hidhamm a o f o r ( ) , the that the highest

aramatthadesand absolute truth (p ) . Le t us see how these three c ollections have fared in Burmese

The Pali Vinaya took root quickly and profoundly in

u All o f r e o n B rma . students the subj ect are ag e d the co nstancy with which later Vinaya literatur e reflects the

has ancient form and spirit . Buddhism a lengthy and minute di code for the Mendicant Order . That code has been pro giously

o o c mmented and glossed in the c urse of centuries, but the novice learns the discipline fro m his preceptor in the monastery

r by example and habit, rather than f om books , and by everyday practice the observance o f the rules becomes second nature

- o a . o with ut much ment l effort Of c urse , some book study is

fo r n required , but the essential knowledge is easy the you g old monk to master even in Pali . And then there is that and kindly institution The Smaller Vinayas containing the e ssential prec epts and formulas of the Discipline . Controversial wo rks have been writte n from time to time o n

e o f di to w no t a matt rs scipline, but kno them is a fundament l

' r o f a on pa t Vinaya study . Occ sionally disputes questions of e arose in the Burm ese Sangha at times when the word

1 ’ . At t hasa ni E Miille r So . 2 1 . li . s d o s , e iti n ( Pali Text ciety), p 2 Se e o 6 C a I. ab ve, p . , h p . 6 0 T HE PALI LITERATURE or BURMA

o f k o f the Buddha was , it seems , not very well nown to most the monks ; and we read that the king intervened in such c a o r ases to command rese rch in the ancient texts , appoint ’

fi . teachers whose decision was to be nal The king s privilege , however , was particular ; the attitude of the Burmese laity in general towards the Order and its discipline has be en o ne of f unquestioning reverence . The Vinaya itsel , being a code o f prohibitions concerning the monastic life , has not of course

o n N t had a great influence culture . o that it has remained a ltogether without its bearing on the lay life , for there is a Vinaya element in the Burm ese law codes . This we might

e law . xpect, as religion and are inseparable in Oriental polity But when we look for the influence o f Pali literature o n i Burmese culture t is in the Sutta that we find it .

m o f Through the i mense variety discourses, verses , and legends that make up the Sutta pitaka the path of the saint

o of is traced for us in every stage , fr m the first moment — r eligious effort to the summit o f achievement arahat ship .

And the Sutta pitaka has abundance o f human nature in it . So in widening and widening circles it has sent a moral impulse through the life o f the whole Burmese people . To l give two instances : the Paritta is a commo n treasury of good words to ward off the evils of everyday life and keep the great

o a maxims of religi n in memory , and the J taka has found its way everywhere , from law codes and chronicles to popular plays . The Burmese child grows up steeped in beliefs , ‘ ’ o f r practices, and notions merit and demerit drawn f om

ne w t o the Sutta . He has nothing learn about this part of his faith when he forsakes the world and enters o n the monastic

o o life . What the earnest n vice from generati n to generation has set himself to study in the calm o f the oil/ am is the p ara ‘ ’ ’ m atthadhamma o f , the highest the Master s teaching, the h Ab idham m a.

If the B u rmese student is cheerfully at home in the Sutta

Ab hidham m a he approaches the with awed respect , like his o f bro ther Buddhist in Siam and Cambodia . The Buddhist

1 1 Se e o 3 C . ab ve, p . , hap .

62 THE PALI LITERATURE or BURMA

o f , the seventeenth century took it in hand , and it has been

hsa ds o f carefully edited by modern g/ . A close analysis the principal translations of this single little text would be an

o explanation , inc mplete of course, but very interesting and

o f o f Ab hidh am m a instructive , the true Burmese view theories , l Dham m asan ani such as we find in the g , also a manual , and we must no t forget that these theo ries are as much a part o f the Buddhism o f Burma as the human and touching spirit o f the Sutta . Some curious elements have straggled in under the ae com m odatin Param attha g title , and sometimes in research we may think we have come o n a metaphysical dissertation and find fl c o sm o on a guide to Buddhist g y Such productions , however , are not characteristic eno ugh o f the Pali literature to need 3 more than a mention .

To return to the seventeenth century . We have seen that s ome o f the most eminent scholars spent their time making

Burmese versions of Pali texts . Either there was a much

fo r wider public, as we should now say, religious works at o r that period than in earlier times, Pali scholarship was at

fo r a low ebb in the Order . There is some ground this last supposition . Burma had been in an almost continual state of change and disturbance since the Shi n element had beco me first

o L ed troublesome and then p werful ; and ower Burma, annex ,

no . separated , and annexed again , suffered less It would be interesting to know something about the numerical strength o f the Order at different times during that t period . It probably diminished greatly when even monas eries

1 t h n Se e e lear ed introducti on o f Mrs. Rhys Davids to he r translati on o f he Dhamm asan ani t g .

2 ‘ t he -B Param at tham an u sa d s d b An example is Pali urmese j , e cribe y ’ M . l Ab b é Che vrillon in t he o f B MS in the B o e list urmese S. ibli th que N o ati nale, Paris . 3 I do n o t mean t o imply that these matters are included in Abhi dhamma literature without an antique and scriptural warrant for their

Mrs. R D d has d u t th oo o f t h presence. hys avi s po inte o that e last b k e ‘ Vib han a b fine the H o f the D o g , suggesting y its title, eart hamma, m re a o o f and ood d l o f th n it c ntains, gives a number summaries a g ea o of m o o o t he o d o o f in affirmati n, much it yth l gical , ab ut c n iti ns life this — ’ and o ther spheres in human beings and o ther b e ings ( 1nt roduc t ion t o n R D d t he ibha a . . V ed C . . g , . A F hys avi s, p xix) . TH E PALI LITERATURE OF BURMA 63

o ul were insecure , and the y ung men of the pop ation were more ‘ likely to be fighting than forsaking the world . Those were

'

to . Sasanavam sa not times for study prosper And, as the says , ’ religion was dimmed from time to time . But the Burmese

’ kings were sufficiently good Buddhists to build mhdras and ’ o f i enc urage learning, and the great theras were inde at gable fi o o f Ti itak la m kara workers . It is t ld p that he once said in ‘ to A adham m alar kara i j est gg n , When I am dead you w ll be ’ the only learned man left in the world . And perhaps the scholarly tradition did at o ne time seem likely to perish out i o f . o to Burma But there were always w rkers keep it al ve , some of whom we shall o nly find in the local chronicles

thamain o f viharas ( ) temples and , and in the eighteenth

s century , when another national crisis had come and pa sed ,

' a literary revival began under Alau ngp ayci and his descendants .

1 ’ In U kkam sika s reign a very curious situati on was brought about . T he who had fl e d o m t he in o e o f c on king, fr capital c ns quence a spiracy d d b o ne o f o oo In o Bhikkhu s hea e y his s ns, t k refuge a m nastery, where the

d t Sas . o ed m o an d o o See 108. f rm the selves int arme guar pr tect him . . p CHAPTER V — P ALI LITER ATUR E IN T H E E IGHTEENTH CENTU RY TH E PKR UPANA EK AM SIHA CONTROV ERSY FOUND ATION o r ’ AM ARAP U RA BO D OPAYA s E U LOG IST TH E RAJADH I — RAJAV IL ASINI T HE JATAK A IN B URMA i As the eighteenth century opens, the rel gious life of the

t o u country seems have passed under a clo d, and we may be fairly certain that there was no in tellectual advance in the n if Order . Perhaps there was even some reactio , we can j udge from the uninteresting controversy that drags through nearly ‘ a hundred years in the chronicle . i Even without studying in detail the literature of the t me ,

Ti it akfila kara i we notice the absence of work such as p m , Ar ya lam kiira A adham m filam kfi ra , and gg had produced in Upper

R afi fim fi a . Burma . In the Order lacked support Since the removal o f the capital to Ava in 1 634 the so uth had gradually ? sunk into misery and ruin Towards the middle o f the

century , as we shall see , a revolt against Burma was successful fi for a time , but the nal result was that a later conqueror,

Alau n a a o gp y , broke d wn the Talaing nationality completely

Alau n a a and finally . Thus , though gp y was really a better

Buddhist than his milder predecessors, the fortune of war went against scholarship in the ancient home o f Buddhism from the end of the seventeenth century till the time when ’ the Burmese conqueror s power was firmly established .

And at the moment when , leaving the seventeenth century,

o u r o f we have next glimpse literary history , there was not only a state o f gloom and listlessness in Pegu but in Burm a

o the also . The country was no l nger ruled by kings of 3 energetic and aggressive type , who were usually active bene i

factors o f religion and therefore o f Pali literature .

1 1 nd od o Se e Sas . . 1 8 ff a . 3 7. , pp , Intr ucti n, p 2 Se e Pha re His t or o B u rm a . 1 41 1 42 . y , y f , pp , 3 Pha re o f od o t he o ff d no y says this peri , Th ugh m narchy su ere great ’ d d d The d of t he Ch in the disaster its po wers gra ually ecline . rai s inese r o had o o d b an o o M and p evi us century been f ll we y invasi n fr m anipur,

o o in t he o o Pha re Histor o Bu rm a . 1 40 Iii . s me territ ry n rth was l st ( y , y f , pp ) T HE PALI LITERATURE or BURMA 65

' to Seisanavam sa If we turn the , we come straightway upo n

a i . o o f a picture alre dy fam liar The long , ingl rious reign l - h u - shin Se t ib hinda has Hsin p y (in Pali , ) begun ; the inner r history o f the O der seems to be quietly repeating itself . In ili a a monastery at Ava , built by a high m t ry official , the learned monk Ukkam sam ala is finishing the second o f his g a i V annab odhana Likhanana a tre t ses and y (dealing , as the

u . o f titles show , with the Pali lang age) The chronicle says

c him that he was versed in the texts , the ommentaries, the fi ‘ ’ t ik s r andhantard , and the Othe books (g ) , by which is meant works not strictly doctrinal but necessary to a complete 3 Buddhist education .

Ukkam sam fila him c , fortunately for , was pea efully occupied

w d no t e ith wor s and with practices, but we cannot s parate the history o f Pali literature in the eighteenth century from

o n o f a controversy which went , with only a few intervals

c r for ed truce , for nearly a centu y between the sects known

a i as the Pei ru p anas and Ekam sik s. Their d fferences were i on matters of monastic d scipline , but certainly affected

studies . ' 4 Sasanavam sa in l The , which we find a fairly ful account , tells us that a monk named G u nzi b hilamkara in o r about the

a 1 698 A .D . l ye r introduced , and the fol owers who gathered r o f i ound him quickly adopted, the custom wear ng the ’ o ne l mendicant s upper robe over shou der only, leaving the

o to o other bare . But , acc rding the rules for dress laid d wn r d in the Pali Vinaya , both shoulders should be d ape , except when the right was uncovered as a mark o f respect in addressin g a superio r ; and here at once was a doubtful and i - ostentatious change which put the s mpler, old school ‘ ’ Pé ru p anas (or clo thed sect as they were named) up in ‘ ’ ka ika o ne - u i . E m s arms . Th s was not all The ( sho lder ) par ty carried fans when making their begging -ro unds in the — A. D . 1 71 4 33 Pha re Histor o Bu rma . In Sas. 1074 ( y , y f , p , Kaliyuga 2 Sas 20 . , p . 1 . 3 ' e . . t he Pi akat t ham ain . 52 d the d a ndha nta rtt g , t (p ) gives un er hea ing g the Mahavam sa Di avam sa and i t lkas , p , the r .

Sas . . 1 1 . , pp 7 ff 66 THE PALI LITERATURE or BURMA

villages . These and one or two other innovations , which may seem to outsiders a small matter, roused very strong feeling in the Order . G unzi b hilam kara and his following were not considered

o f strong in the sacred texts , and their pponents o the strict

a school defied them to bring forw rd a canonical text , com

' o r ikzi mentary , t that authorized their practices . Here was

diflic u lt Séisanavam sa their y, and the assures us that they were put to the miserable expedient o f producing a wo rk ‘ forged for them by a lay disciple o f immoral life who had quitted the Order They maintained that they held the

o f Sa ham m ari o f views the orthodox thera dd ac Ceylon . The severe language of the Sé sanavam sa would lead us to t o f think that some moral laxi y , unworthy true sons of the ’ 2 ff o f r Sakya , went with these a ectations d ess and habits in the new party . At all events , the question whether any

Pfiru ana o r Ekam sika given monk was a p was , for long years ,

w- the o ne by which his fello monks would judge him . It is interesting to see the part played by the temporal p o wer

all o f in this . The hierarchy the Buddhist Church was not so firmly established that the Sangharaj a o r Supreme Head could ’ o n r impose his will the f aternity without the king s sup port , and we shall see that when the struggle became very acute the sect that was losing ground usually tried to bring the n m atter directly befo re the ki g . ' 3 a was In 1733 Mahfiraj zi dhip ati c me to the throne . He f an inef ectual king and , as events showed , a very poor arbiter

i sanavam sa o o n e o f in religious matters . The S rec rds only his acts with approval ; this was the appointing of the thera

Ni navara dc ari a o r as his y (tutor , more exactly , spiritual

Ni navara of . adviser) . was originally Pagan When he came to the capital he threw himself zealously into the work

o f of teaching , and the first his works mentioned in the 4 f chronicle was composed for the benefit o his many hearers .

1 Sa . . 1 19 . s , p 2 o of the o d of A st ck phrase ancient Vinaya, where unseemly c n uct /c monks and no vices is described as asa yap u ttiya. 3 Pha re Histor o Bu rma . 140. Sas. 1095 K . Y. y , y f , p ,

Sas. . 121 . , p THE PALI LITERATURE or BURMA 67

Mindful of their difficulties in the study o f the Ab hidhamm attha

n o sa gaha , probably then , as later , the text m st in use , he prepared a ganthip adattha o r gloss o n the difficult words in

na ara c om that famous work . Na v then glossed the ancient

i B u dha h a mentary At thaszi l ni (of d g os ) in the same way . He , — eIvinic c ha a also composed a work entitled Sur y , a name suggesting 1 Ab hidham m a fo r Vinaya rather than , and another work Vinaya 2 P t im okkhale khana ai . Af students entitled terwards , at the ’ o dcari a n king s request , as we are t ld , the y conti ued the work his predecessors had begun in the seventeenth century, and 3 Ad idh na d ik translated the h éi p p a ip a into the vernacular .

Saradassi o f a o His contemporary , also Pag n , is menti ned as the author o f a Dhiit u kathzi yoj ana} either a grammatical

' co mmentary or a translation o f the t itukathzi of the

b h m m it aka A idha ap . ’ anavara s Rfi fidhiré ani m atta akzi sini N next work , the j j p p , seems to have bee n written not so much to instruct the

. c unlearned as to please a royal patron Its subje t, the ’ ’ o f naming kings , with the reigning king s name as an not example, was important to the students in the monasteries .

The purpose of the book was served , so far as we can see, ’ when it had shown Nei navara s scholarship and interested

Mahé rfij zi dhip ati himself . There is a sort o f un conscious ’ o ir ny in the thera s essay when we see , as the gentle monk ‘ a of L of did not see , the pproaching fate the ord Kings and know how ill he succeeded not only as king but as supporter f ui o f the faith . A ruler o q te different mettle was needed even to deal with the affairs o f the Sangha no w in a state

Mahara d i of acute disaccord . j a h p ati made mistake u pon

. h Nzi n avara t o Pfiru ana mistake W en his tutor , who held the p

Pasam sa Ekam sika practice , and the thera , of the sect, were

1 S 4 and . ee o . 6 Sas . 8 1 . The ab ve, p , , p title is perplexing here, as it ’ Maha arakkam a s D ec isio ns c o ncernin In tox ic a nts t recalls p g , writ en at in t he r Taungu sixteenth centu y. 3 P. T H . 43 The Pa im kha b e d he u d . . t ok t , p , it will remembere , is f n a o d of the o d o f the o in o mental c e rules, wh le uty m nastic life, a c ncise o The e o of the u osa tha d d in f rm. cer m ny p ays is a so lemn un ertak g of this o f b t he ed S rule life y assembl angha . 3 Se e O d Pa li MSS. in the India O c e Libra r . 105 . l enberg, fi y, p P TH 4 1 . . , p . . 68 THE PALI LITERATURE or BURMA

a o eng ged in vigor us controversy , the king set an incompetent

o o monk , a favourite of his own , over both the learned d ct rs .

o This monk is described as ign rant and incapable , knowing

’ ’ t o o r only enough to turn a plough s head the east the west , ‘ yet the king , as the chronicle says , not knowing that this ’ t o f man was thus and so , trusted him regulate all matters o religion . The favourite proved unable to j udge which o f the

‘ ’ t wo a w as . w as Opposed views was f lse and which true He ,

o n says the chronicler , growing more and m re indigna t, ‘ ’ 1 f no difl e re nc e ike a buf alo, who knows between the music 1 o f a celestial lute played by a Gandharva and the striking ’ f w as o a bamboo stick by a village lad . The situation ’ Mahzi rfi ai dhi at i s own f beyond j p powers o arbitrating . He

o fo r o wished for peace , and s ught a compr mise which might wn perchance last during his o lifetime . A royal decree was

u bhikkhu therefore issued, the s bstance of which was that every

t o was observe whatever practices he wished . Only one result ‘ could be expected . As the chronicler drily observes , their ’ dispute did not subside then .

f r old But this was a time o graver preoccupations . The o f n discontent and hatred Burma , that had been seethi g in

u fo r o f Peg many years , had gradually mounted to the point l o rebel i n , while the Burmese were harassed by Manipuri 1 740 invaders . In a king was elected in Pegu and the revolt ? k became serious Prome was ta en by the Talaings , and i though their first king abdicated , another, B nya Dala , a brave

i e u sold er and able leader , was solemnly consecrat d at Peg city

am s ati 4 (H ei v ) in 1 7 6 . From this time till the end o f the eventful campaign that n - followed there is o literary history to record . A life and t m dea h struggle had begun between Talaing and Bur an , and

o fo r some time the Order disappears fro m view in the pe ple .

At first the Talaings were successful , and the Burmese lost

1 The G d a Gandhab b a are d od e d o n an h rvas (Pali , ) emig s att n ant ‘ ’ D hatarat t ha o ne o f the o u d od of t he . The e x , f r guar ian g s earth ‘ ' ’ ‘ pressi o n playing a lute ne w a b u fl alo is quoted among t he Burmese ’ ’ o a hO Iisms and in dso S o e Pr verbs, p , quaint sayings Ju n tevens n s exc llent B urm ese D ic tiona r A d 3 y, ppen ix, p . 2 Se e Pha re Histo r o Bu rma 1 42 if y , y f , pp . .

70 THE PALI LITERATURE or BURMA

the two parties till graver matters were dispatched . In the mean time he decreed that the whole Order should follow the o wn dcari a ruling of his y .

Pai ru anas diflic u lt This command put the p in a y. They must either renounce what they held to be the only practice ’ o r warranted by the scriptures resist the king s authority . o f Most them submitted, but a few stood firm . The most 1 of Mu ninda ho sa o f notable the resisters was the thera g Pagan , who no t only continued to observe the stricter rule but had l a large fol owing . He is said to have declared in a full assembly of senior brethren that he was willing to die rather than forsake the

o Alau n a a t o precepts f his master . gp y was o much the Oriental

t o o mahdthera despot bear insub rdination even from a , and

Muninda ho sa the g was banished , as far as possible , from region where his influence was felt . ! uite u ndaunted he

o f o continued his teaching , and again a group foll wers gathered round him . But in his banishment he was ready to turn from controversy and instruct his pupils in more abstract matters, for it was at this time that he translated the Ab hidham m attha sangaha into Burmese . He seems to have gone on for awhile - ’ Alau n a a1 s unmolested, but was afterwards summoned to gp y for presence to answer his defiance, a summons which he obeyed with a full expectation o f receiving the death sentence . S0 sure was he o f the fate awaiting him that he put o ff his m monastic habit before the encounter , with the agnanimous m an wish to lighten , in some sense, the guilt of the who ' d would shed his blood . The courageous monk s life was spare , but what happened to him we do not know . All that the chronicle adds to this strange incident is the fact that when Alau ngp aya left fo r his last cam paign in Siam Mu nindagho sa was in prison . Alau ngp aya never found the leisure from state affairs that a would allow him to master Vinaya questions . Dise se was already undermining his wonderful vigour when he reached r - t o his fo ty sixth year, and his unsuccessful attempt conquer f Siam in 1760 was the last u ndertaking o his life . When the 1 Sas. 1 25 . , p . THE PALI LITERATURE or BURMA 7 1

Burmese army retu rned fr om t he expedition they bore with them the dead body o f their hero .

Al au n a a Siri avaram ahai gp y was succeeded by his eldest son , p ‘ 2 dham m arzi zi i Je a u ra j , who rebuilt Sagaing (Pal , yy p ) , while

o ld a a . the c pit l , Ava , was occupied by a rebel force During ’ this kin g s short reign an attempt was made by the Pfiru p ana

se ct to convince the king that right was on their side . They had o Ni o r Nfiné la kfira h ped much from the fact that na , m , ‘ P ru a the royal pre cepto r? was a fi p na . But the astute Atula di Ekam sika - c still lea ng the party , and his counter ta tics were successful enough to prevent unsettle d points of discipline

dis in from being cussed before the k g .

Né na who had a In the meantime , seems to have li ttle t ste

o a n l . for c ntroversy , won a reput tion for profou d know edge We t o n are told, as a testimony his untiri g diligence , that he was 5 c apable o f mastering o r teaching nine or ten chapte rs o f Pali

in a day . He had been a passionate student from his youth f up . In the first year o his monastic life he composed

v fi a grammatical work called the Pada ib h ga. It was followed 6 o f r o n N zi sa by a series commentaries, in Bu mese , the y and

t wo Ab hidham m a Mahfi at thfina texts, the Yamaka and p (or n Pat thfi a) .

1 763 - - i and u c his In Naung doa gyi d ed was s c eeded by brother,

- - 7 u n h u n i Se tibhinda . who is sually know as Hsin p y shi (Pal , ) His acc ession gave promise of better tim es ; among other

1 - - — a doa 1 . as . N i 60 3 Pha re H ist r o B urm a . 1 84 S 7 . o ung gy , y , y f , p ( , the 1 22 IL Y year 1 . ) 3 Sas. . 1 2 , p 7 . 3 The king had brought thi s learned thera from Taungdwin t o t he

al Sas . . capit ( , p 1 had e e o H ad o f h d b Alaun a a See Atula b n app inted e t e Or er y gp y . ° ’ l i S d of t he Po U D s o b S K0 A Pre im nary tu y : aung In cripti n , y Taw ein ii Ind. Ant . v ol. ( , xx , 3 b uar L ha na a s o for o se e Sas. . 1 2 7. iterally, ecti n recitati n , p 3 Se e o . 20 21 ab ve, pp , . 7 Sas 1 28 i u 1 1 25 he d o in the . t is , p . ; Kal y ga ( ate given inc rrectly e d e ka li u e a nc avassa dhi/ce dvisa te sahasse sa m at te Pha re print t xt y g p p ) y , d Hist o B u rm a . l n S or 1 86 . Se e l o S KO y f , p a s Taw ein , A Pre imi ary tu y ° ° f he Po D c ’ The o U o Ind . o i . 1 t Ant v l. aung Ins ripti n ( , xxi , pp ° PO U D s o d In a o in Is i e s n Z aung in cripti n, engrave a cave ne r Pr e, nt re ti g as co mmemorating t he conso lidati on o f the Bu rmese po wer in Further di od In a at this peri . 72 THE PALI LITERATURE or BURMA auspicious changes for the Order was the rebuilding o f Ava

Ratana u ra 1766 . ( p ) , which was reoccupied as the capital in i S sanavam sa The passes over this reign very briefly, and we must look to other sources for mention o f the literary ’ - . am b u di a Anantadha a work done The king s tutor, J p j , is u merely named, and we may g ess from this that he was either of the Ekam sika sect o r took no interest in establishing the

. o f Pei ru p ana practices . He was the author a grammatical 1 r o 176 o n Vina avini h commenta y (c mposed in 8) the y c c aya. Either Se tib hin da o r his dcariya (the wording o f the chronicle leaves it in doubt which o f the two) did nevertheless take stro ng measures against some doctrinal heresy which began

o to spread in Burma ab ut this time . The heretics were summoned before the head o f the Sangha and made to ’ — ? accept the true doctrine how, we are not told Hsin -hp yu - shin is said to have been a generous patron of literature , and, though a good Buddhist , he showed a certain enthusiasm for Brahmanic learning and had a number o f

o f Sanskrit works translated into Burmese . The list these ’ i orc hham m e r V O ade va s books , accord ng to F , begins with p

Sanskrit Grammar? and contains , besides , works on astrology, 4 palmistry, medicine , and erotics . 5 1 776 Mahiidham m ara fidh irfi fi - u -szi In j j (otherwise Sing g ) ,

- -o ld i -h u - n the nineteen year son of Hs n p y shi , succeeded and r reigned for a few years . He had but little time o peace for religious works , but it happened that, coming under the

of Nan dam zi la o o f influence , a m nk great learning and authority on monastic questions, he became deeply interested

u ana—Ekam sika in the Pei r p dispute . The chronicle tells us that the young king dreamed a strange dream . The great

1 I MS. o f o in t he N Co o the There is , believe, a this w rk eville llecti n at Th ina vini h e V a c c a a b B u dhada a C e o . British Museum. y y was y d t t of yl n

F T H. 4 S . . 3 . 3 GV 59 . as 3 . . . , p ; , p ; , p 2 1 28 Sas. . , p . 3 The Mu dhab odha in the n se e . e g , written thirteenth ce tury ; A Web r, isch Li era t u r eschic hte 2nd e d 243 Ind e t . . g , , 1 ’ See Fo rc hham m e r in d No tes on B uddhist La w o Jar ine s , part iv, Intr

duc t or R . o . G D nast o Ala u n ra . 24 y emarks , pp ix, xiv als J ray, y y f gp , p ,

i i r o B u rm a . an and Nit L tera tu e 6 d 134 . f , pp 3 P t r o u r ha re His o B ma 209 . y , y f , p . RE or M 73 T HE PALI IHTERAT U BUR A.

god Sakra , clothed in white and adorned with white blossoms, c to o n o f amm ada ame him and told him how, the bank the N River in the Ap aranta Country the sa cred footprints o f the Buddha were concealed by the wild growth of the jungle

o r . r ot bound up with root , trunk with t unk , and leaf with leaf ' Fortner kings in their ignorance had left the place overgrown and neglected, but on him whom the god had enlightened r fell the duty o f clearing it . The d eam was explained to

i o o f Nandam zi la the k ng by a monk , who no d ubt told him , t fo r Nandam fila he eminent teacher . The king at once sent

a and thenceforth kept the thera near him . N ndam zi la seized ' — th e Oppo rtunity of explaining the Parup ana Ekam sika contro v e rs and o Mahiidham m aré zi dh irfi fi y, c nvinced j j that only the Pei rup an as had the authority of the sacre d texts o n their s to o ide . The king summoned both parties h ld a debate before him Ekam sikas , in which the were hopelessly defeated , and a ro yal decree was issued imposin g the Pai ru p ana discipline

n andam iila o o the whole Order . N was app inted Supreme ? Head It was probably at this time that he wrote the “ Si sanasu ddhidip ikfi (expounding the purity o f religion o r religious reform

When a young man , shortly after his ordination, he had

d o translate s me ancient and authoritative Pali works, the 4 ' 5 Vina avinic cha a Su tt asan aha Mahtiva atthakathai y y ? g , and gg , ’ o andam ti la s n o t int Bur mese . N name is associated with any fe re n o n A hidham m a. his re c e work the b Perhaps . p for Vinaya

1 ’ ’ D uro ise lle s o es su r la eo ra hie a o cr he de la B irm a nie See C . N t g g p p yp ’ ’

EFEO o 1 46 fl . A c eti a a ro as de la L e ende de Pu a B . . p g m , , t me v, pp y had e n built in t he seventeenth century t o mark t he place o f these o o ri r d o d b t he ac am a o f S - m in - r f tp nts, first e isc vere y saintly y alvan ta a 16 29 —48) 3 His o fficial name thenceforth was Narindab hidhaj am ahadham m a ra adhira a uru j j g . 3 Se e o 38 . ab ve, p . 4 di ee i a r 8 Th n O L br . 0. e Se e O d Pa li MSS. in the I a l enberg, fi y, p Su ttasan ah a an o o ro the S as Vim anavat thu s d o f g is anth l gy f m utt , (legen s t he o d e t c celestial ab es) , . 3 ’ Pro bably Bu ddhagho sa s commentary on t he Mahavagga section o f t he Di hanika The o f t he Mahava a had e d b g ya. text gg been int rprete y

A i ala Pa li MS in the India O ic e L ib ra r . 69 . r kara se e O d S. y m l enberg, fl y , p T he Mahava a o d m a o b e t he o of t he gg menti ne y, h wever, secti n Vinaya a d b c lle y that name. 74 THE PALI LITERATURE or BURMA

1 had o f studies influenced his pupils, and the effect bringing under discussion questions which had been less promin ent

in . u t oo the last reign We might s ppose, , that his authority — would have sufficed fo r a settlement of the Paru p ana Ekam sika

di to . spute , but this , as we shall see , was yet be delayed awhile ' 2 on o f Bo dO a rI We can now go to the reign the famous p y ,

Sasanavam sa o concerning ourselves chiefly, as the d es , with

u i n i its religio s events, and passing over its s nister begin ng, - ’ Alau n a ai s in the midst of conspiracy and murder . gp y fifth son was soon established firmly on the throne . The opening years e di of his reign s—howed the peculiariti s that were to stinguish it to the end reckless shedding o f blood and lavish building — o f of pagodas . His benefactions to the Order those the royal family and nobles are recorded in the chronicle as coming

— o the from him were enorm us . The chronicler writing in ni and Ni o t neteenth century the learned na, who held the p s ’ o f B odO a zi s o wn of Supreme Head the Order in p y time , both paint the king in colours through which we can see but ’ a n a dim outline of the truth . B odOp yfi s personality has o t lacked describers , and surely has never had one more indulgent

San harzi é of c o m than the good g j , to whom was given the task ’ m e m o ratin abhise/ra t g the king s (consecration , li erally anointing) ? Ni Nfinfibhivam sa in his new capital , Amarapura na , or , had only been ordained seven years when he was summo ned to live l near the king and offic iat e as rdj aguru . Natural y he soon had t o a royal commission fulfil, and his learning was brought to bear on the subject of the consecration ceremony . He

on Rfi iib hise ka andha translated a treatise the subject, the j g , into ‘ o f Burmese . He was probably not the author the original work , but revised it after consulting ancient authorities . 1 The Pitakat tham ain 43 n o o on the (p. ) me ti ns a c mmentary Vinaya

- sangaha written b y t he ac a riya o f King Sin gu at Ratanap u ra (Ava) . The Vina asan aha one o f the o o d b Dham m ac e t i g was fam us treatises c nsulte y , y a v 38 nd S . se e o e . o f as. . 33 43 a , p , , pp , 3 BodO a a t o the o in 1 782 : Pha re Histor o B urma p y came thr ne y , y f , Sas 30 . 209 . 1 1 1 43 p ; , p . ( Kaliyuga) . 3 Am o 6 o was o d the in arapura, ab ut miles fr m Ava, ccupie as capital 1 83 Pha re istor o B u r 7 H m a . 21 1 Sas . ( y , y f , p . , p 1‘ ’ S s Ra ab hise ka andha. a . . 1 3 1 . Na d to u rified the , p na is sai have j g The Pali wo rd used (p a risodhe t va) ap p li t o a text means correcting and r o o clea ing away interp lati ns . THE PALI LITERATU RE or BURMA 75

' The thera then rec eived the sono rous name Nfinab hisfisana

' dhaj am ahadham m araj aguru as a furt her token of the royal favour . In a few years he became the leadin g personage in the

. B odO a e Burmese fraternity p s bestowed monast ries , built by

fé o f i o dif rent members his fam ly , upon several theras ren wned n to n for learni g , gave four aged and emi ent theras the title

’ sarz ghardj d (sometimes translated bishop and aft erwards appointed fo ur others with the same title to help them in their

n b hi vam sa . Nfi fi e charge was then plac d at the head of all , ’ r d o r to and ent uste with the reforming ( , use the chronicler s ’ n f o d r o . expression , the pu ifyi g ) the religi us worl . This was a decisive moment for the co ntroversy that had so long divided i the Order . As we have seen in other reigns, the v ews of ’ the king s chief dc ar iya were most import ant in those vexed l n questions which were usual y settled by the ki g , and which , ’ o f B odfi a zi s under a ruler p y temperament , would certainly be

And Ekam sikas settled witho ut much discussion . now the saw that they had not much to hope from their o ld leader B a Atula . He had be en passed over by odOp yzi after holding ’ the post o f king s dcar iya since the reign o f Al aungp aya But before Nana arrived at the height o f his honours and dignities to Atula made another dete rmined atte mpt win the kin g over . He wrote a memoir to show that the practices of the Ekam sika sect had been taught by no less an authority than the great

Mo allei na a had o t l gg } who, he maint ined , comp sed a ext ca led ’ At u la s Cfi a an thi ada. i n the l g p How might all th s be know , opponents inquired . It was explained , he replied, in a text

Pi akatta alakkhana andha r known as the t y g , brought to Bu ma u ddha o Pai ru ana from Ceylon by B gh sa . But the p theras had only waited long enough to let their adversary involve him self thus far to this point , and in a few words they denounced

o n Eka sikas the fraud to the assembly . The text which the m 2 i Vina a an thi ada depended , said they , was a treat se called y g p ,

1 ’ The A a Mo allana one of t he B dd d se e rab t gg , u ha s chief isciples

Sas. 1 3 . 6 . , p ’ 3 Th e o Vina a anthi ada in Forc hham m e r s List . . There is a y g p , p v auth r the Sihhale se o i given is priest J t . 7 6 THE PALI LITERATURE or BURMA

' f Mo allzm a o the twelfth century , written in Ceylon by a thera gg living in the reign o f Parakkam ab zi hu } therefore centuries

o f B u ddha ho sa n o t later than the time g , to speak of the ancient

ahat Mo allzi na days o f the Ar gg .

o f The story the debate is brief , except in the description o f the dramatic moment when the feeble fraud was brought

o . h me to Atula He was , says the chronicler , like a wild ’ P an animal caught in the hunter s trap . But the ai rup as pressed him with mo re questions : was the CGlaganthip ada

' mentioned in the three great Vinaya t ikzi s (the V aj irab u ddhi ‘ ‘ 2 t i er Sarat thadi ani Vim ativino dani 2 k , the p , and the ) The

unwary Atula replied that it was . How comes it then , said

CG a ant hi ada his opponents, that in your l g p we find the ‘ V a irab u ddhit ikzi Sfirat thadi ani words thus says the j , the p , ’ t hus says the Vim at ivinodani ? Another pitiable defeat for Ek i ' o f am s kas. Pziru anas the champion the As the p said , the

hi s o text he had chosen as refuge had pr ved to be a peril , ' and the quaint story of the singer Patali is told to illustrate the case ? — This was the end o f the Pei ru p ana Ekam sika controversy . The parti sans o f the CGlagan thip ada might perhaps have made B a o o d6 a a . n ther stand , but p y was in no mind for long debates He promptly issued a decree that the Pairu p ana practices were to be considered orthodox and observed by the whole Order ;

and he was obeyed .

1 The Parakkam ab ahu menti oned is probably t he Sa mghab o dhi- Para kram ab ahu 1 153—8 4 w ho o d o ad see , , summ ne a c uncil at Anur hapura ; n Ma n I d u ddh 1 2 n B 3 . Ker , . . . , p . 2 Fo r 6 H Sas 4 0 6 1 P T . o se e . 33 3 GV . . . these three w rks , pp . , , pp , , 28 29 The Sarat thadi ani o d t o Sifihale se and B s pp . , . p , acc r ing urme e d o b Sari u tt a the o f Parakkam ab ahu tra iti n, was written y p at request . V a irab uddhi and t he o o f Vim at ivinodani o j Kassapa, auth r , als represent C o d o so d in B eyl n tra iti n , greatly venerate urma. 3 a Nat a at ali d b d s o P tali ( p ), excite y rink after a succes ful perf rmance, b t he t h G t o o was swept away y current o f e anges while attempting cr ss . His of d d o u t t o him o wife, certainly with unusual presence min , crie fr m t he - t o he r o o he o d she river bank teach a s ng bef re sh ul perish , as must d he r o w n o The o o as nee s earn living thencef rth . luckless act r, wh se lute , it d d him do had o for fille with water, was rapi ly weighing wn, nly time fe w o rd o f — w as the o f the and i d a w s lament that which refuge sick affl cte , t he of G n a b e a The o o f a a o r d . water a g , must , alas his e th ( st ry P t li ccu s ’ in the o o n the a See Fau sb oll s d o o f t he a c mmentary J taka . e iti n J taka, vol . iii , p .

7 8 T HE PALI LITERAT URE OF BURM A

o n Nfinfib hivam sa San harfi o rth dox Si halese monks than , the g j a o f Burma . He is said to have been a great benefactor to the

‘ ’ group known as the Amarapura sect or school , and the Amarapura school did in fact convey to Ceylon a number of

o r o Pali texts either of Burmese authorship , better kn wn to the ? Burmese fraternity than to the Sifihale se A large number o o hid am m f these imp rted treatises deal with Ab h a subj ects .

' Nanfib hivam sa himself was very active in Vinaya teaching . He lived in turn at each of the several monasteries bestowed o n him by the king , directing the studies of the Order in

‘ t wo Vibhan as Bhikkhu Bhikkhu nivibhan a the g (the and g , sections of the ancient Vinaya text treating in detail the code ? f r o o monks and nuns) He was the author of several w rks, in some o f which we see the teacher and guardian o f the d octrine , in others the royal preceptor, whose duties included ’ o writing edifying bo ks at the king s request . Examples of ’ ' Ni na s more strictly religious works are ( l ) a t ikzt entitled i’ ‘ Pe tfilam kfira on the Ne t tip akarana and (2) a t ikii entitled

' ' il sin 5 nik Sadhu jj anav ai i on the Digha aiya. At the request of the king he underto ok a Burmese translation o f the Pali

o n {i taka thakath c ommentary the J taka (the Jfi t fi) . He is also

o f o o o f Etaka the author some sh rt Pali w rks the J type , n arratives containing religious and moral teaching , the

' C at u sfim ane ravatthu Rai ovzrdavatthu Chaddantanzi a , the j , the g 6 tik th i u m h L rfi u at a fi T b atho m ana. j p p , and the g ast on the list c Rfi zi dhirzi avilfisini omes the j j , which deserves a few words of descriptio n . In the case o f this particular work the kin g

o f himself supplied the subj ect and some the materials, and

1 This is the case with many o f the texts found in Ceylon and described Mr e vill h a b . N e aid of Sifih le se y with t scho lars . 2 Nan t he o f t he o f The a himself gave example stricter rule life . Sasanavamsa tells us that he continually o bserved at least o ne of t he thirteen rules ( technically called dhu ta riga ) particular t o t he mo re ascetic o he am ng t recluses . 3 1 Sas 1 4 F T H 3 . . 36 . . . . Se e o 5 8 , p , p ab ve, pp. , . 3 S s . 1 4 F. T H . 3 a . 3 . 3 , p ; , p . 3 ‘ ’ Li o he Ti u m b t . f t ha Sas . The Tiku m b ha o r Praise g ( , p . Ti umb ha c eti a the S D e g y is great hwe agon Pagoda in Rango on . Se Fo rc hham m e r Notes on the Ea rl Histor a nd Geo ra h o B rit ish , y y g p y f B u rma 1 7 . , part i , p . THE PALI LITERATURE or BURMA 79 the ro yal command to put these into beco min g shape was con ’ an ha v e ye d by an important official to the S g rfij ei s monastery . o r The Brethren , as the rule etiquette of the Order demanded ,

o n who o o u t laid the charge their Principal , f rthwith carried it . ' ’ How far B odOp ayaI s eulogists flattered him is a question fo r im Iiartial chroniclers of events to answer . In literary history the Ri j zi dhirfij avilzi sini is precious as a specimen of the elegant scholarship of the time . This curious little Pali work , written ,

’ ’ ' as o n o f B odO a cI s explained above , the occasion p y consecration , of is in prose , the prose the school that had forgotten Buddha ’

ho sa s . g lessons , or was determined to better them It staggers u nder a weight of adj ectives that seem meant to bewilder the ’ reader with the display o f the author s resources as each sentence brings its load alo ng . An Indian model has been o f copied , and copied faithfully , except that there is little the di in to true In an fantasy all the decoration , while allusions Buddhist legends are brought in with a curious sober care m fulness , as precedents might be cited in a legal docu ent . Royal heroes o f old days are called in as examples ; Mahii sam m at a fi o f , the rst king and the ancestor the Sakya race , o f comes first, and after him a series dim , mythical figures , whose presence in the prologue is the indispensable compliment

ir to the rdj ddh dj d enthroned in Amarapura . With Asoka begin historical allusions, and then come quotations from the

a t ikfis Mahfi Suttas, from the comment ries , from the , from the i l v am sa R iisikkhzi ada , from the j p , even a definition from the Saddaniti? to bring forward all that traditional learning might have t o say on the anointing ( abhiseka) ceremony and its

a u sacrament l virtue . Launched pon this theme the author finds occasion to speak o f everything that could shed glory o n ‘ the righteous king as a benefactor o f his people and of

. Jfitakas fo r religion Ancient maxims are cited from ( example ,

Sankic c a Te saku na fi o f the and J takas, in which the hero the story, the future Buddha, discourses on the duties of kings) . ’ In the matter o f religion B odOp ayEs achievements are all

1 s - Obviou ly a well kno wn manual of t he duties o f kings. 2

Se e o 1 6 1 7. ab ve, pp . , 80 THE PALI LITERATURE or BURMA

: Pfiru ana—Ekam sika i recorded he had settled the p d spute , 1 o i e instituted ref rms in all parts of his dom nions, he had receiv d

to o and returned a mission Ceylon , he had br ught images of the Buddha from conquered Arakan to his capital and received

o ce ti as others fr m China , he had built y and celebrated great

o f o . festivals ad ration He had , indeed, done everything that

’ b e fit t e d a monarch who aspired to be the Asoka or the D u t tha B gamini o f urma .

i o f o f To th s man , all men , the symbols power and the external

o f show magnificence were important, and it so happened that he had acquired an auspicious possession that exalted his

- more than normal self satisfactio n beyond measure . This was hi o f a w te elephant , captured in the forests Pegu , named

Nib b ei na ac c a a to p y , and conveyed afterwards with great pomp

' u m Rzi zidhiré av ilei sini the capital , where , if we j dge fro the j j ,

o bhise/f it was the real hero f the a a festival . ' ’ B o dO a zI s p y eulogist , obliged to say at least as much about o the elephant as about the king, attacks the task with c urage . He brings forward the traditional elephant lore embodied in 2 the Hat thisu tta t o show that every kingly quality and

' auspicio us mark was possessed by Nib b zrnap ac c aya. Perhaps t o o u r o wn o f we have no right j udge it all from point view , r Ni nab hivam sa but as we read we cannot but pictu e , after the

sumptuous festival , sighing over his weary task . i Fo r us the interest o f the R j zi dhirai j avilai sini is rather in t o r o the li erary references than the matter style , which are b th has tiresome . The author is very careful to show that he not neglected secular any more than religious autho rities on his

o f o subject . He draws from the literature various peri ds and

from m any branches o f learning . We pass from the ancient ' fifth - o to a suttas to the century c mmentaries and the later tik s ,

- from these to twelfth century grammar , from the famous

- to o f Elephant book the royal chronicle Ceylon , from the

' fitaka zi taksib hidhzi na a J glossary , J , to S nskrit etymology and

1 ’ The five o Ram afi ii a Kasm ira Yonaka Yavana and regi ns , , , , akkh n d R a ga are menti one . 2 - - Lit . o s ow for elephant suttas (aph ri ms), a well kn n manual elephant

trainers . THE P ALI LITERATURE or BURMA 81

1 ’ Brahmanic astro logy and chiromancy . But the author s favourite source is the Pali Jzi taka itself . His work is adorned with verse s and passages o f the commentary o n certain tales o f this famous collection . In the tales selected the hero is almost invariably a righteous king or ' an elephant perfect in all points ; among them the Alinac itta? the Silav anfiga? and V 4 e ssantara Jfitakas occur mos t frequently . The Te saku na 3 3 7 2 a D um m e dha C ula adu m a Um m a a Jfitakas j at ka , the , p , and gg

o ll also pr vide i ustrations . fi ' In this respect the R j fidhirai j avilasini is a typical piece o f u i for B rmese l terature , and charms us, in the end, all its

' d t akas te i o usness . For the Jé are a possession common to the

i - rel gious community and the lay world, the learned and the unlette red . Fro m the days when they were rudely pictur ed ’ 9 o n Taruk - pye -min s temple walls at Pagan to the date o f the ’ latest editi ons we find in the British Government s Official List

o f i o zi t akas to m . Publ cati ns, the J have been a Bible the Bur ese

' This comparison applies most aptly to the Jatakas o f the

' ' Mahani zi t a o r a p Great Section (the last) of the J taka book , con i o f tain ng the longest narratives the Bodhisat , and relating his deeds and golden sayings in his later existences either as a man ?0 o r o ld o f a - a god Their art is the art the Oriental t le teller , with its mingling o f unbridled fantasy and minute realism ; their wisdom is the wisdom of old proverbs and maxims o f

i o of the Ind an people ; their less n the praise the Teacher , the

o s m supremely gifted am ng men , the Bodhi at, playing any

1 The San Briha a ka an u drikalaksan skrit jj ta d Sam a are quo ted. 2 ’ Se e a a Pan s ll s d o vol 21 ff. J tak , e iti n, i , pp . 3 N d n l a a v o 3 19 . J taka ( i a, p . . i , p . 4 a a v o l . 4 9 J tak , . vi , p 7 . 5 ’ l. 1 . In a t he d a a vo . 09 re J taka, v , p this charming t le king s uties d b he he ado d d expoun ed to him y t three birds has pte as his chil ren. 6 l 444 a vo . . . J taka , i , p 7 a v l 1 1 o . . 5 . J taka, ii , p 3 a a v 329 a ol. . . J t k , vi , p 9 — h h u ien V b 1 2 Se e Gru nw ede l B udd istisc e St d . er ent D A . 48 79 A. . , f ’ lie hu n m iir otkerkunde 1 89 7 B d en a us de m lcb ni l. Museu V g g f , , an v , pp . 1° In passing w e m ay mention the titles most familiar to every Burmese B dd o his d ood o d—t he e mi t he Su va asam a u hist fr m chil h nwar T , Janaka, nn , N Maho sadha Bhfi ridat t a Candakum ara Na d Vidhura and imi , , , , ra a, , Ve ssa nta ra J atakae . 82 TH E PALI LITERATURE OF BURMA

Rfi fidhira avilzi sini parts . The author of the j j might be thought (by B o do p aya) to be p ointing to the virtues o f the king w ho

o Nfinfib hivam sa w f unded Amarapura , but kne that his readers

o i l Lo w uld see n a l a ho mage to the rd Buddha . What these edi fying legends are to the Burmese to - day they were when

Nfinfib hivam sa . wrote , and to many generations before his To ’ o f understand the literature , serious or popular , Burma we cannot kn o w the Pali Jfit aka t oo well . CHAPTER VI — T H E PALI L Aw -T Es O F BURM A PALI LITER AT U R E IN

— - T H E N IN ETEENTH CENTURY MIN D O N - M IN AND T H E — F IFTH COUN CIL T H E ERA O F T H E PR INTING -PR ESS CON C L US ION

’ Alau n gp ayfi s conquest of the Talaings had been more than i o f a feat o f arms and establish ng military supremacy . He had

set himself t o crush the Talaing language and nationality . If the co nsequent inequality in culture between Upper and 1 L e ower Burma was , aft r all , less than we should expect ,

in o f the reason is to be sought . the past religious history n n b o th pro vinces . The equalizing and unifyi g eleme t in the

e in stat s so often at war or rivalry was , and had always

b l . een , the Buddhist re igion and the Pali language The

who u r - Ano rata kings had r led over the widest ter itory ,

Dhamm ac e ti n Ukkam sika Alaun a a , Bayin Nau g , , p , Hsin — g y h u - B odO a a o wn p y shin , p y each in his turn and in his way , had lent his power to the service o f religion and encouraged m f scholarship . And even in the worst ti es o disorder and change there had been centres o f learning where the Order could be c o mparatively at peace ; there were always remo te o r protecte d m o nasteries here and there where o ld texts co uld m be co pied and new com entaries and treatises composed . The ' a o ff stream of learning flowed wherever channel ered itself ,

o r and , whether in the north the south , was often reinforced

fro m Ceylon . We have seen ho w the vigour and influence o f the school

e o f Siha asan ha named , aft r the place its origin , the l g , continued m in Bur a from generation to generation . On the other hand , the abundant vitality of the schoo ls of Further Indi a at the

- on time of the eighteenth century revival reacted Ceylon , where the Burmese school known as the Amarapur a sect

1 It mus t b e admitted that t he last Census Re po rt judges U pper Burma ° ‘ ’ d d d o t o Lo B in t he e o f t e and eci e ly superi r wer urma matt r li racy , ‘ menti ons the Upper Burman p o ngyi fo r his share in t he labo urs of t he ’ E R n t he ensu s o . Lo e ort o C B u r ma 1 90 1 . past ( win, p f , , p 84 THE PALI LITERATURE or BURMA introduced a number of texts either new to the Sifihale se brethren or long fallen o u t o f mind .

The intimate connexion , religious and literary , between Ceylon and Burma from the eleventh century onwards needs

f - no further illustration . Though the Buddhists o Indo China

e t o B u ddha ho sa have att mpted appropriate g , they have always , and i in all their literary chronicles, done ample painstak ng

’ SiIIhale s ifihale justice to e scholarship and honoured S se names .

‘ iI S Ihale se influence is seen at its strongest in the earlier periods . When we come to the end of the eighteenth century we find that a branch of Pali literature has developed in Burma owing nothing or very little to Ceylon and bearing deep traces of

o . a purely Indian rigin We come , that is , to the period of redaction o f Pali Dham m asatthas (Sanskrit dharmasastra) o r ’ - of n Alau n a ei s law codes , which some were first draw up after gp y conquest of Pegu and during the reorganization of the greatly extended kingdom of Burma . Others, as we shall see , were m ore ancient and had been the patrimony o f the Talaings .

of f These ancient codes Burma , and, with certain di ferences ,

- o f on the Pali law texts later times , are based Hindu 1 dharm asastras . , Mann , and others This has become clear from the researches of various scholars who se opinions are

o given by Sir John Jardine , f rmerly chief Judicial Commissioner

Notes o n B uddhist L air for Burma , in his , where he adds much precious material from his o wn st o res o f learning and experience ? o f Indian and Burmese law

r hhamm e r o o . o c His collaborat r, Dr F , came to the conclusi n that the Talaing States became po litical dependencies of powerful Hindu colonies existing in Pegu before the eleventh

? ' century, and adopted Hindu codes from them We cannot venture here to do more than record the Burmese traditio n .

1 ' See The L a ws o Al a na o b G . BIihle r od o f , translati n y with intr ucti n ,

i te d 8 . BE. vo l a d Recht nd S t G S . n . o u , xxv , J J lly, , run riss, ii , 2 ’ The Burmese Db am m athat s are t he base of Buddhist law as no w ’ d i B ‘ Th o Sir o d ad n . e ministere urma Pali sch lar, says J hn Jar ine, ’ o o d d t he d Sir o d l e d t he ught t have prece e ju ge. J hn Jar ine himse f call ’ o t o the d aid o o for o e d in t he Pali sch lar ju ge s , m st f rtunately th se int reste

Pali literature . 3 Ja rdin riz e Essa 2 3 e P 38 6 6 . y, pp . , ,

86 THE PALI L ITERATURE or BURMA

useless, illogical penalties . Their system is described as a civil m fi code punishing every cri e or offence with nes, demanding co mpensation which is p I‘ Op ortio nate to the amoun t of damage ’ ‘ o occasioned by one person to another . M rally no punish ’ ‘ inflic te d o rc hham m e r ment can be , says F , because in the ’ Buddhist s belief every deed will with unerring certainty

o r bring its own definite reward punishment, which cannot be increased o r diminished by the appreciation o r condemnatio n of ’ 1 ’ o rc hham m e r s d o f o ther beings . F stu y the Wagaru led him

- o d i to believe that the Talaing law c de , In ian in orig n , reflects the social an d religi o us conditions of ancient India during the supremacy o f Buddhism? and can claim to belong to

' a Buddhist Manava school earlier than the well - kn o wn Brah ? o oi o f manic recensi n Manu The translator the Wagaru , u no t o nhappily, did live to foll w up the researches he had n n begu , and by which he might have found a firm fou dation

for this theory . It remains an interesting conj ecture . We

must leave it for the present where he left it, to trace the stages o f development through which the Pali and Burmese

Dham m asatthas o f passed, from the predominance the Hindu Institutes preserved by the Talaings to the victory o f the

Buddhist tradition embodied in the later codes , where the Vinaya and Suttapitakas are the autho rity and the Ji taka

supplies precedents and examples . The Wagaru was translated into Pali in the sixteenth century by a Talaing j urist with the auspicious name of 4 ‘ ’ ‘ B u ddha ho sa . h Fo rc hham m e r g Wit him , says , begins the ’ authenticated histo ry o f Burmese Dham m athat s. Buddha ’ gho sa s Manu sara Is a Pali translation o f the Wagaru f’ Dham m asattha lan u a e , till then only known in the Talaing g g

- 6 In the seventeenth century another code , the Mann Yin , was

1 1 Ja r z Essa . 6 2 Se e dine Pri e 6 . y, pp , ’ 2 Fo r a descripti on o f these conditi ons se e Rhys Davids B uddhist India f h N o 1 903 S o o t e . t ry ati ns series) , 3 din r z e Essa 8 Se e Ja r e P i . 3 . y, p 4 Needless t o sa t he Buddhagho sa o f commentary fam e pro fits b y t he o d The alain di o t he d t he c inci ence. g tra ti n makes in efatigable sage bearer - Ram ahh a in he o es . of H d o o t o t N t . . in u law b ks fifth century ( , pt iii , p x) 3 Se o tes n uddhist La w . 2 . e N o B . , pt viii , p 3 tes on ud his a M R . S e o B d t L w od . . oo e N . an eng , Intr Remarks, p xii THE P ALI LITERATURE or BURMA 87

o m c mpiled in verse . It is in substance the Wagaru Dham a

a h atto n s ttha , but contains additional matter from the p y

s o r decisions that is, Burme e ancient cust mary law, purely Buddhistic and founded chiefly on certain Jti takas? A seven t ee nth- o Dhamm avilzi sa Dham m asattha century versi n of the , 2 datiad 1 650 Dham m avilai sa and drawn up by a second , is also c alled a Manu Dham m asat tha ; very characteristic o f the later

o f period is the introduction a Buddhist element , absent

n o a a in the Talai g rigin l , for instance , quot tions from the

Dhammapada . The next stage in the history of the law - texts is one of

Alau n a a marked change and development . gp y had proved him a to self pitiless destroyer, but he proposed build up a sound

f i S - administration o r his new k ngdom . ome law codes were o - in 1756 i o a c mpiled at his command , a Manu Yin , the mp rt nt

' - K a 1758 r D ara avit zirani . Manu y y in and a thi d , the jj ‘ -K a e o The Manu y y exists only in the Burmese version , but b l ngs t o Pali literature by the fact that it is largely grounded o n

i J takas Maho sadha canonical Pal texts, namely, i (the and Vidhura c a a and other extra ts from the Sutt pitak ) , the Milinda ’ afiha Sam ant a iiszi dikfi Bu ddha ho sa s o n p , the p ( g commentary

Kankhfivitarani ar o n a the Vinaya) , the (comment y the P ti ' fi Visu ddhim a a Saratthadi anit ikzi mokkha) , the gg , and the p By the time Burmese law is crystallized into this famous co de 3 Manu vannana ho w and the hardly less famous , we can see

1 The V idhu ra and Maho sadha J atakas are examples of J atakas dear t o t he B dd . Se e fo r t he B o of t he o u hist lawgiver , urmese versi n fam us V idhura a a t St o in he o b r R S A . t M . . . . d J t ka, translati n y F n rew J hn RAS 1 8 . 96. J , 2 No an tes . 5 d vii 2 , pt . iv, p , pt. , p . . 3 B u h t 4 he o Se e Notes o n dd is La w e . T od. a . , pt . iv, Intr Pr f ce, p auth r Bhu m m a e a Mahasiri U t ta m a e a Sir o di o o u t was j yy j yy . J hn Jar ne p ints resemblances between t he law o f marriage and divo rce in t he Manu-Kyay and t he H d od V avaharam a ukha in o in t he De kkhan No tes in u c e, y y , f rce ( , pt . iv, blishe d a t Mo l and E r R a d o u mein translated into nglish b y D . ich r s n in 1 4 8 7 . 3 Ti on t he b Sari u t tara e o f N ka Vinaya, y p , writt n in the reign arapati h P s i i i u. T II . 38 Fo rc hh m m r l o Note . t . a e List See si p . ; , , p . iv . a s , pt ,

od Re m 1 2 and od 4 and 5 . Intr . arks, p . , pt . iv, Intr . Preface, pp . 3 Th e Ma nu vahnana Dham m asat t ha was published in 1 898 b y Colonel Ho B o n n B u hi No tes o dd st w . 1 . See La race r w , pt ii , p . . 88 THE PALI LITERATURE or BURMA the spirit of Buddhist ethics has permeated the Dham m asatthas and supplied the place of those religious sanctions which we n n c an hardly imagine abse t from an I dian legal text . The

- K a fo r Manu y y professes a respect learning ; only such men , it says, should be made j udges who are acquainted with the 1 Pitakas and the Vedas .

-h u - the Hsin p y shin followed example of his father , and by his order several law -books were written between 1766 and

1774 Manu sara- - among these were the shwe myin , the

Manu vannana Vinic cha a akzi sani and the y p The author ,

- - o f San hara a am b u di a Vanna kyaw din , was a pupil the g j J p o f Anantadhaj a . He is said to have been still a member the

first - o Order whe n he wrote the named work . A poetical versi n

- anu inlankai of the Manu Yin mentioned above , known as the M y , is ascribed to him . The aid of theras learned in the Tripitaka was thought necessary by this time , and we are told that the

o Te o sara Chanda anna To u u dwin m nks j , p , and g Kyaw assisted the council o f j urists called together at Ava by Hsin -hp yu - shin? An example o f a modern law- text is the Mo havic c he dani}

' 183 R a - - c o m written in the year 2 by zij ab la kyaw din . It is posed in Pali verses Fo rc hham m e r has an interesting ‘ on in : o n e note this work , which he says It differs in

m la - o important point fro all other Burmese w b oks . Manu

zi a ala- the Rishi [i. e . sage] has entirel y disappeared . R j b kyaw o f o f din , aware probably the incongruity placing Manu in n the Buddhist pantheon , as had bee done by the j urists of the

Alom raic in p period, and not finding any reference the Buddhist scriptures that could support Manu in the dignity

1 o 50 5 1 N tes t h se e o . d . od. 7 o n t e , p . iv, Intr Preface, Ve as, ab ve, pp , ’ 2 Is ifl e re nc e t he B and There a rather si ognificant between urmese Pali s o o f t he Manu vannana III t he o are o ver i ns . f rmer there frequent allusi ns ’ t o the Vyakaranas a nd Other works translated b y t he king s comm and h o t e S o n o o a d and o . fr m anskrit ( astr l gy, p lmistry, me icine, er tics) These are o t he o o o d b o references absent fr m Pali versi n, which , c mp se y a m nk, ’ o the of the o o n d o sh ws influence auth r s m astic tra iti ns . 3 At this council was prepared t he Lankasara ( t he co llective name b y t he M anu vannan n r ) Se e Notes on B u ddhist which a a d Manusara a e kno wn .

L a w . od 5 , pt iv, Intr . Preface, p . . 1‘ See No tes B uddhist L a w No b Forc hham m e r and o n 1 . , pt . vi , p . te y translati on b y Maung Theka Phyo o o f t he Law o f Inheritance according t o t he Mo havi he dam Dh m m ha c c a at t .

90 TH E PALI LITERATURE or BURMA

’ o e an am f religion . The Si s av sa is at pains to Show that he consulted learned monks and ministers on various question s ’ c oncerning the king s duty to the fraternity , the perpetuity

o f o so e of grants land for religi us purposes , and forth . Thes di t o o ne scussions led much research in ancient texts . On

t on the of those occasions a minis er , who was an authority

Vinaya , laid down the principle that lands granted by kings

fo r o f ceti as rihdras in former times , the building y and , should be perpetually reserved to the Order . He fearlessly sought

' o f Su zt t a a precedent as far back as the time the Buddha j , and the king was entirely satisfied?

- - f s Hpa gyi doa was a respecter o tradition . Under his auspice the modern Raj avam sa (chro nicle o f the kings) was co mpiled ? 3 at P agan His preceptor Pafinasiha was appointed Supreme

ei sanavam sa Head o f the Order . There is no mention in the S

of any boo ks written by him . ’ - i- o f o r o Hpa gy doa s time , either as a patron the Order as l rd 1 824 of kings was very short . In war was formally declared

s by the British Government against Burma , and two year of o f desperate fighting fo llo wed . The death his general ’ Mah n fib a du la broke the Burmese king s courage . The queen and other partisans o f war had perhaps inspired him till

o f then with some hopes victory , but the British occupation

o f R a angoon , Pegu City , and Ar kan dealt these hopes

o o . 1 826 u a m rtal bl w In the B rmese submitted , and the

f and fi treaty o Y ab was signed .

- - Hpa gyi do a saw his kingdom reduced and his power crippled .

Something in this man failed then , where his forerunners

' Alau ngp aya and B o dOp ayaI wo uld have risen u p in another f i and o . ef rt He sank into listless melancholy and ineff ciency, ? in 1837 was depo sed by his younger brother Thariiw adi-min

' TharzIw adi- a o min , who died ins ne , sh wed in his earlier days

1

Sas. 1 4 5 . , p . 2 - - H m in Se e E. I 1 n o f Min dOn . n 830. I d i the t was printe reign uber,

BEFE . 4 O o 9 4 se . , t me iv , pp . q 3 Of S mi o t d Mu nindab hisirisaddhamm adha am aha alin y , af erwar s j dham m a raj adhiraj agu ru . 1“ Pha re Histor o B urma . 287 Siri avaradit alokadhi at i 1 837 . p y p , y , y f , p

Sas . 1 46 , p. . THE PALI LITERATURE or BURMA 9 1

Su ri av m . a sa great respect for the Order His first preceptor , y ,

o was pr claimed Supreme Head by a royal decree . When this

he Si sanavam sa o di thera died received , the tells us , extra r nary

o e adham m a o funeral hon urs . His pupil Nyy was then app inted Sangharai j fi ; i t was he who received at Amarapura an

' ' ' ' im t a SiIIhale se o di PaIIIIzIt issa por nt missi n , inclu ng the learned ’ dh am m a s . Ne a and some others yy pupils were numerous , and 1 ‘ he was an enthusiastic teacher . As the chronicler says , in order that religion might long endure and that his hearers m a l o ight e si y arrive at full c mprehension , he , with the aid o f o o o f Saddham m a a o tikai vari us bo ks, revised the text the p j ,

o n Mahzi nidde sa o commentary the , and made a translati n ” thereof into Bur mese . The Sei sanavam sa does not mention any o ther scholars of this reign . ’ 3 Tharzi w adi - so n min s and successor, Pagan min , only appears in the Si sanav am sa t o mark the date o f some eminent

o o Ne adham m i b hivam sa sch lars of the time , among wh m yy is mentioned as the author o f a Burmese translation o f the ‘ Saddham m avilei sini o n Pat isam b hidfim a a , the commentary gg ’ Khu adham m zi b hivam sa s (of the ddakanikzi ya) . Ne yy chief ’ Pannasam i o f pupil , , a young monk five years standing, began c his s holarly career at this time . His work as a chronicler (he was the autho r of the Si sanav am sa) is o f special interest

o f for us . His first essay was a translation int Burmese o a co mmentary o n difficult passages (Ganthip adatthavann anfi) ? o f the venerable grammatical work Saddat thab he dac intfi Ten

a e o o f ye rs later , aft r much lab ur and comparison texts, he produced a revised editio n of the commentary on the Abhi 3 dhfina p p adip ikzi and translate d it into Burmese .

1

Si 48 . s . 1 , p 2 The commentary o n t he Mahanidde sa ( t he eleventh bo o k o f t he

Khu d kanik ase na Sas . . 3 3 da a a o o d in C o b U . y ) was c mp se eyl n y p , p ;

}V . . 70 . , p 3 SIri a varadit av i a anan a asam ahadham m ara adhira a 1 846 Sas. p y j y t y j j , , , M on . 148 . He d d so d b Y in t he p is escribe briefly but rastically y ule, issi t o t he Co o f Ava we ca n d b e d t he of t he urt , that har ly surprise at silence Sasanava sa m . 1 B Mah nam a o a Sas . 3 . f C o . 3 y eyl n . , p 3 S 3 2 2 . 7 . ee o 0 22 . See o ab ve, pp . , ab ve, p 92 THE PALI LITERATURE or BURMA

Pafififisami succeeded his master as Sangharaj a In the

no t following reign . It is rather curious that a single Pali composition is mentioned by him as belonging to this decade .

His colleagues were nevertheless very active , especially in

An u t t ara Sam u tt a translating from the Pali . The g y and a D ighanikéiyas were translated with their comment ries . The

’ authors o f these translations were respectively Pannaj otzi b hidha Mani ot asaddh am m zi lam kzi ra Me dhfib hivam sa? j a , j , and W e now come to the closing scene o f the o ld Order in

Burma . The last of the pious and zealous Burmese kings, perhaps the most sincere o f all and the most single - minded

o f in his support religion , came to the throne . This was -dOn- 1852 1877 Min min , whose reign , lasting from to , was a period of peace , good government, and general content , while

religion , we are told , was practised with a new enthusiasm not o nly in the monasteries but in every rank o f the laity . The ’ and o f - king s command example , as old , were all powerful ;

' - dO - d a ii ul n B o O . and Min min was not like p y His tutor and e ogist, ‘ Siisanavam sa o f ce t i as the author of the , says less y and m o nasteries presented to the Sangha than of the vigour with which religious studies were carried on and the precepts of

the Buddha observed .

These were golden days , if they are rightly reflected in

Pafifiaszi m i o wn the verses quoted by from his poem , the NEgarzi j u p p attikathfi? written to commemorate the fo unding 3 n PafiIi zI o f the new capital Mandalay (Pali : Rat anap u n a) . ’ szi m i s Nfigaraj u p p atti has rather more artistic pretensions than

Rfi fidhirfi avilfisi i the j j n, being composed in couplets Nfiniib hivam sa throughout, whereas ventures into verse at the beginning and end of his work merely to give a few specimens

o f . o f metres The tone the two works , however, is the same

o o fi conventi nal eulogy , with quotations fr m the J taka and

to o Mahzi su dassana references legendary and hist ric kings , ,

' ’ Mand t dl hzi u . , Asoka Nee ess to say , this was an auspicious

. Pannasam i f time for scholarship , himsel a prolific writer,

1 2 Sas 1 48 i 1 49 1 5 . . S s . 3 . , p . , pp , 3 Founde d in 1857.

9 4 THE PALI LITERATURE O F BURMA

— 1 In 1868 7 1 a great assembly o f learned mo nks and teachers w as n i summoned together at the capital , where , the ki g presid ng ,

o r they read recited the sacred texts to restore the best readings . Dv the royal order a co mplete text o f the Tri p itaka was then

o engraved on stone tablets and placed in shrines . This traditi nal

o m o act duly recorded, we c me to another of an i p rtance perhaps ’ - — little suspected by Min - dOn min s counsellors the inauguration

- i o f the first printing press n Upper Burma . ’ In 1885 Min -dOn - min s s u ccessor lost his throne and the

British Army o ccupied Mandalay . The palace and even the

o m nastery libraries paid their tribute to the conquerors , who ,

a Ano rata fortunately, were c reful (like ) to bear their treasure to safe places , house it with honour , and keep it within the reach o f inquiring scholars . Of the changes brought about in Burma by the annexation ff we have no occasion to speak here . They a ected the o f Buddhist religion and the Order very little . The author 2 A Peop le at Sc hool points o u t that the monks o f Burma have ceased o f late years to exert that direct influence in the affairs o f the community which they are known t o have

fo r o h used g od while Budd ist kings ruled, and that they have withdrawn more strictly into the cloistered religious life . But their spiritual autho rity with the people is by no means

and o f lessened , their literary activity we have abundant evidence in the multitude o f modern Pali and Burmese works i f no w printed in Burma . The elaborate O flic al lists o publica ti o ns in Burma issued by the Indian Government are also

o f instructive and interesting from this point view . We cannot conclude o ur brief survey without a glance at this

o f - latest period , the era the printing press . L w We must begin with o er Burma , where , in consequence of

i o in the British occupation , print ng was intr duced earlier than

M andalay . Here we find works by modern Burmese authors and reprints of ancient classics published in increasin g numbers fro m 1 870 o nwards .

1 U e r B u rm a a t r G z et ee vo l. . B uddhis 1 66 m 905 . 4 25 p p , i , p , , p . 2 S d H A P o le a ch o 5 ee S o l . 25 25 e t 7. Fiel ing all , p , pp , T HE PALI LITERATUR E OF BURM A 9 5

There is little to be said about these works . We notice a number o f new editions of short texts that have beco me 1 - household words with the laity, such as the Paritta and the 1 Man alasu t t a r o f famous g , Bu mese translations these and

o L okaniti Nam akara R p pular works such as the , , and atana 2 an ara t w o o . p j , the last of which are devoti nal poems

o t o o o f o Then we c me v cabularies , works grammar and rhet ric , among which sho uld be noticed the Kei vyasfiratthasangaha

' l Chakkindci b hisiri by a learned and pro ific author , , and the

' Alankfiranissa a - - sza - y , of the Yaw mya Atwin wun (written in This latter is an example of that care to preserve t he o ld o f o traditions scholarship which we have already n ticed ,

o f Pali and which is still characteristic the Burmese st s. The

’ ’ Alankfiranissaya is an edition o f Safigharakkhit a s Su b o dhzi lanké ra? with a commentary .

1882 Lokaniti Chakkindzi b hisiri In appeared the of , an

r . ethical poem in Pali , published with a Bu mese version A characteristic little work o f the same date is the Up zi saka v inic cha a o o o n y , a c llection of Pali qu tations the religious n duties of laymen . The collection was translated a d com m e nt ed o f Pann i aram s . in Burmese by a monk Prome , A

Kam m avinic c ha a work bearing the Pali title y , but written in

o Burmese , may be mentioned here , as , f rtunately for us , it has

o r o been studied and exp unded in English by a Bu mese sch lar, 4 ’ Z an . n Séi aravam szi hidh Shwe Aung The author s ame is g b aj a .

o i a h sic Modern w rks deal ng with that standard work of met p y , b hidham m atthasan a a A h v . To the g , are e numerous take an

o f i o example , a summary this mportant text, with c mmentary

Maulm e in 1 883 by U Tin , was published at in under the

t Sarfi at thadi ani Ab hidham m atthasan aha arit t a itle p p ; the g p , by 1 89 7 Ab hidham matthasan aha anthi Maung Tun Aung , in ; the g g t hit in 1898 (by U Tissa and U Janinda) and several issues of

o the text itself at vari us times .

1 Se e o . 3 4 . ab ve, pp , 2 o s a in od o o as t he These p em re ppear several m ern c llecti ns , such H au k w u t e Hsa t we e tc . y sa ng , y saung , 3 O n to v. JPTS 1 882 . rhe ric ( . , , p 1‘ B uddhism O o 1 905 vo l II No 1 . 58 ff. , ct ber, , . , . , pp 9 6 TH E PALI L ITERATUR E or BURMA

Jagarab hidhaj a is a modern author who has written bo th i grammatical and rel gious treatise s . His works include the Dham m ap ana shu - b we (moral and philosophical stanzas in a Pali with Burmese interpret tion , published in the

U zi sako vzi da p (edifying discourses to the laity, the

Ové dakathfi avani am adi ani 254 o n , the N y p ( aphorisms Pali Saddam e dhani o n grammar) , and the (an essay various terms 19 3 o f Pali grammar) . The same author edited later ( 0 ) the

' Pai ra ika Pfi c itti a o f n j and y sections the Vi aya , with Burmese Ja ara hidh a interpreta tion . It is interesting to see that g b aj edited a passage from the Sanskrit Lalitavistara called the i Kfim fid nakathfi. A rather curious specimen o f a modern work in another

’ branch o f Pali - B u rmese literature is the At thassrlinigant hi

l n i- or At thasfi i i anth R 1900. ( g thit) , published in angoon in

o n difli c u lt o This work , described as Notes p ints in Buddhist ’ fo r philosophy , is briefly analyzed as follows the guidance

‘ : of readers A book of expositions on various subj ects , namely, on the grammatical construction o f the Tip it aka o r the Buddhist scriptures ; o n the accoun t o f Kathiivat thu o r book o f contro verted points ; on the thirty events which always take place on the conception o f an embryo Buddha ; o n the threefold divisions o f the religion ; o n the six kinds o f divine effulgence ; o n the relative heights of the Bodhi -tree and ’ Buddha s thro ne ; o n the thirty -tw o signs manifested on the birth o f embryo Buddha and o n the promulgation of his law ; o n the solicitation o f a divine co mmunication o f the hermit Su m e dh a at the hands o f Dip ankara Buddh a regarding his future Buddhahood ; o n the principal causes o f existence ; on the derivation o f the names o f Sfirip u t tarti and Mo ggallzi na ; on

' ' the four kinds o f li o ns ; o n the six PaIIIIattis or m anifestations ; o n the ten Bi ramis or virtues ; on the Catup arisu ddhisilam o r fo ur precepts o f purity ; o n the four castes of the Brahmins ; on the attributes o f Buddhist Trinity ; o n the list o f Rahans who convened the Buddhist councils o n the law of abstruseness o n the num erousness of existe nces ; on the three kinds o f ’ Pahi nas or getting rid o f one s lust ; on evil acts ; on the three methods o f teaching Buddhist scriptures ; o n the four

98 THE PALI LITER ATURE OF BURMA

o n o o f o a i treatise Meditation , and B ok Instructi n) , P ram

i i Saddasankhe a o f d pan (on Virtue) , p (a manual Pali grammar) ,

Pab b fi ani akam m avaca P a j y ( ali stanzas for recit tion as charms) , Dham m adi ani o f L Ma an adi ani p (exposition the aw) , gg g p (the

' Patic c asam u ai dadi ani Eightfold Path explained) , p p p (reflections o n o f Param atthasankhe a the causes transmigration) , p (manual Abhidham m a Sac c at thadi ani of ) , p (the Four Sublime Truths

i Vi iim a adi ani Lakkhanadi ani to expla ned) , jj gg p , p (the Way

hiiradi ani i Enlightenment, the Three Characteristics) , A p , S la vinic chaya (on Food and the Precepts of

i o n D zi nadi ani o n dipan ( Mutability) , p ( Charity) , and Dhamma de sansi (religious teaching) These works represent " fairly well the fields where Pali

- — o n o f doc t rine ' hom ilie s flourishes to day dissertations points ,

‘ e s o r and exhortations , verses which may be called eith r charm

o f o f prayers , decisions on points discipline , manuals metaphysic, ' ” " e n o f o f this tr atises o Pali grammar . To abundance new works kind modern scholars now add a pious and most useful contri

b u tion Ti i aka . , careful editions of the p t texts and commentaries

A group of writings very insignificant in size , but interesting , o f or rather curious , from the mere fact the Pali language in o f o being found such a connexion , is the class little w rks

- headed science in the Pali Burmese lists . The sciences in 1 question are chiefly astrology and cosmography, but medical treatises occur here and there . And this reminds us again o f a field in Burma which merits diligent exploration . While the Pali literature represents vastly m o re than any other the influence o f India on Further India, we should not pass over the fact that a store o f Sanskrit learning by no means negligible has

m r existed from ti e immemorial in that outlying count y . This

kin . store was al ways held strictly in Brahmanic keeping . The gs o f Burma were generally no t only the nominal but real and o f n energetic patrons lear ing , and the Brahmans, at all times

o l n c unsel ors and soothsayers in the royal palaces, had an i direct

Forc hham m e r influence on culture . encountered an extreme

1 E are the It thi u risa- an avi a- akinnaka- d o o xamples p g jj p kyan, a han b k o f d o 0 11 t he o o o f t he d and o o f t he od ivinati n f rmati n han s ther parts b y, and i a o n t he Makarandave da d oo of o o . a t k , a han b k astr l gy THE PALI LITERATURE OF BURM A 9 9 reserve in the Hindu guardians of Brahmanic lo re which baffled i even his determ nation and patience as an inquirer . But his ‘ u o S i co ncl si n was that there exists a . real anskrit l terature in o n in Burma written paper like India , with Nagari and

o i Bengali characters . These rec rds are n the hands o f the ' sce o f if s de ndants Hindu colonists , who at d ferent period , some even before the spread of Buddhism in Burma , settled in this ’ : m country . He adds Bur a deserves to be drawn within the circle o f tho se countries where researches o f Sanskrit ’ 1 reco rds ought t o be made . And an eminent epigraphist has ni to said very lately , we are begin ng obtain valuable records ’ 2 i in Burma . Ancient links connect Ind a with Burma ; we c an l t o on y hope restore them gradually , and there are many

o f questions which , with all its wealth legend and chronicle , the Pali literature does not answer fully ? The great historical service o f the Pali literature is to show

u u i the peculiarly B ddhistic character of B rmese civil zation . Histo ry in the modern and critical sense we cannot demand o f it any more than we demand philology o r bio logy treated with Euro pean methods . We need not consider here the possibility o f adaptin g the Pali language to modern kn ow i ledge o r critical discussion . The true Pal literature is tradi o ld o f t io nal. f dif We may read now , as in days, erences o f doctrine o r opposed schools in the Southern Buddhist ? o u r -o ff community But these seem , from far point of

to dl observation , be a har y perceptible eddy here and there in al o f B the c m main stream uddhist belief, as we see it in the

1 m m r Re or t on Litera r Work 8 9— 1 hha e 1 7 80 . 3 Fo rc . , p y , , p 2 ndia n i ra h The m ia l az et er in I E . 63 : I er G te o J . F . Fleet p g p y, p p f d ndia The India n Em ire O o 1 90 7. I p xf r , 3 T o take o ne instance : t he chronicles hand o n an ancient traditi o n that a royal Ksat riya tribe came from India at a very early period and n d d in B E o o founded a In ian ynasty Upper urma. ur pean sch lars cauti ously admit that there was an Indian immigration b y the northern d nd fo r s do no t o Se e o a o we . r ute, but at what ate what rea n kn w ’

Pha re Histor o B u rma . 3 . Pha re o o u t in L s y , y f , p y p ints that as en s f an d d s d o pinion t he legend o In ian yna ty is no t qui te with out foun ation . See Fo rchham m e r O n the Maham u ni od in a Re ort , ancient Pag a Arak n p o n Arakan . 1 . , p ‘ ’ 1 he are a u rm a vol in t d Se e B . D ff e . i er nces sects l rgely aca emic , i ,

4 1 Im eria l Ga z et teer o India o S C 19 08 . p . p f , Pr vincial eries, alcutta, 1 00 THE PALI LITERATURE or BURM A

religious and scholarly literature of Burma . Having followed a that stream back to its mediaev l sources , and yet further to its di r s remote In an origin , we cannot but feel imp es ed by the

of of u continuity its progress, the force its nbroken tradition . Buddhism in Burma has sufi e re d nothing parallel to the

of r Mohammedan invasion India , but the history of Furthe

India has been tempestuous enough . When we follow in the

o f chronicles the struggle those neighbour states, we must L needs wonder at the aw that never failed, in the end , to

d e dominate barbarism, to make customs mil er and laws mor

to e . j ust, do away with barriers by raising men above th m Of that Righteous Law as a social and intellectual influence m T the Pali literature is an almost complete embodi ent . hus ,

u se m i . Of to the ancient etaphor, Ind a conquered Burma all the conquests in histo rv none has been more enduring or more

b e ne fic e nt .

1 02 THE PALI LITERAT URE or BURMA o f the wo rks in question are in the Bernard Free Library at

R . e angoon A few not s are added, but there is obviously room for many more suggestions and conjectures .

List co ied rom the Insc i o p f r p ti n. ‘ ikakan é 2 3 Dhfi 1 . P5r5 . . ukathfi j d t .

i 2 4 Pu ala aiifia i Pac itt a. . t . 2 . y gg p t

' 3 hikkhuni vib han a 2 5 Kathava hu . B g . . tt .

6 Mal a k 4 Vina am ahfiva a . 2 . a m a a. . y gg y

5 Vina ac fi ava a. 2 7 . Indri a am aka. . y l gg y y 8 Tika a hfin 6 Vina a arivfira. 2 . t a. . y p p t

- h 2 9 k T . ika a h an Para ikakan a a thakat a . D u at a. 7 . j d t p tt

- uk a i d haka b fi. 3 0 D a hana 8 Pacitt fi i at t . . . y t p tt

' ' - - 9 Para ik kan a ika. 3 1 . At thasfilini atthak . j a d t atha.

- 0 T ra ak a ika. 32 Sam m ohavinodani 1 . e s and t .

V - h b a h k 1 1 ina asan raha att akat é t a athé . . y g t

Pafi a akar a-at haka h5 the . 3 3 . c a t ( greater) p n t . ‘ 1 2 Vina asan raha-a haka ha 34 A b idhamm a-anu tikfi t . b . . y g tt

3 5 Ab hidhamm atthasan aha (the less) . . g

1 3 . Kankhavi arani k a thakatha. t attha atha. t

14 Khu dd s kk 3 6 A hidhamm a has ha a i ha i . b tt an a . t ka (ancient) . g ' - 1 5 . Khu ddasikkha tikfi (new) .

- 1 6 . Kankha ika ne 3 7 Ab hidham matthavib hfivani t ( w ) . .

'

1 7 . Vina a anthi ada ti a y g p . k . 3 1 8 V -u ar k ha tt asiii a 3 8 Sila k ndh a . . inaya c ya . ? fi atthakatha 9 Mahava a 3 . gg

- ? 1 9 . Vina asific a a ikii 4 0 Pi the a y y t (later) . . yy

2 0 Vi kan h - . na a d anidde sa. 4 1 Silakkhandha a hakatha. y . tt

? - 2 1 Dham m asafi ani 4 2 Mahava a atthakathfi . . g . gg

- Vi h . iI a 4 he thaka ha. 2 2 . b a Pat a a t g 3 . yy t

1 No s. 1 20 are works belonging t o or commenting on the Vinaya. Ed d b H V a it akam ol 1 e O d . ina 5 s 879 t c . ( ite y ermann l enberg y p , v , , Khu ddasikkha and Mu lasikkha Se e d o of E M PTS . e iti n . uller, J 2 Sic of o R d sa nc a a o o or c ollec tiOIi. text inscripti n ea y , anth l gy 3 Ab hidham m a Mu Nos. 2 1 Dham m asan am e d E Se e . . ( g , ller, Pali S o 1 885 Vib han a e d C o R D d PTS. 1 904 Text ciety, ; g , . ar line F . hys avi s, , , Dha ukat ha d E i o t e d d Go one rat ne PTS. 1 892 , . mun , , (w th c mm ) ; Pu ala afifi a i d 88 D uka t thana and t t e R d Mo PTS. 1 3 a gg p , . ichar rris, , ; p Tika at thana 6 Ka havat t hu e d. C o n R D d PTS. 190 t p , ar li e F . hys avi s, , ; , ed o d o PTS 18 4— 2 A t hasalini o o n D a . 9 7 o . t . Arn l Tayl r, . , , v ls (c mm h mma E Miill san ani e d. PT . e r S 1 897. g , . , j3ham m a la a o f C o Sas. . 3 3 . p eyl n. p 3 S Di hanika a d and Est lin C te ee No s. 38 e d R D g y ( . hys avi s arpen r,

PTS. 1 889 e t c 3 o , , . , v ls . THE PALI LITERATURE or BURMA 1 03

fi Silakkhandha- i a Ekaduka ika- t k . t afigu tt ara

' - - Mahava a ika. Cat ukani ata a u gg t p ng ttara.

- - Pathe a i a. Pafic ani ata an u tt ara yy t k p g . ‘ ' Mfila as - - a a. Ch a satt ani ata an u t ra p nn p g ta .

‘ Mfila a fisa-a h k a h - - t a ath . A t a navani at a an u tt ara p nn t t p g . ' Mfila a a- - p ann s tika. Dasae kadasanip ata angu ttara ‘ ’ Ma him a annasa Ekam a jj p . p t a angu ttara att ha

' Ma him a a nasa-a ha~ k a jj p n tt ath . k a D u ka ika k i ath . t cat u an p ata

Ma him a a asa- ika - jj p nn t . angu ttar a atthakatha.

ari a as P fi - - Up p nn a. a c adi angut tara at t hakatha

- - U ari an fisa att hakatha. An u ttara ika I p p n g t [ ] . ' aIi an a- ika An utt ara- ika Up p nas t . g t 2 ' Sfi atha a asa u Khu ddaka ath a e and g v gg my tta . p t xt ‘ h va a a a h ka h sagfit a gg s myu tta tt a t a. h and atthakat a. Dhammapada text

’ h - k ka h Sfi a ava asa u tt a i a. attha t a g t gg my t .

id asam . h ka ha N anavagg yu tta Udana text and at t a t . Nidanavag gasamyu tt a Itivu tt aka text and attha k a a hakatha. t t ath . ' u ni at and att ha Khandhavaggasamyu tta . S tt a p a text

- k han hava asa ut i a. k ha K d gg my ta t at .

Sa a atanava asam u tt a Vim anav atthu and l y gg y . text

Sa a atanava asam u tt a a h ka ha l y gg y tt a t .

k ha v hu attha attha at . Pe t a at t text and

aha a asam utta . M v gg y katha.

1 No Ro e Se e Ma him anika a s. 47 ed . Tre nc kne r vol. and jj y ( . V ( i) b rt ii PT - C a o s . and i S. 1 888 1 902 . h lmers (v l ii ), , 2 N nika a os Vol. L o ee r. 5 o Se e Sa u t ta . 56 ed é P . my y ( . n v ls vi d — D . R P 4 . i dic . B Mrs . TS. 1 88 98 n es y hys avi s , 3 a d and An nika No s. o an u a Mo . See t tar 66 ed. R g y ( . rris (v ls i ii) II- v PT — Ed nd H d ol . I 8 1 885 1 900 . mu ar y (v s ) , 4 Se e Khu ddakanika d o m No s 7 Khu ddaka at ha ya an c m entaries ( . 7 p , S 1 d RA 87 Fausb oll l st c d. ed. R. C . C J 0 D ed . hil ers , ; hamma . V ( , Bu d d . Mo 1855 2u d hava sa an Cari a itaka ed. R , m y p , rris,

1 ed. 8 5 It ivu tt aka e d. PT S. 88 2 U d S PTS. 1 8 , ; ana, Paul teinthal , , , ,

E Wi i c li P 889 u V Fau sb 611 PTS. 1 884 nd s TS 1 S t tani ata ed. . . , . , ; p , , , ; v E o TS 1 88 im anavat t hu V im ana at thu ed. . G o ne rat ne P . 6 V , . K , , ; ' Min e fl at t h h d t thu ed. . . a ka a ed E H PT S. 1 1 Pe tava a t . . 90 , ar y, , ; , J P y , - 9 4 The PT 1 a t hu H d PTS. 1 8 S. 889 Pe tav t at t hakat ha ed. E. , j , ar y, , ;

Tb ra an H d R. e atha d T he ri a h ed. O t a . g g , l enberg h t t h ll 9 3 and at thakat ha e ri a hakat a Mii e r PTS. 1 8 J ed E. T gatha , . , , ; ataka , ’ b t h d. Fausb oll f o e e . o . O are in o o V , v ls ther texts c urse publicati n y a So P li Text ciety. 1 04 THE BALI LITERATURE or BURMA

- 84 Thera § thi t and u 100 . Ja k ika. . ( g ) ext atth ta a t

- k a. 1 0 1 D uma a aka a t h t aka ha. ath . j t t

85 The ri atha t and att ha 102 . da . . ( g ) ext Apa na

1 3 - a. da a h k . kath 0 . Apa na tt a atha ‘ ‘ 8 6 Pat hacari a . 1 4 Patisamb hi 0 . dama a. . y gg

E ni a a k - a ak ha 87 . ka ta ta a tth at . 1 05 Pat isamb hidama a p j . gg

88 D u kani at a ataka-attha atthakatha . p j .

k a. 1 6 Patisambhidama a ath 0 . gg

89 Tikani a a ak - a akatha . ta t a h . anthi ada p j tt g p .

'’ ka - ri - hani a a i - 9 0 . Cat u c c t 107 Visuddh m a a a hakatha. pa a p . gg tt

- haka ha - a att t . 0 Visu ddhim a i a. j taka 1 8 . gga t k

— - i a k - 9 1 . S u navan ata t a a 9 B d h v h h 10 u d a amsa a t akat a. atta atth p j . t

hfi - atthakat . 0 Cari a i aka a thakatha. 1 1 . y p t t 5 9 2 D - kadasani ata at aka - . e amarfi a i a . asa p j 1 1 1 . N p t k (new)

atthakatha. 2 Paramatthavinic c ha a 1 1 . y

9 3 D vadasa- - akinnaka . terasa p

- h n ha ec e da i . a a ka h ka ha. Mo vi nip at j ta at t a t 1 1 3 . ’ - k hakatha . fiiia i . s 1 4 Loka a tt . 9 4 i ati j ata a att . 1 p

- - 9 5 a a taki sot attaki da 1 5 Mohana ana. . J t t ni na 1 y ' 2 a a ha. 6 Loku atti. atth k t 1 1 . p p

6 fi id fi A n v i 9 . C lan de sa 1 17 . ru a at .

- “ 9 7 . Cfi anidde sa a hakatha. 18 Cha atidi ani l tt 1 . g p . ’ Mahanidde sa 9 8 . . 9 h ss ra simalini 1 1 . Sa a a m . ’ 9 2 0 Dasav at thu . 9 Mahanidde sa . 1 . 9 .

1 o f Cari a itaka Text y p ( l) . 2 A Sot atthaki n in C o o d in the Pit akat t hamain , writte eyl n, is menti ne ,

58 . p . ‘ 3 M ahaniddesa of the Khu ddakanika a an o o b , a part y , bein exp siti n y Sarip u t ta of sixteen suttas which c omp ose t he fourth oo k o r At t haka ’ ' - in he vagga of t he Su t t anip ata (se e Ca ta logu e of Pa li B u rmese MSS. t °

i m Th e u t h d o f t he Nidde sa. Br tish Museu ) . C lan is e secon part Ed A d o T . o P S. 1 905 rn l Tayl r, ( Nam arup ap aric c he da[p p akarana] is a treatise belonging t o the o n t he Ab hidham m a o o of the B dd literature , being an exp siti n u histic o o Nam aru am or N and o b Anu ruddha phil s phical term p ame F rm, y ’ c ari a E M a and B Th new or od C o . e y ( . . P li urmese atal gue) terms ( m ern) an old a B hit and limin d (ancient) re translated here from urmese t g . 8 ’ n t he A hi b Anuru ddha in Fo rc hham m e r s O b dhamm a . This work ( y ) is L ist , p . xviii . 7 B Saddham m a ho sa of 6 y g That n . 3 ist . B Saddham m a hosa of That b n Se e Fo rc hham m e r L . y g . , , p xxvi 9 hassaram i o n t he Mahab odhi Sa s o d in F. T H 5 5 i a , menti ne . , p . , is a t k

va a I i A D 1 1 74 B E. s t n in t he o f Nara at . . . m , was writte at Pagan reign p , (

D asavat t hu Sahassa vat thu and Sihalavat thu e o o e d in C o . , , w re c mp s eyl n Th Pe ako adesa se e e o a he H. O n re o t o t F T . auth rs unkn wn . (p t p D s a o b R do B 908 1 . is ert ti n, y u lf Fuchs, erlin,

1 06 THE PAL I LITERATURE or BURMA

- 1 79 Kac c a anasara. 1 6 3 Samb andhac inta ika. 1 . . t y ' 2 “ 6 RiI avatara 1 80 . Bala ab odhana. 1 4 . p . p p

‘

A thasalini . 1 65 . Saddavatara. 1 8 1 . t

i- A hasalin nissa a. 6 Saddhamm adi aka. 1 82 . tt 1 6 . p y

‘ fi - 6 S t am é lini 1 83 . Kac c a ana nissa a. 1 7 . o y y

‘ - Ru asiddhi nissa a . h 1 84 . m b and am alini . 1 6 8 . Sa p y

- 1 69 Padavahamahac akka 1 85 . Ja k nissa a. . ta a y

r 1 86 Jataka anthi. [ Padavata a . g

- i a. 1 87 . Dhamm a ada anthI n ssa 1 70 . p g y ' 12 - 1 1 K c a Kr t c k 1 88 . Kamm avac a. 7 . ata [ a ra ° ” M ka k or 1 89 Dham m asat t a. 172 a . . ah [ appa ° ' na 9 0 Kala a aiic ika kacc aya 1 . p p

- Balat ta ana Balavatarana 1 9 1 . Kala a afic ika ika. 1 73 . j [ fl p p t ‘ 1 74 Sut tfivali 1 9 2 . Kala asu tt a ratifiiiasaku . . p p f' O 5 Akkharasam m ohac ch e dani atififia aka i a. 1 7 . p p ] t k — 15 Ce tiddhine mi ari atha 1 9 3 . B o tikfi . 1 76 . p g rind ” i t am ala. [s c] 1 9 4 . Rat

8 - mala ika. Sam asat addhit adi ani . 9 5 Ratt a 177 . p 1 . t h 9 ” 8 . Bi akk am . 9 6 Ro anidana. 1 7 j y 1 . g

1 S 2 2 d F TH 2 A o n iIiflec tion e e o . an . 67 ab ve, p , . , p . . treatise 3 Sotab b am alini The work of that name is a collecti on of edifying tales . 4 A o n n o Cl treatise sy tactical relati n ( ). 5 Kvadi Mo allana a on d b San harakkhit a d o n gg , a tre tise gen er y g base na Moggalla . 3 Su t t av ali Sutras of Kac c ayana 7 o f o d o r n On analysis w r s correct dIvisio of syllables . 8 9 On o o d and . Bi akkh am o n a c mp un s suffixes j y , lgebra 1 0 Se e o . 36 37. ab ve, pp , ‘ 1 TH 2 k o F. . . 7 . e a o not . Writt n at Vijayapura ( Pany ) , auth r n wn , p 12 1 3 Se e o . 6 7. D harm a ast ra Law od . Se e o . 3 3 84. ab ve, pp , c ( c e) ab ve, pp , 1“ he K t an o o Co o n t a t ra se e . mmentary grammar ( ab ve, p F rch — ‘ Re ort 1 879 80 . 1 2 The K atant ra t o a t he hammer, p , , p ( seems h ve been most influential of these later grammars [no t belo nging t o t he Paninean i e d od fo r t he a d d o f system] , hav ng serv as a m el st n ar Pali grammar K ac c hayana and for the native grammars of the Tibetans and Dravidians M do Sa nskrit Litera tu re in t he Im eria l Gaz etteer o A. A. ac nell , article p f n nd Litera tu r he I dian m ire v ol. 2 se e o I dia T E 51 . In . ( p , ii , p ) als Weber,

lz 2nd . 24 6 o he e Kat ant ra o f Sarvavarm an eschic te c d. 3 33 t g , , pp , als t xt with ol t he om of D ur asi ha e d E elin B ibl Indic a v . . c mentary g m , . J . gg g, . , lxxxi “5 o V nda the d b the o o f . Pr bably r , me ical treatise y auth r that name

Se e o l Al ediein . 4 and 6 Gru ndriss J l y, , pp ( , iii , "3 t m l o t he o d o Ab hidhana Perhaps Ra na a a. P ssibly fam us icti nary

rat nam ala of Hala u dha o t he dd of t he e . See , y , ab ut mi le t nth century ’ W and Z a Die Indigo/z en orterbuclz er Gru ndriss . 5 chariae, ( , i , p , ’ ’ ' Lu d H H ald u dha s Ii a viraiz as a Get t in e n wig eller s y y ( g , 1 7 Med o the Madh avanidana o r o d o n icine, p ssibly a w rk base that

a u e Medic in . H t wer/c. S e o p J lly, , p 7. TH E PALI LITERATURE or BURMA 1 07

‘ ' ‘ 0 1 9 . D a ra u a 2 1 4 . Sei rasaII aha. 7 b g n . g

- 9 Dab ra u na ka. Sfira in a. 1 8 . g ti p d 2 v 2 6 Pa i a sa aha . 1 9 9 Chando ic iti. 1 . tti n . t p g “ 200 . 2 1 7 . Salacharaka.

v ti 2 1 8 Palat akka b ala o ic rt ] . . [ tarka l g 3 201 Candra aiic ikara for . p beginners ” 2 1 9 Trakkab hasa Tarka héisii . [ b ] ‘ m da 2 Ka an ki 2 20 Sadda l i a . 02 . . . ka k Ka ika " 203 Dhamm a aiiii a akarana. 2 2 1 s ru ti alini . p p . p t p .

204 Mahosa thi 2 2 2 addham i . t . S m ad p aka. ‘ 5 u d l 2 23 . Sat a at vava o dh 20 . S b o ha a kara . t b a m y U] .

- 206 . Su b odhala kara i a 2 24 . Bala ab odhana m t k . p p

20 Tano ab u ddhi ru ikara a 7 . g p tt n . 7 “ 2 0 2 A hab akh am 8 . 25 t t . Tandi . y y

’ 209 - i a 2 6 niru i “ . T . 2 Cfi a tt m afi IIsa. andi t k . l j fi ' “ 2 1 0 nkadasa 2 2 M aii iisa ikab akh m . Ca 7 a . . j t y y

A su i a c c a atara. 2 2 2 1 1 r v 8 . . y

2 12 . Vici ra andha 2 2 9 . Pakinnakanika a. t g . y ’ h 2 1 3 Saddhammu fi a. 2 30 . Catt a a o a . p y p y g

1 Drav a u asam raha o o . Se e Jo Medic in 6 y g n g (pharmac l gy) lly, , p . ; Forc hham m e r I/ ist , , p . xxx 2 E o o xplanati n f metres . 3 On the Ca d gr and it l ti o t o th P li g o f n ra ammar s re a n — e a rammar M all n s PTS. 1 2 3 o o a a ee b O 90 . C . B r gg articles y . Franke, J , als A u nell , on The Ai ndra S oo of S G M o 18 5 ch l anskrit rammarians, angal re, 7 . ’ 4 Fo r Kam andaki s Nit isara (elements of Po lity) se e the editi on of

S . V e nkat aram a Sa M d 1 895 and d b C o o stry, a ras, , stu ies y arl F rmichi , Giom a le della oc ieta Asia ic a lo e 1887 S t . , F r nce, 5 Se e the M a-u m m a a a in i Mahosadha t he Bodhisat ta ah gg J taka ( wh ch is ) . Fau sb oll a a vol 3 29 - 478 , J tak , . vi , pp . . Su b odhalamkara o n rhet oric was compo sed in Ceylon b y Sangha rakkhita. F TH E d Pa 5 . Se e d o of G . . li . . , p . 7 e iti n Fryer (un er title Studies , 7 ’ The o d o D di Kav adar w rk inscribe is pr bably an n s y ga. 8 E id Can adasa o of the Can akarika o i o n v ently g , auth r g , aph r sms Katant ra o o Se e d o of Ja annadhasvam i Viz a a grammar ( sch l) . e iti n g y, g 1896 patam, . 9 A R Mo PTS 1 88 . Saddham m o a ana b d ed. d 7 p y y nan a, ichar rris, J 1° ‘ ’ Sarasan aha o o of o o i in B dd so g , a c mpilati n imp rtant p nts u hism ( described in t he British Museum Catalogue o f Pali 11 ‘ Presumably an abridged version of the famous medical work Caraka “ Se e o Medz c i n 1 . 1 . samhita J lly, , p . 1 3 The T arkab ha a o n o o f Ke avami ra s , l gic , c c 13 o o n the K a ikav t t i o f Ja adit a and Vam ana on A c mmentary c r y y , Panini See Z wei Ka itel der Kdgi/ca iibei setz t u nd mit einer Einleit ung l verse/i en von B o Lie ich Breslau 1 89 2 , run , , . G a o rammatic l commentaries or gl sses . 108 THE BALI LITERATURE or BURMA

Mattha a o a 2 5 1 . P o nissa a. 2 3 1 . p y g ind y

2 32 Ro a atra o n m d 2 52 . Kala anissa a. . g y [ e icine p y ' - akh m 2 Ro anidanab a . Ro a atra ika. 53 . 2 3 3 . g y t g y y

34 Satthekavi asva rakasa 2 5 4 . D ab b ra a a i a. 2 . p p g n t k l 35 . Ra amat tant a. 2 55 Am arako sa. 2 j .

2 - 2 36 . Parasava. 2 56 D i i a. . and t k ’ - 3 Koladdha a . 2 5 D i i a. 2 7 . j 7 . and t k ‘ - 2 3 8 . Briha ataka. D i i a. jj 2 5 8 . and t k

- - 2 39 . Briha ataka i a. 59 Koladhva a i a. jj t k 2 . j t k ‘s 2 40 . Da hadhat uva sa andtikii . k ra t m 26 0 . Alam a .

- - 2 4 1 . Pati aviveka i a 2 6 1 Al amkara i a. g t k . t k ’ k a on Su b odha 2 42 . Ala ar ika 2 Bhesa am aii fisfi . m t [ 26 . jj j lamkara Yu ddha e a Yuddha 2 63 . j yy [ ' 43 Calinda aiic ika co m dh a a 2 . p [ y y ° on C 4 Yat ana rab ha- ka mentary 2 6 . p ti ° Ve davidhinimittanirutti R 2 44 . [ atana 6 “ va ana. Vira dha. nn 2 65 . g

kh - 4 5 Niru ttib a am . 2 Vira dha i a. 2 . 66 y y . g t k ’ V ut oda a 24 6 t . 2 6 . Ca am a isara. . y 7 l n

- - 2 4 . V utt oda a ika. 6 Ra am att anta i a. 7 y t 2 8 . j t k 2 48 Milinda aiiha in 2 69 . p [ text . M a a m m Malina aiiiia . 2 70 p ] . ah k

' h 8 M aka o 9 Sii ratt asafi aha. 2 7 1 . 2 4 . g ah w rks

Am arakosanissa a. i a 250 . y t k

1 C Forchhamm er List and Ra am at tam and f. . , , pp xxxvii xxxviii , j

m a ni o o t he o o Ra am art an a . Raj a t ta ssay . Pr bably (astr l gical) j d 2 La hu ara ar am o n a ro o i g p c y ( st l gy) ( ) . 3 This m ay b e the G oladhyaya of t he astronomical treatise Siddhanta i m ani b Bhaskarac ar a A D 1 1 1 M do Sanskrit Literature ro . . 4 See C , y y , . ac nell , ,

435 o see D ff Chronolo o India . 1 39 . p . ther references u , gy f , p - The Bri at aka o f Varaham ihira o o o n o o . jj , a well kn wn w rk astr l gy 1 8 C Fo rc hham m r ist Se e o . 0 . f. e L . . ab ve, p , , p xxxvii 5 6 H 55 An o of d v o i . F T . . . o o f . , p exp siti n rules i inati n ( ) 7 The Vu t toda a da d o o n o od r e in y , a stan r Pali w rk pr s y, was w itt n t See e d o o f Ma o Ceyl on in he twelfth century b y Sangharakkhita . iti n j r ’ ASB Se e in Mr ! d 1 877. . Do Fryer, J . , Tha ung s Pali grammar (publishe 02 t he o o n s 1 9 ) secti n metric . 3 d a o so d e b Buddhadasa i o f C o A me ic l w rk calle was writt n y , k ng eyl n,

in the o o Medicin . f urth century (J lly, , p 9 O n d me icine . 7° d b R Hoe rnle in A medical work called Rat nap rab ha is mentione y . S 1 9 2 9 Studies in ient Indian Medicine RA . 06 . 8 Anc . J , , p ( ) 1 ’ 1 Pro babl a co pyist s mistake for Vidagdha Vidagdham ukhamandana d 8 o n d s D m da a. Se e o 2 . ri le ) , y har a s ab ve, p . ‘ 2 Cf Fo rc hham m e r Lis t . if o n t he ed a as ro . , , pp xxxv , secti v, m ic l, t — f nom ic al a o o o e t c . and Re ort 1879 80 . 10 f. , str l gical w rks, p , , pp

INDEX

A Ano rata 4 II 1 2 1 3 14 I5 16 , , , , , , , ,

5 1 n. 2 , 83 . a a amm a an 22 . Abh y (gr ri ) , Anurédha ura 5 n . 1 76 n . 1 . bhidham ma 1x 1 8 32 36 42 p , , A , , , , , , Anu ruddha ra zi see Anorata . 44 47 53 58 59 67 ( j ) , , , , , , , A nuruddha he m 1 8 . (t ) , 11 . 6 . 7 1 , 73 , Anur uddhzi cari a 104 n . 5 . - y , i m anu ka 43 102 . Ab h dham a ti , , anu t ikd su e me n a c o mme n ar ( p pl t ry t y, Abhidhamma annarasa thi na 28 . p t , oss , 3 6 n . 2 , 54 . Ab hidhamma- t a a 2 8 2 7 54 55 58 gl ) p i k , , , , , , , Anutika on Ab hidhamm a see A ( ) , bhi 6 7 .

dhamma . Ab hidhamm a i a 48 . (t k ) , Anutikab é kh am 107 . Ab hidhamm atthasan aha 18 25 5 6 1 y y , g , , , 7, , A adana 4 . p , 6 7, 9 5 . ° A adana at thakatha 104 . Ab hidhammatt hasan aha a thakatha p , g t , ini h a A attiv c c a 9 3 . p y , 102 .

A he u a ha 36 n. 2 . - p gg p t , Ab hidhamm atthasan aha anthi i 9 5 . g g th t, A he usara 36 . p gg , Ab hidhammatthasan aha aritt a 9 5 . g p , A ar ni n 2 . he us adi a 36 . Abhidhammatthasan aha ika 2 1 102 p gg p , g t , , Arahanta the m 1 2 13 1 5 19 45 . ( ) , , , , , dasa ant t a nana 28 . ( g n ) , Arahanta ana se c 20 3 4 . Ab hidhammatthavib hé vani 4 1 42 54 g ( t) , , , , , , Ar ari 12 n 5 o n ee . . 56 6 1 i a 1 02 ( ) , ( p , ; t k , . Ari alamkara o f Ava and Ari alam hi v zi y ( ) y Ab dhamma at ra, 61 a a the oun e r 37 53 54 55 k ( y g ) , , , , , a bhidha m m i ka (stu dyi ng the Abhi r 64 3 n . 5 . , 7 d amma 6 1 . h ) , Ari asacc avatara 1 07 . Ab hidhana adi ika y , pp , A sa he 4 1 42 43 45 ri avam m . ° y (t ) , , , , Ab hidhana a I ika t 1ka 105 . (pp p ) , drocanu lekhakdmac ca o fic a har e d ka s ( f i l c g a bhise c on ec ra on 74 79 . ( ti ) , , h ssu n ro a de re e s 9 3 . wit i i g y l c ) , A adhamm alamkara 5 63 6 4 . gg , 7, , Aru avati 1 04 . A a an ita n , g d , ‘ g p - Asankhata amma Paki sani K an 9 7 . Dh y , A avam sa rammari an 16 . gg (g ) , Aéoka 4 9 1 0 1 , , , , 7. Aharadi ani 9 8 . p , Atharvave da 5 1 . Aindra sc oo of ramm ar ans 1 0 , h l ( g i ) , 7 Atthab akh am 10 . y y , 7 II. 3 . - - Att ha Navani ata An uttara 1 03 . Akkharasamm oha chedani 1 0 p g , c , 6 . At salini 54 56 59 6 106 . tha , , , , 7, Akkharavisodhani , 9 3 . Atthasalini atthakatha 102 . Al ké a a , am ra, see Sub o dh lamk ra . - Atthasfilini ant hi h 9 6 . Alaun a a 6 4 69 0 1 and n 4 g t it , gp y , , , 7 , 7 . , - Atthasalini nissa a 1 06 . y , 83 . - Atthasalini i a see an di a. t k , M i p Alinacitta é t aka 8 1 . j , at tka o and n e r re a on 4 3 . Alo m ré se l un y j (i t p t ti ) , e A a a a. p , gp y A u a Yasadhamma 69 71 75 t l , , , , Am arakoéa 5 1 1 08 . , , Amarako aniss a é a 1 0 . y , 8 Am ra ura se a ) , 78 , p ( ct B Ama ha 5 1 n rasi . 4 . m , l a dde sau d ro ons 59 . Ba a ab o dhana 106 . n (p hibiti ) , pp ,

Ana atavam sa 105 . Bala ab odhana ruttikarar a 107 . g , p p , A l p nanda omm e nta or 7 43 Ba atta ana Ba vatarana 106 . (c t ) , , . jj ( i

Ananda o f Ham sava i 4 . Bala ar t , 7 vat a,

Ana nda of the Sihalasa ha 19 24 3 1 . Bari ttarat akara V ttaratné kara 109 . , , , ( r Ana a n a te m le see an Ba In au n 47 49 . d p , N y N g , , Ana an z a ni 9 . adda ue e n p d , 7 Bh (q ) ,

Anatta anI 9 8 Bhaskarac a a 1 08 n . 3 . d , . ry ,

Anawrata see Anorata . Bhesa am an u sa 108 . , j 3 , An ut a ik 2 n . 2 9 I a kh 6 taran a 2 3 2 . Bhikk un timok a g y , , , p , '

An uttara i a 32 n . 2 103 . BhikkhunIvibharI a 78 102 . g t k , , g , , 1 12 InDEx

Bhikkhu fitimokkha 6 Chandosaratthavikfisini 26 . p , ,

Bhikkhu vib han a 78 . Chandoviciti 10 g , , 7.

Bhumma e a ur st 87 . Chandrakirtti 1 1 n 1 . j yy (j i ) , , . ‘

BhIIridatta ataka 8 1 n. 1 0 m e r ca Cha ac ca adi ani 26 j , t i l p y p , .

e rs on 44 . C a a a C a ada o her se Sad v i , h p t ( h p ) , t wi

Bi akkh am 1 06 . dhamma oti é la 1 18 19 23 1 j y , j p , 7, , , , 3 , - - - Bin fi fi see s n h u sh n . 39 no e 4 1 54 . g , H i p y i t , , a n o f e 8 Ch t in a a k u 6 . a sa tam ata an uttara 1 0 . B y D l ( i g P g ) , p g , 3

Bodhi akkhi adi ani 9 7 . Chatta uhinda = K ansittha v p y p , g ( y , q . .

Bo a a 74 75 76 77 83 89 . Chronicle s ro a 5 7 9 0 . d y , , , , , , , x , y l , , Br hm ala sut t t a i r a a an 3 . Commen a o rs i e ea . j , t t (t g t) , 7

ra m anic t e s 5 1 52 9 8 if . Cu a ana 105 . B h xt , , , l g ,

rahmans 5 1 9 8 . Cfi a a thi ada 5 6 . B , , l g n p , 7 , 7

Bran inoc o see Ba III aun . Ca amanisara 108 . g , y N g l , ' ° Bnha a Briha ataka 20 . Cfi aniddesa at thakatha 104 . j j j ) , l , ,

Briha ataka 20 8 1 n . 1 1 08 . Ca aniru tti 3 55 n. 6 105 . j j , , , l 7, , ' - Brib a zi t aka nissa a 1 09 . fi aniruttim afi ixsi 107 . jj y , l , - Briha fitaka i a 1 08 . fi asandhiviso ana 1 05 . u t k , l h ,

Buddhadasa in 1 08 II. 8 . Cfi ava sa 105 . (k g) , l m , Bu ddhadatta ommen a or 7 39 note ullab uddha hosa Buddhavamsa 35 (c t t ) , , C g ( ) ,

6 1 , 72 II. 1 . n . 1 Buddha ho sa comm e n ator 7 2 7 46 Cullavunalab uddhi see Vimalab uddhi g ( t ) , , , , , .

5 6 84 86 n 1 . 6 , 7, , .

uddh hosa a a n uris 86 . B (T l i g j t) , D uddha amké ra 43 . B , ° Buddha i a 1 05 n 6 . Dab b ra a a Dab ra u na t ik5 ra a p y , . g n , g , (D vy b uddharac anam the w ord of the uddha u na 1 0 108 . ( B ) , g , 7, D kkhi v n i 59 . a a a a vih ra 55 . n ,

Buddhavam sa he ra 33 35 n. 1 . D anadi ani 98 . (t ) , , p , - Bu ddhavam sa at thakatha 1 04 . a n 107 n . . , D ndi , 7 an i akara a ka on 2 dp p n , a , 7 . - andi ti i , 1 08 . C k ara avit aram 87. jj , - Ca nda afi cikfi 1 08 . asa e kadasani ata ab u tt ara 103 . li p , p g , a d ni a a -a t a C anda ota 5 n . 2 . asa eka asa ta a a t hak tha p jj , p j t k , anda rutti andi 10 1 C p (C 7. 04 . i a a an ana g i Candrap afic kara 1 07. Das g nthiv n (Dasa andh

Can aké rika 1 0 not e . vanne na 28 . g , 7 ) ,

n a adasa 1 nd II. 8 . hu n Ca kadasa C n 07 a Dasavatt 104 . 9 . . ( g ) , , ° Ci raka-sam a 107 D athadhatIivam sa i a hit , , t k ,

Gar a a a 4 1 04 . D athana a 55 . iy Pit k , , g , - - Ce a a a at hakatha 104 . e vac akkob has a there 5 7 58 . riy Pit k t , ( ) , , E Cattha a o a 107. evé nam i atissa n 1 . p y g ( ) , p y (ki g) , 7 Catukani ata-An uttara 1 03 hamm ac akka avattanasutta 105 p g (p ) , . - atuka afi c a hani ata é t aka a tha hamm acakka iki 1 5 . C p c p j t t , 0

at ha 1 04 . Dhammac ari 1 8 . k , , ' c at m ari ab aldmacca o cer of s a e Dhammac eti n 39 . g ( ffi t t ) , (ki g) .

2 7 . Dhammadé na, 1 05 .

Catusé m aneravatthu 78 . Dhamm dassi 22 , a , .

Ce tiddhine mi ari atha 106 . Dhammade sanfi 9 8 . p g ,

Ce on l erar and e i ous re a ons Dhamm adi ani 9 8 . yl , it y r lig l ti p ,

th 2 5 8 II 1 1 8 22 29 3 1 Dhammakitti 22 105 n . wi , , , , , 7, , , , , , , 7.

3 2 34 3 8 39 66 6 8 so 83 Dhamm aniti 5 1 . , , , , , 7 , 7 , , , , A ndix m ss ons to hamma ada 4 87 84 and 7 3 . , p ; i i , ; D p , , , ° San ha see iha asan ha . hamm a ada at hakath5 103. g , l g D p , t , - Chaddantana ara u att ikath5 78 . hamm a ada ant hi nissa a 1 06 . g j pp , D p g y , ,

Cha at Idi ani 1 04 . Dhamm a ala omme n a o r 5 n . 2 7 8 g p , p (c t t ) , , , , '

h kkindab hisin 5 . 4 3 2 n C a , 9 , 10 . 4 .

handa anna 88 . Dhamm ala 6 1 . C p , ap - - handomafi ari 9 . Dhamm a ana shu b we C j , 7 p ,

1 1 4 INDEX

Ku a ana-rfi fi va Likhanana a 65 cc tara 109 . y p , y , , ha akasani Kac c é anasé ra 26 n . 6 36 3 1 06 . Linatt tikzis b amma y , , , 7, pp ( y Dh

Kac c a anasfirat ika 3 an a a 8 n. 4 . y , 6 ; d see Sam p l Linatt avisodhan mohavinfisini . i , 25 .

‘ in t thaviva a a Kac c a anavannanzi 46 9 . L a r 22 105 . y , , 7 g n , , in atthavivara a Ka 2 L a a . cc a ana o a 1 . kas ka 22 y y g , g n pp , ' K lfi s KzItantr Lin att havivaranatika 22 a a ee a . 1 05 . p , g , , K Lin at thavivara a i ala anissa a 1 08 . v niccha a 22 . p y , g n y , O K la fi ika afi ika t ka Lokadi asé ra 35 36 . a a a c i 106 . p p (p j ) , p , , s Lokaniti 5 1 hak i Kali asutta ratifl fi aku of C kindabh siri 95 . p p , , ' ' Loka arIIIatti 0 aka 10 1 4 . , 6 . p ,

Kal fi i nsc ons 23 3 8 3 9 Loku atti 1 04 . y n i ripti , , , . pp ,

zi i hfi Loku at ti akasani 16 . Kzi m d nakat 96 . , pp p , k Kamanda i , 1 07 .

Kamaéastra 5 1 . , M

Kammakamm avinic cha a 6 . y , a 2 Madhavani a Kammavac 6 3 8 n . 1 06 . d na 106 no e . , , 7 , , , t Kamm vini cha a 9 5 Madhusar tthadi a i a c . a n 4 y . p , 7 .

Kankhavitarani 3 8 n . 2 46 5 6 87 M d adhabhdsci t he Idiom of Ma adha , , , , ; g ( g ) ,

at thakathfi 1 02 t ikzi ne w 102 . 1 2 . , ; ( ) , ,

Ka ma 1 1 5 . Ma an adi ani 6 0 9 8 . r , , gg g p , Mahab odhiv s Karikat ika 1 6 105 . a a 104 . 9 , , rn , n . Ké sika rutti zi lini 1 0 Mahadhamm ara a a o p p 7 . j (gr ndson f B ayin

Kasmira 80 no e . aun 49 5 2 . , t N g) , , Kassa a co mm en a or 7 o f am a Mahadhammaré adhiré a S n - u -sa ( t t ) , ; ( D il j j ( i g g ,

ra a 39 no e of Ce on 6 2 73 4 . tt ) , t ; ( yl ) , 7 7 , , 7 M hfi an n . 2 o f a an 25 II. 4 . a a 105 . ; ( P g ) , g , ' - “ 0 Ka ac a K t a ra 1 06 . aha a a a or kacc et ana 1 06 . t ( r c k ) , M k ( k p p y Mahak see a Kat ant ra 26 1 06 n . 14 10 . acca ana K cc an a a. , , , 7 y , y Mah k o Kathzi vatthu 96 1 02 . akalac a ka s 108 . , , ( ak ) , - - a Maha assa a see s Kaun hm u daw a oda R am a ic ii a k Kas a a. g p g ( j n l ) p , p hana t e r Ma a h e 33 . 55 n . 3 . g ( ) , h sa ha Mahaniddesa 4 1 O t th katha 1 0 Kfiv asaratt a n a 95 . 9 a a 4 . y g , , , ; , ° v Mahanissara ssa Ka a irat i é tha 4 4 . ni a 43 . y g , ( y 2 M hzi kara Ke avami ra 1 07 n . 1 . a a a at ana 54 n . 3 . c c , p n P th ) , ° v t 1 Maha arakkama h r n Khandha a asam ut a i a 03 . e a 46 6 . 1 . gg y , t k , p (t ) , 7 '

Khant akakhI a see Né it a. Mahzi arinibb ana Suttanta 3 . p , g p , k 3 4 Maha arittam see Pari Khudda anikaya 2 . tta . , , , p , °

Khuddaka atha 4 at thakatha 103 . p , ; , - Khuddasikkha 6 24 tik5 24 an en 5 7 . , , , ; ci t Mah fi a i 2 ar dh ati A . 66 68 . and ne w 1 0 . . D 67 , j p ( , ,

Kittisihasfi ra n 2 7 . Mahé rfi asiddhi see Rfi asiddhi (ki g) , p , p . n Mahfisammata n 9 Kittitara 40 . 2 . 7 . , (ki g) , ' ' - Koladdha a 1 08 i a 27 108 . Mahsi sati at hana suttanta 3 . , ; t k , , p t , ' Mahasiri e IIr u Ku a K an 40 . as a n at aun 45 bl i , J yy (ki g , T g ) , ,

Kumarac eti a oda 35 . 46 . p g , 5 M hé van K ansitthé n 1 . a su adi a son of Parakkama y (ki g) , n p (

K as e o r K o c va k n 25 2 40 . b ahalara a 36 II. 2 . y w y ( i g) , , 7, j ) , ‘ - K aswa IV see Kittisihasiu a. Mahathera i i 105 . y , t k , aha i 2 M t ka, on Saddatthabhedac inti , 2 . Mahava f th a a o e na 38 n. 2 3 gg ( Vi y ) , 7

n . 5 .

La hu raha 5 1 . Mahi va asa utta 103 . g g , gg mv , ° hu é a ar am 108 n. 2 . Mahava a hakathé 102 k5 La r 3 i 103 . g p c y , gg tt , 7 , t , ° Lakkha adi ani 9 8 . Mahavamsa 1 0 32 65 n. 3 79 i a n p , , , , , ; t k ,

Lalitavistara, 9 6 . 1 05 .

f the u mese 8 89 . M h vihar v 2 Law eustoma o 7 a a a ii 1 7 19 0 31 32 34 . , ( B r ) , , , , , , , , , '

Law odes ndu 32 33 84 fi . a a ana 6 1 . c , P i , Hi , , , M h y , ~ daw 9 . Maha asa f a n Le d Hsa a 7 Rassa o an 36 . 3 i y , y ( , Th t ) , , le k/m kdmac m se re ar 9 3 . 3 7 . ( c t y) , INDEX 1 1 5

h nda he ra 1 n 38 ama ere 5 a 7 . 3 . 9 . M i (t ) , , N k , Maho adh a aka Nam aru am name and o rm 1 s a t 87 . 04 II. 5 j , p ( f ) , Mahosat thi Mah dha 10 - ari h - osa 7. c c eda akara a 1 04 n . 5 i a ( p p p n , t k °

Ma him ika 2 9 i a 32 . n w 4 an a 3 II 2 . e 10 . jj y , , t k , ( ) , ° ° M hi ma a é s t h ka hfi t i 5 1 3 Na a iva sa Nana a a a a a a t k 0 . b h m c ari p nn t , n ( ) , y , Mapa ade s 2 a 3 . If . y , q Mala adi a Nana r 23 . amb hi a commen a o r 105 y p , n ( t t ) , 7 , Ma a - nd sa a 5 n 1 n5 g o f a n vulu Sa e 2 . . an 1 y , 0 ; ( P g ) , an a r mmar n 2 anal a, a a , 26 . amkara 71 . M g l g i 1 , Man ala i n 2 a d a i , 47 nasé ara, 22 . g p ~ g M n 1 a alasutta 4 95 . N”as ne e ra 66 . g , , v ,

‘ a di a 42 . a navilasa 47 . M ni p , N , Mani o a é r Na i tasaddhamm lamk a 92 . r avilasa of a an 25 . j , ( P g ) , Ma ik 2 N un al vat hu 5 . andam al n 2 2 . a t a 33 . 7 3 n d , , , , 7 Ma ir atana thera 56 . arada 85 . n ( ) , N Ma i a saram afi fi s 42 . ara ati n at Ava 4 1 . n j , p (ki g ) , M fi afi sé t ikab kh am 1 0 . a a 7 ra atisithu n 1 6 20 2 1 23 3 1 . j y y , p (ki g) , , , , , Mano hé ra 16 . aravara Mahasihasur a dhamm ara a , ( j ) , Ma h no ari n 1 3 1 4 1 5 . 5 . (ki g) , , , 7

Manooren see Manu in. ara u ttisan aha 1 09 g , y y g , . M ann 33 88 Dhamm asattha 84 If . v i m ad ani a an a i 9 6 . , , ; ( ) , y p , Manuk a l 87 88 . avavim a ab uddhi see im alab u ddhi. y y, , , V Man sar N u a 86 . etti akarana 5 8 4 3 56 78 . , p , , , , , Manu sé r - - n a sh e m 88 . w yi , Ne adhamma 9 1 . yy , Manuva a a 8 nn n 87 , 8 . , Ne adhamm ab hivam sa 9 1 yy , Mau u i n 86 8 . y , , 7 Nib b anadi ani 9 7 . p , Manu i laii a 88 n k . y , ° Nidanava asam utta at thakatha 1 03 . gg y , , Matikatthadi ani 19 . p , Nir i a akat hé d aka 9 3 . y p , Ma ha tt p ayoga 108 . iru ttib akh am 1 08 . N y y , au n au n sa d6 32 n . 3 . M g D g , Nirut tidi ani 9 7 . p , aun T un Aun 9 5 . M g g , Nirutti it aka Nirut ti p ( ) , M un u n a 9 . gg , Niru ttisaIam an u sa j , Medhab hiv sa am 92 . 93 . , Nvadi Mo allana ( gg ) , M ha k ed IiI ara 35 36 n . 1 . , asa 21 Ny , , Milin a da nha 4 87 1 08 . p , , , é sa adi a 2 1 " Ny p p p , Mi - n dé m Min 92 fl . , fisa adi at ikii 2 1 Ny pp p , . Mo allana 27 5 n . 1 76 105 1 06 gg , , 7 , , , aun Ram Min 5 3 . Ny g , n . 5 . ° N é ab indu t ik5 1 09 . y y , , Mohana ana 1 04 . y , Mo havicchedani Dhamm athat , ( ) ,

88 n . 4 . M5n ala n 9 . ( , O ada 9 7 . T i g) v , M a s h n r mma a a v 20 29 . m , , k a 96 g , Ovada ath , . M i v a t u afic na 108 . r y , M u dhab odha 2 11 . 3 . g , 7 Mu kham attadi ani se e N zi sa P p , y .

Mukham attasara 25 1 05 t ikfi on 2 5 Pab b a ani akammavs e a 9 8 . , , ; , , j y , 0 a citti a 1 5 . y , ‘ ° m dla bhds a the o na 2 Padaso dhana sadhana ( rigi l , (

9 Padavaham ahac akka Padavaté ra 106 . 8 . ( ° ° Mula nnfis th adavib hé a 7 1 . a a at thaka a t k5 1 03 . p , , j , g , '

M IIl i kh akinnakaniké a 1 07. as k a . , 6 y , Mala am k a a 1 02 . y , M li rammar a o ula s ud 25 uninda hosa there 70 . a : g ( ) , g , p p r t y, ; re a o f s ud 27 lan ua e l iii viv l t y, ; g g , u era ur 1 rma v , i x 20 ; l e , 3 N B , , it t , , 1 9 23 s ud es 6 2 4 25 . , ; t i , , , - a rfi u MSS. 2 co e c ons 6 a attikathz} 9 2 . a urmese g j p p , P li B , , ll ti , ; Né i n s of ta the re 2 7 . e ra ure e in in g ( ) , lit t , b g g ,

Namac é radi ani 18 e ar e od 29 a e e ature s 5 8 . p , . ly p ri , ; l t r f , INDEX

- - Panc fidi an uttara at thakath5 Pu U aun nscr o n 8 II. 6 1 g , g 3 D g (i ipti ) , , 7 - Pafic ani at a an uttara 103 . no e s 4 and 7 . p g , t - - Pafi ca akara a a hakatha 102 . Prin o i i 106 . p n tt , d t k , ° - Pu ala a i 1 02 ane a mo allana ik5. 1 05 . fiiiatt . P ik gg , t , gg p ,

an nean s s e m 106 n. 14 . Pum bhasari 109 . P i y t , , ' '

Pafifia otab hidha a 9 2 . PuIIIIaceti a 42 . j j , y , Pafifiaram si , 95 . P R afifi é sami vii 9 1 if. , , Pafinatissa 9 1 , . a u a of the Siha asan ha 1 9 2 3 R h l ( l g ) , , Pfir ik zi a, 9 6 . j 24 . ° ° ara ikakanda atthakatha i a 1 02 . P , , t k , - - R a a a a din 88 . b l ky w , ara kamab ahu 76 and no es 1 and 2 . P , t R 5b hiseka andha 4 . g , 7 Para a 2 ' kram ab hu I 1 1 , 3 . R adhirzi anam atta akasini 67 . j pp , Param atthab indu i a on 25 . , t k , R adhira avilasini 79 if 9 2 . j , , aramatthadesami t e ac in oncern n p , h g c i g Ra amanic u a c eti a 55 . j l ( y ) , the es r u h 59 . high t t t , Ra am attam 1 08 n . 1 . j , Paramattham afi fisa 28 62 II . 2 . j , Ra amattanissa o 1 08 n . 9 . j y , Param atthasankhe a 9 8 . p , - Ra amat tant a 108 i a 108 . j , ; t k , Param at h vinic hava new 1 04 . t a c ( ) , Ra aniti 5 1 . j , Paramidi ani 9 8 . p , Ra asevakadi ani 93 . j p , Paranissa a 109 . y , Ra asikkha ada 79 . p , v j Parfisa a, 1 08 . Re avam sa 5 7 9 0 . l , , Paraviveka, 1 09 . Ra avam sasankhe a 57 . J p , Para anavatthu 43 . y , indarii ab hidhe y adi ani 52 s j y p , Paritt a 3 4 6 60 9 5 . , , , , , u dlz dmacca a e en to mif gg , P li titl giv - Paritta i a 5 7 . t k , re e nue o ficer 2 1 . v f , p ariyatt ip atip atti (sacre d doctrine and Ra o vé davatthu 78 . j , rac ce 50 . p ti ) , R tanakara 52 a , . Pé ru ana name o f a se c 65 66 6 7 p ( t) , , , , Ratana afi ara 9 5 . p j , ‘ 2 3 74 5 . 7 , 7 , , 7 Ratnam ala see Rattamfili .

Pasadika there 2 . ( ) , 7 Ratna rab ha 1 08 n . 10 . p , Pasam sa 6 , 8 . Ratt amala 106 1 09 mks 1 06 . , , ; , a a at a at ali 76 and n. 3 . P t li (N p ) , Ratt hasé ra 44 . , Pat hacari a 1 04 . y , Re vata 24 . , O O Pathe a at thakathzi 102 tika ° yy , , , Rikkani a atra i a 109 . y y , t k ,

103 . Ro anidfi na 1 06 . g , Patic c asam u adadi ani 98 . pp p , - Ro anidana b akh am 1 08 . g y y , - Pati aviveka tiké 1 08 . g , - Ro anidzi na nissa a 1 09 . g y , Pri tim o kkha 6 56 6 7 n . 2 . , , , Ro a é trei 1 08 -nissa a 1 09 -ti a g y , ; y , ; k , Patimokkhalekhana, 67. 1 08 .

Patimokkhavisodhani 39 no e . , t Rfi ab he da akasani 56 . p p , at 6 P im okkhuddesa, . Rfi adi ani 9 . p p , 7 Pat I attisan aha 107 . p g , u a iddh R p s i 3 7. O t thakatha Patisamt dama a 4 9 1 a , gg , , Ru asiddlIi-at thakathé 1 05 -nissava ° p , ; _ , 1 04 anthi ada 1 04 . ; g p , 1 06 ka 105 . ; s , a ana 5 4 n . 3 57 6 1 71 . P tth , , , , Rn avatara 1 06 . p , Pat t hé na anana a 19 . g y ,

Pat thanasaradi ani 4 . p , 7

- a hana i a 5 4 . P tt t k ,

Pet akO adesa 5 104 n. 9 1 05 . Sac casankhe a 6 1 . p , , , p ,

e tfila kara 8 . Sac catthadi ani 98 . P m , 7 p , O tthu 4 atthakathfi 103 . Saddaki rika 107 . Petava , ; , ,

h l de r to 49 . Saddam e db ani 96 . P i ip B i , ,

Pi onissa a 1 08 . Se e Prin o . Saddaniti 16 1 7 79 9 3 . nd y , d , x , , , , ’ i /( as as e s i. e . d v s ons o f Saddasankhe a 9 8 . p ta b k t , i i i p , ar o n scr ure 2 7 88 . Saddasé rattha alini 2 7 o mm e n ipt ) , , , j , c t y ,

k hamain 54 n. 2 2 n . 5 aka on 23 . Pita att , 7 , o ems re a i on o f a ains the re ous Saddatthab hedacinta 20 22 9 1 1 05 P ( cit t , g t ligi , , , , ; - - - d ani ni s a 9 tik5 1 05 . u e 44 . i 22 s a 1 0 r l ) , p , y , ; , - o d d ld me c ro n c e rs 44 . Saddzi vat ei ra 1 06 . p r n (o ti h i l ) , ,

1 18 IN D EX

S me dhaka h u t i oe a e s on 43 Tiri a ab b ata 53 . (p tic l v r i ) , . y p , Sur5 am di ani a a 9 3 . Tou n dwin K a 88 . j gg p , g y w ,

Surakitti in 53 . Trakkab h5 5 Tarkab h5 5 1 0 (k g) , s ( s ) , 7. Sur5viii ic h5 n i c 5 co ce n n n o can s Tr i aka see Ti it aka. y ( r i g i t xi t ) , p t , p

46 .

Sur 5 viuiccha a of N5 avara 6 y ( n ) , 7.

Suri avamsa 9 1 . U Janinda 9 5 y , , . - - Siir asiddhzi nta 5 1 U n n a h a 9 7 . y , . Pyi y t ik , Suttanidde sa U in 1 1 8 . See Kacc 5 ana T 95 . , 7, y ,

suttauidde sa U ssa 95 . . Ti , ° ° Suttani 5ta 3 4 atthakatli 5 103 . Ud5na 4 atthakath5 103 . p , , ; , , ; , Su a a a 2 59 60 62 . Ukka sam5la 65 . tt p it k , , , , m , '

Suttasaii aha 5 3 . Ukkam sika n 50 52 54 55 6 3 g , , 7 (ki g) , , , , , ° Sutt 5vali K no e 83 . ac c5 an5 P 106 . ( y ) , t , U ari an zi sa O at thakath5 ° tik5 103 p p n , , , .

U 5sakaviuic cha a 95 . T p y , U 5sako v5da 9 6 p , . Ta-b in-s -h i n 4 6 U a e t 4 . sena of Ce on 9 1 Ii . 2 . hw (ki g) , , 7 p ( yl ) , ' ‘ l ak 5 0 t vat5ra Tatt v5 vat 5r5 tik5 1 09 . U 5 akath5 9 3 . ( ) , , p y ,

a a n au ors 3 1 3 4 c hron c e s 9 U osathavinic cha a 44 93 . T l i g th , , i l , p y , , nflue nce 33 in law code s 33 86 u osa thz ka unde r em orar o s 44 i , , , , ; p ( t p y v w ) , ns r t o ns 35 e o e 9 1 0 26 U 5tasanti 4 i c ip i , ; p p l , , , , p p , 7. 64 s t am a 6 8 sc o ar 49 s a e s 8 4 U t 22 . , ; h l , ; t t , ; ,

e ac he rs of uddh sm 1 0 12 19 . ara tli era m ss onar 4 19 . t B i , , , Utt ( , i i y) , ,

T5m alind5 hera 19 2 4 Ut t5 r5 iva 17 . (t ) , , . j , ° and and n F tik5 10 . T i (D i ) , , 7 Tano ab uddhi 10 V g , 7. T V5 ° k5 antras5st ra 5 1 . cako ade sa ti 46 . , p , ,

- - aru e In n 81 V acanattha otika 28 . T k p y i , . j ' ‘ l ath5 at u atti 1 6 105 V5c av5c aka or Vaccav5caka 22 . g pp , , . ,

T e odi a era 5 Vac cav5cakadi ani 22 . j p (th ) , 7 . p ,

Te osara 88 Vac cav5cakatik5 22 . j , . ,

T r - Va 5 2 . e asakanda t ikzi 1 02 . ccav5c akava nan 2 , n , g Te saku na a a a 9 V5 cissara hera 1 8 rammar an 22 . j t k , 7 . (t ) , ( i ) , ‘ Thadodh marzi 5 s vdc ivifi riat t i re commenda on of a monk am ee Ukkam sika. j , ( ti - - hado min b 5 u n r f 0 b ano her for a ms 24 . o de o Ava 30 4 . T y , f , , y t l , ° h a i Mah5 40 a V rab uddhi 38 Ii . 2 a a oda 1 1 . T gy (p g ) , j , , ;

I/z a m a in u me se re co d 6 3 ik5 3 9 76 . (B r ) , r , . t , , / t canb in u rm ese t e re e nue o er Va irab uddhi of. Ce on 76 Ii . 2 . g/ (B ti l , v ffic ) , j ( yl ) ,

2 1 no e N fis V5 mana 107 n . 1 3 . . See a t y . , - - an n t ik5 1 05 Van ab odhana 65 . Th byi , . n , ' - - - Thar5wadi min 1 83 9 0 9 1 anna a di n 88 . ( 7 , . V ky w , ' ° The ra zith Var5b hi sam han5tha 52 . ti 4 a lli uka h 1 4 . g , ; tg t 5 , 0 g , - Therav5din 5 ar5 a Mihira 20 . , . V b , Theri 5th5 4 O at thak th5 1 4 e das or s no n unde r s name in g , ; a , 0 . V , w k k w thi t lz it m urma 2 1 o f the urmese 5 1 88 ur ese ne w 1 04 n 5 . , ( B ) ( ) , . B , ; B , ,

Thohanb w5 45 1 01 88 . , , 48 . ; 50 t/cu i u mese e re e nu e o ficer vedasattlea e d rea se s 20 49 , , gy (B r titl , v f ) (V ic t ti ) , ,

2 1 n . 6 . 58 .

' Thii avamsa 1 Ve davidhinimittaniruttivannan5 1 08 . p , 05 . ,

Ti umb hathomana Ve ullab u ddhi 28 . , 78 . p , ig5 - K a see Ab hidhamm a thavibh5 e rnac u a e inn n of me a s c a T y w, t V l r, b g i g t phy i l of re i o us ani . era ure in 4 3 ro v lit t , ; g wth l gi Tikani 5 k - t te ra ure in 4 8 t rans a o ns n o ta 5 a a a hakatli5 104 . , p j t t , li t , l ti i t

Tika at hé na 102 56 5 92 Ab hidhamma in, 59 . p t , . , 7 , ;

Tiloka uru 54 5 Ve ssant ara 5 a a 8 1 . g , , 7 . j t k ,

Til k5 Vib haii a 55 56 62 Ii . 3 , 1 02 . o lamk5ra 50 . g , , , , ’ ib hat attha ascr ed to K ocv5 s Ti it aka rammar of the 16 . V , ib y p , , y g ‘ r 25 b Saddham mafi zi na 2 6 Ti it a of Ava 37 49 53 daughte , ; y , p k5lamk5ra ( ) , , , , ik5 on 28 . Vidadhimu kham andana, t , INDEX 1 1 9

' Vida dhamukham a ana se e Vidadhi Visati 5taka-a thakath5 104 g nd , t , . ma ana mukh a nd . Visud 5 c5 ra, 9 7.

Vidhura ataka 87. Visuddhima a 7 56 8 at thakatha j , gg , , , 7 ; , - Vi a ab 5hu n 1 1 1 5 3 2 . 1 04 t ik5 1 04 . j y (ki g) , , , ; , ' - \ i it5vi 46 of Sa a n 46 n . 4 . Visuddhima adi ani an 9 7 . j , ; g i g , gg p ky , ' ' rr Vi zi ma adi ani 9 8 . Visuddhim a a ant hi 19 . j j g p , gg g , im alab uddhi au or of 5sa t i 5 1 suddhima n hi ada h V k 2 Vi a a t tt a 56 . , th Ny , , gg g p , 0 6 1 a a 27 28 . Visu m 5m asim5vini ccha a 9 . (N v , , g y , 7 zi navatthu 4 O at thakath5 0 iv5davi av Yim , ; , 1 3 . V nicc h a, 9 3 .

Vimativinodani 38 n . 2 39 no e 6 and aohdra desand ea h n c oncern n the , , t , 7 (t c i g i g

u re n rac e o f m e n 59 . c r t p tic ) , monas ode Vina a c 19 24 and Voh5ratt hab heda 9 3 . y ( tic ) , , ,

no e s 1 and 2 39 and no e 44 46 56 Vo ade va ramm a an 72 . t , t , , , , p (g ri ) ,

59 65 67 73 and Ii . 5 78 9 6 9 7 uda 106 n . 1 5 . , , , , , , ; Vr , F our Sma e ina 59 o l5 5 as 6 . Vuttim al na 10 . ll r V y , , gg ,

Vinay ac fi ava a 1 02 . Vuttoda a 22 26 2 1 08 aka o n l gg , y , , , 7, ; ,

Vina a thi 39 . 2 s n nattha 5 a 8 os o ac a otik 2 8 . y g n ; gl (V j ) ,

Vina a an hi ada 75 1 02 . Vuttoda a aiicikzi see Chandos5rattha y g t p , , y p (

Vina a fi hatthadi ani 1 8 . vik5 sini 26 . y g l p , ) ,

Vina akandhaniddesa 1 02 . v dkara a e os on 88 . y , y n ( xp iti ) , - Vina 5lamk5ra t ik5 54 . V ava aram a ukha 8 n . 3 . y , y b y , 7 - na a m5 h5va a 1 02 . Vi y gg , - na a ariv5ra 102 . Vi y p , W Vina a itaka 2 5 27 y p , , , ° W a a n 34 35 5 m Vina asamu t hei nadi ani 1 8 . u 40 8 d a y t p , g r (ki g) , , , , ; h '

Vina asaii aha akara a 38 Ii 2 39 ma ha 33 n . 3 85 ff. y g (p n ) , . , t t, ,

no e 74 n . 1 . t , Vina asan raha-a hakatha rea e y g tt (g t r, es s 1 02 l ) , . - lk a 85 Vina asifi ca a t ik5 a er 102 . Ya nava . y y (l t ) , ] y , - - na a li al 38 no e i 5a the reat Yam a a 54 57 71 . Vi y fi , t ; t k ( g ) , k , , ,

76 . Yasa see Mah5 5sa. , y

v hu 53 . Yasavaddhana att ,

- o 5 Ratana 1 08 . th5 102 . Yatana rab ha t ik , p (

- - - n n A n wun 95 . akara a 38 . 2 Yaw m a s5 ) , , y twi , - 3 . Ye din 5cari a 4 1 . T 7 , y ,

Viniccha a ak5sani 88 . Yuddha e a Yu ddhzi dh 5 5 108 . y , j yy ( y y ) , f ° Vira dha gida dha 1 08 t ik5 1 08 . Yuttisafi aha ik5 109 . g ( g ; , g , t ,

STEPHEN AU STIN AND S NS LT D . PRINT ER S H ERTF RD . O , , , O