AB BREV IAT IO NS

B EFEO . B ulletin de l
’
Eeo le
’
Franpa ise d Ex trém e Or ie nt
’
.

1 90 1 , etc.

G andhavamsa ( J . 1 8 86 Inde x, 1 89 6 . .

Jo urna l of the Pa li Tex t So c ie ty London 1 88 2 , . . e tc .

Jou rnal f t he
o Roya l Asia t ic Soc iety . Londo n .

Pitakat t h am ain . Rang o on . 1 9 06 .

Pali T ext So ci ety .

Se sanavamsadi p a . C o l o mb o . 1 881 .
 B IB LIO G R APHICAL NO TES

Student s m ay c onsult with advantage

I The wh o l e o f t he P a li T ext So ci ety s public ati o ns ( for l der P ali
’
,
t he o

literature) Fro wde Lo ndon 1 88 2 e t c

. .
, ,
.

II T rans l ati ons o f t he same which h a v e a pp eared in vari o us l anguages

.

( se e t he us eful biblio graph y o f w o rk s o n Buddhi sm b y Mr A J Edmunds ,

. . .
,

in t he J o urnal o f t h e P ali Tex t So ci ety ,

P articularl y i nteres ting fo r c ompari so n o f B urmese versi ons with

Pali are t he transla ti ons o f J at akas fro m t h e Burme se b y Mr R F ,
. . .

St Andrew St J o hn in t h e J o urnal o f t he Ro ya l As i atic So ci ety

. .
, ,

years 189 2 1 89 3 1 8 9 4 1 89 6
, [Cf t he J ataka t rans la te d fro m t he
, ,
. .
,

Pali b y v ari o us hands under t h e edit o rs hip o f E B C o w ell 6 vo ls . . . .

Camb ri dge 1 8 9 5 e t c ] , , .

III B ibli o g ra phi es and Ca t al o gues as fo ll o w s

.

1 B ibli o graphi es
. .

( a ) G eneral Sch erman ( P ro fesso r

. Or ie nt a l B ib liograp hy .

( ! uart erly ) Berlin Lo ndo n P ari s and Ne w Yo rk , , , .

( 6) Indo China C o rdi er ( Henri ) Essa i d u ne b ibliograp hic ales

’
-
. .

o u vr a e s re la t ifs a la
p resq u ile indo chino ise Pr e miere p ar tie
’
g
-
.

B ir ma n ie c t Assa m To u ng Pa o s éri e 1 1 vo l v i
.
, , . .

( c ) Burma I re l and (All eyne)

. The Pro vin c e of B u rm a a rep or t .
,

p pre a re d o r t he Uni versit

f y of C hic ag o ( with ex tens iv e bibli o graph y) .

H o ught o n Mitfiin ,
Co B o s t o n an d Ne w Yo rk 1 9 0 6
, .
, .

2 C a ta l o g ues
. .

( a ) The c atal o gues o f P ali and Burmese MSS and p rin te d b o o k s in .

t he O r i en ta l D e p artmen t o f t h e Br iti s h Museum .

( b ) T he same in t he Indi a O ffic e L ib rary .

( 0 ) Th e alph ab e tical li s t o f manus crip t s and b o o ks in t he Bernard

Free Library at Rango on b y C D uro ise lle Thi s c o ll ecti o n o ffers ,
. .

a n ex cell ent fi el d fo r research be ing under t he c are o f Pro fess o r ,

D u ro ise lle w h o in hi s l arge an d i ntimat e kno wl edge o f Burmese

, ,

literature s tands al one amo ng Palis t s

, .

( d) C a tal o gues o f Pali and Burmese M SS in t he B ibli o th eque .

Nati onal e P ari s , .

IV . Finally a fe w examples m ay b e gi ven from t he mass o f P ali and

,

Burmese b o o k s in t h e B riti s h M useum Th ey c ons i s t chi e fly o f editi ons .

o f c el eb ra ted P a li w o rk s c o mmen tari es b

y B urmese auth o rs anth o l o gi es
, , ,

and t rans la ti ons i nt o t he v erna c ul ar Th e des cripti o ns are b o rro w ed fro m .

D r Barnett s c a ta l o gue
’
. .

Ca n o nic a l War/cs Sutt a pit ak a ( enti re ) . Edited b y K 0 Aung Min .

Hsaya and o th ers 1 9 04 . .

 B I B L I O G R A PH I CA L NO T E S

Cariyap itaka, with B urmese exegetical c ommentary . M andal ay,

1 8 99 .

M ilindap a fihav at t hu . B u rmese transl ati on fro m t he Milinda .

Rang o o n, 1 8 82 .

Abhid/z a mm a . Ab hidham m at t hasangaha, of A nu ru ddh a, fo ll o wed

b y Su m an galasam i s Ti k a K ya w o r Ab hidh am m at t ha v ib h avani in
’
- -

el uci dati n th ereo f

o ,
a nd c o pi ous B urmese c o mmentary Rango on .
,

1 898 .

Manim edhaj o t aka K yan . A Burmese t rea ti se on Buddhi s t

p sych o l o gy based o n t he Ab h idh am m at t hasangah a and illus tra ted
, ,

from Pali text s Mau lm e in 1 88 2 .

, .

Sankh e p av yakarana B urme se epit o me o f Ab hidham m a do ct ri ne

.

as c odified in t he Ab hidham m at t hasafi gaha illus trated fro m P ali ,

text s Rango on 1 89 9
.
,
.

Param a t t h am e dh an i K yan Treati se o n t h e fo ur c onditi ons o f t he .

ab s o lute Ill ustrated fro m Pali Tex t s Rango o n 1 8 95

. .
, .

Gr am m a r Mah arup asiddhi with Burmese i nterpretati on Rang o on

.
, .
,

1 9 06 .

N v adi M o ggallana
-
Pali t rea ti se o n Grammar b y Sangh arakkhit a
.
, ,

based o n t he G rammar o f M o ggallana with Burmese n ie saya ,

-
.

Rango on ,
1 9 00 .

Alankara -
n issa ya . B eing t h e Su b o dhala m kara of Sangh arakkh it a
in P ali with c o mmentary Rango on 1 88 9
, .
,
.

D hat v at t hu di p aka T reati se in P ali v erse o n t he s ign ific at io ns o f

.

Pali ro o t s b y Aggadham m alam kara with B urmese c o mmentary

, , .

Rang o o n 1 8 9 9 ,
.

La w N av adham m asat t ha b y H si n p yu m ya shi n king o f T o ungo o

.
,
- - -
, .

A P ali digest o f ni ne l aw b o o k s L aw o f I nh eritanc e Edit ed with

‘

-
. .

B urmese t ransl ati o n Ak yab 1 8 9 4 .

,
.

Ve da Makaranda b edi n le t yo Ti k a c o m men tary o n t he

.
,

Makaran da bedi n h andb o o k o f as tro l o gy Mandal ay 1 9 05

-
, .
, .
 INT RO D U CT IO N

TH E Pali lite rature o f Burm a owes i t s exi st ence t o the Pali

li te rature o f India I t is many years since t he latter was
.

fi rst e x pl o red by the grea t scholars and pioneers—Fau sb oll ,

L assen R hys D avids Tre n c kn e r Childers O ldenberg —whose

, , , ,

reward has been a gain t o O rien t al learnin g v ast enough t o

content even t hem Wi t h t ime a part o f the mate rial
.

disc overed has been bro ugh t within t he reach o f studen t s

by cri tical edi ting B uddhis t ic li t era t ure is imm ense in
.

quan t i t y and bewildering in varied interes t and i t was never ,

more difficul t than n o w t o avo id being t o o much o f t he

specialis t Bu t t he studen t of B uddh ism who limi t s himself
.

t o o n e langua ge o r l o o ks for solu t ion o f all ques t ions in o n e

li te rature risks slipping into an o r thodoxy of his own .

A sounder principle has long gu ided B uddhist s t udi es ;

modern research has gone f o rth like Aso ka s mi ssionaries ,
’ ’

t o Fur t her Indi a Chin a J apan Tibet Siam and French

, , , , ,

Ind o China armed wi t h pa t ience as t hey were wi t h con vi ction

-
, ,

as resolutely de t ermi ned t o learn as t hey were to te ach .

There is need n o wadays t o seek f u r t her in B urma or ra t her , ,

need t o be bette r acquainted wi t h what has alr eady been

fo u nd there Am o ng t he countries in which the ideas an d
.

t radi ti o n s of B uddhism are inseparably boun d up with t he

Pa li ca non Burma possesses a special in terest w hi ch we hardly
feel in the case of Ceyl o n for B urma shows ho w the leaven
,

of Indian t hought worked in a race and idiom having none

o f t he close relati o n shi p with India which we recognize in
all t hat i s mos t characte ristic o f the lite rature of Ceylon We .

may say tha t t he essentiall y In di an genius t he psychological ,

sub t leties and hi gh t houghts of B uddhism have forced the

,

Bur mese language t o gro w deepen and e xpand continually

, ,
.

When Burmese w as a t last raised ( in or abou t t he fourteenth

cen t ury ) to t he level o f a literary language it was by t he ,

addi tion o f a great body o f Indian words necessary t o e x press

ideas beyond the scope o f t ha t pic t uresque vernacular Being .

X I NT RO D U CT I ON

an agglutinative language Burmese lacks t he force te rseness

, , ,

and delica cy that Pali owes to its nominal and verbal inflections
and i t s power of forming elaborate compounds Thus before .

t he translating period authors o f B urmese race had studied

,

Pali an d learned to use i t ; ever since the twelf t h century it

has been a t radi tion o f Burmese scholars to produce literary
work in Pali and it is with t his work only that we are now
,

concerned .

A survey of the Pali literature of B urma is not quite a new

under t aking In t he year 1 8 7 9 a report o n the subj ec t w as
.

drawn up for the G o vernment o f India by D r E mil Forch .

hammer Professor o f Pali at R ang o on w ho had begun a

, ,

th o rough search for manuscripts in monasteries and private

collec t ions and wh o se premature death cruelly cu t short a work
,

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

.
,

the archae o logical remains o f Arakan and B urma are Govern ,

men t publica t ions and his studi es o f Buddhist law ( published

by Sir J ohn J ardine with his o w n valuable Notes 1 8 8 2— 3 and , ,

in t he Jardine Pr ise Essay) are n o w e xtremely rare b o oks and ,

the stores o f knowledge they contain are n o t available at every

m omen t . And we o ught also to profi t by t he labours o f tha t
brillian t and far seeing scholar Minaye ff to whom we owe
-
,

t he disco very and publica t ion ( to mention only one work ) o f

the G an dh avam sa Boo k History written in Burma a short ,

but in t eresting account o f the earlier Pali litera t ure of Ceylon

and B urma The G an dhav am sa is unfo rtunately very sparing
.

of de t ails and gives us li t tle informa t ion as to t he period of

,

t he wo rks it en um erates but its help is most useful in settling

,

s o me ques t ions o f authorship and place M in aye ff who used .

,

t his book for h is No z we lle s R e che rc hes s ur lo B o u ddhism e ,

does not offer any conclusion as t o its date but from com ,

parison with the Sasan avam sa and a s t ill more modern Burmese
w ork t he Pit akat t ham ain 1
, it appears t o be a seven
t e e n t h century production .

Fo r both the early and modern periods ( from the twelfth t o

1 I h av e t o
th ank Pro fesso r Barnett for bringing to my no tice thi s use ful
Burmese bibli o g raph y o f B uddhi s t w o rk s .
 I NT R O D U CTI O N xi

t he nineteenth cen t uries) we find great help in t he Sasan a

v arnsa
1
which happily observes t he go o d t radi t ions o f Burmese
, , ,

2
chronicles and cares fo r chrono logy I t enables us a t least .

t o ske tc h in ou t line a connec t ed sto ry while but fo r t h is record ,

we could o nly enumerate works o f doub t ful date and mention

au t lio r s wi t hout knowing what period in t he grow t h of their

coun try and O rder had brought t hem f o r t h The Si san av am sa .

,

though a very mine of in t erest as compared wi t h the arid little

G an dhavam sa has its limi tations I t is confu sed rambling
, .
, ,

and prej udi ced The au t hor a high e cclesiastic of M in don

.
,
-

min s rei gn belonged by all his convic t i o ns and tradi t ions t o

’

the Sihalasangha an impor t ant school o r se c t having as t he

’

, ,

name shows a close connex ion with the fraterni t y in Ceylon

,
.

As for t he o ther commun ities wh o se spiri t ual forefa t hers ,

refused t o look on the Mahavihara that famous monaste ry o f ,

the old commentators as the very centre and hearth of ,

orthodoxy t hey interest hi m only moderately He will some

,
.

t imes di smiss one o f t heir authors wi t h t he dries t cu rtest ,

men t ion o f t he man and his book while he wil l deligh t us ,

with de t ails and anecdo t es o f more o rthod o x wri t ers It .

would b e interes t ing to have t he picture filled in fo r us by

a biographer influenced by the o ld Talaing tradi t ion t he ,

tr adi t i o n t hat is o f L ower Burma For t his school known a s

, ,
.
,

t he Mram m asangh a ( fra t ernity of B urma ) maintained tha t ,

there was n o need t o have recou rse to Ceylon fo r teachers in

the unbroken line o f descent from t he ancien t missionaries
‘ ’
.

This ques t ion alm o s t impossible t o set t le wi t h certain t y after

, ,

t he vicissi t udes tha t t he B uddhis t Samgha had seen in bo t h

c oun t ries divided t he O rder in B urma wi t h a sharp line o f
,

1
Thi s text ( edited fo r t he P ali T ext So ci ety in 1 8 9 7 b y t he p resent
write r) has suppli ed much materi al fo r t he fo ll o wing chap t ers O ther .

so ur ces h av e be en use d t o verify o r c o rrect wh ere i t h as been p o ssibl e .

Th e wh o l e o f t he Sas anava m sa s lite rary i nfo rmati o n as far as it c o n cerns

’
,

Burma i s gi ven in t he c o u rse o f t he p resen t w o rk

, .

2
I h a ve th o ught it bes t t o ado pt th ro ugh o u t thi s es say t h e chr o no l o gy
of m
y t w o p ri n cipal B u rmese auth o riti es Pan n as am i a n d t he auth o r o f ,

t he Pitakat t ham ain B u t I mus t remind t h e reader th at the i r ( t raditi o nal )

.

s tarting po int t h e N i rv ana o f t he Buddh a i s no l o nger pl a ced b y s ch o lars

-
, ,

a t 5 44 B C but some si xty years later Se e articl e b y D r Fl e e t JRAS

. . . .
, .
,

Ap ril 1 9 09 The Orig in of t he B u dd/z a na re ha

, , .
x ii I N TR O D U CT I O N

par t isanship Therefo re we must beware o f considerin g t he

.

S san av a m sa a comple t e rec o rd of monas t ic work

i
Never t heless .

t he au th o r s o w n poin t of vie w is instruc t ive and we have n o

’

right t o say that he do es n o t try to be impartial And if we .

fo llow o nly his guidance in our choice Of t he bo o ks to explore

we must arrive a t some knowledge o f wha t is af t er all O f t he , ,

m o s t interest in such rese arches ; we c an see the intellectu al

developmen t o f Burma thro ugh B uddhism and the adap ta t ion
o f t he n o n Indi an mind t o In dian cul t ure with the c o nception
-
,

O f science and the s t andard of li t erary art evo lved in that

adap t ing pro cess .

We cann o t Of c o urse do j ustice to these questions in a sh o rt

, ,

ske t ch The e fi e c t Of Indian Buddhism o n B urmese life and

.

li t erature has many manifes t ations We c an in stance some .

as widely apart as codified law and religious art In the .

remote past we find both Brahm anic and Buddhistic s o urces Of

B urmese writ t en law And the religious art of the country
.

is by n o means wi thout i t s problems ( fo r ex ample t he ex tent ,

o f M ah ay ana o r N o rthern influence ) which those who are

‘ ’
,

masters Of t his subj ec t are gradually solving for u s I

SO t he .

subj ec t spreads in i t s fasc ina t ing complexity if we wil l le t it , ,

far beyond o u r simpler t heme ; but it must su ffice for this

essay to follow ( if wi t h less serene confi dence ) the way marked
Out by t he devo u t and simple sch o lars Of Burm a w ho hav e ,

lef t u s a li t era t ure derived entirely from t he Pali canon and

2
representing almos t invariably the H inay ana tradi tions o f
Buddh ist belief .

Beginning with t he study Of t he language consecrated in

Ceylon as the in strumen t Of t he highest teaching t hen com ,

m e n t in g and comp o sing in Pali and at last interpreti n g that

t eaching in t heir native tongue t he Burmese monks have lef t ,

u s a complete revela t ion o f their mind Nei t her the sc ul pture .

,

painting legends plays customs nor law c o des Of t he Burmese

, , , ,
-
,

1
Se e p vi i
. .

2
Thi s Buddhi st ph rase t h e l esser v ehicl e m ay b e empl oyed as
,
‘
,
’

a c onv eni en t term fo r t h e traditi on as Ob served in t he south ern c o un t ri es

early w o n t o Buddhi sm a traditi o n more so b er in i t s l egend and somewh a t
,

mo re austere and p ractical in it s mo rality th a n t he Mah ayana ( o r s ch oo l

o f t he grea ter
 I NT R O D U CT I O N x iii

si gnificant as they are could serve t o show us what t heir

,

religious literature alone unf olds —t heir manner Of grappling

with an abstrac t subj ec t .

Buddhi sm as any other In dian system wo uld have done

, ,

gave t hem a large opportu n ity They did t heir bes t wi t h i t

. .

But = B uddh ist t he ories dema nded an effo rt O f abstractio n

doubly severe for learners wh o se firs t lesson in phil o sophy
‘
w as lea rned wi t h t he se theories In India where certa in
.
,

o f t he U panis ads belonged t o a ye t earlier phase of t hough t

t han t he doc t rines O f Gotama men s minds were prepared for

,
’

Buddhi s t conceptions A philosophica l language was alread y

.

formed in whi ch the t ea cher o r the di spu tan t c o uld lead his
hearers step by step in an idiom they kn e w t o conclusions
no t unfamiliar to their m inds But in B urma t he grammar
.

Of t he B uddhi s t te xts fi rst had t o be s t udi ed and when t he ,

grea t legend O f t he Founder was learned and t he code o f

t he O rder had gro wn famili ar t here was still a new world
,

t o conquer a new science t o m as t er

,
After the Su tt a and
.

Vinaya t here was t he Ab hidh am m a t o in terpre t Here pe rhaps .

we shall fin d t he Pali c o mposi t ions o f Burmese authors less

in t eres t ing t han t heir translati o ns in t o Burmese .

The Sanskri t c o mm en t aries compose d in India o n Buddhis t

t e xts are enl ighten ing in propor t ion as t he student is familiar
wi t h all Indian philosophies and c an poin t o u t parallels and
con t ras t s ; t he Pali c o mmentaries of Bur ma na t ura lly o nly lead
us b ac k t o t he Sifihale se and Indian models they fait hful lv
copy When we leave Pali and come t o B urmese in t erpreta t i o ns
.

o f Ab hidh am m a te x t s we feel t ha t we follow o u r c o m men t a t ors

in a ( t o us ) somewhat dark adventure ; b u t ye t t he effor t o f

t hese au t hors in t heir o wn vernacular is interesti n g as an
effort t o do m o re t han recite t he consecrated words o f t heir
ancient masters Here is the key t o the sen se really g iven
.

by t he B u rmese t o Indian abstrac ti o ns the key not t o be ,

fo un d where they u se t he e x otic and tra di t ional Pali form .

A fri end has suggest ed t o m e a c o mpari so n be twee n th ese st udies in

B u rm a an d t h e gradua l mas tery b y B ede an d Alfred an d their fo ll o wers
in En gl an d o f t he phil o s o ph o f Pau l a nd J o h n It was n o t u ntil Wycli f s
’
.

ti me s ix cent u ries after B e th at th ese ab s tract q ues ti o ns were di sc u ssed

, ,

in Englis h .
x iv I NT R O D U CT I O N

By i t we have access t o some curious t reasure rewardin g ,

th e search Of t he scholar familiar wi t h the Burmese tongue ,

provided he be a Palist and (be i t said without i mpiety )

endowed with t wo o f the B uddhist perfecti o ns the power ‘

t o spend himself and be very patien t K nowledge O f the .

Pali comm entaries O f Burma is t he natural beginni ng of thi s

attractive en t erprise but by no means the end
, .

The commentaries though t he most important part are not

, ,

the whole of the Pali literature The technicalities O f India n

.

grammar have attrac t ed B urmese authors fro m an early period .

The work O f t he famous Kac c ayan a is all but canonical among

them and t he procession o f his followers and commentato rs
,

stre t ches t hrough eight ce n turies Of literary history The .

qualities of mind innate in the quick witted B urmese race -

were lent to the service O f t he Word so religiously respected .

The Pali scriptures had no t been a h un dred yea rs in Uppe r

B u rma before a grammar —the Saddan it i—was composed in
Pali that called forth t he wondering admiration O f the scholars
o f Ceylon though Ceylon was certainly the forer unner and
,

model o f B urma in e xegesis .

Again the practical side Of monastic life was a subj ect well
,

within the scope Of th e Palist s o f B urma We have very .

numerous e xampl es o f work in this field from t he time Of ,

their firs t controversy on O rdination in Narap at i s reign ’

( A
. D . 1 16 7—1 204 ) till the present day .

In the secul ar domain the Pali language has been employed

( as we should e xpect ) where solemnity was called fo r o r the

sense o f an antique tradition was needed to support autho rity ;

for instance some important la w codes e x ist and o t hers
,
-
,

probably e x is t ed in Pali versions Pali is also the languag e

,
.

chosen fo r the collections of ma x ims known as the Nit i ‘ ’

lite ra t ure and for various chronicles ( we can instance the

,

Raj av am sa Sasan av am sa and G an dhav am sa)

, , .

Finall y we come to the very limi t ed province Of Pali verse

in B urma Here and there among o ur authors we ca t ch
.

a gl impse of scholars who have a t ouch of the poet in them

’
and some Of the poe t s ambition W e do not know that they .

ever approached the favourite theme of the poets Of all ages .

 I NT ROD U CT I O N XV

If they did the chro nicles have passed i t over in silence

, .

A love s t ory sometimes form s part Of an edifyin g na rrati ve

from Pali sources ; but the love lyric i s the un di sputed realm
o f the poets Of the vernacular Ji takas and other moral
.

legends were t he material us ually chosen for the Palist t o

work upon Sometimes t he beauties of a city o r the glory
.

Of t he reignin g king were extolled wi th all t he au t hor s ’

resour c es Of pro sody and imagery Bu t scholarship in Burma

.

has no t produced poets wort hy t o rank with those of Ceylon .

The fo ll o w in g pages are but a ske t ch and perhaps a ske t ch ,

withou t colour O ur purpose is not t o describe again the

.

o utward as ect Of the temple

p the monas t
,
ery and t he village , ,

very vividl y presented t o W es t ern readers by learned and

sympathetic wri ters from Bishop B igan de t onwards SO
man y E ur opean s have come under the cha rm o f B urma —O f
.

t he B urmese people t heir life and religion —

, t hat there is n o
need t o do more than recall t o readers the names Of the writers ‘

who have made that charm a familiar t hing t o us We hav e .

chosen for o u r s t udy the less well kn own subj ect O f the Pali
-

boo ks Of Burma The authors were t he ancesto rs and mas t ers

.

O f t he mo nk s of to d ay through whom we know t hose O ld tim e

,
-

sc holars and can still see as it were a far off pic t ure o f t hei r
, ,
-

li ves their schools and their work

, , .

Se e t he B ibli o graphi es p vii , . .

 T HE PAL I L ITERATU RE O F BU RMA

C H APTER I

T H E CL A SSI C A L PA L I L I T ER A T U RE —AR R I V A L OF T HE PA L I
T R I PI T A K A IN B U RM A

Burma under which name we may convenien t ly if n o t quite

, ,

accura t ely include Pegu Arakan and M artaban has been the
, , , ,

home Of B uddhism for many cen t uries No Buddhis t country .

has kept the antique fai t h more shel t ered from change Yet .

even the chr o nicles O f monasteries and such strictly ecclesias t ical
'

works as t he S san avam sa cannot unfold their quiet tale

a ‘

without a necessary mention o f rivalries and wars between

t hese n eighbouring states when the balance wen t down first
,

o n the side O f Burma t hen O f Pegu when M ongol armies

, ,

marched o n the Burmese capi tal o r the Burmese king marched ,

into Siam R ulers changed and t he for t unes Of the Fraterni t y

.

with them but t he doctrine and t he t radition su fi e re d hardly

,

any alteration and the c o untries of Fur t her India developed an

,

intellec t ual life which was before all the produc t Of B uddhist
ideas and the work Of B uddhist monks For B urm a the first .

language of abstract though t was an Indian language ; the

ra t ional and moral force which fo r a large body of the ,

B urmese people broke down the thraldom Of ancien t super

,

st it io n s
,
was inspired by India B y the predominance o f .

B uddhist influence in B urmese culture Burmese studies belong

rightfully to the great field Of Indianism .

W e must though the subj ect has already been f u lly and
,

a dmirably t reated by others remind t he reader here Of the ,

fo rm in which the B uddhist doc t rine enshrined in a canon ,

Of scripture was conveyed t o Fur t her In dia

, .

The language was Pali t he literary dialect closely all ied to

,

Sanskrit Pali is usually called by t he Burmese the m dgad/z abhdsd

.

1
See Intro ducti o n .
2 T H E PA L I L I T E RATU R E o r B U RM A

( idi om O f Ma
gadh a) or m ala b hdsd ( the original language
‘

but this identifica t ion O f Pali with the spoken dialect o f

Mag adh a is now known t o be incorrect It seems needless .

to add any remarks abou t t he Pali literature since its capacities ,

have been described and better still proved by the authors O f

, ,

scholarly and beautiful translations which everyone nowadays

3
has an opportunity Of reading B ut a few words o n the .

classical books may be in place .

The Tmp ita/ra .

The Tripi t aka ( Pali Tip itaha) to use the now familiar
, ,

B uddhis t name for the three great groups Of canonical te xt s ,

t he Vinaya Sutta and Ab hidham m a p it a/{ as

, , baskets is
known in B urma in the Pali recension consecrated in Ceylon .

The A b hidham m a and Su tta P italcas .

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

Ab hidham m a the reader is referred t o Chapter IV of this essay

, .

As to the Suttapi t aka the firs t t hing we observe on looking

,

into charac t eristic collections o f Pali Burmese M SS and -

.

books is that Of the great Nikayas claiming to be the word

of the B uddha ( t he Ang u t t ara Maj j him a D igha Sam yu t t a , , , ,

and Khu ddaka ) the D ighan ikzrya is t he best known the most
'

4
studied the most frequen t ly to be found
, O n the reason .

'

for this preference we can only ri sk a guess T he D ighanikaya .

,

though con t aining t he long ( dig/t a) discourses is the small est ,

Of t he collections and hence t he easiest to study I t is .

a principle of t he Burmese t o avoid all unnecessary pains

1
T he ci t ki gdo m O f Magadha w t h e gi o no w c ll d B ih
an en n as re n a e ar .

2
T he l t l t d P o f o Pisc he l ( in v l bl p p o n f g m t
a e amen e r ess r a a ua e a er ra en s
O f t h e B u ddhi t c o fo d in C hi
s an n un T k t a ) p k o f t he t aditi o
nese ur es n s ea s r n
th t t he Mag dhi w t h e l g g o f t he fi t age O f t he wo l d and po k n
a a as an ua e rs r s e
b y t he u
B dd h as : Es i t b e gre ifl ic h d
‘
‘
s ass m an sp at e r die M ag dhi
a m it
de m P ali ide n t ifiz ie rt e ass a er
D b de r Palikan o n Sp
. uren e nes reni alte
Mag adhikan o ns fw i t i l a g t k
au e s s n s er ann r ent Wo d
'

( R Pisc h e l, Sit z un gs .

b icht de r kOnigl p
er e '

reuss
. Ak d
a em e i de r Wi
ssens a en
. ch ft , Mai, 1 9 04,
p. Se e l o O lde n b e rg s diti o o f t he V inaya p it akam , I t o d cti o ,
as e n ’
nr u n
a n d t he P f c t o P o f o E M iille r s P li G
re a e r ess r a rammar
’
. .

3
Se e B ibli o g ph y
ra .

4
Thi i c o fi
s s n rme d b y i fo
n rma n ti o Mr Shw Z an
e Aun as n g h ki dly
.

sen t me.
 T H E PA L I L I T E RAT U R E or B U RM A 3

and trouble W ithout any disrespect t o Burmese Buddhists

.
,

i t is natural t o suppose t hat they have chosen t he shortes t

task especially when we remember that the D ighan ikaya
,

con t ains suttas O f great im p o rta n c e I

For ex ample we find .
,

there t he B rahm aj ala Su t t an ta dealing with t he Sixty two ,

-

Wr ong Views the Sé m afi fiap hala o n t he Frui t s o f the As ce t ic ,

L ife t he Mah fisat ip at t hfina on Self mastery ; and chief O f all ,

-
, ,

the Mah zi p arinib b am a Su t t an ta o n the B uddha s las t disc o u rse s ’

’

and death tha t is o n the supreme moment in t he his t ory o f

, ,

the O rder since it was then that t he B uddhist e arngha became

,
’
the guardian o f t he departed M as t er s teaching O n the .

W hole the essential doctrines as the B urmese B uddhist ,

conceives them are t o be found in this collection and the

,

commen t aries .

The K hu ddakanikziya calls for a word of no t ice here This

'

collection con t ains among other te xt s the D hammapada the ,

Su t tanip at a and the i m mor t al Jfit aka book which as might

, , ,

b e e x pected from its character has become par t O f the popula r ,

as well as t he scholarly litera t ure of B ur m a Very nearl y .

connec ted with i t is the Parit ta a good e xample of ancien t ,

wisdom and pie t y crysta lli zed in t o a talisman .

M ahap ar it t a m .

The Parit ta o r Mahiip arit t a a small collec t i o n O f te x ts ,

gathered fro m the S u t t api t aka is to t his day more widely , , ,

known by t he B u r m ese laity O f all classes than any other

Pali book The Parit t a learned by heart and recited on
.
,

app ropriate occasions is t o conj ure various evils physical and

,

moral It has nat u rally come t o have the usual value O f

.

char m s and e x orcisms a value hardly religious in the B uddhist ,

se nse of t he word B u t some O f t he miscellaneous ex t rac t s

.

that make up the c o llection are o f a purely religious and

ethical tone The best e xample O f these is the famous
.

1
T he D Ighanikaya w as ch o sen b y P ro fess o r Rhys D a vi ds fo r his
sel e cti o n O f t ypical suttas t ra ns l ated under t he titl e D ia logu es of B uddha .

T he sut t as i ns t anc ed a bo v e h a v e als o b een t rans la t ed el se wh ere Se e t h e .

us eful bibli o graph y b y Mr Al bert J Edm unds J o urna l o f t he Pa li Tex t

. .
,

So ci ety 1 90 2 3
,
-
.
4 TH E PAL I L I T E R A T U R E or B U R MA

Mangalasu t t a o f the Su t t an ip fit a verses in praise of the holy

1
,

life utt ered by a de ratd ( local divini t y ) who came t o pay

, ,

homage t o t he B uddha in t he grove Of J e tav an a .

The use o f t he Parit t a is s aid t o have had the B u ddha s ’

sanction 2 There is an example O f t his practice ( by acknow

.

ledged sain t s) in the well known legend Of Sona and U t tara -

,

Asoka s missionaries t o L ower B urma

’ ’
Their first act on .

arriving was to vanquish t he demon ( yak/shim) who spread

terror in t he land by devo uring at their birth all boys bo rn
i n t he king s palace The victory o f the holy men was
’
.

accomplished by t he Parit t a 3
We find ano ther illus t rati o n .

in an interes t ing little incident rela t ed Of J e t avan a a Burmese ,

monk and famous teacher Of t he si xteenth cen t ury When .

J e t av ana believed himself at t he poin t O f death he though t

o f o ne whom he considered fi t t o be his successor At that .

m o ment the monk o n wh o m his thoughts were fi x ed dreamed

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

to t he novice lying near him A p a rit ta was then pronounced .

by o n e O f the monks to avert any evil foreshadowed by the

dream 4
.

In t he days of An o rat afi the firs t notable king in authentic ’

B urmese history ( who reigned in t he eleven t h century ) we ,

hear O f the Parit t a turned to a dangerous use Corrupt and .

cynical monks proclaimed i t an easy means Of disembarrassing

’
man s guilty conscience from all wrongdoing even t o matricide .

But Burmese B uddhism has on the whole kept e x orcism , ,

wi t hin t he bounds Of a superstition contrary no do ubt t o the ,

true doc t rine but n o t grossly transgressing the ethical co de

,

Of t he religion .

Burmese t radition adds to the fifteen ancient tex ts o f the

6 —
Khu ddakan ikzi ya four other works the Milin dap anha the 7
,

1
Se e Fa u sb Oll s
' ’
editi on o f t he Su t t anip at a p 4 5 ,
. editi on ,
1 884
Glo ssary, a nd trans l a ti on SB E vo l x pt ii
, .
, .
, . .

Se e M ilindap afiha T re nc kne r) , pp 1 5 0 fit , and Rh y D vi d

(e d s a s
2 ’
. .

t l ti o ( ! uest io ns of K ing M ilin da ) , SB E ,

rans a n v , pp 2 1 3 ff . xxx . .

3
See Sas , p 3 8 . Sas , p 1 0 1.
5
Se e b l o w , p 1 2 . . e . .

6
K hu ddakap at ha, D h ap da, U da , amm a
It ivu t t aka, Su t t an ip at a, na
V im anavat t h u , Pe t avat t hu , T he ragat ha, T he rigat ha, at k , Mah anidde sa, J a a
Pat i am b l idam agga, p da , Bu ddhavam sa, C ariyap it aka
A a na
§
.

7
cc ago ve .
6 TH E PA L I L I TE RA T UR E or B U RMA

Mfilasikkh zi and K hu ddasikkh fi was composed at an early

'

period and these with t he D ve m at iké consisting of t he

‘
, ,

B hikkh u p t im o kkh a and B hikkhun ip t im o kkha ( the ancient

a fi

ré sum é o f t he code for monks and nuns respec t ively ) and

the K ankh zi vit arani ( commentary o n t he Pfit im o kkha) were ,

rec ogni zed as sufficient Vinaya knowledge for t hose who could
2
no t study more In modern times the above are called t he
.

’
‘
Four Smaller Vinayas and are s t udied by those who have ,

n o t t ime fo r t he complete Vinaya

3
.

In Bur mese Pali collections we find no less frequently than

the Parit ta O f the laity the K am m avac a Of the M endican t
O rder These te xt s have a purely ecclesiastical use though
.
,

it w o uld be a mis t ake t o call them ritual Th e first work ‘ ’

.

o f the firs t B uddhi st mission t o B urma was undoub t e dl y to

r e ceive into t he Samgha believers wishing t o renounce the

world Fo r t hose be fore they entered o n fu rther studies
.
, ,

a knowledge o f the sacred word in Pali would probably begin

wi th the formal and rigid language O f t he Kam m av ac a ,

and t his association lends a t ouch o f in t erest t o some

ex t remely wearisome mat t er First the f o rmulas o f t he .
,

p a b b ayj d ( renunciation ) and ( ordinati on

) must
’

up asaz np acta

have become familiar Then the ordinary course o f m o nas t ic

.

life included various ceremonies each Of which had i t s ,

prescribed form for the presiding theras The b hikkhu s .

taking part were silent unless dissenting from wha t was ,

proposed bu t in cases where t hey had offended ackn owledged

, ,

transgression Of t he rules aloud .

The K am m avaca cannot o f course be called li terature but , , ,

i t must be no t iced a s a te x t represen t ing t he immovable

tradi t ion Of Old days in B urma The ceremonies O f admission .

to t he Samgha and so for t h have continued t o modern

1
Th ey w ere w ritten in C yl o e Se e n
. W ic kre m as inghe , Ca t a logu e f
o
Sinha lese MSS in . t he B r it is h M us eu m , I n t
roducti on .

2
P ro fess o r Barnett h as po inted O ll t t O m e th a t t he c ompil ati on mo s t A

re ce ntl y re edited in Burma ( b y E saya U Pye ) as D ve m at ika c ontai ns t he

-

B hikkhu and B hik kh uni ) at im o kkh a t he K am m akam m avinic c haya ext ra cts
fro m t he Parivara and o ther Vi naya tex ts and a Pat im o kkhu ddesa
, ,

, ,
Burm ese n o tes o n t he Pat im o kkha .

3
I o w e thi s i nfo rmati o n t o Mr Shw e Z an Au ng s ki ndness .
’
.
 TH E PALI LI T E R A T U R E or B UR MA 7

t imes accompanied by t he ancient formulas ; and in the

,

histo ry of the O rder we find that some lively movements

in literature and one most important mi ssion to Ceylon were
due t o ceremonial questions particularly t he question of ,

c onsecrating boun aries ( d s i m d) 1

For t hi s las t was a formali ty
.

”
o n whi ch the validi t y Of ordina t i o n and thence t he legitima t e ‘

descen t O f t eachers depended and such consecration has always

’
,

bee n considered in B urma o f great importance t o religion and

t he religious reputation Of a region o r community .

In all these te xts we find the same conventional charac t er

2
and monotono us repetiti o n E ven t he M SS in which the
. .

Kam m av ac as are handed down suit the tex t s The thick .

,

square letterin g pompous and decorative the shining lacquer

, , ,

and heavily gilded silvered o r ivory plated leaves bear a like

, ,
-
,

ness to chur ch property wherever found Yet we shoul d no t

-
.

forget that they are t he t exts O f a religion t ha t has known

neither al tar nor sacrifice and if in B urma the system has ,

developed clerics and a hierarchy i t has never had a privileged ,

priesthood .

The Vinaya has led to mention Of

The Co m me ntar ies —The B urmese tra diti o n as to the grea t
co mmenta t ors follows the Sifih ale se which places B u ddh agh o sa , ,

D ham m ap zi la B u ddh adat ta Ni n agam b hira K assapa and

'

, , , ,

3
Ananda in the four t h fif t h and si x th cen t uries A D , The
,
. .

earlies t a t thahathds ( commentaries ) and t i/cd s ( sub commentaries -

or glosses ) o n t he three p ita/sac are associated Wi t h t hese names .

E qually famous and au t horita t ive is the compendium o f

’
doc t rine kno wn as the V isu ddhim agga ( Path o f Purity ) by ‘

B u ddhagho sa
’
As for the fa m iliar story o f B u ddh agho sa s
.

4
career t he Burmese adhere closely t o t he Sifi hale se version
, ,

but t hough the scene o f this almost incredibly prolific

1
T he bo u ndari es in q ues ti o n mark t h e en cl o sure withi n w hich
c eremoni es such as o rdina ti o n c an b e p ro perly perfo rmed The O bservanc e .

o f th ese bo un ds i s v er
y s t rict a nd a c eremony carri ed o u t in a pl a c e
,

u n fit t e d fo r c o nsec r ati o n i s n o t v ali d .

2
As in l a w bo o ks all t he w o rld o ver says Pro fesso r Rh ys D a vi ds w h o
-
,
’
,

has in hi s w i de exp eri ence pl umbed t he depth s o f Vinay an d l a w bo th

, ,
a .

3
Sit s , pp 3 3 , 3 4
. Pita kat t ham ain, pp 2 1 ff . .

Se e t he ar ticl e o n B u ddha h osa b

g y T F ou lk es , Ind Ant vol xi x
1 05 —
. . .
,
.
,
pp . 22 .
8 T H E PA L I L I T E RATU RE OF B URM A

writer s great commen t ing feats is always considered t o be

’

Ceylon he has been gravely claim e d by t he Talaings as a native

,

1
of That On .

D ham m ap fila 2
wro t e at K afic ip u ra ( Conj everam ) in the
D e kkh an the region with which according to their ancien t
, ,

records t he Talaings kept up ac t ive communication K now

,
.

ledge Of B uddhist t e x ts in L ower B urma was derived ,

Fo rc hham m e r thinks from D ham m ap ala s country

’
3
W e do ,
.

not kno w Of any works writt en in the T alaing country itself

d u ring the fifth si x th an d seven t h centuries a period Of great
, , ,

literary activity in Ceylon and South India .

4
M ost o f the well known t ikas were written in Ceylon and -
,

works such as the commentary o n the Ne t t ip akaran a and

another en t itled Sac c asa nkhe p a Compendium Of the Tru t h
B e t te r known perhaps t han any other in B urma is the twelfth
, ,

century compendium O f the Ab hidham m a known as t he

Ab hidham m at thasan gah a also o f Si nhalese origin Th ese ,
.

O ld e x ege t ical books which we shall find again and again in ,

our progress t hrough Burmese literature mus t be known at ,

leas t by name before we can discuss the work Of the scholars

O f B urma .

Some obscurity hangs over the beginnings Of B uddhist

culture in Further India Acco rding to a well established .
-

tradition Indian B uddhism moved from t he south coast—that

is fr om the region called in the ancien t chr o nicles Su v an na
bhumi —northwards while some arch aeological and linguistic
,

evidence allows us to suppose t hat i t also found i t s way t hrough

6
the moun t ain passes Of t he No rth B ut it was certainly not .

1
M o dern Burmese s ch o l ars h a ve abandoned thi s b eli ef . Se e F o ulkes ’

B u ddhaghosa ( Ind , ,
.
,
Ant v o l xi x pp 1 1 3 . .

2
G an dha vamsa , pp (50 , 69 Fo rc hham m e r, List , pp vi , vii
. . .

3
Fo rc hha m m e r, Jardin e Pr iz e Essay, p 2 7 . .

4
Si s , p 33 Vide M inaye fl , Rec he rc hes, pp 2 73 , 2 74 The fi lms are
’

. . . .

s ometimes menti oned in Burmese li s t s under c o llectiv e titl es T he mo s t .

i mportant t ihas O f Dham m ap ala are kno wn as t he Li nat t h ap p akasa ni ( se e

G V , pp 6 0 . Pit a kat t h am ain , pp 3 2 , 3 3
.
, . .

5
Fo rc hham m e r, Essay, p 2 5 Se e a l s o SVD ( Sasanavamsadip a) ,
. . .

v erses 1 1 9 4 and 1 2 20 .

6
Se e T a w Se i n K O T he O rigi n O f t he B urmese Ra ce ( B uddhis m, v o l 1
,
’
.

N O 3 , p 4 45 ) al so P reli mi nary St udy O f t he PO SU 8 Daung I ns c ripti on

. .

( Ind Ant , v o l xx ii , p 7) Phayre , H ist o ry of B u rm a , pp 3 , 4 , 1 4 R C

. . . . . .
 TH E PALI L I TE RAT U R E or B U RMA 9

in the upper valley o f the Irrawaddy that the Pali li t erature

o f Burma had i t s orig in This gift t he B urmese o w e t o t heir .

more advanc e d neighbours the Talaings o f Ram afi fiade sa n o w , ,

c alled L ower Burma .

The o rigin and history of t he MOD o r Talaing people who ,

we re t o be ( unwillingly as it happened ) t he messengers o f the

1
purer Buddhi sm need no t be discussed here ,
The point from .

which we s t ar t is t heir acceptance Of B uddhist teaching from

India and the rise o f a body o f learned monks in Rfim a fifi a who
preserved t he ancient D octr ine and D iscipline and co nveyed
them t o U pper B urma where bo t h had long been forgo tt en , .

We say forgotten for Burmese author s will no t admit tha t

,

2
they were new comers B u t t he tradition that n o less than
-
.

three out Of the nine missions sen t o u t by As oka went t o U pper ’

B u rma in t he third cen t ury B C loo ks like a piece Of the

3
. .

T empl e ,
‘
No tes
An tiq u iti es in Ra m ann ade sa ( Ind An t , v o l xx ii ,
on
’
. .

pp 3 7 if ) A G r iinw e de l, Buddhist isc he If u nst in Indien , pp 1 3 2 , 1 3 6, 1 3 8

. . . . .

1
Fo r vi e w s O f di fferent au th o riti es o n thi s subj e ct see Rep or t s o n t he
Ce nsus of B u rm a , 1 8 9 1 ( Ea l es ) and 1 90 1 ( Lo wi n) T h e T al a in g ch ro n icl es .

a nd i ns c ripti ons a re rich in ma teri al fo r s t ud , mat eri a l which w e are

y
l ess a nd l ess likel y t o unearth as time g oes o n, fo r thi s anci ent l anguage
i s fas t di sappearing fro m B urma , and s tudents O f it are unfo rt unately
v ery fe w .

2
It i s c erta i n th a t t h e a cc o unt s O f Burmese ch ro n icl ers do no t suppo rt
Fo rc hh am m e r s be li e f th a t th ere was n o Burmese civili z a ti o n t o s peak o f
’

till t he Tal ai ng s co nquere d t he upper c o unt ry Neither T a w Se i n K O .

( Ind Ant xxi ii p 2 5 8) n o r Phayre ( H is tory of B u rma p 3 ) tak e thi s

.
, ,
.
,
.

vi e w I h a ve n o t ye t di sc o vere d Fo rc hham m e r s reas on for co ncludi ng

.
’

th at th ere was s o grea t a di fferen ce be tween t he t w o c o untri es th ough ,

t he s o uth ern p ro vi n ces w ere mo re eas il y access ibl e fro m I ndi a th an U pper
B urma .

3
T he w ell kno wn names O f t he regi ons vi s i t ed b y t he m i ss i ons are
-

c a re full y di s pl ac ed b y t h e Burmese t o c o v er re gi o ns in Furth er Indi a , .

Se e Sasa n ava m sa I n trodu cti on pp 3 ff,

a nd n o t e b
y D r Burgess , .
, .
,

Fabric at ed G eog raph y ( Ind An t 1 90 1 v o l xxx p As an exampl e

.
, , .
, .

o f th e s o ur ces fro m which w e m ay h o pe t o add mu ch t o o u r kn o wl edg e

se e t he M a u n
gg u n G o ld Pla t es b y T u n Ny e i n an acc o u nt o f t w o go l d
, ,

pla tes fo und in a b rick in t he year 1 89 7 a t t he villa ge O f Mau nggu n in t he

Prome di s trict Th e insc ripti ons o n t he pl ates c onsi s t o f quo ta ti ons fro m
.

t he Buddhi s t s c riptures They are in t he P ali l an guage and are writte n

.
,

in ch a ra cters which it i s be li e v ed w e re in v o gue in t he fi rs t century A D . .

,

when t h e ki ngdo m O f Prome ( Si rikhe t t ara) w as in t he z enith o f i ts po wer .

T he alph abe t co rres po nds t o a l arg e ex tent with th a t used in t he

i nsc ripti o ns o f P agan in t he fo urth and fifth c enturi es and se veral O f ,

t he l e t t ers al s o resembl e th o se o f t he So uth I ndi an cl as s O f alph a be ts

’

( Ep igrap hia Indic a vo l v p T he t wo pl a tes are n o w in t h e

, .
, .

B riti s h Museum .
10 TH E P AL I L I T E RA T U R E OF B UR MA

national pride tha t is so inven t ive in t hese mat t ers and can
I
,

1
only be quo ted as an u nc o rro b o rat e d legend ‘

W e must seek a safe startin g p o int for our history Of t he -

Pali literature and we fin d i t in t he eleventh cen t ury A D At

,
. .
.

t hat t ime the Pali scriptures were introduced to U pper B urma

by Talaing t eachers The existence of a s t rong B uddhist
.

community in t he maritime provinces lon g

before this date is very probable I t has been supposed t hat .

Indian colonies were already flourishing in Talaing territory ,

from Chitt agong to t he S t raits ( Fo rc hham m e r) at the time o f ,

the Asokan mission If so the early missionaries brought the

.
,

teaching Of Gotama to a country where Indian religion and

cus t oms had already made a home an d whether t hey wer e ,

2
Opposed o r n o t they c o uld be understood ; and in time t he
doc t rine of the B uddha prevailed .

There is n o elaborated ancien t Pali chronicle for Fur t he r

India t o be compared with t he Mahav am sa and D ip ava m sa O f
'

Ceylon bu t t here are allusions in these works which throw

3
,

some light o n t he religious history o f Pegu and Arakan The .

Burmese chronicles are of more recen t date and help mus t b e ,

sought from monuments which do n o t always yield up thei r

secre t readily B u t we may safely say that events in India
.

and Ceylon greatly a ffec t ed religion in the m ari t ime province s

( R fim a fi fi ade sa) R e fugees fro m the coun t ries where B uddhism
.

was persecut ed o r declining as in India after t he eigh t h ,

century without doubt s t reng t hened the B uddhist element in

,

F orbes L ege ndary H ist or of B u rm a a nd Ara /ca n p 1 0 The

1
, , . .

research es O f Fo rc hh am m e r an o ther sch o l ars w ho h a v e fo ll o wed hi m in

thi s subj ect s inc e 1 89 0 ha ve been summed u p l atel y ( 1 9 0 8 ) b y Mr C C . . .

Le wis in t he Imp e r ia l Ga z e t t ee r of Ind ia H e says A cl o se s tudy o f .

“

t he i nsc ripti o ns a nd native hi s t o ri es h as re vealed t he fa ct th at as t h e

religi on l etters a nd civili sati on o f U pper Burma were i nfluen ced b y
, ,

Magadha Nep al Tibe t and C hi na so th o se o f t he Tal ai ng s o f Lo wer

, , , ,

B urma w ere affected b y C eyl on So uth I ndi a an d Camb odi a , (Articl e ,

Burma in v o l i p 2 8 Imp e ria l Gaz e t t e er of India P ro vi nci al Seri es

‘ ’
, .
, .
, , ,

C alcu tt a ,
2
Acc o rding t o t h e T al aing l egend t he Buddhi s t mi ssi onari e s o n th ei r
‘

arr iv al m e t with grea t O pp o siti o n fro m t he l o c al teach ers — pro b ably

Brah mins—b ei n g deno un c ed a nd re vil ed b y th em as h eretic s — Fo rbes .
’
,

L egenda ry H ist o ry p 1 0 ,
. .

3
Se e o n th e se ch roni cl es D r Wilh el m G eiger The D ip a va m sa a nd
.
,

Ma hava msa ( transl at ed b y Eth el C o o m araswam y) C o l o mb o 1 908 , , .

 THE P AL I L I T E R A T UR E O F B U RMA 11

1
the Talaing country Captain Forbes who follows the Talain g
.
,

record says O f the early days following the Indian mission :

,

Gradually the new doctrines gained ground pagodas arose and , ,

t he faith o f Buddha or Gandama established i t self in That o n e ,

t o fl o urish amid all vicissitudes fo r over t w o thousand years

t o t h e presen t day o n the spot where the grea t Th agy a pagoda
,

l if t s i t s worn and ancient head probably the Oldest architectural ,

1 ’
mon u ment O f Buddhis m in Burma .

When a religiou s reform in the eleventh century drew

Ceylon and Burma together An o rat a king Of Burma fresh
3
, ,

from vi gorous measures against heresy in his o w n country ,

agreed with V ij ayab zi hu king o f Ceylon on the Pali te xts , ,

which were to be accep t ed as represen t ing the true teachin g

of t he Buddha Afterwards in t he reign o f Parfikram ab fihu I
.
, ,

a council was held ( A D 1 1 65) in Ceylon to revise this agree

. .

4
men t and settle all such questions .

We shall see tha t from the eleventh century onwards new

recruits press into Pali scholarship An d whence ? No t only .

from the Talaing coun t ry but from U pper Burma an advance ,

which was di rectly due t o the action Of the strenuous B urmes e

king The reforms with which An o rat a s name is associated
.
’

5
were greatly needed and had importan t results , .

Sir R C T pl po i t d o u t o y
em e ne ago th t
s me ears a Su varnadvi p a w
as
1 ’
. .

t h e h e aclq u art e rs O f B ddhi in t h e E t in t he t th c t y

u sm as en en ur He
‘ ’
.

giv es a re eren e
f c to p g in Sa t C h d a D as Ind ia n Pa ndits in
a assa e ra an r ’

t he L a nd of Sn o w, wh ere
w e fi nd m ti o Of an I di
en n n an r er No th n
‘ ’

B ddhi t
u s s svi it t o C handrakirt t i, h d O f t he O d
ea r er a t Su var nadvip a
’
.

The vi it o w s r as Di p anka ra Srij fiana ti a ( Ind A n t , v o l

A r xx ii , p . . .

2
F o b , Leg e nda ry H ist ory, p 1 0
r es . .

3
T he Anaw rat a o f F o b s H i t o y
r e T he d t o f t h e c o
s r c t ae mmen emen
’ ‘
.

O f hi s re ig n i c t i , t h e ch o icl diff f o
s un er a n as ch o th ( Leg e nda ry
r n es er r m ea er
H ist ory , p 2 2 1 Phayre , H ist o ry of B ur m a , p
. C f D u ro ise lle , B u lle t in
. .

de l Ec o le Fra n ga ise d Ea t rém e Orien t, t o v , p 1 50 me

’ ’ '
. .

1
Kern ,
Ma nua l of India n Buddhism , p 1 3 2 ( Gru ndr iss der Indo .

Aris che n Philo log ie u nd Alt er thu mshu nd e , vo l i ii , pt viii ) T he Sasan a . . .

v a m sa ( p 6 ) inac akke e kasa t t hadhi ke p afic asat e sahasse c

sa s J a
‘
1.
y :
sam p at t e kaliyu ge e kasat t at adhike ti t sam p at t e Anu ru ddharaj a raj j am
sa e
pap ni Anu ru ddha b c
u ’
. ki g in t he y
e ame n
1 5 71 o f li gi o ( lit o f ear re n .

t he B ddh cycl ) and t h e y

u a e 3 7 1 O f t he k li y g ear ( t he c o o e ra, a u a mm n
b gi i g 6 3 8
e nn n
Se e 8 5s , p 5 6 a rees . er a n e a
The Sasana vam sa g
. in c t i d t ils with t he
B ch o icl f o which Fo b d w hi cco n t , which i
urmese r n es r m r es re s a u s as
fo ll o w : It w o l d b e diffic lt t o d ci d wh t t h e y t
s u ‘
u e e a s s em re n a O f ligi o th t
a t thi ti
s me re a e n urmap v il d i B
erme can b e t
as er a n d It w c t i ly n o t .
12 T HE P ALI L I T E RA T U R E O F B U RMA

A religion 1 which a B uddhis t from t he South would have

scorned t o call religion comple t ely possessed the region over
which An o rat a ruled and t he B urmese king himself with , ,

mis t aken pie t y supported it in default o f a better A com

,
.

munity numbering many t housands Of m onks with their

disciples flourished o n t he populari t y Of their debased doctrine ,

teaching the laity that t he worst crimes need bring no retri

b u t io n if the guil t y man recited ( o r engaged some o n e to reci t e )
2
a n appropriate p ar it t a The tyranny Of these monks went so .

far as to e x ac t from parents t he handin g over Of ei t her sons or

3
daugh t ers to the t eacher before giving them in marriage .

B ut in course Of time a B uddhist from the South was in

Ano rat a s c o unsels and a sweeping change was brought about
’
.
,

Arahan t a a Talaing monk from That On ( the Su dham m ap u ra

,

o f the Pali chr o nicles ) became the king s preceptor and adviser
’

, ,

a nd used all his great influence t o break up the supposed order

Of Sam o nas ( ascetics ) In spi t e Of t he credulity Of t he people .

he succeeded for he had convinced the king B ut even when

,
.

Br ah mani sm T he native rec o rds s tate tha t K ing Sawlahan built fi ve

.

h o ll o w temples In ea ch templ e w as pl aced an i mage resembling ne ith er

.

na t no r p ara T o th ese m o rn in g a nd e v en i ng foo d a n d s pi rit s w ere

.
, ,

O ffered a nd s o th ey were w o rs hi pped and p ro piti a ted T he pri es t s o r

, .

t ea ch ers O f thi s religi o n are c alled t he thi rty grea t Are e s an d thei r
di s cipl es Th e i r do ctri nes are represented as a c ompl ete subvers i o n O f
.

a ll mo ra l l a w They taught i t i s sa i d wh o s oe ver s ha ll co mmi t mu rder

.
, ,

he i s freed from hi s s ins b y rep ea ting a p rayer o r i nv o c ati o n wh o s o e v er

sh all kill hi s parent s b y repea ting a prayer he i s freed from t he p uni s h
,

ment du e t o t he five greates t s i ns Th ese t each ers al so w ere addicted t o .

t he p ractic e o f gro ss i mmo rality ( Fo rbes L eg end ry H ist o ry p 2 2 ;

’
.
,
a , .

se e a l s o Phayre H ist ory of B u m p , r a, .

1
A form o f N aga w o rship a cc ording t o Burmese hi s to ri es had al ready
-
, ,

p revail ed fo r s ome fi ve ce nturi es in P agan befo re Ano rat a s a ccess i on ’

,

w hil e Buddhi sm it se lf had been c o rrupte d b y t he T an tr ic s ys tem which ,

i s a mi xture o f magic witchcraft and Siva w o rship ; a nd thi s Tantric

, ,
-

Buddhi sm app arentl y p erco l a te d i n t o B urma th rough Beng al Assam and , ,

Manipur and alli ed it se lf with t he no rth ern s ch oo l p reva ilin g a t P a gan

,
’

( T aw Se i n K O Int ro ducti o n o f Buddhi sm i nt o Burma B u ddhism v o l i

’
.
, , ,

NO 4 p .
, . The s t a tement s o f t he Burmese hi s t o ri es a re a h elp b ut ,

t he ch ro no l o gy needs c are ful s ifti n g .

2
Se e ab o ve .

3
T he Sasa navam sa gives n o furth er ex pl anati o n T he men ti o n o f s o ns .

as w ell as daughters pre vent s o u r c oncl uding t he custo m menti oned t o b e

th at pre vailing in Camb o di a where Inarriagea b le vi rgi ns were yi el ded ,

u p t o a b o nz e befo re t h e marri age ceremony ( se e article b y P Pe llio t .

,

Mé mo i res sur les C ou tumes du C am b o dge B ulle t in de l Ec o le Fra npa is e

’

d Ex t ré m e O ie n t t o me ii p
’
r ,
,
.
 CHAPT E R II
THE R I SE P A L I S C H O L A R SH I
OFP IN U P P E R B U RM A — TH E
SAD D ANi T I — C H A P AT A A N D T H E Si H A L ASA N G H A— L EA R N IN G
AT PA G A N ( AR IM AD D AN A) IN T H E T W EL FT H T H IRT EENT H , ,

A ND FO U RT EENT H C ENT U RIEs

Though the B urmese began their li t erary history by

b orrowing from their conquered neighbours t he T alaings ,

and not before the eleventh century— the growth o f Pali

scholarship among t hem was so rapid that the epoch following
close on this tardy beginning is considered o ne o f the best
t hat B urma has seen The works then produced supplied the
.

material o r afi o rde d the favourite models for much Of the

Pali Burmese litera t ure Of later t imes
- .

The causes Of this speedy maturi t y are easy to trace .

Ram a fi fia was conquered R elics books and teachers had.

, ,

been forcibly carried to Burma Ins t ead Of suffering by .

t ran sp lat io n t he religion o f the B uddha seems t o have

flourished more vigor o usly in its n e w cen t re The B urmese .

king had conveyed the whole state and dignity o f the conquered
Su dham m ap u ra to his o w n capital and even his captive ,

1
M an c hari helped to add to the religious splendour of Pagan .

About Man o hari a curious little legend is rela t ed} perhaps

t o show t hat his religion needed purifying no t wi t hstanding ,

that he had scorned the B urmese as heretics It i s said t hat .

h e possessed a magical power by which fire issued from his

m o n t h when he spoke Thus whenever he came t o pay
.
,

a vassal s du t y to Ano rat a the flames burst forth to t he

’

, ,

great terror o f his liege w ho an x iously applied a religious

,

c ure to the dreadful prodigy F O O d was taken fr o m a holy .

shrine and af t er due homage it was given t o Manohari to

,

1
C all ed Arim addana in t he P ali ch ronicl es A templ e exi s ts at Myin .

P agan 2 mil es so uth Of Pagan built b y Manohari ( o r Manu ha) in

, ,

1 05 9 A D See T aw Sei n K 0 in Arc hae ologic a l Su rvey of B u rm a ( quo ted in

. .

B u lle t in de l Eco le Fra npa ise t ome iii p

’
, , .

2
Si s p 6 4 , . .
 THE PA L I LI TE R ATUR E OF B U R MA 15

eat . The flames appeared n o more Man o hari filled wi t h .

,

a w e a t the l o ss Of his magical at t ribute sold one O f his royal ,

ems and dev o t ed t he price t o two great images Of the Buddha

g ,

which are said t o e xi st t o t he present day 1

.

An o rata mindful o f Arahan t a s coun sels was abo ve all

’

, , , ,

e a er t o enrich his ci t y wi t h t he sa cred t exts Those brough t

g .

from ThatOn had been stored in a splendid pavilion and placed 2

a t t he disposal o f t he Sangha fo r study Not content with .

his large sp oils t he king sen t t o Ceylon for more copies O f

,

the T ip it aha which Arah an t a afte rwards e xamined and

,

compar e d wi t h t he ThatOn collec t ion 3

SO t he groun d was .

prepared for the harvest t ha t soon followed An o rat a di d .

not live t o see the first fruit s Of hi s husbandr y bu t if we

‘
, ,

c an ac c ept the da t e Of t he Pitakat t ham ain the first essay of ,

a Burmese au t hor in Pali sch o larship was made in t he

year 1 0 64 A D during the reign o f K yan sit t ha a son Of
. .
, ,

An o rat a .
5

Kyan sit t ha was t he f o under Of the celebrated Nanda o r 6

An anda temple and v ihfira ( monastery ) at Pagan The legend .

goes tha t the temple was designed from a vision Of the

Nandam ul a cave in t he Himalaya granted to the kin g by
eight sain t s Of t ha t region who j ourneyed through the air ,

daily t o receive K yan sit t hzi s hospi t ality These miracu lous ’
'

visi t s are o f small er interest t o us t han another less sensa t ional ,

t radi t ion O f t he holy place At t his monas t ery D ham m ase nfip at i .

1
8 5s , p 6 4 . .

a
2
P li, B a ta na ma ye p asdde ( Sas , p The lib i O f t he ci t
. rar es an en
o te i w
m nas r es ere m s o tl y b il di g p tn s a ar u .

3
8 53 p 6 4 . The Sifihalese ch o icl
. say th t
r n es co o c o for a a mm n an n
Bu rma a nd C yl o
e w g d b y Ano rata and V ij ayab ahu t he G a t
n as arran e re
( se e pp di t o Mr N e v ill s m
a en x c ipt c ta l o g O f hi c o ll cti o , ad
anus r a ue s e n m e
’
.

in C yl o and no w t t h e B riti h M u
e n a s )seum .

4
M D u ro ise lle
. ti o i c ipti o which s t bli h 1 05 9 A D
men ns ns r ns t he e a s . . as
year o f Ano ra t a s d
’
th No t ea l Gé o g phi po c yph de la
es sur a ra e a r e
B irm a n ie B u lle t in de l Ec o le Fra nga is e , t o v, p me
’ ’
.

5
So me re ligi o s fo d ti o O f K yans it t ha are d t d 1 0 5 9 A D (B u lle t in ,
u un a ns ae . .

tome iii , p . H is P li i C ha t tagu hin da ( Si s , p 7 5 F o b ,

a name s . r es
L ege nda ry H is to ry, p 2 3 Phayre , H ist ory of B ur m a , pp 3 9 , 28 1
. .

Pita ka t t ha m s in , p M D uro ise lle

. p e o . do bt
ex ress s s me u as
t o t he
ct
exa ness O f Phayre s d t fo r t he l v th and tw lfth c t ri s
a es e e en e en u e
’
.

D c ib d in Sir H
es r e
‘1
y Y l M issio n t o t he Co u rt of Ava , p 36 , and
enr ues ’
.

C raufurd s Jo u rnal of a n Em ba ssy t o t he Cou rt of Ava , p 1 1 4

’
. .
16 TH E PALI L I T E RA T U R E OF B U RMA

wr o t e t he Kiirikzl a gram m a t ical work in Pali This modest

'
1
.
, ,

little metrical t rea t ise has lived bravely through some eigh t
cen t ur ies and was las t republished a few years ago .

D ham m ase n fip at i c o mposed t wo other works the Et i m a sam i ,

d ipan i ( o r Et im zi sam idip ikzi ) and the Man o hai ra 2

'

Beyond
‘ '

t he bare mention O f these last t wo titles and t he s t atement ,

t hat the author wrote the K 5 rik5 a t the request Of the

monk Nai n agam b hira t he G an dhavam sa leaves u s with o ut
,

informati o n Nai nagam b hira Of Pagan is perhaps t he thera

.

menti o ned in t he Pit akat t ham ain as the au t hor Of t he religious

work Tat het gat u p p at t i
'

D uring the reigns Of An o rat a s immedia t e successors learning

’

took firm root at Pagan and in the year 1 1 5 4 t he monk ,

Aggav am sa completed t he Saddanit i a grammar O f t he ,

a taha described as t he most c o mprehensive in e x is t ence

,

It established t he reputation Of B u rmese scholarship in that

age and the fame O f the author t o t he present day fo r t he ,

Saddanit i i s still republished in Burma as a classic It consis t s .

of aphorisms o n Pali grammar divided into twenty five -

p ar ic c he aas or sections I t is very interesting t o see that in

’
.

the second part Of the work the D hfit u m alfi ( Garland Of

,
‘

the grammarian gives the Sanskrit equivalents O f the Pali forms .

Aggavam sa was tutor to K ing Narap at isith u ( A D 1 1 67 . .

a powerful and peaceable monarch whose reign was t he most ,

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

According to the G andhava m sa Aggavam sa was Of J am b u dip a ,

1
GV , pp 6 3 , 7 3
. . D ham m ase nap at i i s c all ed an ae a r iya ( te ach er ) in
.

G andhavam sa, bu t in Fo rc hham m e r s L is t t h e au th o r O f K arik a and

’

K arikat ika i s put do wn as a B urmese no bl eman O f P agan bearin g t he

h o no rary titl e O f D ham m ase nap at i It i s lik ely th a t he was kno wn as
.

a m an O f rank and imp ortance befo re he entered t he O rder, and perh ap s

he th re w hi mself i nt o seri o us s tudi es whil e s till a l ayman We s h all fi nd .

su ch cases l ate r .

T he G a ndhav a m sa ( pp 6 4 , 73 ) i m y o l y. th o ity h sT he c i o n au r ere . ur us

titl Et im as am idip ani pp
e t o h v no
a ears i g wh t v an d m ay b e
a e mean n a e er
w o ngl y c o pi d ( p h ap fo r Ehim ayasam dip ani )
r e er s .

3
C D u ro ise lle , B u lle t in , t o
. n e v , p 1 47, o t meT he Sasan av am sa
. .

ti o o th
men ns an er earne m n l o k of P g
a an s me mes a e
d ,
o ti c ll d Aggap andit a
s me mes
an d o ti Aggav arnsa, with wh o
m au r m ou r th o ight b e c o f e d n us .

Aggap andit a, w ho liv d in t he thi t

e r een en ur r e th c t y, w o t t he Lo ku p p at t ip a
k a a i ( se e Pitakat t ham ain, pp 60 ,
sn .

4
Fo b , Legen da ry H istory, p 24
r es . .
 T HE P ALI LI T E R A T UR E or B U RM A 17

( stric t ly meaning India but wi t h B urmese writers oft en ,

Burma) 1
Fo rc hham m e r mentions him among the famous
.

residen t s in t he re t ired monastery o n t he nor thern plateau

above Pagan the cradle o f Pali B urmese litera t ure
,
‘ 2 -
.
’

The Saddanit i w as t he fi rs t re t urn gif t o f Burma t o Ceylon .

A few years after i t s completion the t hera elder U t tarfij iva

'

lef t Pagan and crossed t he sea t o visit the celebrated M ahii

v ihiira
3
t aking wi t h him a c o py o f the Saddanit i which was
, ,

received wi t h en t husiastic a dmira t ion and declared superior ,

t o any w o rk o f t h e kind wri tt en by Si nhalese sch o lars .

U t t arfij iva was accompanied by his p upil the novice Chapa ta

‘
,

whose name was des t ined t o eclipse for a tim e at least even , ,

t hat o f Ag gav am sa He received ordina t ion from the Sangha .

in Ceylon and lived in i t s mids t fo r some years ardently

, ,

s t udyin g t he doc t rine as handed down in the Mahavihara

'

and we may suppose mas t ering many ancien t te xts o f high

, ,

au t hori t y which had n o t ye t found their way t o B urma His .

talen t s and forcible personality were j ust the other elemen t s

needed t o make his stay in t he sacred island impor t ant for the
literary his t o ry o f B urm a .

The works usually ascribed to Saddh am m aj o t ip ala o t herwise ,

Chapa ta represent t he second s t age in the m onastic scholarship

,

of his t ime and coun t ry .

The Su t t an idde sa or K ac cayan asu t t anidde sa is a gramm a t ical

treatise explaining t he sutras ( aphorisms ) of t he Indian
grammarian K ac c ayana 5
Fo rc hham m e r mentions the Sutta
6
- .

n idde sa as a work originally ascribed t o Kac c a an a introduced

y, ,

1
CV .
,
pp . 6 7, 72 ; se e al so SV D , v erse 1 2 38 Fau sb oll, Ca t Ind 111 5352,
. .

p 49 .

2
Fo rc hham m e r, Rep o r t ( P g ) , p 2 a an . .

3
Thi f o and ci t o t y i i d t o h v b
s am us fo d d b y t he
an en m nas er s sa a e een un e
Kn i g o f C yl o , D e v an am p iya Ti , fo r t he t he re M hi nd , Aso k s on
e n - ssa a ’
a as . .

O r C h p ad , so c ll d ft
a a t h e vill g wh he w
a e a er bo ,
a e ere ei
as rn near ass n
B
( P li , K u sim anagara)
a In ligi o hi n . re n s ame
w as Saddha m m aj o t ip ala
Sas , P
5
T
FO K ac c aya n a se e t h e diti o of E S t , P i , 1 8 71 ; for M SS
e n . enar ar s .

c o lt Fau sb oll s Ca t a log u e of M a nda lay JUSS i n t he In dia Ofi c e Libr a ry,

nsu ’

pp 45 —
.

. 8 c f Fo rc hham m e r, L ist, pp , i Fo r diti o p o d c e d in

. . xx xx . e ns r u
B m and C yl o
ur a e n
se e B ri t ish M us e u m Ca t a log u e of Sa nskri t a n d Pa li
Pri nt ed B o o /cs, 1 89 2 —1 9 06 .

6
Ja rdine Priz e Essay, p 3 4 . .
18 TH E P ALI L I T E R A T UR E or B UR M A

by Chapa t a into B urma The Si san av am sa G an dhar am sa and .

, ,

Si san av am sadip a give Chapa t a as the au t hor and say t h at ,

he wro t e at Arim addan a ( Pag an ) 1

The G an dha v am sa adds .

t ha t he composed t he Su t t an idde sa a t t he reques t o f his ‘ ’

pupil D ham m ac a ri .

His o t her well known work is t he Sankhe p avann anzi

'

According t o Fo rc hham m e r s sources Chapa t a in t roduced

2 ’

the San kh e p avan n an ii from Ceyl o n an d t ranscribed it from

t he Si nh lese into t he B urmese Talaing alphabe t but t he
a ,

Si san av am sa Si san av am sadip a and G an dhavam sa s t ate t hat

, ,

he composed it Acc o rding t o the G andhav am sa it was the

.

only o n e o f his eight works t ha t was wri tt en in Ceylon As .

t o t he basis o f t his work i t appears fr o m the t i t le given in , ,

t he M SS t o be a commentary o n t he Ab h idham m at t ha sangaha

.
, ,

then recen t ly wri tt en by a Si nhalese thera Anu r u ddha In ,

.

arr angement t he San khe p av ann an fi follows the Ab hidh am m a

t t hasangaha being divi ded into nine p ar ie e /z e das
,
3
.

The Sim i lank ra o r Sim i lankfira t ika a treatise o n boundaries

a
,

and sites fo r religious ceremonies is a commen t ary o n a work ,

by t he Si nhalese t hera V 5 0 issar a 4

An o t her work o n m o nas t ic .

t opics is t he V in ayasam u t t han adip an i wri t ten as the favouri t e , ,

5
formula has i t at the request of Chap at a s precep t or
,
‘
The ’ ’
.

V inayag filha t t h adip an i again is an e xplana t i o n o f difficul t , ,

passages in t he V inayap it aka 6

The Nam ac aradip an i ( on .
‘

e t hics according t o Fo rc hham m e r but classe d by t he Pi t aka

,
’

t t ham ain as Ab h idhamm a ) may be of C hap a t a s c o mposi t ion

‘ ’ ’
.

It was at all even t s in t roduced by him in t o B urma

,
7
,
.

The G an dhisa ra o r Gran t hiseira 8 is evidently an an t hology

'

or manual for s t udy c o ndensed from impor t ant t e xt s The .

1
Sim s , p 7 4 C V ,
pp
. 6 ,4 74 Sasa n a v a m sadi p ,
a v
. 1 2 4 7— 8 . erses
cf Pitakat t ham ain p 66
. , . .

2
Ja r din e Pr iz e Essay, p 3 5 . .

3
O l d be g , Pa li M SS in t he In dia Ofi c e , J PT S , 1 88 2 , p 8 5 Fau sb oll,
en r . . .

Ca t Ma u d MSSC, JPT S , 1 8 9 6, p 3 9
. . T he Pit akat t ham ain ti o
. . . men ns
Sankhe p avannana d t he h di g Ab h idham m a un er p ea n .

4
Pit a kat t ham ain, pp 4 3 , 4 9 C V , p 6 2 S VD , v 1 2, 1 3
. . . . erses .

5
C V , pp 64, 74
. . .

F T H , p 44
. . . .

7
Fo rc hham m e r, Essay, p 3 5 F T H , p 45 . . . . .

8
G andh isara in t he G andh av am sa, p 74 . .
 T HE P A LI L I T E R A T UR E or B UR M A 19

remaining works ascribed to Chapa t a t he Mat ikat t hadip ani ,

and Pat t hanagan iin ay a t rea t o f Ab hidham m a subj ects

,
1
.

I t would b e rash t o say wi thou t careful c o mpariso n o f t he

,

li t era t ure o f t he t wo c o un t ries t ha t even a t t ha t ea rly peri o d , , ,

the Burmese Sangha sh o wed a keener in t eres t in t he Abhi

'
dha mma t han t he Si nhalese bu t t his was certa inly t he ca se ,

la ter 2
The schoo l o r sec t f o unded by Chapa t a and kn o w n as
.

t he Sihalasangha ( o r Ceylon sangha ) of Burm a was probably

abs o rbed i n monas t ic ques t i o ns For Chapa ta had returned t o .

Pagan a missionary o f Si nhalese o r t hodoxy

,
D eeply imbued .

wi t h t he be lief t ha t t he M ahzi vihara alone had kep t t he

'

legi ti mate line o f descen t unbroken fro m teacher t o t eacher

‘ 3 ’

and tha t v alid o rdination could only be received in Ceylon he ,

wished t o c o nfer t he up asamp add on t he Pagan bre t hren who ,

never having visi te d t he sacred precinc t s were s t ill o u t side t he ,

pale .T o fulfil all c o ndi t ions required by the Vinaya he

brough t wi t h him f o ur c o mpanions quali fie d l ike himself
4
.

The li tt le group was to b e t he nucleus o f t he new O rder in

Burma t he righ t fu l heirs of t he one t radi t i o n
,
.

Bu t t his claim was s t o u t ly o pp o sed in s o me o f t he monas t eries

o f Pagan The t radi t i o ns of t he Sou t h co un t ry and o f Ano rat a s
.
’

grea t Talaing t eacher were s t ill fl o urishing Ar ahan t a it .

,

was claimed had be en in t he direc t line fro m t he ancien t

,
‘ ’

m issi o naries Sona and U t ta ra ; his di sciples had been qualified

t o receive and hand o n t he up a samp add and the Mahav ihara
'

i t self could c o nfer n o be tt er t i t le The older commun i t y t here .

fore declined t o be drawn into Chap at a s f o ld and he having ’

, ,

t he t hen reigning king on his side was powerful enough t o ,

make them appear t he seceders wh ile his followers re fused all ,

1
Th e Pit akat t ham ain ( p 3 7 ) m ti o . o th ,
en ns an
t he V isu ddhim agga er
gant h i, o n diffic lt p a
ssa es g in Bu ddhaghO sa s V is u ddh im agga
u ’
.

2
An o b rv ti o t o t hi
se a n se e sm e ff ct i e ad b y M r N vi ll , wh o i nfo ti o . se rma n
w assu e pp li d, fo r t he o t p t, b y Si nh l
m s ar a ese m n s o k w e ll v e d in t he P li ers a
lite t
ra ure o f th i
e r un r co t y .

3
Thi li i
s ne s es a s e t bli h d b y t he l
earn n r i g o f ‘ igh t do ct i f o t he r ne r m
t ch and di c t o ch o
ea er re r sen n e b y t hee o vic ; t he t ach t b e d ly er mus u
o dai
r ne d a nd h im se lf a p u pil o f no t h
a er su ch , and so o n in di e ct c t r as en
t o o n e o f t he di scipl
es o f t he B ddh
u a .

4
Rah l
ua an a An d Si vali, a nd T am alinda ( Sas , p
, ,
Fiv w t he . . e as
m ll s t
s a e num er b o f which
a a er C h pt
a s ( fo r ct o f t he S gh ) c o l d an a u
c o i t , cc o di g t o t he Vi y
ns s a r n na a .
20 TH E P ALI L I TE RA T U R E or B U R MA

association wi t h t hem in ceremonies B ut K ing Narapa t i .

1

sit hu was a B uddhist o f t he old magnificen t school an d ,

t hough he believed devou t ly in M ahavihara orthodo x y he ,

nei ther persecuted nor neglec t ed t he communities that denied

it The ruins o f o ld Pagan s t ill witness to his boun t y towards
.

t he different San gh asfi o f which the Arahan t a sect ( called t o ,

distinguish i t from Chap a t a s Ceylon school t he M ram m a o r ’

B urma Sangha ) was t he most imp o r t ant Names of gram .

marians follow close o n o n e another at thi s period Schism s .

had indeed arisen bu t the time had not yet come fo r works ,

o f 19 0 18 121 176 and t he g o od monks of P a gan were busy enriching

,

the new store o f learning in the country In the w o rk .

o f Saddh am m asiri the au t hor o f the grammatical t reatise ,

Saddat t h ab he dac in ta we ca t ch a glimpse o f a culture t ha t

3
,

recall s Aggav am sa Saddham m asiri s grammar i s based par t ly .

’

K ac c ayan a s Pali aphorisms and partly o n Sanskri t

’
on

authorities The Sasan av am sa t ells us tha t Saddh am m asiri

.

also translated the B rihaj a in t o the Burmese language 4

.

He was probably among the firs t to use Burmese as a literary

instrumen t 5 If the work mentioned i s the astrological
.

6
B rihaj j at aka it could n o t have put a grea t strain o n t he
resources o f t he Burmese i diom ( even before the immense
body of Pali words added later had come t o t he aid of t he
vernacular ) so t he fea t was n o t a surprising o n e But t he
,
.

thera s knowledge of Sanskrit i s an interesting poin t It i s

’
.

1
Kalyani insm ip t io ns ( edited b y Ta w Sein K 0 ) Ind A nt
Se e t h e ,
.
,

v o l s xx ii and xx i i i
. .

2
Fraterniti es fro m Ceyl on from t he c onquered Ham sa at i fro m Si am v

Camb oj a a n d p ro b abl y Nep al and C hi na s oj o urned in P agan —F o rch

, , ,
’
.
, ,

h ammer R p o rt ( P agan) 1 2
,
e , .

3
C V pp 6 2 7 2 ; Fau b o ll Ca t M u d M SS pp 4 7 4 8
.
,
.
,
F o rch s ,
. a . .
,
.
, ,

h ammer L ist p x i x , ,
. .

4
Sas p 7 5 So e v a th era Bri haj am n ama V e dasat t h am pi mare mma
y
. . .
,

b h asaya p a rivat t e si .
’
C f Pit akat t h am ain,
. p . 68 .

5
. menti ons inscript ons in Burmese o f t he tenth an d
M D u ro ise lle i

el eventh centuri es c o ntai ning w o rds o f Sanskr it derivati on an d he

, ,

expresses t h e b e li ef th at Sanskr it w as kno wn i n Burma be fo re Pali ,

which so sh o rtl y after it s i m porta ti o n from Th at 6n ( at t he ep o ch o f

,

n é t ait c o nnu q u e de l é lit e de s m o i nes ( B u ll t in

’ ’ ’
t he e ,

t o me v p ,
.

6
O f V arah a Mihira ; s e e Weber Indische L i ter tu g sc / ie / t e 2 nd c d ,
a r e z z , .
,

pp . 2 7 7, 2 78 .
22 TH E P ALI L I T E R A T U R E or BURM A

apparen t ly one of the few Palist s o f his time who was no t

chiefly devoted t o t he s t udy o f the language .

The G an dhavam sa mentions a grammar L in gat t hav ivaran a ,

by Su b h fit ac an dan a who was foll o wed by Nanasa gara wi t h ,

L in gat t h av ivaran ap p akiisaka and U t t am a with Lin gat t hav iva

ran at ikd These three doc t o rs were all o f Pagan A
1
. .

L in gat t hav iv aran av in ic c haya} by an author wh o se name is

n o t mentioned is apparen t ly based o n Su b h fit ac an dan a s t reatise
’
, ,

o r explains difficul t passages in i t U t t am a t he author o f t he .

,
-

L in gat t h av ivaran at ikznfi als o wro t e a sch o lium o n B alav at zi ra

’ '

the wel l known grammar by V fic issara o f Ceyl o n

- 4
.

Ano t her o f t he Pa gan grammarians whose work has been ,

studied fo r cen t uries an d republ ished in recent times was ,

D ha m m a d s
a si a novice ( sdz n a ne r a
, ) in the O rder 5
when he
c o mposed his well known treatise V ac avzi c aka o r V ac c avzi c aka
'

-
.

A c o mmen t ary o n i t was writt en by Saddham m an an di 6

.

Fro m t he Saddat t hab he dac in t a o f Saddham m asiri sprang

a number o f commen t aries o f which t he bes t kn o wn is t he
M a hat ika by the t hera Abhaya o f Pag an Ab h aya s n ame
’
7
.

reappears as t he au t h o r o f the Sam b an dh ac in t at ika a com

'
8
,

men t ary o n t he Sam b an dh ac in t fi o f Sangharakkh it a 9 .

Fo rc hh am m e r places b o t h Saddham m asiri and Abhaya in t he

C V , pp 6 3 , 6 7, 7 2 , 7 3
1
. . Th e F T H , p 72 , . . . . ascribes Lingat t h av ivarana
and t h e t i k a t o Saddh a m m akit t i o f Saga i ng .

pp ,
.

3
CV , p 6 3 , 6 7 ; Fo rc hh am m e i , Rep o r t ( P g ) p 2 , Fo rc h ham m e r, °
a an
.

p .
, .

L ist , xxi i i ; P T H , p 70 . . . .

V ac issara III I di a O ffic M S , s n e

’
4
D ha m m akit t i in Fo rc h ham m e r L ist .

etc Se e Ca t M a u d JIISS , p 4 6
. . . . . .

5
Set s , p 75 . .

6
Se e Fau sb oll, Ca t Ma u d M SS , p 5 0, fo r c o t y an d t i k a o n mmen ar s
'

. . . .

V ac c a v aca ka Th y are ntitl d V ac c av ac akav annan a, V ac c a vac akat ika,

. e e e
and V ac c av ac akadip a ni Saddham m an an di i t h e o l y . th o ti o d s n au r men ne .

In Fo rc hham m e r s L is t ( p ii ) th w o k pp a with o t xx ese of r s a er u names

’
.

th o
au rs c f F T H , p 7 1 , cc o di n g t o which t he V a c c av ac aka w w itt e
. . . . a r as r n
t P ga b y th a , a
a a n ‘
a u k o w , a nd t he tik a b y Saddham m anandi
’
er n me n n n .

7
C V , pp 6 3 , 7 3 , Fo rc h ha m m e r, Rep o r t ( P g an ) , p 2 ; L i st , p
. . i a . . xx .

T he c o mmen ar t y in t h e M nd l y C o ll cti o at t h e I di O ffic Is c ll d a aa e n n a e a e

Saddat t h ab he dac in t adi p ani ; v Fau sb oll, Ca t i lIa nd M SS , p 5 0
'

. . . . . .

8
MSS , p 5 0 Fo rc hham m e r, L ist , p i . . . xx
P T H , p p 69 , 7 1
. . .

9
T he Sam b an dhac in t a, o n y t ctic l l ti o n , i p o b bl y o f t h e tw lfth
s n a a re a s r a e
c t y T he th o w
en ur . ch o l o f C yl o , b tt k no w b y hi f o
au r as a s ar e n e er n s am us
Su b o dh ala m kara o n t he t o f p o t y, and t he V u t t o daya, o n p o o dy
,
ar er r s .
 THE P A L I LI T E RA TU R E or BU RM A 23

fourteen t h century U nfo r t una t ely t he Sasan av am sa and

.
‘

G an dhav am sa usually careful t o give us t he birthplace o r

,

residence of o u r au t hors rarely give us their exac t da t e ,

.

Wi t hout a close comparison o f t he t exts o n e wi t h ano t her ,

or a minu t e study o f t he chr o nicles o f m o nas t eries we must ,

be c onten t wi t h conj ec t ures as to the o rder in which t he

scholars o f Pagan should appear in literary his t o ry Bu t we .

may perhaps ven t ure t o place m o st o f t hose j us t mentioned

in t he t welft h and thir t een t h centuries B efo re passing o n .

t o t he la t er period of Pali li t erature at Pagan it will be well

to lo o k fo r a m o ment at t he state o f t he Burmese Sangha o r ,

rather Sanghas .

Narap at i s impar t ial benev o lence had secured a peaceful life

’

and means o f s t udy for all t hose who sough t t hem but i t ,

c o uld no t prevent disc o rd between t he c o mmuni t ies ; and

when Chapa t a died hi s scho o l—t he Sihalasangha — spli t in t o
,

four factions each fo llowing o n e o f the four theras who had

,

c o me with Chapa t a from Ceylon .

The dissensions ( fo r t hey can hardly be called schisms in t he

usual sense o f t he word) t ha t arose wi t hin t he Sihalasa ngha ,

once s t ronger and more united t han t he o t her sec t s in Pagan ,

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

, ,
.

even t s t he Sasan av am sa t ells u s o nly o f the personal reasons

,

fo r which R ahula separated himself first from his colleagues

and t hey in t heir turn parted company .

Rfihu la s defec t ion was t he gravest m at t er

’
The story is t ha t .

he fell despera t ely in love wi t h an ac t ress a t o n e o f t he festivals

given by Kin g Narapati His bro t her thera s entreated and .
-

reasoned with him in vain Finally they prayed him t o .

,

leave t he coun t ry and Spare his commun i t y t he scandal o f

,

his re t urn t o t he lower life

‘
He then t oo k ship and wen t ’
.

t o Malayadip a
‘ 2 ’
and in t hat coun t ry became preceptor t o
,

1
Fo rc hh am m e r, Ja r din e Pr iz e Essay, p 3 6 . .

2
Set s , p 6 6. T he rea di n g ch o sen b y M inaye ff in hi s t rans c ript o f t h e
.

text , and, after some h es it ati o n, b y t he present w riter in editing t he

Sas anav a m sa, w as Mallaru di p a ’
T he M S c orre ct s t o Malayadi p a
. T he . .

epi s de i s i n e resti ng T he readi n g Mal aya i s confirmed b y t he Kal yani’

o
t
.

i nsc ripti ons Se e Ta w Se in K 0 , Remark s o n t he Kal yani I n scripti ons ,

.
‘

In d A n t , xx iv , p 30 1
. T h e an ci e nt Malayade sa ( an I ndi an c o l ony) w as
. .

in t h e Mal ay Peni nsul a ( v Fo u rne re au , Le Sia m a n c ien, p

. .
24 TH E P ALI L I TE RA T U R E or B U RMA

the king who wished t o be instructed in the Vinaya The

, .

end of Rahu la s s t ory is curious U nder him the k ing studied

’
.

the Khu ddasikkha 1 and t he t ika o n the same ; af t erwards w ith ,

t he largess tha t his grateful pupil bestowed o n him t he t hera ,

abandoned t he O rder and lived as a layman .

This lit t le his t ory is n o doub t t old for e dific at io n more

t han for its human interest like the story of Ananda whose , ,

transgressi o n less drama t ic than Rfihu la s was als o aga ins t

,
’
,

monas t ic discipline Nar ap at i had presented the three theras .

,

Sivali Tam alinda and Ananda each wi t h an elephant

, , , .

Ananda wishing t o give his t o his rela t i o ns in K a fic ip u ra

, ,

was preparing to ship i t from Bassein ( Ku sim an agara) when ,

the o t hers rem o nstra t ed with him pointing o u t tha t they in , ,

a spiri t more bec o ming to followers o f the Buddha had turned ,

t heir elephants loose in the f o rest Ananda argued that .

kindness t o kinsfolk was also preached by the M aster Neither .

side would be persuaded and Ananda was cu t o ff from the ,

community .

Sivali and Tam alin da afterwards disagreed o n another question

o f conduct T am alin da had recommended his disciples to t he
.

pious laity fo r gif t s and o t her marks o f consideration an ac t ion ,

o f which t he Buddha had s t rongly disappr o ved

2
Af t er some .

useless admonishing Sivali refused to have any fur t her inter ,

course wi t h Tam alinda and fo rmed a sect of his o w n This , .

very simple account o f t he origin o f the four factions in the

Siha lasangh a is not q ui t e satisfy ing but as an example o f ,

monastic traditions in Burma it has a certain in t eres t Besides .

,

even such fragments o f t he personal history of theras some t imes

give us a glimpse into the cour se o f studies and scholarshi p in
t heir day .

In the meantime as o u r list o f au t hors shows li t erary work

, ,

went o n at Pagan Af t er Narap at i the nex t keen patron o f.

,

1
A c o mpendi um Vinaya w ritten in Ceyl on edited b y P ro fesso r
of t he ,
E . M uller ( J PT S Tikas o n thi s t ex t w ere c omp o sed b y B ev at a
.
,

a n d Sangha rakkhit a b o th o f C e l o n r ide F T H p

y ( , . .
, .

8 5s p 6 7
2
It i s h ere c all e d b y a te chn ica l name va c i mii ii a t t i
’

,
. . Fo r ,
.

p rono uncement s in t he Vi naya o n thi s subj e ct se e Vinaya v p 1 2 5 , , ,

.

( Olde nb e rg s editi o n ) a nd c o mp are iii pp 2 2 7 2 5 6 e t c

’

, , .
, ,
.
 TH E PAL I L I TE AT R UR E OF B U RMA 25

learning was Kyo c va or K ya swa The works produced under -

.
‘

his auspices were chiefly gramma t ical but t he Ab hidh am ,

?
m a t t hasa ngaha was also o n e o f t h e principal subj ec t s o f s t udy
We sh o uld expec t t o hear t ha t t he s t uden t s o f Pali grammar
were chiefly m o nks eager not o nly t o understand the ancien t ,

te x ts t h o roughly but t o mas t er t he classic language in order , ,

t o c o mpo se in i t themselves Bu t gramm atical knowledge was .

by no means limi ted to t he m o nasteries We have already .

heard of the lea rning o f Narap at i s mi nister In t he time o f ’

.

3 ’
K yoc v a t oo there were gram m arians at t he king s cour t
, ,
.

Indeed K yo c v d is said t o have insis t ed on general di ligence

,

ar o und him whi le he himself set the example by writin g t he

,

Saddab in du and Param at t h ab indu bo t h gramm a t ical w o rks 4

,
.

A litt le work on Pali cases en t i t led V ib hat t yat t ha is ascribed , ,

5
t o his da ughter .

The Mu kh am at tasara an o ther grammatical work o f t his

6
,

epoch was wr it t en by S agara called G u nasagara in the

, ,

G an dhav am sa which sta t es that S agara wr o t e a t ika on his

7
,

o wn work at t he reques t o f t he Sangharaj a ( Head o f t he

,

wh o le O rder ) who was K ing Kyo c va s preceptor ,

’
.

K yas w a succe e ded Je yyas inkha A D 1 2 2 7 ( Phayre ) o r A D 1 23 4

1
. .
,
. .

( B arne tt ) P a g an i s
. des c r ib ed in a fl o ri d thi rt een th c en t ury po e m t he -
,

Manav lu San de saya written in C eyl o n e d L D Barnett ( J RAS

u -
, ,
. . . .
,

Ap ril 1 9 0 5 p
, ,
.

Fo r a n exampl e o f s tudi es s e e t he p a th etic littl e s t o ry o f t he ,

monk D isap am o kkha w ho p u Is u e d kno wl edge so fervently in hi s o ld .

a ge ( be gi nni ng with K ac c ayan a a nd t h e Ab h idham m at t hasa ngaha ) th at

in ti me h e a to n i sh ed t h e chie f th eras b y h is l ea rn i ng and w as ch o se n b y

s ,

t he K i ng t o b e his dc a riya ( Sas p , .

P ali grammar w as a p o p ul ar s tudy at th at ti me e ven among w omen

3

a nd yo ung gi rl s A quaint and i nte res ting p assage in t h e Sasanavam sa

.
,

reproduce d b y Minaye fl in t h e Rec laerc li s ( Sas p 7 8 B ec he c lz es p '

e ,
. r ,
.

des c ri b es ho w b u sy mo thers o f famili es in Arim adda na ( P ag an ) sna tch ed

time t o l earn .

Saddab indu i s as c ribed t o K yas w a a nd da ted 1 2 3 4 in t he Pit akat ,

t h am a in pp 4 5 70 ,
See al s o C V pp 6 4 7 3 ; Sas p 7 6
.
, . Sadda b in d .
,
.
, ,
. . u

h as been as c ribed t o K yo c v a s p rec epto r A c o mmentar y entitl ed ’

.

Li na t t hav isodh ani w as w rit t e n b y Nanavila a o f P a gan ( Ne vill ) Th e s .

t ik a o n Saddab indu c all ed Saddab indu v inic c haya in t he I ndi a O ffice i s

, , ,

b y Siris addham m akit t im ahap hussade va ( r ide Fau s b é ll, Ca t Ma nd M SS , . . .

p . A aka o n Param at t hab indu w as w ritte n a t P agan b y t he th era

M ahakassa p a ( P itakat t ham ain, p .

Sas , p 7 7 ( se e P re fac e t o Su b hut i s e diti o n o f t he Ab hidhanap p adip ika,

5 ’
.

2 nd c d , C o l o mbo
.
6
Sas , p 7 6 ,
C V , pp 6 3 , 6 7, 7 3 . . . . .

G un asara in Fo rc hha m m e r s L ist , p xxiii

7 ’
. .
26 T HE P ALI LI T ER AT UR E OF B U RM A

A V ib hat yat t ha was writ t en probably at Pagan by t he , ,

thera Saddham m a na na early in the four t eenth cen t ury 1

Sadd .

ham m a fian a was t he au t hor o f a more impor t ant work o n

metrics t he Chando sfirat t hav ik{Isin i ( o r V u t t o dayap a fic ikii
,
2
,

being a c o mmentary o n V u t t o daya) and the Chap ac c ayadip an i

3
, ,

also on pro sody 4

Saddham m a na n a was not o nly a Palist but
.
,

a Sanskri t scholar and t ransla t ed the Sanskri t grammar

,

Kat an t ra ( Kalfip a) into Pali 5

.

The G an dhat t hi by M a ngala i s a grammatical work

, , ,

pro bably o f t he four t eenth century and wri t ten a t Pagan At , .

a somewha t later period but also a t Pagan Sir isaddham m av ilé sa

, ,

composed a K ac c fiyan a t ikfi en t itled Saddham m an fisin i 6

, .

So far t h e production o f learned w o rks in the c o mmuni t ie s

,

o f Burma seems t o have gone o n s t eadily in spi t e o f sec t arian ,

differences which af t er all w o uld affect grammarians less

, , ,

than ex per t s in t he Vinaya B ut a change had come o ver .

the fortunes o f t he O rder in t he thir t een t h cen t ury The .

Pagan dynasty fell in 1 2 7 7 under t he assaults o f M o ngol

7

invaders from the n o r t h while nearly a t t he same t ime a successful

,

revol t in t he s o u t h completed t he o ver t hro w o f t he B urmese

power Sh iin rulers es t ablished their capital a t M yinz aing
.

( K han dhap u ra in Pali ) and t he gl o ry of Pagan where t he , ,

very t emples had been t o rn down to f o r t ify the ci t y a gains t

the enemy was never restored , .

The Sé san av am sa t ells us t hat many monks se tt led a t

M yinzaing bu t n o books w ere wri tt en t here
, .

1
Fo rc hham m e r, Essay, p 3 6 Fau sb o ll, Ca t rl[ a nd rll SS , p 5 0
. . . . . .

2
Fo rc hh am m e r, Rep or t ( P g ) , p 2 Essa y, p 3 6 F au s b oll, Ca t Al a n d
a an . . . .

JISS , pp 5 1 , 5 2 ; F o rc hham m e r, L ist , p

. . iii Pit akat t ham ain , p 74 . xx . .

3
V u t t o daya, tw lfth c t y w o k b y Sangharakkh it a , w itt
a e -
en ur in r r en
C yl o ; p bli h d b y F y In JAS B g l , 1 8 7 7
e n u s e r er . en a .

4
Fo rc h ham m e r, Essa y, p 3 6 . .

5
remar s
Fo r k o n t he K atan t ra o f Sarvavarm an and t he c o cti o nne n
b tw
e een thi
s s s em y t a nd th t o f K ac c ayan a, se e W b , Indise ii e
a e er
L it er a t u rg esc /u c ht c , 2 nd e d , p 2 4 3 , and h Ku n
'

. . .

6
F o rc h ham m e r, Rep o r t ( P g ) , p 2 , and Inst, p a an T he M S o f . . xx
. .

Siris addh am m av ilasa s w o k in t h e M d l y c o ll cti o r i c ll d cc a an a a e n s a e Ka

’

yanas ra a T i k a ( Fau s b ij ll, Ca t Al a nd M SS , p T h e K ac c aya n as ara

. . . .

w co p o d in t he T l i ng c o t y ( se e b l o w , pp 3 6,
as m se aa un r e .

7
Fo b , L eg e nda ry H isto ry, p 2 5 Phayre , H ist o ry of B u rm a , pp 5 1 ,
r es . .

ne C o l o l B u rn e y s t l ti o f o Raj avam sa, J AS B ng l , vo l i v,

rans a ns r m e a
’
53 , 5 4 . .

pp 400 ff
. .
 TH E PALI LI T E R A T U R E or B UR M A 27

In 1 3 12 a Sh i m king Sihas fira f o unded Pan yzI ( Pali Vij a y a

'

pura ) where wi t h a n e w era o f peace and safe t y fo r t he O rder

, , ,

came a revival o f li t erary ac t ivi t y I n Sihasfira s reign .

’

Sirim a ngala o r Sir isu m a ngala one of t he mos t di ligen t o f his ,

frate rni t y busied himself with c o mmen t aries e xplaining t he

,
' -

gramm atical construction o f t he Sam ant ap asi dikzI ( Buddha

h osa s commen t ary on t he Vinaya ) and the Ab hidh
’

g a m m a

commentaries also ascribed to B u ddh agh o sa At t hasfilini and , , ,

Sam m o hav inodani l

This is a good e xample o f reviving .

monas t ic indus t ry in t hat day An d i t is qu ite cur ious t o see .

in t he new c o ur t and under t he n e w dynas t y a return t o t he

t ra di t ions o f Narapa t i and K yasw a An i mportan t o fficer o f .

s t ate ( a c ata rangab aldmaec a t o give hi m his Pali ti t le ) under ,

K ing K it t isihasfira wro t e a sam vanna nd ( commen tary ) o n

2

M o g galldna s well known Pali di c t ionary t he Ab hidh fin ap p a

’
-
,

dip ikd 3
The same official wro t e t ik s o n the Ko laddh aj a at
.
fi

t he request of t he t hera Pfisfidika and o n t he D an dip p a ,

karana 4
.

An o t her essay o n Pali grammar wri t ten a t Panyet un der

'

Kit t isihas ura s patronage was t he much s t udied Saddasfira t t h a

’
-
,

o f Nfi it a K
j é li n i ( or J i
a lin i) g o t herwise h an t akakhi a
p a m o nk , ,

of Sagu 5
.

A t i k fi o n t he V u t to d y a of S g
a a n h arakkhit a
5
was wri t te n
( at Pagan according t o Fo rc hham m e r at Panya acc o rding t o
7
,

t he G a ndh av am sa ) by Navav im alab u ddh i o t herwise C u lla

5
,

F T H , p 40
1
. . . .

C ame t o t he th o r ne
A D 1 3 5 1 ( K yo asw a IV in Phayre s H ist ory of
’
2
. .

B u rm a , pp 60 , 2 82 ) Sas , p 8 8
. . .

3
Se e Fa u sb oll , Ca t M a nd M SS , pp 4 6 , 5 1 . . . . .

4
C V , pp 6 3 , 73 Sas , p 8 8
. T he titl
. l st ti o d do n o t gg t . . es a men ne su es
grammar o r B ddhi t do ct ri
ne u b t o th b ch u o f l a isg — st o log er ran es e rn n a r
, y
an d po tics
e n x
( Se e Appe di ) . .

5
T h e ( ua in t n ick
name K hantakakhip a ca
me m a e a en u e fr o littl dv t r o f
l
Nagit a s io yh oo d, wh
’
en as he w
re ser us an s
no t m o s i o th m o t bo y He .

w so willi g t o b e t ak t o t h e o te y, a nd i t d so o b ti te ly,
as un n en m nas r res s e s na
th t hi f th l o t p ti ce with hi , and t h w hi b odil y i t o th o n y
a s a er s a en m re m n a r
b h Se e Sas , p 88 ; C V , p 7 4 ; SV D , v
us erse 1 2 4 9 ; Fo rc h h a mm e r,
. . . .

L is t , p
xx Th
ere s a mmen ar
. i co
s r a .t y o n thi w o k t t he I di O ffic
n a e
titl d Saram afij fisa O l d b g , Pa li MSS in t he In dia Ofi c e L ibr ary,
en e en er . .

p . 1 02 .

6 8 5 s , pp 3 4 , 75 . .

7
Re o r t ( P agan) , p 2 L is t , p xxi ii
V
Z
. . .

5
G , p 6 7 t he Pit akat t ha m ain ( p 74 )
. . says a t Pagan .
28 TH E P AL I LI T E RA T U R E or B UR M A

V im alab u ddhi, au t hor of a work called Ab hidham m ap annara

explaining some passages o f t he Ab hidham m a In
'
l
s at t han a ,
.

t he G an dhav am sa a V u t t o daya t ikai is ascribed to a V e p ullab u ddhi

’

o f Pagan who appears again ,

2
as the auth o r o f ( a) a ti kii o n
Saddasarat thaj nlini ; ( b ) a Param at t ham a nj nsn ( me t aphysical ) ;
'

A hidh am m att h asa n ah a called D asagan t hi

'

( )
c a t i k a
t on the b g ,
-

v ann ann ( or D asa an dhivan n an d) o n V idadh i

g and ( d) a t ikeI

m u kh am an d an a .
3

Another treatise t he At t hab yfikkhyana ( e x ege t ical o r ,

gramma t ical ) is menti o ned as t he work o f a Culla V aj irab u ddhi

,
-

o n o n e page o f the G an dh av am sa and put down t o Culla ,

V im alab u ddhi in another No w among the Si nhalese au t hors .

e num erated in the Sasanav am sa we find a Nava V im alab u ddhi

'
4 -
,

au t hor o f an early t ikii o n the Ab hidham m at t hasangaha and

a C nlab u ddha au t hor o f the At t hab yakkhyan a whereas t he
, ,

o nl y work allowed by the Sfisan ava m sa to t he B urmese Culla

V im alab u ddhi i s t he V u t t o daya t ik a and to V e p u lla the

'

-
,

V ac an at t haj o t i 5
.

Possibly the confusion in the G an dhavam sa arises from the

au t hor s ignoring the Si nhalese thera V im alab u ddhi ( carefully
’

mentioned by t he Sfisan av am sa in a passage referring also

to V im alab u ddhi o f Pagan ) The name is absen t from the .

G a n dh av a m sa list o f theras o f Ceylon while the three Nava

5
, ,

V aj irab u ddhi V e p u llab u ddhi and Nava V im alab u ddhi are all
, ,
-
,
'

put down as Jam b u dip ika ( i e belonging to Burma ) and t heir . .

work as composed at Pagan e x cept in t he case o f Nava ,

V im alab u ddhi who wrote according to this accoun t at

, , ,

Panyfi .

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

1 CV pp 6 4 74 no t menti oned in t he Sasanavam sa

.
, .
, ,
2
Th ere i s an a lternative reading V im alab u ddhi but t he edito r ( Minaye ff) , , ,

fo ll o wi ng n o do ubt t h e bes t M SS h as pre ferred Ve p u lla in th ese passages .

,

of t h e G a ndhava m sa .

3
Apparently t he V idagdha m u kham anda n a ( o n ri ddles ) of Dha rmadasa
( se e Appendi x ) .

4
Sas 34 ,
p . .

5
75 ; t he V aca nat t haj o t ika, gl o o n V u t t o daya , c ib d t o ss as r e
V e p ul lab u ddh i, i p o b bl y fo rt th -c t y w o k F o rc hham m e r,
s r a a u een en ur r
Essa , p 3 6 Fau sb b ll, Ca t Ma nd MSS , p 5 1
é
. . . . . .

5
V , p 67. . .
30 TH E P ALI LI T E R A T UR E or B U R MA

prince Sa t iva o r Thad o m in b ya in the year 1 364

- -
,

f all of t he Sh an rulers o f Pan ynand Sagaing

'
1
.

As t he del t a regi o n had n o t been wi t hou t a literary his t ory

af t er the B urmese conques t in t he eleven t h cen t ury ,

n o w turn back to earlier times befo re f o ll o wing t he pr o gress

,

o f learning in bo t h L o wer and U pper Burma from t he

cen t ury onwards .

1
Ph ayre , His t o ry f
o B u rm a , pp . 63 , 64 In d An t
.
,
xxii p , . 8 .
 CHAPT E R III

B U DD H IS M P A L I L IT E R A T U R E IN M A RTA B AN
A ND

A ND AT P EG U C IT Y ( H AM S KV AT I) F R O M T H E T W EL FT H
To THE FIF I EE NT H C EN T U R Y — D H A M M AC ET I A N D T H E
' ‘

K A L Y KN I I N S C R IPT IO N S L IT ER AT U R E I N U PP E R B U RM A
-

E Ro M T H E F O U N D AT IO N o r AV A ( R AT A NA PU RA) T o T H E

END o r T H E SIX IEE NT H C EN T U R Y

' ‘

l P eg u .

Buddhist learning in Rfim a fi nade sa the Talaing c o un t ry , ,

m ay have been grea t ly impoverished by t he carrying away

o f t ex t s and scholars fro m Su dham m ap u ra a t t he t ime o f
An o ra ta s successfu l raid bu t we do not po si t ivel y kn o w t hat
’

i t was so Indee d a coun t ry so easy o f access from In di a

.
, ,

Ceylon and Indo China mus t have c o n t inued t o receive new

,
-

c on t ribu t i o ns t o i t s in t ellec t u al s t ore ; t he n o r t hern rulers ,

pr o fessing Buddhism t hemselves could have no m o t ive for ,

di scouraging s t uden t s o r pilgrims from abroad and i t is not ,

likely tha t t he O rder suffered in any way fr om t he B urmese

power established in t he sou t h af te r the fall o f Thatiin .

However t he first li t erary perso nage o f a anna t hat we

,

m ee t in t he Si san av am sa is Sé r ip u t t a af t er w ards named ,

D ham m a vilnsa a t welf t h cen t ury au t hor

,
‘
SErip u t t a was born .

at Padip aj e yya near D ala ( o ppo si te R ango on ) an d en t ered

, ,

t he O rder la t e in life He was s t ill a novi ce ( sdm ane r a)

.

2
when he wen t t o Pagan in t he reign o f Narapati si t hu and - -

received t he up asm np add ordina t ion from t he t hera Ananda ,

o n e o f t he fo u r who had accompanied Chapa ta returning fr o m

Ceylon . Being t hus induc t ed into the Sihalasangha Szi rip u t ta ,

could claim t o b e in t he direc t line o f descent t o use t he ’

,

ecclesiastical phrase fr om t he ancient t eachers of the M ah i

,

vi b nra He b ecame o ne o f t he leaders o f t he sec t

. .

1
J o hn Ja rdine s No tes on B uddhis t L w i v P refa ce t o Fo rch
Se e Sir
’
a ,

hamm er s t ra ns lati o n o f t he Wag ru D h m ma th t p 5 ; Fo rc hham m e r

’
a a a , .
,

Ess a y, pp 2 9 , 3 5
. .

8 5s , p .
32 TH E PA L I L I T ER AT UR E or B URM A

It is said tha t the king heard o f the aged monk s learning ’

and h o liness and t hough t o f appoin t ing him royal preceptor ,

but before summ o ning Si rip u t t a he sent some cour t officials

t o fin d o u t wha t manner o f man he was When they re t urned .

and described him as e xt remely o ld and feeble ( some say wi t h ,

a slight deformity as well ) Narapati was unwilling to pu t o n ,

him t he lab o ur and fatigue o f being the king s dc ar iya and ’

,

contented himself wi t h honouring the thera in other ways .

Si rip u t ta was afterwards sen t to his native country t o

‘
purify religion there which ( in t he Snsan av ansa ) mean s
’

that he was t o represent t he Sihalasangha in t he south .

This was duly done by Si rip u t t a w ho settled at D ala and ,

-
handed o n t he M ah tIv ihnra t radition to his pupils The .

establishment of the Ceylon school in the Talaing countr y i s

said t o date from that tim e I t i s interesting t o remembe r in .

t his connection that acc o rding to the M ahnvam sa an earlier

, ,

generation o f scholars in a anna had supplied teachers t o

t he Si nhalese fraternity when theras o f Sarip u t t a s country
,
’

were called upon in V ij ayab zihu s reign ( A D 1 071

'
’

, to . .

come over to Ceylon and restore learning there l

S rip u t t a .
i

probably lived till the year 1 2 4 6 I t i s difficult t o distinguish .

hi s religious works ( if he composed any ) from those of t he

2
o t her Szirip u t t as o f that epoch
'

His most interesting work .

,

from t he historical poin t o f V iew was nei t her in grammar , ,

Vinaya nor Ab hidham m a and is n o t mentioned in t he S i sana

, ,

v am sa o r in the G an dhav am sa SZirip u t t a or D hamm av ili sa .

,

o n him as a title o f honour

( to call him by the name conferred
by Narapati ) is known to be the author o f one o f t he earliest
,

3
law codes o f Burma .

Kern Ma n Ind B uddh p 1 3 2 no t e ( reference t o Mahav IX

1
,
. .
,
.
,
.
, ,
2
Se e Sas , p 3 3 ; C V , pp 61 , 6 6 , 6 7 , 7 1
. . . Fo rc hh am m e r, L is t, pp v , .

viii T w o Sarip u t t as are

. n ti o d i t h e G andhavam sa li t o f do cto
me ne n s rs
o f C yl o , o ne
e n o tgam n
’
th o o f B se T i k a o n t he A nurma
g u t t a ran ika a ,
y . s
Majj him a nik aya , t h e Sa rat t had1p an i , and t i k a o n it w w i tt in a ere r en
C yl o b y
e n a Sarip u t t a o f t he ig o f Par akr re n
am ab ah u I ( A D 1 1 53 . .

c o t p o y th fo o f Sarip u t t a o f D l
a n em rar ere re aa .

3
a T w S i K 0 y : T he d t e o f bi th and d a th o f D ham m avilasa
en sa s ‘
a s r e
w ll o f t he c o pl ti o o f hi Dham m at h at are nkn o w
as e as m e n s Ev t he u n en .

Sasan alam kara, c o pil d

m e as a e asl t 1 8 3 2 A D b y t he l n d onk M ng . . ear e m au
D aun g sa dé , chbi h o p o f i g Bo do p aya t
Ar s Kn ’
p , i il t o n a Amara ura s s en
these p o i t ( In d An t , iv, p
ns . xx .
 T HE PAL I LI T ER AT UR E or B URM A 33

’
D hamm av ilzi sa
code s ta nds at t he beginn ing o f a se ries
s

of Pali and Burmese Buddhist law te x t s which are of the ,

greates t in terest as disclosing t o quote Fo rc hham m e r s words ,

’

t he prac t ical effect of a religi o us syste m upo n t he soci al

‘

and p oli t ical growt h of t he Talaings and B u rm an s l

The .
’

que stion o f t he remo t e origin o f these co des is a fa scina t ing

an d diflic u lt o ne .

Whe ther t he Brahmanic ( caste and sacerdotal ) element

was elimina t ed from t hem by later B uddh is t lawgivers o r ,

whe t her t hey wi t h all t heir essential Buddhis t ic fea t ures go

, ,

back to t he law of M anu as it ex isted in India prior t o the

‘

’
as cendancy of Brahmanism cannot b e decided withou t ,

a comple te knowledge of t he oldest law codes of India And -

.

for o u r present purpose it must be enough ( however u n sat is

'

fac to ry an enough t o say t hat t he Talaing monk Szirip u t ta

o r D ham m av ila sa was t he author o f t he oldes t dham masat tha
known by name t o future genera t ions in Burma .

2
The Dhamm av ilfisa Dham m at hat was the basis o f late r
codes Pali and B urmese which t ook t hi s title ; and t he
, ,

Talain g in fl u e n c e to be recogni zed by t he presence of a

3
,

Hin du elemen t is visible in t he Pali codes till the eighteenth

,

centu ry .

While D ham m av ilal sa and his pupils were es tablis hing the
'

‘
succession o f t heras at D ala a like movement took pl ace ,

in M artaban ( Mu t t im a) The Opposi t ion be t wee n the S ihala

.

samgha and t he o t her se cts w hich had been manifested so ,

keenly at Pagan was thus c ontinued in the south,

The .

queen s t wo precep to rs B u ddha v am s a and Mahfin ga had

’
n
, ,

Se e t he Ja rdine Pr iz e Essay ( Fo rc hham m e r) and t

1
rans a s l ti o n o f l g al
e
te t , acco pa i d b y v l bl i t od cto y
x s m ne a ua e n r u r remar s k and o te p bli h d
n s u s e
in Sir o hn J di J ar ne s
’
a n —
No t es on B u ddhist L a w, R n go o , 1 8 8 2 3 .

2
Fo rc hha m m e r did no t su cc e e d in fi di g t he o igi n l P li D h
n n r a a amma
vilasa D ham m at hat He ti o
men ns a mmen ar
. co t y c o po d bo t
m se a u
1 65 6 A D , and . B .
v i o b y Nan da m ala,
a urmese ers n ma e a mara ura
d tA p
in 1 76 8 Essay, p 29 . se e asl o No t es on B u ddhist L a w p t iv P f c t o
. ar re a e ,

t an l ti o o f t he W agaru dham m at hat o n m r i g and div o c , p 3

r sa n a ra e re . .

3
o th pl i t he W agaru dham m at hat , an i po ta t c od d w
An er exam e s m r n e ra n
u p in T l i g b y W g , ki g o f M t b ( A D 1 2 8 1
aan a aru n ar a an a T he P li
. .

tr n l ti o w as ad t t he e nd o f t he fift th ce n tu y Se e No tes o n
a sa n m e a een r .

B uddhis t L a w, v o l ii i, p i x . . .
34 P AL I LI T ERAT U R E B UR MA
‘

T HE or

visited Ceylon had gone t hrough a course of instruction and

, ,

received re ordina t i n a t the Mah ziv ihnra

'

o
- l
O n t heir re t urn .

t o M artaban t hey separated themselves from the other com

m u nit ie s and a Ceylon sect was formed
,
.

Afterwards fo r many genera t ions a scholarly rivalry e x isted

, ,

between Pegu and Burma o f which we shall hear something ,

in t he later history o f their litera t ure Possibly Talaing .

authors may have been dr awn together then by a bond o f

nationality stronger t han the ties of sect but the Siisanavam sa ,

makes the distinction chiefly be t ween the Sihalasam gha theras

and the members o f the Arahan t agana whose direct descen t ,

was denied by those of the Mahzw ihiira tradi t ion

'

O ur Pali chronicle says li tt le about M artaban and nothing

about W agaru who however reigned wisely for t wenty two
, , ,
-

years We can only suppose that he di d no t protect the

.

Sihalasam gh a wi t h any partic u lar zeal A historian of t he .

Talaing country and the o ld tradition could fill t he gap and

give us more details of the progress of learning in the south .

B ut we know that the well being o f the O rder depended on t he

-

s t ate o f the c o un t ry and it is probable tha t the Si san avam sa

,

leaves out very little that is of importance in the list though ,

a singularly short o n e o f w o rks written in Rfim a nn

, a during

the t wo centuries between Dham m avilfisa s long life and the ’

revival of religion c o nnected with the name of D ham m ac e t i

—
in the fifteenth century The SIR111 8 whose growing power
.
,

in B urma had broke n do w n the o ld Pagan dynas t y were n o t ,

di sposed to leave M artaban and Pegu in peace ? The Z imm e

—
SheIn s had also pushed westward Changes o f rulers and the .

skirmishing warfare around t he unstable t hrones o f the small

southern kingdoms must have deprived t he m o nasteries of
much valuable patronage even if t he monks were left nu ,

disturbed For nearly every men t i o n o f important literary

.

work in chronicles like t he Si san avam sa is accompanied by

mention of some royal o r wealthy patron And this need .

not surprise us or force us to conclude that the O rder wa s

1
Set s , p 4 2 . .

2
Se e F o rb es , Legenda ry His t o ry, pp . 2 6, 2 7 ; Phayre , His tory f B u rma
o ,

pp . 6 5 if.
 TH E PALI L IT ERAT U RE or B URM A 35

at any time in sla vish dependence o n royalty and riches .

L iterary work required a more spacio u s convenient vihcira ,

’
t han was n e eded for t he si m ple round o f the mendi cant s
o rdinary life besides a whole library of sacre d te x ts To
,
.

supply all t hese and o t her necessaries o f scholarship was

a highly meritorious act and rich layme n were as eager t o ,

acquire merit in such ways as t he monks were con t ent t o

a cc ep t their g if t s B ut s t i ll there were t imes when as the

.
, , ,

chronicles say religion was di mm e d

,
‘
.
’

The briefer a lit erary histo ry is the more we need to be ,

clear as t o t he chronol o gy of t he works chosen to ill us t ra t e i t .

B u t often t his is only placing toge t her frag m ents by guess

work We are glad t o meet any evidence of the state o f
.

scholarship at a given period such as t he Talaing inscriptions ,

found by Fo rc hham m e r near t he Ku m firac e t i pagoda in Pegu .

Fo rc hham m e r observed that these inscriptions ( whi ch record

the c ont ribu t ions of pious people to the rebuilding of the
ce t iya and a vihdra
) are in more ancient lettering than those
o f t he K e lasa pagoda in the same region These latter can .

be dated with cer t ainty as fifte e nt h cen tury and F o rc hh amm e r -

,

beli eve d t he older w riting to belong to the begi nning o f the

fourteenth century when with the rise of Wagaru King of
,
‘
,

M ar t aban a new impulse had been given to native learni ng and

, ,

B uddhi sm again had attained t o e x clusive predominance o n the

shores of the G ulf of M artaban 1
.
’

A south coun t ry au t hor who doubt less belongs t o the

-

four t een t h cen t ury is Me dham kara who wrote the well kno w n ,
-

Lo kadip asfira The Si san av amsa tells us that he was the

.

preceptor o f ! ueen B haddzi t he mother o f Se tib hin da t he king

’

, ,

reigni ng at M u t tim an agara ( M artaban ) ?

Medhamkara had
gone t hrough a course o f study in Ceylon and lived af t erwards ,

1
Fo rc hham m e r, No tes o n t he Ea rly H is t ory, e t c , i i , p 8 Fo rc hham m e r . . .

menti ons els ewh ere an i mp o rtant sect fo unde d in t he s outh b y Buddha
v am sa ( af t erw ards k no wn , fo r t he co nfus i o n o f fut ure B u rmese ch ro n icl ers ,

as Cull a B u ddhagh osa )

-
H e al so had s oj o urned in C e yl o n and h el d
.

Si nh al ese vi e w s o f o r th odo xy Ja rdine Pr iz e Essay, pp 6 4 , 6 5

. . .

2
Sas , p 4 2
. .Se t ib h inda , o r B ing a u, be gan t o re ig n A D 1 34 8 , an d
.
-
. .

assumed t he titl e Hs in hp yu sh in ( p o ssesso r o f a white el eph ant) He

- -
.

made Marta ban his capita l .

36 T HE P ALI L I T E AT R UR E or B U RM A

at Mar t ab an The L o kadip asnra is described by O ldenberg as

.
l

a collec t i o n o f chapters o n different subj ec t s arranged according ,

’
to a cosmol o gical scheme The chapters deal wi t h differen t .

stages o f e xis t ence —in hell in the animal kingdom among the , ,

p re tas ( ghosts ) an d so forth and t he subj ec t s are illustrated by

, ,

legends .

H am szw at i ( Pegu city ) t he capital o f t he kingdom o f Peg u

'

from t he middle of the fourteen t h cen t ury also had its learned ,

t heras ; t he Ap he gg u sara wri tt en at H am snvat i by a scholar ,

whose name i s n o t mentioned in the Snsan avam sa deals wi t h ,

Ab hidham m a t opics ?
S o me impor t an t gramma t ical w o rk was also do ne in the
south—and at t he ill fa t ed That Bn—b y t he t hera Maha yasa -

of that city Neither t he t hera n o r his books are mentioned

.

in the Si san av am sa t hough the K ac c zi yan ab he da and K ac c n

,

yanasa ra no t only became standard t e xt s fo r commen t ators and

stu dents in B urma but have since been bette r kn o wn in C e ylon
,

than works o f Burmese grammarians u sually are .

The K ac c fi yanab he da also called the K ac c fiyanab he dadip ikn , ,

-
d e als wi t h t he grammatical te rminology of K acc aIyana ; the
Kac c nyanasara as t he t itle shows is a r é sum é o f o r te x tbook on
, ,

the teaching o f t hat grea t grammatical auth o rity .

A t ikn o n K ac c zi yan asara was wri t ten by Mahfiyasa himself ; 3

1
Faus b till, Ca t .O l denberg , Pa li M SS a t In dia
Ma u d M SS . .
, p . 42 ; .

p Th G an dh av am sa c a ll s t he au th o r o f L o kadi as ara

g fi 1 2 6
y
c e ,
. e .
p ,

ava Me dham kara ( Me dham kara , t he younger) T he Medham ka ra w ho

-
.

appears in t he li s t o f t he th eras w ho wo rked at Pagan i s pro ba bl y no t

t he same .

Se e Sas , p 48
2
l o Fo rc hham m e r, L ist , p viii , wh
. as Ap he ggu p a t ho . x ere
an d Ap he ggu saradi p ani p at ho are ti o n d T he Gandha vam sa i il t men e . s s en
b o t thi w o k In N vill M S C t l o g , Ap he ggu saradi p am i
a u s r . e ’
s . a a ue s
d c ib d
es r e as an a n u t i/c a d li ng with t t in t h e Ab hidham m at t h a
ea ma er
v ib h avani C f Fau sb oll, Ca t Mau d MSS p 3 9 , wh
. . t he th o . . . . ere au r
p o p o t o giv t he btl and p o fo d sa ra (
r ses e su c ) o f ll t he b o o k
‘
e r’
un essen e a s
T he Ap he ggu saradip ani , cc o di g t o t h e M d l y M S , w a co po d r n an a a as m se
a t Ham savat i b y t h e ae a riya o f ! Si vali H e w as M ahasu vann adip a ,
'

ueen .

t he so n o f Parakkam ab ah alaraj a .

3
Fo r Kac c aya nab he da and K ac c ayan as ara see SV D , v 1 250 ; C V , erse . .

p 74 ; Fo rc hham m e r List , pp x x and xxi , wh

. ,
t lie th o i c ll d . ere au r s a e
Ra sa
o f T hat o ne Th e n m M ahayas a i giv n b y N vill o n Si nh l s
. a e s e e ae e
au th o ity In Fau sb oll s Ca ta log ue p 4 7, t he n
r .
’ '

i Ras ; in C V , , . ame s sa .

p 74, Dham m ananda ; t he Pita kat t ham ain ( p 6 9 ) y th t Mahayasa

. . sa s a
w t he th o
as au r .
38 TH E P AL I LITER AT UR E or B URM A .

of the blood royal and came firs t from B urma as a sim ple
,

monk one o f t wo who had aided t he flight o f a Peguan princess

,

from t he Burmese Court This princess married against her .

,

will to the K ing o f Ava was aft erwards t he famous ! ueen ,

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

( 1 4 53 A D ) the sometime
. . monk D h am m ac e t i who had so ,

dev o tedly befriended her became her chief minis t er and late r
,

her son in law and successor

- - ‘
Dham m ac e t i was not only a .

protec tor of the O rder he had quitt ed but a reformer in t he ,

or t hodo x sense Some t hing o f the ecclesi as t ic reap p ears in

.

the m o narch s a t tachment t o the Sihalasam gha an a t ta ch ment

’
,

t o which the celebrated K alyani inscriptions bear witness .

These inscrip t ions fo und in a suburb o f Pegu city were

, ,

carved o n s t one tablets by order o f Dham m ac e t i and are a ,

very interesting chapter in t he Pali records of B uddhism .

They relate ho w the king determined to give the O rder in

a a nn a a duly consecra t ed place fo r ceremonies and ho w , ,

af t er earnest study o f au thoritative te x ts he sent a mission ,

t o Ceylon with this obj ec t T he monks sen t by him received .

the up asamp ada o rdina t ion afresh from the Mah fivihnra
fraternity wi t hin consecrated boundaries o n t he K alyfini R iver ,

near Colombo and o n t heir return consecrated t he enclosure

,
-

in Pegu hencefor t h known as the KalyzInisim ii

,
?
Within these
boun daries the ap asamp add could be conf erred as from t he
direc t spiritual successors o f M ahinda the great missionary t o ,

Ceylon and thus the link was restored in t he succession of

,
‘

teachers broken ( said the Sihalasam gha docto rs) in Rfim anna
’
.

1
Se e Phayre , H is t o ry of B u rm a , p 84 ; F o b , L eg e nda ry H ist o ry , p 3 2
. r es . .

Se e T w S i K o s Pre lim ina ry St udy of t he K a lyani Insc ri p t io ns of

a en
’
2

D ha m m a c e t i, 1 4 76 A D T he c o i l [fo r c o
. . erem n a c ti o o f st unt ] h
nse ra n a as
b i t rp t d in v i o w y b y t he c o
een n e re e ar us a s t i and ch o li o n t he
mmen ar es s a
su as
Ma havagga, ch t he V inayat t hakat ha, Sarat t hadip ani, V im at ivin odani ,
V in ayat i ka b y V aj irab u ddh i th , era
K a nkhavit arani , V inayav in ic c haya
p akarana, V in ayasa m gahap akar ana , and t he Si m alamkaras a m gaha a nd

t he o bj ct o f t he
e Ka n ns r lya i I c ipti o i t o giv an th o i t tiv
ns s e au r a e ru n li g o n
th v i d o pi i o and t o p c ib c
ese ar e
n ns res r e a erem n a nse ra n o i l fo r t he c o c ti o o f
a st unt which
s a h ll b e i cc o d c with w h t i l ai d do w b y G t
n a r an e a s n au ama
B ddh , and which t t h e
u a a same me s a ti
ma er a nh ll n o t t i ll y c o flict with t he
i te p t ti o o f t h e c o
n r re a ns mmen a rs t to
xx ’
( 1 nd Ant , ii , p . The si m d .

i d c ib d in thi
s es r e ticl
s ar e as a un ar rme b o d y fo
s e a erd b y pit fill d with w t
t he pp o p i te K am m av ac a a re ch
a r ra an e as t d t he c o c ti g c e o y
nse ra n er m n .
 THE P ALI L I T E AT R U RE or B URM A 39

We mus t n o t forget ho w vital this matter appeared to B urmese

Buddhist s The O rder in so far as such questions had gained
.
,

importance for i t was somewha t less o f a free fraterni t y and

,

more o f a ch urch and t he point o f view taken by the monk s

w as an ecclesias t ical o n e The part ta ken by t he king is .

w o rt hy o f no t ice .

In the case of the K alynnisim zi D hamm ac e t i used his royal

authori t y t o support hi s o w n deep convic t ion and as often , ,

happened in i t s history t he orthodo x Sangha had the temporal ,

power t o s o me ex ten t a t i t s service Not tha t t he Sangha in .

Burma ha s ever claimed au t hority over consciences (i e the . .

righ t t o persecute ) It has been as all other truly free associa

.

t ions and with t ime has known di vi sions and developed

, , ,

factions and a sect has sometimes had powerful suppor t ers

,

who were n o t content t o stop short at a moral ascendancy over

man The perfect t olerance inculcated by t he religion was
.

hard for some o f t hese s t renuous minds to accep t and e v en ,

D ham m ac e t i though he was far indeed fr om being a despo t in

,

reli gion was anx ious t o establish or thodoxy in his kingdom

, .

The Kalyiin i inscriptions sh o w us t o wha t degree a religious

superiority over the res t o f t he community was claimed by
those w ho had received t he Ceylon o rdina t ion and were called
t he Sih alasam gha .

An in t eresting literary point is t he mention o f the s t andard

‘
authorities o Vin aya subj ects at t he time and details as t o
n ,

t he instruction required for novices and monks These trea t ises .

are mostly o f Si nhalese au t horship .

Besides those o f an older period we hear of t he well kn own -

V aj irab u ddhit ikfi ( sometimes called the V inayagan dhi or

-
V inayagan t hi) a t ikzI o r e x plana t ion o f difficul t passages in
,

g t h e Sara t t hadi p ani m o tl y b y Sarip u t t a o f C yl o ( Sas , p 3 3 ;

s e n
1
e . . .

Fau sb oll, Ca t Ma u d MSS , p

. t h e V im at iv in odani b y
. . . p o f t he Kassa a ,

T il c o t y Dam ilarat t ha] ( Sas , p 3 3 Ca t Ma u d MSS , p

am un r t he . . . . .

Vi y ti k a b y aj irab u ddhi ( Si s , p 3 3 C V , p
na a t h e V inayavinic c haya . . .

b y B u ddhadat t a o f C yl o ( Si s , p 3 3 ; C V , p 5 9 ; Ca t Ma u d MSS , p 1 8 )
e n . . . . . . .

t he V inayasa m gaha b y Sarip u t t a o f C yl o ( Sas , p 3 3 Ca t Mau d MSS n e . . . .

p. T he Sim alam kara p akarana o f C h p t w lt o f t he T l i g a a a as a resu . aan

th ’
t di in C yl o T w o Vi y t ati ( t he Pat im o kkhav isodhani
era s s u es e n . na a re ses
an d Si m ab an dhani tik a) m a
y b l o g t o thi p i od, b t ith d t n o re n s er u ne er a es
au th o are rs ti o d See P T H , p 4 4
men ne . . . . .
40 T HE P ALI LI T ER AT UR E OF B URM A

the Vinaya commentaries The au t h o r Mahnvaj i rab u ddhi o f .

,

Ceylon was a contemporary of D ham m ac e t i t o wh o m he sent

, ,

a C opy of his work .

§ 2 B u ddhist L ite ra t u re in Pa nyci ( Vg ayap ura ) Ai a '

( R at au a

—A iy
.
,

p ar a ) , Ta u ugu ( Je yya o addhau a

) ,
an d L ao s . r avamsa .

G ra mm ar , P oe t ry, a nd A b hidham m a in the fiftee nth a nd

s ixteen th c e n t u r ie s .

We must now foll o w the ra t her faint track of B urmese

literary his t ory from the t ime o f t he revolt and separat ion o f
the Southern pro vinces .

The chronicles o f B urma tell us of a con t inual struggle

between different dynas t ies and t he hostile races t hey r e p re
sented — B urmese Talaing and Shzi n
—
The SheIn s fo rced .
, , ,

sou t hward and wes t ward by the M ongol armies o f K ublai K han ,

had become a powerful element in B urma in t he thir t een t h

century ‘
They had penetra t ed to t he south and t he Talaing
.
,

popula t ion had accepted in Wagaru a ruler w ho was probably

o f half Sh a n e x t rac t ion
-
In Burma t he K ing o f Pagan .

K
( y ) was deposed in 9 8 by t he three S h zin governors
’

as w a 1 2
wh o se terri t ories surrounded his diminished and enfeebled
kingdom The three being brothers held t ogether and founded
.
, ,

t he dynas ty t hat reigned a t M yinzaing ( K handh ap u ra) Pan yzi 2

,

( Vij ayapura ) and Sagaing J

( yy p
e a u ra
, ) till the prince Thad o

minbya w h o was belie ved t o be o f Burmese royal race made

, ,

himself mas t er o f U pper Burma and founded Ava in

Ava ( Rat an ap u ra) t hough n o t al w ays of great impor t ance as,

a capital remained a religious and literary cen t re for many

,

genera t ions of authors It is n o t necessary fo r o u r present .

purpose t o lo o k fur t her into the records of war revol t s coun t er , ,

revolts marriages and murders o f those times e xcept when

, , ,

such events are connec t ed wi t h religious his t ory and by a rare ,

chance the name of a sain t ly celebrity or the t i t le of a boo k

,

1 Forbes Lege nda ry H is t o ry, p 2 8 ; Ph ayre , H ist o ry of B u r ma , p 5 2

,
. . .

2
Sas p ,
8 1 ‘
T he th
. b o th r , h vi g d po d K it t itara in t he
. ree r e s a n e se
y ear 6 6 4 o f t he li y g , se t p th iKa u a l in K handh ap u ra
u e r ru e ’
.

3
Phayr e , H ist o ry of B u rm a , p 6 2 8 5s , p 9 0, in t he y
‘
7 2 2 o f t he
. . . ear
Kali yuga .
’
 TH E P ALI L ITER AT UR E or B URM A 41

c an be rescued from t he tangle The city o f Rat anap u ra did .

no t entirely supersede Pagan Panyzi and Sagaing in reli gious , ,

impor tan c e Fr o m all we can learn about the place and da te

.

o f t he Pali works possible to place be t ween t he founding o f

Ava and t he middl e o f the si x te en t h century it seems tha t ,

sc hdlars were always t o be found busy in the monasteries

near the chief cities However turbulent t he t imes may have .

been t he reigning families protected t he O rder and loaded it

,

wi t h bounty Their e xample was followed by men and women

.

‘
o f rank and wealth .

The Si san av am sa gives us a glimpse into the life o f a monastic

sc holar o f those days in t he story o f Ariyav am sa a celebrated ,

teacher and au t hor o f the fif t eenth cen t ury ?

Ariyav am sa who ,

was o f Pagan and a member o f the Chapa ta sect set t led in ,

Ava in the reign of Narapati ( 14 42 Before he became

famous he wen t t o Sagaing t o study grammar wi t h the learned
t hera known as Y e di n ( the wa t er carrier The chronicler
-
‘
-

tells us how Y e din came b y his name E ither t o res t rain

-
.

his own inclina t ion for t alk or because he found t he brethren

t o o talka t ive he was in t he habit o f keeping his mou t h fil led
,

with wa t er when o t hers were present When the young monk .

fr o m Paga n first arrived at his monastery there seemed little

h o pe t hat the silent Wa t er carrier would di scourse t o him -

on grammar B u t Ariyav am sa was n o t t o be di scouraged

. .

He came da ily t o the uihdr a performing all t he services o f ,

a di sciple for Y e din t ill the latt er broke his silence t o ask
-
,

the reason of the thera s visit Ariyavam sa craved leave t o ’

.

s tudy wi t h the famous dc a riya since though he had studi e d , ,

many te xts he had n o t grasped their meaning and till then

, , , ,

up adesa ( exposi t ion ) of other masters had not helped hi m .

Y e din was t ouched and consen t ed t o give some o f his time t o

-

the inquirer and t hen explained t he Ab hidh am m at t havib hfi vani

,
1

1
Se e t he v ery i nt eres ting c o ll ecti o n, Inser i t io ns 0f Pa a u , P inya , a nd
g
Ana , edited b y T a w Sei n K 0 and t ransl a te d y T u n Nye i n o f t he B urma B
Se c re tari at ; B ango o u 1 8 9 9 T he li s t o f w ork s men ti o ned In an i ns c ripti o n
.

o f 1 4 4 2 A D i s v ery v al ua bl e fo r t he ch ro no l o
. .
gy o f w o rks th at w e c o ul d n o t
o th erwi se da t e See Appendi x t o thi s ch a pt e r
. .

5
8 58 pp 9 5 ff
. .
3
Phayre , H isto ry of B urma , p 2 85
. . .

C omment ary o n t he Ab hidham m at t hasa ngaha

5
.
42 T HE P AL I L ITE AT URE or R B URM A

to him with various methods o f exposition Ariyav am sa was

soo n able to tell his preceptor that thanks to his teaching , ,

hi s pupil had grasped all the knowledge he had missed till

then T he dcar iya then charged him t o do his part in helping
.

o thers by W riting a com mentary on the te x t he felt best fitted

Ariyavam sa chose the Ab hidham m at t hav ib hzivan i
'

t o e x pound .
,

and composed a commentary o n it entitled Manisfiram anj fisn .

While writing it he submi t ted i t chapter by chapter t o the , ,

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

-
,

assembled o n up osatha days in t he cou rtyard of t he Pu nnac e t iya .

A very charming li t tle anec dote is told of his readiness to

a c cept correction O n o ne occasion a monk seated in the
.

assembly twice uttered a loud sound o f disapproval during

t he reading Ariyav am sa noted the passages t hat had cal led
.

forth these pro t es t s and also foun d o u t where t he obj ector

,

lived R eturned to his o w n c ihdra he carefully reviewed his

.

work and found two things t o correct —a fault of composition

( repeating the same explanation twice ) and a fault o f gramm ar
( a mistake in the gender o f a word ) He corrected them .
,

sent for the other monk and mildly asked him what fault he ,

found with the work that had cos t the wri t er the in t ense labo u r
o f long days and ni ghts t o compose The other replied bluntly .

tha t t here was lit t le fault t o find ; the book was perfect as t o i t s
words and sense but he had observed two faults an unnecessary
, ,

repeti t ion and a wrong gender and he would not let them pass ,

without protes t An d Ar iyav am sa rej oiced in hi s hear t and

.

took o ff his garment o f fine cloth and gave it t o t he other ,

’
saying With thi s do I pay reverence t o thy kn owledge
,
‘
.

’
Few as the words are there shines through them the scholar s ,

clear and simple soul .

Ariyav am sa lived and wrote for some t ime at Sagaing but ,

taugh t af t erwards at Ava where the king was sometimes among ,

his hearers O ne o f his m o st important later works was ano t her

.

Ab hidh am m a study entitled M anid ipa a t ik at o n the At t hasnlin i ‘

'

1
C ommen tary o n t he Dham m asangani o f t he Ab hidh am m ap itaka Se e .

Fo rc hh am m e r L ist , p x viii C V , pp 6 5 , 6 7, 75
,
. Sas , p 9 8 ; Fausb oll, . . . .

Ca t Ma u d M SS , p 3 4
. . F T H ( p 40 ) giv es 1 4 4 2 A D as t he da te o f t he
. . . . . . . .

Mani di pa .
 TH E PAL I LI TER AT UR E or B U RM A 43

of B u ddhagho sa He also composed a gramma t ical treatise the

.
,

G andhzi b harana and a study o f the Jnt aka Jnt akav iso dhana
‘
, , .

These works were co mposed according to the o ld scholarly ,

tradition in Pali ; but Ariyav am sa was a teacher n o t content

,

to wr ite only fo r the learned He stands o u t in the Si sana .

v aIr isa s record o f li t erary theras as t he first name connected

’

with a metaphysical work in t he vernacular He composed an .

at thayo j and or interpretation in Burmese of a comm entary called

the Anu t ik o n the Ab hidham m a The G an dhavam sa a tt ributes
?
fi

another work entitled M ahnnissara to Ariyav am sa but there

3
,

is no mention of it in the Séisan av am sa .

Ariyav am sa may have been s t ill living when a n e w writer

came t o Ava whose talents gained him t he favour o f the king ?

This wa s Silav am sa o f Taung dwin gyi who had already c o m ,

- -
,

posed a poetical version o f the Su m e dhakat hn a poem entitled 5

,

B u ddh filam kfira and ano t her apparently o n his native city , , ,

dignified by i t s Pali name Pab b at ab b han t ara Silav am sa was .

t hir t y years of age when he came t o the capital The ki n g .

,

after t he manner o f royal pa t rons o f religion es t ablished him ,

in a vihara where other honoured teachers had lived before

‘

him and there he lectured o n t he sacred t ex ts He lik e

,
.
,

Ariyav am sa laboured to spread religious learning by inter

,

re t in Pali tex ts in the vernacular A Burmese a tthayoj a u d

p g .

of the Ne t t ip akaran a 5 and ano t her edif ying work the Parei
’

, ,

an av at t hu prove t hat h e was not merely a poe t though the

y , ,

author o f the Snsan av am sa seems rather inclined to reproach

him for his attachment to verse .

T h e G andh ab harana ( o th erwi se G an t h ab harana o r G andab harana) w as

1

studi ed and gl o ssed b y well kno wn Burmese sch o l ars o f t h e si xteenth and -

seventeenth century and re edited among st andard wo rks recentl y ,

-
.

Th e w o rk generall y kn o w n as t he An u t ika w as w ritten b y D h amma

2

p al a t o suppl ement t he o ri gi na l tik a ( o f Ananda) o n t h e Ab hidham m a .

Se e t h e Sasa nava msa s li s t o f c ommen tari e s c o mp sed i n C eyl o n ( Sas p

’
o , .

I am n o t sure th at thi s w o rd s h o ul d n o t b e M ah aniss aya ( chi e f

3

c ommentary o r gl o ss in Burmese) ; t he wo rk w o ul d pro ba bl y b e t he

a t t ha oj a n a o f which men ti o n h as b een m a de a b o v e
, .

nti ya m in kh aun g o r Siris u dham m araj adhip at i w ho began t o reign

1
‘
- -
,

Sea p 9 8 t he year 8 4 2 o f t he Ka li yuga Phayre H ist ory

’
A D 1 4 70
‘
.
, ,
. . . .
,

f 5B u rm a p
o , . 2 85 .

T he to y o f t he s r as cetic Su m e dh a fo rm s part o f t he Intro ducti o n

( Ni da ) t o t he J at k a
na a c ommentary Se e Fau sb oll s editi on o f t he J ataka ’
.
,

v o l i , pp 2 - 2 8 pp
5
. . . Se e . 5, 8 .
44 THE P AL I LI T ERAT U RE or B URM A

Another poet o f Ava Rat t hasnra born in 1 468 compose d , ,

1
,

me t rical versions of the hn d t j

B r i a t a nt aka ? Ha t t hip nlaj zi t aka
5
,

j
an d Sarnv ar a ti t aka besides a n umber o f o t her poems He
4
.
,

may have been a good verse maker an d the tone of his poems -

religious bu t he comes u nder t he same mild censure as his

,

bro t her poet In fac t t he o ld t ime chro niclers ( p ortiu d) e x clude

-
.
,
-

t hese t wo from t he succession o f theras precisely because t hey

n o t only wrote verses bu t recited them and ins t ruc t ed their ,

pupils in t he same art o f recita t ion The Si sanav am sa gravely .

explains that t his i s a question o f discipline too large to be

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

Vinaya trea t ise t he U p o sat hav inic c haya for de t ails The
, ,
.

composing and reciting o f p o ems was apparen t ly a transgression

of t he religious rule ( s ihhhdp a da ) concerning singing and
dancing Taking part in or looking o n at such performances
.

i s forbidden to monks ( sam au d) and all t hose under temporary

vows who have undertaken a s t ricter self denial -

than the ordinary layman 5

.

Silavam sa and Rat thasiira were probably n o t the only poets

of the m o nas t eries in t hose days bu t unfor t unately such ,

au t hors are far less likel y to find men t ion a t least in religious ,

chr o nicles t han the grammari ans and e xpounders of Vinaya

,

and Ab h idham m a .

The Kdyavirat ignt h I men t ioned in t he G an dhav am sa but 5 ‘

c ,

n o t in the Si san av am sa perhaps bel o ngs t o t his epoch It is ,

.

described as a beautiful Pali poem of 2 74 verses o n the subj ec t ion

o f sensuali t y
?

8 5 s , p 9 9 , in t he ye ar 830 o f t he Kali yu ga
’
1 ‘
. .

Jata ka, No 5 43 Se e Fa u sb oll s e diti o n o f t he J atak a with it s c o m

’
2
‘

. .

ment ary v o l vi , pp 1 5 7 2 1 9 -

J ata ka, No 5 0 9 Fau sb 6 11, iv, pp 4 7 3 —9 1

.
, . .

3
. . . .

‘1
J atak a, No 4 6 2 Fau sb b ll, i v, pp 1 30—6
. . . .

T he B u ddhi s t l a ity are o nl y b o und t o o b ser ve fi ve fu ndament a l rul es

5

o f c o nduct , wh ere as t he O rder o b ser ves t e n A l ayma n m ay bi nd hi mself .

t o k eep e ight o f t he t e n o n t he U p o sat ha days ( o ccurri ng fo u r ti mes

a mo nth ) Se e Kern, Ma n Ind B u ddh , p 7 0 ; C hil de rs D ic t io nary of
.
’
. . .

t he Pa li L a ng u ag e ( articl es Sil a m a nd
’
U p o sa t ho
6
C V , pp 6 5 , 7 5
. . .

7
A ti k a o n it i s as c rib ed t o a mo nk o f Paku dha naga ra ( P eg u city
Se e t he B rit ish M useu m Ca t a log u e of Pa li MSS and Mr Ne vill s no t e o n
’
. .

t he C o py in hi s c o ll e cti o n .
46 THE PAL I L I TE AT R UR E or B URM A

O rder but the commentaries on the Vinaya ( for e xample the

, ,

K ankhnv it arani o f B u ddh agho sa ) lef t it doubtful whether

the j uice o f the palm and cocoanut trees could lawful ly be
drunk by t he religious or n o t Some maintained that such .

j uices were lawful if drunk as t hey flowed from the tree ,

o t hers denied it as some commentaries spoke o f the elements

,

o f intox ication latent in t he seed and t he di spute con t inued

’
,

till t h e thera Mahfip arakkam a seated in the midst se tt led ,

‘
,
’

the question According to his j udgment which was accepted

.
,

by t he disputants the j uices in ques t ion might be drunk but

, ,

only fresh from the tree Mahap arakkam a aft erwards treated
—
.

t he whole subj ect in a work entitled SureIvinic c haya ( D ecisions

c oncerning Into x ican t s ) .

It woul d seem that religion was not long or greatly in

danger a t Panyfi as the Si san av am sa assures us tha t many,

a uthors wrote t here O nly t wo names are given however

?
,

Saddham m agu ru the author of Saddavu t t i and V ij it iivi

, , ,

celebrated fo r two grammatical treatises a K ac c ziyanavan n ana

'

, ,

or commentary o n the San dhikap p a ( section t reating o f

e uphonic comb ination o le tt ers) o K ac c dyana s grammar
f f 3 ’

and the V nc ako p ade sa stil l recognized by B urmese scholars , .

The V ac ako p ade sa treats the grammatical categories from

'

( O ldenberg ) These familiar names

’
a logical point o f vie w .

are missing from the G an dhav am sa The M S o f a t ikn o n . .

V ii c ako p ade sa in t he In di a O ffice 4

gives the date of this
treatise as A D 1 6 06 In 1 5 30 began a more auspicious
. . .

epoch for the O rder A warlike and able ruler Ta bin .

,
-

s hwe - hti succeeded

,
M ah nsir ij yy
e asura as K ing o f Taungu 5
.

Ta bin shwe h t i conquered Pegu where he n o t only pro

- - -
,

t e c t e d religion bu t added to his o wn glory by his magnificent

foundations In his reign a revolu t ion over t hrew the Sh i n
.

1 Sas , p 8 1 . .
2
8 5s
p 90 ,
. .

3
Fau sb oll, Ca t . Ma u d MSS . .
, p 4 5 ; SV D
. .
,
v erse 1 24 2 T he V acako
.

p ade sa Is menti oned with o ut th ep au th o r s name ’

in
’
Fo rc hh am m e r s L is t ,
p xx i i.

O l denberg Pa li MSS i n t he In dia fi c e Li bra ry p 1 0 4

ment ary o n V ac akop adesa b y ano ther gIj i t avi was written a t Saga ing
1
, T he c o m
.
, . .

, , .

The t w o w o rk s an d t he auth o r are menti oned F T H p 7 1 . .

,
. .

5
1 5 3 0 A D Ph ayre H is t o ry of B u rm a p 9 3
. .
, , ,
. .
 TH E P AL I L I TE AT R UR E or B URMA 47

prince reigning at Ava w ho had cruelly persecuted the ,

monks and before many years t he Shan rule succumbed

,

before Bayin Naung Ava was t aken by the Burmese under .

t his famous soldi er s c o mmand in 1 55 5 ’

.

Bayin Naun g ‘ one o f t he most strikin g figures in the ,

h istb ry o f Burma t he s o metime general and vice regent o f ,

-

Ta bin shwe h t i and successor t o t he t hrone united Burm a

- - -
,

and Pegu in t o o n e empire and carried his conques t s in t o the

Nor t h e rn 8 11 511 S t ates L aos and Siam He was a zealous , .

B uddhist zeal o us indeed t o intolerance and forced an ou t ward

, , , ,

profession of Buddhism o n all his subj ects na t ive o r foreign ? ,

Nevertheless all we hear of hi m in the Si san av am sa is that

,

in 1 5 78 the L ord of many white elephants

‘
t hen a t t he
height of hi s power bu t nea r hi s end appointed his so n regent ,

o f La o s and sent the t hera Saddh am m ac akkaszi m i with him to

’
‘
purify religion in the conquered pro vin ce A few names .

o f scholarly monks and their works are associa t ed w i t h L aos

in thi s period Nnnavilnsa w rote t he S hyei p k saka and

a nk
. a
n ‘
,

Sirim ang ala a t ikiI o n that work and the c o mmentary

'

M angaladip ani A thera whose name is n o t menti o ned wro t e

.

t he U p p ei t asan t i 5
.

At H am séivat i som e work was done in the way o f com

m e nt in g on the Ab hidham m a The thera Saddham m filam kzi r a .

wrote the Pa t t hnn asfiradip an i and Mahnn am a a t ikzi entitled ,

M adh u sei rat t hadip an i 5 These works are mentioned wi t hout .

an
y date in t he Sfisan av am sa which by t he way differing , ,

from the Pit akat t ham ain gives Ananda as the au t hor o f the ,

1
Th e P o rtuguese W e h a ve no t only Ori ental b ut
Bran gino c o of t he .

Euro pean te stimo ny t o t h e magnific en c e o f his re ign .

See Phayre H is t o ry of B u rm a pp 1 08 fi
’
2
. .
, ,

as p 5 1
S
3
.
, .

1
‘
Nanav ilasa w ro te t h e Sankhyap akasaka a t Ayu ddha P T H p 6 1 , . .
,
. .

5
A w o rk c onsulte d b y M in aye ff and menti o ned in hi s Re c he rc hes As .

D r B arne tt has po i nt ed o u t t o m e fro m thi s titl e ( Sa n s k rit Utp t t t san t i)

’ ‘

.
,
a

t h e w o rk w o ul d a ppear t o t re at o f r ites o r cha rms fo r a v e rt Ing e vil o mens

o r p ublic c a l amiti es Fo r sa n t i in t h e sense o f expi a to ry rit e see Sadv im sa
.
, ,

b rahmana ( Pra p v ) e dit ed b y H F Ee ls ingh L e i de n 1 9 08 cf p 5 1 be l o w

.
, . .
, , , . .

a nd Appendi x .

5
S5 8 p 4 8 : .
,
pp 40 4 1 In t he l a te s t editi o n ( b y Hsaya U
. .
,
.

p e Rangoo n 1 9 0 8 ) t he auth o r s name appears as Mahananda

’

, ,
 THE P ALI LI TER AT UR E OF B U RM A

last named a t ik a o n the Ab hidham m a The Pit akat t ham ain

-
, .

places both i n t he reign of Bayin Naung .

The O rder never again suffered from a ru ler in B urma a s

in the evil days u nder Th o h anb wa From the time when
‘

the Shan rule was finally demoli shed by B urmese kings m o 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 B urmese

,

langu age itself grew u p round the older tex ts bu t the

, ,

ear lier traditions o f Bali scholarship always found faithful

followers
.
 CHAPT E R IV
T H E SEV ENT E EN IH C EN T U R Y — P EG U AND U P P ER B U RM A
'‘

T H E S C H O L AR S o r AV A A ND S AG AIN G —T IPIT AK AL AM K AR A ,

ARIY A L AM H A R A A ND O T H ER S ,

By t he year 1 6 1 7 Burma and Pegu welded in t o o n e empire ,

by Bayin Nau n g s conquests had already been separated once

’
,

and fo rced into a second u nion by the c o nquero r s grandson ’

Mahadham m araj a 1
.

Pegu ci t y ( H am sav at i) as in B ayin Nau n g s time was t he

,
’

capital and we can understand the Burmese king s populari t y

,
’

in the south when we learn ( but no t from the Sasanav am sa)

t hat he had succeeded in breaking up t he audacious rule
o f t he Portu guese adventurer Philip de Brito whose govern ,

ment of Pegu had been carried o n with the me t hods o f

a brutal buccaneer D e Brito wi t h wanton di srespect fo r
.
,

the country s religion had destroyed pagodas and we cannot

’

, ,

supp o se t hat b e spared m o nas t eries o r libraries We do n o t .

know if even t he Buddhist monks interceded for him when

he was vanquished by their cham pion taken prisoner and , ,

condem ned t o an agonizing dea t h .

'

There is no record in the Saisan av am sa o f Pali works

produced in t his reign The doings literary o r o t herwise
.
, ,

o f the Sangha o f Peg u are probably n o t well known t o the

author o f o u r Burmese chronicle Perh aps t o o he is influenced .

, ,

by a certain rivalry in sch o larship which made t he Talaing

monks unwil lin g to believe in the learning o f B urma wh ile ,

those o f the upper country we re equally sure of t heir o wn

2
superiori ty .

It i s almos t touching to read in the Sasan av am sa the reason

( as it first appeared to the good monks of t he south ) why t he
kings o f Bayin Na u n g s dynasty preferred Pegu as t he royal
’

re sidence even af t er u nion wi t h B urma : As for the monks

,

in Burma there are none exper t in t he sacred te x ts and

,

learned in the V e dasat t has Therefore hear ing this the .

, ,

1
Phayre , H istory f
o B u rma , p . 1 28 .
2
Sa
ra , p . 1 06 .

E
50 TH E P AL I L I TE R AT UR E or B URM A

K ing l
sent a message t o the thera dwelling at the Four
s toried V ihfira saying : 2
,
Send hither t o R m afi fia some
“ a

M endicants from t hirty t o for t y years o f age expert in the

, ,

”
sacred te x ts and learned in the V e dasat t has So t he thera .

sent Tip it akalam kara Tilo k lamkara and Tisasan zi lam kara
' '
a
, , ,

with thir t y Bhikkhu s When they arri ved at Pegu the K ing
.

built a w iz ard for them o n the E astern side of t he Modho

c e l iya ,
and gave i t t o them And o n Up osa tha days he .

summoned those monks o f Ram a fifia who were expert in the

sacred te xt s and learned in the V e dasat t h as and commanded ,

them t o hold a di scussion wi t h the thr ee theras And the .

monks o f Ram a ii fia said Formerly indeed we thought there

“
‘

, ,

were no monks in B urma exper t in the sacred t ex t s and

learned in the V e dasat th as B ut 10 ! t hese B urmese monks
.

”
are e x ceedingly e xper t and learned It seems to have been .

a t riumph for Burma .

An interes t ing point in t he lit t le story is the mentio n o f the

V e dasast ras side by side wi t h the Buddhist sacred te xts It .

is clear from the list o f works given t o the libraries of Burmese

,

3
monasteries and from various allusions in t he Pali literature ,

that B rahmanic works were studied in the r ib dras and we ,

know t hat some were translated in t o Burmese B ut this branch .

of learning was considered inferior There is a mention in .

the Sfisan av am sa of two monks living in t he reign o f M ah i

dham m araij a who gained the king s favo u r by t heir aptitude
'
’
‘

f o r s t ate a fi a ir s They were

. re dasa t i/ ako ridd t o o —exper t in z

the V e dasat t has—and therefore no doubt acu t e and useful , ,

advisers ; but the O rder disapproved o f the m They are .

p ar ig/ a t lzp p
a i i a t t isu m a ndd — weak in the sacred doctrine and
prac t ice They j ourney to Pegu and disappear at once from
.

o u r sigh t They have n o place in t he succe ssion o f theras

.

B ut t he V e dasat t ha e x perts were probably innocent enough

o f any religi o us interes t in the hym ns and sacrifices o f t he

Brahmanic cul t and they were certainly not Vedic scholars

,

1
U kka rnsika, o th erwi se T hado dham m araj a, succ eeded Mahadham m a
raj a 1 6 29 A . D .

2
A roya l fo undati on a t Sagaing o n t he I rra waddy .

3
Se e Appendi x C ame t o t he th rone A D
.
4
. . 1 60 6 .
 T HE P ALI L IT E AT R U RE or B URM A 51

in the In di an pandi t s sense o f the words ; fo r the Vedas of ’

the Bur mese as Fo rc hham m e r e xplains are a c o llection of

, ,

B rahmanic tex ts on as t rology medicine and science generally , ,

‘ ’

such as the Sfiryasiddhfint a ( as t ron o my) L aghu graha ( astro ,

logy) D ravyagu n a ( medicine ) besides Tant raszi st ras ( manuals

, ,

o f magic ) and Kam a se i st ras ( manuals trea t ing o f love ) Some

1
.

o f these especiall y the last canno t by the greatest stre t ch o f

, ,

lib erali t y be fitted into any scheme o f monastic learning ; and ’

,

indeed we do not hear t hat t he Buddhist monks ever made

,

use of t hem or t he B rahmanic te xt s compo sed for the practice

o f magic That in all its branches was the province o f the
.
, , ,

professional B rahmans o f whom there were always som e said , ,

t o be experts in t he At h ar vav e da in t he service o f the ki n g 2

, .

B ut t here are w o rks reckoned as V e dasat t has in which the

’
m o nks found f o od fo r s t udy and Veda subj ects which t hey ,
‘

themselves delighted t o handle either in Pa li or the vern acular , .

Fo r a king s dc a r iya must be able t o discourse o n ethi cs and

’

po lity pronounce moral ma xims and give advice The Raj an it i

, ,
.
,

L o kan it i and D ha m ani i represent this sor t o f literature

m t ,
3

m o delled on Sanskrit originals The wi se fables o f the Sanskrit .

H ito p ade sa have also foun d favou r with Buddhi s t s Again

’

.
,

c er t ain Sanskrit grammatical works became famous in Fur ther

In di a and lexicons such a s the Am arako sa We have seen ho w

,
.

s t outly t he theras grappled with Pali gramm ar and we can ,

imagine the sober j oy with which a copy o f the Am arako sa “

woul d be welcomed in a wh i m library .

1
Se e J ardine s No t es o n B uddhist L a w pt i v I nt roducti o n b y E Fo rch
’
,
.
, .

hammer p 1 7 Al so Fo rc hham m e r Rep or t ( 1 8 79

,
. . pp 6 fi ,
.
'
.

2
Fo r i ns t anc e when An o rat a w as ba ttled in hi s a ttempt t o ta k e Th a t o n
, ,

t h e char m which rendered t he city i mp regna bl e w as fo und o u t b y t he

ki ng s a tte ndant Brahmans
’
.

3
Se e James G ray, An cie nt Pro ver bs a n d Maxims : The N i t i L it er a t u re
o
f B u rm a , pp 1 1 9 , 1 4 1 , and R 0 T empl e, J o urnal o f t h e Asi atic So ci ety
. . .

o f Ben g al , v o l x lvii pp 23 9 fi ’

. . .

4
On t he famo u s dicti onary o f Am aras imha se e Z ach ari ae , D ie in discli e n
Wo rt er b iz c /i er ‘
Amara, says Z achari ae , war o hne Z weifel e in Buddhis t ,
’ ’
‘

th ough th is c a n b e in ferred o nl y fro m his dedica ti o n and hi s pl aci ng o f

t h e names o f Pu ddhas be fo re t he B ra hmanic divin iti es , a n d n o t fro m any
s pe ci al ] Buddhis tic mat t er in t h e res t o f t he w o rk, v Die i ndisc li e n .

Wor ter uc lier , G rundri ss , Band i , Heft iii B , p 1 8 T he Pitaka t t ham ain
’

. .

p
( 7 3 ) i s cauti o us o n t he subj e ct, a nd o nl y s t a tes th at t he Am arako sa w as
.

c ompo sed at Benares b y Am arasim ha .

52 TH E P AL I L I T E AT R U RE or B URM A

We shall have t o re t urn presently to t he question o f t he

B rahmanic element in Buddhist L aw As fo r o ther Brahmani c
‘
.

contribu t ions to t he li t erature o f Bur ma t hey were naturally ,

accep t ed by t he fathers o f Burmese scholarship a s t here ,

could be no reason for cultiva t ing Buddhist medicine o r

Buddhist ari t hme t ic As far as we know a t presen t th e .

fathers were sage enough n o t to study the gem s o f Sanskrit

poetry .

L et us n o w glance a t certain features in the seven t een t h

century li t erature features which may be traced c le arlv ,

enough fo r o u r purpose in a brief no t ice o f t he best known -

authors .

First we find tha t many o f the distinguished teachers

,

of t hat time wrote in both Pali and B urmese Some for .

,

instance V arab hisam ghan fitha author o f the Man iku n dala
, ,

v at t h u,
and o n e o f his c o ntemp o raries author o f the Sa t ta ,

rfi adh a m m av a t t hu wrote their edifying t ales only in t h e

j ,

vernacular or at least produced no t hing no t eworthy in Pali

,
2
.

Se condly t he devo t ion o f the Burmese scholars to t he stu dy

,

o f Pali grammar style and prosody bore fruit in works o f

, ,

which t he Raij in darzi j zi b hidhe y yadip an i is an instance

'

It .

would n o t be quite fair t o call any t hera a court poet but o n ,

certain occasi o ns theras composed Pali verses adorned w ith

t he tradi t ional complimen t and eulogy o f royal patrons Thus .
,

when U kkam sika was consecrated and took the t i t le Sirisu

dham m arfij am ahzi dhip at i t he t hera Rat an fikara wrote t he ,

Raj indarfij fib h idh e yyadip an i ( o n t he n aming o f kings ) t o

3
commemorate the ceremony .

Mahadham m araj a and U kkam sika were bo t h generous to

the O rder and mention of monasteries founded by t hem o ccurs
,

often in the religious history o f t he seventeenth century .

Some of these foundations were associated with well known -

1
Vide J J ardiu e and F o rc hh am m e r No t es o n B u dd/l ist L w al so
.
,
a

I ntroducto ry Rem ark s No tes pt i ii p i x fo r t he supp o sed pre val enc e o f

, , .
, .
,

Sans k rit learn i ng in t he c o urt s o f t he earl y king s o f P ro me a nd P agan .

2
Sas p 1 05 These auth o rs be l ong t o t he ti me o f Mah adham m araj a
1 60 6 —
. .
, ,

29 .

3
8 5s ,
p . 1 02 F TH. .
, p . 58 . Rat anakara w as acqua inted with Sans kri t
rh e to ric and poe ti c s .
54 TH E PALI LI TERAT U R E or B U RM A

take up Vinaya questions and the result was t he V in ayalam ,

ki rat T
Ikfi o n e o f those
,
numerous w o rks composed by thera s
o f high authority t o keep the o ld tradi t ional discipl ine pure .

-
’
The lis t o f Tip itakzIlam kzi ra s works sh o ws varied learning ,

but he is remembered chiefly as an Ab hidham m a scholar and

a saint He was a chosen adviser o f U kkam sika an d o ne
.
,
‘

’
of hi s works is called R esponses to t he king s questions ‘ .

The theras of Sagaing at this period seem t o have taken

t he lead in Ab hidham m a studies O ne o f these the thera .
,

Tilo kagu ru toiled for many years at t ikfis and supplementary

,

tik as ( anu t ilrd) on various te x ts After dealing very thoroughly .

2
with the t t t u kat ha he composed a t ikfi on the Yamaka
'

B ut hi s great feat was a t ikai o n the Pa tt h ana the mos t ,

important book of the Ab hidhamm ap it aka 3

.

T ilo kagaru i s but o ne e x ample The Sagaing monasteries als o .

produced a number o f B urmese u issag/ as ( in t erpretations or para

phrases ) on Ab hidham m a te x ts during t he seventeent h century .

But it is not easy to di stribute t hese W orks aright among

t heir several authors W hose Pali names are but an in different
,

help to accuracy There were at leas t four Ar iyzi lam kfiras

.

noted fo r scholarship The monk mentioned in the S san avam sa

.
i

as the second Ariyalam kaira ( pupil o f the great thera w ho

'

was equal t o Tip itakzilarnkzi ra is probably the scholar o f

’

whom O ldenberg remarks t hat 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) Inte rpretations o f

'

the At t hasfilini o f B uddh agho sa the Sankhe p avan n ana o f ,

Saddham m aj o t ip zt la t he Ab hidham m at t hav ib hav am o f Suma n

4
'

1
Se e B u lle t in, t o me v , p 1 6 7 . .

2
Se e t h e Pit akat t ham ain , p 4 1 . .

3
T he mo s t i mp o rtan t , th a t i s , i f w e pl a c e o urselves a t t he po i nt o f vi e w
o f t h e Burmese Ab h idh am m a s t udent s o f th a t da y
. M rs Rh ys D a vi ds , t o . .

wh o se rare ability and p a ti enc e w e o we a s ch o l arl y editi on o f a part o f

thi s text , remark s, t he ai m o f t h e w o rk seems t o h a ve been mo re a seri es
‘

o f exerci ses i n a l o gic o f t erms a n d rel a ti ons th an any a tt empt t o enun ci a te

met aph ysical pro po siti ons ( se e Intro ducti o n t o t he D u kap at t hana,
edited fo r t h e Pali Tex t So ci ety b y Caro li ne F Rhys D a vi ds , pp x—x iv ) . . .

The P a tth ana i s a l s o c alled t h e Mahap akarana ( G rea t T rea ti se ) It .

co ns i s ts o f twenty fo u r secti o ns , and in manus c ript amo unt s t o o ver a

-

th ousand l ea ves Se e Fo rc hh am m e r s Mst, p xv

.
’
. .

See a bo ve , p 1 8, C h a p II
. . .
 TH E P AL I L I TE AT
R UR E or B U RM A 55

gala and the V ib haIIga o f t he Ab hidham m ap itaka

l
( )
2 A ?
'

Pali tikzi on the K ac c ayan ab he da enti tled S rat t hav ikasin i ,

a
.

( 3 ) Ariyfila m kara was careful to add a B ur mese version t o

what we should nowadays call hi s re vised edit ion o f Kac c ayan a s ’

This work was done mostly i n t he D akkhinav ana i i/z dr a ,

'

or M onaste ry o f the Southern Grove near the Rfij am an ic fila ,

ce l iya a t Sagaing Ukkam sika had buil t four monasteries

.
,

3
o n e o n each side of his famous pa goda and presen t ed them ,

t o thera s learn e d in t he sacred te x ts Another grammarian .

in residence o n t he west side produced an edi t ion o f t he

Nyzi sa adorned ( as t he Pali phrase goes) and se t fort h ’
4 ‘
, ,

5
with var ious methods of explanation .

The NyzIsa w as taken up again in the reign of Sirinan da

'

dh amm ar aj a Pavaréidh ip at irfij a ( A D 1 6 48) by the kin g s

’
- . .

prec epto r D at han figa o f Sagaing His commenta ry is enti t led

,
.

Niru t t isfiram afij fisfi fi

We here come acros s a mention o f Pagan on c e t he flourish ing ,

cen tre o f grammatical studi es The thera J am b u dhaj a ( or .

Jam b u dip adhaj a as the king named him ) was o n e whom

,

U kkamsika h ad deligh t ed t o honour He was o f Pagan and .

,

was first brought t o t he king s no t ice by Tip itakalam kara 7 ’

.

The works asc ribed to him are Sam v ann an an ayadip ani Niru t t i ,

sam rah a ( grammar ) and Sarv aj fian yayadip ani ( grammar and
'

g ,

philology ) 8
J am b u dh aj a author o f the littl e gr amm a tical
.
,

‘1
Se e Olde nb e rg s Ca ta log ue of Pali MSS a t t he India Ofi c e , pp 8 1 , 8 2 ,
’

—
. .

84 , 8 5 , 88 90 , 1 23 , 1 2 4 Su m angala i s a l s o kno wn as Su m angalasam i and

.

hi s w o rk as t he Ti k a kya w -
.

2
Th e V ib ha nga i s se c o nd in o rder o f t he se ven Ab hidham m a bo o k s .

M rs Rh ys D a vi ds po i nt s o u t th a t it m ay b e co ns i dered a se q ue l o f t h e
.

Dham m asa ngan i , an d w as p ro ba bl y u sed, lik e t h e l a tte r, as a manua l fo r

s tudy Fo r o ther remarks o n th ese s tudi es see t he v al uabl e i ntrodu cti o n
.

t o t he Pa li T ex t So ci e ty s editi o n o f t he V ib haIIga ( e d C A F Rh ys
'
’
. . . .

D a vi ds ) , 1 9 04 .

3
Th e Kaung mh u daw pa go da , 5 mil es fro m Sag ain g
- -
.

Se e a bo ve , p 2 1 Sas , pp 1 06 , 1 1 0 Pit a kat t ham ain, p 1 24

. . . . .

Se e p 1 1 1 , SV D , verse 1 2 4 1
. Pitaka t t ham ain , p 6 5
. A w o rk with . .

a nea rl y s imi lar titl e ( Niru t t im afij fisa), menti oned in t he G an dha vam sa
( pp .60 and i s a ti ka o n t he Cu llaniru t t i o f Kac c ayana .

1
8 5s , pp 1 1 5 , 1 1 6 . .

3
Th ese wo rk s are menti oned b y Ne vill , w ho sa w them in Ce yl o n He .

da tes th em 1 6 5 2 A D . .
56 T HE P AL I L IT E R AT UR E or B URM A

trea t ise called Rfip ab he dap akiisan i is probably this same ,

J amb u dip adhaj a ‘

.

The Ab hidham m a seems t o have had less a t traction for him

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

himself to the Vinaya o f which he translated t e xt and com ,

mentary in t o B urmese B u t Man irat an a a wri t er of the same .

,

period is an e x ample o f a life spent in interpre t ing the

,

abs t ruser side o f sacred learning t o t hose who were only

'

capable o f reading the vernacular The Szisan av am sa mentions .

transla t ions by hi m o f the f o llowing works —the At t hasalini

and Sam m ohav ino dani ( B u ddhagho sa s commentaries o n the ’

D ham m asan gan i and the V ib hanga) and the K ankh avitarani
u ddha h o sa s c o mment ary on the Pfit im o kkh a of the Vina ya ;
( )
’
B g
this last seems to have been M an irat ana s only departure from ’

metaphysical studies Then turning t o the later e xponents of

.
,

the Ab hidham m a he translated the t ikfis Ab hidham m at tha

,

v ib h fivan i and Sankhe p av an nan a into B urmese .

Another thera Saradassi o f t he same place ( Nayyinyu a

, , ,

in t he Ava dis t rict) was the au t hor o f some works equally,

characteristic of the time His G filhat thadip an i ( explaining .

difficult passages in the seven books o f the Ab hidham m a) 2

and the V isu ddhim aggagan t hip adat th a a book o f the same ,

’
nature on B u ddhagho sa s V isu ddhim agga are in Pali He , .

also transla t ed the Ne t t ip akaran a into Burmese not to shirk ,

his part in opening up the Pali tex ts t o readers without

learning If he is a little less shadowy to us t han some of
.

his fello w authors it is because with all his grasp o f abstruse

-
,

questions he had for a time at least leanings t hat greatly

, , ,

displeased t he stricter bre t hren He lived in the village i t self .

,

and indulged in lu x uries such as a head covering and a fan -

.

B ut we are to ld t hat he afterwards renounced all t hose prac t ices

con t rary to t he discipline and went into retrea t in the forest .

The middle and la t ter par t o f the seventeenth century were

not peaceful times for B urma T he coun t ry was harassed by .

Chinese raiders rumours and evil omens t roubled the people

, ,

1 lfa n d M SS , p 5 0
Fau sb o ll, Ca t J . . . . .

8 5 s , p 1 1 6 ; s e e Fo rc hham m e r s L ist , p xx vi a nd Fau sb oll, Ca t

2 ’
. .
.
,

Ma ud MSS , p 3 5 Pit akat t ham ain, pp 3 9 , 40

. . . . .
 T HE P AL I LI T ER AT UR E OF B URM A 57

t he tute lary the towns were said to be departing

( le aa td of ,

and religion was dimmed Grea t efforts were made t o

conj ure these and other ills by the practice of religion ;
’
the loca l gods were conciliated wi t h o fi e rin gs and meri t ,
‘
,

in t he B uddhis t sense was acquired by new religious fo u n da

,

tio ub When Mahfip avaradham m arfij alo kfidhip at i came t o the

.

throne in 1 65 1 he buil t so me monasteries according t o the ,

custom of his predecessors and presen ted them t o dis t i n guished ,

t heras The most eminent among t hese was the Aggadham m a

.

lam kara already men t ioned w ho t ransla t ed several Pali t e x t s

, ,

in to t he vernacular .

He first paid t he usual homage t o K ac c siyan a but by writing

'

a B urmese translation inste ad of a Pali commentary ; after

wards he t ranslat ed the Ab hidham m at t hasan gaha and then , ,

a s if continually seeking heavier and heavier t asks the patient ,

s c hol a r toiled t hrough transla t i o ns of t he Mi t ikfi ( of the

D ham m asan gani) t he D hat u kat hzi the Yamaka and t he
, , ,

Pat t hfin a ‘
The last ta sk alone would have served a less
.

d iligent man for a lifetime but Aggadh amm zi lam kfira probably ,

had earnes t studen t s to satisfy There is no doubt about his

'
.

r eal dev o tion t o his subj ec t .

This prodigious worker was n o t entirely given up t o the

sa cred te x t s Circumstances made him a court historian He
. .

c ame of a family o f o flic ials and n o doub t was be tt er fitted ,

t han most Palist s of his day t o carry o u t certa in r o yal com

missions The last o f hi s works that w e find men t ioned in
. .

t h e Si san avam sa i s a R j av am sasan khe p a a summary of the

fi
,

o fli c ial Ra av a n
j isa
,
or a short chronicle o f the kings This .

he underto o k at t he request o f his protector M ahzi p av ara ,

dh m m arfij alo kfidhip a t i

a ’
.

Under the auspices o f t he ne x t king Naravara the thera 3

, ,

T e j odip a di sciple of Tilo kagu ru composed a t ikaz o n the

’

, ,

Parit t a ‘
.I t is the only literary even t notic e d by the Sfisan a
v am sa in this reign which in fact only lasted a few m onths
, , , .

U nder Narav ara s success o r Sirip av aram ahfidham m arei j zi

’
5
a
t hera named D e v ac akko b h asa comes upon t he scene whose ,

”
1
Sas p 1 1 1
H
, . Set s p 1 1 2 ; Pit aka t t h am a in p 2 20 . .
, . .

3
Mah asihasu radhain m araj a .
‘
8 53 .
, p . 115 .
5
A D . 1 6 72 .
58 T HE PAL I L I T E AT
R UR E or B U RM A

influence with the king was evidently great fo r t he usual

reason — he was learned in the V e dasat t has
,

The usual .

m il d repr o ach foll ows —h e was weak in the knowledge o f ‘ ’

t he sacred t e x ts 1
Nevertheless his system of Ab hidh am m a
.
,

t eaching was recommended t o t he O rder by the king D eva .

c akko b ha sa made his pupils study and reci t e the Pat t h n a w e

(
fi

suppose in Pali ) No t only the monks o f Burma but those of

.

Pegu were made to study the Pa t t hzin a By the king s orde r ’

’

great religious festivals were held and t he people were called ,

u pon t o honour the O rder in every way .

W e have n o w reached the year 1 6 9 8 and can pause t o glanc e ,

a t those fea t ures o f the Pali Burmese literature which hav e-

come into clear relief during the seventeenth century .

O ur attention is arres t ed by a new tendency The zeal fo r .

Pali grammar seems t o be fainter t han in t he thir t eenth and

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

is occupying the learned among the monks o r at le ast those

“

o f whom we hear those whom we may call the official scholars

, ,

t he t heras who have t he title rdj ag u r u ( ki ng s preceptor) and ’

work in monasteries endowed by the kings We do n o t know .

much o f t he lives of these teachers but their choice o f subj ect s ,

t hrows a cer t ain ligh t o n what was demanded o f them even ,

by the less learned among their students o r at leas t wha t , , ,

they the most influen t ial scholars o f t heir t ime insisted t ha t

, ,

their s t udents should attempt We have seen how the several.

bo oks o f the Ab hidham m a were interpreted and paraphrased

in B urmese during the seven t een t h century and we cannot ,

doubt that the di sciples living near their v e n e iab le masters in '

the monasteries by t he Irrawaddy persevered in studying the

t hird Pi t aka And that tradition o f t he seventee nth century
.
:

has come down t o later generations as the most casual survey ,

o f modern B urmese li te rature will show .

E veryone who has seen a collection o f B uddhi st manuscript s

from B urm a must have noticed the numerous copies o f .

1
8 5s p 1 1 7
, . T he Sasanav a m sa te ll s us b y t h e w ay
. th at t he well
kno wn Burmese meth od o f preparing and dec o rati ng pal m l ea f M SS w as
-
.

fi rs t pu t i nto practic e in thi s reign See Syme s, Acc o u nt of

. an Em b assy to
t he ki ng do m of Ava , p 3 3 9 . .
 TH E P AL I L ITER AT URE or B URM A 59

Ab hidh am m a te x ts wi t h vernac u lar interpretations Th e .

descriptions we re ad of B urmese life an d charac ter might

lead us t o e xp e c t a preference fo r some t hing less arid more ,

pictur esque more hum an more adapted t o t he na t ive genius

, , .

But there i s n o t really an anomaly here In t his particular .

”
case the Burmese remember what w as said in o ld days about
t he B uddhaw canam t he word o f t he Buddh a ,
.

The classic fif t h century comm entaries for in stan ce t he ,

At t hasalini make an interesting di stinc tion between the three

l

grea t di visions o f the B u ddhavac anam —the Vinaya Sutta and

,

, ,

Ab hidh am m a The Vinaya t hey say contains t he t eaching o f

.
, ,

r u les o f c o n du c t p roh ib it io n s and presc riptions

, _
,

t he Sutta that o f t he current prac tice o r ex p erien c e o f m e n

( c ohd radesa nd
) t he A b hi
, d h am m a t ha t o f t he highest o r
absolute t ruth ( p aram at thadesand) .

Le t us see how t hese t hree c ollec t ions have fared in Burmese

The Pali Vinaya t ook root quickly and profoundly in

B u rma . All s t uden t s o f t he subj ect are agr e e d o n the
co ns tancy with which later Vinaya literatur e reflects t he
ancient form and spiri t B uddhism has a leng thy and minu t e .

code for t he M endicant O rder That code has been prodi giously .

co mmented and glossed in t he c o urse of centuries but t he ,

novice learns t he di scipline fro m his precep t or in t he monastery

by e xample and habit rather t han fr om books and by everyday
, ,

practi ce the observance o f t he rules becomes second nature

wi t h o u t much mental effort O f c o urse some book s t udy is .
,
-

required but the essential knowledge i s easy fo r t he you n g

,

monk to master even in Pali And t hen t here is t hat o ld and .

kindl y institu t ion The Smaller Vinayas conta ining t he

e ssen t ial prec ep t s and formul as of the D iscipline .

Con t roversial w o rks have been writte n from t ime t o t ime o n

matte rs o f di scipline but t o kno w t hem is n o t a fundamen tal
,
'

par t o f Vinaya study O cc asionally disputes o n questions of

.

e aro se in the Burm ese Sangha at t imes when t he word

1
s . At t has alini , E Miille r s editi on ( P ali
.
’
T ex t So ci e ty) , p . 21 .

2
Se e a bo v e p , . 6, C ha p . I .
60 T HE P ALI L I TE R AT UR E or B URMA

of t he B uddha was i t seems not very well known to most o f

, ,

t he monks ; and we read tha t t he king intervened in such

c ases to command rese arch in t he ancient texts o r appoint ,

teachers whose decision was to be final The king s privilege .

’

however was par t icular ; the a t titude of the B urmese laity in

,

general towards the O rder and i t s discipline has be en o ne o f

unquestioning reverence The Vinaya itself being a code
.
,

o f prohibi t ions concerning the monas t ic life has not of course ,

had a great influence o n culture No t t ha t it has remained .

a l t ogether wi t hout its bearing on the lay life for there is ,

a Vinaya element in the B ur m ese law codes This we might .

e xpect as religion and law are inseparable in O riental polity

, .

B u t when we look for the influence o f Pali li t erature o n

B urmese cul t ure it is in the Su t ta tha t we find i t .

Through the i m mense varie t y o f discourses verses and , ,

legends that make up t he Sutta pi t aka the path of the sain t

i s traced for us in every s t age fro m the first moment o f ,

r eligious e ffort t o the summit o f achievemen t —arahat ship .

And the Sutta pi taka has abundance o f human nature in it .

So in widening and widening circles it has sent a moral

impulse t hrough the life o f the whole B urmese people To .

give two instances : the Parit t a is a comm o n treasury of good

l

words to ward off the evils of everyday life and keep t he great
maxims of religi o n in memory and the J ataka has found its ,

way everywhere from law codes and chronicles t o popular

,

plays . The B urmese child grows up s t eeped in beliefs ,

’
practices and notions o f meri t and demerit drawn f rom
,
‘

t he Sutta He has nothing n e w t o learn about this part of

.

his fai t h when he forsakes the world and enters o n the monastic
life What the earnest n o vice from genera t i o n t o generation
.

has se t himself to study in the calm o f the o il/ am is t he p ara

’
m a t thadha m m a the highes t o f the M aster s t eaching the
,
‘ ’
,

Ab hidh am m a .

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

he approaches t he Ab hidham m a wi t h awed respect like his ,

bro ther B uddhist in Siam and Cambodia The B uddhist o f .

1
Se e ab o ve p , . 3 , Ch ap . 1 .
62 T HE P ALI L I T E AT R UR E or B U RM A

of the seventeen t h cen t ury took i t in hand and it has been

, ,

carefully edi t ed by modern hsag/ds A close analysis o f the .

principal t ranslations o f this single li t tle te x t would be an

e xplanation inc o mple t e of course but very in t eresting and
, ,

instructive o f the true Burmese view o f Ab hidh am m a t heories

, ,

such as we find in the D ham m asang an i also a manual and , ,

l

we must n o t forge t tha t t hese the o ries are as much a par t

o f the B uddhism o f B urma as the human and touching spiri t

o f the Sutta .

Some curious elements have s t raggled in under t he ae com

m o dat in g ti t le Par am a ttha and some t imes in research we may ,

t hink we have come o n a metaphysical disserta t ion and find

fl
a guide to B uddhist c o sm o go n y Such produc t ions however , ,

a re not charac t eris t ic en o ugh o f t he Pali literatur e t o need

more than a mention 3

.

T o re t urn t o the se v enteenth century We have seen t hat .

s ome o f the mos t eminent scholars spent their t ime making

B urmese versions of Pali te xts E ither there was a much .

wider public as we should now say fo r religious works at

, ,

that period than in earlier times o r Pali scholarship was at ,

a low ebb in t he O rder There is some ground fo r this last .

supposition B urma had been in an almost continual state of

.

change and dis t urbance since the Sh i n element had beco me first
t roublesome and then p o werful ; and L ower B urma anne x ed , ,

separated and anne x ed again suffered n o less

, , .

It would be interesting to know some t hing abou t the

numerical strength o f the O rder at di fferent times during that
period I t probably diminished greatly when even monas t eries
.

1
Se e t he l ea r ned i nt ro du cti on o f M rs Rhys D a vi ds t o h e r trans la ti on .

o f t h e Dh am m asangani .

2
An exam pl e i s t h e P ali Burmese Param at t ham anj u sa , des cribed b y
- ‘

M l Ab b é C h e vrillo n in t he li s t o f Burmese MSS in t h e B ibli o th eque

.
’
.

Nati onal e, Pari s .

3
I do mean t o i mply th a t th ese ma tters are i ncl uded in Abhi
not
dh amma litera t ure with o ut a n antique an d s c riptura l w arrant fo r th e i r
p resenc e M rs Rh ys Da vi ds h as po i nted o u t that t he l as t b oo k o f t he
. .

V ib h anga sugges tin g b y it s fi ne titl e t h e Hear t o f t he D h amma mo re

,
‘
, ,

th an it c onta ins gi ves a number o f summari es and a goo d deal o f

,

affi rmati on much o f it m yth o l o gical ab o u t t he c o nditi ons o f life in thi s

an d o th er s ph eres —in h uman b ei n gs and o th er b e ings ( 1 nt rodu c t io n t o
, ,
’

t h e V ib hanga e d C A F Rhys D a vi ds p x i x )
,
. . . .
, . .
 TH E P AL I L I TE AT
R UR E OF B URM A 63

were insecure and the yo ung men of the popul ation were more
,

likely t o be figh t ing than forsaking t he world ‘

Tho se were .

'

not times for s t udy t o prosper And as t he Sasan avam sa says

.
, ,

re ligion was di mmed from time t o t ime B ut the B urmese

’
.

kings were sufficien t ly good Buddhis t s to build mhdras and

’

enco urage learning and t he grea t theras were inde fatigable

,

workers I t is to ld o f Tip it ak la m kara that he once said in

.
fi

j est t o Aggadham m alarnkara When I am dead you wi ll be

,
‘

t he only learned man left in the world And perhaps t he .

’

scholarly tradi tion did a t o n e time seem likely t o pe rish ou t

o f B urma . B u t t here were always w o rkers t o keep it ali ve ,

some of whom we shall o nly fin d in the local chronicles

( t ha m a in
) of temples and vihar a s and in the ,
eighteen t h
century when another national crisis had come and pas sed
, ,

a literary revival began under Alau n gp ayi and his descendants '
c .

1
re n a er ur us s uati on was b rought ab o ut
In U kka m sika s
’
ig v y c io it .

T he ki g , w h o h ad fl e d f o m t h e c pit l in c o
n r a a ns e q uence o f a c o ns pi racy
h d d b y o n e o f hi o , t oo k f g In
ea e s s ns re u e a m nas tery wh ere th e Bhikkh u s
o ,

fo ed th m lv i t o an
rm e se es n arme uar dg d t o p ot
r e ct him See Sas p 1 08 . . . .
 CHAPT E R V

P A L I L IT ER AT U R E E IGH T EE N T H C EN T U RY —T H E
IN TH E

PKR U PAN A EK AM SIH A CO N T R O V E R S Y FO U N D AT IO N o r

A M A R AP U R A B O D OPAY A s E U L O G IS T T H E RAJA D H I
’

R AJAV IL ASINI — T H E J AT AK A IN B U RM A

As the eighteen t h century opens t he reli gious life of the ,

coun t ry seems t o have passed under a clou d and we may be ,

fairly certain that there was no i n tellectual advance in the

O rder Perhaps there was even some reactio n if we can j udge
.
,

from the unin t eres t ing controversy tha t dr ags t hrough nearly
a hundred years in the chronicle ‘
.

E ven wi t hout s t udying in detail the litera t ure of the t ime ,

we notice t he absence of work such as T ip it akfilamkara Ari ya ,

lam kiira and Ag gadham m filam kfi ra had produced in U pper

,

Burma In Rfim a fifi a t he O rder lacked suppor t Since t he

. .

removal o f the capital t o Ava in 1 634 the s o uth had gradually

sunk into misery and ruin ?
Towards the middle o f the
century as we shall see a revol t against Burma was successful
, ,

for a time bu t the final result was that a later conqueror

, ,

Alau n gp aya broke d o wn t he Talaing nationali t y completely

,

and finally Thus though Alau ngp aya was really a better
.
,

B uddhis t than his milder predecessors the for t une of war ,

wen t agains t scholarship in the ancient home o f B uddhism

from the end of t he seven t eenth century till the time when
’
the B urmese conqueror s power was firmly established .

And at t he moment when leaving the seven t eenth century , ,

we have o u r ne x t glimpse o f literary history there was not ,

only a state o f gloom and listlessness in Pegu but in Burm a

also The coun t ry was no l o nger ruled by kings of t he
.

3
energetic and aggressive type who were usually ac t ive bene
i
,

factors o f religion and therefore o f Pali li tera t ure .

1
Se e Sas pp 1 1 8 ff and I n t ro du cti on p 3 7
.
,
.
, , . .

2
Se e Ph ayre , H is t o ry of B u rm a , pp 1 4 1 , 1 4 2 . .

Phayre y o f thi p i o d, Th o gh
s er sa s
u t he m narch y su ffered n o grea t
3 o
sas er it s po w r g d ll y d cli d
e s ra ua e ne T he id ra s o f t he Ch inese in t he
’
di t .

p r vi o c t y had b
e us en ur een e fo ll o w d b y an i v i o n as n fro m Manipur an d ,

o t it o y in t h e o th w l o t ( Phayre , H istory
s me err r n r as s f B u rm a pp
o , . 1 40 Iii) .
 T HE PA L I LI TERAT UR E or B U RM A 65

If we t urn t o t he Seisanavam sa we come s t raigh t way upo n

'

a picture already familiar The long ingl o rious reign o f .

,

Hsin hp yu shin ( in Pali Se t ib hin da) has begun ; t he inner

- l -
,

his t ory o f t he O rder seems t o be quie t ly repea t ing i t self In .

a monastery at Ava buil t by a high mili ta ry official t he , ,

lea r ned monk U kkam sam ala is finishing the second o f his
t rea ti ses V ann ab o dhan a and Likhanan aya ( dealing as the
g
,

t i t les show wi t h t he Pali langu age ) The chronicle says o f

,
.

him t hat he was versed in the te x ts the c ommentaries t he , ,

’
t ik s and t he
fi
,
Othe r books ( ga ndha nt ard) by which is mean t
‘
,

works not st ric t ly doc t rinal bu t necessary t o a complete

Buddhist educa t ion 3
.

Ukkam sam fila for t una t ely for him was peac efully occupied
, ,

wi t h words and n o t wi t h prac t ices bu t we canno t se para t e ,

t he histo ry o f Pali li t era t ure in the eighteenth century from

a con troversy which wen t o n with only a few intervals o f ,

for c ed t ru c e for nearly a cen t ur y between t he sec t s known

,

as t he Pei ru p an as and Ekam sikas Their differences were .

on ma tt ers of monas t ic discipline bu t cer t ainly affec t ed ,

s t u di es .

The Sasan a vam sa in whi ch we find a fairly full account

'
4
, ,

t ell s us t ha t a monk named G u n zi b hilamkara in o r about t he

yea r 1 6 9 8 A D introduced and t he followers who gathered
. .
,

round hi m quickly adop t ed t he custom o f wearing t he ,

mendican t s upper robe over o n e shoulder only lea ving t he

’
,

other bare B u t acco rding to the rules for dress laid do wn

.
,

in t he Pali Vinaya bo t h shoulders should be d raped e xcept , ,

when t he righ t was uncovered as a mark o f respect in

address in g a superi o r ; and here at once was a doub t ful and
os ten ta tious change which put the simpler old school ,
-

Pé ru p an as ( or cl o thed sec t as t hey were named) up in

‘ ’

arms . Thi s was not all The Ekam sika ( o n e sho u lder ) .
‘
-
’

par ty carri ed fans when making their begging ro unds in the -

A D
. . 1 7 1 4 33 — ( Phayre , H is t o ry f
o B u rm a , p . In Sas .
, 1 0 74
Ka li yuga
2
Sas 1 20
.
,
p . .

(p giv es under h eading

3
e g , t he Pitaka t t ham ain t he
5 2) g a ndha nta rt t
'

. . .

t he Mahava m sa , D i p avam sa, an d their t l kas .

Sas , pp 1 1 7 ff
. . .
66 THE P ALI L I T ERAT UR E or B URM A

villages These and one or t wo o t her innovations which

.
,

may seem t o ou t siders a small matter roused very strong ,

feeling in t he O rder .

G unzi b hilam kara and his following were not considered

strong in the sacred tex t s and their o pponen t s o f t he strict ,

school defied t hem to bring forward a canonical te x t com ,

'

men t ary o r tikzi t hat authorized their practices Here was

, .

t heir difli c u lt y and t he Séisan avam sa assures us that they

,

were put to the miserable e x pedient o f producing a w o rk

forged for them by a lay disciple o f immoral life who had ‘

quitted t he O rder They maintained tha t they held the

views o f the orthodo x thera Saddham m ac ari o f Ceylon .

The severe language of the Sé sa navam sa would lead us to

t hink that some moral lax i t y unworthy o f true sons of t he ,

Sakya 2 ’
went wi t h these a ffec t ations o f dr ess and habits
,

in the new party At all events t he question whe t her any .

,

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

the o ne by which his fello w monks would j udge him It is -

.

in teresting t o see t he part played by the temporal p o wer

in all this The hierarchy o f t he Buddhist Church was not so
.

firmly established t hat the Sangharaj a o r Supreme Head could

’
impose his will o n the fr aternity without the king s sup p ort ,

and we shall see t hat when the struggle became very acute
the sect that was losing ground usually t ried t o bring the
m atter directly bef o re the ki n g .

In 1 73 3 Mahfiraj zi dhip at i c a me to the throne

'
3
He w as .

an ineffectual king and as events showed a very poor arbiter , ,

in religious matters The Si san av am sa rec o rds only o n e o f .

h is acts with approval ; this was the appoin t ing o f t he thera

Ni n av ara as his dc ariya ( tutor o r more exactly spiri t ual , ,

adviser ) Ni nav ara was originally o f Pagan When he

. .

came t o the capital he threw himself zealously into the work

of teaching and t he first o f his works men t ioned in the
,

chronicle was composed for t he benefit o f his many hearers

4
.

1
Sasp 1 19
.
, . .

2 A s t ck ph rase o f
o t h e anci en t Vi naya wh ere unseeml y c onduct ,
of
monk s and no vices i s des cribed as asa/cyap u t tiya .

3
Phayre H isto ry of B u r m a p 1 40
,
Sas 1 0 9 5 K Y ,
. . .
, . .

Sas p 1 2 1
.
, . .
 TH E P AL I L I TE AT R UR E or B URM A 67

M indful of their d ifficulties in the s t udy o f t he Ab hidham m at t ha

sa ngaha probably then as later the te xt m o st in use he
, , , ,

prepared a ga n thip adat tha o r gloss o n the difficult words in

that famous work Nan av ara t hen glossed the ancien t c o m .

mentary At t haszi lini ( of B u ddhagho sa) in t he same way He

—
.

also compo sed a work en t itled SureIvinic c haya a name suggesting ,

Vinaya rather than Ab hidham m a and ano t her work fo r Vinaya

1
,

s t udents enti t led Pai t im okkhale khan a 2

Af terwards at t he .
,

king s reques t as we are t o ld the dc ar iya con t in ued the work

’

, ,

his predecessors had begun in the seventeenth century and ,

translated the Adh d éi nap p adip ika in t o t he vernacular

i h 3
.

His contemporary Saradassi also o f Pagan i s menti o ned , ,

as the author o f a D hiit u kathzi yo j an a} ei t her a gramma t ical

'

c o mmenta ry or a tr ansla t ion o f t he t it ukat hzi o f t he

Ab hidh am m ap it aka .

N an avara s ne x t work the Rfij fidhiré j an i m at tap p akzi sin i

’
, ,

seems t o have bee n writ t en not so much to instruc t the

unlearned as t o please a royal patron I t s subj ec t the .
,

naming o f kings with t he reigning king s name as an ,

’ ’

example was n o t impor t ant to the s t udents in the monasteries

, .

The purpose of the book was served so far as we can see , ,

when it had shown Nei nav ara s scholarship and interested ’

Mahé rfij zi dhip at i h imself There is a sort o f un conscious .

’
ir o ny in the t hera s essay when we see as the gentle monk ,

did no t see the approaching fate o f the L ord o f K ings and

,
‘

know how ill he succeeded not only as king but as supporter

o f t he faith A ruler o f qui te different mettle was needed
.

even t o deal with the a ffairs o f the Sangha n o w in a state

of acute disaccord Maharaj adhip at i made mistake u pon .

mistake Wh en his tutor Nzi n av ara who held t o the Pfiru p ana
.
,

practice and the t hera Pasam sa of the Ekam sika sect were
, , ,

1
Se e ab o ve p ,
. 46 , and Sas , p 8 1
. T he titl e i s perpl exi ng
. . h ere as i t ,

recall s Mah ap arakka m a s ’

D e c isio ns c o nc ern ing In t ox ic a nts, w ritt en a t
Taungu in t h e s i x teenth c ent ury .

3
PTH . .
, p
T he Pat im o kkha, it will b e
. 43 . b d, i t he remem ere s fu nda
men a t l co d o f l , t he wh o l d ty o f t h e o tic lif , in
ru es e e u m nas e a c onci se
fo rm . The c e o y o f t h e u p o sa t ha d y i
er m n ol n d t kin g a s s a s em un er a o f thi s
ru le o f li f e
b y t he bl e d S gh
assem an a .

3
Se e O l d b g , Pa li MSS in t he In dia Ofi c e Li bra ry, p 1 05
en er . . .

P TH , p 41
. . . .
68 TH E P A LI LITER AT U RE or B URM A

enga ged in vigor o us controversy t he king se t an incompe t ent ,

monk a favourite of his own over both t he learned d o c t o rs

, , .

This monk is described a s i gn o rant and incapable knowin g ,

’
only enough to t urn a plough s head t o the eas t o r the wes t ,
’

ye t t he king as the chronicle says no t knowing t hat t his

, ,
‘

’
man was t hus and so t rusted him t o regulate all mat t ers o f
,

religion The favouri t e proved unable to j udge which o f t he

.

t wo Opposed views was f alse and which w as t rue He w as ‘ ’

.
,

says the chronicler growing more and m o re indignan t

, ,
’
‘
1ike a buffalo who knows n o difl e re nc e be t ween t he music
,

o f a celes t ial lute played by a Gandharva and t he striking

1

o f a bamboo stick by a v illage lad The si t uation w as ’

.

beyond Mahzi rfij ai dhip at i s o wn powers o f arbitra t ing ’

He .

wished for peace and s o ught fo r a compr o mise which migh t

,

perchance las t during his o wn life t ime A royal decree was .

t herefore issued the s u bs t ance of which was t hat every b hikkhu

,

was t o obser v e whatever prac t ices he wished O nly one result .

could be expec ted As t he chronicler drily observes their

.
,
‘

’
dispute did not subside t hen .

B u t this was a t ime fo r graver preoccupations The o ld .

discontent and hatred o f B urma tha t had been see t hin g in ,

Peg u fo r many years had gradually moun t ed t o the poin t o f

,

rebell i o n while t he B urmese were harassed by M anipuri

,

invaders In 1 7 4 0 a king wa s elec t ed in Pegu and the revolt

.

became serious ?
Prome was taken by t he Talaings and ,

though their firs t king abdicated another B inya D ala a brave , , ,

soldier and able leader was solemnly consecrate d at Pegu city

,

( H am sei va t i) in 1 74 6 .

From this t ime till t he end o f t he even t ful campaign that

followed there is n o literary history to record A life and .
-

dea t h s t ruggle had begun between Talaing and Burm an and ,

fo r some time t he O rder di sappears fro m view in the pe o ple .

At firs t t he Talaings were successful and the B urmese lost ,

1
T he G andh arv as ( P a li , G andhab b a) are dem ig o ds a tt e ndant o n
D ha t arat t ha , o ne o f t he fo u r g uardian g ods o f t he ear th T he e x
‘ ’
.

press i o n pl aying a l ute n e w a b u fl alo i s q uo ted among t he Burmese

‘ ’ ‘ '

P ro verb s, ap hO I is m s, a nd quai nt sayings in Juds o n Ste vens on s ex ce llent

’ ’

B u r m e se D ic t io na ry, Appendi x , p 3 .

2
Se e Phayre , H ist o ry of B u rm a , pp 1 4 2 if . .
70 T HE P AL I L IT E AT R UR E or B URM A

the two parties till graver matters were di spatched In the .

mean t ime he decreed that the whole O rder should follow t he

ruling of his o wn dc ar iya .

This command put the Pai ru p an as in a diflic u lt y They .

must either renounce what they held to be the only practice

warranted by the scriptures o r resist the king s authority ’
.

M ost o f them submitted but a few stood firm ,

The most .

notable o f the resis t ers was the thera Mu n in dagho sa o f Pagan 1 ,

who n o t only continued to observe t he s t ricter rule but had

a large foll owing .

He is said t o have declared in a full assembly o f senior

bre t hren that he was willing t o die ra ther than forsake t he
precepts o f his mas t er Alau n gp aya was t o o much the O riental
.

despot t o bear insub o rdination even from a m ahdthe ra and ,

Mu n in dagho sa was banished as far as possible from t h e

, ,

region where his influence was felt ! uite u ndaun t ed h e .

continued his t eaching and again a group o f foll o wers gathered

,

round him But in his banishment he was ready t o turn from

.

controversy and instruct his pupils in more abstract matters ,

fo r i t was at this time that he translated the Ab hidham m at t h a

sa ngaha into Burmese He seems to h ave gone o n fo r awhile
.

unmolested bu t was afterwards summoned to Alau n gp aya1 s

,
’

presence to answer fo r his defiance a summons which he ,

obeyed wi th a full expectation o f receiving t he dea t h sen t ence .

S0 sure was he o f the fate awaiting him that he put o ff h is

monastic habit before t he encounter wi t h the m agnanimou s ,

wish to lighten in some sense the guilt of t he m an who

, ,
'
would shed his blood The courageous monk s life was spared
.
,

bu t what happened t o him we do no t know All that t he .

chronicle adds t o t his strange incident is the fact t hat when

Alau n gp aya left fo r his las t ca m paign in Siam M u n in dagho sa
was in prison .

Alau n gp aya never found the leisure from state affairs t hat
would allow him to mas t er Vinaya questions D isea se was .

already undermining his wonderful vigour when he reached

his fo rty si x th year and his unsuccessful a t tempt t o conquer
-
,

Siam in 1 7 6 0 was t he last u ndertaking o f his life When t he .

1
Sas
.
,
p . 1 25 .
 T HE PAL I LI TER ATU RE or B URM A 71

B urmese army re tu r ned fr om t he e x pedition t hey bore with

t hem the dead body o f t heir hero .

Al au n gp aya was succeeded by his eldest son Sirip avaram aha i ,

dham m arzi j zi ‘
who rebuilt Sagaing ( Pali Je yyap u ra) while
2
, , ,

the o ld ca pital Ava wa s occupied by a rebel force D uring

, ,
.

t hi s kin g s short reign an at t empt was made by t he Pfiru p ana

’

se ct t o convince t he king t hat right was o n their side They .

had h o ped much from the fact that Ni na o r Nfin é lamkfira , ,

the royal pre cepto r ? was a Pfiru p ana Bu t t he astute Atula ‘

.

st ill leadi ng t he Ekam sika party and his counter tac tics ,
-

were successful enough t o prevent unse tt l e d poin t s o f di scipl ine

from being dis cussed before t he kin g .

In t he meantime Né n a w ho seems t o have had li tt le ta ste ,

for co n troversy won a reputa t ion for profoun d knowledge We

, .

are told as a tes t imony t o his un t irin g diligence t hat he was

, ,

c apable o f mas t ering o r teaching n ine or t en chapte rs o f Pali

5

in a day He had been a passionate studen t from his youth

.

up In t he first year o f his monastic life he compo sed

.

a grammatical work called t he Padav ib hfiga It was followed .

by a series o f commen taries in B ur mese o n t he Nyzi sa and 6

, ,

t w o Ab hidha m m a te x t s the Yamaka and M ahfip at t h fin a ( or ,

Pat t hfin a) .

In 1 7 6 3 Naung doa gyi di ed an d was su cc eeded by his bro t her

- -
,

who is u sually known as Hsin hp yu shin ( Pali Se t ib hinda) 7 - -

,
.

His acc ession gave promise o f bet t er t im es ; among o t her

Naung do a gyi
1 - -
,
1 760 3 — . Phayre , H is tory f B u rm a p
o ,
. 1 84 .
( Sas th e .
,

year 1 1 22 IL Y ) .

3
Sas , p 1 27
. . .

3
The ki g h ad b o ght t hi s ln n d th r f o T u gdwi t o t he
ru ear e ea rm a n n
c pital ( Sas , p
a . .

Aua
1
t l had be e pp o i t d H ad o f t h e O d b y Alau n gp aya See
n a ne e r er .

P li i y St dy o f t he Po : U D
A re m nar g I sc ipti o , b y T w S i K 0
u ’ °
aun n r n a en
( In3 d A nt , v o l
. ii,
. . xx
L it lly, b ha na ua ra s cti o fo r cit ti o se e Sas , p 1 2 7
era e n re a n . . .

3
Se e bo v , pp 20 , 2 1
a e . .

7
Sas , p 1 28 ;
. liyu g 1 1 2 5 ( t he d t is giv i co ctly in t he
. Ka a ae en n rre
p i te d te t ka liyuge p a nc a vassa dhi/ce dvisa t e sahasse sa mp at te ) Phayre ,
rn x
Hist ory of B u rm a , p 1 86 Se e l o T w S i K O , li in y St dy
as a en A re m ar u
aun P.

g I c ipti o ( Ind Ant , v o l i i , pp 1

.

ns r n xx
o f t h e Po U D The
° °
’
. . .

aun n r
PO Z U D
°
g i sc i pti o , g v d In c v a P o in , Is i te s tin g
n en ra e a a e ne r r e n re
as co
mmem ra n o ti g t h e c o o lida ti o o f t he B u po w in F th
ns n rmese er ur er
n aa
I di s ert thi p i od .
72 THE P AL I L I TER ATUR E or B URM A

auspicious changes for the O rder was the rebuilding o f Ava

( Rat an ap u ra) which was reoccupied as the capital in 1 7 6 6
, .

The S sanav am sa passes over t his reign very briefly and

i
,

we must look t o other sources for mention o f the literary

work done The king s tu t or J am b u dip a An an t adhaj a is
.
’
,
-
,

merely named and we may gu ess from this that he was either
,

of the Ekam sika sect o r took no interest in establi shing t he

Pei ru p an a practices He was t he author o f a grammatical . .

commenta ry ( c o mposed in 17 6 8) o n the V inayav in ic c haya 1

.

E i t her Se t ib hin da o r his dc ar iya ( the wording o f t he chronicle

leaves it in doubt which o f the two) di d never t heless t ake
s t ro ng measures against some doctrinal heresy which began
to spread in Burma ab o ut this time The heretics were .

summoned before the head o f the Sangha an d made to

accept the true doctrine —how we are not told ?
’
,

Hs in hp yu shin is said to have been a generous patron of

- -

li t erature and t hough a good B uddhis t he showed a cer t ain

, , ,

enthusiasm fo r B rahmanic learning and had a number o f

Sanskri t works translated into B urmese The list o f these .

books according to F o rc hham m e r begins wi t h V Op ade v a s

, ,
’

Sanskri t Grammar ? and con t ains besides works on astrology , , ,

palmis t ry medicine and erotics

,
4
, .

In 1 7 7 6 Mahiidham m araj fidh irfij fi ( otherwise Sing gu szi ) 5 - -

,

the nine t een year o ld son of Hsin hp yu shin succeeded and

- - - -
,

reigned for a few years He had bu t little time o r peace .

fo r religious works but it happened that coming under the , ,

influence o f Nan dam zi la a m o nk o f great learning and ,

authority on monas t ic questions he became deeply interested ,

in the Pei ru p ana— Ekam sika dispute The chronicle tells us .

that t he young king dreamed a strange dream The great .

1 Th ere i s I be li e ve a M S o f thi s w o rk in t he Ne vill e C o ll ecti on a t t he

, ,
.

Briti s h Museum T he V inayavinic c h aya w as b y B u ddh ada t t a o f C e yl o n

. .

Sas p 3 3 ; F T H p 4 3 ; G V p 5 9
.
,
. . .
,
. .
, . .

2
Sas p 1 2 8 .
,
. .

3
T h e Mu gdhab o dha w ritten in t h e thi rteenth c e nt ury ; se e A Webe r
, .
,

Indisc he L it er a t u rg esc hic ht e , 2 nd e d , 2 43 . .

Se e Fo rc hham m e r in Jardi ne s No t es o n B uddhist L a w, part iv , I ntro

1 ’

duc t o ry Remark s , pp i x , xi v a l s o J G ray, D ynas ty of Ala u ngp ra,

. . p 24
.
,

an d Nit i L it era t u re of B u rm a , pp 6 a nd 1 34 . .

3
Phayre , H ist o ry of B u rm a , p 20 9 . .
 T HE PALI I HTERAT U RE o r B UR M A . 73

god Sakra clo t hed in white and adorned wi t h white blossoms

, ,

c ame t o him and told him how o n t he bank o f t he Nam m a da ,

R i v er in the Ap aran ta Country t he sa cred foo t prints o f the

Buddha were concealed by the wild growth of the j ungle
r o ot bound up wi th roo t trunk wi t h t runk and leaf with leaf
, , .

'
Fortner kings in t heir ignorance had lef t t he place overgro w n
and neglec t ed but on him whom the god had enlightened
,

fell the du t y o f clearing i t The dr eam was explained to .

t he king by a monk who no d o ubt t old him o f Nan dam zi la

, ,

t he eminent t eacher The king at once sent fo r Nan dam fila

.

a n d t henceforth kept the t hera near him Nan dam zi la seized .

t h e Oppo rtunity of e x plaining the Paru p ana— Ekam sika contro

'

an d c o nvinced Mah ii dham m aré zi dh irfi fi t ha t only the

v e rs
y , j j
Pei ru p an as had the authority of the sa cr e d te xts o n t heir
s ide . The king summoned both par t ies t o h o ld a debate before
h im in which the Ekam sikas were hopelessly defeated and
, ,

a ro yal decree was issued imposin g the Pai ru p an a discipline

on the whole O rder Nan dam iila was appo inted Supreme
.

Head ?
It was probably at t his time that he wrote t he
Si san asu ddhidip ikfi ( expounding the puri t y o f religion or
“

religious reform
When a young man shortly after his ordination he had , ,

translated s o me ancient and au t horita t ive Pali works the ,

and Mahtiv aggat t hakat hai

'
5
V in ayav inic c haya? Su t t asa ngah a 4
, ,

into Bur mese Nan dam ti la s name is n o t associated with any

.
’

work o n the Ab hidham m a Perhaps h is p re fe re n c e for Vinaya . .

1
See C D uro ise lle s No t es su r la g e og rap hie ap o c ryp he de la B irm a nie
’ ’

ap ro as de la L ege nde de Puma , B EFEO , t o v , pp 1 46 fl A c e t iya me ’

’
. . .

had e n b ilt in t he
u v t th c t y t ose en een k t he pl c o f th s en ur mar ae ee
fo o tpri t , fi t r di c o v d b y t he i tl y ac a mya o f S lv m in t r
n s rs e s ere sa n a an - -
aa
1 6 29 —48 )
3
H is o ffici l n ath c fo th w ame Narin dab hidhaj am ah adham m a
en e r as
raj adhiraj agu ru .

3
Se e bo v , p 3 8
a
e . .

4
Se e O l d b g , Pa li M SS in t he In dia Ofi e e Li br a ry, p 8 0
en er . Th e . .

Su t t asangah a i a n
s an th o l o gy fro t he S ttas , V im anav at t h u s ( l g d o f
m u e en s
t he c l ti l bo d ) , e t c
e es a a es .

3
P o babl y B u ddhagho sa s c o
r ’
ta y o n t he Mahavagga cti o o f
mmen r se n
t h e Dighan ikaya T he t t o f t he M ahavagga had b
ex . i te p t d b y een n r re e
A riyala mkara se e O l d b g , Pa li MSS in t he In dia Oflic e L ib ra ry , p 69
en er . . .

T h e M ah av agga ti o d m ay, h o w v , b e t he cti o o f t he Vi y

men ne e er se n na a
ca ll d b y th t
e a name .
74 TH E P AL I L I TE AT R U RE or B URM A

s t udies influenced his pupils and had t he effec t o f bringing

1
,

under discussion questions w hich had been less promin en t

in t he last reign We might su ppose t o o t hat his authority
.
, ,

would have sufficed fo r a sett lement of t he Paru p an a— Ekam sika

di spute but this as we shall see was yet t o be delayed awhile
, , , .

We can now go o n to the reign o f t he famous B o dOp ayrI

'
2
,

concerning ourselves chiefly as the Sasanav am sa d o es wi t h , ,

its religiou s even t s and passing over its s inister beginn ing , ,
- ’
in t he midst of conspiracy and murder Alau n gp ayai s fifth son .

was soon established firmly o n the t hrone The opening year s .

o f his reign showed the peculiariti es that were t o di stinguish

it to t he end —reckless shedding o f blood and lavish buildin g

of pagodas His benefactions to the O rder—those o f the royal
.

family and nobles are recorded in t he chronicle as coming

fr om him —were enorm o us The chronicler wri t ing in t he .

ni neteenth cen t ury an d the learned N i na who held the p o st ,

of Supreme Head o f t he O rder in B odOp ayzi s o w n time both ’

paint the king in colours through which we can see but

a dim outline of t he truth B o dOp ayfi s personality has n o t .
’

lacked describers and surely has never had one more indulgent ,

than the good Sangharzi j é to whom was given the task o f c o m ,

m e m o rat ing the king s ab hise /ra ( consecration li t erally anointing )

’

in hi s new capital Amarapura ?

Ni na or Nfinfib hiv am sa had
, , ,

only been ordained seven years when he was summ o ned to live
near the king and o ffic iat e as r dj ag ur u Na t urall y he soon .

had a royal commission t o fulfil and his learning was brought ,

t o bear on t he subj ect of the consecration ceremony He .

translated a t reatise o n t he subj ect the Rfij iib hise kagandha into , ,

Burmese ‘
He was probably n o t the au t hor o f the original
.

work but revised it af t er consulting ancient authorities

, .

1
T he Pit akat t ham ain ( p 4 3 ) men ti ons a c ommen tary o n t he Vi naya .

sangah a writ t en b y t he ac r iya o f K ing Sin gu a t Rat anap u ra ( Ava ) Th e

a -
.

V ina asangaha w as o ne o f t he famo us t rea ti ses c o nsult ed b y D ham m ac e t i

se e ay
,

o ve p 3 8 and o f Sas
,
pp 3 3 4 3
.
, .
, . .
,
3
Bo dOp aya c ame t o t he th rone in 1 78 2 : Ph ayre H ist ory of B u r m a , ,

p 209 ; Sas p 1 30 ( 1 1 4 3 Kali yuga)

. .
, . .

3
Am arapura ab o u t 6 m il es fro m Av a w as o ccu pi ed as t he c apita l in
, ,

1 78 3 ( Phayre H isto ry of B u rm a , ,
p . 21 1 Sas , p . .

1
‘
Sasp 1 3 1 Nana i s sa i d t o h av e
.
, . . u rifie d
’
t he Raj ab h ise ka gan dha .

The P ali w o rd us ed ( p a r iso dhe t va) ap p li to a t ex t means co rre cting and

cl eari ng aw ay i nterp o la ti ons .
 TH E P AL I L I T ER ATU RE or B URM A 75

Th e t hera t hen rec eived the son o rous name Nfin ab hisfisan a
'

dh aj am ahadh am m araj agu ru

'

as a furt her token of the royal

favour .

In a few years he became t he leadin g personage in the

B urmese fraternity B odOp as bestowed monaste ries buil t by
.
,

différen t members o f his fami ly upon several t heras ren o wned ,

for learnin g gave to four aged and emin ent t heras t he t i t le

,

sarz gha r dj d ( somet imes translated bishop and aft erwards

’

appointed f o ur o t hers with t he same ti t le to help them in their

charge Nfin fib hi v am sa was t hen plac e d at the head of all
.
,

and en tr usted with the reforming ( o r to use the chronicler s ,

’

e x pression the pur ifyin g ) o f t he religi o us worl d Thi s was

,
’
. .

a decisive momen t for the c o n t roversy t ha t had so long divided

the O rder As we have seen in other rei gns t he views of
.
,

the king s chief dc ar iya were most import ant in those ve x ed

’

ques t ions which were usually set t led by the kin g and which , ,

under a ruler o f B o dfip ayzi s temperament would certainly be ’

set t led wi t h o u t much discussion An d now t he Ekam sikas .

sa w tha t t hey had no t much to hope from t heir o ld leader

Atula He had be en passed over by B odOp ayzi after holding

.

the pos t o f king s dc ar iya since the reign o f Al au n gp aya But

’

before Nana arrived a t t he height o f his honours and digni t ies

Atula made another dete rmined atte mpt to win t he kin g over .

He wro t e a memoir to show that t he prac t ices of t he Ekam sika

sect had been taugh t by no less an au t hori t y t han t he grea t
Mo ggallei n a} who he mainta ined had compo sed a t ex t called
, ,

the C filagan t hip ada How migh t all thi s be known At u la s

.
,
’

opponents inquired I t was e xplained he replied in a t ex t

.
, ,

known a s the Pitakat ta yalakkhan agandha brought t o Bur ma ,

from Ceylon by B u ddhagh o sa B ut t he Pai ru p an a t heras had .

onl y wai t ed long enough to let their adversary involve h im self

thus far to thi s poin t and in a few words they denounced ,

the fraud to the assembly The t e x t o n which t he Ekamsikas .

depended said they was a t rea ti se called V in ayagan t hip ada

, ,
2
,

T h e Araba t Mo ggallana, B ddh

u a s chi ef di sciples
’
1
o ne of t he se e

Sas p 136
.
,
. .

3
Th ere i s a V in ayagant hip ada in Forc hham m e r s L ist p v ’

,
. . Th e auth o r
giv en i s t h e Sihh ale se p ri es t J o t i .
76 THE P ALI LITER ATUR E or B U RM A

t he twelf t h century written in Ceylon by a thera Mo ggallzm a

'

of ,

living in the reign o f Parakkam ab zi hu } t herefore centuries

later than the time o f B u ddhagho sa n o t to speak of t he ancient ,

days o f t he Arah at Mo ggallzi n a .

The story o f the deba t e is brief e x cept in the descrip t ion ,

o f t he dramatic moment when the feeble fraud was brought

h o me to Atula He was says the chronicler like a wild

.
, ,

animal caught in the hunter s trap B ut the Pai ru p an as ’

.

pressed him wi t h m o re questions : was t he C Glagan t h ip ada

men t ioned in the t hree great Vinaya t ikzi s ( the V aj irab u ddhi
'

2
t ik er the Sarat t hadip an i and the V im at iv in o dan i) 2 The
‘
‘
, ,

unwary Atula replied tha t i t was How comes it t hen said .

,

his opponents t hat in your C Glagan t hip ada we find the

,

words thus says the V aj irab u ddhit ikzi the Sfirat thadip an i
‘
, ,

t hus says the V im at iv in o dani ? Another pitiable defeat for

’

t he champion o f the Ekam sikas As t he Pziru p an as said t he

'

.
,

te x t he had chosen as hi s refuge had pr o ved to be a peril ,

'

a n d t he quaint story of the singer P at ali is told to illustrate

?
the case
This was t he end o f the Pei ru p ana— Ekam sika controversy .

T he par t i sans o f the C Glagan t hip ada might perhaps have made
a n o ther stand but B o d6 a a was in no mind for long debates
p y , .

He promptly issued a decree that the Pai r u p ana practices were

t o be considered or t hodo x and observed by t he whole O rder ;
a n d he was obeyed .

1
T he Pa rakkam ab ahu ti o d i p o b bly t he Sa mghab o dhi P a
men ne s r a -
ar
kram ab ahu , 1 1 5 3 — 8 4 , w ho o d c o cil t
summ ne a un adh p ; s ee a Anur a ura
Ker n , M a n Ind B u ddh , p 1 3 2
. . . . .

2
Fo r th th w o k se e Sas , pp 3 3 , 3 4 GV , pp 6 0, 6 1 P T H ,
ese ree r s . . . . . .

pp 2 8, 2 9 T he Sarat t h adip ani , cco di g t o Sifihale se and B

. . a s r n urme e
t diti o , w w itt b y Sarip u t t a t t he q t o f Parakka m ab ah u
ra r enn as a re ues .

Kassa a
V aj irab u ddhi an d p , t he th o o f V im at ivino dani, l o p
au r a s re resen t
C yl o t diti o , s o g
e n ra n rea tl y v
enera e urma t d in B .

3
P at li ( Nat a p at ali) , cit d b y d i k ft
a ex e r n a er a su es u er rman e cc s f l p fo c ,
w w pt w y b y t he c
as s e a a urren t o f t he G g whil tt pti g t o c o
an es e a em n r ss .

H is wif , c t i l y with
e er a n unusua resen e l pmn re c o f i d, c i d o u t t o him f o
rm
t he iv -b
r er an k t o t ch h e r
ea a s n e re o g b fo
s u he ho ld p i h ,
er s as mus sh e t
nee s earn
d he r o w n livi g th
n en e r c fo th T he l ckl
u ess a r se u e cto , wh o l t , as .

it fill d with w t , w
e a er as ra e npi dl y w ighi g him do w , had o l y ti
n n me fo r
a s amen — a
fe w w o rd o f l t th t which w as t he f g o f t he ick an d fflict d,
re u e s a e
t he w t
a er ao f G ng a,
mus a as t, l s e b e hi d ath
s r ( Th e t o y o f P at ali o cc r
us .

in t he c o
mmen ar t y o n t h e at k
J a a See Fau sb oll s diti o o f t he at k ,
e n J a a
’
.

v o l i ii , p
. .
78 THE P AL I L I T ER AT UR E OF B U RM A

o rth o do x Si nhalese monks than Nfinfib hivam sa t he Sa ngharfij a ,

o f Burma He is said t o have been a great benefac t or to t he

.

’
group known as t he Amarapura sec t or school and the ‘
,

Amarapura school did in fac t convey to Ceylon a number of

Pali te x t s either of B urmese authorship o r better kn o wn to the ,

?
B urmese fraterni t y t han t o the Sifihale se A large number
o f t hese imp o rted trea t ises deal wi t h Ab hidham m a subj ects .

Nanfib hiv am sa himself was very active in Vinaya teaching

'

He lived in t urn at each of the several monasteries bes t owed

o n him by t he king directing the studies of t he O rder in,

‘
t he t wo V ib hangas ( the B hikkhu and B hikkhu niv ib hanga ,

sections of the ancien t Vinaya t e xt treating in de t ail the code

?
fo r monks and nuns) He was the au t hor of several w o rks ,

in some o f which we see the teacher and guardian o f the

doctrine in others the royal precep t or whose duties included
, ,

wri t ing edifying bo o ks at the king s request E xamples of ’

.

Ni na s more strictly religious works are ( l ) a t ikzt entitled

'
’

Pe t filam kfira on the N e t t ip akaran a and ( 2 ) a t ikii enti tled

i’ ‘

Sadhu j j an av ilai sini on the D ighanikaiya

' '
5
At the request of .

the king he underto ok a B urmese t ranslation o f the Pali

c ommentary o n the J {i taka ( the J fitakat t h akat hfi) He is also .

the author o f some sh o rt Pali w o rks o f the J Et aka type ,

n arratives containing religious and moral teaching the ,

C a t u sfim an e ravat t hu the Ra i j o v zrdavat thu the Chaddan t anzi ga

'

, ,

r fi u p p at t ikat h fi and the T ig u m b hat ho m an a

j ,
6
L ast on the list .

c omes the Rfij zi dh irzi j av ilfisin i which deserves a few words of ,

descripti o n In the case o f this particular work t he kin g

.

himself supplied the subj ect and some o f the ma t erials and ,

1
Thi s i s c ase with many o f t he text s fo und in Ceyl on and des c ribed
t he
b y Mr Ne vill with t h e aid o f Sifi h ale se s ch o l ars
. .

Nana hi mse lf ga v e t he exampl e o f t he s trict er rul e o f life

2
T he .

Sasanava msa t ell s us th a t h e c onti nually o b served a t l eas t o n e o f t he

thi rteen rul es ( technically ca lled dhu t a rig a ) particular t o t he mo re as c etic
among t he recl uses .

3
Sas p 1 3 4 F T H p 3 6
.
, . . Se e ab o ve pp 5 8
.
, . .
1
,
.
, .

Sas p 1 3 4 ; F T H p 3 3
3
.
,
. . .
, . .

3
Lit Prai se o f t h e T igu m b ha ( Sas p
.
‘
T he Tiku m b ha o r
’
.
,
.

T igu m b h a c e tiya i s t he grea t Shw e D ag o n P ag o da in Rang o o n Se e .

Fo rc h ham m e r, No t e s on t he Ea rly H ist ory a nd G eograp hy f

o B rit ish
B u rm a , p t i , p 1 7ar . .
 TH E P AL I LIT ER AT UR E or B URM A 79

the r o yal command to put t hese into bec o min g shape was con
v e e d by an impor t an t official t o the Sa n h arfi e
j
’
i s monastery
y g .

The Brethren as the rule o r etique t te of t he O rder demanded

, ,

laid the charge o n t heir Principal w ho fo rthwi t h carried it o u t , .

How far B o dOp ayaI s eulogists flatt ered him is a question fo r

'
’

im Iiart ial chroniclers of even t s to answer In literary history .

the Ri j zi dhirfij avilzi sin i is precious as a specimen of the elegan t

scholarship of t he time This curious little Pali work written .
, ,

a s explained above o n the occasion o f B o dO a I s consecra t ion

’

'
’

, p y c ,

i s in prose the prose o f t he school t hat had forgotten Buddha

,

o sa s lessons or was determined to better them It staggers

’

g h ,
.

u nder a weight of adj ec t ives t hat seem m eant to bewilder the

reader with the display o f the author s resources as each ’

sentence brings its load al o ng An Indian model has been .

copied and copied faithfully e xcept that t here is litt le o f the

, ,

true In di an fantasy in all the decoration while allusions t o ,

Buddhist legends are brought in wi t h a curious sober care

fulness as preceden t s might be cited in a legal docum ent
, .

R oyal heroes o f o ld days are called in as examples ; Mahii

sam m at a the first king and the ancestor o f the Sakya race
, ,

comes first and after him a series o f dim mythical figures

, , ,

whose presence in t he prologue is the indispensable compliment

to the r dj ddhir dj d enthroned in Amarapura Wi t h A soka .

begin historical allusions and t hen come quotations from the ,

Suttas from the commenta ries from the t ikfis from the Mahfi
, , ,

v a m sa from the R j iisikkh zi p ada

l
, even a definition from the
i
,

Saddanit i? to bring forward all t hat traditional learning might

have t o say o n the anointing ( a bhise ka) ceremony and i t s
sacramenta l vir t ue L aunched u pon this theme the author
.

finds occasion t o speak o f everything tha t could shed glory o n

t he righ t eous king as a benefac t or o f his people and o f
‘

religion Ancien t maxims are cited from Jfitakas ( fo r example

.
,

the Sankic c a and Te saku n a J fit akas in which t he hero o f t he ,

story the future Buddha discourses on t he duties of kings )

, ,
.

In the matter o f religion B o dOp ayEs achievements are all ’

1
O bvi o us l y a w ell kn o wn -
manua l of t he d uti es of kings .

Se e a bo ve , pp 1 6 , 1 7
2
. .
80 TH E P AL I L I T ER AT U R E or B URM A

recorded : he had se tt led t he Pfiru p an a— Ekam sika di spute ,

ins t i t u t ed ref o rms in all parts of hi s dominions he had receiv e d

1
,

and re t urned a mission t o Ceylon he had bro ught images of ,

t he Buddh a from conquered Arakan to his capi t al and received

o t hers fro m China he had built ce t iyas and celebrated great
,

festivals o f ado ration He had indeed done everything t ha t .

, ,

b e fit t e d a monarch who aspired t o be t he As oka or t he D u t t ha

’

gamini o f Burma .

To t hi s man o f all men the symbols o f power and the e x t ernal

, ,

show o f magnificence were important and i t so happened tha t ,

he had acquired an auspicious possession that e xalted hi s

more than normal self satisfacti o n beyond measure Thi s wa s -
.

a whi t e elephan t captured in t he fores t s o f Pegu named

, ,

Nib b ei n ap ac c aya and conveyed afterwards wi t h great pomp t o

,

t he capi t al where if we j u dge fro m t he Rzi j zidhiré j av ilei sin i

'

, , ,

it was the real hero o f the ab hise /f a fes t ival .

'
’
B o dOp ayzI s eulogis t obliged t o say at least as much about ,

the elephant as abou t the king attacks the task with c o urage , .

He brings forward t he traditional elephant lore embodied in

the Hat t hisu t t a t o show that every kingly quali ty and
2

auspici o us mark was possessed by Nib b zrnap ac c aya

'

Perhaps .

we have no right t o j udge it all from o u r o w n poin t o f view ,

bu t as we read we canno t but pictur e Ni n ab hivam sa after the ,

sumptuous festival sighing over his weary task , .

Fo r us the in t erest o f the R j zi dhira i j avil a

i sini is rather in i

t he li t erary references than t he matter o r style which are b o t h ,

tiresome The au t hor is very careful t o show t ha t he has no t

.

neglected secular any more than religious au t h o ri t ies o n his

subj ect He draws from t he literature o f various perio ds and
.

from m any branches o f learning We pass from t he ancient .

'

suttas to the fift h century co mmen t aries and t o t he later ti kas

-
,

from t hese t o twelf t h century grammar from t he famous -

,

E lephan t book to the royal chronicle o f Ceylon from t he

-
,
'

J fit aka glossary J zi t aksib hidhzi na to S anskrit e t ymology and

, ,

1
T he fi ve regi o ns Ram afi i a K asm i ra Yo naka Yavana and
’
i , , , ,

Rakkh anga are menti oned .

2
Lit l ph
. e e ant su tt as ( aph o risms ) a w e ll kno wn manua l fo r el eph ant
-
,
-

tra iners .
 T HE P AL I L I TE AT R UR E or B URM A 81

1
B rahmanic astro logy and chiromancy B ut t he author s .
’

favourite source is t he Pali J zi ta ka i t self His work i s adorned .

wi t h verse s and passages o f the commentary o n certain tales

o f t hi s famous collection In t he tales selected t he hero is .

almost invariably a righteous king or an elephant perfec t in '

all poin t s ; among them t he Alinac it ta? the Silav anfiga? and
V e ssan tara 4 J fitakas occur mos t frequen t ly The T e saku na .

3
j a ta ka
3
t he
, D u m m e dh a C u la adu m a
p
7
and U m m a
gga
2
J fit a ka s , ,

also pro vide ill us t ra t ions .

In this respect the R j fidhirai j avilasin i is a typical piece

'
fi

o f B u rmese li tera t ure and charms us in the end fo r all its , , ,

te di o usness For t he J é t akas are a possession common to the

'

reli gious community and the lay world the learned and the -
,

unlette red Fro m t he days when t hey were rudely pic t ur ed

.

9 ’
o n Taruk pye min s temple walls at Pagan
- - to the date o f t he
la t est editi o ns we fin d in t he B ri t ish Government s O fficial L ist ’

o f Publi ca t i o ns t he J zi t akas have been a Bible t o the Burm ese

,
.

This compari son applies most aptly to t he J at akas o f t he

'

Mahan ip zi t a o r Grea t Sec t ion ( the last) of t he J at aka book con

' '

t aining t he longest narratives o f t he B odhisat and rela t ing his ,

deeds and golden sayings in his later exis t ences ei t her as a man
?0
o r a god Their art i s t he o ld art o f the O riental tale teller -
,

wi t h i t s mingling o f unbridled fantasy and minute realism ;

t heir wisdom is t he wisdom of old proverbs and maxims o f
t he Indi an people ; t heir less o n the praise o f the Teacher the ,

supremely gif t ed am o ng men the Bodhi sat playing m any , ,

Th e Sa n k i t B rihaj j at aka an d Sam u drikalaksa na are q o t d

1
s r u e .

Se e at ka , Pan s ll s di ti o , v o l i , pp 2 1 ff
J a e n
2 ’
. .

J a a
3
at k ( Ni dan , p
a vol i , p 3 19 . . . .

J a
4 at ka , v o l vi , p 4 79 . . .

J a aat k , vo l v , p 1 09 In thi ch i g ta l t he ki g d ti are s arm n e n s u es

’
5
. . .

po d d t o hi b y t he th
ex un e m bi d he h ado pte d as hi chil d ree r s as s ren .

J a a
6 at k , vo l i , p 4 4 4 . . .

J a a
7 at k , v o l ii , p 1 1 5 . . .

J3
ata ka, v o l vi , p 3 2 9
—
. . .

9
1 2 48 7 9 A D Se e A G ru nw e de l, B uddhis t isc he St u dien
. . . Verbf en t .

lie hu ng en a u s de m lc b nig l Mu seu m fiir Votker ku nde , 1 89 7, B d v , an

’

pp .

In1°
pa ss ing w e m ay menti on t he titles mo s t fami liar to e very Burmese
B ddhi
u st from his childh oo d o nward—t he T e mi t he Janaka Su vannasam a , , ,

Nim i ,
Mah o sadha, Bh fi ridat t a, C andaku m ara, Narada, V idh ura , and
V e ssa n t a ra J ata kae .
82 TH E P ALI LI T ER AT UR E OF B URM A

parts The author of t he Rfij fidhira j av ilzi sini migh t be t hough t

.

by o do a a to be p o in t ing to t he virtues o f t he king w ho

( B p y )
f o unded Amarapura but Nfinfib hiv am sa kne w t ha t his readers
,

w o uld see in all a h o mage to t he L o rd B uddha What these

.

edi fying legends are t o the Burmese to day t hey were when
-

Nfinfib hivam sa wrote and to many genera t ions before his To

,
.

’
unders t and the literature serious or popular o f B urma we
, ,

cannot kn o w t he Pali Jfit aka t o o well .

 CHAPT E R VI
THE P AL I L Aw T Es OF B U RM A — P A LI L IT ER AT U R E IN
-

THE N IN ET EE N T H C EN T U R Y — M IN D O N M IN AND T H E - -

F IFT H CO U N C IL — T H E ER A O F T H E P R IN T ING P R ESS -

CO N C L U S IO N
Alau n gp ayfi conquest of t he Talaings had been more t han
’
s

a fea t o f arms and es tablishing o f mili t ary supremacy He had .

se t himself t o crush the Talaing language and nationality .

If t he c o nsequent inequali t y in cul t ure between Upper and

L ower Burma was afte r all less t han we should expec t
, ,
1
,

t he reason is t o be sought in the past religious history o f .

b o t h pr o vinces The equalizing and unifyin g eleme n t in the

.

s tate s so of t en at war or in rivalry was and had always ,

b een the Buddhist re ligion and t he Pali language

,
The .

kings w ho had ru led over the widest terr itory Ano rata -
,

D hamm ac e t i Bayin Naun g U kkam sika Alau n gp aya Hsin

—
, , , ,

h p yu shin -
B o dO a
p ya,
each in hi s t urn and in his o w n way ,

had len t hi s power t o the servi ce o f religion and encouraged

scholarship And even in t he wors t tim es o f disorder and
.

change there had been cen t res o f learning where t he O rder

could be c o mparatively a t peace ; t here were always rem o te
o r protecte d m o nas t eries here and there where o ld texts c o uld

be c o pied and new comm en t aries and t reatises composed The .

'

s t ream of learning flowed wherever a channel o ffered itself ,

and whe t her in the nor t h o r t he sou t h was of t en reinforced

, ,

fro m Ceylon .

We have seen ho w the v igour and influence o f the schoo l

named af te r t he place o f its origin the Sih alasangha continued
, , ,

in B urm a from generation t o genera t ion O n t he other hand .

,

t he abundant vi tali t y of the schoo ls of Furt her Indi a at the

t ime of t he eighteenth century revival reac t ed o n Ceylon
-
,

where t he Burmese school known as the Amarapur a sec t

It st be
a m e d it t d th t t he l t C
mu a Re po t j dg U pp
as ensus r u es
B r er u ma
1

d ci d dl y
e e su er r p i o t o Lo w B
er tte o f li t e cy , and
urma ma r ra
°

in t he ‘ ’

ti o t he U pp B
men ns er urman p o gyi fo r hi
n
‘
h in t he l bo
s s are a urs
o f t he
p t ( E Lo wi , Rep ort o n t he Cen su s of B u r ma , 1 90 1 , p
as ’
n . .
84 THE P AL I L ITE AT R U RE or B URM A

introduced a number o f te xts either new to the Sifihale se

bre t hren or long fallen o u t o f mind .

The intima t e connex ion religious and li t erary be t ween , ,

Ceylon and Burma from the eleventh cen t ury onwards needs
no further illus t ration Though t he B uddhists o f Indo China
.
-

have atte mp t ed t o appropriate B u ddhagho sa t hey have always , ,

in all t heir literary chronicles done ample and painstaking ,

j us t ice to SiIIh ale se scholarship and honoured Sifihale se names

’

SiIIhale se influence is seen at its strongest in the earlier periods

‘

When we come to the end of the eighteenth century we find

tha t a branch o f P ali li t erature has developed in B urma owing
nothing or very lit t le to Ceylon and bearing deep traces of
a purely Indian o rigin W e come t ha t is to the period of .
, ,

redaction o f Pali D ham m asat t h as ( Sanskrit dharm asastra) o r

law codes o f which some were first drawn up after Alau n gp ayei s
-
,
’

conques t o f Pegu and during the reorganization o f t he greatly

e xt ended kingdom of Burma O thers as we shall see were .
, ,

m ore ancient and had been the patrimony o f the Talaings .

These ancient codes o f Burma and with certain di fferences , , ,

the Pali law tex ts o f later times are based o n Hindu

-
,

dha rm asast r as M ann 1

and o t hers
,
This has become clear
,
.

from t he researches of various scholars wh o se opinions are

given by Sir J ohn J ardine f o rmerly chief J udicial Commissioner ,

for Burma in his N o tes o n B u ddh ist L air where he adds much
, ,

precious ma t erial from his o w n s t o res o f learning and experience

o f Indian and Burmese law
?

His collaborato r D r F o rc hh am m e r came to t he conclusi o n

,
.
,

t hat the Talaing States became p o litical dependencies of

powerful Hindu colonies exis t ing in Pegu before t he eleventh
?
cen t ury and adop t ed Hindu codes from them
,
We canno t '

ven t ure here to do more than record the B urmese t radi t i o n .

See The L a ws of A l a n a, t l ti o b y G B Iih le r with i t o d cti o ,

rans a n nr u n
'
1
.

SB E , vo l
. v , a nd
xx . J J o ll y, R ec ht u nd Sit t e , G
. d i , ii , 8 run r ss .

2
urmese Db am m at hat s are t he b o f B ddhi t l w ase u s a as
’
The B no w
ad i i t d in B
m n s ere urma ‘
T he P li ch o l ,
.
’
y Sir oh a s di ,
ar sa s J n Jar ne
o ght t o h v
u p c d d t he j dg
a e re e e Sir o h di hi lf c ll e d t h e
u e J n Jar ne mse a
’
.

P li ch o l t o t he j dg aid, o t fo t t ly fo r th o i te t d in t he
a s ar u es ’
m s r una e se n res e
Pali li terature .

3
Ja rdin e Pr iz e Essay, pp . 38, 6 2, 6 3 .
86 TH E P AL I L I T E AT R UR E or B URM A

useless illogical penalties Their system is described as a civil

,
.

code punishing every crim e or offence wi t h fines demanding ,

c o mpensa t ion which is p I O p o rt io n ate t o t he amoun t of damage

‘

’
occasioned by o n e person t o another M o rally no punish .
‘

ment can be in fl ic t e d says F o rc hham m e r because in the

,
’

,
‘

B uddhis t s belief every deed will wi th unerring certain t y

’

bring its own definite reward o r punishment which cannot be ,

increased o r diminished by the appreciation o r condemnati o n of

’
o t her beings
1
F o rc hham m e r s stu dy o f the Wagaru led him
.
’

t o believe that the Talaing law c o de In dian in orig in reflects -

, ,

t he social an d religi o us conditions o f ancien t India during

t he supremacy o f Buddhism ? and can claim to belong t o
'

a B uddh is t M anava school earlier th an t he well kn o wn Brah -

manic recensi o n o i M anu ?

The translator o f the Wagaru ,

u nhappily did no t live t o foll o w up t he researches he had

,

begun and by which he migh t have found a firm foun dation

,

for this t heory It remains an interes t ing conj ecture We

. .

must leave i t for the presen t where he left it t o t race t he ,

s t ages o f developmen t throug h which the Pali and B urmese

D ham m asat t h as passed from the predominance o f the Hindu
,

Ins t itutes preserved by the Talaings to t he vic t ory o f t h e

Buddhist tradition embodied in the la t er codes where the ,

Vinaya and Sut t api takas are t he auth o rity and t he Ji taka
supplies preceden t s and ex amples .

The Wagaru was translated in t o Pali in t he si x teenth

century by a Talaing j uri st wi t h the auspicious name o f
B u ddhagh o sa 4
Wit h him Fo rc hham m e r says begins t he
.
‘
,
’

,
‘

authenticated histo ry o f Burmese D ham m at hat s Buddha .

’

M a Pali tran sla t ion of t he Wagaru

’

g h o sa s an u sara Is

Dham m asat t h a t ill then only known in t he Talaing lan g u age

,
f ’

6
In the seven t een t h cen t ury ano t her code t he M ann Yin was ,
-
,

1
Se e Ja rdin e Pr iz e Essay, pp 6 1 , 6 2 . .

Fo r a des cripti o n o f th ese c o nditi ons se e Rh ys Da vi ds B uddhis t India

’
2

Sto ry o f t he Na ti o ns seri es ) , 1 9 03 .

3
Se e Ja rdin e Pr iz e Essay p 3 8 , . .

4
Needless t o sa t h e B u ddhagh o sa o f c o mment ary fam e pro fit s b y t he
c o inci dence T he alaing tradi ti o n mak es t he i nde fatigabl e sage t he bearer
.

o f H i ndu l a w bo o k s t o Ram ahh a in t he fifth cen tury ( No te s, pt iii , p x )

-
. . .

3
Se e No t es o n B uddhist L a w, pt viii , p 2 . . .

o o Reng Se e No t es o n B u ddhist L a w, I n trod Remark s , p x ii

3 Man . . . .
 TH E P AL I L I TE AT R UR E or B U RM A 87

c o mpiled in verse It is in substance t he Wagaru D hamm a .

sa t t ha bu t con tains addi t ional mat ter from t he hp ya t to n

,

r decisions t ha t i s B urme se ancien t custo mary law purely , ,

Buddhis t ic and founded chiefly on certain J ti t akas? A seven

t e e n t h cen t ury versi o n of t he Dham m avilzi sa Dham m asa tt h a
-
,

dat iad 1 6 5 0 2 and drawn up by a second D h am m avil a i sa is also ,

c all ed a M anu Dham m a sa t t h a ; very characteris t ic o f t he later

period i s t he in t roduc t ion o f a B uddhis t elemen t absent ,

in t he Talain g o riginal for ins tance quota t ions from t he , ,

D hammapada .

The nex t s t age in t he history of the law te x ts is one of -

marked change and development Alau ngp aya had proved him .

self a pi t iless destroyer bu t he proposed t o build up a sound ,

administration fo r his new kingdom Some law codes were .

-

c o mpiled a t his command a M anu Yin in 1 7 5 6 the imp o rta nt ,

-
,

M anu K yay in 1 7 5 8 and a t hir d the D araj j av it ziran i

'

-
.
,

The M anu K yay e x is t s only in t he Burmese version bu t be lo ngs

- ‘
,

t o Pali li t era t ure by t he fac t that i t is largely grounded o n

canonical Pali t e x t s namely Ji t akas ( the Maho sadh a and , ,

V idhu ra and o t her ex t rac t s from the Su tta pi t aka) t he M ilinda ,

p a fiha t he, S am an t a
p i
i si
z dikfi ( B u ddh a
gho sa s commen t ary on
’

t he Vinaya) t he K ankh fiv itaran i ( commen tary o n t he P ati

,

fi
mokkha ) t he V isu ddhim agga and t he Saratt hadip an i t ikzi
'

, ,

By t he t ime Burmese law i s crys t allized into this famous c o de

and t he hardly less famous Man u vann ana we can see ho w 3
,

1
T h e V idhu ra and Mah o sadhaJ atakas are examples o f J atakas dear t o
t h e B ddhi t l wgi v
u s a er Se e fo r t he Burmese v ersi o n o f t he famo us
.
,

V idhu ra at ak , t he J a t ranslati on b y Mr R F St Andrew St J o hn in . . . . .

J RAS , 1 8 9 6
. .

2
No tes pt , . iv p
d pt v ii, p 2 ,
. 5, an . . .

o n B u ddhist L a w, pt i v , I nt rod P re face p 4

Se e No t es T he au th o r
3
. . .
,
.

was Bhu m m aj e yya Mah asiri U t ta m aj e yya Sir J o h n Jardine po int s o u t .

resemblan ces be tween t he l a w o f marri age and div o rce in t he Manu K yay -

a nd t he H i ndu c o de , V avah ara m a u kha , in fo rce in t h e De kkhan ( No t es,

y y
pt i v
bli h
.
,

s e d at Mo ulmei n an d trans la ted in to Engli s h b y D r Rich ardso n .

in 1 8 4 7 .

3
Tik a Vi naya b y Sarip u t t ara w ritte n i n th e reign o f Narapa ti
on t he , ,

s i t h u P T I p 3 8 ; Fo rc hham m e r List p i v See also No t es pt i i i

. . I . .
, , . .
,
.
,

I ntrod Re m arks p 1 2 an d pt i v I nt rod P re fa c e pp 4 and 5

. .
, .
, .
, . .

Th e Ma n u ahnan a Dha m m asa t t ha w as p ubli s h ed in 1 89 8 b y C o l o ne l

,
3
v

Ho race Bro w n See No t es o n B u ddhist La w pt ii p 1

.
, .
, . .
88 TH E P AL I L ITE ATR UR E or B URM A

the spiri t of B uddhist e t hics has permeated t he D ham m asat t has

and supplied the place of those religious sanctions which we
c an hardly imagine abse n t from an I n dian legal te x t The .

M anu Kyay professes a respect fo r learning ; only such men

-
,

it says should be made j udges who are acquainted with the

,

1
Pi t akas and the Vedas .

Hsin hp yu shin followed t he e xample of his fa t her and by

- -
,

his order several law books were written between 1 7 66 and -

1 7 74 among t hese were the Man u sara shwe myin the - -

,

Man u v ann ana and the V in ic c hayap akzi san i The author ,

Vanna kyaw din was a pupil o f the Sangharaj a J am b u dip a

- -
,

An an t adhaj a He is said to have been still a member o f t he

.

O rder whe n he wro t e the fi rst named work A poetical versi o n -

.

of the M anu Yin mentioned above known as t he Man u yinlankai

-
, ,

is ascribed t o him The aid of theras learned in the Tripi t aka

.

was though t necessary by this time and we are told tha t the ,

m o nks Te j o sara Chan dap ann a and To u u gdw in K yaw assisted

, ,

the council o f j urists called together at Ava by Hsin hp yu shin ? - -

An e x ample o f a modern law te x t i s the Mo hav ic c he dan i} -

written in the year 1 8 32 by Rzij ab ala kyaw din It is c o m

'

- -
.

posed in Pali verses Fo rc hh am m e r has an interesting

no t e o n this work in which he says : It differs in o n e ,
‘

important poin t fro m all other Burmese law b o oks M anu -

.

t he R ishi [ i e sage ] has entirel y disappeared Rzi j ab ala kyaw

. . .
-

din aware probably o f the incongruity o f placing M anu in

,

the B uddhist pantheon as had bee n done by the j uris t s of the ,

Alo m p r aic period and not finding any reference in the ,

Buddhist scriptures that could suppor t M anu in the dignity

1 No tes, p t .i v Intro d Preface
, 7 o n t he Ve das , se e a b o ve , pp 5 0, 5 1
.
,
. .

2
There Is a rather s ignificant
o
ifl e re nc e b e tw een t he B urmese an d P a li
’

versi ons o f t he Ma nu vannana III t he fo rmer th ere are freq uent a llus i o ns
.

t o t h e V yakaranas a nd O th er w o rk s t rans la ted b y t he ki ng s c o mm and

’

fro m t he Sans k rit ( o n ast ro l o gy, p almi s tr y, medicine, and ero tic s ) These .

references are ab sent from t he Pali v ers i on, which c ompo sed b y a monk, ,

s h o ws t he influence o f t he au th o r s mo nas tic t raditi ons

’
.

3
At thi s c o uncil was p repared t he Lankasara ( t he c o lle ctive name b y
which t h e M anu vannana and M anus ara are kno wn) Se e No t es o n B u ddhist .

L a w, pt i v , I nt ro d P refa c e , p 5
. . . .

‘ 1
See No t es o n B uddhist L a w, pt vi , p 1 No te b y Fo rc hham m e r and
. . .

t ransl ati o n b y Maung Th eka Phyo o o f t he Law o f I nh eritanc e acc o rding

t o t he Mo hav ic c he da m D ham m at ha t .
90 TH E P ALI LI T ER AT UR E or B URM A

’
of religion The Sei san av am sa i s at pains to Show t h at he
.

consulted learned monks and mini s t ers on various ques t i o n s

’
c oncerning t he king s du t y t o t he fraternity the perpe t uity ,

of gran t s o f land for religi o us purposes and so for t h Thes e ,

.

di scussions led t o much research in ancient te x ts O n o ne .

of t hose occasions a minis ter who was an authori t y o n t he ,

Vinaya laid down t he principle t ha t lands gran t ed by kings

,

in former t imes fo r t he building o f c e t iyas and r ihdras should

, ,

be perpetually reserved to the O rder He fearlessly sough t .

a precedent as far back as t he t ime o f t he B uddha Su j zt t a and

'

t he king was en t irely sa t isfied ?

Hpa gyi doa was a respec t er o f tradi t ion U nder his auspice s
- -
.

the modern Raj avam sa ( chro nicle o f t he kings ) was c o mpiled

a t P g an
a
?
His preceptor Pa fi asiha was appoin t ed Supreme
n
3

Head o f the O rder There i s no men t ion in t he Sei sanav am sa .

of any bo o ks written by him .

Hpa gyi doa s t ime ei ther as a pa t ron o f t he O rder o r as l o rd

- -
’
,

of kings was very short In 1 82 4 war was formally declared .

by the B ritish Government agains t B urma and two year s ,

o f desperate fighting f o ll o wed The dea t h o f his general .

Mahfib an du la broke the B urmese king s courage The queen ’

.

and o ther partisans o f war had perhaps inspired him t ill

then wi t h some hopes o f victory bu t t he Bri t ish occupation ,

of R angoon Pegu City and Ar akan deal t t hese hope s

, ,

a m o r t al bl o w In 1 826 t he B u rmese submi t ted and the

.
,

t reaty o f Y an dab fi was signed .

Hpa gyi do a saw his kingdom reduced and his power crippled
- -
.

Some thing in t hi s man failed t hen where his forerunners ,

Alau n gp aya and B o dOp ayaI wo uld have risen u p in another

'

effo rt He sank in t o lis t less melancholy and ineffi ciency an d

.
,

in 1 8 3 7 was dep o sed by his younger brother Thariiw ad min i ? -

TharzIw adi min who died ins ane sh o wed in his earlier da ys
'

-
, ,

Sas , p 1 4 5
1
. . .

2
In 1 8 3 0 It w p i t d in t he ig o f Min -dOn -m in Se e E H b ,
. as r n e re n . . u er
B EFEO , t o i v , pp 4 9 4 se q
. me . .

3
O f S li mi yo , ft w d Mu nindab h isirisa ddham m adhaj am aha
a n a er ar s
dham m araj adhiraj agu ru .

1
Sirip av aradit yalo kadhip at i, 1 83 7
“
Phayre , H ist o ry of B urm a , p 2 8 7 . .

Sas , p 1 4 6
. . .
 THE P AL I LI T ER AT UR E or B URM A 91

grea t respec t for t he O rder His firs t precept or Su riyav am sa .

, ,

was pro claimed Supreme He ad by a royal decree When t his .

t hera died he received t he Si san ava m sa t ells us e x tra o rdi nary , ,

funeral hon o urs His pupil Ne yyadham m a was t hen app o inted
.

Sanghara ijfi ; i t was he w ho received at Amarapura an

import a n t SiIIhale se missi o n inclu di ng t he learned PaIIIIzIt issa
' ' ' '

and some others Ne yyadh am m a s pupils were numerous and.

’
,

he was an en t husias t ic t eacher As t he chronicler says 1

in .
,
‘

order t ha t religion migh t lo n g endure and t hat his hearers

m igh t ea sil y arrive at full c o mprehension he with the aid , ,

o f vari o us boo ks revised t he t ex t o f t he Saddh am m ap aj o t ikai

, ,

commentary o n the Mahzi n idde sa and made a t ransla t i o n ,

t hereof in t o Bur mese ” .

The Sei sa n av am sa does not men t ion any o ther scholars of

t his reign .

Tharzi w adi min s so n and successor Pagan min only

’
- 3
, ,

appea rs in the Si san av am sa t o mark t he date o f some eminen t

sch o lars of t he time among wh o m Ne yyadham m i b hiv am sa i s ,

men t ioned as t he au t hor o f a Burmese translation o f t he

Saddham m av ilei sini ‘ t he commen t ary o n Pat isam b hidfim agga ,

( of t he K h u dd a kan iki
z
ya
) N e
yy a dh am m i
z b hiv am sa s chief .
’

pupil Pa nnasam i a young monk o f five years s t anding began

, ,
’

his sc holarly career at t his time His work as a chronicler .

( he wa s t he au th o r of the Si san av am sa) is o f special interes t

for us His fi rs t essay was a t ranslation in to Burmese o f
.

a c o mmen t ary o n difficul t passages ( G a n t hip ada t t havann an fi)

o f t he venerable gramma t ical work Saddat t hab h e da c in t fi
?
Ten
years la ter af te r much labo ur and comparison o f t ex ts he
, ,

produced a revised editi o n of t he commentary o n t he Abhi

dhfin ap p adip ikzi 3 and t ranslate d i t in t o Burmese .

1
Si s , p 1 4 8 . .

2
The c o ta y o n t he Mah an idde sa ( t he l v th bo o k o f t h e
mmen r e e en
Kh u ddaka n ikaya) w c o p o d in C yl o b y U p ase na Sas , p 3 3 ;
as m se e n . . .

}V , p 70
. . .

3
SIrip a varadit yav ij ayanan t ayasam ah adham m araj adhiraj a, 1 8 4 6 , Sas , .

p 1 4 8 He i d c ib d b i fl y b t so d tic lly b y Y l , in t he M i i o n
. . s es r e r e u ras a ue ss
t o t he Co t o f Av a, th t w e c a n h dl y b e
ur a p i d t t he il c o f t he ar sur r se a s en e
Sasa nav amsa .

1
By Ma han am a o f C yl o Sas , p 3 3 e n . . . .

3
See b o v , pp 2 0 , 22
a e 3
Se e b o v , p 2 7
. . a e . .
92 THE P ALI L ITE AT R UR E or B URM A

Pa fi fifisami succeeded his master as Sangharaj a In the

following reign It is rather curious t hat n o t a single Pali
.

composition is mention ed by him as belonging to this decade .

His colleagues were nevertheless very active especially in ,

t ranslating from t he Pali The Angu t t ara Sam yu t t a and .

D ighan ikéiyas were translated wi t h their commentaries The .

authors o f t hese t ranslations were respectively Pa nnaj o t zi

’

b h idh aj a M an ij o t asaddh am m zi lam kzi ra and Me dhfib hiv am sa?

, ,

W e now come to the closing scene o f t he o ld O rder in

Burma The last of the pious and zealous Burmese kings
.
,

perhaps the most sincere o f all and the most single minded -

in his support o f religion came to t he t hrone This was , .

M in dOn min whose reign lasting from 1 852 to 1 87 7 was

- -
, , ,

a period of peace good government and general content while

, , ,

religion we are told was practised wi t h a new enthusiasm no t

, ,

o nly in the monasteries but in every rank o f the laity The .

’
king s command an d example as o f old were all powerful ; , ,
-

and M in dOn min was not like B o dOp ayii His tutor and eul ogist
'

- -
.
,

t he au t hor of the Siisan av am sa says less o f ce t iyas and ,

‘

m o nasteries presented t o the Sangha t han o f the vigour with

which religious studies were carried on and the precepts of
t he B uddha observed .

These were golden days if t hey are rightly reflected in ,

the verses quoted by Pafi fiaszi m i from his o wn poem the ,

NEgar zi j u p p att ikat hfi? writ t en t o commemora t e the f o unding

o f t he new capital M andalay
( Pali : R at an a u n n a)
p
3
P i
afi I zI .

szi m i s Nfi ara u at t i has rather more artistic pretensions than

’

g j pp
t he Rfij fidhirfij av ilfisi i being composed in couplets
n ,

throughout whereas Nfiniib hivam sa ventures into verse at the

,

beginning and end of his work merely to give a few specimens

o f metres The tone o f the two works however is the same
.
, ,

conventi o nal eulogy with quotations fr o m t he J fitaka and

,

references t o legendary and hist o ric kings Mahzi su dassan a , ,

Man dhzit u As oka

'

,
Nee dl ess to say this was an auspicious
’

.
,

time for scholarship Pa nnasam i himself a prolific wri t er .

, ,

1
Sas .
,
p . 1 48 .
2
Si s ,
pp . 1 49 , 1 53 .

3
F o unde d in 1 85 7 .
94 THE P AL I L I TER AT UR E OF B URM A

In 1 8 6 8—7 1 1
a great assembly learned m o nks and teachers o f
w as summoned t oge t her a t the capi t al where t he ki n g presid ing , , ,

t hey read o r recited t he sacred t e x t s t o restore t he best readings .

D v the royal order a c o mple t e t ex t o f the Tri p i t aka was then

engraved on stone t ablets and p laced in shrines This tradi t i o nal .

ac t duly recorded we c o me to ano ther of an i m p o r t ance perhaps

,

little suspec t ed by M in dOn mi n s counsellors —the inauguration

- -
’

o f t he first prin t ing press in U pper B urma

-
.

In 1 8 85 M in dOn min s s u ccessor los t his throne and t he

- -
’

British Army o ccupied M andalay The palace and even t he .

m o nastery libraries paid t heir t ribute t o the conquerors who , ,

for t unately were c areful ( like Ano ra t a ) to bear t heir treasure

,

t o safe places house it wi t h honour and keep i t wi t hin t he reach

, ,

o f inquiring scholars .

O f the changes brought abou t in B urma by the anne xation

we have no occasion t o speak here They a ffected t he .

B uddhis t religion and the O rder very lit t le The au t hor o f .

A Pe op le at Sc ho o l 2
poin t s o u t that t he monks o f B urma
have ceased o f late years to ex ert t hat direc t influence in
t he a ffairs o f t he community which they are known t o have
u sed fo r go od while B uddh ist kings ruled and that t hey ,

have withdrawn more strictly in t o the clois t ered religious life .

B ut t heir spiritual auth o rity with the people is by no means

lessened and o f t heir li t erary activity we have abundan t
,

evidence in t he multitude o f modern Pali and B urmese works

n o w prin t ed in B urma The elabora t e O flic ial lists o f publica
.

t i o ns in Burma issued by the Indian Government are also

ins t ruc t ive and in t eresting from t his point o f view .

We canno t conclude o u r brief survey wi thout a glance at this

la t es t period t he era o f t he printing press
,
-
.

We must begin wi t h L o w er Burma where in consequence of , ,

the British occupa t ion prin t ing was in t ro duced earlier t han in
,

M andalay Here we find works by modern Burmese au t hors

.

and reprin t s of ancient classics published in increasin g numbers

fro m 1 870 o nwards .

1
Up p e r B u r m a G a z e t t ee r, v o l . i p
,
6 6 B u ddhis m , 1 9 0 5 ,
. p . 4 25 .

2
See Fi l di g H ll , A Pe op le
e n a a t Sc ho o l, pp 25 5 , 2 5 7. .
 T HE P AL I L I T ER AT UR E OF B URM A 95

There i s lit t le t o be said about t hese works We no t ice .

a number o f new edi t ions of short te x t s t ha t have bec o me

household words wi t h t he lai t y such as t he Paritt a and t he 1
,
-

famous Mangalasu t t a B ur mese t ransla t ions o f these and

1
,

p o pular works such as t he L o kan it i Nam akara and R a t ana , ,

a n ara t he las t t w o of which are devoti o nal poems

2
p j ,
.

Then we c o me t o v o cabularies works o f grammar and rhet o ric , ,

among which sho uld be no t iced the Kei vyasfirat t h asangaha

by a learned and pro lific au t hor C hakki n di b hisiri and t he ,
'
c
,

A la nkfiran issaya of t he Yaw mya sza Atwin wun ( wri t ten in

'

- - -
,

This la t ter i s an example of t hat care to preserve

t he o ld t radi t ions o f scholarship which we have alread y n o ticed ,

and which is s t ill characteris t ic o f t he B urmese Palist s The .

Alankfiranissaya is an edi t ion o f Safi gharakkhit a s Su b o dhzi

’ ’

la nké ra? wi t h a commen t ary .

In 1 88 2 appeared t he L o kan it i of Chakkindzi b hisiri an ,

e t hical poem in Pali published with a B ur mese version , .

A charac t eris t ic lit t le work o f the same da t e is t he U p zi saka

v in ic c h a a a c o llec t ion of Pali qu o t a t ions on t he religious
y ,

du t ies of laymen The collection was t ransla t ed an d com

.

m e n t e d in Burm ese by a monk o f Prome Pannaram si A , .

work bearing t he Pali title K am m av in ic c haya bu t wri t ten in ,

B urmese may be mentioned here as fo rtunately for us i t has

, , , ,

been studied and exp o unded in E nglish by a Bur mese sch o lar ,

Shwe Z an Aung 4
The au t hor s n ame is Séigaravam szi b hidhaj a
.
’
.

M odern w o rks dealing wi t h tha t s t andard work of me t ap hysic ,

t he Ab hidham m at t hasangaha are v e numerous To t ake an ,

.

e xample a summary o f t his import ant t ext wi t h c o mmentary

, ,

by U Tin was published a t M aul m e in in 1 8 8 3 under t he

,

t i t le Sar fip at t h adip an i ; t he Ab hidh am m at t hasangahap ar it t a by ,

M aung Tun Aung in 1 89 7 ; t he Ab hidham mat t hasangahagan t hi

,

t hit in 1 8 9 8 ( by U Tissa and U J an in da ) and several issues of

the te xt i t self a t vari o us times .

1
abo ve pp 3 4
Se e , .
, .

Th ese p o ems rea ppear in se veral mo dern co llecti ons such

2
,
as t he
Hya k sau ng t w e H say saung t w e e t c
u
, ,
.

O n r h e t o ric ( JPTS 1 8 8 2 p
3
v. .
, ,
.

B uddhis m O cto ber 1 9 0 5 v o l II No 1 pp 5 8 ff

1
‘

. .
, . .
, , , ,
96 TH E P ALI L I TE AT
R UR E or B URM A

J agarab hidhaj a i s a modern au t hor who has written bo th

grammatical and religious trea t ise s His works include the .

D ham m ap an a shu b w e ( moral and philosophical s t anzas in

-

Pali with Burmese interpretation published in the

,

U p zi sako v zi da ( edifying discourses t o the laity the ,

O v é dakat hfi t he N av aniyam adip ani ( 2 5 4 aphorisms o n Pali

,

grammar) and the Saddam e dhani ( an essay o n various terms

,

o f Pali grammar
) The same author edited later ( 19 03) the
.

Pai raj ika and Pfi c it t iya sections o f the Vin aya wi t h Burmese
'

in t erpreta t ion It is in t eresting t o see that Jagarab h idh aj a

.

edited a passage from t he Sanskri t L alitavist ara called the

K fim fidin akat hfi .

A ra t her curious specimen o f a modern work in another

branch o f Pali B u rmese literature is the At thassrlinigan t hi
’

(o r At thasfilin igan t hi t hi t ) published in R angoon in 1 9 00

-
,
.

This work described as No t es o n difli c u lt p o in t s in Buddhis t

,

philosophy is briefly analyzed as follows fo r the guidance

’
,

of readers : A book of e x posi t ions on various subj ec t s namely

‘
, ,

on the gramma t ical construction o f t he T ip it aka o r t he

Buddhist scriptures ; o n the accoun t o f K at hiiv at t hu o r book
o f con t r o ver t ed points ; o n the thirty events which always
take place on the concep t ion o f an embryo B uddha ; o n the
t hreefold divisions o f the religion ; o n t he si x kinds o f divine
eff ulgence ; o n t he relative heights of t he Bodhi t ree and -

’
Buddha s thro ne ; o n the thirty t w o signs manifested on the-

bir th o f embryo Buddha and o n the promulgation of his law ;

o n t he solicita t ion o f a divine c o mmunication o f the hermit

Su m e dh a at t he hands o f D ip an kara B uddh a regar di ng his

future B ud dhahood ; o n the principal causes o f exis t ence ; on
t he derivation o f the names o f Sfirip u t tarti and Mo ggallzi na ; on
t he four kinds o f li o ns ; o n t he si x Pa IIIIat t is or m anifestations ;
' '

o n t he ten Bi ramis or virtues ; o n the Cat u arisu ddh isilam o r

p
f o ur precepts o f puri t y ; o n t he four cas t es of the B rahmi ns ;
o n t he a tt ributes o f Buddhis t Trinity ; o n the li st o f R ahans

who convened the B uddhist councils o n t he law of abstruseness

o n t he num erousness of existe nces ; on t he three kinds o f
Pahi n as o r getting rid o f one s lus t ; on evil acts ; on the
’

t hree methods o f teaching B uddhist scriptures ; o n the four

98 TH E P AL I L I T ER AT UR E OF B URM A

t reatise M edi t a t ion and B o ok o f Instructi o n ) P aram i

on , ,

d ipan i ( on Vir t ue ) Saddasankhe p a ( a manual o f Pali grammar)

, ,

Pab b fij aniyakam m av a c a ( Pali stanzas for recit ation as charms ) ,

Dham m adip ani ( exposition o f the L aw) M ag ga ngadip an i ( the ,

E ightfold Path explained) Pat ic c asam u p p ai dadip an i ( reflections

'

o n the causes o f transmigration

) Param at t hasankhe p a ( manual ,

of Ab hidham m a) Sac c at t hadip ani ( the Four Sublime Truths

,

expla ined ) V ij j iim aggadip ani L akkh an adip an i ( the Way to

, ,

E nlightenment the Three Characteristics ) Ah iiradip an i S ila

, , ,

v in ic c haya ( on Food and the Precepts of

d i pani ( o n M u t ability ) D zi n adip ani ( o n Chari ty ) and D hamma

, ,

de sans i ( religious teaching)

These works represen t fairly well the fields where Pali
"

flourishes to day—disser tations o n points o f do c t rin e ho m ilie s

-
,
'

and exhorta t ions verses which may be called ei t h er charm s o r

,
‘

prayers decisions on points o f discipli ne manuals o f metaph ysic ,

, ,
'

tre atises o n Pali grammar To abundance o f new works o f t his "

”

kind modern scholars now add a pious and most useful contri
b u t io n careful edi t ions of the Tip itaka t e x ts and commentaries
,
.

A group of writings very insignificant in size but interes t ing , ,

or rather curious from t he mere fac t o f the Pali language

,

being found in such a connex ion is t he class o f little w orks ,

headed science in the Pali B urmese lists The sciences in -

.

question are chiefly as t rology and cosmography but medical 1

,

treatises occur here and there And this reminds us again o f .

a field in B urma which merits diligent e xplora t ion While the .

Pali li t erature represents vas t ly m o re than any o t her the influence

o f India on Further India we should not pass over t he fac t
,

t hat a store o f Sanskrit learning by no means negligible has

ex isted from ti m e immemorial in t ha t outlying coun t ry This .

s t ore was al w ays held s t rictly in Brahmanic keeping The kin gs . .

o f B urma were generally n o t only t he nominal but real and

energetic patrons o f learning and the Brahmans at all times , ,

c o unsell ors and soothsayers in the royal palaces had an i ndirec t ,

influence on culture Fo rc hham m e r encoun t ered an e x treme

.

1
Exampl es are t h e It t h ip u risa -
a ng vi a j j a p akinnaka k yan a h andbo o k
- -
,

ofdivina ti o n 0 11 t he fo rma ti o n o f t he h ands an d o th er part s of t he b ody ,

and a t i k a o n t he Makaranda ve da, a h andb o o k o f as tro l o g y .

 TH E P A L I LI T ER AT UR E O F B U RM A 99

reserve in the Hindu guardians of Brahmanic l o re which baffled

even his determi na t ion and pa t ience as an inquirer B ut his .

co ncl u sio n was t hat there e xists a real Sanskrit li terature‘

.

in Burma wri t ten o n paper like in India wi t h Nagari and ,

B engali charac t ers These rec o rds are in the hands o f the
.

'
de sce ndan t s o f Hindu colonists who at different periods some , ,

even before the spread of Buddhism in Burma se t tled in this ,

coun t ry He adds : B ur m a deserves to be drawn wi t hin

’
.

t he circle o f t h o se coun t ries where researches o f Sanskrit

1 ’
reco rds ough t t o be made And an eminent epigraphist has .

said very lately we are beginni ng to obtain valuable records

,

in B urma 2
Ancient links connect Ind ia with B urma ; we
.
’

c a n onl y hope t o res t ore t hem gradually and there are many ,

questions which wi t h all i t s weal t h o f legend and chronicle

, ,

the Pali literature doe s not answer fully ?

The great his t ori cal service o f t he Pali literature is t o sho w

t he peculiarly B u ddhistic character of B u rmese civili zation .

Histo ry in the modern and critical sense we canno t demand

o f it any more t han we demand philology o r bi o logy treated

wi t h E u ro pean me t hods W e need not consider here t he .

possibili ty o f adapti n g t he Pali language to modern kn ow

ledge o r cri t ical discussion The true Pali literature is tradi .

t io nal We may read now as in o ld days o f differences

.
, ,

of doctrine o r opposed schools in the Sou t hern B uddhis t

community ?
B ut these seem from o u r far o ff point of ,
-

observation t o be a har dl y perceptible eddy here and t here in

,

the calm main stream o f B uddhis t belief as we see i t in the ,

Fo rc hh am m e r, Rep or t o n L it e ra ry Wo rk, 1 8 79 —
1
80 , p 1 3 . .

2
F Fl t in Ind ia n Ep ig rap hy, p 6 3 : The Imp er ia l Ga z et t eer of
J . . ee .

India The Ind ia n Emp ir e O fo d, 1 90 7

x r .

3
T o t k o n e i t c e : t he ch o icl
a e ns an r n es an h d o n a n ci t t aditi o n an en r
th t o y l K sat riya t ib c
a ar a r e ame r m n a a a er f o I di t v y ly p i o d and ear er
fo d d an I di
un e n an nas dy ty in U pp
er urma B E op ch o l . ur ean s ars
c ti o l y d it th t th
au us a m a ere w as an I di
n an mm ra i ig ti o b y t he o th n n r ern
o t , b t
rue u a t wh t d t and fo r wh t
a ae a rea n so w e do n o t k o w Se e n .

Phayre , H ist ory of B u r m a , p 3 ns Phayre p o i t o u t th t in L s a as en s ’

. .

o pi i o
n n t he l g
e en d o f an I di
n an na dy s ty is n o t q i t with o t fo
u e d ti o u un a n .

an en
See Fo rc hham m e r, O n t h e ci t Mah am u ni P g o d in
a a ka Rep o rt Ara n
o n Ara ka n , p 1 . .

D i ff e c er n es
in t he ct are la g l y c d ic se s Se e B u rm a , v o l i
r e a a em
1 ‘ ’
. . ,

p 4 1 Imp eria l Ga z et teer of In dia , P o vi ci l S i , C lc tt , 1 9 08

. r n a er es a u a .
1 00 T HE P ALI LI TER AT UR E or B U RM A

religious and scholarly literature of Burma Having followed .

tha t stream back t o its mediaeval sources and ye t further to

,

its remote In di an origin we cannot but feel imp res sed by t he

,

con t inuity o f its progress t he force o f i t s u nbroken tradition

, .

Buddhism in Burma has su fi e re d nothing parallel to t he

M ohammedan invasion o f India but the history of Furthe r
,

India has been tempes t uous enough When we follow in t he

.

chronicles t he struggle o f those neighbour states we must ,

needs wonder at the L aw that never failed in the end to , ,

dominate barbarism to make customs mil der and laws more

,

j ust t o do away with barriers by raising men above the m

, .

O f that R igh t eous L aw as a social and intell ectual influence

t he Pali litera t ure i s an almost complete embodim en t Thus .
,

to u se the ancient m etaphor India conquered Burma Of all

,
.

t he conques t s in hist o rv none has been more enduring or more

b e n e fic e n t .
1 02 THE P A LI LI TER AT UR E or B URM A

of the wo rks in quest ion are in the Bernard Free L ibra ry at

R angoon A few note s are added but there is obviously room
.
,

fo r many more suggestions and conj ectures .

L ist cop iedfrom the Inscr ip t ion .

1 . P5 r5j ikakan dé .
‘
23 . D h fit ukat h fi .

2 . Pac it t iya . 24 . Pu ggalap aiifiat t i .

Bhikkh u ni v ib h anga K at h av at t h u
'

3 . . 25 . .

4 . V inayam ah fivagga . 26 . M alayam aka .

5 . Vinayac filavag ga . 27 . Indriyayam aka .

6 . Vinayap ariv fira . 28 . Tikap at th fin a .

7 . Paraj ikakan da -
a tt hakat h a . 29 . D ukat ikap atth T
an a .

8 . Pac it t iyfidi-at th akat b fi . 30 . D u kap at th an a .

Par aj ikakan da-tika At th asfilini-at t hakat h a

'

31
'

9 . . . .

10 . T e rasakanda-tika . 32 . Sam m o h avino dani

11 . V inayasan grah a- at t h akat b é at th akat hé .

t
( eh g reater ) . 33 . Pafic ap akarana-at thakat h 5 .

12 . V inayasan grah a- a t th akat h a 34 . Ab b idhamm a-a nu t ikfi .

‘

( th e less ) . 35 . Ab h idh am m at t h asangaha

13 . K ankh a vit arani a at th akat h . att h akat h a .

14 . K h u ddasikkh a t ika ( an c ient ) . 36 . Ab h idham m at t h asangah a

K hu ddasikkh a t ikfi ( new )
'

15 .
-
.

16 . K ankh a tika ( n e w )
-
. 37 . Ab hidh am m at t h avib h fivani
V in ayagan t hip ada t ik a
'

17 . . .

18 . V inaya -u
t t arasiiic aya 38 . Silakkh andh a .
3

at t h akat h a
?
39 . Mah av agga fi

Vinayasific ay tikii ( later ) Pi th e yya ?

19 . a- . 40 .

2 0 Vinayakandh anidde sa
. . 41 . Silakkh andha -
atth akat ha .

21 . D h am m asafi gani ?
42 . Mah avagga -a tt h akat hfi .

22 . V ib h aiIga . 43 . Pat h e yya-att h akat h a .

1
No s. 1 20 w o rk s bel ongi ng
are to or c ommenting on t he Vinaya .

( Edited b y Hermann O l denberg V inayap it akam , 5 v etc . o ls , 1 8 79 , .

Khu ddasikkha and Mu lasikkha Se e editi o n o f E Mull er, J PTS

Read sa nc aya , an th o l o gy o r c o llec t iO Ii
. .

2
Sic tex t o f i ns c ripti on .

Ab hidham m a ( No s 2 1 Se e Dh am m asangam , e d E M ull er, P a li

3
. . .

Tex t So ci ety, 1 88 5 ; V ib hanga, e d C aro line F Rhys D avi ds, PT S , 1 90 4 , . . .

D hat u kat h a, e d Edmund G o o ne rat ne , PT S , 1 8 9 2 ( with c o mm ) ;

. .

Pu ggalap afifi at t i, e d Rich ard Mo rri s , PTS , 1 88 3 ; D u kap a t t hana and

. .

T ikap a t t h ana , e d C aro li n e F Rhys D avi ds, PTS , 1 9 0 6 ; Ka t h avat t hu ,

—
. . .

e d Arno l d T ayl o r, PTS , 1 8 9 4 7 2 v o l s

. At t hasalini ( c o mm o n D h amma
.
, . .

sa ngani e d E M iille r, PT S , 1 8 9 7
j
3ham m ap ala o f Ceyl on Sas p 3 3
. . . .

. . . .

3
See D ighan ikaya ( No s 3 8 e d Rh ys D a vi ds and Est lin Carpen te r,
. .

PTS , 1 88 9 , e t c , 3 v o l s
. . .
 TH E P AL I L I T ER AT URE or B URM A 1 03

Silakkh andh a tik a -

. Ekadukat ika afi gu tt ara - fi

Mahav agga ti ka Cat u kanip at a-angu t tara

'

-
. .

Pat he yya tik a -

. Pafic anip at a angu t t ara -
.

Mfi lap annasa ‘
Ch a ip at a angu t tara
'

.
-
sat t an -
.

Mfi lap annfisa at t h akat ha Att h a n av anip at a-angu t t ara

‘

- -
. .

M filap annasa tika D asae kadasan ip at a-angu t t ara

'
-
.

Maj j him ap ann asa ‘

Ekam p at a ngu t t ara
’

. a at t h a

M ajj him ap ann asa -att ha kath a

'
~
.

ka th a . D u kat ikacat u kanip at a

Maj j him ap annasa ti ka -
. ngu t t ar a att h akat ha
a -
.

U p arip annasa . Pafic adi angu t t ara at t h akat ha

- -

U p arip annfi sa -
at t hakath a . Angu t tara tika [ I] -
.

Angu t t ara tika

'

U p aIi p an nasa tika -

.
-

Sffi gat h av aggasamyu t t a .

2
Khu ddakap at h a
'

te x t an d

sagfit h av aggasamyu t t a at t h akat h a.

‘

a tt h akat h a . D h ammap ada tex t and

Sfigat havaggasamyu t t a tika at t h akat ha.

’
-
.

Nidanavaggasam yu t ta . U dana t ex t and at th akath a .

Nidanav a gasamyu t t a g It ivu t t aka t ex t and at t ha

at t h akat ha . ka th a .

K handhav aggasa myu t ta Su t t anip at a t ex t and att ha

'

Kh andh av aggasamyu t t a t ika -

. ka tha .

Salayat an av agga sam yu t t a . V im anav at t hu t ex t and

Salayat an av aggasam yu t t a at th akat ha .

a tthakat ha . Pe t av at t hu t ex t and at t h a

Mahav aggasam yu t t a . kath a .

1
Se e Majj him anikaya ( No s 4 7 e d V T re nc kne r ( v o l i ) a nd Ro be rt . . . .

C ha lmers ( v o ls ii and iii ) , PT S , 1 8 8 8- 1 9 02

. . .

2
Se e Sa myu t t a n ikaya ( Nos 5 6 ed L é on Pe e r 5 vols V o l vi .

PTS , 1 88 4—
. . . .

indi c es By Mrs Rh ys D avi ds

. . 98 . . .

3
Se e Angu t t aran ikaya ( No s 6 6 e d R M o rri s ( v o l s i a nd ii ) and

Edmund Hardy ( v o ls III v ) , PT 8 1 8 8 5 —

. . . .

m
1 9 00
.
-
.

4
Se e K h u ddakanikaya and c o m en tari es ( No s 7 7 K hu ddakap at ha, .

e d R C C hil ders , JRAS

. . . 1 8 70 ; D hamma ed V Faus b oll ( l st c d , . . .

1 855 , 2u d B u ddh avamsa an C ariyap it a ka, e d R Mo rri s , . .

PT S , 1 88 2 ; U dana , e d Paul St e i nth al , PTS , 1 8 85 , It ivu t t aka, e d

. . .

E W indis c li, PTS , 1 8 8 9 ; Su t t an ip a ta, e d V Fau sb 6 11 PT S , 1 8 8 4 ;

.

.
. . . . ,

V im anavat t hu , e d E K G o o n e rat n e , PT S
. 1 8 8 6 ; V im anavat t hu
. . .
,

E Hardy, PT S , 1 90 1 ; Pe t avat t h u , ed J P M in aye fl ,

'
a t t h akat h a, e d . . . . . .

PT S , 1 88 9 j Pe t av at t hu - at t hakat h a, e d E Hardy, PT S , 1 8 9 4 ; The

. . . .

Tb e ragat h a an d T he rigat h a, e d H O l denb erg R . . .

Th e ri ga th a a t t hakat h a, e d E Mii lle r, PTS , 1 8 9 3 ; Ja tak a and a t t h akat h a,

. . .

e d V Fau s b oll , v o ls O th er t exts are in c ourse o f publi cati o n b y t he

’
. . .

P ali Tex t So ci ety .

1 04 T H E BAL I L ITERAT UR E or B URM A

84 . T he ra( g§ t hi ) t e xt and atth u 100 . Jat aka t i ka

-
.

ka th a . 101 . D u m aj at aka -
a tt hakat ha .

85 . The ri ( gatha) t ext and att h a 102 . Ap adana .

kath a . 103 . Ap adana -

t thakat ha
a .

86 . Pat h acariya .
‘
1 04 . Pat isam b hidam agga .
‘

87 . Ekanip at aj at aka at t hakat ha -

. 1 05 . Pat isam b hidam agga
88 . D u kanip at aj ataka-at t ha at t hakat h a.

ka th a . 1 06 . Pat isam b hidam agga

89 . T ikanip ataj at aka -
tt hakat ha
a .
gant hip ada .

'
Cat u ka p aric a c h anip at a
’

90 .
- -
107 . V isu ddh im agga - a tthakat ha .

j t
aka att hakath a
a - . 1 08 . Visu ddh im agga-t ika .

91 . Sa tt a—
a tth u navanip at a j at aka -
109 . Bu ddh avam sa- att hakat h a .

at t h akat h fi . 1 10 . C ariyap it aka-att h akat h a .

92 . D asa -
e kadasanip ataj at aka 111 . Nam arfip a tika ( ne w ) -
.
5

at t h akat h a . 1 12 . Para m at t havinic c h aya

93 . D vadasa -
terasa
p akinnaka
-

nip at aj ataka at t h akat h a -

. 1 13 . Mo h avie c h e dani .

i sat i j at aka at t h aka t h a Lo kap afiiiatt i ’

94 .
-
. 1 14 . .

95 . Jat at t aki - so t at t aki- nidana 1 15 M oh an ayana .

tth akat ha L o kup p at t i

'
2
a . 1 16 . .

96 . C filanidde sa fi
1 17 . Ar un avat i .

97 . C fil anidde sa- a tthakat ha . 1 18 . Chagat idip ani .

“

98 . Mahanidde sa . 1 19 . Sah assaramsim alini .

’

99 . Mah anidde sa ’ . 120 . D asav at t hu .

9

1
T ext of
C ariyap it aka ( l) .

2
A So t at t h aki , w ritt e n in C eyl o n, i s menti oned in t he Pit akat t ham ain ,
p . 58 .

3
M ah aniddesa, a part o f t he K hu ddakanikaya bei n ,
‘
an exp o s iti on b y
Sarip u t t a o f s i xt ee n suttas which c o mp o se t h e fo urth
oo k o r At t h aka

v agga o f t he Su t t an ip at a ( se e Ca t a log u e of Pa li B u rmese MSS in t he

’ '
-
.

B r itish M useu m ) Th e C ul an i s t he se c o nd p ar t o f t he Nidde sa

°
. .

Ed Arno l d T ayl o r, PT S ( 1 9 05
. .

Nam arup ap aric c he da[p p akarana] is a treati se be l onging t o t h e

literature o n t he Ab h idham m a, be ing an exp o s iti o n o f t he Buddhi s tic
phil o so phica l t erm Nam arup am o r Name and F o rm, b y Anu ruddha
c ari a ( E M P ali an d B urmese C a t a l o gue) Th e terms ne w ( o r mo dern )
’
y . . .

an d o ld ( anci ent ) are t rans l a t e d h ere fro m Burmese t hit a nd li m i ng .

O n t he Ab hidham m a Thi s w o rk ( b y An u ru ddha) i s in Fo rc hh am m e r s

’
8
.

L ist , p x viii . .

7
By Saddh am m agho sa o f Th a t 6n .

3
B y Saddham m agho sa o f T hat b n Se e Fo rc hham m e r, L ist , p xx vi . . .

9
Sah assaram si, men ti o ned in F T H , p 5 5 , i s a ti k a o n t he Mahab odhi . . .

v a msa, It w as w ritt e n a t P a gan in t h e reign o f Nara a t i, A D 1 1 7 4 ( B E

p . . . .

D asavat t hu , Sah assa vat t hu , and Si halavat t hu we re c ompo s e d in Ceyl o n .

The auth o rs are un kno wn t o t he F TH ( p O n Pe tako p adesa se e . . .

D i sser ta ti o n, b y Rudo lf Fu ch s , Berlin, 1 90 8 .

1 06 TH E P AL I LI T ER AT URE or B URM A

163 . Sam b an dh ac in t a tika -

.
1
1 79 . K ac c ayanasara .

RiIp av at ara 2
1 80 B alap p ab o dh an a “
'

164 . . . .

Saddavat ara 181 At t h asalini

‘

1 65 . . . .

1 66 . Saddh am m adip aka . 1 82 . At th asalini -

n issaya .

So t am é lini fi
1 83 K ac c ayana-nissaya
‘

1 67 . . .

168 . Sam b andham alini .

‘
1 84 . Rup asiddhi -
n issaya .

1 69 . Padav ah am ahac akka 1 85 . Jat aka-nissaya .

[ Padav at ara 1 86 . Jat akagan t hi .

1 70 . 1 87 . Dh am m ap adagant hI-nissaya .

K at ac a [ Kr t
akra '

171 .
-
c 1 88 . K am m av ac a .
12

Mah aka [ kapp a o r °

Dh am m asat t a ”
1 72 . 1 89 . .

'
K alap ap aiic ika
°
kac c ayan a 190 .

1 73 . B alat t aj an a [ B alavat aran a fl 19 1 . K alap ap afic ika ti ka -

.

1 74 . Su t t fival i .
‘
192 . Kalap asu t t ap rat ifi ii asaku
f'
1 75 . Akkh arasam m o hac c h e dani p at ifi fiap aka]
O
tika .

1 76 . Ce t iddhi ne m ip arigat h a 193 .

—
Brin do t i kfi 15
.

”
[ sic
] 194 . Rat t am ala .

177 . Sam asat addhit adip ani .

8
195 . Ratt am ala ti ka -
.

”
1 78 . Bij akkh yam .
9
19 6 . Ro ganidana .

1
Se e ab o v e, p 2 2 , . and F TH , p 67. . . .
2
Atreati se o n iIifle c t io n
3
Sot a b b am alini The w ork o f th a t name i s a c o ll e cti on of edifyi ng
tal es .

4
A t reati se o n syn ta ctical rel ati o n ( C
l
) .

5
Kv adi M o ggallana, a trea ti se o n gender b y Sangh arakkh it a b ased on

Mo ggallana .

3
Su t t av ali Sut ras o f Kac c ayana
7
O n anal ys i s o f w o rds o r c o rre ct dIvisio n o f syll abl es .

8
O n c omp o unds nd suffixes
a
9
Bij akkhyam , o n algeb ra .

10
Se e ab o v e, pp 3 6 , 3 7 . .

‘1
Writte n a t Vij ayapura ( Panya) , auth o r no t kno wn F T H , p 72 . . . . .

12
Se e ab o ve , pp 6 , 7 13
D harm acast ra ( Law c o de ) Se e abo v e, pp 3 3 , 8 4
. . . . .

1“
C o mmentary o n t h e K at an t ra grammar ( se e ab o v e, p Fo rch
—
.

h ammer, Rep or t , 1 8 79 8 , p 1 2 ( The K at an t ra seems t o ha v e been t he

0 ‘
.

mo s t i nfl uenti a l o f th ese l ater grammars [no t be l o nging t o t h e P aninean

sys tem] , h a ving serve d as a mode l fo r t he s t andard P ali grammar o f
K ac c h ayana an d for t h e nativ e grammars o f t he Tibe t ans an d D ravi di ans
A A Ma cdonell , articl e Sa nskr it L itera t u r e in t he Imp er ia l G a z ett ee r of
. .

India ( The In dia n Emp ire, v ol ii , p 2 5 1 ) se e al s o Web er, In d L it e r a t u r . . .

esc hic lz t e , 2 nd c d , pp 2 4 3 , 33 6 a l s o t h e te x t K at an t ra o f Sarvav arm an with

g . .

t he c o m ment ary o f D urgasimha , e d J Egge ling, B ib l Indic a , v o l l xxxi . . . . .

“5
Pro babl y V rnda, t he medic al treati se b y t h e auth o r o f th a t name .

Se e J o lly, Al edie in , pp 4 an d 6 ( G ru n dr iss, iii , .

"3
P erh ap s Rat nam ala P o ss ibl y t h e famous dicti onary Ab hidhana .

ra t nam ala, o f H alayu dha, a b o u t t he m i ddl e o f t h e te n th c en tury See .

Z a ch ari ae, D ie In digo/z e n Wor t e r b uc lz e r ( G ru ndr iss, i , p 5 , a nd ’

Lu dwig H e ll er s H a ldyu dha s Ii a vira iz asya ( G et t inge n ,

’ '
’

17
Me dici ne, p o ss ibl y t h e M adh av anidan a o r a w o rk based o n th a t
H a up t wer /c Se e J o ll y, Me dic in, p 7
. . .
 TH E P ALI L IT E AT R URE or B U RM A 1 07

'
‘ ‘0
197 . D ab ragu na . 2 14 . Sei rasaIIgah a .

19 8 . D ab ragu n a-tika . Sfirap in da .

199 . Ch an d ov c i it i .
2
216 . Pat ip at t isangaha .

2 00 . 217 . Salac h araka .

“

vrt t i
] . 2 18 . Palat akka [ at arka
b al l o gic
20 1 . Candrap aiic ikara 3
b e g inners
for
2 19 .
”
Trakkab h asa [ Tar kab h éisii ]
2 02 . Kam an daki .
‘
2 20 . Saddakal ika .

2 03 . Dh am m ap aiiii ap akarana . 22 1 . K asikap ru t tip alini .

"

2 04 . Maho satt hi 222 . Saddham m adi p aka .

Su b o dhalamkara Sat yat at vavab o dh a U]

‘
2 05 . . 2 23 . .

2 06 . Su b o dhalamkara t ika - . 2 24 . Balap p ab o dh ana

207 . Tano gab u ddhi p ru tt ikarana .

2 08 . T andi 7
225 . At t h ab yakhyam .
“

209 Tan di -t ika 2 26 C l i tt im fij “

’

. . . fi an ru a IIsa .

Cankadasa M aiij ii satikab yakhyam

'

2 10 .
fi
227 . .
“

211 . Ariyasu c c av at ara . 2 28 .

2 12 . V ic it ragandh a . 229 . Pakinnakanikaya .

2 13 . Saddham m u p fiya .
’
2 30 . Cat t h ap ayo ga

1
D ra vyagunasa m graha ( ph arma c o l o gy) Se e Jo ll y, M edic in, p 6 ; . .

Fo rc hh am m e r, I/ ist , p xxx .

2
Expl anati o n o f me tres .

3
O n t h e C andra grammar and it s re l ati on t o th e P ali grammar o f
M oggallan a see articl es b y O Frank e, J PT S , 1 90 2 — 3 al s o A C Burnell , . . . .

o n T h e Ai ndra Sch o o l o f Sansk rit G rammari ans , Mang al o re , 1 8 75 .

Fo r K am andaki s Ni t isara ( el emen ts o f P o lity) se e t h e editi on o f

’
4

S V e nka t aram a Sas try, M adras , 1 8 9 5 , and s tudi es b y Carl o F o rmichi ,

.

G io m a le de lla So c ie t a Asia t ic a , Flo re n c e , 1 88 7 .

5
Se e t h e Mah a u m m agga J ata k a ( in which Mah o sadha i s t he Bodhi sat t a )
-
.

Fau sb oll, J ata k a, v o l vi , pp 3 29 4 78 . .

-
.

Su b odh alamkara o n rh et o ric w as c o mpo sed in C eyl o n b y Sangh a

rakkhit a F T H , p 75
. . Se e editi o n o f G E Fryer ( under titl e Pa li
. . . . .

Stu dies,
T he w o rk i ns cribed i s p ro b ably D andi n s K avyadarga
7 ’

k
.

8
Evidently C angadasa, au th o r o f t h e Cangakari a, aph o risms o n
grammar ( K at ant ra sch o o l ) Se e editi on o f Jagann adhas vam iy, V iz aga .

p atam, 1 8 9 6 .

9
Saddh am m o p ayana b y Ananda, e d Rich ard M o rri s, J PTS 1 8 8 7 . .

1°
Sa rasangaha , a c ompil a ti o n o f i mp o r tan t p o in t s in B uddhi sm ( so
‘ ’

des c ribed in t he Briti s h Museum C a ta l o gue o f P a li

11
Presumabl y an ab ri dged vers i on o f t he famo us medical wo rk C araka ‘

sa mhita Se e J o ll y, Medz c i n, p 1 1
.
“

. .

13
T he T arkab ha sa, o n l o gic , o f Ke ca v am icra
13
A commentary o n t h e K acikavrt t i o f Jayadit ya and V am ana, o n
P anini See Z wei Ka it e l der K dgi/ca ii b ei setz t u nd m it e ine r Einleit u ng
ver se /i en , v o n B runo Lie ic h , Bres lau
l
1 89 2 , .

Gramma tica l c ommen tari es o r gl o sses .

1 08 T H E B AL I L ITERAT U RE or B U RM A

23 1 . Matt hap ayo ga 251 . Pin do n issaya .

232 . Ro gayat ra [ o n m e di c ine 2 52 . Kalap an issaya .

Ro ganidanab yakhyam
'

233 . Ro gayat ra ti ka -
. 2 53 . .

2 34 . Sat t h e kav ip asvap rakasa 254 . D ab b ragana t ika .

2 35 . Raj am at ta nt a .
l
255 . Am arako sa .

236 . Parasava .
2
2 56 . D andi -tika .

2 37 . Ko laddhaj a .
’
257 . D andi t ika -
.

2 38 . B rih ajj at aka .

‘
258 . Dan di-tik a .

2 39 . Brihaj j ataka- t ika . 2 59 . Ko ladh v aj a-tika .

2 40 . D ath adh at u v amsa andt i kii .

‘s
26 0 . Alam kara .

2 41 . Patigavive ka tika -
261 . Al am kara-tika .

2 42 . Alamkara tika [ o n Su b o dha 262 . Bhe saj j am aiij fi sfi .

’

lam kara
'
2 63 . Y u ddh aj e yya [ Y u ddha

2 43 . Calindap aiic ika [ co m dh yaya

ment ary o n C °
2 64 . Y at anap rab h a-t ika
2 44 . V e davidh inim itt anirut t i [ Ratana °

6
va
nnana . 2 65 . Viragdh a .
“

245 . Niru t t ib yakhyam . 2 66 . Viragdha tika -

.

’
24 6 . V u t t o daya . 267 . C alam anisara .

2 47 . V u t t o daya-tika . 268 . Raj am at t ant a tik a - .

248 . Milindap aiih a [ in tex t 2 69 .

Malinap aiiiia] . 2 70 . Mah aka mm

Sii rat t h asafi gah a Mah aka works
'
8
2 49 . . 27 1 .

25 0 . Am arakosanissaya . t ik a
1
C f Fo rc hham m e r, L ist , pp xxx vii and xxx viii , Raj am at t am and
. .

Raj am at t an issayo Pro b ably t he ( as tro l o gi cal ) Raj am art anda

. .

2
Laghu p aracaryam ( o n as t ro l o gy) ( i) .

3
Thi s m ay b e t he G oladhyaya o f t he as trono mical t rea ti se Si ddh anta
ee M a cdo nell , Sa nskrit Literat ure ,
C iro m ani, b y Bh askarac arya, A D 1 1 1 4 S . . .

p 435 o ther referen ces se e D uff, Chro no logy of India , p 1 3 9

. . .

The B rijj at aka o f V araham ihira, a w ell kno w n w o rk o n as t ro lo gy - .

Se e ab o v e, p 1 08 C f Fo rc hh am m e r, L is t , p xxx vii
. . . . .

5
F T H , p 55
. .
6
. An exp o s iti o n o f rul es o f di vi na ti o n ( i)
. .

7 T
he V u t t o daya , a s tandard P ali w o rk o n p ro s ody, w as wr itte n in
C eyl on in t he tw e l fth cent ury b y Sangharakkhit a See e diti o n o f Maj o r .

Fryer, J ASB , 1 8 77 Se e in Mr Th a D o ! ung s P ali grammar ( publi s hed

.
’
. .

1 9 0 2 ) t he secti o n o n met rics .

3
A medica l w o rk so c alled w as writte n b y Bu ddhadasa, king o f Ceyl on,
in t he fo urth c entury ( J o lly, Med icin, p .

9 O n medici ne .

7°
A medical w o rk c all ed Rat n ap rab h a i s menti o ned b y R Hoe rnle in .

J RAS , 1 9 06 , p 2 89 ( St udies in Anc ie n t India n Medici ne )

. . .

11
P ro babl a co pyi s t s m i s tak e fo r V idagdha Vidagdham u kham andana
’

o n r i ddl es ) , y D h arm adas a Se e abo ve , p 2 8 . . .

‘2
Cf Fo rc hh am m e r, L is t , pp xxx v if , secti o n v , t he medica l, as t ro
—
. .

n o m ic al, as t ro l o gic a l w o rk s , e t c and Re or t , 1 8 7 9 80 , pp 1 0 ff

p . . .
 IND EX

A Ano rat a , 4, II, 1 2, 13, 14, I5 , 16,

5 1 n 2 , 83
Ab hay a ( gram m ari an) 22
. .

Anur é dhap u ra, 5 n 1 , 76 n 1

.
,

A b h idha m m a , 1 x , 1 8 , 3 2 , 36 , 4 2 ,
. . .

Anu ruddha ( raj zi ) , see Ano rata

4 4 , 4 7, 5 3 , 5 8 , 59 , 6 7,
.

Anuruddha (the m ) , 1 8
7 1 , 73 , 11 6
.

Anur uddhzi c ariya 1 04 n 5

. .

Ab hidham m a-anutika, 4 3 , 1 0 2 , . .

( su p p le m e ntary t
.

a n u t ikd c o m m e n ar
Ab hidhamm ap an narasatt hi na, 2 8 y,
i k
Ab hidhamm a p t a a, 2 , 8 , 2 7 , 5 4 , 5 5 , 5 8 ,
-
.

glo s)
s , 3 6 n 2 , 54 . .

Anut i ka ( o n Ab hidhamm a) , see Abhi

67 .

dha m ma
Ab hidhamm a ( i a) 4 8 tk ,
.
.

Anu t ikab yé khyam , 1 07

Ab h idhamm at t hasangaha , 1 8 , 2 5 , 5 7 , 6 1 ,
.

Ap adana , 4
6 7, 9 5
.

Ap adana at t hakat ha, 1 0 4

.
°

Ab hidham m att hasangah a att hakat ha,

.

Ap at ti vinic c haya , 9 3
1 02
.

Ap he ggu p atha , 36 n 2
.

Ab hidham m at t hasangah agant hi thit 9 5

. .
-

g
.

Ap he g us ara, 36
,

Ab hidham m at t has angahap aritt a, 9 5

.

Ap he ggus aradip ani , 3 6 n 2

.

Ab hidhammatt has angahat ika 2 1 1 02

. .

Arahant a (t he m ) , 1 2 , 1 3 , 1 5 , 1 9 , 45
, ,

(dasagant t annana) 2 8
.

Ab hidha m m at t hav ib h é vani 4 1 , 4 2 , 5 4 ,

, .

Arahant agana ( se c ) , 2 0 , 3 4 t .

Aree ( ari) , 1 2 ( n 5 o n p
,

5 6 6 1 ; t ik a 1 0 2
. .

Ariyalam kara ( o f Ava) and Ariyalam

.
, ,

Ab hidham m av at zi ra 6 1 ,
kr g
a a ( t he yo u n e r) , 3 7 , 5 3 , 5 4 , 5 5 ,
a b h idh a m m i ka ( stu dyi ng t he Ab hi 64 , 73 n 5
dham m a) , 6 1
. .

Ariyasac c avat ara, 1 0 7

.

Ab hidha nap p adi ika ,

.

A b hidhana ( p p a Ip ika) °
t 1ka , 1 0 5
t
Ariyavam sa ( he m ) , 4 1 , 4 2 , 4 3 , 4 5 .

dr oc a n u le kha kdm ac c a ( o fic a har e d f i l c g

a bhise ka
( c onsec rati o n) , 7 4 , 79 .

wit i i g
h ss u n ro ya de re e s) , 9 3 l c
Aggadham m a lam kara, 5 7, 63 , 6 4
.

Aru navat i, 1 0 4
.

Aggap an dit a ,
.

Aggav am sa ( gram m ari an) , 1 6 .

Asankh ata Dh
amm a Paki s ani - K an, 9 7
y
‘

Ah aradi p ani , 9 8 .
Aéo ka, 4 , 9 , 1 0 , 1 7 .

Aindra schoo l ( o f gramm ari ans) , 1 07

At harvave da , 5 1 .

At t hab yakhyam , 1 0 7
3
.
II.
At t ha-Navanip a ta- Angu t t ara , 1 03
.

Akkharasam m o hac c he dani , 1 06

.

5 4 , 5 6 , 59 , 67, 1 06
.

At t hasa lini ,
Akkh arav isodhani , 9 3
.

Alam ké ra, see Su b o dh alam kara At t hasalini at t hakat ha , 1 0 2 .

Alau ngp aya, 6 4 , 6 9 , 70 , 7 1 and

.

n . 4,
At t has filinigant hi- h , 9 6 t it .

83
At t hasalini nis saya, 1 06-
.
.

Alinac itt aj é t aka , 8 1 Att hasalini - i a, se e tk an dip a M i .

Alo mp ré , se e Alau ngp aya

.

a t t kayoj a nd i t
( n e rp re a o n) , 4 3 t ti .

t l
.

Am arako éa, 5 1 , 1 0 8 .
A u a Yasadham m a, 69 , 7 1 , 7 5 ,
Amarako éanissaya, 1 08 .

Am arap ura (se ) , 78 , ct B

Amarasimha, 5 1 n 4 . .

andde sa u d ( p ro hi b iti
)
o ns , 59 . B a lap p ab o dhana , 106 .

Anagatavam sa, 1 0 5 Ba lap p ab odhana rut tikarar a , 10 7

p
. .

c
Ananda ( o mm e nt a or) , 7 , 4 3 t . B a lat t ajj ana ( B a vat arana 1 06 i .

A nanda o f H am sa vat i, 4 7 . B ala vat a ra ,

A na nda of t he Sihalasa ha , 19 , 2 4 , 3 1 . Bari tt arat akara ( Vrt tarat né kara 1 09 .

Ananda te m p le , se e an a N BayIn Nau n , 4 7 , 4 9 g .

Anap anad z ni , 9 7 . Bh adda ( ue e n) ,q

A natt ad anI, 9 8 Bha skara c a ya, 1 08 n 3
r
. . .

Anaw rat a, se e Ano rata . Bhe sa j am an 3u sa , 108 .

Angu t taranikaya, 2 , 3 2 n 2 , 9 2 . . Bhikk u n Ip at im okkha, 6

tk
Angu t tara i a, 3 2 n 2 , 103 . . Bhikkhu nIvib h arIga , 7 8 , 1 0 2
'

.
1 12 InD Ex

Bhikkhu p fitim o kkha, 6 Chando saratthavikfisini, 2 6 .

Bhikkhu vib h anga, 7 8 . C hando vic it i, 1 0 7 .

j i
Bhu m m aj e yya ( ur st ) , 87 . C handrakirt t i, 1 1 n 1 . .

B hIIridat taj at aka, 8 1 n 1 0

‘

. me t i c al
r Chap ac c ayadip ani, 2 6 .

v ion e rs , 44 . Ch ap ata ( Chap ada) , o the rwise Sad

Bij akkhyam , 1 0 6 . dham m aj o t ip é la, 1 7, 1 8 , 1 9 , 2 3 , 3 1 ,
Bingfi - fi , se e H si n-hp yu -shi n . t
39 no e , 4 1 , 5 4 .

Binya D al a (ki ng o f Pe gu) , 6 8 . Cha sat tam p a t a angut tara, 1 0 3 .

Bo dhip akkhiyadip ani , 9 7 . Chat tagu hinda ( = Kyansit t h a , v q . .

Bo d aya, 7 4 , 7 5 , 76 , 7 7 , 8 3 , 89 . Chr o nic le s, , x ro a , 5 7 , 9 0

y l .

Brahm aj ala sut t ant a, 3 . tt

C o m m e n a o rs ( i e rea ) , 7 ti g t .

B rahm anic t e ts 5 1 , 5 2 , 9 8 if
x , . C ulagan a , 105 .

Brahm ans, 5 1 , 9 8 . C fi lagant hip ada, 75 , 76 .

Brangino c o , see B ayIII N aung . C alam anisara, 1 08 .

'

Bn ha j a Brihaj j at aka) , 2 0 C fi laniddesa, at t hakat h a, 10 4

°
. .

Brihaj j at aka , 2 0 , 8 1 n 1 , 1 08 . . C alaniru tt i 3 7 , 5 5 n 6 , 1 05 . .

'

B rib ajj zi t aka - ni ssaya, 1 09 . fi laniru t t im afi ixsi , 1 0 7 .

Bri hau fitaka-t ik a, 1 0 8 . fi lasandhiviso ana, 1 0 5 h .

Bu ddhadasa (king ) , 1 08 II 8 . . C fi lavamsa, 1 05 .

Bu ddhadatta (co m m e ntator) , 7 , 3 9 no t e Cullab u ddhaghosa ( Bu ddhavam sa) , 3 5

6 1 , 72 II 1 . . n 1.

Bu ddh agho sa (c omm e ntat or) , 7 , 2 7 , 4 6 , Cu llavu nalab uddhi, se e Vimalab u ddhi .

5 6 , 6 7 , 84 , 86 n 1 . .

Bu ddh ho sa ( Tal ai ng j urist ) , 86 .

D
B uddha am ké ra, 4 3 .

D ab b ragana, D ab ragu na, t ik5 ( D ravya

°
Buddhap iya, 1 05 n 6 . .

b u ddha rac anam (t he w ord o f t he B u ddha) , gu n a , 1 0 7, 1 0 8 .

59 . D akkhinav ana vihi ra, 5 5 .

t
Bu ddhavam sa ( he ra) , 3 3 , 3 5 n 1 . . D anadip ani 9 8 , .

Bu ddhavam sa -at t h akat ha, 1 04 . D andi n, 1 0 7 n 7 . .

an dip p akaran a, a ka on, 2 7 .

andi - tik i , 1 0 8 .

C
jj
ara avit aram , 8 7 .

Cali nda p afi c ikfi, 1 08 . asa e kadasanip at a-a b gu tt ara, 1 03 .

C andap aj j o t a , 5 n 2 asa e ka dasani at a j ataka- at t hakat ha ,

. .
p
C andap ru t t i ( C andi 107 . 1 04 .

C andrap afi c ikara 1 07 . D asaganthivan nana ( Dasag andhi

C angaké rika, 1 07 no t e . vanne na ) ,
28 .

C ankadasa ( C angadasa) , 1 0 7 and II 8

. . . D asavat t hu , 1 04 n 9 .

D a t h adh atIivam sa, tik a ,

.

Ci raka- sam hita, 1 0 7

°

Gari ya Pitaka , 4 , 1 04 . D a tha naga , 55 .

C e i ya- Pitak a-at thakat ha, 1 0 4

r . e vac akkob ha s a t he re , 5 7 , 5 8
( ) .

C att hap ayo ga ( E) , 10 7 . e vé nam p iyatissa (ki ng) , 1 7 .

C at u kanip at a -Angu t t ara 1 03 h amm ac akka ( p avat tanasu tt a) , 1 05 .

Catuka p afi c a c hanip at a -j é t aka att ha hamm acakkatiki , 1 0 5 .

kat ha, 1 04 . D ham m ac ari, 1 8 .

c a t m arig ab a ldmac c a (o ffi c e r o f state) , D hamm ac e t i ( ki ng) . 39

'
.

27 . D hamm adé na, 1 0 5 .

C at u sé m an e ravat t hu , 7 8 . Dh am m adassi, 22 .

C e tiddhine m i p arigat h a 1 06 . Dham m ade sanfi , 9 8 .

C e yl o n , l ite rary and e li gi ous re l ati o ns r D ham m adip ani , 9 8 .

wi th , 2 , 5 , 8 , II, 1 7, 1 8 , 2 2 , 2 9 , 3 1 , D hammakit t i, 2 2 , 1 0 5 n 7 . .

3 2 , 3 4 , 3 8 , 3 9 , 66 , 76 , 78 , so, 8 3 , Dh am m aniti, 5 1 .

8 4 , and Ap ndix ; m i ssi o ns t o , 7 ; D ham m ap ada , 3 , 4 , 87 .

Sangh a, see ihalasangha . D ham m ap ada, ° at thakath5 , 1 03 .

Ch addantan agaraj u p p at t i kath5 , 78 . D hamm ap ada gant hi- nissaya, 1 0 6 , .

C hagat Idip ani , 1 04 '

. D hamm ap ala (co m m e ntato r) , 5 n 2 , 7, 8 , .

Chakkindab hisin , 9 5 . 4 3, 1 02 n 4 . .

Chandap anna, 88 . Dham m ap ala 61 .

Chandom afi j ari , 9 7 . Dh am m ap ana -shu -b w e,

114 I ND EX

K uc c ayana-r fi p fi vat ara 10 9 , . Likhananaya, 6 5 ,

Kac c é yanasé ra, 2 6 n 6 , 3 6 , 3 7 , 1 06 . . L inat t hap p akasani ( ti kzis by D ham m a
Kac c ayanas firat ika, 3 6 ; a nd see Sam p al a 8 n 4 . .

m o havinfisini . Linatt avisodhani , 2 5 .

Kac c ayanavan n anzi 4 6 , 9 7 L ingat thavivarana, 2 2 , 105

‘

. .
,

Kacc ayanayo ga 2 1 , . Lingat t havivaranap p akasaka, 2 2 .

K alfip a, s ee K zIt antr a Lingat t havivaran at i ka, 22 , 1 05

'

. .

Kalap anissaya 1 0 8 , . Lingat t havi varanavinic chaya, 2 2 .

Kalap ap afi c ika ( p afij ika) O t ika 1 06 , . L o kadip as é ra, 3 5 , 3 6 .

Kali p asut t ap rat ifl fi s aku L okaniti , 5 1 o f C hakkindab hisir i, 9 5 .

'

L o kap arIIIat t i, 1 0 4
'

aka, 10 6 . .

Kalyfini i nsc i p ti o ns , 2 3 , 3 8 , 3 9
r .
L o ku p p at t i, 1 0 4 .

K zi m zi dinakat hfi 9 6 , . L o kup p at t ip akasani, 1 6 .

Kam andaki , 1 0 7 .

K am aéast ra , 5 1
M
.

Kam m akam m avinic c haya , 6 .

K amm avac a, 6 , 7 , 3 8 n 2 , 1 06 . . Madh avanidana 1 06 no te , .

K am m avinic c h aya 9 5 . . M adh us aratt hadip ani 4 7 , .

K ankh avita rani , 3 8 n 2 , 4 6 5 6 , 8 7 ; .

, M dg adha bh dsci (t he Idio m o f Magadha) ,

at t h akat hfi 1 0 2 ; t i kzi ( ne w , 1 0 2 1, 2
, ) . .

K a ma, 1 6 , 1 05
r . Maggangadip ani 9 8 , .

Karikat ika, 1 6 , 1 05 . M ah ab o dhivarnsa 104 n 9 , . .

K é sikap ru t t ip zi lini 1 07 . M ahadham m araj a ( grandso n of B yi n a

K asm ira, 8 0 no te . N aung) 49, 5 2 ,

.

Kassa a ( c o m m e ntato r) , 7 ; ( o f D am il a Mahadhamm aré j adhiré j a ( S n i g gu - -

sa,

ratt a) , 3 9 no te ; ( o f Ce yl o n) , 76 72 , 7 3 , 74 .

n 2 ;
.
(o f Pagan) 25 II 4 , . . Mah figan a, 1 05 .

Katac a ( K rt -c akra) , 1 0 6 M k k
ah a a ( “ ap p a o r 0 kacc et ana
'

.
y 1 06 .

K at ant ra, 2 6 , 1 06 n 1 4 , 1 0 7 . . M ahakac c ayana, see Kacc ayana .

Kat h zi vat thu , 9 6 , 1 0 2 . M ahakalac akka ( aks) 1 0 8 o

,
.

Kau ng hm u daw p ago da ( Raj am anic ii la)

- - M ahakas sap a see Kassap a , .

55 n 3 . . Mah anaga ( t he re ) 3 3 , .

Kfivyasarat t hasangaha , 9 5 . Mahanidde sa 4 9 1 ; O at t hakat ha 1 0 4, , ,

.

K ayavirat igé t h a, 4 4 . M ah a is ara ( nissaya

n s
°
43 .

Ke cavam icra , 1 0 7 n 1 2 . . Mah zi p akarana P at thana) 5 4 n 3 ,

. .

Khandhavaggasam yut t a ,
°
i a, 1 0 3 tk . M ahap arakkam a (the ra) 4 6 6 7 n 1 , . .

Kh an t akakhIp a, see Né git a M ah zi p ar inib b ana Su t tant a 3

'

. .
,

K hu ddakanikay a , 2 , 3 , 4 . Mahap arit t am see Par it ta , .

Khu ddakap at ha , 4 ; at t hakat ha, 1 0 3

°
.

Khu ddasikkha, 6 , 24 - t ik5 , 2 4 ; an e n ci t 57 .

and ne w , 1 0 2 . Maharfij adhip at i ( A D 66 67 . .

, , 68 .

K it t isihas fi ra ( n ) , 2 7 ki g . Mahé rfi p asiddhi se e Rfip asiddhi , .

Kit t it ara, 4 0 n 2 . . Mah fisam m at a (ki ng) 79 , .

'

K o laddha a, 1 08 ; -t i a, 2 7 , 1 08 k . Mahsi sat ip at thana su tt ant a 3

'

, .

bl i
Ku a K an, 4 0 . MahasiriJe yyasIIra (ki ng at Tau ngu)
'

, , 45 ,
g
Ku m arac e t i p a o da, 3 5 . 46 .

K yansitt h é ( n ) 1 5 ki g , . Mahé su vannadip a ( son o f Parakkam a

w
K yas e o r K yo c va (k n ) , 2 5 , 2 7, 4 0 i g . b ahalaraj a) , 3 6 II 2 . .

Kyaswa IV , see Kit t isihasiu a ‘

. Mah at he ra- i i , 1 05 tk .

Mahatika, on Saddat thab hedac int i , 2 2 .

Mahavagga ( o f t he naya) , 3 8 n 2 73 Vi .

n 5 . .

Laghugraha, 5 1 . Mah i vaggasamvu tt a, 1 03 .

Laghu p é racaryam , 1 08 n 2 . . Mahavaggatthakat hé , 73 , 1 02 tik5 , 1 03

°
.

Lakkhanadip ani , 9 8 . Mahavam sa, 1 0 , 3 2 , 6 5 n 3 , 79 ; ti a,

°
. k
Lalitavistara, 9 6 . 1 05 .

L aw , e ust om a (o f t he B u m ese ) , 8 7 , 89 r . Mahavihara, vii, 1 7, 1 9 , 2 0 , 3 1 , 32 , 3 4 .

L aw c odes , P i , H i ndu , 3 2 , 33 , 8 4 fi Mh
'
. a ayana , 6 1 .

Le di H saya daw , 9 7
~
. Mahayasa (Rassa, of a an) , 3 6 n 3, Th t .

le k/m kdm ac m (se cre tar y) , 9 3 . 37 .

 I ND EX 115

M hi nd (th
a 1 7 n 3 , 38
a e ra ) , . . N amaker e 95 , .

Maho sadhaj at aka , 8 7 . Nam arup am ( nam e and o rm ) , 1 04 II 5 f .

Maho sat t hi ( Mah osadha 10 7 .

- aric c he da
p pp akarana , 1 04 n 5 - i a
t . k
Maj j him anikaya, 2 , 9 3 °
i a, 3 2 II 2 tk . .
( ne w ) , 1 04 .

Ma hi m ap anné sa at t hakat hfi t ik5 , 1 03

° °
i
Nanab h vam sa ( a na) , ac ariya, N
p
.

Ma ayade sa, 2 3 .
q
If .

Malayadip a, 2 3 Nan na am b hira ( c o mm e n a o r) , 7 , 1 05 tt

g
.

Manavulu - Sande saya, 2 5 n 1 n

5 ; (of )
a an , 1 P g
n
. .
0

M gl g
an a a, ramm ar an , 2 6 i . 2 a alam kara , 7 1
1
.

Mangaladip ani , 4 7 2 an asé gara, 2 2

~
.

Mangalasu t ta , 4 , 9 5 . N”
1
s ne e ra, 6 6
a v .

M i
an dip a, 4 2
‘

.
Na navilasa, 4 7 .

Manij otasaddhamm alam ké ra, 9 2 . Na riavilasa ( o f a an) , 25 Pg .

Maniku ndalavat t hu , 5 2 . Nan dam a la, 3 3 n 2 , 7 2 , 73 . .

Manir at ana ( t he ra) 5 6 . N a rada 8 5

t ki g
.
,

M anisaram afi j fi sa 4 2 , . ara a i (
p n at Av a) , 4 1 .

Mafi j fi sé t ikab yakhyam 1 0 7 , . ara at isit hu (

p ki g
n ) , 1 6 , 20 , 2 1 , 2 3 , 3 1 .

Mano hé ra 1 6 , . aravara
( Mahasihasur a dham m araj a) ,
M ano hari (ki ng) 1 3 1 4 1 5 , , , . 57 .

Manoo re n g se e M anu yin , . ara u t t isan ah a, 1 09

y g .

M ann 3 3 88 ; ( Dhamm asat tha) 8 4 If

, , , . avani am adip an i , 9 6
y .

Manu kyay 8 7 88 , , . avavim alab u ddhi, see V im alab u ddhi .

Manu sara 8 6 ,
. Ne t tip akaran a , 5 , 8 , 4 3 , 5 6 , 78 .

Manu sé ra shwe -m yi n 88 -
,
.
Ne yyadhamm a 91 .
,
M anu vannana 87 8 8 , , .
Ne yyadhamm ab hivam sa 91
Mau u yin 8 6 8 7 ,
, ,
.

Nib b anadip ani 9 7

M anu yinlaii ka 8 8
.
,
, .

Nidanavaggasam yu t t a at t hakat ha
°
1 03
Mat ikat t hadip ani 1 9
.
, ,

Nirayakat hé di p aka 9 3
.
,

Mat t hap ayo ga

.
,
1 08
M au n gD au n g sa d6 , 3 2
.

n 3
N i u t t ib yakhyam
r , 1 08 .

.
Niru t t idip ani , 9 7
.

M ng T Au ng , 9 5
.

au un .

Niru t t ip it aka ( Niru t t i)

Mau nggu n 9 ,
, .

Niru tt isa Iam anj u sa

Me dhab hivam sa 9 2 , . 93 .
Nvadi ( Mo ggallana) ,
,

M e dh aIiIkara 3 5 , 36 n 1
M ilinda p anha 4 8 7 1 08
. .

N y sa 2 1
a , ,

Min dé m Min 9 2 fl "

, , , .

N yé ap p adip a 2 1
s ,
-

M o ggallana 2 7 , 7 5
,
.

n 1 , 7 6 , 1 0 5 , 1 06
N yfisap p adip at ikii 21 , .

n 5
,
.

N yau ng Ram Min , 53 .

Nyé yab indu

°
t ik5 , 1 09
. .

Mo h anayana 1 04
.
,
.
,

Mo havic chedani , ( Dhamm athat ) ,

88 n 4 . .

M 5 n ( Tal ai ng) 9 ,
.
O vada 97 , .

M ram m asam gha vn , 20 29 , , .

O vadakath a, 9 6 .

Mrit yu vafi c ana 1 0 8 ,

.

M ugdhab o dha 72 11 3
Mu kh am at t adip ani se e Nyzi sa
, . .

.
P
,

M ukham at tasara 2 5 1 05 ; t ikfi , ,

on, 2 5, Pab b aj aniyakam m av s e a , 9 8 .

1 05 a cit t i a ,
.
y
m dla bhds a ( ‘ t he o na rigi l 2, Padaso dhana ( sadhana
°

89 . Padavah am ah ac akka ( Padavaté ra 1 06 .

Mulap a n fisa, at t hakat ha,

n
° °
tj k5 , 1 03 . adavib hé ga 7 1 , .

M IIlasikkh a, 6 akinn akaniké ya , 1 0 7

'

. .

M alayam aka, 1 02 .

Mu nindagho sa ( t he re ) , 70 g amm
ali : ra p p ular stu dy 2 5 ; ar , o

iii
.
,

re viv l o f u dy 2 7 ; l ngu ge l
t a s , a a ,

N B rm a u x 2 0 ; lite
,
t e 1
v, i 3 ,
ra u r , , ,

1 9 2 3 ; t di es 6 2 4 25
, s u , , ,
.

agarfij u p p att ikathz} , 9 2 . P ali B m e s M SS 2 c ll e cti ns 6 ;

- ur e .
, ,
o o ,

Né git a ( t he re ) , 2 7 lite at r b e ginning f

ure , s o

e a l y p eri o d 2 9 ; l ate r f atur e

.
,

Nam ac é radip ani , 18 . r 58 ,

e s, .
 I ND EX

Panc fidi -angu t t ara-at t h akat h5 , Pu g U 3 D au n g (i n c i p ti n) s r o , 8 II. 6, 71

Pafi c anip at a-angut tara, 103 . t
no e s 4 and 7 .

Pafi c ap akarana -at thakat h a, 1 02 . Prindo ti i , 1 06

-
k .

P ik
ane a mo
-
°

ggallana, tik5 , 1 05 . . Puggalap afiii at t i, 1 0 2 .

P anine an yt s s em,
1 06 n 1 4 . . Pum b h asari , 1 09 .

Pafi fi aj o t ab hidhaj a , 9 2 PuIIIIac e t iya , 4 2

' '

. .

Pafi fiaram si, 9 5 .

Pafifi é sam i, vii, 9 1 if . R

Pafinat issa, 9 1 R ahul a (o f t he Sihalasangha) , 19, 23
.

Pfirzi ika, 9 6
j .
24
P ara ikakanda, at t hakatha, tika, 1 0 2
° °
.
.

R ab al a kyaw din, 88 - -

Para kamab ahu , 7 6 and note s 1 and 2

.

R 5 b hise kagandha, 74
.

Parakram ab ahu I 1 1 , 3 2
R adhirzi j anam at t ap p akasini, 6 7
'
.

Param at t hab indu , t ika o n , 2 5

.

.
R adhiraj avilasini, 79 if , 9 2
p a ra m a t t ha desa mi , t e ac hi ng co nc e rni ng
.

Raj am anic ula ( c e tiya) , 55

t he highe st tr uth , 59
.

Raj am at t am , 1 0 8 n 1
.

. .

Param at t ham afij fisa, 2 8 6 2 II 2

Raj am at t ani ssayo , 1 08 n 9
. .
. .

Param at thasankhe p a , 9 8 .

Raj am at t ant a, 1 08 ; t ik a, 1 0 8 - .

Param at thavinic chava ( ne w) , 1 04 .

Raj aniti, 5 1 .

Param idip ani , 9 8 .

Raj ase vakadip ani, 9 3 .

Paranissaya, 1 0 9 .
Raj asikkh ap ada, 7 9 .

Parfisava, 1 0 8 .
Re avam sa, 5 7, 9 0
Paravive ka, 1 09 l .

RaJavam sasankhe p a, 5 7
.

Parayanavat thu , 4 3
s indarii j ab hidhe yyadip ani , 5 2
.

Paritt a, 3 , 4 , 6 , 6 0 , 9 5 Pali titl e give n

mifugg dlz dmacc a to
.

Parit ta tika, 5 7
,
- .

re v e nue o ffic e r 21
p ar iya t t ip a tip a t t i (sacre d do ctri ne and
.
,

Raj o v é davat t hu , 78
p rac ti c e ) , 5 0
.

.
Rat an akara, 52
Pé rup ana (nam e o f a se c t) , 6 5 , 66 , 6 7 ,
.

Rat anap afij ara, 9 5 .

7 2 , 7 3 , 7 4 , 75 .
Rat nam ala se e Ratt am fili
‘

Pasadika (t he re ) , 2 7 .
Rat nap rab ha, 1 08 n 1 0 . .

Pasam sa, 6 8 .
Rat t am ala, 1 06 , 1 09 ; mks, 1 0 6
P atali ( N at ap at ali) , 7 6 and n 3
.

Rat t hasé ra, 4 4

. .

Pat hac ariya, 1 0 4 .

Re vat a, 2 4 .

Pat he yya, at t hakat hzi , 1 02 O

t ika,
O
Rikkaniyayatra, °
i a, 1 0 9 tk .

103 .

Ro ganidfi na, 1 06 .

Pat ic c asam u p p adadip ani , 9 8 .

Roganidana b yakh yam , 1 08 - .

Pat igavive ka t iké 1 08 -

,
.
Ro ganidzi na nissaya, 1 0 9 - .

Pri tim o kkha, 6 , 5 6 , 6 7 n 2

k
Rogayé t rei , 1 08 ; -nissaya, 1 09 ; t i a,
. .
-

Patim okkhale khana, 6 7

1 08
.

Pat im okkh avisodhani , 3 9 note

.

Rfi p ab he dap akasani, 56
.
.

Pat im o kkhu ddesa , 6 .

Rfip adip ani, 9 7 .

Pat Ip at tisangah a 1 0 7 ,
.
Rup asiddh i 3 7 .

Pat isamt dam agga , 4 9 1 O at t hakat ha, ,

Rup asiddlIi at t h akat hé , - 1 05 ; -
nissa_va,
1 04 ; gan t hip ada, 1 0 4
°

1 0 6 ; s ka, 1 05
.

P atth ana, 5 4 n 3 , 5 7 , 6 1 , 7 1
.

Rnp av at ara, 1 06
. .
.

Pat t h é nagan anaya 1 9 , .

Pat t h anas aradip ani , 4 7 .

P atth ana tik a, 5 4 - .

Pe t akO p ade sa , 5 , 104 n 9 , 1 0 5 . . Sac c asankhe p a, 6 1 .

Pe t filam kara, 78 . Sac c att hadip ani , 98 .

Pe t avat t hu , 4 ; O at t hakat hfi 1 0 3 ,
. Saddaki rika, 1 0 7 .

Phili p de B ri to , 4 9 . Saddam e db ani , 9 6 .

Pindo nissaya, 1 0 8 Se e Prindo . . x

Saddanit i, , 1 6 , 1 7, 79 , 9 3 .

b ske ts , i di vi si o ns of Saddasankhe p a , 9 8
’
p it a /( a s a e . . .

sc ri p t ure ) , 2 , 7 , 8 8 . Saddasé rat t haj alini , 2 7 o m m e n ar o n , c t y

Pitakat t ham ain, 5 4 n 2 . 27 n 5 a ka o n , 2 3
. .

P o em s ( citat o n o f ag a n t t he eligi
re i ,
i s r ous Saddat thab h e dac int a, 2 0 , 2 2 , 9 1 , 1 05 ;
rul e) 4 4,
.
-di
p ani , 22 -nissa a
y , 1 0 9 ; -t ik5
, 1 0 5 .

p o rdnd (o ld ti m e ch- ni l ) 44 ro c e rs ,
. Saddzi vat ei ra, 1 0 6 .
 1 18 I N D EX

Su me dhakat h i ( p oe a tic l versi n) o ,

43 . T iriyap ab b at a , 5 3 .

Su r5j am aggadip ani , 9 3 . T o u ngdwin K ya , 88 w .

Su rakit ti ( i n ) , 5 3 k g . T rakkab h 5 s5 ( T arkab h5 s5 ) , 1 07 .

Sur 5 viii ic c h5 y5 ( co nce n r i ng i nt xic nt ) o a s ,

T rip itaka, se e Tip it aka .

46 .

Sur 5 viuic c haya ( o f N5 navara) , 67 .

Sur iyavam sa , 9 1 . U Janinda, 9 5 .

Sii ryasiddhzi nt a, 5 1 . U P yi n-nya-thika, 9 7 .

Su t tanidde sa, 1 7, 1 8 See K acc 5yana . U T in , 9 5 .

su t t au idde sa . U T i ssa, 9 5 .

S t tan p 5 t a, 3 , 4 ; at t hakatli 5 , 1 03
u i °
. Ud5 na, 4 ; ° att hakath5 , 1 0 3 .

tt it k
Su ap a a, 2 , 5 9 , 6 0 , 6 2 . Ukkamsam 5la, 65 .

Sut t as aii gaha , 5 , 73 Ukkam sika (ki ng ) , 5 0 , 5 2 , 54 , 55 , 6 3

'

Su tt 5 vali ( K ac c 5yan5 ° P
) , 1 06 . t
no e , 83 .

U p arip an nzi sa, O at t hakat h 5 , ° t ik5 , 1 0 3 .

U p 5sakaviu ic c haya , 9 5 .

T U p 5 sako v5 da, 9 6 .

T a b in-shwe ht i (ki ng) , 4 6 4 7

- -
, . U p ase na ( o f C e y o n) , 9 1 Ii 2 l . .
' ‘
l akt 5 vat 5ra ( T att v5 vat 5 r5 ) , 0 t ik5 , 1 09 . U p 5yakat h 5 , 9 3 .

T al ai ng autho rs 3 1 3 4 c hro nic l e 9 , ,

s, U p o sathavinic c haya , 44 , 9 3 .

i nfl ue nce 33 in law c ode s 3 3 86 ;

, , , ,
u o sa t h z ka
p (u nde r e m p o rary o s) , 4 4 t vw
i n c i p t i o ns 3 5 ; p e p le 9 1 0 2 6
s r , o , , , , U p p 5 t asant i, 4 7 .

6 4 6 8 ; sc h ol ar
, 49 ; state s 84 ; s, ,
Ut t am a , 22 .

te ac he rs o f B uddhi sm 1 0 1 2 1 9 , , ,
. Uttara ( t li e ra, m ss o nar ) , 4 , 1 9
y i i .

T 5m alind5 (the ra) 1 9 2 4 , , . Ut t5 r5j i va, 1 7 .

T an di ( D andi n F) t ik5 1 07 ,
°
, .

T ano gab u ddhi, 1 0 7 .

V
T ant ras5st ra, 5 1 . V5 cako p ade sa, t ik5 , 46 °
.

T aruk p ye Ini n
'
-
81 -
, . V ac anat t haj o t ika 28 .

V 5 c av 5 c aka o r Vac c av5 c aka , 2 2

‘
l at h5 gat u p p at t i, 1 6 , 1 05 . .

T e j o dip a ( e ra) , 5 7 th . V ac cav 5 c akadip ani , 2 2 .

T e j o sara, 8 8 . Vac c av5 c akat ik5 , 2 2 .

T e rasakan da t ikzi , 1 02 -
. Vac c av 5 c akavannan 5 , 2 2 .

T e saku n a a a a, 79 j tk . t
V5 c issara ( h e ra) , 1 8 ( g ramm ar an) , 2 2 i .

Thadodham m ar zi j 5 , see U kkam sika (re c o m m e nda o n o f a m o nk ti

‘

. vdc i vifi ria t t i

T hado -m in-b y5 , ou nde r o f Ava, 30 , 4 0 f .

t
b y ano her fo r a m s , 24 l .

T hagya (p a o da) , 1 1 g . Vaj i rab u ddhi , 3 8 Ii 2 Mah5 , 4 0 ;

°
.

B r
I/z a m a in ( u m e se , re c o d, 6 3
) r . t ik5 , 3 9 , 7 6 .

t /ca n bg B
/ in ( u rm e se t e , re e nu e o e r) , ti l v ffic Vaj irab u ddhi ( o f C e y on) , 76 Ii 2 . l . .

2 1 no e t
See Nyfisa
. .
V5 m ana, 1 0 7 n 1 3 . .

Th an - b i
y n t ik5 , 1 05
-
. V annab o dh ana , 65 .

Thar5 wadi-m in ( 1 83 7 9 0, 9 1 .
V anna- k w
'
ya -
di n , 8 8
'

The ragzi t h ti , 4 ; ° atlgli ukat h 5 , 1 04 . V ar5b hi sam gh an5 tha, 5 2 .

T he rav5 din, 5 . V b
ar5 a-Mihira, 2 0 .

T he ri g 5 t h 5 , 4 ; O at t hakat h 5 , 1 04 .
V e das , w k k w
or s no n u nde r s name in thi
B
t lz it ( urm ese ) ne w , 1 04 n 5
( ) . .
B ur m a, 2 1 ; o f the urm e se , 5 1 , 8 8 , B
T ho h anb w5 , 4 5 , 4 8 . 1 01 ; 8 8 .

t /cugyi ( u me se B r e, re e nu e o fi c e r
) titl v f ve dasa t t lea ( ed V ic t
re a se s) , 2 0, 49 , 5 0 , ti
21 n 6 . . 58 .

T hii p avam sa, 1 05 Ve davidhinim itt aniruttivann an5 , 1 08

'

.
.

Ti u m b h at h o m ana , 78 Ve p ullab u ddh i, 28

g
.
.

w
Ti 5 Kya , see Ab hidhamm at thavib h5
- Ve rnac u l a , b e gi nni ng o f m etap hysi c al
r
van i. literature in, 4 3 ; gro wth o f re ligi o us
t
Tikanip 5 t aj 5 aka- att hakat li 5 , 1 04 .
li te rature in, 4 8 t ransl ati o ns i nto ,
Tikap at thé na , 102 . 5 6 , 5 7 , 9 2 ; Ab hidham m a in , 5 9 .

T ilokaguru , 5 4 , 5 7 . Ve ssant araj 5taka , 8 1 .

T ilok5 lamk5ra, 5 0 . Vib haii ga, 5 5 , 5 6 , 6 2 Ii 3 , 1 02 . .

asc ri b e d K yo c v5 s
’
T ip it aka, gramm ar o f t he , 1 6 . Vib h at yatt h a, to
dau ghte r, 25 ; b y Saddh am mafi zi na, 2 6
‘

T ip it ak5lam k5ra (o f Ava) , 3 7 , 4 9 , 5 3 ,

Vidadhimu kh am andana, tik5 on, 2 8 .
 IND EX 1 19

'

Vidagdhamu kham andana, se e Vidadhi Visat i 5 taka-att hakat h 5 , 1 04 .

m ukh amandana . Visud 5 c 5 ra , 9 7 .

V idh uraj at aka, 8 7 . Visuddhim agga, 7 , 5 6 , 8 7 ; at t hakat h a ,

ki g
V ij ayab 5h u ( n ) , 1 1 , 1 5 , 3 2 . 1 04 ; - t ik5 , 1 04 .

\ i it5 vi , 4 6 ; o f Sa a n , 4 6 n 4
'

' j
gi g . . Visu ddhim aggadip ani - yan , 9 7 k .

V ij j zi m agrr adi p ani , 9 8 Visu ddhim aggagant hi , 1 9

'

. .

Vim al ab ud th
dhi, au o r o f y5 sa t ik5 , 2 1 , N Visu ddhim aggaga nt hip adatt ha, 5 6 .

61 ( a N v
a0
, 2 7, 28 . Visu m g5 m as im 5 vini cc haya , 9 7 .

Yim zi navatt hu , 4 ; O at t hakat h5 , 1 0 3 . Viv 5 davinicc hava , 9 3 .

Vim ativinodani , 3 8 n 2 , 3 9 no e , 76 and

. t aohdra de sand t c i g
( ea h n c o nc e rn n t he i g
cr t
u re n p rac tic
e o f m e n) , 5 9 .

Vina ya ( m onastic c ode

1 9 , 2 4 and ) , Vo h5 ratt hab heda , 9 3 .

t
no e s 1 and 2 , 39 and no e , 4 4 , 4 6 , 5 6 , t g
V o p ade va ( ram m a an) , 72 ri .

5 9 , 6 5 , 6 7 , 73 and Ii 5 , 7 8 , 9 6 , 9 7 ; . V ru da , 10 6 n 1 5 . .

F o ur Sma e inayas , 6 , 5 9
ll r V . Vu t tim o ggal l5 na, 105 .

Vinay ac fi lavagga , 1 0 2 . V u t to daya, 22 , 2 6 , 2 7 , 1 08 ; aka o n ,

Vinayagant hi 39 . 28 ; gl V
o ss o n ( ac anat t haj o tik5 ) , 2 8
d
.

Vinayagan thip a a, 75 , 1 02 . Vu tt o daya p aiic ikzi (se e C handos5 rat t ha

Vinayagfi lhatt hadip ani , 1 8 . vik5 sin i
) 26 ,
.

Vinayakandhaniddesa 1 0 2 , . v ydkarana e
( p os on) , 88 x iti .

Vinay5 lam k5 ra t ik5 , 5 4 -

. V yavab aram ayu kha, 8 7 n 3 . .

Vi naya -m 5 h 5 vagga, 1 0 2 .

Vi naya-p ariv5 ra , 1 0 2 .

W
Vinayap it aka, 2 , 5 , 2 7
V inayasam u tt hei nadip ani , 1 8 . W agaru ( ki ng) 3 4 , 3 5 , 40 , 8 5 ;
,
°
dham
Vinayasaii gaha ( p akarana) , 3 8 Ii 2 , 3 9
'

. t t
m a ha ,
33 n 3 , 8 5 ff . .

t
no e , 74 n 1 . .

Vinayasangrah a- atthakat ha ( re a e , g tr
l
es s) , 1 02 .

Vin ayasifi caya - t ik5 ( a e r) , 1 0 2 lt . Ya] navalkya, 85 .

Vi naya-fi li a t
l , 3 8 no e ; -ti 5 a (t he reat ) , k g Yam aka, 5 4 5 7 , 7 1 ,
.

76 . Yasa, see Mah 5y5 sa .

Yasavaddhanavat t hu , 5 3 .

th 5 , 1 0 2 . Y atanap rab ha t ik5 ( Ratanao -1 08 .

akarana ) , 38 n 2, . Y aw - m ya s5 Atwi n-wu n, 95

- .

T 73 . Ye -din , 5 c ariya , 4 1 .

V inicc haya ak5 sani , 8 8 Y u ddhaj e yya ( Yu ddhzi dhy5 y5 ) , 1 0 8

g
. .

V iragdha ( f idagdha 1 0 8 ; t ik5 , 1 08 . Y ut t isafi gaha , ° tik5 , 1 0 9 .

STE PH E N AU STIN AND O

S NS , L T D . , PR INT ER S, H ER T F R D O .