Documente Academic
Documente Profesional
Documente Cultură
Title
:
:
:
Author
Publisher
Publication Year
Pages
:
:
: 2014
: 053
7
UC-NRLF
*c la
7IdT
" Bcole
Frangaise
cT Extreme'OrieniJ*
NOTES
ON THE
BY
C.
M.R.A.S.
DUROISELLE,
w
LECTURER IN
PAli,
RANGOON COLLEGE
RANGOON
OFFICE OF THE SUPERINTENDENT, GOVERNMENT PRINTING,
1906
BURMA
NOTES ON THE
ANCIENT GEOGRAPHY OF BURMAThe
PunYiovada-stittii of the
word
is
found, almost
celebrated Legend
^
by Burnouf from the Divyavadana.
of Pura, as translated
The
PcLli
this
Samyutia-nikaya
interlocutor of the
dhism,
or, at least,
have thought fit to insert in their work for if the stdta itself seems to
be but an extract (unless one prefers to see in it the nucleus round
:
later
on developed
itself),
the
it
commentary gives
(the
commentary)
is
"
two brothers
confirms
me
in the
"
This detail
of Sunaparanta,
fore
unknown
to scholars in
Europe.
M144730
The
the
"
we have
fact
is
is
it
unknown
we find
probably, except a
the Divayvadana.
in
in
Burma,
but in
unknown
in
Burma.
The Legend
of the
icth
and nth
of Funna. contains,
known
in
centuries dispels
Burma
before
doubts on
this point for in the inscriptions of that period are found words clearly derived
from Sanskrit, rind not only technical terms, but words which must have
already been in popular use, such as, f r example, prassad, from Sanskrit
Pali being pdsdda-, S akr d
Sar\s]^nt Cakra (Pali sakka).
prdsdda, the
After its introduction into P^igan, Pali was studied with great fervour, and the
first outcome of these studies, about one century after the fall of ThatSn, was the
P41i.
all
Sadda-ntii, a
grammar
of the Tripitaka,
in exis-
Forchhrimmer
It
of Roots," gives here and there the equivalent Sanskrit forms.
therefore plnusible to suppose that S ns^^rit existed at Pagan in the nth
studied before Pali, for the first work in
century at least and was scientific^illy
the latter language written in Burma bases itself on Sanskrit grammar to
*'
Garland
is
=
Asan = Acvini (1054 A.D.) Mrikkaso Mrgaciras (1081 A.D.), etc The
known
in Pagan anterior to th-se dates.
been
have
must
Siddhanta, then,
Moreover, certain names of places and rivers indicate a familiarity, very
already secular in Anorata's time with Hindu mythology ; to
;
probably
on the banks of the Irrawaddy (=Pali, Erdvati=s
give but one example
uirdvata is well known.
Sanskiit airCivati), the legend of the famous elephant
Mr.
Ko
Taw
thus
Sein
sure:
less
are
{Notes on the Ka'yani
Other proofs
of bricks found at Tagoung and at Pagan itself, inscribed
Inscriptions) speaks
introduction ot Southern
with legends in Sanskrit and older than the
Buddhism in Pagan ; but Phayre says [History of Burma, page 14) that the
As it is very difficult to procure any of these bricks,
legends were in Pali.
it is to be doubted whether e\en the ArchaeologiI cannot settle this question ;
Museum in Rangoon possesses any ; at least, none of these short legends
:
cal
been found in
has ever yet been deciphered. No Sanskrit inscription has yet
it is true, says {Notes on an Archceologlcal tour in
Fiihrer,
Dr.
Burma:
he discovered two at Tagoung: but nothing more was
Upper Bur mj) th-st
lithic inscriptions, of such a paramount importance
two
these
of
ever heard
which I doubt very much.
if they do really exist,
week
wood left,
sandal
in the
this
which
stretches,
of the Saiinutta^Makatha,
^ronaparanta)
the very same as the Burmese Province called by that name.
(Sanskrit
paranta
is
The Legend
is
the foundation of
none
is
"
mada
(
;*
else
Prome
in
quoted
it is
Charmed-stream
"
;
Man
= manta
(Sanskrit mantra)
it is
the
Nam-
of the legend.
Pron. Thissaban
= Saccabandha
further on,
we
this name.
c[y?C Pron, and (9v Prawn. It is then in Talaing documents that we must
look for the origin of this name, the signification of which I do not know; * the
Talaings I have consulted could not give me any information on this point.
"
"
Some, however, told me that this word ought to be written, Pr8m
{pro-
this
worth stopping
the
to consider.
Namanta,
in
the Rajavan,
may
It
But
it is
"Prome"
is
derived from
given as the
is
after ihe
Naga's name;
"Brahma";
this
"known this old city call it by a name derived, according to their phonetics,
from "Brahma." It was better known to them as Crik^etra, or its modified
equivalents
stand
for
Phonetically, the
"Brahma," and
their pronunciation of
it
(9^
differs
still
Prafi,
more
cannot
widely.
Now,
the Paganrajavaw
us that
tells
Le Kine
or
Vawijagama
is
in
Legend, as, it is understood by them, is intera very clear example of the origin of the
artificial geography of Burma, in the fabrication of which some
texts have been flagrantly distorted and their sense deliberately
the case
be, the
may
esting, in that
is
it
Before
misunderstood.
going into
this
question of fabrication^
let
this bull, as
kyvan), a cultivator who
and
was
vicious
no
one but his
he
was
as
beautiful,
savage
strong
to do so would have been to run to a
master dared approach him
certain
death.
in his
he
way, beasts
He had
and men.
work
in
much
longer, for
Brahma
well
is
known
(^OQ (brahma)
name
G^
in its
by any
rule,
proper form
appellation.
The Talaing
is
it
the
to the
for
"
name and
Brahma "
It is
g^.
is
to
S^^^"^
(Mranma)
for their
own
it
to
national
used in their literature, for they were under brahmanical influence fcr centuries; but they too, rejecting the proper, ready-made and well-known appellation(
^5
),
call
Crikretra by a
name
G^
which, according to
Talaing
(')
Page
One
37 of the manuscript in
of the
my
is
known
to the
Burmese.
The
him.
who was
farmer,
attached to his
fields,
allowed them,
after
of the bull's death was, on the evening of the very same day, celebrated by a great feast, of which the enormous animal's flesh formed
one
of the
however
justifiable,
who had
taken part
Sunaparanta,
in
in
retribution; in consequence,
its
Some became
Upper Burma.
and the
became
name
of
The
the
hill
G00d6
wheie he dried
Sa-re-kral<-to?z
CX)^! I-im
= le=
bow
Hill/'oOD8GCj(^o6
is to-day: ci6co5
Sir George Scctt {,Upper Burma Gazetteer, II, iii page 163). I do not know
whereSirGeor.ee has taken this story Ixom; he has, I suppose,transIatedit from
the
it is
essentially the
possible.
same
"
is
those
to say,
the Samdn.
He says
Sithu, king of Pagan, visited the Shwe-zet-taw," but Alaung Sithu became
king only in 1085 A.D., according to Phayre. In Vol. II, part ii, 307, he
writes:
"The
1108 A.D.,
left
legend
to
for
is
consequently
this king to
322 vears!
The date
108
is
AD., and the Sandn tells us that, in Caka 763 (=1401 A.D.),
only
this king visited tne famous foot-prints; here, the difference is 336 years
in
140X
the
hil's,
flesh
It
caused the
ust less
He
pity.
The Sunaparanta
krapun-to;/ (oo^DSt^^gcoo^S).
him:
whither
hunter appeared
are
,'
going ?'^
"
" A
I
for
the
must
for my
venison
other,
hunting," replied
provide
customers," ^al<ra, with his divine e'oquence, shewed him the
^akra
greett^d
"Friend,
you
cruelty of thus killing innocent victims, and the terrible torments)n had in store for him in the course of his
What
"
future existences.
''are not
One would be inclined to think that Sir George Scott follows a local
false dates; but such
Gazetteer
is
is
legend giving
Burma
agree with those of the Chronicles, one cannot understand these glaring error*
in so serious a work.
However, on the following page (II, iii page 164), under
the heading Shwe^zi-gon, he gives a date better in accordance with facts. There
he writes
"
:
It is
is
Prince Saw-Lu,
of
same work
is
Cun Kyo Ta
there
relic
The date
go5^Gcq)5oD6
1002 A.D.
The date
of the fall of
Thaton
"
very different from yours. You kill all the animals you
meet with, evt n vvhen you are no longer in need of meat. I, on the
my
case
is
contrary, with
whose
flying-deer,
tliis infallible
skin,
protit.
deer, shoot
it
down."
latter
like
his
succeed
in
him.
to
bend
to
kill
My bow
it
is
as easily as your
Well! You
is it ?
own on one
condition.
will be able
On
only deer one day, and the day after only does.
bow, which
this
may keep my
matchless;
"
The hunter agreed, hastdy toolc
belongs to me, (^akra
the bow and went about looking for deer
but on that day, he
trifling condition, you
for
it
is
The Talaing
or
Mon
there are
gaps
Burmese
scientifically
in the history of
in
Burma and
Pegu (Ramanna) that will be filled probably only when the Talaing chronicles
have been read and translated ; so, the affinities between the M6n and Khmer
are
still
to
be philologically established
studies of the
to
the
the
name
"
M8n-Annam "
for this
has,
from
The writer
The enlightened
found only does; on the morrow be looked for does, but perceived
deer only. He then understood ^akra's stratagem and, bound by
a solemn promise which be dared not break, he gave up hunting,
retired to
hill.
From
was
that day, he
known under
in
Sunaparanta a
false doctrine,
Uhus
Mahapu and
Cfl/apu
gives,
more
infra p 15), which is its sequel, with the story of the Divydvadana, manv points of resemblance and di\ergence become apparent.
All the long story of the two brothers up to the departure of the
{cf.
is
unknown
to the
Samon and
is
not given
to
make one
Sanskrit,
katha speaks
every one ol
'
Are we
a medley
of only
whom
in
of wings, or riding
on
Tue Safinyutta^Ma-
to see in this
"
false doctrine
"
a remembrance
of that religion,
beliefs
(^)
ot
century,
and has
and customs
Vide infra,
of the
p. 15,
left
Burmese.
the text
and
its
translation.
etc.
Surparaka,
is,
on the whole, the same, and probably originated from the same
The Sinhalese also have this legend, but they seem to
source.
know both
versions
for in the
speak.
My
fine,
intention
is
Hurma, but merely to point out the arbitrary way in which some
Indian place-nam^^s have been transplanted in Burma, in spite
The Legend of Puwwa furnishes a very
even of explicit texts
clear example of this manner of fabricating ancient kingdoms
of
Mr.
modern towns an
in
how
it
is
air of
towns and
one indigenous,
ed., 1853,
hoary antiquity.
that most
259-260.
("2
(3)
XXX,
thirteen
of
Pagan
pages 3S7-388.
In the Pagaiirdjavan
Puwwa-
gama, Tampavati, Siripaccaya, Sampuagama, Pa/z^upalasa, Nagaruttama, Paramapura, Tampadesa, Ve/urakama (Ve/ukarama ?), Samadhinagara, Pokkan (pron. Paukkan, from which the Burmese made Pukan
Pagan).
tion to a
pok tree (pron. pauk, buten), foretold the foundation of Pagan, the
"
"
town was called the pok garden (Pokkdrdma). It was named Arimaddana
because
its
lived in considerable
hence
its
name
of
PuMnagama.
called on account of
things; punna
its
full
known
'city of Mien.')
It
was
called
sampaa)
Nagaruttama,
lO
think this fictitious geography hasnational vanity, and above all, in adu-
had
its
origin
the
in
also
of
his-
intense
This fabrication
Buddhism.
fervour of
religious
centuries
which
In fact^
followed the introduction of the Hinayana into Pagan,
what more natural, at a time of the religious effervt^scence of a new
the
makes
it
very clear that neither the Sunaparanta, nor the
the Vawijagama of the legend, are the places and
nor
Nammada,
the stream known under these names in Burma. The Sinhalese
text
called
hants
'
Paramapura,
On
account
it
am
Kirg Dhammaceti
palicizf
(Pagan). Lokananda is also given as one of the names of Pagan, and this
brings the number of its names to fourteen.
Tagoung
is
called:
Saghassara^^/ja, Sawsayapura,
Prome;
Pancala.
Crik setra, Vanavasi, Paifr/mnilpa' i, Varapati, Puwwavati. Arakan- is knownas: Rammavati, Rakkhapura, Meghavati, Dh anaavati and Dvaravati (this
na me
last
is:
bank
of the
Irrawaddy
but
it
empires,
most ancient
of Sunaparanta in the
inscriptions,
name
affi
that
it.
seem
As
to be so ancient in
Burma
as has
"This
to
name
of
The most
( 1)
ancient inscription
Anorata-ma//-co, and
dated
C^a 346
It was
(984 A.D.).
engraved ona
the
of
shrine
for
a
of
hair
of
occasion
the
Buddha, brought back
building
Earnest researches
from Tha'on.
more ancient
('^)
'Ihe
Cu/apuw
is
built the
(OOC^^,
Purantappa and
paranta.
province
to be the
the
these
first of
most ancient.
names applied
di.-tinct
will
still.
to the
provinces
The
same
it is
names
is
therefore,
in
Suna-
the
S'ajndn
region,
located
Sunaparanta designate,
a nonsensical blunder.
"2
and give
The
we
it
paranta
but
Burma,
in fact, the
Burmese themselves
Aparanta, as,
the Divyavadana calls the
lanta
;
flovv^s
Mammada
the
"
Konkan
Western
country
also call
Sunapa-
^roaparanta."
river (Sanskrit,
In
Narmada) which
Sunaparanta
is none else but the modern Nerbudda, which throws its waters in
The Surparaka of Dtvyavaddtt a is surely
the Gulf of Khambat.^
no other place but the Vawijagama of the Pali version. Vawija"
gama would perhaps be better translated by the town, or village,
merchants."
the
of
mentioned
in
entrep-'t of
the
and there
also, the
Vaijagama
com-
these two
names, therefore, designate but one and the same town, situated
near the mouth of a river in the Western country.
fulfil
is
the
East
but
an
insignificant
hill
steam
flowing
into
river
their
sense placed
in India
by the Monrdjavan}
page 252
(or 225),
note
2,
where he says
Vardhasamhitd, jpeaks of
Jobson,
s.v.
Supara.
'3
^
However, the names of Sunaparanta and Aparanta
having
been given to a Burmese province, it became necessary to cite
if
against
names
of
Asoka's reign, and also the names of those countries, says that
bhikkhu Yonarakkhita was sent to Aparanta (Aparantaka)
and adds that Aparantaka is the same as Sunaparanta in Burma.
that
As a conclusive proof
this
identity he
(the
author of
the
Sasanala/'kara) gives
Mandhata
of
was dead),
to
back
go
to
their
homes,
approached
the
Western
Island,
of
would have
Aparagoya-
The
West-country.
the son (suna) of Sakka assigned to him this country to
5
the
future,
live in in
West Country of
( I)
ibid,
Aparanta
is
page
43, line 5,
etc.
and
in
many
Tampadipa, which
includes
etc."
(^)
(3)
The author
of the
is
Mahaniddnasuttaiihakathd.
is
not so
the story
is in
the conv-
Sakka's son
Such
(!)
is,
shows
it
is then,
incontestably, in
the often recurring etymoloijy given
but the text is most flagrantly violated,
in fact,
Sunaparanta or Aparanta
"
Burma
14
Sunaparanta, to
will at
itself
Pagan
in
it
do not mention
this
name
The
(at least, as
have been able to verify this assertion by means of the inscriptions already published), and it is remarkable that the Maharafar as
javan
in
the
Img
paranta) in Purantappa, a
to be the original
name
name which
is
now
known
as
Sunapa-
ranta.
is not known
in Burma,
though always given by Yule, the form Sunaparanta being always
found in the inscriptions and in documents; no Burmese authority
{b)
anywhere gives
to this
of
"golden
it
as meaninp-
frontier."
(c) In the A/Makathas, Aparanta or Sunaparanta does not designate Central Burma, but a country situated to the West on the
of the river
sea-shore, possessing a famous seaport at the
estuary
^Jammada
(Narmada,
Nerbudda).
Konkan
page
13, note i.
(> )
Cf, supra,
Now,
Aparanta
has
been
15
Western
of
India,
justify
Ko
pan'esa Pu/?o?
Kasma ca
'
eva esa,
Sunaparantavasiko
5avatthiyaw pana asappayaw viharaw sallakkhetva, tattha gantu-
gantukamo
pan'ettha
kamo
ahosi.
ahositi
atraya; anupubbikatha.
Sunaparantara^ h& kira ekasmiw vawijagame ete dve bhataro
tesu kadaci je'^^o pacasaka/asatani gahetva janapadaw gantva
Tjhawfl^aw aharati, kadaci kani/Mo.
Imasmi/w pana samav e kani/']
th^Lin
pha
^
tappowa tappabbhara hutva, dakkhi wadvarena nikkhamitva Jet"
avanaw gacchanti So te disva kahaw ^ ime gacchantiti" ekaw
manussaw
"
Kin tvaw ayyo na janasi loke Buddhadhammasa^gharatanani nama uppannani iccLSO mahajano Sattliu santika; dhammakathaw sotuw
Tassa Buddho'ti
gacchaiiti."
^
pucchi.
*) I
very
parijanaparivuto
had
tions
'"
saddhiw
parisaya
taya
viharaw
my disposal, to establish
at
defective,
is
in
and mistakes
the second, A,
to
me by
the
abbot of the Mezali monastery, Rangoon; it is written very legibly and contains
but few mistakes. 1, therefore, took it as a basis, merely noting the principal
mistakes of B.
but
it is still
mistakes
of
which
()5puppa..
ratananaw.
it
(5)
(9)
/I
{^)
it
dakkhaa.... () 5kataw.
parivato.
l')
(7)
5manussa.
parijanaparivutaya parisaya.
(8) ^...
>6
dhammaw
th\to
pariyante
dhammaw
madhurasarena
Sattliu
gantva
sutva
'
desentassa
*
pabbajjaya
parisa^
cittaw
^
mahadanaw
khassa sa^zghassa
7
adhi/^/^aya
vissajjitaw,
sapateyyaw mayhas
'
"
"
kani/'//^assa dehiti
cintesi
Satthu
kamma^^Aanaw
santike
's
pa/isallaa
kamma/Manam
Tena vuttaw
Kattha
galietva
Atha pubba^hasamaye
ti."
cheyyan
'*
vu/Mahitva
kathapetva
"
'^
Bhagavantaw
sattaslhanade
vihasiti ?
panayaw
'''
tato
gac-
sayawhe
upasawkamitva
naditva
pa
Catusu /Aanesu
yannunahaw/
sak?rattha.m (va
pvtdays. caritva
'^
pakkami.
viharatiti. '^"
vihasi.
Sunapa-
'^
vasathati
"
Tato Samuddagirivihara/
Thero
karonti.
hotuti
"
assa
"
tato
Tato Matulagiri2
ca saddo
ti
"
:
ayakantapasa;?esu paharitva
nama agamasi
kan
agantva
daviciyo
Paku/a
'^
ratlin
ca diva
natiduro naccasanno
thero
gamanagamanasampanno
vivitto
appa-
<5
/I
Sa/ayatana, Puwrtovadasutta ed. Feer, Volume IV, page 63. ('") B icceva.
(') A viciyo;
^..gijaciyo. (^) A agartva. () B usjano. ( bhan to,:
('3)
B Paku//za
(?)
17
"
saddo; thero:
tattha ratti^Manadiva-
vasaw upagacchi.
karetva
Manacawkamanadlni
"
ti
Evaw
catusu
ihanesu vihasi.
"
Parasamudda;
"
'
anekantarayo avajjeyyathati
asaddheyo
samuddo nama
vatva navaw
aruhi.
Nava uttamajavena
"
nama
uttariw labho
saw
"
gha/essama
gha^ika satasahas-
amanussa kujjhitva:
'
caturawgulamatta
agghati,
puremati.
n'atthi,
bhavissati
samuddamajjhe nesawnavawosldapessamati
Atha tesaw navaw aruyha muhuttaw gatakale yeva
^
u/Mapetva sayavz pi te amanussa bhayanakani
uppa/fika^;^
wapam
aha/wsu.
Thero
fiatva
disva
pi
va apakkamiwsu
"
",
uppa^ikaw
sannisldi.
Thero
te
"
:
Ma
"
" kaha:
assasetva,
gantukam'atthati
pucchi.
'3"
"Thero
Bhante, amhakaw sakaZ/^anaw eva gacchissamati.
" " Etesaw icchita^Manaw
navagae akkamitva :
gacchatuti"
adhi/Masi. Vawija saka^/^anaw gantva taw pavattiw puttadarassa
bhayathati
"
arocetva
"Etha,
theraw sarawam
gacchamati" pancasata
pi
therass'ekaw
i^)B
ko^Masaw
pawija...
(')
^^
"
katva:
asaddvejo...
(3)
Aya.m,
bhante, tumhaka/w
utta pajagavana
(!).
(4)
C) Aghates... {) Aand B
osldissamati.
()yl uppadik... (")^ ku^umpiko. (") B bhav... (") B pakk...
attametva.
(^6) B katthakam.
(**) B navagawe
(*3) A gacchamati.
caturagula,
(*)
purethati.
{^)
..
vztto.
tiwren^^
^r%^'
"8
ko/Maso ti"
Thcro:
aha'77?u.
'
y'lsam koffMsa.k\tca.m
Mayhaw
Te "Sadhu,
Sattharaw passissathati."
evsim
'"
bhante'ti"
tena
Sattha
su.
kira araddhakalato
atthiti
"
'
sannawi
kariwsu.
gantva:
''
amantesi:
vana
sve
carissama
Thero "
^
Ananda,
divasaw Kud?odhanathero
"Sve
jagamavasino pi:
ma.ndaTpa.m katva
paMamam
kira
danaggaw
salakaw aggahesi.
Sattha agamissati
sajjayiwsu.
Vai-
"
gamamajjhe
Bhagava pato va sarira-
katva
nisidi.
Visukammaw amantesi:
"Tata,
ajja
Bhagava
tiwsaniattani
Sattha
gandhaku^ito nikkhamma
Annam.
...B
c'
assa antoca^iyaw
{')
se.
{^)
padlpo
v*'
arahattaphalassa
arocetva navatarikabhikkhu...
silasanaJM.
(s) B. thapetiti.
viya
vasati.
gahantuti.
J9
upanissayo
tl
"
Taw
jalati.
gantva dhammawz
"
disva
Dhammaw
assa
kathpssaml-
fcaw
desesi
iddhimayapattacivaradharo ku/agaraw pavisi. Bhagava ku^agaragatehi pancahi bhikkhusatehi saddhiw Vawijagamafw gantva
katva Vawijagamaw pavisi, Vaija
mahadanaw datva Sattharaw?
sa^^ghassa
ku/agarani adissamanakani
Buddhapamukhassa
Maku/akaramaw nayiwsu Sattha ma^alamala pavisi. Maha"
Yava Sattha ^ gattadarathaw pa/ippassambhetiti * "
jano
patarasaw gantva uposathawgani samadaya bahuw gandhan ca
;
dhammaw
Nammadanadi
^
nama
Satthu
Nammadanagaraja
paccuggamanaw katva
nagabhavanaw pavesetva iinna.m ratananaw sakkaraw? akasi.
Sattha tassa dhamma^w kathetva nagabhavana nikkhami ^
so:
agamasi.
"
Mayhaw,
bhante,
dethati
paricaritabba;;z
yati
etesaw
taw
apayamagge
mahajaro
laddhiw
^^
visajjapetva
Bhagava
yaci.
nikkhamitva Saccabandhapabbataw
"Taya
"
Sattha lato
otarito
^^,
nibbanamagge
Sattha ghana
pati/^hapehlti."
^*
" ^^
vuttaz.
(Parinibbayiti anupadhisesaya nibbanadhatuya parinibbayi) i3. Mahajarto therassa sattadivasani sarlrapQjaw katva bahuni gandhaka/^hani lamodhanetva sarira; jhapetva
5 dhommassa.
5...kola alam.
nanadl
(12)
i4
{^)
otarito.
(*)
(8)
omits dhamma.m.
5sagah...
Nammadananagaraja.
(13)
laddhaw.
1^^)
5 Nammada-
B Nnikkhamaw.
(11)5 viyati,
(7) 5satth'aha;.
(W)
A ghanap
..
piwiamhi.
(17) See the text of the Pu;Jovadasutta, he. laud,
commentary on the sutta.
(l*)
{^^)
B...
I 20
TRANSLATION.
"
He was
*'
of Savatthi
hundred
five
taking
carts,
biiiftg
at
other times
Now
goods
on this occasion, the elder brother left the younger one at home,
took five hundred carts and went from district to district so that
;
in
made
his
from the Jetavana. Then having breakfasted, he sat down, surrounded by his retinue, in an agreeable spot. At this moment, the
far
"Whither are
saw them,
Pu;/a
Brethren.
the
"
these going?"
What
and asked
!
one
of
them
know that
the Three Jewels the Buddha, the Doctrine, and the Assembly of
the Brethen have appeared in the world ? These people are going
to the
"
dha
Buddha
thrilled
him preach the Law." The word "BudSurrounded by his retinue he repaired to
to hear
him.
Pua approached
That
is,
{pf.
the master
page
and having
60).
to Sunaparanta.
of
(^)
That
is,
Mahapua, the
elder
of the story,
marrow
and
of his bones/'
his
21
>
On
"
"Give
this
to
observe the
So much
has been
everything
msde over everything to him,
nation at the master's hands and lost himself in meditation.
;
of
"
and he
my younger brother
after which, he received ordi-
property to
But
ask for a subject for meditation from the iVIaster and go back to my
country ?" He made his morning tour for food, and, in the evenrising from
ing,
his seclusion,
recite a
and departed.
joyful exclamations
why
Punna .... dwelt." But where did he
He first entered the kingdom of
four places.
:
He
dwelt
in
Sunaparanta, went
"
The thera
noise.
said
"
"
given up to meditation
made the ocean quiet. Thence he repaired to the Matula mountain but there, too, were flocks of birds, making a perpetual noise,
;
''
This spot is not suitable," and
night and day the thera thought
he went to the monastery of Paku/aka. This monastery was
;
it
was
in
a retired
spot, quiet,
1
(
names
Cf.
of
22
dwelt there.
Thus he
in"
thera! s younger brother, having fed the latter and received from'
him the precepts, ^ saluted him " The ocean, your reverence, is
not to be trusted; it is full of dangers; you should think (of us)."
:
Having thus spoken he went on board. The ship, going with great
" Let us
prepare breakfast," said
speed, came to a certain island
:
the
the island.
struck a tree with an axe and perceiving it was red sandal, said :
" Friends w^e cross the seas for the sake of
now, there is no
gain
^ is
four
inches
from
a
bit
worth one
then
about
this,
greater gain
!
hundred thousand
and
us
let
make
(coins).
full
" Our
sandal
inhabiting the sandal forest were enraged
forest has been destroyed by these people, let us kill them !"
said
?
goblins
" If
we kill them here, the whole island
they; but they reflected
let us sink their vessel in mid-ocean."
will become a charnel house
:
The
caused a storm to
rise
Terrified, the
shapes.
The
thera' s brother,
Cu/apua
his tutelary
deity.
the householder, thought
"Let
:
my
brother be
my
(^) The whole story, from beginning to end, occupies but one season of vassa
or " rainy season."
Mahapuwwa was looking out for a suitable spot, wherein ta
in
the
lenten
season, as is practised even now-a-da3S, and requiet,
spend,
tired at last near
(2)
It
Vaijagama
(the
Le-k6 coOOdSSs
of the
Burmese!.
moral precepts or
and equal
to five ticals
it is
tarajataha.
mentioned
in the
Burmese version
of the
Vessan-
23
''
"
Revethey answered
The thera came on deck
:
!"
"
and the
five
him."
"Very
well, then,
you will
and with his share and
thus,
It is
said that,
theirs they
possession of
thought that a powerful god lived there. The lay disciples having
finished the building, arranged seats for the clergy and prepared
the things intended as offerings, apprized the thera that their task
means
his
superhuman
of
One:
the
Blessed
the
and
inhabitants
of
Lord,
begged
power
to
see
do
are
desirous
them
this
favour."
The
you
Vaijagama
''
Blessed One consented, and the thera came back, and the Blessed
One called the thera Ananda: "Ananda,'^ said he, "to-morrow,
we shall go to Vawijagama in Sunaparanta, for our food, give out
The thera said " Even so, Lord " and,
tickets to 499 monks."
:
the
first ticket.
The
inhabitants of Va;?i-
(3)
"
is,
still
to exist
under the
Mere
allusion to an incident
Sunaparanta."
which is told in extenso
I), tries
in the
Divydvaddna.
to find the
etymology of
=4
the middle of the village and prepired a hall for the offerThe Blessed One, having finished his ablutions early in the
shed
in
ings.
morning, entered
his
room
(lit.,
became
hot-
was about
to
go
to Sunapjiranta,
"
left his
in
lived
known
heretic,
in the air.
On
this
as Saccabandha,
mountain
who taught
name Kuwtfopadhana it will be remarked that the pali text calls this
monk simply Kiiwrfodhana. He is also mentioned (Ekawguttara, Etadagga-
the
tence
"
fruits of
which he reaped
Bhumadevata
na muccittha
tassa
in his
subsequent states
of
exis-
brahmaakule
nibbatti
tayobede uggawhitva mahaJIakakale Satthu dhammadesanaw sutva pa/'iladdhasaddho pabbajitva tassa upasa^wpannadivasato pa^^Aaya eka alawkatapar'iya^ta. itthi, tasmiwj
gamaw pavisante tena saddhi??i eva gamaw pavisati, nikkhamante nikkhamati, viharam pavisante pi pavisatiti, ti^^/iante pi tiAati. Evaw nic-
canubandha paiiuayati.
assa nissandena
upaz!('/zitva (?)
game yagubhikkhawdadamana
'
itthiyo
Bh-
ayam eko yagu u/u;zko tumhakawz, eko imissa amhakaw sahayikaya'ti '
parihasaw karonti. Therassa mahati vihesa hoti ; viharagataw pi samaera
ante,
^5
;)
a vase, shone
predestination to sanctity. Seeing this (the
Buddha thought): "I will expound the Doctrine to him" and
The monk, at the end of this
going, preached a sermon to him.
^
in the way,
obtained the
religious instruction, became a saint, and
six supernaturalfaculties, and then, having became a monk accordhis
^ "
Ehi bikkhu," he suddenly found himself
ing to the formula,
the miracarrying an alms-bowl and wearing robes created by
culous
power
of the
Buddha
and he entered
Then, the Blessed One with the five hundred monks in their kiosks,
went towards the merchants' village (Vaijagama), and having
made the
The
their
merchants,
they went to their breakfast; then, they took upon themselves the
performance of the precepts and, loaded with perfumes and flowers,
went
to the
monastery to listen to the Law. The Master exand the people were freed from their bonds
his Doctrine,
pounded
and there was a great uproar caused by the Buddha's presence.
The master dwelt there for a week, for the people's spiritual
*'
Perfumed Chamber " * till the break of
benefit, sitting up in the
day. At the close of these seven days' preaching, 84,000 persons
;
On
assigning it to the Thera Pua for his residence, left him.
the way there was a river called Nammada he went to the bank
;
thereof.
The king
of the
forth to
meet the
master, took him into the Naga-mansion and did honour to the
Three Jewels- The Master unfolded to him the Doctrine and left
his abode,
of
him
"
;
Lord, give
me
ofAuwnca
26
^
The Blessed One impressed *
something that I may honour."
and left as a relic the mark of his foot on the bank of the river
Nammada.
"
dha mountain and said to Saccabandha
Through thee, the people
have entered on the way to perdition stay here, make them reject
these false notions and establish them in the way to Nirvana." He,
:
it
is
said
"
:
In this
^
very season of Lent {Punna) .... attained to parinirvaa."
(By these words, it must be understood that he reached that state
To
(2)
Lit.,
wit
of corporeal
and
relic.
shewed.
Su Kyo Tan
Cl
piety seem
to
existence of the sanctified spot, not even the inhabitants of the Minbu District.
This strange neglect is accounted for by the perpetual wars and revoluticns of
this
troubled period.
The
miraculous circumstances,
1648).
foot-prints
in the reign of
as
it
is in
the
aphyi, answers to king Salvan Man Tara's Questions, and vessantard py6, a
He went, accompanied by four
metrical version of the Vessantarajdtaka.
other bishops and twelve monks, in search of the famous foot-prints.
The
king gave them, it is said, a guard of five thousand men to protect theni
against the Chins {written Khyaw) and the wild Karens (Karaw r6,ODQS?)..
They left Ava in 1638, carried on red palanguins, went down the
boats
Irrawaddy
in
large tree,
and
and landed
in the
at
Minbu.
The
four bishops
and
texts
camped under
27
To
Bhila recited long passages from the Patthana, one of the Abhidhammd
books and retired to sleep very late. At three in the morning, he had a
dream. A man holding a spear in his hand and followed by a great black
"
dog, approached him and said :
My Lord, the forests into which you are
to venture
going
panthers
tigers,
are very extensive and very wild; they swarm wtlh lions,
"
and snakes ; why do ycu come here P
The bishop
We
owing
took their meal early and entered the forest. And, lo before them appeared
the black dog; he conducted them to the banks of the Ma Kyow, O^gGOlDS
(Nammadanadi), and suddenly disappeared. They crossed the torrent and,
!
on the bank they saw a Hhilu {yakkha) seated on the trunk of a tree, who
asked them whither they were going; and, on hearing their object, he pointed
out to them, with a nod of his head, the hill whereon were the foot-pritits.
All of a sudden, the guardian-spirit of the hill changed himself into a crow,
and, alighting en the very spot where was the sacred relic, attracted, by his
The foot-print on
peculiar cries and cawings, the attention of the bishops.
summit
of the hill
lost in
Do
will,
foot-print
it
be true that
shall
become a Buddha,
stream
mese
It is
it
The bishop
came down
has,
since
had then to look for the foot-print left on the bank of thfr
was easy enough, for it sent forth a
bright light. A cetiya (BurGOCO), was erected over each foot-print, which, since that
that
ceti,
Burma.