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ညတာ်မူသင်္ချိုနှင့်မညီသောဝိနဉ်ဆယ်ပါးကိုဆရာပဝဏီကိုသာပြသကဲသို့ထွန်ရွာ ဇာတိဖ ခံသောပုဂ္ဂိုလ်ကိုအစပြု၍ဆရာပဝေဏီကိုသာပြုလေသောကြောင့် သံတ္တိပါဠိအဋ္ဌက ထာလာမရှိပေရာ ပဝေဏီသာ ဖြစ်ပေသဉ်ဟုဝံချ၍အဓိကရုန်ဦမ်နိုင်ငံတေအ တွင်တွင်ဝိနီဥပညတ်နှင်အဦသ မြိန်ဓိုန်ခဉ်ဖြစ်သာသာသနာတော် ၂၉၂၆ ခု၌ အချို့သော အဓမ္မဝါဒီပုဂ္ဂိုလ် ကိုအပင်အခဆ ကိုရှာ၍အမြွက်ထောင်သောကြောင့် သာသနာတော်ဝ ဘချီ(ဖစ်ပြန်လျှင် အပြဉ်စတင် ၁ဝဝီဆောင် မင်တို့ကိုအစိုရသောအမရပူရ မြို့တ်ကီထဉ်ဆင် ဖြူမားသခင်မင်တရားကြီအတွင်အမတ်ရာ၍ဓမ္မစက် ဘာနာစက် စ်ပါးနှင်အစမ္မဝါဒီတိုကိုနစ်၍အဓိကရွန်ကိုဥိမ်စေပြီလျှင် သာ၁၁ာာ် အဥစ်အတွေး ကိုသုတ်သင်၍တရိာ်တဉ်ဖြစ်သဉ်မိစ္ဆာအယူရှိသောသူတို့ကိုယဉ်မိစ္ဆာဝါ)ကိုစွန်စေ၍ ဇမ္ဗူဒီပါတကျွန်လုံကိုစအစိုရသောသီရိဓမ္မာသောကမင်ကဲ့သို့အတို င်တိုင် အပြဉ်ပြဉ်သိုလဥသာသနာပြုလွှတ်သဉ်မဟာဝိသတိုင်၌သာသနာပြက်စီကြော င်ကို ကြား၍ လဥမဟာဝိသတိုင်းကိုသိမ်ယူပြလျှင်ဟာမူဘုရားကိုပင်၍ရတနာပြဿာ

သမ္မာအယူ၌တဉ်စေသဉ်

နင့်ကိုကွယ်တော်မူသဉ်နောင်တော်ဆင်ဖြူရှင်လက်ထက် ဥပသမ္ပဒသိက္ခာကိုယူပြီ င်ပိဋကတ်ကိုသင်ကြားဆောင်ရွက်၍တရသမုတိကိုရသော ဝိစိတ္တာလင်္ကာရ ပုဂ္ဂိုလ်ကိုဝိ လာဝံသဓမဟာရာဇဂုရုတံဆိတ်တို့စာပ်လျှ ပြီလျှင်ဂိုလာ် ဆရာတော် ရေးပါးတို့အ အဂဏပါစမာက္ခအပ်၍ပုညဝိသပရမဟာရာဆရာတေ မုနိန္အခ်ိဓဇမဟာ ရာဇဂုရုဆရာတော် ခန္တီမေဓ)ဘိဓရမဟာရာဇဂုရုဆရာတော် ပရမာဝိရိဓမဟာရာဂဂု ရုဆရာတော်ကိုဂဏာစရိယအရာကိုအပ်၍ဗျတ္တိဗလရှိသောဂိုဏ်သာတို့နှင်တိပိ ကဓရဆရာတော်င်)ပါးတိုကိုသာသနာတော်ကိုဗါမထေရ်ကိုကိုနှင့်တိုင်ပင်

ဆင် မားသခင် မင့်တရားကီးတောင်ပန်သောကြောင် သက္ကရစ် ၁၁၄ဂ ခု အမတ်လေယာက် အလုပ်အကျွေအကြီးအကျတိုကျဝတ် မ ၍ကျသင့် ရမ္မာဝတီမြို့ယန်ဗြဲကျွန်ကိုအစိုးရသော မြို့ဝန်နှရာ ၁၁မန်ကျောစစ်ကဲရဲခေါင်သီဟ ကျော်စွာဌ်စက်သီဟနာခံသုတ်မှတက်ပိုရဲလှကျောတင် ရရ ကြိဝရသူငိုရဲသူခိုင် ကျွန်အုပ်ကျွန်ခေါင်တို့လဉ်ဗိုခြောင်နှင်ဆီး ကိုဆောင်ယူ၍တပို့တွဲလဆန် ငါ့ရက်နေရော်လျှင် မဟာဝိဟာရစကျောင် (လိင်)းရတ်ကိုခံသဉ်စာ ပိုတွလယဉ်နေ စ ဤစာ မြို့သားတို့ကိုဟန်သာ မာပြုသဉ်စာပေါင်ပေပြန်ကဗျာဏီသိမ်တော်ကိ

ကိုသမုတ်သဥန်ကိုယှဉ်လဉ်၍လဉ်နိဂုဏ်၊ပုတ်တို၍သိမ်သမုတ်သည်ဒွါရာဝတီမေယာ ဝတိံနစ်သဉ်ထောင်သို့ကြွ၍လဉ်သာသနာ တော် ကို သဉ်မြို့ဝန်စစ်ကဲနားခ ) ရ ကြိမ်ခါ၍တိုင်သူတိုင် သာပေါင်တိုကိုလဉ်သရဘဂုဏ်ပဉ္စသီအဌသီ၌တဉ် ဓ တရာရသဉ်ခံ၈၀၈ဖြစ်ကိုသောအမိုးသားတိုရဟန်သာမနေ (ပြု၍ပိဋကတာ ကိုသင်ကုံသောကြောင့် ကျွန်အလုံသယ် ရောင်(ဖင့်ထွန်တောက်ပသဉ်သာသနာတေခါ ငါးထောင်အတွင်ခြေအဓမ္မဝါဒီအလဇ္ဇီပုဂ္ဂိုလ်တို့ကွယ်ာက်ဓမ္မ၀ါဒိစန္ဒီသူတော်

စာာင် သူမြတ်လောင် တိုသိသာ သိဝဂွန်ဘက်ပရာဖစ်၍နိဗ္ဗာန်ကးဆိတ် ဖြစ်စေသောဝါ။

Jour as. Soc.

VIII PL. XVI.

Inscription in the Páli Character and Burma language,
on a stone at Buddh Gya in Behar.

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JOURNAL

OF

THE ASIATIC SOCIETY.

No. 29.-May, 1834.

I.—Translation of an Inscription in the Palí and Burma Languages on a stone slab from Ramávati, (Ramree Island,) in Arracan, presented to the Asiatic Society by H. Walter, Esq. C. S. as explained by Ratna Paula. The first line contains the name of the temple, the erection of which is commemorated, in the Burma character. (See Plate XV.)

KALIÁNÍ SINDOGI (the prosperous temple).

[Then follows in the Palí character and dialect of the Sanscrit the following aslôka.]

Invocation to Buddha.

Paramánanta-gyanassa varachákinda rájino,—gunáchintéya punnassa chirang dibbatú sásanam.

To the divine authority of infinite wisdom, of supreme majesty, and incomprehensible virtue, be glory for evermore.

[This is followed by an interpretation in Burmese, also written in the Palí character: after which come some more aslôkas, and a prose account of the purport of the record, which is then detailed at length in the common Burma language, forming the main portion of the inscription.] Bikhú sanghéna ajjena séta náginda náména―rattha rájínda rajéna migasíra punnamáyam,

Chhidra-champa-ráma-nétan sampaté jina chakkéta-Théra vansa padípaká pitakékovida théra

VIMALA VANSA DHAJA maharája gúrú pámakhá Mahinda Pamukhaviya sállékhá vuttino pancha,

Patitthá pésum sásanam,-tisuna nésang ágantva imá símácha Kalianí samatá tehi théréhi chétiya pabaté tammé, tésu tésucha gámésu tathá kathápi símayú vansánu rakhaka tesáng.

Bahavo kula, putáto pathatá anusásaní—samudda tálá télangvá santá rakhantu sásanam.

Samá devácha rájáno dibantu dramma vádino, chandová punna másiyam páhíantu ásanyáka.

D D

In concert with his assembly of priests the illustrious king of kings, Raja SETA NAGINDA*, in the full moon of the month Mrigasiras (Feb.) in the year 2329† of the sacred or Jina era, having nominated the venerable priest, learned in the three volumes, VIMALA VANSA DHAJA, of illustrious family, chief Guru, and saint, after the manner of the holy Mahinda‡, and five eminent divines, established the Bauddha religion throughout the country: three of these having come, founded the kaliani temple: as many villages as there were, so many chaityas did these guardians of mankind erect on the joyful hills.

May the dignified of men, stand fast in the holy precepts, unruffled like an ocean of oil, and with saints, rajas, and good devas, spreading illumination as the full moon, in multitudes attain freedom §.

Burmese text.

Four months after attainment of final emancipation by Buddh, and after the dispersion and extermination of those who conformed not to the dictates of his shastras were complete, 500 Arahanta|| entered into a general conference on the remarkable sayings, maxims, and doings of BUDDH. From this time to the third general conference DASAKA SONAKA SIGGAVA, MOGGALIPUTTATISSATHER, and their successors, preserved the shastras in purity. In the third general conference, and in the 218th year of the annihilation of BUDDHA, when his doctrines and dogmas were established and become the rule and standard amongst his votaries, a certain minister, MOGGALIPUTTATISSATHER by name, in union with the votaries, companions, and guardians of the Arahant, employed appropriate instruments to circulate Buddhism amongst mankind. It was on this occasion first established in Ceylon, where it has been ever since maintained and preserved by MAHINDA SONATHER, ARITha, TisSAATTA KALASUMANA, DIGHASUMANA, and by their respective successors to this day. In the country of Suvannabhummi (in Burmah called Sathum) it was first introduced in the 236th year of BUDDH annihilation by SONATHER and UTTARATHER, and has been preserved with purity * Lord of the white elephant, a translation of the Burmese Rájá's name Simpyú myaskhén menturági. (See the same name correctly written in page 212).—ED. + In Pálí, as in Sanscrit, the date is expressed in words: chhidra, champa, ráma, and netra, (hole, a flower of two kinds, Ram, and eye,) signifying respectively 9, 2, 3, and 2: (see page 3 of the present volume,) and forming invertedly the year 2329 of the Gautama era, which corresponds with A. D. 1785-6.—Ed.

A Buddha saint, son of DHARMA ASOKA.

§ The Pálí text was made out with the help of Hindu pandits; it may not be quite correctly rendered, though most of the words are readily convertible into Sanscrit.-Ed.

|| By Arhant is meant those who have achieved an entire conquest over their evil passions, without a possibility of these passions ever obtaining the predomi

nance.

ever since by his successors. In the 1600th year, when the Arahanta became paramount in the country of Pukkam, and in the kingdom of Arimaddana, the sovereign thereof, ANORATHACHO, in the greatness of his regard and esteem for the shastra, invited the learned from the country of Sathum, and planted it in his own dominions, which was done through the instrumentality of SONATHERA and UTTARATHER, and their disciples and survivors. Those who planted the shastras in Pukkam in union with the transcendently wise, as also with UTTARAJIVATHER (the guide of the king of Pukam country), the disciple of ARYAVANSAMATHER, who was the disciple of MAHÁKÁLATHER (of Dassita), in the year 1714, with the view of performing the púja of BUDDн, UTHARAJIVAMATHER and the rest went to and united with the followers and successors of MAHINDATHER and other great personages in Ceylon, and there engaged in religious exercises, and held discussions on the shastras; he felt great pleasure in finding the shastras pure and unalloyed, went to the temple in a body with them, and engaged in holy exercises. His disciple CHHAPADASAMANE was on this occasion ordained a minister, and accordingly began to study the shastras with intensity in Ceylon, and in due course was promoted in ministerial rank, and installed one of the paramount ministers. In the year 1724, and in the reign of NARAPATICHESU, he uniting with SIVALITHERA of Temalitte village, TAMALINDATHER of Kamboja, ANANDATHER of Kingchipura, RAHULATHER of Ceylon, all unusually versant in the shastras, which they had wholly committed to memory, they came to Pukam country, where since the introduction of the shastras, as above stated, to the year 2314, the shastras were maintained and preserved by MAHINDATHER, SONATHER, and UTTARATHER, and their survivors and successors. After the death of his spiritual guide, ViCHITTA LANKARA SAMME began to study the volumes called Nayattika, Gandhara, and Abhidhamapitakat (metaphysics) under the guidance of DHAMMAVILAMAHARAJAGURU. It happened that in the Burmese year 1132, and in the reign of CHHANGPRURHANG, he entered a society called Suddarma, and standing before the highest minister, addressed him thus: "I am your follower, and in order to have myself confirmed in the career in which I have started, I would choose you as my chief spiritual guide," and turning himself to MAHA SRISADDHAPPAVARACHHARATO and BUDDHARAKKHITA MAHASAMICHARATO (who was the superior minister of the temple of the Pukam country), he besought them to become his secondary guides.

It happened in the 100th year, that in the country of Vesali, the ministers who had come there from Vajji, made ten several additions to the shastras, and which were in full prevalence, thus endangering the orthodoxy of the shastras.

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