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I.—Translation of an Inscription in the Pal1' and Burma Languages on a stone slab from Ramdvati, (Ramree Island,) in Arracan, presented to the Asiatic Society by H. Walter, Esq. CL S. as wplained 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.) KALIA'Ni SINDOGI (the prosperous temple). [Then follows in the Pali character and dialect of the Sanscrit the

following asloka.]
Invocation to Buddha.

Param:inanta-gyanassa varachékinda rfijino,—gun-Zwliintéya, punnassa chi|'ang dibbatfi sasanam.

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

Pali character : after which come some more asl6kas, and a prose account of the purport of the record, which is then detailed at length in the com

mon Burma language, forming the main portion of the inscription.] Bikhfi sanghéna ajjena séta n£gind.a nfiména—rattha rfiinda rajéna migasira punnamayam, Chhidra-champa-réma-nétan sampaté jina chakkéta--Théra vansa padipakfi

pitakékovida théra VIMALA’vl_\NsA DHAJA maharaja guru pamakha Mahinda Pamukhaviya Saillékhfi

vuttino pancha,

Patitthé pésum s:isanam,—-tisuna nésang tigantva ima stmacha Kaliani samatfi tehi théréhi chétiya pabaté tammé, tésu tésucha gémésu tatha kathapisimayfi vansainu rakhaka tesang.

Bahavo kula, pntéto pathata a.nusfzsani——samudda mm télangvzi santé rakhantu sésanam. '

Samai devaicha rajano dibantu dlzamma védino, chandovfi punna mésiyam péhi. antu ésanyfika.


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 23291‘ of the sacred or Jina era, having nominated the venerable priest, learned in the three volumes, VIMALA VANBA DHAJA, of illustrious family, chief Guru, and saint, after the manner of the holy Mahindai, 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 chaitg/as 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 test. - Four months after attainment of final emancipation by Burma, and after the dispersion and extermination of those who conformed not to the dictates of his shastras were complete, 500 Arahantall entered into a general conference on the remarkable sayings, maxims, and doings of BUDDH. From this time to the third general conference DASAKA SONAKIA SIGGAVA,MOGGALIPUTTATISSATHER,and theirsuccessors, 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, M ooesnrrvrrarrssarnnn 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 Sat/mm) it was first introduced in the 236th year of Bunnn annihilation by SONATHER and UTTARATHER, and has been preserved with purity

* Lord of the white elephant, atrauslation of the Burmese Rfij:i’s name Simpyfi myaskhén menlurdgi. (See the same name correctly written in page Zl2).—En.

1- In Péli, as in Sanscrit, the date is expressed in words : chhidra, champa, rdma, 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.——En.

1 A Buddha saint, son of DHARMA Asoxa.

§ The Péli 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


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

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ever since by his successors. In the l600th year, when the Arahanta became paramount in the country of Pukkam, and in the kingdom of Arimaddana, the sovereign thereof, Anomvruncuo, 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 ARYAVANSAMATHEB, who was the disciple of MAHXKKLATHER (of Dassita), in the year l7l4, with the view of performing the p1’1ja. of BUDDH, Urnnnn.nvnmnrnnn 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 Cnnnrn. DASXMANE 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 Nnnnmncnnsv, he uniting with SIVALITHERA of Temalitte village, TAMALINDATHER. of Kam. boja, 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, SONATHF-R, and UTTARATHER, and their survivors and successors. After the death of his spiritual guide, V1CHITTA 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 Smsannusrnnvnnncunnnno and Bunnnnnnxxnrrn 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 Vasali, the mi. nisters who had come there from Vajfi, made ten several additions to the shastras, and which were in full prevalence, thus endangering the orthodoxy of the shastras.

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