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A History of Pali Literature v2.c19: Appendix B. Pāli Tracts in the Inscriptions

A History of Pāli Literature v2.c19

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Appendix B. Pāli Tracts in the Inscriptions

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Much light is thrown on the development of Pāli canonical literature by the lithic records of Asoka.

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Asoka's Bhābrū Edict. The first inscription that deserves notice in this connection is the Bhābrū Edict. It opens with a declaration of Asoka's deep and extensive faith in the Buddhist Triad and of his firm conviction that the utterances of Buddha are gospel truth. It then enumerates certain Dhammapariyāyas or canonical texts selected out of the Buddhist scriptures then known to him for the constant study and meditation not by the clericals only, but also by the laity and that with a view to making the good faith long endure. The texts referred to by Asoka are as follows :

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(1) *Vinaya Samukase* or the exaltation of discipline, Pātimokkha (Rhys Davids, J.R.A.S., 1898).

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| Prof. Bhandarkar | .. | Tuvaṭṭhaka Sutta (Sutta Nipāta). |
| Mr. Mitra | .. | Sappurisa Sutta (Majjhima) and later, A Vinaya tract in the Aṅguttara, Vol. I. |
| Prof. Oldenberg | .. | The Pātimokkha. |
| ,, Barua | .. | Siṅgālovāda Sutta (Dīgha) called Gihivinaya and Anumāna Sutta (Majjhima) called Bhikkhuvinaya. |

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(2) *Aliya-Vasāni*

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| ,, Kosambi | .. | Ariyavaṃsa (Aṅguttara), Vol. II, p. 27. |
| ,, Rhys Davids | .. | Ten Ariyavasāni enumerated in the Saṃgiti Suttanta (Dīgha), J.R.A.S., 1898. |

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(3) *Anāgata bhayāni*

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| ,, Rhys Davids | .. | Anāgata bhayāni (Aṅguttara). |

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(4) *Munigāthā*

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| ,, Rhys Davids | .. | Muni Sutta (Sutta Nipāta), I, 12, p. 36. |

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(5) *Moneya Sūte*

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| ,, Kosambi | .. | Nālaka Sutta (Sutta Nipāta), iii, II, pp. 131-134. |

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Prof. Barua .. Nālaka Sutta minus the Prologue. ,, Rhys Davids .. Moneyya Sutta, J.R.A.S., 1898.

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(6) Upatisa Pasine

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,, Kosambi and Sāriputta Sutta (Sutta Nipāta), iv, 16, Barua. pp. 176-9. ,, Neuman .. The questions of Upatissa in the Rathavinita Sutta (Majjhima).

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(7) Lāghulovāde

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,, Rhys Davids .. ' Rāhulovāda Sutta (Majjhima), ii, 2, 1, Vol. I, p. 414. ,, M. Senart .. The Ambalatthika Rāhulovāda Sutta (Majjhima).

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These are the Dhammapariyāyas or canonical texts which have been identified differently with suttas of the Pāli canonical literature.

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At the time of Asoka there was a Buddhist literature. Asoka selected out of this body of Buddhist literature seven Dhammapariyāyas which, in his opinion, would serve his purpose, that is, making the good faith long endure.

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It is generally accepted by scholars that Buddhism is the basis and source of inspiration in regard to Asoka's Dhamma. The Singālovāda Sutta of the Dīgha Nikāya and the Mahā-mangala Sutta of the Sutta Nipāta enumerate just those courses of conduct which Asoka was never tired of inculcating on the minds of his people and it is easy to understand how greatly the texts of the Rock Edicts, 9 and 11, were inspired by the Mangala Sutta. Now there are the two scriptural texts which have been particularly reserved by Buddhism for the lay people to read, contemplate, and practise.

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The style of composition and the subject of discussion in the last portion of the Kālsī, Shāhbāzgarhi, and Mansherāh versions of R.E. IX are almost similar to those in the Kathāvatthu (composed by Moggaliputta Tissa in the third council held under the patronage of Asoka), and the Sāmaññaphala Sutta respectively. (Bhandarkar and Majumdar, Inscriptions of Asoka, pp. 34-36.)

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M. Senart points out that the use of the phrase " Dhamma-dāna " must have been suggested to Asoka by a verse from the Dhammapada—" Sabbadānam dhammadānam jināti ".

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On the monuments of the 2nd century B.C. the names of donors of different parts of the buildings are inscribed and in many cases with their titles. Some of these titles are very important because they have been derived from the well-known divisions of the Buddhist canonical literature. Among these epithets have been found the following: Dhammakathika, Peṭakin, Suttantika, Suttantakini, and Pañcanekāyika which refer to the Buddhist books. They conclusively prove the existence of a Buddhist literature before the date of the inscriptions. This Buddhist literature had divisions known by the technical names of Piṭaka, Nikāya, Suttanta, and Jātaka. Again the Nikāya is said to have five divisions. There were not only the Piṭaka, the five Nikāyas and the Jātakas but also distinct groups of reciters known as the bhāṇakas.

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Barhut Inscriptions. The inscriptions on the Inner Railings and Gateways of the Buddhist Stūpa at Barhut in Central India throw interesting light on the development of Pāli literature. Barua and Sinha in their ‘Barhut Inscriptions’ have broadly distinguished the inscriptions as Votive Labels and Jātaka Labels, grouping the former as they occur on the Gateway-pillars, the Rail-pillars, the Rail-bars, the Coping-stones and the isolated Fragments, and grouping the latter as they are attached to different scenes in accordance with the accepted Jātaka-outlines of the Buddha’s life.

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That the bas-reliefs on the Barhut Tope illustrate several scenes from the Jātaka stories can be shown by the fact that the titles of the Jātakas inscribed on the bas-reliefs correspond to those in Pāli literature. The titles inscribed on the bas-reliefs, e.g., Vitura Punakiya, Miga, Nāga, Yavamajhakiya, Mugapakaya, Latuvā, Chadantiya, Isisingiva, Yam bamaṇo avayesi, Hansa, Kinara, Isimigo, Janoko rājā, Sivalā devī, Uda, Secha, Sujato gahuto, Biḍala Jātaka, Kukuṭa Jātaka, Maghādeviva and Bhisa Haraniya, correspond to those found in the Pāli Jātaka books, e.g., Vidhūra Paṇḍita, Nigrodha, Kakkaṭa, Episode in Mahā-Ummagga, Mūgapakkha, Latukikā, Chaddanta, Alambusa, Andha-bhūta, Nacca, Caṇḍa Kinnara, Miga-potaka, Mahā-Janaka, Dabbha-Puppha, Dūbhiya-Makkaṭa, Sujāta, Kukkuṭa, Makhādeva, and Bhisa. Again, in the Barhut Stūpa we find some scenes which have got no title inscribed on the bas-relief. But a close examination of the pictures engraved on the railing enables us to identify some of the scenes with those in the Pāli Jātaka stories. The names of such Pāli Jātaka stories are, e.g., Kuruṅga-Miga, Sandhi-bheda, Asadisa, Dasaratha, Mahā-Kapi, Camma-Saṭaka, Ārāma-Dūsaka, and Kapota.

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Pāli Inscriptions at the Sārnāth Museum. The Museum at Sārnāth shelters a huge, more than life size image of a standing Bodhisattva. At the front and back of the pedestal of the image, as well as on the umbrella over his head, there are three Pāli inscriptions inscribed in the 3rd year of the reign of Kaniṣka, the great Kuṣāṇa king. The text of the inscription relates itself to the subject of the first sermon delivered by the Buddha to the five brāhmaṇas immediately after the sambodhi at Sārnāth. It is not exactly a quotation but is rather of the character of an abstract of the original subject from the Mahāvagga (1, 7, 6).

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(a) “ Chattār=imāni bhikkhave ar (i) ya-saccāni, (b) Katamāni (ca) ttāri dukkha (ṁ) di (bhi) kkhave arā (i) ya-saccaṁ, (c) dukkha-samuday (ō) ariya-saccāni dukkha-nirōdhō ariyasaccaṁ, (d) dukkha-nirōdhō-gāminī (cha) paṭipadā.”

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Translation :—“ Four are the Noble Axioms, ye monks ! And what are these four ? The Noble Axiom about suffering, ye monks, the Noble Axiom about the origin of suffering, the Noble Axiom about the cessation of suffering, and the Noble Axiom about the way, leading to the cessation of suffering ” [Catalogue of the Museum of Archæology at Sārnāth, No. D, (c) 11].

Maunggan Gold plates

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Inscriptions found in Burma. Two gold plates bearing inscription in Pāli, very closely allied to the Kadamba script of the 5th century A.D., of Southern India, were discovered at Maunggan, a village near old Prome, Burma. These two plates begin each with the well-known Buddhist formula : Ye dhammā hetuppabhavā tesaṁ hetu, etc., which is followed in the first, by 19 categories from the Abhidhamma in numerical order and, in the second, by the no less well-known praise of the Triratana. (An. R.A.S., Burma, 1924, p. 21.)

Bawbawgyi pagoda stone fragments

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In 1910-11, while clearing a small portion of the debris round the Bawbawgyi pagoda of Hmawza (old Prome) three fragments of a stone inscription were discovered. Their characters are the same as those of the Maunggan plates ; and the script may be referred to the 6th century A.D. It contains an extract from the Vibhaṅga, a book of the Abhidhamma, and corresponds to page 144 of Mrs. Rhys Davids’ edition. (An. R.A.S., Burma, 1924, p. 21.)

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The two gold plates and the stone fragments have been elaborately treated by Mon. Finot in his article “ Un nouveau document sur le buddhisme birman ”—a new document of Burmese Buddhism—published in the Journal Asiatique, Vol. XX, Juillet-Aout, 1912, pages 121 ff.

Text of the two Gold plates

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I. (1) Ye dhammā hetuppabhavā tesaṁ hetu tathāgato āha tesañ ca yo nirodho evaṁvādi mahāsamano ti (2) Catvāro sammappadhānā catvāro satipaṭṭhānā catvāri ariyasaccāni cutuvesarajjāni pañcindriyāni pañca cakkhuni cha (3) asaddhā-raṇāni satta bojjhaṅga ariyo aṭṭhaṅgiko maggo navalokuttarā dhammā dasa balāni cuddasa buddhaññāṇi aṭṭhārasa buddha dhammā ti.

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II. (1) Ye dhammā hetuppabhavā (te) sa (ṃ) hetu tathāgato āha tesāñ ca yo nirodho evambādi mahāsamano ti iti pi so bhagavā arahaṃ (2) Sammā sambuddho vijjācaraṇa-sampanno sugato lokavidū anuttaro purisadhamma sārathi satthā devamanussānaṃ buddho bhagavā ti (3) Sākhyāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opanāyiko paccattam veditavvo viññūhīti.

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The first plaque begins with the well-known formula. After that it enumerates 19 categories in a progressively numerical order : 4 iddhipādas, bases of magical power, 4 Sammappadhānas, good deeds, 4 Satipaṭṭhānā, subjects of meditation, 4 ariyasaccāni, holy truths, 4 Vesārajjāni, confidences, 5 indriyāni, senses, 5 Cakkhuni, eyes, 6 asādhāraṇāni, special knowledges of Buddhism, 7 bojjhaṅgā, elements of the Bodhi, the noble way of the 8 elements, 9 lokuttarā dhammā, supernatural states, 10 balāni, powers, 14 Buddhañāṇāni, knowledges of the Buddha, and 18 Buddha dhammas.

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The 2nd plaque begins in the same manner. It is followed by the well-known hymn (praise) of Triratna. See for example the Aṅguttara Nikāya, II, 56.

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The script may at first sight be said to belong to Southern India—‘Kanara-Telegu’ script of Bühler, more particularly Kadamba.

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*Text of the fragmentary stone inscription*

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(1) ........nā samphus (i) tattam vedanākkhando saññāk-khando saṅkhārakhando..........

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(2) diṭṭhivipphanditam diṭṭhi ayam vuccati chaḷāyatana-paccayo phasso tattha katam (ā) (pha) ssa paccāya vedanā I yaṃ ceta (s) i ........

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(3) Saññojanam gā (ho) paṭilāho abhiniveso parāmāso kummaggo.

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*Translation :—*

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(1)..........(the contact), the fact of coming into contact, the Vedanākkhandha, the Saññākkhandha, the saṅkhārakhandha—constituent elements of sensation, perception, and confections; (2) quarrels of opinion, this is what people call opinion. (Diṭṭhi.) Touch comes from the six organs of sense. What is the sensation which is derived from touching. That which in thought........(3) Chain, inclination, contagion, bad path..........

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This text is probably an extract from a canon, which is difficult to be traced. It presents considerable similarities with certain passages of the Dhammasaṅgaṇi. It could, therefore, be found in a treatise of the Abhidhamma, and perhaps one of those which are still unpublished.

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*A gold-leaf manuscript discovered at Hmawza, Prome*

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A manuscript in every way similar to the palm-leaf manuscript so common in India and Burma but with leaves of gold, twenty in number with writing incised on one side, has been discovered within a relic chamber unearthed at Hmawza, a small village five miles north of Prome.

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The writing is in characters of an early South Indian script of the Canara Telegu type, and may be assigned to the V-VIth century A.D.

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The manuscript contains extracts from the Vinaya and Abhidhamma Piṭakas, together with those mentioned above, the earliest proofs of Pāli Buddhism in Burma. The MS. begins on the first page with an extract giving the chain of causation (Paṭiccasamuppāda) and ends on the last page with ‘Itipi so Bhagavā arahaṁ Sammāsambuddho, etc.’ enumerating the qualities of the Buddha. This manuscript may be assigned to the VI-VIIth century A.D. (Archæological Survey of India, Annual Report, 1926-27, p. 200).

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*An inscription of A.D. 1442*

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The inscription of B.E. 804 (1442 A.D.) is among those collected by Forchhammer at Pagan. The Governor of Taungdwin and his wife made various gifts to the Buddhist Order and this inscription commemorates this memorable event. The pious donors not only made gifts of monastery, garden, paddy-lands, and slaves but also offered to the bhikkhus a collection of texts. The importance of the list of texts lies in the fact that it not only helps us in fixing the chronology of many Pāli works but also enables us to form some notion of the point reached by the Sanskrit scholars in Burma in the 15th century for the list contains a number of titles of Sanskrit works.

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The list of texts contained in the inscription may be given here:

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1. Pārājikakaṇḍa. 2. Pācittiya. 3. Bhikkhuṇivibhaṅga. 4. Vinayamahāvagga. 5. Vinayacūḷavagga. 6. Vinayaparivāra. 7. Pārājikakaṇḍa-aṭṭhakathā. 8. Pācittiyādi-aṭṭhakathā. 9. Pārājikakaṇḍa-ṭīkā. 10. Terasakaṇḍa-ṭīkā. 11. Vinayasangraha-aṭṭhakathā (the greater). 12. Vinayasangraha-aṭṭhakathā (the less). 13. Kaṅkhāvitaraṇī-aṭṭhakathā. 14. Khuddasikkhā-ṭīkā (ancient). 15. Khuddasikkhā-ṭīkā (new). 16. Kaṅkhā-ṭīkā (new). 17. Vinayagaṇṭhipada. 18. Vinayauttarasiñcaya-aṭṭhakathā. 19. Vinayasiñcaya-ṭīkā (later). 20. Vinayakandhaniddesa. 21. Dhammasaṅgaṇi. 22. Vibhaṅga. 23. Dhātukathā. 24. Puggalapaññatti. 25. Kathāvatthu. 26. Mūlayamaka. 27. Indriyamaka. 28. Ṭīkāpaṭṭhāna. 29. Dukaṭīkāpaṭṭhāna. 30. Dukapaṭṭhāna. 31. Aṭṭhasālinī-aṭṭhakathā. 32. Sammohavinodanī-aṭṭhakathā. 33. Pañcapakaraṇa-aṭṭhakathā. 34. Abhidhamma-anuṭīkā. 35. Abhidhammatthasaṅgaha-aṭṭhakathā. 36. Abhidhammatthasaṅgaha-ṭīkā. 37. Abhidhammatthavibhāvanī-ṭīkā. 38. Sīlakkhandha. 39. Mahāvagga. 40. Pātheyya. 41. Sīlakkhandha-aṭṭhakathā. 42. Mahāvagga-aṭṭhakathā. 43. Pātheyya-aṭṭhakathā. 44. Sīlakkhandha-ṭīkā. 45. Mahāvagga-ṭīkā. 46. Pātheyya-ṭīkā. 47. Mūlapaṇṇāsa. 48. Mūlapaṇṇāsa-aṭṭhakathā. 49. Mūlapaṇṇāsa-ṭīkā. 50. Majjhimapaṇṇāsa. 51. Majjhimapaṇṇāsa-aṭṭhakathā. 52. Majjhimapaṇṇāsa-ṭīkā. 53. Uparipaṇṇāsa. 54. Uparipaṇṇāsa-aṭṭhakathā. 55. Uparipaṇṇāsa-ṭīkā. 56. Sagāthāvaggasaṃyutta. 57. Sagāthāvaggasaṃyutta-aṭṭhakathā. 58. Sagāthāvaggasaṃyutta-ṭīkā. 59. Nidānavaggasaṃyutta. 60. Nidānavaggasaṃyutta-aṭṭhakathā. 61. Khandhavaggasaṃyutta. 62. Khandhavaggasaṃyutta-ṭīkā. 63. Saḷāyatanavaggasaṃyutta. 64. Saḷāyatanavaggasaṃyutta-aṭṭhakathā. 65. Mahāvaggasaṃyutta. 66. Ekaduka-ṭīkā-aṅguttara. 67. Catukanipāta-aṅguttara. 68. Pañcanipāta-aṅguttara. 69. Chasattanipāta-aṅguttara. 70. Aṭṭha-navanipāta-aṅguttara. 71. Dasa-ekādasanipāta-aṅguttara. 72. Ekanipāta-aṅguttara-aṭṭhakathā. 73. Dukaṭīkācatukanipāta-aṅguttara-aṭṭhakathā. 74. Pañcādi-aṅguttara-aṭṭhakathā. 75. Aṅguttara-ṭīkā. 76. Aṅguttara-ṭīkā. 77. Khuddakapāṭha text and aṭṭhakathā. 78. Dhammapada text and aṭṭhakathā. 79. Udāna text and aṭṭhakathā. 80. Itivuttaka text and aṭṭhakathā. 81. Suttanipāta text and aṭṭhakathā. 82. Vimānavatthu text and aṭṭhakathā. 83. Petavatthu text and aṭṭhakathā. 84. Thera(gāthā) text and aṭṭhakathā. 85. Therī(gāthā) text and aṭṭhakathā. 86. Pāṭhacariya. 87. Ekanipātajātaka-aṭṭhakathā. 88. Dukanipātajātaka-aṭṭhakathā. 89. Tikanipātajātaka-aṭṭhakathā. 90. Catuka-pañca-chanipātajātaka-aṭṭhakathā. 91. Satta-aṭṭhanavanipātajātaka-aṭṭhakathā. 92. Dasa-ekādasanipātajātaka-aṭṭhakathā. 93. Dvādasaterasa-pakiṇṇaka-nipātajātaka-aṭṭhakathā. 94. Vīsatijātaka-aṭṭhakathā. 95. Jātattakī-sotattakī-nidāna-aṭṭhakathā. 96. Cūḷaniddesa. 97. Cūḷaniddesa-aṭṭhakathā. 98. Mahāniddesa. 99. Mahāniddesa. 100. Jātaka-ṭīkā. 101. Dumajātaka-aṭṭhakathā. 102. Apadāna. 103. Apadāna-aṭṭhakathā. 104. Paṭisambhidāmagga. 105. Paṭisambhidāmagga-aṭṭhakathā. 106. Paṭisambhidāmagga-gaṇṭhipada. 107. Visuddhimagga-aṭṭhakathā. 108. Visuddhimagga-ṭīkā. 109. Buddhavamsa-aṭṭhakathā. 110. Cariyāpiṭaka-aṭṭhakathā. 111. Nāmarūpaṭīkā (new). 112. Paramatthavinicchaya (new). 113. Mohavicchedanī. 114. Lokapaññatti. 115. Mohanayana. 116. Lokuppatti. 117. Aruṇavatī. 118. Chagatidīpanī. 119. Sahassaraṃsimālini. 120. Dasavatthu. 121. Sahassavatthu. 122. Sīḷavatthu. 123. Peṭakopadesa. 124. Tathāgatuppatti. 125. Dhammacakka (? pavattanasutta). 126. Dhammacakka-ṭīkā. 127. Dāṭhādhātuvamsa. 128. Dāṭhādhātuvamsa-ṭīkā. 129. Cūḷavamsa. 130. Dīpavamsa. 131. Thūpavamsa. 132. Anāgatavamsa. 133. Bodhivamsa. 134. Mahāvamsa. 135. Mahāvamsa-ṭīkā. 136. Dhammadāna (? in text dhammadan).

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137. Mahākaccāyana. 138. Nyāsa. 139. Than-byan-ṭīkā. 140. Mahāthera-ṭīkā. 141. Rūpasiddhi-aṭṭhakathā. 142. Rūpasiddhi-ṭīkā. 143. Bālāvatāra. 144. Vuttimoggallāna. 145. Pañcika-Moggallāna-ṭīkā. 146. Pañcika-Moggallāna-ṭīkā. 147. Kārikā. 148. Kārikā-ṭīkā. 149. Lingatthavivaraṇa. 150. Lingatthavivaraṇa-ṭīkā. 151. Mukhamattasāra. 152. Mukhamattasāra-ṭīkā. 153. Mahāgaṇa. 154. Cūḷagaṇa. 155. Abhidhāna. 156. Abhidhāna-ṭīkā. 157. Saddanīti. 158. Cūḷanirutti. 159. Cūḷasandhivisodhana. 160. Saddatthabhedacintā. 161. Saddatthabhedacintā-ṭīkā. 162. Padasodhana. 163. Sambandhacintā-ṭīkā. 164. Rūpavatāra. 165. Saddāvatāra. 166. Saddhammadīpaka. 167. Sotamālini. 168. Sambandhamālini. 169. Padāvahāmācakka (Padāvatāra ?). 170. Nvādi (Moggallāna). 171. Katacā (Kṛt-cakra ?). 172. Mahākā (Kappa or Kaccāyana ?). 173. Bālattajana (Bālāvatāraṇa ?). 174. Suttāvali. 175. Akkharasammohacchedani. 176. Cetiddhenimiparigāthā (sic) (?). 177. Samāsataddhitadīpanī. 178. Bijakkhyam. 179. Kaccāyanasāra. 180. Bālappabodhana. 181. Aṭṭhasālini. 182. Aṭṭhasālini-nissaya. 183. Kaccāyana-nissaya. 184. Rūpasiddhi-nissaya. 185. Jātaka-nissaya. 186. Jātakagaṇṭhi. 187. Dhammapada-gaṇṭhi-nissaya. 188. Kammavācā. 189. Dhammasatta. 190. Kalāpapañcikā (pañjikā). 191. Kalāpapañcikā-ṭīkā. 192. Kalāpasuttapratiññāsaku (? patiññāpaka) ṭīkā. 193. Priṇḍo-ṭīkā. 194. Rattamālā. 195. Rattamālā-ṭīkā. 196. Roganidāna. 197. Dabraguṇa. 198. Dabraguṇa-ṭīkā. 199. Chandoviciti. 200. Candaprutti (Cāndra-vṛtti). 201. Candrapañcikara (pañjikā). 202. Kāmandakī. 203. Dhammapaññāpakaraṇa. 204. Mahosaṭṭhi (Mahosadha ?). 205. Subodhālaṃkāra. 206. Subodhālaṃkāra-ṭīkā. 207. Taṇogabuddhi (?). 208. Taṇḍi (Daṇḍin ?). 209. Taṇḍi-ṭīkā. 210. Caṅkadāsa. 211. Ariyasaccāvatāra. 212. Vicitragandha. 213. Saddhammupāya. 214. Sārasaṅgaha. 215. Sārapiṇḍa. 216. Paṭipattisaṅgaha. 217. Sūlachāraka. 218. Pālatakka (bālatarka ?, logic for beginners ?). 219. Trakbabhāsā (Tarkabhāṣā). 220. Saddakārikā. 221. Kāsikāpruttipalini. 222. Saddhammadīpaka. 223. Satyatatvavabodha (?). 224. Bālappabohanapruttikaraṇa. 225. Aṭṭhabyākhyam. 226. Cūḷaniruttimañjūsā. 227. Mañjūsāṭīkābyākhyam. 228. Aṇuṭīkābyākhyam. 229. Pakiṇṇakanikāya. 230. Catthapayoga (?). 231. Matthapayoga (?). 232. Rogayātrā (on medicine ?). 233. Rogayātrā-ṭīkā. 234. Satthekavipasvaprakāsa (?). 235. Rājamattanta. 236. Parāsava. 237. Koladdhaja. 238. Brihajjātaka. 239. Brihajjātaka-ṭīkā. 240. Dāṭhādhātuvaṃsa and ṭīkā. 241. Paṭigaviveka-ṭīkā. 242. Alaṃkāra-ṭīkā (on Subodhālaṃkāra ?). 243. Calindapañcikā (commentary on C° ?). 244. Vedavidhinimittanirutti-vaṇṇanā. 245. Niruttibyākhyam. 246. Vuttodaya. 247. Vuttodaya-ṭīkā. 248. Milindapañha (in text Malinapañña). 249. Sāratthasaṅgaha. 250. Amarakosanissaya. 251. Piṇḍo nissaya. 252. Kalāpanissaya. 253. Roganidāna-byākhyam. 254. Dabbragaṇa-ṭīkā. 255. Amarakosa. 256.

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Daṇḍi-ṭīkā. 257. Daṇḍi-ṭīkā. 258. Daṇḍi-ṭīkā. 259. Koḷadhvaja-ṭīkā. 260 Alaṃkāra. 261. Alaṃkāra-ṭīkā. 262. Bhesajja-mañjūsā. 263. Yuddhajeyya (Yuddhā-dhyāya ?). 264. Yatana-prabha-ṭīkā (Ratana ?). 265. Viragdha. 266. Viragdha-ṭīkā. 267. Cūḷamaṇisāra. 268. Rājamattanta-ṭīkā. 269. Mṛtyuvañcana 270. Mahākālacakka 271. Mahākālacakka-ṭīkā } (Çaiva works ?).

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272 Paraviveka (commentary on Parahita ?). 273. Kaccāyana-rūpāvatāra. 274. Pumbharasārī (or karasārī in text ?). 275. Taktāvatāra (Tattvāvatāra ?). 276. Taktāvatāra-ṭīkā. 277. Nyāyabindu. 278. Nyāyabindu-ṭīkā. 279. Hetubindu. 280. Hetubindu-ṭīkā. 281. Rikkaniyayātrā (?). 282. Rikkaniyayātrā-ṭīkā. 283. Barittaratākara (Vṛttaratnākara ?). 284. Shyārāmitikabya (?). 285. Yuttisaṅgaha. 286. Yuttisaṅgaha-ṭīkā. 287. Sārasaṅgaha-nissaya. 288. Rogayātrā-nissaya. 289. Roganidāna-nissaya. 290. Saddatthabhedacintā-nissaya. 291. Pārānissaya. 292. Shyārāmitikabya-nissaya (?). 293. Brihajjātaka-nissaya (?). 294. Rattamālā. 295. Narayutti-saṅgaha.¹

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¹ For details, readers are referred to M. H. Bode's ‘The Pāli Literature of Burma’, pp. 101–109.

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The Kalyāṇī inscriptions of Pegu (Burma)² were erected c. 1476 A.D. by Dhammaceti, king of Rāmaññadesa or ancient Pegu, and record the history of the establishment of Buddhism in Burma, and its gradual evolution through many vicissitudes of fortune. The main object in founding the Kalyāṇī-sīmā appears to have been to afford the priesthood of Rāmaññadesa a duly consecrated place for the purpose of performing the uposatha, upasampadā, and other ecclesiastical ceremonies, and indirectly to secure continuity in their apostolic succession from Mahinda, the Buddhist apostle of Ceylon. The object of the Kalyāṇī inscriptions is to give an authoritative ruling on the varied opinions of scholars with regard to ordination, and to prescribe a ceremonial for the consecration of a sīmā.

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² Taw Seim ko—A preliminary study of the Kalyāṇī inscriptions, Pegu, I.A., Vol. XXIII, 1893.

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The Kalyāṇī inscriptions are situated at the western suburbs of the town of Pegu. They comprise ten stone slabs, more or less broken to pieces and scattered about. The language of the first three stones is Pāli, and that of the rest is Talaing, being a translation of the Pāli text.

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Owing to the want of a large number of priests well versed in Tripiṭaka, learned, wise and able, and who could after meeting and consulting together, investigate as to what was proper or not, disputations arose amongst the Buddhist Order of Pegu with regard to the performance of ecclesiastical ceremonies, such as the consecration of a sīmā and the upasampadā ordination. Each thera gave his own interpretation, and the king himself joined in the disputations. In course of these disputations citations were made from various Buddhist authorities, most important of which was the Aṭṭhakathā. The following tracts collected here were incidentally made use of by the theras and the king in their discussion as to the performance of ecclesiastical ceremonies of consecrating a sīmā and upasampadā ordination.

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1. ‘Anvaddhamāsaṃ anudasāhaṃ anupañcāhanti’ Aṭṭhakathāyaṃ

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Some theras could not rightly interpret these words mentioned in the Aṭṭhakathā, and would like in the excessively rainy region of Rāmaññadesa to perform the upasampadā ordination in an udakukkhepasīmā consecrated on a river or lake, which was devoid of its respective characteristics.

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2. Dhammaceti, the king, in repeatedly investigating and considering the rule of the Vinaya as regards the consecration of a sīmā, as interpreted by the authors of the Aṭṭhakathās, ṭīkās, and pakaraṇas, consulted both the spirit and the letter of the following works, controlling the Aṭṭhakathā by means of the Pāli, the ṭīkā by means of the Aṭṭhakathā, and the pakaraṇa by one another, and at the same time, by collecting what was gone before, and what came after :—the Vinayapāli, the Vinayaṭṭhakathā, the vinayaṭīkā called the Sāratthadīpanī, the Vinayaṭīkā called the Vimativinodanī, the Vinayaṭīkā written by Vajirabuddhi-thera, the Mātikatthakathā called the Kaṅkhāvitaraṇī together with its ṭīkā, the Vinayavinicchaya-pakaraṇa together with its ṭīkā, the Vinayasaṅgahapakaraṇa, the Sīmālaṅkārapakaraṇa, and the Sīmālaṅkārasaṅgaha To the king who repeatedly investigated and considered the question and interpreted the ruling of the Vinaya according to his light and knowledge.

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3. “Yasmā hi vassānassa catūsu māsesu” iti aṭṭhakathāyaṃ.

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This short citation purports to say that the rainy season comprises four months, during which lakes and rivers become filled with water and during which season the under-robe of a bhikkhunī crossing a stream of such description at any place, is wetted. On such a mahānadī such a udakukkhepasīmā may be consecrated, and the upasampadā ordination performed in it will be valid and inviolable.

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4. There existed an old sīmā whereon the Kalyāṇīsīmā came to be built and consecrated later on. It was, therefore, necessary to desecrate the old sīmā, for otherwise the new sīmā would be null and void, because of the doubtful defeat of the junction and overlapping of sīmās. The king accordingly had preparations made for performing the ceremony of desecrating the existing sīmā in accordance with the procedure expressly laid down in the Aṭṭhakathā. He then proceeds to interpret the passage of the Aṭṭhakathā in question.

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5. With regard to this subject of desecration of an existing sīmā, and consequent consecration of a new one a question is made from the Vimativinōdanī :—

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“Keci pana īdisesu pi vihāresu chapañcamatte bhikkhu gahetvā, vihārakoṭito paṭṭhāya vihāraparikkhepassa anto ca bahi ca samantā leḍḍupāte tattha sabbattha mañcapamāne okāse nirantaram ṭhatvā, paṭhamaṃ avippavāsasimaṃ tatosamānasamvāsakasiman ca samuhananavasena sīmāsamugghāte kate, tasmim majjhagatā te bhikkhu tā samūhaneyyum. Tato gāmasimā eva avasisseyya. Na hettha sīmāya vā paricchedassa vā jānanam aṅgam hoti. Sīmāya pana anto ṭhānam samuhanessāmāti, kammavācākāraṇañcettha aṅgaṃ. Aṭṭhakathāyāṃ kheṇḍasimaṃ pana jānantā avippavāsaṃ ajānantā pi samūhatāya vuttattā gāmasimāy’ eva ca avasitthāya tattha yathārucilakaṃ duvidhaṃ pi sīmaṃ bandhituñ c’eva upasampadādi-kammaṃ kātuñ ca vaṭṭatīti vadanti. Taṃ yuttaṃ viya dissati ; vimamsitvā gahetabban ti ”.

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Translation :— “There are some theras, who, in the case of such vihārasīmās, would convene a chapter of five or six priests, would station them in a continuous row of places, which are each about the size of a bedstead, and whose distances are determined by the fall, all round, of stones thrown, first from the extremity of a vihārasīmā, and then towards the inside and outside of its limits, and would successively desecrate an avippavāsasīmā, and a samānasamvāsakasīmā. If either a khaṇḍasīmā or a mahāsīmā exists on that vihāra, the priests standing, as they do, in the midst of these sīmās, would, from a mañcaṭṭhāna, certainly desecrate the sīmā, and the gāmasīmā would remain. In this manner it is not essential to know the sīmā on its extent. But it is necessary for the reciters of the kammavācā to say : ‘We shall desecrate the inside of a sīmā (and act accordingly)’. It is stated in the Aṭṭhakathā that those who are aware of the existence of a khaṇḍasīmā, but not that of an avippavāsasīmā, are qualified to effect both desecration and consecration, and then thus, although the extent of a mahāsīmā is unknown, desecration may be effected. On the authority of this statement, they say that at any selected spot on the remaining gāmasīmā, it is appropriate to consecrate the two kinds of sīmās, and to perform the upasampadā ordination and such other ceremonies. This dictum appears to be correct; but it should be accepted after due enquiry.”

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6. When the existence of an old sīmā is not known, it is said in the Aṭṭhakathā :—

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“Aṭṭhakathāyañca purāṇa-simāya vijjamānattam vā paricchedaṃ vā ajānantānaṃ sīmāsanugghātassa dukkarattā mahantam vāyāmam akatvā yena vā tena vā vāyāmena samūhananavasena sīmāsamugghātaṃ sandhāya ye pana ubho pi na jānanti; te n’eva samūhanituñ ca labhantīti vuttaṃ ”.

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Purport :—‘ If both classes of sīmā are not known, the sīmā should not be desecrated or consecrated.’ This dictum of the Aṭṭhakathā does not, however, mean to indicate that, although the existence of the sīmā to be desecrated may not be known, if great exertion is put forth that sīmā will not be desecrated.

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Besides these quotations from and interpretations of Pāli texts, there are a good number of references to Pāli texts in the Kalyāṇī inscriptions in the way of adducing arguments or citing authorities. The three piṭakas are more than once mentioned the Vinaya having the honour of being mentioned most. But most often referred to is the Aṭṭhakathā of the Vinaya-piṭaka. Other texts are the Pātimokkha, the Khuddakasikkhā, the Vimativinodanī, the Vinayapāli, the Vinayaṭīkā called the Sāratthadīpanī, the Vinayaṭīkā written by Vajirabuddhi-thera, the Māṭikaṭṭhakathā called the Kaṅkhāvitaraṇī together with its ṭīkā, the Vinayavinicchayapakaraṇa together with its ṭīkā, the Vinayasaṅhapakaraṇa, the Sīmālaṅkārapakaraṇa, the Sīmālaṅkarasaṅgaha, and other texts relating to the Vinaya-piṭaka.

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*Pāli texts referred to in the inscription of Parākramabāhu at Galvihāra, Ceylon*

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1. The Vinaya books, 2. The Khuddakasikkhā, 3. The Pātimokkha, 4. The Dasadhammasutta, 5. The three Anumāna-suttas, 6. The Mūlasikkhā, 7. The Heḷanasikkhā, and 8. The Sekhiya.

Linked texts (57)