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JUNE, 1893.]
FOLKLORE IN BURMA.
159
sasank'upasampadam jātam. Kathañ ca rahi yavaparicavageasa hassa parimāņakālapariyantapavattanasamattham bhavēyyati?” cintētvā, pana cintösi: “Yajjaham idisam sūsanő uppannan malakanţak' abbuda disvā va, yathā sāsanē niräsank'appeampadabhāvâpajjanēna parisuddham pariyödātam hutvā, yuvapancavassasabassa parimāņakālapariyanta pavattanasamattham bhavüyya. Yatha byaparam anäpajjitvā v'upēkkhako viharēyya; tathā sati Bhagavati Sammisambuddhū pi sukarapomabhi pasādēnasamannāgato gäravacittikārēnasamangibhūto va bhayissam. Appova nāma mayā sasanam visādhētabbam ēva. Kuto du khvaham adito parisuddh'opasampadań samüharitva, imasmim Ramaññadēsē patitthāpēto ? Yē tē saddhāsampannā kulaputta tad upasampada pekkha; të tad u pasampadam gābāpētvā nirāsaik' apasampadabbūvūna susanam parisuddhatn bhavēyyati." Ath' ēvam cintēntassa Rămădhipatirājass' ēvarūpo parivitakko udapādi.
Sammisambuddhaparinibbanato kira dvinnar vassasatānam upari chattimsatimē vasso vitivattē, Möggāgaliputtatissamahāthārēna pēsito Mahāmahindathōrō Tambapannidipam gantvā, sasanam patitthāpēsi. Tato Dēvānampiyatisso Sihaļindo thërē pasiditvā Mahāvihāram patitthāpēsi. Mahāvihāra patitthānato pana pathāya atthārasadhikāni dvõvassasatāni parisuddhan säsanam; ēko yēva Mahävihäravāsinikāyā jäto. Yada pana VattagāmaņiAbhayā rājā Dādhiyan nāma Damilarājānan jinitvā, Lankādipē rajjam patto. Abhaya. girivihāram kārāpētvā, sattahi Damilehi parājitvā, palāyitvā, cuddasa vassāni niliyitva, vasanakālo niocan pubb'apakarim Mahātissar nāma thēram inētvi tassadāsi. Tam pana kulasamsasthan Mahātissathāram kulasaṁsatt hadõsēna Mahäviharavāsibhikkhusanghū Mahavihārato uihari. Tato pabhuti Mahāvihāravāsikā bhikkhu ca Abhayagirivihāravāsikā bhikkhu ca: dvēdhā bhinnā dvē nikāyā jātā.
Tato Abhayagirivihārapatitthānato pana sattapannāgavassadhikēsu tisu vassasa tõsu vitivattösu, Mahāsēnō nāma rājā Lankādipā sattavisativassāni rajjam kārēsi. Tasmim kālo 8o rājā Jētavanavihāram katvā, Dakkhiņavihāravāsissa jimhantarassa asaññatassa pāpamittassa Tiasathērassa pasiditvã adūsi. Tato pathāya Jütavanavibāravasiko bhikkhi Mahüviharavisiköhi bhikkhühi Abhayagirivāsikuhi bhikkhūhi ca bhinditvā, Jētavanavihūraviiriuikiyo năm' 6kỹ nikyỡ jātô.
(To be continued.)
FOLKLORE IN BURMA.
BY TAW SEIN-KO.
No. 3.-The Three-eyel King. Saladànbawd was succeeded in 442 B. C. by Duttabaung, the son of Maharanbawà by Bédayi. The advent of this king, who had three eyes, the third being between the other two, was prophesied by Gautama Buddlm himself according to the following tradition,
1 There is a similar tradition among the Talaings, from whom tho Burmany appear to have a lapted their own version after the conquest of the maritime provinces by Alompra in 1757 A. D. Tho Talaing namo for the king is Mutpirêjê and not Duttabaung. The following is extracted from Haswell's Grammatical Notes and Vocabulary of the Peguan Language, p. xv.: “The Peguan name of Maulmain is Möt-moon-lům (Mot-mwê-lem) or One-eye-destroyed. The legend is, that an ancient king had three cyes, two in the usual places, and one in the centre of the forehead. With this third eyo be could soo what was going on in the surrounding kingdoms. The King of Siam was at war with him, and, finding his plans continually thwarted, suspected there were traitors in his camp, and called a council to find out who gave information concerning his plans to the enemy. His officers told him that there was no traitor, but thmt the King of Maulmain was able with his third eye to see all that was going on in tho Siamese Camp. It was suggested that the King of Siam should give his daughter to the King of Maulmair, so that when she had succeeded in gaining the confidence of the king, she might manage to put out his third eye. This counsel was followed and proved successful, and tho third eye was destroyed. Hence the name of the city. It is often called Mot-lům-Lam (Mut-lim-lem), or Eye-destroyed. destroyed." These traditions about Duttabaung and Mat-pirėje are, I beliove, traceable to the worship of Siva, which prevailed in Burma in ancient times.
* See ante, Vol. XIX. pp. 448, 489. [Observe the line of royal descont. Father, then elder-son, then younger-son (childless), then oIder-son's son. Compare ante, Vol. XXI. p. 2878.-ED.)
* This tradition, with slight variations, is gravely recorded in the Maliyizawin ( Mahirkjuvari.80) or Chronicle of the Burmese Kings.
