Indian Antiquary Vol 22

Author(s): Richard Carnac Temple
Publisher: Swati Publications

Page 26

14
THE INDIAN ANTIQUARY.
(FEBRUARY, 1893.
I would here advert to the absolute silence of these lithio records regarding the celebrated Buddhist divine Buddhaghose, the author of the Visuddhimagya and Afghasálini, and the Apostle who is reputed to have brought a complete set of the Buddhist scriptures from Ceylon to Daton in the 6th century A.D. If the story about Buddhaghôsa's advent to Datôn be historically trae, the event would have been considered to be an important epoch and would certainly have been mentioned in these inscriptions, which give a résumé of the vicissitudes of Buddhism in Burma and Ceylon, and which were erected by a king, who was called from the cloister to the throne, and to whom every kind of information was accessible. Considering that the identification with the Suvannabhami of the ancients has been urged in favour of three countries, namely, Råmaññadêsa, the Malay Peninsula, and Cambodia, in all of which gold is found, one cannot help being sceptical as to the historical accuracy of the socount relating to the mission of Buddhaghosa to Daton. Such scepticism becomes somewhat confirmed, when it is borne in mind that there is no palæographical affinity between the Talaing and Sinhalese alphabets, and that Cambodian writers affirm that the great divine came to their country, vide Bowring's Kingdom and People of Siam, (Vol. I, page 36). See also the conclusions of Mr. Foalkes in his careful researches into the legends of Buddhaghôsla, ante, Vol. XIX, pp. 121-122.
My notes to the Kalyani Inscriptions are in preparation, and will form the subject of a separate study with a transcription of the Pali text into the Burmese character. In brief the contents of the Pali text on the three stones are as follows:
OBVERSE FACE OF THE FIRST STONE.
Introductory Observations. Convocation of the Third Buddhist Council and despatch of missionaries. Arrival of Sona and Uttara at Goļamattikanagara in Savannabhmi. Decline and fall of Ramaññadêsa. Its conquest by Anuruddha, King of Pugima (Pagån). King Sirisanghabôdhi-Parakkamabahu reforms Buddhism in Ceylon. Uttarajivamahathêra, Preceptor of the King of Pagama, visits Ceylon. His papil, Chhapata remains behind; and, after ten years' residence, retarns home, accompanied by four other theras. Schisms in the Buddhist Church at Pugama consequent on the death of Uttarajivamahâthêra.
REVERSE FACE OF THE FIRST STONE.
Introductory Observations. - (Concluded). Schisms at Dalanngara and Muttimanagare. Such ecclesiastical ceremonies as the consecration of a sima and repasampadá ordination are performed in various ways. Accession of Ramadhipati. His reflections on the valid manner of consecrating a simá.
OBVERSE FACE OF THE SECOND STONE.
Mission to Ceylon. The King's reflections concluded. After consultation with the learned théras he is confirmed in his opinion regarding the simavipatti and purisavipatti of the upasampada and other ecclesiastical ceremonies in Ramaññadosa. Twenty-two théras are invited to visit Ceylon and introduce into Ramañõadesa the Sinhalese form of upasampadá ordination, as practised by the Mahavihára sect, founded by Mahinda. The invitation is accepted. Offerings for shrines and priests in Ceylon, and presents for King Bhûvanêkabahu, as also letters for priests and the king, are prepared. Chitradata and Ramadûta accompany the theras to Ceylon.
REVERSE FACE OF THE SECOND STONE.
Re-ordination of the priests from Ramatinadosa. Departure of the party in two ships. Chitradüta's ship arrives first. Reception by the King of Ceylon. Rûmaduta's ship arrives. Various shrines are visited. The priests from Rimania