The language of the Talaings is totally different from that of the Burmans, but the characters for writing are somewhat the same. It is from them that the latter have received their religion, the scriptures, and the characters used in writing.
Since the final conquest of Pegu by Alaong-phra in the middle of the last century, and the extermination of a great number of its inhabitants, the remaining Peguans have gradually amalgamated with the Burmans. With their nationality they have lost also their language to such an extent that it is now spoken only in a few isolated places. It is not unusual to meet with descendants of Peguans whose aged parents still speak their native language, whilst they know and speak only Burmese.
[38] = to 400 A.D.
[39] = to 1058 A.D.
[40] = to 1161 A.D.
[41] It is obvious from the testimony of Burmese writers that they acknowledge the fact that the Scriptures brought from Ceylon by Buddhagosa, and the institutions flourishing in Thaton, found their way to Pagan in the reign of King Naurata-dzau. They likewise affirm that under the reign of Narapati-sisoo the religious who came from Ceylon, imbued with the spirit of the Mahawihara school, set up practices which were little, if at all, observed in Pagan at that time.
There was no doubt a great revival of Buddhism in Pagan, from the days of King Naurata-dzau to those of Narapati-sisoo. Most of the great monuments which excite the admiration of the travellers who visit Pagan were raised during that period.
[42] It is probable that our Burmese author makes here a mistake similar to the one alluded to in a foregoing note.
[43] When the writer set at work to publish the second edition of this book he had at his disposal a Burmese palm-leaf manuscript, in which he found a vast amount of information respecting the history of Buddha, which was wanting in the work called Malla-linkara-wouttoo, the translation of which has afforded matter for the first edition of the legend of Gaudama. The work is named Tathagatha-oudana, the meaning of which is, Praises of him who has come like all his predecessors. This is one of Buddha’s titles of honour. He is sometimes called Bagawat, the blessed or benevolent; Sugatha, he who has happily come; Dzina, the conqueror. From what is stated at the end of the work, it appears that it was composed in the town of Dibayen, sometimes called Tabayin, lying west of the river Mu, at a distance of about fifteen miles. The place is at present in a ruinous condition. Though the province continues to bear the name of Tabayin, the residence of the governor is in the town of Ye-ou, on the right bank of the Mu.
The compiler of the work was a Phongyie, who, according to his own testimony, finished his task on the thirty-eighth year after he had become a Patzin, ninety-three years ago. He was, therefore, at least fifty-eight years old, as he could not become a Patzin before he had reached his twentieth year. The compilation contains 636 pages of ten lines each, is written on palm leaves, and forms two huge volumes. We may well say that the narration begins at the beginning. The author informs us of the origin, not of Gaudama, since he has obtained the Buddhaship, but of the being who was indeed hereafter to become a Buddha, but who had to move into the circle of countless existences, slowly gravitating towards that perfected state in which he was to be fitted for discharging the duties of a deliverer. He presents us with a sketch of the origin of the country of Kapilawot, and of the kings from whom Gaudama’s father descended. The above particulars were not to be found in the Malla-linkara. In all that relates to the birth, boyhood, &c., of Gaudama, both compilations agree in the main. The variations are few and unimportant. The author of the Tathagatha-oudana is immensely diffuse when he relates all that took place in Buddha’s mind during the forty-nine days that he spent around the tree Bodi. Besides the important theory of the twelve Nidanas, or causes and effects, he supplies us with a complete exposition of the whole Buddhistic system of metaphysics, ontology, geography, and cosmography, the various seats in which all rational beings are placed, from the lowest hell to the last or the highest of the immaterial seats. All these details are purposely omitted by the compiler of the Malla-linkara. Finally, the author supplies us with a few particulars respecting Buddha, during the twenty first seasons or years of his public life. The story of Dewadat is presented at great length. But what is more important, we possess in the compilation of the Tathagatha-oudana a concise account of the three great assemblies or councils held in Radzagio, Wethalie, and Pataliputra, with the names of the sovereigns who have ruled over Magatha from Adzatathat, under whose reign Gaudama died, to Athoka, who promoted religion more than any of his predecessors, and who by his royal influence supported the decisions of the last council. He likewise mentions the names of the religious, who, after the third council, were commissioned to go and preach religion in various countries out of Magatha. From this last expression we learn that Buddhism, until 236 after Gaudama’s death, had not extended its influence beyond the boundaries of Magatha. As a matter of course, our author dwells more particularly on the two missions that were sent, the one to Ceylon and the other to Thaton. He enables us to follow the development of Buddhism in Pegu and Burmah, by informing us that King Naurata-dzau of Pagan, after the conquest of Thaton, took the king prisoner, seized upon the collection of the scriptures, and therewith carried to his capital all the best informed of the Phongyies, in 1056 A.D. Our author brings his narration to the time of the foundation of Ava, in 1365 A.D.