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Research
Impact of Pāli on the Development of Myanmar Literature
Dr- Tin Tin New1*, Yee Mon Phay2, Dr- Minn Thant3
1
Professor, Department of Oriental Studies, Mandalay University, Mandalay, Myanmar
2
PhD Candidate, School of Liberal Arts, Department of Global Studies, Shanghai University,
Shanghai, China
3
Lecturer, Department of Oriental Studies, Mandalay University, Myanmar

*
Corresponding author
Accepted:19 August, 2019 ;Online: 25 August, 2019
DOI : https://doi.org/10.5281/zenodo.3377041

Abstract Buddhism introduced Myanmar since the first century AD and there
prospered in about 4th to 5th century AD in Śriksetra (Hmawza, Pyay), Suvannabhūmi
(Thaton), Rakhine and Bagan. Since that time, people of Myanmar made their effort to
develop and prosper Buddhism having studied Pāli, the language of Theravāda
Buddhism. In Bagan period, they attempted to create Burmese scripts and writing system
imitating to Pāli. From that time Myanmar Literature gradually had been developed up to
present. In this paper it is shed a light about influence of Pāli on Myanmar Literature.
Keywords Burmese literature, Ancient literature.

Impact of Pāli on the Development of Myanmar Literature

Literary and archaeological sources as founded in Śriksetra (Hmawza, Pyay),
Suvannabhūmi (Thaton), Rakhine and Bagan proved that Buddhism introduced

Myanmar since the first century AD and there prospered in about 4th to 5th century
AD. Pyu people recorded Pāli extracts in Pyu scripts, Mon also recorded Pāli in their
own scripts and Myanmar recorded Pāli in Myanmar script. In this way, people of
Myanmar made their effort to develop and prosper Buddhism having studied Pāli, the
language of Theravāda Buddhism.
Ancient Myanmar Literature and Pāli
In terms of Archaeological survey, Pyu culture had flourished during the first
and ninth century AD. As there found out gold, silver, bronze Buddha images,
terracotta, caskets of relics and gold plates, it was built on Buddhism. Among the

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ancient cultural evidences, the Pāli writings are discovered such as the verse beginning
with "Yedhammāhetuppabhāvā" on the two gold plates from the Maungan mount in
Hmawza (old city, Śriksetra), the 37 Bodhipakkhiyadhammas, the nine attributes of
the Buddha, the six attributes of the Dhamma. In addition, the nine Pāli extracts on
the twenty gold leaves from Hmawza are the Dependent Origination accordingly and
reversely, the four Vesārajja dhammas, the four wisdom of the Buddha, the four
noblest dhammas mentioned in the Dhammapada etc. Moreover, there found out Mora
sutta, Mangala sutta, Ratana sutta of Parittas and other extracts on the two rock
inscriptions.
In Rakhine region, the two rock Pāli inscriptions written on it the verse
"Yedhammāhetuppabhāvā" are found from the shrine ruined on the ancient great
pagoda mount of the old city.
In Mon region, there have evidences with the arrival and prosperity of Pāli
Literature from the Pandit rock inscription, Kalyāni inscription in Thaton and the rock
inscription (ka) of the biography of king Kyansittha of Bagan.
When Śriksetradeclined in about 10th century AD, Pyu people founded Bagan, the
former name Arimaddana having gathered the 19 villages. AsRājakumāra Inscription
mentioned the four Languages: Pyu, Mon, Pāli and Myanmar proved that Buddhism would
arrive Bagan with the Pyu people. Here also Mon scripts had already invented, Pitakas
in Mon script would arrive there in the time of the king Anawratha (Aniruddha) about
11th century AD. The Glass Place Chronicle mentions that under the influence of
Shin Araham, Anawratha became a staunch follower of Theravāda Buddhism.
According to the advice of Shin Araham, Anawratha sent an envoy with presents to
Manúha (Makuta), the king of Thaton, and requested from him certain sacred texts
and relics. But as Manúha refused, Anawratha became furious, attacked Thaton and
conquered that country. He brought the sacred relics, three Pitakas and Buddhist
monks to Bagan. The capture of Thaton, the Rāmañña country, Lower Myanmar in
the second half of the 11th century AD by Anawratha was indeed a significant event
not only in the history of Buddhism but also the social, political and literary history
of Myanmar.
In connection with the writing, it should be considered the old ink inscriptions
of early Bagan dynasty both Mon and Myanmar, mostly the latter. As to this the
Lokahteikpan pagoda is enough to study because it is a treasure house not only of
old paintings but also of old ink inscriptions.

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 During the king, Anawratha’s time (1044-1077 AD) Sanskrit and Pâli were
used as seen in his seals on many terracotta votive tablets and also in short
inscriptions on votive tablets of other donors. The scripts used were both Nâgarì and
old Mon. His son and successor, Saw Lu Min (1077-1084 AD) like his father used
both Sanskrit in Nāgarì and Pāli and Old Mon scripts as will be evident by his seal
on a similar tablet found at Myinpyagu, Bagan, and the votive tablets bearing his
name in Nāgarì found at Mandalay, Tagaung and KanthidaMyo in Katha district.
King Kyansitha (ThiLuin Min, 1084-1113 AD) wrote almost always in old
Mon, except for his seal stamped straight from the mould on the obverse of a
terracotta votive tablet, which is both in Nāgarì and old Mon scripts, and the
inscription incised under the bottom rim of a votive tablet, which is Pâli in old Mon
script. His stone inscriptions at the Shwezigon Pagoda, Naung-U; his Palace
inscription now at the Bagan Museum; his other inscriptions in lower Myanmar e.g.
those on the platform of the Shwesandaw pagoda, Pyay; at the Myatheindan pagoda,
Ayetthema village (now in the Yangon University Liberary), and at Kyaikte pagoda,
Thaton district; at Myathabeik pagoda, and Naungwaing monastery (now in the
Dhammayon wat, Shwesayan pagoda, Thaton town etc. are all in old Mon of high
literary standard.
Apart from a little Pyu, Pāli and Sanskrit, old Mon, therefore, was then the
language of the inscriptions, and probably the official language at the court of King
Kyansitha.
After the death of Kyansittha, the transitional period begins, and the writing of
Myanmar began to gain ground. The earliest dated original Myanmar inscription that
we know so far, is the Myanmar face of the quadrilingual inscription of Prince
Rājakumāra, the disinherited son of king Kyansittha. He wrote in four language: Pāli,
Pyu, old Mon and Archaic Myanmar.
In addition to these inscriptions are hundreds of terracotta votive tablets with
short epigraphs on the reverses in Pāli, Mon and Myanmar using local script. The
first writing on such votive tablets, so far as we know, was the Buddhist
formula,“Yedhammāhetuppabhāvā straight on the mould in Sanskrit using Nāgarì script
or Pāli Local writing gradually invaded, first reverse, and later was stamped on the
obverse, replacing the Nāgarì script as well as the formula.
The best example of these short epigraphs in archaic Myanmar is to be found
on the reverses of a good many of terracotta votive tablets found in a mound in U

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Chit Sa’s field about 1100 yards east of the Ananda and about 250 yards south-east
of the Bagan-hmyaw. These writings are of immense interest and value. They are
amongst the oldest specimens of the Myanmar written language extant. They record
the names of trees, fruits, flowers, vegetables, herbs, etc. offered to the Buddha.
Although the writing of Myanmar began to gain ground during the period of
transition, it was not until the reign of king Sithu II (Narapatisithu, 1174-1211 AD).
When Myanmar became the main language of the inscription at Bagan. This reign
ushered in what may be termed the Burmese sub-period of the Bagan dynasty.
During the reign of his successor, King Natonmya (or Jeyyasinkha, 1211 - c. 1230
A.D) Old Burmese inscriptions became plantiful, and the spellings got standardised
starting from about the end of his reign.
Bagan period was full of inscriptions stone, ink and votive tablet. Pāli was
well-versed. For instance, the Shwegugyi Pagoda inscription which king AlaungSithu
(1112-1167 A.D) inscribed on the wall of the said Pagoda contains the king’s prayer
in Pâli verses, which Pāli scholar have rated the first class composition.
Another noted stone inscription that observes to be mentioned as representative
of literature of Bagan Period is Shin Dithapamauk stone inscription. It was set-up by
a learned Buddhist monk named Shin Dithapamauk who was despatched by King
Narathihapate (1254-87 A.D) as head of a peace mission to the Mongol Emperor,
Kublai Khan. In it we notice that sentence construction and style of composition were
very much improved. The Tatnhave-kyaung inscription of 1442 A.D records no less
than 295 works, both in Pāli and Myanmar, which were believed to be products of
the centuries following the Rājakumāra inscription. The old period in the history of
Myanmar Literature, therefore, is believed to have stretched from 1113 A.D.
Some Pāli Loan - words found in the period are thamthayar (cycle of birth), wat (
cycle of transmigration), Ngayei ( hell ), Natpyay ( heaven), Nibban (Nibbāna), thadhar
(faith- ); Phayar ( Buddha ), Tayar ( Dhamma), Thangar ( Sangha), etc. Besides, events
in 31 planes, eight inopportune times, five enemies, four deficiencies, 96 diseases,
seven properities of the noble man, ten duties of the king, Sakka, Brahma, Meru
mountain, Cakkavalā and padesā plant etc. Frequently there found the believes of
Buddhism they accepted.
Besides, verses from Pāli literature are directly copied in some inscriptions. In
the preface of the text “namo. tassaBhagavatoArahatoSammāsambuddhassa” (the words
paid respect to the Buddha) and “namoBuddhassa, Dhammassa, Samghassa (dedicated

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to the three jewels) are mentioned firstly. Some appropriate Pāli passages related to
the matters are mentioned borrowed Pāli originals.
Afterwards, the loan translations are used. The famous Dhamma-cakkapavattana
sutta in its translated from appeared in an inscription dated 1270 A.D; thus: “having
given up this body, inflicted by unlimited miseries such as the misery of birth, or
aging or death, or association with the un-loved or disassociation from the beloved,
not getting what one wants etc, I long for Nibbāna which is free from miseries,
blissful and noble”.
People of Bagan strived hard for the development of Myanmar Literature
through Pāli as it was the protective language of Buddhism. Pāli vocabulary and
usage are studied continuously. In this connection, Pāli grammars such as
Saddanitiand Kārikā were written in their own.
In the Thanbyindikar, the sub-commentary of the Thanbyin minister, there
found nissayas (word-by-word translation). In 1300 A.D, the Venerable
AshinGunavatamsakā of Bagan golden monastery composed the word-by-word
translations of the three Pāli texts, the three commentaries, one Chanda text (prosody)
and one grammar. In the Tat-nhwe-kyaung inscription inscribed in 1442 A.D of
Minsirijeyyasúra, there mentioned 400 texts and 23 texts are nissayas. They are
Vinaya nissaya, Sutta nissayaKathāvatthunissaya, 550 nissaya, abhidhan ( dictionary)
nissaya, Amarakosanissaya, Roganidanahmi, Kamandakiahmi etc. are Pāli, Sanskrit,
Grammar, Dictionary, Medicine and Astrology.
In the Innwa period, there appeared the five Vinaya nissayas and commentary
nissayas of the Venerable Shwe-u-min Sayadaw and the five Vinaya and the four
Abhidhammanissayas of the Venerable Taung-phi-la Sayadaw.
In the Kong-baung period, there appeared the word-by-word translations on the
great ten jātakas of the DanttaingSayadaw , the Sanskrit grammar, medicine,
elementary, law and 550 jātakasnissayas translated by the group of Sayadaws.
The walls of Bagan pagodas are decorated with paintings of 550 jātakas,
BuddhavamsaPāli and scenes of the Buddha from Pāli and commentaries. Under them
the ink inscriptions are inscribed on.
From these Buddhist original sources, it is to be assumed that since the
ancient Bagan peirod (1100-1300 A.D), Pāli Language and Literature had been trickled
into Myanmar Literature. In this period, the writing style of Myanmar in the
inscriptions of stone and ink were short and effective.

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Myanmar Literature and Pāli in Classical Period
In the Classical Period (1300-1900 A.D), it was used the long sentences instead
of short sentences. Except Pāli grammars, Nissayas and other materials, Pyo (Myanmar
poetry), Kabyā-lankā (an ornament of the sound), Pyazat (drama) and vatthu (novel)
were composed based on the Pāli Literature. In this way, the poets and writers had
come out in the periods of Bagan, Pinya, Innwa, Nyaung-yan and Kong-boung.
Among them, in the Innwa period (Pyo Period) the poets Shin Uttama-kyaw, Shin
Mahā-Silavamsa, Shin Mahāratthasāra, Shin OhnNyo, Shin Khemā and Shin Tejosāra
were torches of the Classical Period.
1. Pyo, Kabyā-lankā and Pāli
Among the poets, Shin Uttama-kyaw composed the poem, and Tawlar
“Kāludāyìvatthugāthā” based on the Theragāthā, BuddhavamsaAtthakathā and
ApadānaAtthakathā. He is a master of melody because the poets rhythmic attempt is
to imitate ten verses of Kāludāyì’sPāli originals.The poems and vatthus of Shin
Maāhsilavamsa,ko-khan Pyo, BhuridatLankāgyiand Mawguns of Shin Mahāratthasāra,
Gāthā-Chauk-Se Pyo of Shin OhnNyo, Tha-htay-khan, Hmya-pyit-khan and Thit-sa-
khan, bhun-khan and nga-yei-khan Pyos taken from Suvannasāmajātaka of Shin
Aggasamādhi. There materials made famous the classical period of Myanmar
Literature through the effort of the said poets. They had taken the Pitaka knowledge
and created their poems.
2. Dramas, Novels and Pāli
Dramas developed based on PāliJātakas. In this case, ManikatPyazat(drama) of
minister Padesarājā, Sankhapatta of Thado-dhammarājā, KesāsiriPyazat of the queen of
the king Ngacinku, PapaheinPyazat, DevakumbhanPyazat, VankantaPyazat,
VessantaraPyazat and MahosadhaPyazat are famous. It is also Paduma, Yay-the,
Vijaya and KusaPyazat are famous.
As novels also developed based on Pāli, the PārāyanaVatthu composed by the
poet Shin MahāSìlavamsa taken from Khuddakanikāya, Suttanipāta, Pārāyana Suttais
the earliest prose work. There used both word-by-word and literary translation. In
Pārāyana, “pāram” means to the other shore and “ayana” means the way, therefore it
means the way to the other shore (Nibbāna, the other shore of Samsāra). The
Venerable Mahāsìlavamsa made effort almost being used Pitaka knowledge.
(a) YazaWun Kyaw (Famous History )

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 One year after the Pārāyanavatthu, he composed Samantapāsādikā, a small
chronicle. As the book is the first and foremost and mostly famous that it seems to
name it “YazaWun Kyaw”, the famous History. It is the combined history of Srilankā
chronicle (Dìpavamsa), Mahāvamsa and Myanmar chronicles. There used the three
methods: Pāligāthā, word-by-word translation and Myanmar prose.
(b) Yasavaddhanavatthu (the Growth of Glory Novel)
This book was written by Toung-bhi-lar Sayadaw. It was written based on the
seven ways for steady increase of a person taken from the Ghosakavatthu of
Dhammapada Atthakathā. The seven ways are presented having set them in the
individual worldly novels. There have been used word-by-word and literary translation.
Now the composition became more smooth.
(c) Manikundalavatthu (Jewelled Earring Novel)
As not famous as Yasavaddhanavatthu, a little earlier than Yasavaddhanavatthu,
appeared is Manikundala. It is written based on the Mahāsutasoma of 550
Jātakas.Both word-by-word and literary translation are used. It seems to be own as
translated neatly.
After this, there appeared Ratanākaravatthu, Sāmane-kyaw-lay-bar vatthu,
Mālālankāravatthu, Madhurasavāhinìvatthu and 550 vatthus of the venerable
NyaungKanSayardaw are the famous novels of Pāli originals in Myanmar Literature.
(d) Zat-kyi-sei-bwe (The ten Great Birth stories of the Buddha)
Later famous novels are the Ten Great Birth stories of the Buddha written by
the Venerable Sayardaw U Obhāsa (1134 M.E). The sayardaw had translated one
Great Jātaka. The two Great Jātakas are translated by AshinNandamedhā and
AshinPaññatikkha into Myanmar. There novels becomes as masterpieces in the
aesthetic literature surpassed the wordly matters.
2. Myanmar and Buddhist Art
In Myanmar, the scenes from the life of the Buddha appeared in votive tablet,
sculptures and wall paintings since the arrival and flourishment of Buddhism.
The scenes of the Buddha had been cost in different votive tablets in Sriksetra
(Hmawzar), Bagan and Bago etc. all the whole Myanmar. They are the four scenes,
the five scenes, the eight scenes, the nine scenes, the eleven scenes and the sixteen scenes
etc.
There also found the wall paintings with ink inscriptions in the Lokahteikpan,
Pathothamya, Aperatana, Nagayon, GupyaukGyi (Myinkabar), GupyaukGyi (Wet Kyi-

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inn), Nandamañña (Minnanthu), Payathonzu, Thambula (Minnanthu) and Loka-U-
shaung Pagodas.
3. Chronicles of the Buddha in Myanmar Literature.
Not only portrayed the scenes of the Buddha in votive tablets, sculptures and
wall paintings etc. but also in composition from period to period. There flourished
SutaungkhanPyo, ParamitawkhanPyo and BuddhupattiPyo of Shin MahāSīlavaṃsa ;
Pyatihā khan Pyo and ByadittawkhanPyo of Shin Teosara; Tawhtwet khan Pyo of
WungyiPadesaraja; Gāthā-chauk-se Pyo of Shin OhnNyo; ParinibbānaPyoof an anonymous
poet; VasocinPyo of Mon YweSayardaw and Vasocin Prayer of Caturangabala, the
minister are chronical literature in Myanmar.There have been flourished the chronical
literature of the Buddha in prose also from period up to day.
(a) Acinteyyavatthu
Among the chronical literature of the Buddha, Acinteyyavatthu was written by
the second Taung-bi-la sayadaw in 1046 M.E. It is earlier than TathāgataUdānaDìpanì
(1134 M.E), Mālālankāravatthu (1160 M.E) and Jinatthapakâsanì (1200 M.E).
(b) Tathāgatuppatti
In the same year, there appeared Tathāgatupattiof Shin Dhammananda.It is
assumed as a translated work. As for the events of life of the Buddha were composed with
143 topics, it is a obvious sketch of the chronicle of the Buddha.
(c) TathāgataUdānaDīpanī
After Acinteyyavatthu, TathāgataUdānaDīpanī is the first and foremost, and the
most complete one. It mentions from the 20 Asankhyeyyas and one hundred thousand
oceons in the fulfilment of perfections by the Future Buddha to the division of relics,
hold of Buddhist councils and arrival of Buddhism in Thaton etc. with the
embellishments of knowledge and aesthetics. So it would be the most complete and
the basic of the later chronical texts: Mālālankāra, Jinatthapakāsanī and
BuddhavanVatthu.
(d) MālālankāraVatthu
As it is said that this text had completed in 1160 M.E (2342 BE), it is a
chronicle of the Buddha in the early Kong-boung Period. The events of the Buddha is
mentioned in five volumes from the conception of the Future Buddha in the human
abode to the build of pagodas enshrined the relics by the king Asoka. As an
appendix, there mentioned the qualities of the Future Buddhas received prophecy,

150
duration of perfection in fulfilment, individual qualities of the Buddhas. So this is the
chronicle of the Buddha, which could present the scenes of the Buddha effectively.
(e) Jinatthapakāsanī
Among the works of KyetheilehtutSayardaw (1179-1256 M.E),
Jinatthapakāsanīand Mahāvanvatthu are distinguished. Among old chronicles of the
Buddha, Jinatthapakāsanī is the excellent one endowed with aesthetic composition.
Except the chronicles of the Buddha, there appeared Mahābuddhavanvatthu
(vol.I, 1819; vol.II, 1837) of PathamaNgakhunSayadaw, Buddhavanvatthu (1907)
published from the Hanthawady press; Buddhupattipakāsanī (1952) of U Bo Phyu and
Mahâbuddhavan (1967) of U Thaw Zin.
(f) The Great Chronicle of Buddhas
In the present day, the greatest, the most extensive and completed work in the
great chronicle of Buddhas (1131 ME/ 1969 A.D) of MingunSayadawGyi, the
Venerable Vicittasārābhivamsa in Myanmar.
This work has been inscribed on stone in the monastery, Dhammanāda in
Mingun, Sagaing township. It has been also translated into English the six volumes in
eight books by U Tin Lwin, U Ko Lay and U Tin Oo (Myaung).
In this way, Myanmar Literature is to be developed as pyo, kabyālankā,
Nissaya, Pyazat and Vatthu based on Pāli originals. Today Myanmar Literature is the
Pāli Literature origin as a ground.

References
I. Pāli (Texts)
1. ApadānaPāli, Volume II, (1960).
2. BuddhavamsaPāli (1960).
3. CariyāpitakaPāli (1960).
4. CulavaggaPāli (1954).
5. MahāvaggaPāli, (Digha), (1957).
6. MahāvaggaPāli, (Vinaya), (1958).
7. MajjhimapannāsaPāli (1956).
8. MulapannāsaPāli (1956).
9. SilakkhandhavaggaPāli , (1956).
II. Atthakathā (Commentary)

151
1. BuddhaghosaMahāthera. ApadānaAtthakathā, Volume I, Department of Religious Affairs,
Myanmar, 1959.
2. BuddhaghosaMahāthera. ApadānaAtthakathā, Volume II, Department of Religious Affairs,
Myanmar, 1959.
3. BuddhadattaMahāthera. BuddhavamsaAtthakathā, Department of Religious Affairs,
Myanmar, 1959.
4. DhammapàlaMahāthera . CariyāpitakaAtthakathā, Department of Religious Affairs,
Myanmar, 1959.
5. BuddhaghosaMahāthera. CulavaggaAtthakathā, Department of Religious Affairs,
Myanmar, 1956.
6. BuddhaghosaMahāthera. KhuddakapāthaAtthakathā, Department of Religious Affairs,
Myanmar, 1958.
7. BuddhaghosaMahāthera. MahāvaggaAtthakathā (Digha), Department of Religious Affairs,
Myanmar, 1993.
8. BuddhaghosaMahāthera . MahāvaggaAtthakathā (Vinaya), Department of Religious
Affairs, Myanmar, 1956.
9. BuddhaghosaMahāthera. PārājikakandaAtthakathā, Department of Religious Affairs,
Myanmar, 1961.
10. BuddhaghosaMahāthera. SilakkhandhavaggaAtthakathā, Department of Religious
Affairs, Myanmar, 1968.
11. DhammapālaMahāthera. UdānaAtthakathā, Department of Religious Affairs, Myanmar,
1960.
III. General Texts
1. Aung Thaw, U – Historical Sites in Burma, Published by the Ministry of Union Culture,
Sar-pay-beik-man Press, First Edition, 1972.
2. Ba Thaung, Bo-mhu (MaungThuta) - Sar-so-daw-myarAtthuppatti, First Published. 1962;
Yar-pyay Press, Third Published, Yangon.
3.Dhammananda, Mahāthera – Tathāgatuppatti (Palm leaf version), Universities' Central
Library, Yangon. University, Copied by Ma Cho Cho with type-writer, Department of
Religious Affairs, Yangon, 1231 M.E.
4. Kavi, Shin (Second Meihti, Sayadaw) – Mālālankāra-vatthu, Hamsāvati Press, 53-Nat-
mauk Road, yangon, 1962.
5. Kelāsa, U (Kyar-khan, Sayardaw) – Dipavan-vatthu, Hamsāvati Press, Yangon, 1958.

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6. Kye-thei-lehtut, Sayardaw – Jinattapakāsani, Volume IV, Hamsāvati Press, Yangoon,
1952.
7. Mahāsilavamsa, Shin – Ya-za-wun-gyaw, Vamsānurakkhita Press, Yangon, 882 M.E.
8. Man-lei, Sayardaw – Maghadeva-lankā-thit (NayadassanaNigamana-khan), Pyi-gyi-man-
dine Press, Yangon, 1235 M.E.
9. Mya, U – Ancient Votive Tablets, Volume II, Department of Archaeology, 1961.
10. PeMaung Tin, U – History of Myanmar Literature, Sudhammavati Press, Yangon,
Myanmar, fourth Printed, 1955.
11. Phyar-phyu, Sayadaw (edited by) – Kalyāni Inscription, Sudhammavati Press, No.55-56,
MaungKhine Street, Yangon, 1938.
12. Sirisaddhammābhilankāra, Mahāthera (Depeiyin, Sayardaw)–TathāgataUdānaDīpanī,
Volume I to
V, Hamsavati Press, Yangon, 1958.
13. Thaw Zin, U – History of Pyat-zat, Sar-pay loka Press, Yangon, 1965.
14. Vicittasārābhivamsa, Bhaddanta – Great Chronicle of Buddhas, Volume III, Translated
into English by U Ko Lay, Ti-Ni Publishing Centre, 1996.
15. Zim-mei, Sayadaw – Mula-Buddhavan-vatthu (1269 M.E.), Hamsāvati Press, Yangon,
1958.

Dr- Tin Tin New

Professor, Department of Oriental Studies
Mandalay University, Mandalay, Myanmar.

153
Dr- Minn Thant
Lecturer, Department of Oriental Studies,
Mandalay University, Mandalay. Myanmar

Yee Mon phay

PhD Candidate, School of Liberal Arts, Department of Global
Studies, Shanghai University, Shanghai.

© 2019 by the authors. ASU ,YN ,PSAWT. Author/authors are

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