INSCRIPTION FROM BUDDHA GAYA. 



187 



4th. Yatana gara, or shwe aim, chadout,ha t,hdna-A golden or gilded house which 

 appeared miraculously near the tree, and in which Gaddama remained seven days. 



5th. Izzapala tsheit kyoung nyoung beng, punjama t,hdna — Peepul tree growing on a 

 piece of ground where goats usually grazed, and under which tree Gaudama remained seven 

 more days. 



6th. Mounzaleinda ain, tohattama f,Aana — Lake or tank of Mounzaleinda, in which 

 dwelt a Ndga or Dragon, in the coils of whose body Gaudama sat seven days, covered by its 

 hood completely from incessant showers of rain. 



7th. Yaza yatana, or len licon beng, thattama t,hdna — A tree called Len Iwon, under 

 which Gaxjdama lastly sat during seven days, and whilst seated here, two brothers, mer- 

 chants of a city called Onkalaba, near the site of the present town of Rangoon, paid their 

 devotions to Gaudama and presented him with some bread soaked in honey. He delivered 

 to them in return eight hairs which he plucked out of his head, and when they returned home, 

 they built a temple depositing in it some of these hairs, which temple, but enlarged and 

 improved by different kings, is the present great Shwe dagoun temple at Rangoon. 



Boodh's Peepul tree had originally five large branches — but the southernmost was broken 

 off by king Theeri-dhamma-thaukha, and sent as a present to a king of Ceylon, called 

 Dewanan-peeya-teitt,ha, 



The above note will elucidate the accompanying copy of a picture, representing Boodh's 

 tree and the temple at Buddha Gaya, which was painted by a Burmese painter in the suite 

 of the mission, and presented to the king of Ava, 



Rangoon, June, 1834. H. BURNEY. 



POSTSCRIPT. 



Having ventured, on the authority of Ratna Paula, a Ceylonese Christian, well 

 versed in the Pali and Burmese languages, whom 1 employed to correct the lithograph 

 of the facsimile, and of the Burmese version, of the inscription received from Colonel 

 BuRNEY, to insert or alter such letters as appeared on comparison with the stone, to be 

 wanting or erroneously written in the Burmese transcript, I have thought it incumbent on me 

 to append a list of these corrections, although the greater number are of no importance. 

 The only two indeed which it is material to notice are those marked (E)and (I,) where the 

 change makes a dilTerence of 200 years in the date of the inscription, being read at Ava 

 467 and 468 respectively, whereas Ratna Paula reads them 667 and 668. I have 

 taken particular care that the facsimile should be correctly copied in these two places, 

 and I confess, that although the first figure of the upper date is a little doubtful from the 

 tail not being carried up so high as in the second, the first 6 of the lower date seems to 



