1

The Cetiya (1752-1819) Khin Thidar∗

Abstract Cetiyas are built as a memorial of the Lord Buddha and it is believed that it

would help the prolongation of the Buddhist Religion up to about 5000 year

after the Mahāparinibbana. Cetiyas are also built to remind the people the

eternal gratitude that we owed to the founder of Buddhism, the Buddha. One

belief is that if the cetiya is built with a view to preserving the Sāsanā, it will

be a support for emancipation from Samsāra. The learned explanation is that

the cetiya is constructed and worshipped with the belief that it would help the

Religion prosper. Starting King Alon:man:tarā:, the early Konbaung Kings,

like the other Buddhist kings, zealously endeavoured the buildings of Cetiyas.

This study attempt to reveal the style and form of Cetiyas and to evaluate

which Cetiyas are the remarkable Cetiya of that period and how much extent

other alternative purposes are getting involved in building Cetiyas. It also

examines the Bodhi tree, Buddha’s footprint and Anekajā ceremony of that

period under survey.

Keywords: cetiya, the Buddha, early Konbaung

Introduction

Cetiyas were built as a memorial of the Lord Buddha and it is believed that it would help

the prolongation of the Religion up to about 5000 years after the Mahaparinibbana. The

usual aspiration in these religious donations was to acquire merit, to reborn in the

celestial realms and to ensure spiritual progress in later rebirths. Jeyapandita categorizes

the reasons for the construction of Cetiya under five headings viz. (1) to prolong the

Religion longer (2) to gain merit for promotion to higher existences, (3) to be prepared to

walk on the noble path towards Nibbana (4) to create a spiritual atmosphere to save

people from falling low or sinking towards hell and (5) to inspire the future generation

for higher ideals.1 Cetiyas are classified into four types; 1. Paribhogha Cetiya – a

memorial with something once used by the Buddha, 2. Dhatu Cetiya – a memorial with

the bodily relics of the Buddha, 3. Dhamma Cetiya – a memorial building to keep the

∗ Dr., Lecturer, Department of History, University of Magway 1 Nyaung Yan Jeyyapandita, apwDbk&m;wnfxm;enf;usrf; (Treatise on Methods of Building Stupa),

Yangon, 1963, p. 38

2 Law and 4. Odhissa Cetiya – a building made sacred by dedication.1 The earliest form

of a Cetiya is found in relief on the stone slab which covered the relic chamber at

Sriksetra in 4th century AD. Moreover, there is a silver miniature stupa in this relic

chamber. The style of miniature stupa and the relief of Cetiya resembled closely. They

show the earliest shape of a Cetiya in Myanma. The earliest Cetiyas were the Bho Bho

Krī:, Bhurākrī: and Bhurā:mā of Sriksetra. They could not be said to be bell-shaped

Cetiya. They were straight climbing tower in shape. The shape of the Cetiya is changed

from the cylindrical type to a bell shape. It is the Rhwecañ:khum, that tapers upward by

the combination of alinsum:can.– three terraces, upper bell, phon:rac – ovolo moulding

above the bell – like dome of a Cetiya, and khyayā:sī: – the part of a pagoda

immediately below the finial when its shape resembles the fruit of the Indian medlar tree.

The design of Mingalā Cetiya which was built in time of approaching the fall of Bagan

was not quite different from those of the present-day.2 Cetiyas built by Myanmar people

are found each with pan:tankum – plinth of a stupa at the base. Then sapitmhok or Anda

(Egg) or Dome – upper portion of a pagoda which resembles a monk’s bowl turned

upside down. It is then topped with phon:rac – Chhatravali, Ovolo moulding above the

bell,which was in fact the dome of the stupa. Then there is kramhok – withering lotus

and kralan – blooming lotus. It is then graded with a design of khyayā:sī: - Varsasthala –

rain stopper, or nhkpyophu: - bulb. Then a Cetiya is graded with finial, ornamental

pennon called the diamond bulb. These parts of each Cetiya form the characteristic

feature of Myanmar architecture.3 A Cetiya or pagoda would look sublime only when

these features are appropriately added. The majority of Cetiyas in the early Konbaung

period were constructed in accord with these characteristics.

Materials

Many of the materials for this paper were collected from the National Library,

Universities’ Central Library, Yangon University Library and Library of the Myanmar

Historical Research Department, Library of State Pariyatti Sāsanā University and

Library of International Theravāda Buddhist Missionary University. Some are from Dr

Than Tun’s collections. Either to check or supplement the information that I had in the

1 Maing Khing Sayadaw Pandita, wday#u0dedpä,usrf; (Tipetaka Vinicchaya), Mandalay, Tampawady Press, 1908, p. 399

2 Kyaw Shein, ]]yckuúLrSwfwrf;ordkif;}} ("History of Pakokku"), Unpublished M.A. Thesis, History Department, Mandalay University, 1975, p. 23

3 ydokumusrf; (Treatise on Architecture), Yangon, Burma Research Society, 1966, p. 52

3 libraries, I had to make several field trips to Amarapura, Bagan, Mandalay, Mingun,

Monywa, Nyaung U, Pakokku, Sagaing and Shwebo.

Discussions

In this paper, the construction of Cetiyas, Bodhi Tree and Buddha’s footprints,

Buddha paintings and Anakajā ceremony were discussed. The validity of some

observation in this study and their historical values has been checked. Whenever the

new facts were found, they were faithfully presented so that they would add and correct

the former earlier statements.

The Construction of Cetiyas

In 1752 Jina Onkhyā Rhwebhumsā Cetiya at Baun:toukya in Tagon: was built by

Alon:man:tarā:. In 1754 the Cetiya known by the name of Rhwekhyaksui1 built at the

place where the umbilical cord of Alon:min:tayā: was buried. In 1757 Modhomransā

Cetiya2 (also known as Cañ:khum Cetiya) was built. Rupcuṁ Cetiya was constructed at

Kywede in Shwebo district in 1758. It was built by Alon:man:tarā: on his march to

Manipur to settle the succession to the throne in that country. Cetiyas of a

commemorative nature were erected at all the principal camps along the line of

marching. The shrine takes its name in terms of its being ornamented with brick figures

of Bilū: and other fabulous monsters.3

Mredū: Maṅ: built Nibbanchipū: Cetiya4 at the Southwest corner of

Ratanasingha Capital on 7 April 1765. Mredū: Maṅ: also constructed Phontoauū: Cetiya

in 1764 and Rhweprann Chipū: Cetiya on 22 February 1776. On 20 March 1782,

Onmreloka Cetiya5 was erected by Patuṁ Maṅ: on the site of his residence before he

ascended the throne. It is also known as the Imtoaurā Cetiya. It was constructed entirely

of sandstone, in cylindrical form with a tapering spire. It was made similar to

Rhwecañ:khuṁ Cetiya at Bagan. When Patuṁ Maṅ: built Amarapura capital, he also

constructed four Mruithonˌ Cetiyas at the four corners of Amarapura. They are

Rhwekwan:up Cetiya at the northeast corner, Rhwecakā: Cetiya at the southeast corner,

1 (see photograph No. 1) 2 (see photograph No. 2) 3 A List of Ancient Monument in Burma, Rangoon, Government Superintendent Printing, 1960, p. 16

(Hereafter cited as A List of Ancient Monument) 4 (see photograph No. 3) 5 (see photograph No. 4)

4 Rhwelaṅ:paṅ: Cetiya at the southwest corner1 and Chaṅkyui:rhwekū Cetiya2 at the

northwest corner.

The Maṅ:kwan: Cetiya (Puthui:toaukrī:)3 that was left unfinished is the

remarkable Cetiya of the Konbaung period. The model of Man:kwan: Cetiya called

Pumtoau Pagoda4 shows how it would look when finished. It is about 15 feet high. The

construction of Man:kwan: Cetiya5 was begun on 9 January 1791. Though unfinished it

is now the biggest pile of bricks in the world. The bottom terrace is a square of 450 feet

and the dome on it rises to 162 feet. Each side of the huge cubical mass is hollowed out

to accommodate a small shrine with a slightly projecting arch.6 A few hundred feet to the

the north of Maṅ:kwan: Cetiya is the Rhanphru Cetiya or Mrasin:tan Cetiya7 built by

Cackuiṅ: Maṅ: in 18028 while he was yet a prince. It has a circular plan and seven

concentric terraces parapeted with low walls of wavy pattern. Above the top terrace rises

a cylindrical body which contains a vaulted sanctum. The superstructure assumes the

common type of tapering pagoda. The sanctum is reached by three parallel flights of

steps covered by an arcade of ornamental arches finished in fine stucco.9 It is is intended

to be a complete symbolical representation or model of Mount Meru. The structural

design of the pagoda is seemed to be in connection with similar Buddhistical remains in

Java. The Caktoaurā pagoda10 built in 1811 contains vaulted chambers. In it was placed

a marble footprint of the Buddha11 brought to Maṅ:kwan: by Patuṁ Maṅ: when the relic

chamber of the big pagoda was ceremoniously sealed.

1 (see photograph No. 5) 2 (see photograph No. 6) 3 Patuṁ Maṅ: did not complete to build Maṅ:kwan: Cetiya because there appeared the prophecy if the

cetiya will finish the Konbaung dynasty would be fallen. Therefore he did not continue to build it. 4 (see photograph No. 7) 5 (see photograph No. 8) 6 Aung Thaw, Historical Sites in Burma, The Ministry of Union of Culture, Government of Union of

Burma, 1978 , pp.134-135 (Hereafter cited as Aung Taw, Historical Sites) 7 (see photograph No. 9) 8 There is a difference about the constructed date of Man:kwan: Mrasin:tan Ceti. Some books are stated

that it built in 1816. a. Aung Taw, Historical Sites, p. 135 b. A List of Ancient Monument, p.7 c. Encyclopaedia of Buddhism, Volume III, Fascicle 4, Srilanka, The Department of Government Printing, 1977, p. 528 But according to the Kun:bonchak Maharajawam , Cackuin: Prince built it in 1802. ukef;abmifqufr[m&mZ0ifawmfMuD;?'kwd,wGJ (The Great Chronicle of Konbaung,II), Yangon, Ledi Mandai Press, 1967, p.128 (Hereafter cited as Chronicle of Konbaung,II) There is no mentioned about the construction of this Ceti in 1816 in the Kun:bonchak Maharajawam. So it is possible to say that the exact date of building the Ceti is 1802.

9 Chronicle of Konbaung,II, p. 128-131 10 (see photograph No. 10) 11 (see photograph No. 11)

5

Of the Cetiyas of that period, the Pwat Cetiya1 was extremely popular because of

of its peculiar phoṅ:rac style and this Cetiya style is look like the pwatluṁ: - object

made on lathe. Moreover, the Sambhuddhe Cetiya 2(1783) built like a crown left on the

ground3 is one of the remarkable pagodas of that period. Among the achievements of

kings for the propagation of the Religion, construction of pagodas seemed to be main

venue. After having acquired a new territory, the king wanted to build a pagoda there to

seal the pretence that he fought his neighbour to suppress heathenism. Such a pagoda had

to be just a small one known by the name of Mutho. Patuṁ Maṅ: 1782-1819 had the

name of Mutho changed to Rhwe Gū – Gold Cave, because it was to become a pagoda –

cum – temple, i.e. a temple of Buddha image with a pagoda enshrined with Buddha relics

on the roof. The Ananda Pagoda of Bagan was a square-based temple, a kind of Garbha

Griha where the Buddha’s image was placed, and on which was put on a Sikhara.

Therefore, such Cetiya (Rhwe Gū) would have existed even in ancient times. When

Patuṁ Maṅ: was coroneted for the second time on 22 May 1784, he had 550 Rhwe Gū4

built simultaneously in towns and villages in the kingdom. All these small monuments

were always built simultaneously by synchronizing the moment to say the first stone

when the lunar eclipse began on a particular day notified by astrologers long before it

occurred.5

It may be said that kings founded pagodas

(1) to show the extent of their power and influence;

(2) to mark the important places in their lives (like the place where they

were born or where they had lived before they became king);

(3) to mark the completion of a meritorious deed.

1 (see photograph No. 12) 2 This cetiya is situated at Amarapūra. 3 (see photograph No. 13) 4 a. U Tin, jrefrmrif;tkyfcsKyfyHkpmwrf;ESifh bdk;awmfbk&m;\ &mZowfac: trdefYawmfwrf;MuD; (Treatise on

Administration of Myanmar King and Yajasat @ Royal Order of King Badon), Vol. III, 1965, p.110 (Hereafter cited as U Tin, Administration of Myanmar King, III) (It stated that as many as 550) b. ukef;abmifqufr[m&mZ0ifawmfMuD;?yxrwGJ (The Great Chronicle of Konbaung,I), Yangon, Yadanamon Press, 1989, pp. 556-557 (Hereafter cited as Chronicle of Konbaung, I,) (It stated that there were only 230) c. tr&yl&jrdKYwnfpmwrf; (Monograph on Building Amarapura), Pe No. 1619, Universities Central Library, Yangon, cha / kyo

5 U Tin, Administration of Myanmar King, III, p. 110

6 In addition to this the king passed an order that no more pagodas were to be built in the

capital city. This prohibition on having a new pagoda built in the capital city is unique in

the sense that there was no order like this before and after.

Repository of Relics

Cetiyas are also built to remind the people the eternal gratitude that we owed to

the founder of Buddhism, the Buddha and in some instances to commemorate some

historical events like founding a new capital city. Cetiya has a sealed-up chamber often

in the basement and sometimes in the dhatugabbha which lies between the bell-shaped

section and the finial. In constructing a Cetiya, relics and other things are enshrined in a

sealed-up chamber. Most of the Cetiyas contain some forms of relics relating to the

Buddha, like bodily relics, miniatures (of the Buddha and the Stupa), with extracts from

the scriptures, on gold leaves. In 1755, a number of sacred relics and an emerald alms

bowl said to be of the Buddha were enshrined at the Rhwekhyaksui Cetiya. In 1758, the

relics were enshrined in the terrace of Cañ:khuṁ Cetiya (Modhomraṅsā Cetiya). When

Rhanphrū Cetiya was built, the relics were interred at the basement of the Cetiya. In the

Maṅ:kwan: Cetiya, the plinths were actually the concealed chambers containing the

relics. In 1783, 512028 votive tablets were enshrined in each of four Mruiˌthonˌ Cetiyas

in Amarapura.1 Thus the Cetiyas are shrines with some relics, the Buddha images and

some copies of the Pitaka.

The Expenses of Stupa

The expense of a Cetiya depended on its size. It was found that the expenses of

outstanding Maṅ:kwan: Mrasin:tan Pagoda (1802), was Ks 146,523.1.2 The cost of the

Kusuitoau Cetiya of Amarapūra (1789) was Ks 5,361.08 and cost of the Cetiya built in

Thettinshaw village, Inlay, in 1797 was Ks 441.3 Just like the kings, people in remote

areas also built pagodas in conformity with their capability. According to the ink

inscription of the Dīpaṅkarā Temple (a pagoda with a vaulted roof) at Kandaung

Monastery in Pindaya Township, that temple was built in 1799. In Pwai Kyaṅ:-Cetisu, a

picture of Nat (Deva) holding a Parabike was found and it seems that many temples were

1 Sukumar Dutt, The Buddha and After Five Centuries, London, Luzac & Co. Limited, 1957, pp. 41-42 2 Ledi U Hla Paing, rif;uGef;bk&m;rsm;ordkif; (History of Mingun Pagaodas), Yangon, Tun Thiri Press,

1971, p. 78 3 Ni Tut, ]]tr&yl&omoem0if}} ("Amarapura Sasanavamsa"), Unpublished M.A. Thesis, History

Department, Mandalay University, 1982, p. 23

7 built in that area in 1811. Old and ruined pagodas were renovated by the Order of Kings.

The total expense on renovation of Man:-O-Khyam:sā pagoda was 1,136 gold-leaf

packets; 200 viss of sacce: – Melanorrhoea usitata, and Ks 147.03 for all other

services.1

Bodhi Tree and Buddha’s Footprints

‘Bodhi tree’ is often mentioned as a Sacred Tree having significant association

with the Buddha. It is supposed to be said that Prince Siddhattha finally arose

enlightened as the Buddha under the shade of the Banyan tree (Ficus religiosa) which

was born with him simultaneously. Buddhists therefore pay respect to the Bodhi tree

which is specially grown in the precinct of a Cetiya. Although it was right that the Lord

and His disciples – practiced religious meditation under trees, there were those who felt

that there must have been some relationship between the Lord and the tree under which

He sat. Anyhow, there is evidence that, in the early Konbaung period, Bodhi trees were

brought from Sri Lanka and regarded with great veneration in Myanmar. They were also

grown to show the spread of Buddhism obviously.2 On 18 March 1806 Patuṁ Maṅ:

ordered that the seven Bodhi saplings imported from Sri Lanka, should be put in seven

gold pots and to plant them in the following places;

1. two in the precincts of Mahāmuni,

2. two in the precincts of Rhwekhyaksui, Ratanasingha, and

3. three in the precincts of Puthui:toaukrī:, Man:kwan:.3

With reference to the belief that the Buddha had been to Myanmar while He was living,

the Buddha’s footprints were carved and placed in several Cetiyas throughout the

country. Before the 18th century, the Buddha footprint has 108 auspicious marks known

as Mahapurisalakkhana – auspicious signs of a great man. The Lakkhana Sutta of Digha

Nikāya mentions that there is a wheel marked on the palm of the foot of a great man.

Commentaries mention that there are thirty-two marks discernable within the wheel. As

regards the number of auspicious marks, when and how they have been increased from

thirty-two to 108 has not been studied yet. Up till now the number of marks continued to

be 108.4 In addition to the 108 signs, a footprint of the Buddha made in early Konbaung

1 Than Tun, The Royal Orders of Burma (1598-1885), Vol. VI, Kyoto, The Centre for Southeast Asian Studies, Kyoto University, 1987, p. 213 (Hereafter cited as ROB VI)

2 prÁL'DyOaqmif;usrf; (Jambhudipa Uchon Kyam:), Yangon, Burma Research Society, 1960, p. 42 3 Chronicle of Konbaung, I, p. 271 4 see Appendix I

8 era would also has 136 pictures of sixteen kinds of birds and beasts1 suggesting the

aggregate of various existence of the Buddha before Nirvana.2 It cannot be known why

the Myanmar had chosen those particular sixteen out of many previous lives of the

Buddha.

In most of the Buddha’s footprints of the 18th century onwards, there are two

serpents encircling a footprint. They represent the Nammada River and the Nammada

Nagā. The Nammada River marks the boundary between the northern expense of plains

and the southern peninsular in India. It is also supposed to be the place of the Nagā

serpents and once the Buddha visited the place of the Nagā king, the Buddha left the

print of his left foot on the bank of Nammada River. When the river rises the print is

submerged in water and so the print is visible only at the time of low water. Myanmar

borrowed this story and had a footprint of the Buddha made at Man:caktoaurā, on the

east ridge of West Yoma, 26 miles on the southwest of Maṅ:bhu: and 16 miles on the

west of Caku.3 Most of the footprints are also engraved on stones, but there are also

some engraved on bronze plaques and lacquered wood. They are also painted on the

ceilings of the temples. It is impossible that the Buddha had visited it in his lifetime and

left various footprints like those at Man:caktoaurā on the eastern ridge of west Yoma.

The idea of having so many marks visible on the palms of the feet of a great man

(Mahapurisa lakkhana) is pre-Buddhistic and somewhat too idealistic because the

Buddha’s own theory of the attributes of Mahapurisa is given in the Mahapurisa Sutta

and Vassakara Sutta. No two lists of the 108 marks agree totally. There are slight

variations in each enumeration. There also appeared early in the 19th century a correction

in making the Buddha’s footprint. According to this correction, all the 108 marks are to

be shown within a big circle. In early Konbaung Period, a marble footprint of the Buddha

in Caktoaurā pagoda was unique.

Buddha Paintings

Buddha paintings are also drawn on walls of Cetiya and monasteries.

Traditionally, pictures of Gotama Buddha are painted; but the paintings of the

enlightenment of the twenty-eight Buddhas were also used to be drawn. The best method

1 see Appendix II 2 (see photograph No. 14) 3 Than Tun, "The Buddha Footprints in Burma", Journal of Asian and African Studies, No.28, 1984, p.

120

9 of differentiating one Buddha from another is to use different ‘Bodhi trees’.1 For

instance the Buddha Vessabhū set under the Aporosa macrophylla (Ankran) at the time

of his enlightenment, Kakusanda under Ficus glomerata (Yesaphan), Kassapa under

Ficus bengalensis (Prannon). Apart from painted Buddha, ten Jatakas – last ten anterior

lives of Gotama Buddha, and 550 Jatakas (actually there are 547 life stories of the

Buddha) were also drawn2. These Jataka stories aimed to educate the illiterate public to

appreciate the concepts of Buddhism. Pictures from the Jataka stories show how the

sinful were punished whereas the good received rewards in proportion to what merit they

had done. The tales tell how, through human and animal forms, the Lord attained the

moral perfections needed for a final birth. These moral perfections are qualities such as

generosity, patience, and loving kindness. Paintings of Jataka have historical value,

because they also portray the secular buildings, such as place and village architecture of

the period as well as the dress, the ornaments and the furnishings of the time. Moreover,

the paintings were the most striking and effective means of convincing the common folk

of the merit of giving alms and of meditation.

Anekajā Ceremony

Myanmar when they have completed a pagoda or an image use the Anekajā

without which the Cetiya is just a pile of bricks and the image is just another statue

which is considered worshipful. They must be properly consecrated. The ceremony

requires the assembly of men and monks and the monks recite a formula beginning with

Anekajāti samsāram which is supposed to be the first words uttered by Gotama Buddha

at the time of the enlightenment. The formula is

Anekajātisamsāram

Sandhavissam anibbisam

gahakarakam gavesanto,

dukkha jati punappunam.

Gahakaraka! Ditthosi,

puna geham na kahasi,

sabba te phasuka bhagga,

gahakutam visankhitam,

1 (see photograph No. 15) 2 (see photograph No. 16)

10

visankharagatam cittam,

tanhanam khayam ajjihaga.

Thro many a birth in Samsara wandered I,

Seeking but not finding, the builder of this house.

Sorrowful is repeated birth.

O house – builder! You are seen.

You shall build no house again.

All your rafters are broken,

Your ridge-pole is shattered.

To dissolution (Nibbana) goes my mind. Achieved is

The end of craving.1

These two verses are in numbers 153 and 154 from the Dhammapada, Jaravagga,

Suttanta Pitaka. These verses are supposed to have been uttered by the Buddha as soon

as he attained Sabbaññutañāṇa. Hence two verses are recited to every new image to

‘Buddhify’ it. An image dated on 30 December 1810 described the Anakajā ceremony.

Patum Man: asked the Mon: Ton Charātoau – a question with reference to consecrating

an image or pagoda, and the Charātoau replied that this practice was not warranted by

any canonical text2 and many Buddhist philosophers ignored it. This practice, however,

is much imbued in Myanmar Buddhists.

Findings

Most of the Cetiyas in early Konbaung period are solid structures. Early

Konbaung Kings erected the Cetiyas at all the principal camps along the marching route.

Furthermore they built Mruithonˌ Cetiyas at the four corners of capital when they

construct the new capital. Sometime they built in memorial place such as birth place and

resident. They enshrined some form of relics relating to the Buddha, like bodily relics,

miniatures (of the Buddha and the Cetiyas), with extracts from the scriptures, on gold

leaves in relic chamber of Cetiyas. In the precinct of Cetiya, Bodhi Tree is grown.

Sometimes, in memory of Lord Buddha, Buddha Footprint is carved in it. Buddha

paintings are also decorated on walls of Cetiyas. When the Cetiya was completely built,

the Anakajā ceremony was held.

1 "r®y' (Dhammapada), Yangon, Department of Religious Affairs, 1962, Verses 153, 154 2 Maung Htaung Shin Ñāna, tar;awmfajz (Catechism), Mandalay, Padetha Pitaka Press, 1961, p. 456

11

Conclusion

The Cetiyas were built as memorial of Lord Buddha and to express their religious zeal

for merit or gain through public applause. The learned explanation is that the Cetiyas are

made and worshipped with the belief that all these would help the Religion to prosper.

Most of the Cetiyas of the early Konbaung period are solid structures like those of the

present day. In constructing the Cetiya, the base was built first. Then the three preceding

terraces and the bell were made. And then the ringed spire tapering upwards was

cemented and the finial was fixed. For the construction material, brick was the most

common one because stone was scarce. The most remarkable Cetiya of that period was

the Man:kwan: Patho:toaukri: by Patuṁ Maṅ:. And it is found that the consecration

ceremony called Anekaja ceremony becomes very important nowadays. This practice

was not prescribed in any canonical text and many Buddhist philosophers ignored it. But

Myanmar Buddhist imbued this practice and held the Anekajā ceremony. It can be

concluded that the Cetiyas are not mere reminders of the faith, but they are also strong

repositories of relics. By doing this research, one become to know about the Buddhist art

and architecture of ancient Cetiyas, and as a Buddhist, what had done after the

completion of Cetiya. One can evaluate the high standard of civilization of Myanmar.

This paper gives some information about the ancient Cetiyas in Upper Myanmar and

reveals that Myanmar is the land of cultural heritage.

12

Appendix I

The 108 Auspicious Marks of Buddha Footprint

1. A Spear

2. A House of Great Honour

3. A Flower of Periwinkle Plant

4. Three Distinct Lines on the Throat

5. A Vatamsaka Flower

6. A Tray of Food

7. A Couch of Gold

8. A Goad of Gold

9. A Hall with Gold Roof of Multiple Tiers

10. A Gate way of Gold

11. Two White Umbrellas

12. A Double-edged Sword

13. A Circular Palm-leaf Fan

14. A Peacock Tail-feather Fan

15. A Whisk of Tail from a Lion-like Animal called Camari

16. A Forehead Band of Gold

17. An Ascetic’s Begging Bowl made of Emerald

18. A Ruby

19. A Garland of Jasmine Flowers

20. A Brown Flower of Water Lily

21. A White Flower Water Lilly

22. A Red Flower of Water Lilly

23. A Red Flower of Water Lilly

24. A Flower of Padumma Water Lilly

25. A Pot full of Water

26. A Bowl full of Water

27. A Symbol depicting Four Oceans

28. A Mountain Range going around the Universe

29. A Mountain called Meru

30. A House in a Circle to represent the Sun (later the Horse is

replaced by a Peacock)

31. A Hare in a Circle to represent the Moon

13

32. A Lunar Asterism

33. A Great Continent that looks like a Half Moon in the East

34. A Great Continent that looks like a Circle in the West

35. A Great Continent that looks like a Triangle in the South

36. A Great Continent that looks like a Square in the North

37. The Universal Monarch

38. Right-voluted Conch

39. A Pair of Cirrhina Mrigala Fish of Gold

40. A Whirling Circle of Blades

41. A Bird with Human Head

42. A Crocodile

43. A Cluster of Banners and Streamers

44. A Palanquin

45. A Yak Tail Whisk finished with Gold

46. A Silver Range called Kelasa

47. A Lion

48. A Tiger

49. A Horse that could fly

50. A White Elephant

51. A Serpent

52. A Wild Duck of Gold

53. A Bull

54. An Elephant with Three Heads called Eravana

55. A Sea Monster called Makara

56. A Brahma with Four Faces

57. A Boat of Gold

58. A Crow with a Calf

59. A Bird with Male Human Head

60. A Bird with Female Human Head

61. A Cuckoo

62. A Peacock

63. A Crane

64. A Ruddy Goose

65. A Swallow

14

66-71. Six Abodes of the Deva

72-87. Sixteen Abodes of the Brahma

88-94. Seven Ranges

95 -101. Seven Lakes

102-108. Seven Swamps

Than Tun, 2000, 121-122

15

Appendix II

Sixteen Birds and Beasts of Buddha Footprint

1. Beasts, Lion-like 15

2. Birds with Human Head 4

3. Birds, Mina 7

4. Buffaloes 8

5. Bullocks 14

6. Cranes 16

7. Cuckoos 5

8. Ducks, Wild 9

9. Elephants 11

10.Fowls 12

11.Hogs 13

12.Horse that could fly 1

13.Monkeys 10

14.Parrots 3

15.Peacocks 2

16.Pigeons 6

Total 136

Than Tun, 2000, 123

16

No. 1 Rhwekhyaksui Cetiya –1754 West Market Quarter, Shwebo

No. 2 Modhomransā Cetiya-1757 No. 1 Quarter, Shwebo

No. 3 Nibbanchipū: Cetiya- 1765 West Minkon Quarter, Shwebo

17

No. 4 Onmreloka Cetiya-1782 Sagaing

No. 5 Rhwelan:pan Cetiya-1783 Southwest Corner, Amarapura

18

No. 6 Chankyui:rhweku Cetiya-1783 Northwest Corner, Amarapura

No. 7 Pumtoau Cetiya-1791 Mingun, Sagaing

19

No.8 Puthui:toaukrī:-1791 Mingun, Sagaing

No. 9 Mrasin:tan Cetiya-1802 Mingun, Sagaing

20

No. 10 Caktoaurā Cetiya-1811 Mingun, Sagaing

No. 11 Buddha Footprint Caktoaurā Cetiya, Mingun, Sagaing

21

No.14 Details of the Buddha’s Right Footprint engraved on stone, early 19th century AD, Mui:mit Monastic Establishment, Man:kwan:

108 auspicious marks on the Buddha Footprint of Man:kwan: and 136 anterior lives of the Buddha engraved around it.

Than Tun, 1984,130

No. 12 Pwat Cetiya Near Wingaba Cave, Phowintaung, Monywa

No.13 Sambbuddhe Cetiya-1783 Amarapura

22

No. 15 28 Buddha Images No.480 Queen Cave, Phowintaung,

Monywa

No. 16 547 Jataka Stories No.480 Queen Cave, Phowintaung,

Monywa

23

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