Introduction
The introduction of Buddhism to Sri Lanka is propagated to Asoka’s son, Mahinda who came to the Island about the middle of the 3rd century B.C. Ven. Mahinda came to Sri Lanka with four other theras. His purpose in bringing them was evidently to confer the upasampã on anyone who desired to ordain a monk. Sri Lanka got the great king Asoka’s son Mahinda who was intelligent and capable to flourish Buddhism in the Island. It was good at the beginning of Buddhism in Sri Lanka. Buddhism in Sri lanka is significant to two major Buddhist schools namely Mahayana and Theravãda both. Because Mahayãnasts believe Buddha preached Lankavata sutta in Sri Lanka.[1] Almost Theravãda Tipitak’s commentaries were written in there. There are many special heritages of Buddhism in Sri Lamka such as Buddha’s tooth relic and Bodhi-tree was symbolic of the establishment of Buddhism and Buddhist culture in the Island. Especially the kings Sri Lanka gave patronages and were faithful to wards Buddhasasana and the like. In this essay, I will discuss the sources that Sri Lanka gets the attraction of all Buddhists of all over the world as a first Theravãda Buddhist country. At first I will give an account of Mahā Mahinda Thera’s mission.
Mahā Mahinda Thera’s mission to Sri Lanka and the conversion of King Dévānampiya Tissa to the Buddhist faith
According to the chronicles, King Asoka and Devānampiyatissa of Sri Lanka, though they had never seen each other were great friends even before the arrival of Mahā Mahinda. It is said that the King of Sri Lanka sent envoys to his friend Dhammāsoka with costly presents, and the latter gratefully sent an embassy of his chosen ministers with gifts and the following message:
“I have taken refuge in the Buddha, his Dhamma, the doctrine, and in the Sangha, the Order. I have declared myself a lay disciple in the religion of the Sakya Son; seek then you too, O Best of men, converting your mind with believing heart, refuge in these best of gems.”[2]
This whole issue was the result of the two unseen Royal friends. Emperer Dharmāsoka and the King Dévānampiya Tissa were two friends have not met with each other. They became friends only through communication. Thus was the ground prepared for the Ven. Mahinda’s mission to Sri Lanka..[3]
This Mission was arranged by King Asoka
After the Third Buddhist Council, with Ven.Mahinda Thera Itthiya, Uttiya, Sambala, Bhaddasala Theras and Sumana Samanera and Bhanduka Upasaka also came to Sri lanka. (Alltogether 7) to propagate Buddhism.
What is it important to propagate religion?
Did Venerable MahãMahinda do what is the important one?
We must not think that Ven.Mahã Mahinda Thera at once came to Sri Lanka soon after . He received the invitation . But he had gone toVidisa (Vedisagiri) to learn the language of Sri Lanka. Because Vidisa was Free Port at that time where the merchants from Sri Lanka gathered time to time.
The story of the arrival of the great mission, their meeting with Tissa, the king of this island, and how he embraced the new faith, with all his forty thousand followers, are graphically described in the ancient chronicles, and it is too long to be detailed here.
The Cūla Hatthipadopama Sutta, (No. 27 of the Majjhima Nikāya), was the discourse, delivered by Mahā Mahinda to the king. This discourse gives a vivid description of the Tri-ratana, the Triple Gem, the Buddha, Dhamma and the Sangha, the monastic life of an ideal monk, and emphasises the value of discriminative examination of facts, and intelligent inquiry.[4]
Building the Thūpārām Cetiya
After five months Thera informed the king willing to go to Jambuddipa. The King was surprised why the Thera wanted to go to Jambuddipa. Then mentioned to see the Buddha. The King was surprised how the Thera can see the Buddha as the Buddha passed away. Then expressed the going to worship the cetiyas. Then the King decided Bring Dhātu here and built up a cetiya. And built up Thūpārāma Cetiya.[5]
Bringing the Branch of Sacred Bodhi tree and the arrival of Sanghamittā
After six months Anulā devi, wife of the Mahānāga Kumāra, King’s brother, had wish to be ordain. For that matter Thera’s sister Sanghamittā was brought here. When she Arrived she brought a branch of Sri Mahā Bodhi. According to the Mahavamsa, the Sri Maha Bodhi in Sri Lanka was planted in 288 BC, making it the oldest verified specimen of any angiosperm. In this year (the twelfth year of King Asoka's reign) the right branch of the Bodhi tree was brought by Sanghamittā to Anurādhapura.[6]
Ven. Mahā Mahinda Thera’s able missionary leadership he was able to bring Relics of the Buddha to build a pagoda. Relics are the symbol of Buddha. That means Buddha is now in Sri Lanka. Arriving the Sanghamittā Theri means origin of Bhikkhuni sāsana. Now the Bhikkhu, Bhikkhuni, Upāsaka, and Upāsikā Four crowds of the Buddha Sāsana has been formed in Sri Lanka. Cultural development of Sri lanka started with the arrival of Bodhi branch
With the Bodhi plant King Dharmasoka sent here 18 crowed of people belong to 18 various working groups. Not only the Bodhi branch but also relics of the Buddha, pātra (alms-bowl) increased the value of new culture. Further strengthened the great cultural link between India and Ceylon. The planting of the Bodhi-tree was symbolic of the establishment of Buddhism and Buddhist culture in the Island.” Bringing of these items to Sri Lanka must have been a part of the plan of Ven. Mahā Mahinda Thera’s missionary activity.
Sri Maha Bodhi has several special pujas. It is Interesting this Bodhi has a chronicle written and it is called Bodhivaṃsa.[7]
Mahã Mahinda Thera wanted to make Buddhism a religion of Sri Lankans
Thera did not want to say Buddhism has come from a foreign country. He wanted everybody to think Buddhism is a religion of Sri Lanka. That has been clearly done by the Thera with the discussions of the King. When the King asked when the roots will go deep? Thera replied When a son born in Sri Lanka of Sri Lankan parents, becomes monk in Sri Lanka, studies Vinaya in Sri Lanka and recites it in Sri Lanka, then the roots of Sāsana are deep set.[8]
The relic in Sri Lanka
The tooth sanctuary, the Temple of the Tooth Relic in Kandy, Sri Lanka
In the ninth year of reign of Kithsiri Meghawanna, the Tooth Relic was brought to Lanka from Dantapura in Kalinga by a princess disguised as a brahamin lady.The king received the relic with honour ; kept it in a shrine with in the royal palace.
This even tenor of Buddhist ritual was broken in the twelfth century and centuries that followed. Foreign invasions and civil wars took the relic first to Polonnaruwa, during which period the belief took root that the pocession of the Tooth relic gave the ruler the legal sanctity of kingly power.[9]
In Kandy king Wimaladharmasuriya I (1592-1604 A.D) built a two storyed Temples for the Relic which had been concealed in Delgamuwa near Kuruwita in Sabaragamuwa. Vimaladharmasuriya II(1687-1707)built a three storeyed temple and Kirthi Sri Rajasinghe(1747-1782)built the existing inner temple andSri Wickrama Rajasinghe built the Pattirippuwa.
Even today as one stands on the edge of the picturesque Kandy Lake, oblivious to the din of a bustling city near by, and gaze at Dalalda Maligawa, it seems to whisper inthe breeze of the Kandyan kings and anonymous artists of bygone era.There is a history in it.There is religion in it.There is a nation's heritage written all over it.[10]
It is said that Sri Lanka was chosen as the new home for the tooth relic because the Lord Buddha had declared that his religion would be safe in Sri Lanka for 5000 years. At the time of Dantha's and Hemamali's arrival on the island, king Kirti Sri Megavanna or Kithsirimevan ruled Sri Lanka. The Sacred Tooth Relic came to be regarded as a symbolic representation of the living Buddha and it is on this basis that there grew up a series of offerings, rituals, and ceremonies. These are conducted under the supervision of the two Mahanayake Theros of Malwatte, Asgiriya Chapters, and Diyawadana Nilame of the Maligawa. These have a hierarchy of officials and temple functionaries to perform the services and rituals.[11]
The three Great Pali Commentators who learnt and translated Dhamma in Sri Lanka.
Buddhadatta
Buddhadatta , the famous author, poet and commentator was a contemporary of Budhaghosa. He may be mentioned as one of the foremost scholiasts after Buddhaghosa and he was the elder of Buddhaghosa and Dhammapãla. He studied Dhamma and ordained in Sri Lanka. Buddhadatta was from South India. He belonged to the Kãveri region in the Kingdom of the Colas. His native place was Uragapura(modern Uraiyur or Uraiyyur). He came to Sri Lanka and he received his ordination at the hand of the monks of Mahãvihãra inAnurãdhapura. Thus he became a member of the Mahavihara fraternity. The Buddhaghosupatti mentions that Buddhadtta went to Ceylon and he met Buddhaghosa in mid-ocean while he was coming back from Ceylonto India. When he came to know of Buddhaghosa’s mission to translate into Pãli the sinhalesecommentaries, he told Buddhaghasa that he also went there with the same mission to translate the commentaries but it was not possible for him to obtain them. He not only inspired Buddhaghosa but requested him to do it thoroughly as possible. Because he would not be able to live for a very long time. He died soon after his return to India from Ceylon.[12]
Buddhaghosa
Buddhaghasa occupied an important place in the world of Pali literature as a great commentarator and an exegetist. He may be regarded as the greatest of commentator on Tipitaka. He was a Brahmin by birth and was born near the great Bodhi tree at Budh Gaya in north India about A.D. 390, his father's name being Kesi. His teacher, Revata, induced him to go to Ceylon, where the commentaries on the scriptures had been preserved in the Sinhalese language, with the object of translating them into Pali. He went accordingly to Anuradhapura, studied there under Sanghapala, and asked leave of the fraternity there to translate the commentaries. With their consent he then did so, having first shown his ability by writing the work Visuddhi Magga (the Path of Purity, a kind of summary of Buddhist doctrine). When he had completed his many years' labours he returned to the neighbourhood of the Bodhi tree in north India.He died at Buddha gãyã[13]
Dhammapãla
Dhammapala was the name of at least two great Theravada Buddhist commentators. One who lived at the Badara Tittha Vihara, near the east coast of India, just a little south of where Chennai now stands, wrote the commentaries on seven of the shorter canonical books, consisting almost entirely of verses, and also the commentary on the Netti, perhaps the oldest Pali work outside the canon. These works show great learning, exegetical skill and sound judgment. But as to the meaning of words, or to discussions of the ethical import of his texts, very little can be gathered from his writings of value for the social history of his time. For the right interpretation of the difficult texts on which he comments, they are indispensable.
Though in all probability a Tamil by birth, he declares, in the opening lines of those of his works that have been edited, that he followed the tradition of the Great Minister (Maha Vihara) at Anuradhapura in Sri Lanka, and the works themselves confirm this in every respect.[14]
King Dutthagãmani
During that time Buddhism was not develop and declined due to the king Elāra’s people. In the Mahāvaṃsa also mentioned that King Elāra was a pious king. It is said that even in one occasion when Elara was returning from Mihintale, his chariot-wheel did some damage to a cetiya. When his ministers informed him, the king, who was Famous for his equal and impartial administration[15]
During that time Buddhism was not develop and declined due to the king Elāra’s people. In the Mahāvaṃsa also mentioned that King Elāra was a pious king. It is said that even in one occasion when Elara was returning from Mihintale, his chariot-wheel did some damage to a cetiya. When his ministers informed him, the king, who was Famous for his equal and impartial administration
King Kakavanna Tissa got married to her and the son born to them was Dutthagamini. From the young age he wanted go to fight with King Elara in the Anuradhapura. But his father preveted as he knew the power of Elara. When he died Dutthagamini came into power and went for the war. When he went for the war he addressed his army and said his attempt is not to get the throne but to protect the Buddhasasan.
After the period of King Mahā Parākramabāhu the best period was the King Parākramabāhu VI, Koṭṭé.
At a later period ordination of this Nikāya was carried to Siyam from Burma. The connection with Burma at this period has an important bearing on the fortunes of Buddhism in Sri lanka, for through these embassies the books that existed in Lanka were taken to Burma, Siam and Cambodia and the Mahāvihāra Nikāya was established in these countries. This helped Lanka to reobtain the books and the ordination at a subsequent period, when ordination had disappeared in the Island and the books were lost.[16]
Conclusion
Buddhism in Sri Lanka is the core of Buddhasasana because it received excellent opportunities such as Ven.Maha Mahind who was the most successful missionary. He brought Buddha’s relic and Bhodhi tree and made a son born in Sri Lanka of Sri Lankan parents, becomes monk in Sri Lanka, studies Vinaya in Sri Lanka and recites it in Sri Lanka, and the roots of Sāsana are deep set. In the ninth year of reign of Kithsiri Meghawanna, the Tooth Relic was brought to Lanka from Dantapura in Kalinga. It is said that Sri Lanka was chosen as the new home for the tooth relic because the Lord Buddha had declared that his religion would be safe in Sri Lanka for 5000 years.
The three Great Pali Commentators namely Buddhadatta, Buddhaghosa, and Dhammapala who were scholars studied Tipitaka and translated it Sinhalese language into Pãli for the benefit of the world came to studied Dhamm in SriLanka. Kings in Sri Lanka supported to Buddhasãsanã. They loved triple Gems so much. They were active for Buddhasãsanã and were able to maintain it. At late century and today many western people come to study Dhamma in Sri Lanka and translated Tipitaka into international languages so as to promote Buddhism progressively all over the world. Therefore Sri Lanka gets the attraction of all Buddhists of all over the world as a first Theravada Buddhist country.
Bibliography
Kariyawasam Tilak. (2012). Buddhism in Sri Lanka1, P.7. Second Semester. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand.
Kariyawasam Tilak (2012). Buddhism in Sri Lanka 2 Development of Buddhist Culture. Prof Second Semester. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand.
Kariyawasam Tilak.. (2012. Buddhism in Sri Lanka 3. Prof Second Semester. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand.
Kariyawasam Tilak.. (2012). Buddhism in Sri Lanka 5. P.6-7. Second Semester. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand.
Kariyawasam Tilak. Buddhism In Sri Lanka 8. (2012). Buddhism in Sri Lanka8. P.16-17. Second Semester. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand.
Kanai Lai Hazra.(2000). Studies on Pãli commentaries. P. 92. Delhi: B.R. Publishing Corporation( A Davison of BRPC IndiaLtd.) 3779 Ist Floor, Kanhaiya Nagar, Tri Nagar, Delhi-1110035
Piyadassi Thera. The Story of Mahinda, Saṅghamittā, and the Sri Mahā-Bodhi. www.bps.lk/
http://www.bps.lk/olib/bl/bl057-u.html
12
The 1911 Classic Encyclopedia .Buddhaghosa. www.1911encyclopedia.org.com. Retrieved 12 March, 2012. http://www.1911encyclopedia.org/Buddhaghosa
Wikipedia, the free encyclopedia. Lankavatara Sutra. http://en.wikipedia.org.com. Retrieved 12 March, 2012. http://en.wikipedia.org/wiki/Lankavatara_Sutra
Wikipedia, the free encyclopedia.Dhammapala.www. en.wikipedia.org. Retrieved 12 March, 2012. Retrieved 12 March, 2012.
http://en.wikipedia.org/wiki/Dhammapala
[1]Wikipedia, the free encyclopedia. Lankavatara Sutra. http://en.wikipedia.org.com. Retrieved 12 March, 2012.
http://en.wikipedia.org/wiki/Lankavatara_Sutra
[2] Piyadassi Thera. The Story of Mahinda, Saṅghamittā, and the Sri Mahā-Bodhi. www.bps.lk/. Retrieved 12 March, 2012. http://www.bps.lk/olib/bl/bl057-u.html
[3] Prof. Dr. Tilak Kariyawasa. (2012). Buddhism in Sri Lanka Lecture Slide NO.1, P.7. Second Semester. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand
[4] Piyadassi Thera. The Story of Mahinda, Saṅghamittā, and the Sri Mahā-Bodhi. www.bps.lk/. Retrieved 12 March, 2012.
http://www.bps.lk/olib/bl/bl057-u.html
[5] Prof. Dr. Tilak Kariyawasam. (2012). Buddhism in Sri Lanka Lecture Slide NO.1, P.20. Second Semester. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand
[6] Wikipedia, the free encyclopedia. Bodhi Tree. www.en.wikipedia.org.com. Retrieved 12 March, 2012. http://en.wikipedia.org/wiki/Bodhi_Tree
[7]. Dr. Tilak Kariyawasam. (2012. Buddhism in Sri Lanka 2 Development of Buddhist Culture. Prof Second Semester. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand
[8] Prof. Dr. Tilak Kariyawasam. (2012). Buddhism in Sri Lanka Lecture Slide NO.1, P.7. Second Semester. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand
[9] The Tooth Relic - A glance at History. www.millennium.fortunecity.com. Retrieved 12 March, 2012. http://millennium.fortunecity.com/redwood/185/dalada.html
[10] Ibid
[11] Dr. Tilak Kariyawasam. (2012. Buddhism in Sri Lanka 5. Prof Second Semester. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand
[12] Kanai Lai Hazra.(2000). Studies on Pãli commentaries. P. 92. Delhi: B.R. Publishing Corporation( A Davison of BRPC IndiaLtd.) 3779 Ist Floor, Kanhaiya Nagar, Tri Nagar, Delhi-1110035
[13] The 1911 Classic Encyclopedia .Buddhaghosa. www.1911encyclopedia.org.com. Retrieved 12 March, 2012. http://www.1911encyclopedia.org/Buddhaghosa
[14] Wikipedia, the free encyclopedia.Dhammapala.www. en.wikipedia.org. Retrieved 12 March, 2012. Retrieved 12 March, 2012.
http://en.wikipedia.org/wiki/Dhammapala
[15] Buddhism In Sri Lanka 8 Prof. Dr. Tilak Kariyawasam. (2012). Buddhism in Sri Lanka 3. P.6-7. Second Semester. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand
[16] Buddhism In Sri Lanka 8 Prof. Dr. Tilak Kariyawasam. (2012). Buddhism in Sri Lanka8. P.16-17. Second Semester. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand
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