KAMALIKA PIERIS
Buddhism arrived in Sri Lanka during the time
of the Buddha in the 6th century BC. The Maha Sangha however, was
established 300 years later, when by prior arrangement, Arhat Mahinda brought
in the Upasampada to the island.
Arhat Mahinda was directly linked to Arhat
Upali who had presided over the first Buddhist Council. Mahinda’s Upasampada
was therefore considered exceptional.
The Upasampada brought by him to Sri Lanka was therefore equally exceptional.
Arhat Mahinda introduced ordination to Sri
Lanka. The first to receive ordination was Suman Samanera who had come from India
with arhat Mahinda. The second was Ariththa, a relative of king
Devanampiyatissa and also a minister of the king’s government. Later Queen
Anula and her retinue also took robes. This ensured immediate acceptance and a
high social standing for the new Sangha.
It was also in keeping with the Buddhist strategy of obtaining the
support of the rich and successful first.
From this ordination came Sri Lanka’s first
Nikaya, the Maha vihara nikaya. This has remained the leading fraternity of
the Anuradhapura period and thereafter too. No other nikaya ever took its
place. Maha vihara was the sole royal monastery in Sinhala history, as far as I
can see.
Maha vihara owned extensive lands, both near
and far away. These monasteries were
closely monitored by Maha vihara. They were subject to a weekly, monthly,
annual financial audit which, RALH Gunawardene said, would have done credit to
any modern accounting firm.
The 32 Bhikkhus who presided over the Maha
vihara are listed in the Nikaya Sangrahaya, starting with the well known
Iththiya and Uttiya. (For the full list
see TG Kulatunge’s Buddhist Nikayas in Sri Lanka p 8.) Several chief priests of
Maha vihara are also mentioned in other literature. Ven. Mahasiva is mentioned
in the Dighanikaya attakatha. When Samantapasadika was being written, the chief
incumbent of Maha vihara was Ven. Sanghapala.
Kulatunge gives many other instances.
Two hundred years later, came the first
separation from the Maha Vihara, the creation of the Abhayagiri nikaya. This is not as awful as it is made out to be. A
second monastery would have been created in Anuradhapura eventually. A single monastery could not
have coped with all Buddhist activity.
However, the popular story is that King
Vattagamani Abhaya caused this division
by building Abhayagiri vihara, despite the opposition of the Maha vihara.
Kulatunge provides another explanation which is far more acceptable. He quotes
Vansatthapakasini which says that King Vattagamani Abhaya built Abhayagiri and
gave it to Ven. Kupikkala Tissa, who had
helped the king when he was in hiding. The king had also known Ven.
Hambugallaka Tissa .
Thereafter a disagreement arose in the
Mahavihara, regarding the interpretation of the Khandaka Parivara of the Vinaya
Pitaka. Ven. Hambugallaka Tissa broke away with five hundred bhikkhus and went
to live at Abhayagiri. Kulatunge noted
that Maha vihara did not take any action against Hambugallaka Tissa.
Vansatthapakasini observed that there were no big differences
in Vinaya between the Mahavihara and Abhayagiri. The differences were on
procedures such as higher ordination through messengers and small details, such
as use of ivory handled fans.
Kulatunge noted that the information on
Abhayagiri is one sided, it is all from Mahavihara sources. Abhayagiri did
issue its own history, ‘Uttara vihara vamsa’ but this is no longer available.
We know of its existence only because there are references to it in the
literature.
The ‘Uttara vihara vamsa’ is seen by Christian
analysts as a rival vamsa to the Mahavamsa.
It is nothing of the sort. It is simply an addition to the vamsa tradition of
Buddhist historical writing. Projection
of hostility between Maha vihara and Abhayagiri is a Christian interpretation.
The Buddhist attitude to disagreement is different. The different schools of Buddhism do not fight with each other.
Abhayagiri was a vast complex far exceeding
the extent and buildings of the Mahavihara. Fa Hien who visited in 410-412 said
that Mahavihara had 3000 monks while Abhayagiri had 5000 monks. That is because
it was carrying out a bigger task. Abhayagiri was like a modern University,
said Kulatunge, with four fraternities, Uttaramula, Kaparamula, Mahanetpamula,
and Vahadumula. But it had only one chapter house, the Ratnapasada where they
all assembled to perform Vinaya karma.
Inscriptions show that Abhayagiri had
monasteries all over the island. Kantaroda
in Jaffna and Ramba vihara in Hambantota were Abhayagiri monasteries. Abhayagiri
temples were established at Nedunkerni and Ottimalai in Vanni, also at Badulla,
Yapahuwa and Panduvasnuwara.
Excavations at Abhayagiri have shown much
evidence of Mahayana. Several Avalokitesvara images were discovered. Abhayagiri started to teach Mahayana in
the 4th century. The Chinese pilgrim Hieun Tsang who visited
India in 7th century said that Abhayagiri taught both Mahayana and Theravada
doctrines. Abhayagiri taught Sanskrit
as well as Pali. Abhayagiri was also a
centre for Tantra.
There is
an Abhayagiri Vihara in Ratu Boko in Java ( Indonesia) .An inscription
dated 792 AD says the complex was constructed for the Sinhala bhikkhus of
Abhayagiri vihara of Sri Lanka .’ It is
a huge complex, situated in a prominent location. There are magnificent doorways, meditation
caves and a stupa which resembles those at Kantarodai. The southeastern part of the complex
resembles the padhanaghara in Thapovana, Abhayagiri.
The third nikaya, the Jetavana Nikaya, of the Sagalikas, was a breakaway group from
Abhayagiri. They left, according to Vamsattapakasini, due to disagreement with
Abhayagiri on the interpretation of the Vinaya pitaka. This Sagalika group moved to Jetavana which
had been built in the premises of the Mahavihara itself, by King Mahasen,
despite the objections of Mahavihara. They would have been a most unwelcome
presence in the Mahavihara.
Vijayabahu I (1055-1110) found that
Buddhism had declined in Sri Lanka
during the Chola occupation and the Upasampada was under question. He got down the Upasampada from Ramanna (Lower
Burma). This Upasampada was considered to be the Sinhala Upasampada, since it
was from Sinhala bhikkhus who had migrated to Ramanna or their pupils.
Therefore no separate nikaya was created.
The next development was the disappearance of
two of the three Nikayas. That was done by Parakrama bahu I (1153-86) under the
guise of unifying the three Nikayas. The method used was quick and simple.
There was a purification of the Sangha. The bhikkhus of each nikaya were
examined. Then the corrupt monks were expelled and the pious monks sent to
Mahavihara. In this way all were brought under the Mahavihara. Never again,
says Kulatunge, were bhikkhus indentified as Abhayagiri and Jetavana.
However, there had to be subdivisions in the
Sangha, for the purpose of management at least. By this time, teacher-pupil lineages
had emerged called Mula and the temples within a Mula were known as ayatanas. The
Mula groups were now utilized for managing the
Maha Sangha.
There were eight mulas in the Anuradhapura
period. Abhayagiri had Uttara mula,
Mahanethpa mula, Kapara mula and Vahadu mula. Jetavana had Vilgam mula,
Senevirat mula, Galaturu mula and Dhakkina mula. Some historians say that Galaturu and Vilgam
mula were in Mahavihara. This is probably
correct. It is absurd to say that Mahavihara had no Mula. The teacher-pupil
lineage would have been very important for Maha vihara too.
The eight mulas developed in Anuradhapura were
formalized by Parakrama bahu I. Mahavamsa says he build eight palaces for the
eight mula institutions. (astayatana.) Four
out of the eight astayatana or astamula which became powerful after Parakrama
bahu I came from Abhayagiri, noted analysts.
The literature of the time mentioned these
mula. Vidagama said he belonged to Mahanethpa mula. Sri Rahula said he was
Uttara Mula. Vilgammula said he was
Galaturu mula. Palkumbura sannasa refers to Senevirad mula.
A Pali sandesa titled Vuttamala, praised the
chief monks of Galaturu, Senevirad, Mahanethpa and Vilgam. Dathopatissa II had a grandson who became a
monk and lived at Selantara mula in Rohana.
Analysts noted that after the Polonnaruwa period, there was no mention
of Kapara mula or Vahadu mula.
During the Portuguese and Dutch occupation,
Buddhism declined, bhikkhus became corrupt and the pure Upasampada
disappeared. Several Udarata kings got
the Upasampada from abroad, but they did not last. Sri Lanka at last succeeded
in getting a stable Upasampada during the time of king Kirti Sri Rajasinha
(1782-98)
Kirti Sri Rajasinha sent a mission to Ayuthya in present day Thailand, using Dutch
ships. He sent a mission consisting of
Pattipola Atapattuwe Mohottala, Allepola Vedikkara Mohottala, Vilbagedera
Naida, Iriyagama Muhandiram, and Ayittaliyadde Muhandiram to handle the
negotiations. Another 62 persons from different castes and professions were
also sent. The delegation took with them
two messages, from Ven. Saranankara of Malwatte and from Ven. Golahanwatte Dhammadassi
of Asgiri.
King Boromkot of Thailand received the
mission. A delegation of Thai monks was dispatched to Sri Lanka in one of his
own ships. The Sinhala delegation
return in the ship they came in. They
got home first.
The Thai delegation led by Ven. Upali arrived
in Trincomalee in May 1753. Vilbagedera,
whose account is available, stated that the Thai mission consisted of 18 Upasampada
bhikkhus and 7 samanera. The group also contained clerks, physicians, chefs,
musicians, drummers, pages and servants.
Before they left, this group went on pilgrimage to many places in the island. This shows that Sri Lanka was still
considered an important place of Buddhist worship, with Tooth Relic and Sri
Maha Bodhi.
Ehelepola Adhikaram, Angammana Dissawa,
Hulangamuwe dissava, Kodituvakku mohotti rala, Vedikkara mohotti rala,
Ahelepola mohottala, Viyalla Mohottala, Harasgama Muhandiram and Mahantara Ralahamy
were sent to meet the delegation. They met the visitors at Tambalagama at
Kantale and then proceeded to Godapola near Matale where the visitors rested a
few days. The chief monks of Malwatte and Asgiri came to Godapola to meet them.
Then they all arrived at Senkadagala. The king
had erected a new building at Senkadagala called Dhammikaramaya for the Siamese
monks to live in. This is today the Pusparama of Malwatta.
The Thai team then got down to the business of
the Upasasampada. A sima was established and on 19 July 1753 a Thai samanera
was ordained by Ven. Upali. That was to show the Sinhala monks how an Upasampada
was done. Then Upali invited the Maha thera of Malwatte to perform the Upasampada the next day. Six monks were
ordained with Ven. Upali as preceptor.
But some ganninanses refused to accept the Upasampada.
The king then repaired the Dharmasala built by Vimaladharmasuriya II and fixed
stones outside its eight corners to make a badda seema. Each stone was checked
by Ven. Upali and the monks were re-ordained there. 97 novices from Asgiri and
Malwatte were ordained.
Ven, Upali set up another sima at Asgiri. He then set up sima at 25
other places, including Sat korale Rajamaha vihara and at Vanamandava,
Maddepola, Medawala, Mahiyangana, Arattana, Gadaladeni, Velagama, Devanagala, Diyasunnata, Vattarama, Ridigama, Kandulava, Varavala, Angangala,
Badagamuwa, Hambalagala, Maddepola, Tissava, Mavatapola, Veragoda, Aluvihara,
Valala, Hurikaduwa and Karavliyadda. This
prevented the Upasampada from collapsing as it had done before.
Texts on dharma were received from Siam
between 1753 and 1756. A second team of
bhikkhus arrived from Thailand in 1756 to train the Sinhala bhikkhus. The monks
were trained in bhikkhu practice, observing vas, uposatha, kathina ceremony,
training in meditation, chanting pirit. Ven. Upali gave the nikaya a
katikawata, a code of disciplinary rules. This was superseded by the
katikavata issued by Kirti Sri.
The king declared Ven. Saranankara as
Sangharaja, supreme chief of the Sangha, Siddhartha Buddharakkhita of
Tibbotuwawe as chief prelate of Malwatte
and Uruluwatte Dhammasiddi as chief
priest of Asgiri. Kirti Sri entrusted
the Tooth Relic to Asgiri and Malwatte. They were to be its guardians. this
gave Asgiri and Malwatte great standing. The Raja Maha viharas were also placed under
them. The Siam nikaya was established.
All authority for the Siyam Nikaya was held by
Malwatte and Asgiri in Kandy. Kandy was the centre. Asgiri and Malwatte had existed
as two separate bhikkhu traditions before the Siyam nikaya was established.
Asgiri, originally vanavasi, was older than Malwatte. Asgiri traced its origin
to Dimbulagala in the 13 century, from where they moved to Valasgala and then
to Senkadagala. Malwatte had greater prestige since Saranankara was based
there, and Ven. Upali had resided there. Initially there was a tussle for power between
the two. Then authority was divided
between them and matters settled amicably.
The Siyam nikaya was set up in the Udarata
kingdom when the low country was under
Dutch rule. The Dutch started by suppressing Buddhism, but when things got
difficult, they decided to drop this
and permit new temples. This unleashed a force that gained momentum under the
British who took over the country in 1815.
The Udarata Sangha, was very contemptuous of
the low country monks and refused Upasampada to them. Upasampada should be
given only to those in the Udarata and not low country, Malwatte said.
The low country monks discovered this when
they went up one day, in the 1880s, for ordination. Low country monks led
by Dharmakirthi Mangala chief Sangha
nayake of Colombo, Ven. Valane Sidartha, Bentara Athtadassi and Parakumbure Vipassi
as preceptors, had taken a set of
samanera to Malwatte, for ordination,
They went in procession, in bullock carts
,from Galle, to Bentota, Panadura, Colombo and up to
Kandy.(Date not supplied),
When
they got there, Malwatte refused to ordain them. The low country Sangha entered
the sima and started to ordain. The
Udarata monks, including the chief monks had rushed in fuming with anger. There
was ‘aggressive jabber’. The samanera had started sobbing. Malwatte said that they objected to ordaining
monks from low country. The low country group departed home. They had ‘walked
down the Kadugannawa precipice’ .
they met to discuss the matter at Butgamu
vihara and founded Kalyani Samagri
Dharma Maha Sangha sabha. This was probably the first breakaway sect of the
Siyam Nikaya.
Kalyani Samagri erected a sima on a barge in
Kalani River and did the ordination. They informed Malwatte that they had
decided to cut themselves off from Malwatte.
The chief priest of Kelaniya Raja Maha vihara was not prepared to offer
residential facilities there for future Upasampada. But a lay devotee,
Mulhitiyawe Lekam had donated land by the river for the purpose. Nelligaswatte
Kalyani Vamsikaramaya stands there today.
The low country monks thereafter assembled at
Kotte Rajamaha vihara and founded the Kotte Kalyani Samagri Dharma Maha Sangha
sabha (1855) as a separate entity, independent of Malwatte. The leaders
were Bentara Aththadassi of Bentara vanavasi vihara, Maligaspe Dharmakirti of
Kotte raja Maha vihara, Panadure Sumangala of Maha Arukgoda Indasararama.
Papiliyane Silavamsa of Galgoda Sri Maha vihara, and Valane Siddhartha of Ratmalane Parama Dhamma
Cetiya Pirivena. The Upasampada was thereafter transferred to Kotte Raja Maha vihara, A sima was set in
1894 and this sima operates to this day.
Kulatunge noted that Bentara Aththadassi had
considered a separate ordination, even before the Malwatte incident. he had
earlier made inquiries from Ramanna in
Burma about higher Ordination.
However the earlier Kalyani Samagri Dharma Maha Sangha sabha” did
not disappear. it continued to function over the years. It consisted of five groups, Ratmalana Mulleriyawa, Gampaha,
Kakulandola and Rajarata. These were headed by Valane Sidartha, Pimbure
Dhammananda, Avariwatte Jinaratana, Kalukondayawe Pannasekera, Halgastota
Devananda, and Batagama
Pannananda.
Later the names changed to Bentara Vihara
group, Kotte vihara group , Arukgoda vihara group, Galgoda Vihara group , and
Ratmanalana vihara group. Then Bentara created a second group, Daksina Vihara
group to accommodate the growing
numbers.
In 2015 this Nikaya had 594 temples in Anuradhapura, Polonnaruwa , Ampara,
Trincomalee , Galle Matara, Hambantota,
Kalutara, Colombo, Gampaha Matale, Kandy Nuwara Eliya, Badulla Monaragala , Kurunegala, Puttalam
Kegalle and Ratnapura. The Nikaya also has
temples in America, Canada, India, Japan
Malaysia, Singapore and UK.
The Siyam nikaya in the ‘low country’ had a long history of protests
against Malwatte. From 1921 they had
been saying that they did not recognize
the degraded higher ordination of Malwatte.
In 1942
Low country monks of Malwatte assembled at Jayamaha vihara pirivena in
Kitulewela, Matara organized by Valivitiye
Sorata and Beddegama Piyaratna of Vidyodaya Pirivena . In 1954 low country Siyam nikaya monks decided to
separate fully from Malwatte and begin a
separate higher ordination ceremony.
Siyamapali vanavasa nikaya had separated from Malwatte and performed
their vinaya karma separately. It
has its centre at Tibbotuvave vanavasaya
at Vaturuvila, Elpitiya. it changed its name four times and was eventually
registered in 1968.
In 1981, Ven Kamburupitiye Vanaratana called
the heads of the second and third ranked
temples in the area and founded
the Matara district Pradesiya Sangha
sabha” of the Siyam nikaya.
The formidable Sri Rohana Samgha Sabha of
the Siyam nikaya was formed in 1984. It had its own constitution and
katikavata. Malwatte did not object to Sri Rohana carrying out its own Upasampada
and the Sabha was registered for
Upasampada. Two ordinations were carried out in 1987, at Tihagoda,
Tissamaharama and Randupata Raja Maha Vihara in Kotuwegoda, Matara.
Today, says Kulatunge, Sri Rohana
has 555 viharas under it. they are in Galle, Matara, Hambantota,
Monaragala, Ratnapura, Ampara Nuwara Eliya, Puttalam Gampaha, Polonnaruwa, Matale
Kalutara, Anuradhapura , Colombo, Kandy, Kegalle and Kurunegala.
The Siyam nikaya did not continue as a
monolithic Nikaya in the Udarata either.In the Udarata itself, it broke up into
other nikayas, which also went as Siyam.
Syam vamsika nikaya of Uva was started in 1939 at Kalabulu Landa vihara
in Welimada. Since it was difficult for samanera to travel to Kandy for
ordination, higher ordination was provided at Palugama and Kalabulu vihara
which were considered ancient viharas.
This nikaya is still in existence. its viharas are mainly in Badulla and
Moneragala districts with a few in Central, Saparagamu and Western provinces.
The best known Udarata Siyam nikaya sect today
is Rangiri Dambulu samgha sabha.
This was established in 1979 with Rangiri Dambulu vihara as its centre. Higher
ordination was given for the first time in 1985 at a sima built on Kandalama
wewa. The nikaya was registered in 1991 on a court order. ( continued)