{"id":101863,"date":"2020-05-02T15:53:31","date_gmt":"2020-05-02T22:53:31","guid":{"rendered":"http:\/\/www.lankaweb.com\/news\/items\/?p=101863"},"modified":"2020-05-10T15:26:29","modified_gmt":"2020-05-10T22:26:29","slug":"buddhist-nikayas-in-sri-lanka-part-1","status":"publish","type":"post","link":"https:\/\/www.lankaweb.com\/news\/items\/2020\/05\/02\/buddhist-nikayas-in-sri-lanka-part-1\/","title":{"rendered":"BUDDHIST NIKAYAS IN SRI LANKA Part 1"},"content":{"rendered":"

KAMALIKA PIERIS<\/em><\/span><\/h2>\n\n\n

Buddhism arrived in Sri Lanka during the time\nof the Buddha in the 6th<\/sup> century BC. The Maha Sangha however, was\nestablished 300 years later, when by prior arrangement, Arhat Mahinda brought\nin the Upasampada to the island.<\/p>\n\n\n\n

Arhat Mahinda was directly linked to Arhat\nUpali who had presided over the first Buddhist Council. Mahinda\u2019s Upasampada\nwas therefore considered exceptional. \nThe Upasampada brought by him to Sri Lanka was therefore equally exceptional.<\/p>\n\n\n\n

Arhat Mahinda introduced ordination to Sri\nLanka. The first to receive ordination was Suman Samanera who had come from India\nwith arhat Mahinda. The second was Ariththa, a relative of king\nDevanampiyatissa and also a minister of the king\u2019s government. Later Queen\nAnula and her retinue also took robes. This ensured immediate acceptance and a\nhigh social standing for the new Sangha.  \nIt was also in keeping with the Buddhist strategy of obtaining the\nsupport of the rich and successful first. <\/p>\n\n\n\n

From this ordination came Sri Lanka\u2019s first\nNikaya, the Maha vihara nikaya<\/strong>.  This has remained the leading fraternity of\nthe Anuradhapura period and thereafter too. No other nikaya ever took its\nplace. Maha vihara was the sole royal monastery in Sinhala history, as far as I\ncan see.  <\/p>\n\n\n\n

Maha vihara owned extensive lands, both near\nand far away.  These monasteries were\nclosely monitored by Maha vihara. They were subject to a weekly, monthly,\nannual financial audit which, RALH Gunawardene said, would have done credit to\nany modern accounting firm.<\/p>\n\n\n\n

The 32 Bhikkhus who presided over the Maha\nvihara are listed in the Nikaya Sangrahaya, starting with the well known\nIththiya and Uttiya.   (For the full list\nsee TG Kulatunge\u2019s Buddhist Nikayas in Sri Lanka p 8.) Several chief priests of\nMaha vihara are also mentioned in other literature. Ven. Mahasiva is mentioned\nin the Dighanikaya attakatha. When Samantapasadika was being written, the chief\nincumbent of Maha vihara was Ven. Sanghapala. \nKulatunge gives many other instances.<\/p>\n\n\n\n

Two hundred years later, came the first\nseparation from the Maha Vihara, the creation of the Abhayagiri nikaya<\/strong>. This is not as awful as it is made out to be. A\nsecond monastery would have been created in Anuradhapura   eventually. A single monastery could not\nhave coped with all Buddhist activity.<\/p>\n\n\n\n

However, the popular story is that King\nVattagamani Abhaya   caused this division\nby building Abhayagiri vihara, despite the opposition of the Maha vihara.\nKulatunge provides another explanation which is far more acceptable. He quotes\nVansatthapakasini which says that King Vattagamani Abhaya built Abhayagiri and\ngave it to Ven.  Kupikkala Tissa, who had\nhelped the king when he was in hiding. The king had also known Ven.\nHambugallaka Tissa . <\/p>\n\n\n\n

 Thereafter a disagreement arose in the\nMahavihara, regarding the interpretation of the Khandaka Parivara of the Vinaya\nPitaka. Ven. Hambugallaka Tissa broke away with five hundred bhikkhus and went\nto live at Abhayagiri.  Kulatunge noted\nthat Maha vihara did not take any action against Hambugallaka Tissa. <\/p>\n\n\n\n

Vansatthapakasini   observed that there were no big differences\nin Vinaya between the Mahavihara and Abhayagiri. The differences were on\nprocedures such as higher ordination through messengers and small details, such\nas use of ivory handled fans. <\/p>\n\n\n\n

Kulatunge noted that the information on\nAbhayagiri is one sided, it is all from Mahavihara sources. Abhayagiri did\nissue its own history, \u2018Uttara vihara vamsa\u2019 but this is no longer available.\nWe know of its existence only because there are references to it in the\nliterature. <\/p>\n\n\n\n

The \u2018Uttara vihara vamsa\u2019 is seen by Christian\nanalysts   as a rival vamsa to the Mahavamsa.\nIt is nothing of the sort. It is simply an addition to the vamsa tradition of\nBuddhist historical writing.  Projection\nof hostility between Maha vihara and Abhayagiri is a Christian interpretation.\nThe Buddhist attitude to disagreement is different.  The different schools of   Buddhism do not fight with each other. <\/p>\n\n\n\n

Abhayagiri was a vast complex far exceeding\nthe extent and buildings of the Mahavihara. Fa Hien who visited in 410-412 said\nthat Mahavihara had 3000 monks while Abhayagiri had 5000 monks. That is because\nit was carrying out a bigger task. Abhayagiri was like a modern University,\nsaid Kulatunge, with four fraternities, Uttaramula, Kaparamula, Mahanetpamula,\nand Vahadumula. But it had only one chapter house, the Ratnapasada where they\nall assembled to perform Vinaya karma.<\/p>\n\n\n\n

 Inscriptions show that Abhayagiri had\nmonasteries all over the island.  Kantaroda\nin Jaffna and Ramba vihara in Hambantota were Abhayagiri monasteries. Abhayagiri\ntemples were established at Nedunkerni and Ottimalai in Vanni, also at Badulla,\nYapahuwa and Panduvasnuwara. <\/p>\n\n\n\n

Excavations at Abhayagiri have shown much\nevidence of Mahayana. Several Avalokitesvara images were discovered. Abhayagiri started to teach Mahayana in\nthe     4th century. The Chinese pilgrim Hieun Tsang who visited\nIndia in 7th century said that Abhayagiri taught both Mahayana and Theravada\ndoctrines. Abhayagiri taught Sanskrit\nas well as Pali.  Abhayagiri was also a\ncentre for Tantra. <\/p>\n\n\n\n

There is \nan Abhayagiri Vihara in Ratu Boko in Java ( Indonesia) .An inscription\ndated 792 AD says the complex was constructed for the Sinhala bhikkhus of\nAbhayagiri vihara of Sri Lanka .\u2019  It is\na huge complex, situated in a prominent location. There are magnificent doorways, meditation\ncaves and a stupa which resembles those at Kantarodai. The southeastern part of the complex\nresembles the padhanaghara in Thapovana, Abhayagiri. <\/p>\n\n\n\n

The third nikaya, the Jetavana Nikaya<\/strong>, of the Sagalikas, was a breakaway group from\nAbhayagiri. They left, according to Vamsattapakasini, due to disagreement with\nAbhayagiri on the interpretation of the Vinaya pitaka.  This Sagalika group moved to Jetavana which\nhad been built in the premises of the Mahavihara itself, by King Mahasen,\ndespite the objections of Mahavihara. They would have been a most unwelcome\npresence in the Mahavihara.<\/p>\n\n\n\n

Vijayabahu I (1055-1110) found that\nBuddhism    had declined in Sri Lanka\nduring the Chola occupation and the Upasampada was under question.  He got down the Upasampada from Ramanna (Lower\nBurma). This Upasampada was considered to be the Sinhala Upasampada, since it\nwas from Sinhala bhikkhus who had migrated to Ramanna or their pupils.\nTherefore no separate nikaya was created. \n<\/p>\n\n\n\n

The next development was the disappearance of\ntwo of the three Nikayas. That was done by Parakrama bahu I (1153-86) under the\nguise of unifying the three Nikayas. The method used was quick and simple.\nThere was a purification of the Sangha. The bhikkhus of each nikaya were\nexamined. Then the corrupt monks were expelled and the pious monks sent to\nMahavihara. In this way all were brought under the Mahavihara. Never again,\nsays Kulatunge, were bhikkhus indentified as Abhayagiri and Jetavana. <\/p>\n\n\n\n

 However, there had to be subdivisions in the\nSangha, for the purpose of management at least. By this time, teacher-pupil lineages\nhad emerged called Mula and the temples within a Mula were known as ayatanas. The\nMula groups were now utilized for managing the  \nMaha Sangha.  <\/p>\n\n\n\n

There were eight mulas in the Anuradhapura\nperiod.  Abhayagiri had Uttara mula,\nMahanethpa mula, Kapara mula and Vahadu mula. Jetavana had Vilgam mula,\nSenevirat mula, Galaturu mula and Dhakkina mula.  Some historians say that Galaturu and Vilgam\nmula were in Mahavihara.  This is probably\ncorrect. It is absurd to say that Mahavihara had no Mula. The teacher-pupil\nlineage would have been very important for Maha vihara too. <\/p>\n\n\n\n

The eight mulas developed in Anuradhapura were\nformalized by Parakrama bahu I. Mahavamsa says he build eight palaces for the\neight mula institutions. (astayatana.)  Four\nout of the eight astayatana or astamula which became powerful after Parakrama\nbahu I came from Abhayagiri, noted analysts. <\/p>\n\n\n\n

The literature of the time mentioned these\nmula. Vidagama said he belonged to Mahanethpa mula. Sri Rahula said he was\nUttara Mula.  Vilgammula said he was\nGalaturu mula. Palkumbura sannasa refers to Senevirad mula. <\/p>\n\n\n\n

A Pali sandesa titled Vuttamala, praised the\nchief monks of Galaturu, Senevirad, Mahanethpa and Vilgam.  Dathopatissa II had a grandson who became a\nmonk and lived at Selantara mula in Rohana. \nAnalysts noted that after the Polonnaruwa period, there was no mention\nof Kapara mula or Vahadu mula. <\/p>\n\n\n\n

During the Portuguese and Dutch occupation,\nBuddhism declined, bhikkhus became corrupt and the pure Upasampada\ndisappeared.    Several Udarata kings got\nthe Upasampada from abroad, but they did not last. Sri Lanka at last succeeded\nin getting a stable Upasampada during the time of king Kirti Sri Rajasinha\n(1782-98)<\/p>\n\n\n\n

Kirti Sri Rajasinha sent a mission to   Ayuthya in present day Thailand, using Dutch\nships. He sent   a mission consisting of\nPattipola Atapattuwe Mohottala, Allepola Vedikkara Mohottala, Vilbagedera\nNaida, Iriyagama Muhandiram, and Ayittaliyadde Muhandiram to handle the\nnegotiations. Another 62 persons from different castes and professions were\nalso sent.  The delegation took with them\ntwo messages, from Ven. Saranankara of Malwatte and from Ven. Golahanwatte Dhammadassi\nof Asgiri.  <\/p>\n\n\n\n

King Boromkot of Thailand received the\nmission. A delegation of Thai monks was dispatched to Sri Lanka in one of his\nown ships. The   Sinhala delegation\nreturn in the ship they came in.  They\ngot home first.<\/p>\n\n\n\n

The Thai delegation led by Ven. Upali arrived\nin Trincomalee in May 1753.   Vilbagedera,\nwhose account is available, stated that the Thai mission consisted of 18 Upasampada\nbhikkhus and 7 samanera. The group also contained clerks, physicians, chefs,\nmusicians, drummers, pages and servants. \nBefore they left, this group went on pilgrimage   to many places in the island.  This shows that Sri Lanka was still\nconsidered an important place of Buddhist worship, with Tooth Relic and Sri\nMaha Bodhi.<\/p>\n\n\n\n

Ehelepola Adhikaram, Angammana Dissawa,\nHulangamuwe dissava, Kodituvakku mohotti rala, Vedikkara mohotti rala,\nAhelepola mohottala, Viyalla Mohottala, Harasgama Muhandiram and Mahantara Ralahamy\nwere sent to meet the delegation. They met the visitors at Tambalagama at\nKantale and then proceeded to Godapola near Matale where the visitors rested a\nfew days. The chief monks of Malwatte and Asgiri came to Godapola to meet them.\n<\/p>\n\n\n\n

Then they all arrived at Senkadagala. The king\nhad erected a new building at Senkadagala called Dhammikaramaya for the Siamese\nmonks to live in. This is today the Pusparama of Malwatta. <\/p>\n\n\n\n

The Thai team then got down to the business of\nthe Upasasampada. A sima was established and on 19 July 1753 a Thai samanera\nwas ordained by Ven. Upali. That was to show the Sinhala monks how an Upasampada\nwas done. Then Upali invited the Maha thera of Malwatte to perform the    Upasampada the next day. Six monks were\nordained with Ven. Upali as preceptor. <\/p>\n\n\n\n

But some ganninanses refused to accept the Upasampada.\nThe king then repaired the Dharmasala built by Vimaladharmasuriya II and fixed\nstones outside its eight corners to make a badda seema. Each stone was checked\nby Ven. Upali and the monks were re-ordained there. 97 novices from Asgiri and\nMalwatte were   ordained. <\/p>\n\n\n\n

Ven, Upali set up another   sima at Asgiri. He then set up sima at 25\nother places, including Sat korale Rajamaha vihara and at Vanamandava,\nMaddepola, Medawala, Mahiyangana, Arattana, Gadaladeni,  Velagama, Devanagala,  Diyasunnata, Vattarama,  Ridigama, Kandulava, Varavala, Angangala,\nBadagamuwa, Hambalagala, Maddepola, Tissava, Mavatapola, Veragoda, Aluvihara,\nValala, Hurikaduwa and   Karavliyadda. This\nprevented the Upasampada from collapsing as it had done before.<\/p>\n\n\n\n

Texts on dharma were received from Siam\nbetween 1753 and 1756. A   second team of\nbhikkhus arrived from Thailand in 1756 to train the Sinhala bhikkhus. The monks\nwere trained in bhikkhu practice, observing vas, uposatha, kathina ceremony,\ntraining in meditation, chanting pirit. Ven. Upali gave the nikaya a\nkatikawata, a code of disciplinary rules. This was superseded by the\nkatikavata   issued by Kirti Sri. <\/p>\n\n\n\n

The king declared Ven. Saranankara as\nSangharaja, supreme chief of the Sangha, Siddhartha Buddharakkhita of\nTibbotuwawe  as chief prelate of Malwatte\nand Uruluwatte Dhammasiddi  as chief\npriest of Asgiri. Kirti Sri entrusted\nthe Tooth Relic to Asgiri and Malwatte. They were to be its guardians. this\ngave Asgiri and Malwatte great standing.  The Raja Maha viharas were also placed under\nthem. The Siam nikaya<\/strong> was established.<\/p>\n\n\n\n

All authority for the Siyam Nikaya was held by\nMalwatte and Asgiri in Kandy. Kandy was the centre. Asgiri and Malwatte had existed\nas two separate bhikkhu traditions before the Siyam nikaya was established.\nAsgiri, originally vanavasi, was older than Malwatte. Asgiri traced its origin\nto Dimbulagala in the 13 century, from where they moved to Valasgala and then\nto Senkadagala. Malwatte had greater prestige since Saranankara was based\nthere, and Ven. Upali had resided there.  Initially there was a tussle for power between\nthe two. Then authority was divided\nbetween them and matters settled amicably.<\/p>\n\n\n\n

The Siyam nikaya was set up in the Udarata\nkingdom   when the low country was under\nDutch rule. The Dutch started by suppressing Buddhism, but when things got\ndifficult, they decided to   drop this\nand permit new temples. This unleashed a force that gained momentum under the\nBritish who took over the country in 1815. <\/p>\n\n\n\n

The Udarata Sangha, was very contemptuous of\nthe low country monks and refused Upasampada to them. Upasampada should be\ngiven only to those in the Udarata and not low country, Malwatte said. <\/p>\n\n\n\n

The low country monks discovered this when\nthey went up one day, in the 1880s, for ordination. Low country monks led\nby  Dharmakirthi Mangala chief Sangha\nnayake of Colombo, Ven. Valane Sidartha, Bentara Athtadassi and Parakumbure Vipassi\nas preceptors,  had taken a set of\nsamanera to Malwatte,  for ordination,\nThey  went in procession, in  bullock carts \n,from  Galle,  to Bentota, Panadura, Colombo and up to\nKandy.(Date not supplied),<\/p>\n\n\n\n

 When\nthey got there, Malwatte refused to ordain them. The low country Sangha entered\nthe sima and started to ordain.   The\nUdarata monks, including the chief monks had rushed in fuming with anger. There\nwas \u2018aggressive jabber\u2019. The samanera had started sobbing.  Malwatte said that they objected to ordaining\nmonks from low country. The low country group departed home. They had \u2018walked\ndown the Kadugannawa precipice\u2019 .  <\/p>\n\n\n\n

they met to discuss the matter at Butgamu\nvihara and founded Kalyani Samagri\nDharma Maha Sangha sabha.<\/strong> This was probably the first breakaway sect of the\nSiyam Nikaya.<\/p>\n\n\n\n

Kalyani Samagri erected a sima on a barge in\nKalani River and did the ordination. They informed Malwatte that they had\ndecided to cut themselves off from Malwatte. \nThe chief priest of Kelaniya Raja Maha vihara was not prepared to offer\nresidential facilities there for future Upasampada. But a lay devotee,\nMulhitiyawe Lekam had donated land by the river for the purpose. Nelligaswatte\nKalyani Vamsikaramaya stands there today. <\/p>\n\n\n\n

The low country monks thereafter assembled at\nKotte Rajamaha vihara  and founded the Kotte Kalyani Samagri Dharma Maha Sangha\nsabha (<\/strong>1855) as a separate entity, independent of Malwatte. The leaders\nwere Bentara Aththadassi of Bentara vanavasi vihara, Maligaspe Dharmakirti of\nKotte raja Maha vihara, Panadure Sumangala of Maha Arukgoda Indasararama.\nPapiliyane Silavamsa of Galgoda Sri Maha vihara, and  Valane Siddhartha of Ratmalane Parama Dhamma\nCetiya Pirivena. The Upasampada was thereafter transferred to   Kotte Raja Maha vihara, A sima was set in\n1894 and this sima operates to this day. \n<\/p>\n\n\n\n

Kulatunge noted that Bentara Aththadassi had\nconsidered a separate ordination, even before the Malwatte incident. he had\nearlier made inquiries from Ramanna in  \nBurma about higher Ordination.  <\/p>\n\n\n\n

However the earlier   Kalyani Samagri Dharma Maha Sangha sabha\u201d did\nnot disappear. it continued to function over the years. It consisted of   five groups, Ratmalana Mulleriyawa, Gampaha,\nKakulandola and Rajarata. These were headed by Valane Sidartha, Pimbure\nDhammananda, Avariwatte Jinaratana, Kalukondayawe Pannasekera, Halgastota\nDevananda,   and Batagama\nPannananda.          <\/p>\n\n\n\n

Later the names changed to Bentara Vihara\ngroup, Kotte vihara group , Arukgoda vihara group, Galgoda Vihara group , and\nRatmanalana vihara group. Then Bentara created a second group, Daksina Vihara\ngroup to accommodate the  growing\nnumbers.<\/p>\n\n\n\n

In 2015 this Nikaya had 594 temples  in Anuradhapura, Polonnaruwa , Ampara,\nTrincomalee , Galle Matara, Hambantota, \nKalutara, Colombo, Gampaha Matale, Kandy Nuwara Eliya,  Badulla Monaragala , Kurunegala, Puttalam\nKegalle and Ratnapura.  The Nikaya also has\ntemples in America, Canada, India,  Japan\nMalaysia, Singapore and UK. <\/p>\n\n\n\n

The Siyam nikaya in the  \u2018low country\u2019 had a long history of protests\nagainst Malwatte. From 1921 they had \nbeen   saying that they did not recognize\nthe degraded higher ordination of Malwatte. <\/p>\n\n\n\n

 In 1942\nLow country monks of Malwatte assembled at Jayamaha vihara pirivena in\nKitulewela, Matara organized by Valivitiye \nSorata and Beddegama Piyaratna of Vidyodaya Pirivena . In 1954  low country Siyam nikaya monks decided to\nseparate fully from  Malwatte and begin a\nseparate higher ordination ceremony. <\/p>\n\n\n\n

Siyamapali vanavasa nikaya <\/strong>had separated from Malwatte and performed\ntheir vinaya karma separately.  It\nhas  its centre at Tibbotuvave vanavasaya\nat Vaturuvila, Elpitiya. it changed its name four times and was eventually\nregistered in 1968. <\/p>\n\n\n\n

In 1981, Ven Kamburupitiye Vanaratana called\nthe heads of the second and third ranked \ntemples  in the area and founded\nthe Matara district Pradesiya  Sangha\nsabha\u201d of the  Siyam nikaya. <\/p>\n\n\n\n

The formidable Sri Rohana Samgha Sabha<\/strong>  of\nthe Siyam nikaya was formed in 1984. It had its own constitution and\nkatikavata. Malwatte did  not object  to Sri Rohana carrying out its own Upasampada\nand the Sabha was registered for \nUpasampada. Two ordinations were carried out in 1987, at Tihagoda,\nTissamaharama and Randupata Raja Maha Vihara in Kotuwegoda, Matara.<\/p>\n\n\n\n

Today, says Kulatunge,  Sri Rohana \nhas 555 viharas under it. they are in Galle, Matara, Hambantota,\nMonaragala, Ratnapura, Ampara Nuwara Eliya, Puttalam Gampaha, Polonnaruwa, Matale\nKalutara, Anuradhapura , Colombo, Kandy, Kegalle and Kurunegala. <\/p>\n\n\n\n

The Siyam nikaya did not continue as a\nmonolithic Nikaya in the Udarata either.In the Udarata itself, it broke up into\nother nikayas, which  also went as Siyam.<\/p>\n\n\n\n

Syam vamsika nikaya of Uva<\/strong> was started in 1939 at Kalabulu Landa vihara\nin Welimada. Since it was difficult for samanera to travel to Kandy for\nordination, higher ordination was provided at Palugama and Kalabulu vihara\nwhich were considered ancient viharas. \nThis nikaya is still in existence. its viharas are mainly in Badulla and\nMoneragala districts with a few in Central, Saparagamu and Western provinces.<\/p>\n\n\n\n

The best known Udarata Siyam nikaya sect today\nis Rangiri Dambulu samgha sabha<\/strong>.\nThis was established in 1979 with Rangiri Dambulu vihara as its centre. Higher\nordination was given for the first time in 1985 at a sima built on Kandalama\nwewa. The nikaya was registered in 1991 on a court order. ( continued)<\/p>\n","protected":false},"excerpt":{"rendered":"

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 […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":true,"template":"","format":"standard","meta":{"footnotes":""},"categories":[104],"tags":[],"class_list":["post-101863","post","type-post","status-publish","format-standard","hentry","category-kamalika-pieris"],"_links":{"self":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/posts\/101863","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/comments?post=101863"}],"version-history":[{"count":0,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/posts\/101863\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/media?parent=101863"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/categories?post=101863"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/tags?post=101863"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}