Buddhism Reaches Ceylon-India Meets Sri Lanka in History

 Buddhism Reaches Ceylon-India Meets Sri Lanka in History

Dr. Sumanpal Bhikkhu(Subhasis Barua)

According to the Buddhist Chronicle Mahavamsa¹ Vijaya and his followers arrived in Ceylon in the fifth century B.C., "on the day that the Tathagata lay down between two sala trees to pass into nibbana."

The great Buddhist missionary and son of Emperor Asoka Venerable Mahinda came to Sri Lanka when king Devanampiya Tissa was on the throne. This event was a landmark event in the history of the island and  following this event the history of the island became much more transparent than that preceding it. 

The narrative found in the Buddhist Chronicles tend to encourage the view that prior to Mahinda's arrival Buddhism was almost non existent in the island but a careful examination of the contents of those resources will suggest the opposite. However it should not be doubted that Buddhism was officially introduced in the island nation during the reign of King Devanampiya Tissa. 

According to the Chronicles some of the inhabitants of the island were  Brahmins, Jaina, and Ajivakas though it was unlikely that they were in a position to devote much time to their spiritual pursuits as they had to spend most of their time and energy in their struggle for existence and fighting to ward off the aboriginals like the Yakshas and Nagas. But one thing is certain. The question  why the Ajivakas who were much smaller in number than the Buddhists in India were mentioned but there was no mention of the Buddhists as dwellers of Ceylon can have only explanation. The narrator wanted to create a dark background which would allow him to paint a glowing picture of Mahinda's miraculous conversion of the island. Again if we consider the rapidity which characterised Mahinda's conversion of the island into the faith of the Buddha we would be compelled to admit that the people of Ceylon were not completely ignorant about Buddhism. 

It is said in the Buddhist Chronicles of Ceylon and in the Samantapasadika that the Buddha himself visited the island of Ceylon three times though we find no corroboration of the claim in the Pali Canon. However this much we can safely assume that at least some Buddhist missionaries came to Ceylon from India and a considerable number of Buddhists used to reside in the country. Besides, there are sufficient reason to believe that the Mahiyangana thupa of Ceylon was constructed much before Mahinda's arrival. 

It is believed that a prince named Vijaya arrived Sri Lanka in the day of the Buddha's Mahaparinibbana and this event is regarded as the beginning of the history of the island nation. Prince Vijaya was married to princess Bhaddaakaccana  whose father was Pandu who belonged to Buddha's Sakya clan and was his cousin. So it is very likely that the Princess was at least was not ignorant of the teachings of her illustrious kinsman. 

All these evidences help us to assume that Buddhism existed in Ceylon much before Mahinda arrived there as a missionary. It is almost certain that the people of the island were already aware of the Buddha and his teachings as well as the great activities of Asoka the great of India. Since the days of Vijaya India and Ceylon had maintained close ties to each other. The Pandyas who ruled in South India migrated from Madhyadesa and belonged to the Khattiya clan. Since Madhyadesa was the stage of the life long activities of the Buddha they naturally had some knowledge of the teachings of the Buddha and his activities and it is not entirely impossible that at least some of them had been Buddhists. Mahinda's efforts as a missionary helped Buddhism to be established as the state religion following the conversion of King Devanampiya Tisha who was on the throne at that time. In fact, the principal aim of Mahinda's mission was not merely to formally introduce the teachings of Buddha in the country but establishing the monastic order there. 

Mahinda arrived in Sri Lanka two hundred and thirty six years after the Buddha's demise.² However no mention of the event could be found in the Asokan edicts though 

in his 13th edict we find a list of the countries where Dharma Vijaya was effected by him and the name of Ceylon finds a place there. According to Prof Rhys Davids³ the Ceylonese Chronicles have a very accurate and precise account of the spread of Buddhism during Asoka's reign in the Himalayan region. From this we may assume that the Chronicles would give a truthful account of Mahinda's mission in Ceylon. However we should also allow sufficient margin for the embellishments and exaggerations that took place at a later date. 

Just after the third Buddhist council held in Pataliputra or Patna Mahinda was requested by his preceptor and the Buddhist Sangha to visit Ceylon in order to establish the Buddhist Sangha there.⁴

Since Muthasiva (307 B.C.-- 247 B.C) the reigning monarch of Ceylon had reached an advanced age by that time Mahinda considered him unfit to be the patron of Buddhism in the island and waited for the accesion of the crown prince Devanampiya Tissa,  Mutasiv's son to the throne. 

Just after ascending the throne King Devanampiya Tissa sent valuable jewels as gifts to Emperor Asoka Mahinda's father and the Emperor in return sent the five ensigns of royalty and other things necessary for the consecration of a king along with a note which said," I have taken refuge in the Buddha, the Dhamma and the Sangha, and I have declared myself  a lay disciple in the religion of the Son of the Sakiyas. Take delight, even thou, in these three jewels , in the Supreme Religion of the Conqueror, and come to the Refugee with faith." When Devanampiya Tissa received the message and gifts from Asoka he performed a second consecration on the full moon day of Vesaka.⁵

Following the death of King Mutasiv Mahinda started his journey to Ceylon from the capital Pataliputra with a break at Vedisagiri to pay a visit to his mother and other relatives of her side. After spending one month in Vedisagiri on the full moon day of Jetthamula (April-May or May-June) Mahinda and his six companions namely Uthiya, Sambal, Bhaddasala, the novice Sumana, and the lay disciple Bhanduka discussed if it was the right time to go to Ceylon and then started their journey.⁶

When the party arrived Ceylon a local festival known as Jetthamulanakkhatta was being celebrated in full swing.⁷ On that day the king himself with his retinue of forty thousand people set out to Missakpabbata to enjoy the pleasure of the day. Chasing a deer the king ascended the mountain and came to the spot where he met the monks. Mahinda saw that the king was coming towards him and so he called out saying, "Come here Tissa." The king was so much surprised by this that he came to doubt whether Mahinda was a human being or not. Mahinda had a talk with Tissa and as a result of that he became certain of the king's ability to understand the Dhamma and he expounded the Chulahatthipadopama Sutta to him.⁸ At the end of the discourse the King and his retinue were converted to the new faith. The selection of this Sutta by Mahinda for his first sermon was very appropriate. The Sutta gives a clear idea of the Buddha, Dhamma and the Sangha and describes how one is converted to Buddhism and becomes a bhikkhu. It also describes in detail the simple and holy life of a bhikkhu, the sublime qualities he practices and possesses, the things from which he abstains, the various stages of develpoment of his life and his attainment of arahatship which is the ultimate aim of Buddhism. Nearly all the main teachings of the Buddha are incorporated in the Sutta e.g. the Four Noble Truths. "Apart from a general knowledge of Buddhism, it was necessary for Mahinda to convey to his host who knew nothing about Buddhist practices and idea of the Sangha and their mode of life, so that the king might learn how to treat his no guests.⁹

In the evening meals were served to the king. Though he knew that the monks were not allowed to take food after sun down he still invited them to share food with him but his request was naturally turned down. The king then invited the monks to the capital and departed. Mahinda and his companions spent the night on the Missaka mountain. 

On the following morning Mahinda and others went to the capital Anuradhapura to receive the hospitality of the king. 

Upon hearing the news of their arrival the king went forward to receive them and after paying his respect to them he brought them to the place. The Theras were served delicious dishes and then the ladies of the place under the king's sister-in-law Anuladevi came and paid respect to the monks. The king himself took a seat on one side. After the meal was over Mahinda preached Petavatthu, Vimanavatthu and Saccasamyutta¹⁰ to the people assembled there including the king. The subject matter of the two Pali texts was the spirit of the dead in the realm of the ghosts and in the realm of the gods which is determined by previous actions or karmas. By delivering these sermons Mahinda succeeded in favourably influencing the audience which already believed in the existence of ghosts and spirits. In the end Mahinda delivered and expounded the Four Noble Truths of Buddhism according to the Sacca samyutta. Here he took the opportunity of exposing the dreadfulness of samsara which consisted of the cycle of endless births and deaths. Hearing this the five hundred ladies attained the Fruition of the first Path. People of the neighbouring areas also assembled at the gate of the royal palace.¹¹ As there was not the space to accomodate all those people the king gave the order to unlock the hall of the state elephant/ and decorate and prepare it to receive the theras. Mahinda delivered the Devaduta Suttanta.¹² At the end of the session one thousand people attained the Fruition of the First Path. The Devadatta Sutta explained to the audience that people who do evil actions are subjected to great misery and torture in hell now and here after.

Its objective was to resist human being from doing wrong by frightening them by their evil consequences. After that the Balapandita Sutta was delivered.¹³ The Balapandita Sutta teaches us that men commit mistakes by folly and the wise man abstains from evil and by doing good becomes happy in both worlds. The aim of the sermons were to prove that we have to face the consequences 

of our action here and now and not merely in the distant future. In this way Mahinda emphasized the moral side of religion as the part and parcel of a happy life. 

But very soon so many people gathered there that even the elephant's hall proved to be insufficient to accomodate all the people assembled and so they were sent to the Nandananavana at the southern gate of the city. There the thera preached the Asivisoma Sutta.¹⁴ Upon hearing this one thousand people became Sotaponna. Thus on the second day after Mahinda's arrival two thousand and five hundred people attained the Fruition of the First Path. Mahinda spent the whole day in conversation with the  people assembled and as evening was approaching he decided to return to his residence in the Missaka mountain. The ministers informed the king about this intension and the king through them requested the monks to stay the night at Nandananavana which they declined. Then the ministers on behalf of the king invited them to Mahameghban Park which was neither too far nor too close to the capital. The monks accepted the invitation and spent the night there. In the morning the king arrived and donated the park to the monks. This was a historical event as it signified the beginning of the establishment of the Mahavihara which became a leading monastery of Ceylon.

It would not be entirely wrong to believe that it was Mahinda who planned the lay out of the holy city of Anuradhapura. At that time he was the most educated and accomplished person in the entire island. He had seen and lived in magnificent and large cities like Pataliputra the capital of Magadha Empire, had seen great monasteries like Asokarama, built by his father, and Cetiyagiri (modern Sanchi) built by his mother. So he was the most qualified person to plan a monastery. In our mind's eye we can see Mahinda moving about the place with the King and locating the sites proper for the construction of a tank with a room for warm baths, ( for their comfort), for the plantation of the Bo Tree, for the uposatha Hall of the Sangha for a place where gifts offered to the Sangha would be divided, for a refectory for the Brotherhood, and for the Mahathupa. Most probably he could visualize the blue print of the Mahavihara at Anuradhapura. 

After accepting the gift of Mahameghbana from the king as a gift for the Sangha. Mahinda preached the Aggikhandopamaa Sutta which teaches us that it is the duty of a bhikkhu to be virtuous and live a holy life so that the people who supply him with the necessary things of life may be benefitted and attain Nibbana which the ultimate goal for a Buddhist. This will benefit both himself and others. Perhaps by delivering this sermon Mahinda hinted that the king by giving gifts to the monks would receive just reward in future. 

The concept of establishing Buddhism in a specified area with the regular connotations associated with it was not aligned to the teachings of the Buddha. The Buddha never explicitly stated such a possibility. Though the Buddha had asked his disciples to move about the world preaching the Dhamma for the benefit of a large number of people but he had never given any injunctions regarding the way of establishing the Sasana in a country. In reality Buddhism is entirely a personal religion. As soon as someone realizes the Truth Buddhism is established in him. For example a disciple of the Buddha named Punna goes to his home in Sunaparanta- a morally backward country notorious for its wicked people and converts a large number of people to Buddhism. According to Majjhima Nikaya commentary when the Buddha was later invited to that country he did not mention anything about the establishment of the Sasana there. It seems that the concept of establishing the Dhamma in a particular country was the brain child of Asoka because it was he who as the first king adopted Buddhism as a State Religion and developed the idea of Dharmavijaya or the winning of other peoples' heart through love, compassion and friendship. Buddhism was the first missionary religion in the world and Asoka was the first missionary king who sent out missionaries to other countries for conversion. As a conqueror and a ruler establishes his Government in the countries conquered by him Asoka also wanted to adopt some sort of ceremony which would signify to the common people in some official form the establishment of the religion in their country. 

Anula who was the sister-in-law of the king wanted to proceed even further by becoming a nun and entering the Order. But according to the rules of the Vinaya monks were not entitled to initiate a woman into the Order. For this a nun or bhikkhuni was needed.  For this a message was sent to India in which Sanghamitta who was a nun was summoned to Ceylon and establish the Bhikkhuni Sangha there.13 The message reached Asoka through Arittha. He was also asked to bring a branch of the sacred Bodhi Tree under which the Buddha had attained Enlightenment. The Samantapasadika and the Mahavamsa give detailed description of the severing of the branch of the Bodhi Tree, its despatch to Ceylon and its acceptance by the king. To keep vigil over the Bodhi Tree Asoka sent families of Khattiyas, ministers, householders, Brahmins, cowherds and eight each of the Taraccha and Kalinga tribes. The Mahavamsa further adds to the list eighteen families from the guilds and from the Nagas and the Yaksha.¹⁵ The plantation of the saplings of the Bodhi Tree at a sacred spot attracted people from all over the country.¹⁶

Saplings grown from the seeds of this tree were planted near the port of Jambukola, at the gate of the village Brahmon Tabakka at Thuparama, Issaranimmanavihara Pathamacetiya Cetiyapabbata Kacaragama and Candanagama in the district of Rohana and in thirty two other places at a distance of one yojana from one another.¹⁷ From that very day the Buddhists of Ceylon have started to pay homage to the Bodhi Tree under which their Teacher attended Enlightenment. According to Paul E. Pieris," It is doubtful if any other single incident in the long history of their race has seized upon the imagination of the Sinhalese with such tenacity as this of the planting of the branches of the sacred Bodhi Tree. Like its pliant roots, which find sustenance on the face of the bare rock and cleave their way through the stoutest fabric, the influence of what it represents has penetrated into the innermost being of the people till the tree itself has become almost human."¹⁸

Though there are some doubts ragarding the historiocity of the event as there was no direct reference to it anywhere scholars like Geiiger, Rhys Davids have upholded the claims made by the Chronicles.¹⁹ In the word of Geiger," The narrative of the transplanting of a branch of the sacred Bodhi Tree from Uruvela to Ceylon finds interesting confirmation in the monuments. At least Grunwrdel, in an ingeneous and to me, convincing way, points out that the sculptures of the lower and middle architraves of the East Gate of the Sanchi Tope are representatives of the event. 

Since the Sanchi sculptures belong to the second century B.C. the representative is distant from the event, by roughly speaking, only 100 or most 150 years. 

Apart from planting the branch of the Bodhi Tree Tissa took many steps in order to spread the teachings of the Buddha. Some of his memorable contributions in this field were the construction of Mahavihara, Cetiyavihara, and Thuparama,, the enshrining of the collar bone of the Buddha, the building of Issaranimmanavihara, Jambukola, in Nagadipa Tissamahavihara, Pancinarama and the two nunneries UpasikaVihara and Hatthalhakavihara. 

After taking all these measures to propagate the teachings of the Buddha the king asked Tissa whether Buddhasasana had been established in the island. In answer to this question Mahinda replied that though Buddhasasana had been established it would take root only "when a person born of parents who belong to the Tambapanni learns the Vinaya in the Tambapannidipa enters pabbajja in Tambapannidipa recites the same in Tambapannidipa then will the sasana take root in the island." We do not know exactly what prompted Mahinda to make this bold statement but we can safely assume that he had no interest in creating any vested interest either for himself or for any of his companions who were responsible for establishing Buddhism in Ceylon or to adopt any patronising attitude towards the citizens of Ceylon. He was only concerned with the firm establishment of Buddhism in the island for the development of its people. In the words of Walplole Rahula," If his achievements could be called a Conquest ; it was only a moral spiritual or cultural Conquest of the highest order conceivable, and not a political or economic acquistion."²⁰

A monk named Mahaarittha possessed all these qualifications and so the king took immediate steps for making arrangements for such recital. For this purpose a pavilion was erected in the spot where the paribena of the minister Meghavannavaya was situated. The description of the event coincide with that of the first Council held in Rajagaha. Mahaarittha played the role of the Vinaya teacher and five hundred theras in addition to the King's younger brother received the teachings. The king himself was present in the occsion with his retinue but King Ajatasattu did not attend the first Council. 

In this way the sasana was firmly established in the soil of the island. Inspired by the example of the royal family many people joined the sangha. Mahinda was honoured with the epithet 'Dipasadhako' (he who have made the island bright.) which he deserved. 

About seven hundred years later the compiler of the Pali Commentary on the Itivuttaka records that even up to his day those who joined the Order did so following the footsteps of Maha Mahinda Thera.²¹

Before the arrival of Sanghamitta Anula and many other ladies of the royal family lived in a nunnery built especially for that purpose. After Sanghamitta arrived they were initiated into the Order by her and within a very short period they became arahats.²²

Dipavamsa says that Sanghamitta was accompanied by many nuns from India. They were Uttara, Hema, Pasadapala, Aggimitta, Dasika, Pheggu, Pabbata, Matta, Malla, Dhammadiya, Mahadevi, Paduma, Hemasa, Umala, Anjali and Suma.²³

All of them taught the Doctrine and Vinaya Pitaka at Anuradhapura. The first ten on this list were young when they first stepped on the soil of the island.²⁴ Women who received initiaton in the island were Saddhammanandi, Sona, Dhammatapasa, Naramitta, Data, Kali, and Uttara.²⁵ But it must be admitted here that the historical record here is in a very confused state. But there is no doubt that the mission of Sanghamitta proved to be exceptionally successful. 

Sanghamitta also began to live in the UpasikaVihara with her companions alongwith Anula and other nuns of Ceylon. Following her wish three buildings were constructed on the mast, rudder, and the helm of the ship that brought them and the branch of the Bodhi Tree there. Even when at a later period a different sect named Dhammaruchika became prominent these and nine other buildings that were built during that era were used by the Hatthalhaka nuns.²⁶ From the Mahavamsa we find the reasons that led to the construction of the Hatthalhaka nunnery.²⁷

The reign of Devanampiya Tissa lasted for forty years and after his death his brother Uttiya ascended the throne. In the eighth year of his reign Mahinda passed away at the age of eighty while spending the rain retreat on the Chetiya mountain. Sanghamitta also attained her parinibbana in the following year while residing in the Hatthalhaka Vihara.²⁸

Both Mahinda and Sanghamitta passed away from the mortal world but their memories are still fresh in the minds of the people of the island because they dedicated their entire life for their welfare. Even today many devout pilgrims ascend eighteen hundred or more steps to the holy place where the thera lived. The mountain is called Mihintale and the cave is known as Mihinda guha (cave of Mahinda). One can see a slab of rock at a short distance below the peak which according to tradition was the bed of Mahinda. And even today on the full moon day of Jettha (second half of May and first half of June) an annual religious festival is held to commemorate his arrival in Ceylon. 

Notes and References:

1.Mc. 6.4.
2. Smp. 1.7.
3. Smp. 1.69.
4. Smp. 1.74.
5. Smp. 1.70.
6. Smp. 1.73.
7.M I, pp. 175—184.
8. History of Buddhism in Ceylon by Rahula Walplole ( Ch.p. 48).
9. The Petavatthu and Vimanavatthu are books in the Khuddakanikaya and the Saccasamyutta is a section of the Samyuttanikaya ( Vol. V, pp. 417—478.
10. Smp, 180.
11. A I pp 138—142.
12. Mv gives this as the Balapandita Suttanta (Mv 15.4).
13. S II, pp. 178—179.
14. Mv, 19.3.
15. Smp.10.
16. Smp. I 100.
17. P E. Pieris: Ceylon and the Portuguese, pp. 3-4. quoted in P L G, p. 21.
18. Buddhist India, p. 302.
19. History of Buddhism in Ceylon, by Walpola Rahula, p. 54.
20.  Ita 259. Also see SA, Su. lll.125.
21 Smp. l 91.
22. Dip, 18,vv, 11,12.
23 Dip, 18, p. 24.
24 Dip, 18, pp.14- 16.
25. Mahavamsa, 19, pp.68—71.
26 Mahavamsa,19, pp.72- 83.
27. Mahavamsa, 20, pp.48-49.
28. Mahavamsa, 21, p. 33.

Bibliography:

Primary Source:

1. Samatapasadika, Translated by N.A. Jaya Wickrama, published by The Pali Text Society, London, 1962.

2. Dipavamsa,  Edited and Translated into English Hermann Oldenberg, published by Williams and Norgate 14 Henrietta Street Coment Garden, London and 20 South Frederick Street, Edinburgh, 1879.

3. Mahavamsa, Translated into English by Wilhelm Geiger PhD. Assisted by Mabel Heynes Bode PhD, Published for the Pali Text Society by Henry Frowde, Oxford University Press, Amen Corner E.C., 1912.

4. Petavatthu, Translated by UBa Kyaw and Peter Masefield, by Pali Text Society, London, 1980.

5. Vimanavatthu, Translated by Peter Masefield, published by Pali Text Society, London,  1989.

Secondary Source :

1. P.E. Pieris: Ceylon and the Portuguese, Assisted by R.B.Naish, Published by the American Ceylon Mission Press in Tellioalai Ceylon with Luzac and Co., London, 1920.

2. Walpola Rahula, History of Buddhism in Ceylon, Publisher: M.D. Gunasena, Colombo, 1956.