the medievalhistoryof buddhisrn in sri lanka - j-stage

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27

The Medieval History of Buddhisrn in Sri Lanka

From the Polonnaru Period to the Kotte Period

N. A. Jayawickrama

Whilst the Anur5dhapura period in Sri Lanka's history can ju'stifi- tt

ably be called the epoch of the stabilization of Buddhism in the Island,tt tt

the dawn of the second milleniuin marks the'beginning of the strug-

gle for survival in the midst of politicai strife with intermittent bright

periods, The revival of Hinduism in Iridia and its 'effect'

on Butddhism ' '

which by this tirne remained powerful in tihe Eastern Pala Empire and '

the Southern states only, led to the dimunition of its influence on India

while the Muslim invasions that followed dealt the final death blow

to Buddhism in North India though the religion survived a few cen-

turies longer in its periphety. With the result, thd responsibility of pro-

tecting the Theravada forrn of Buddhism fell on Sri Lanka, and as it

will be observed later, the lands in South-east Asia came to look upon

that country as the chief centre of Buddhism. However, challen.cres of

a different nature were forthcoming mainly from political pressure,

and the fortunes of the religion fluctuated with the rise and fall of the '

Sinhalese kingdom. Firstly, it was the Saivite form of Hincluism

that attempted to dislodge Buddhism from its position of pre-eminence

starting from 993 A.C. when' the Colas gained a foothold in the country.

Buddhlsm which was firmly established in Sri Lanka during the

Anuradhapura period permeating all aspects of life and civilization of




28 iSL--Y\{Aemptliceift

the people, suffered a great set-back during the Cola occupation from

1017 to 1070 A.C. Sri Lanka had not been a part of a foreign empire

up to this time, as the earlier interrnittent Dravidian incursions into the

metropolitan province of Rajara#ha were led by adventurers who seized

the throne and ruled the land. They failed to makealasting im-

pression on the country either politically or culturally. The religion

of these foreign usurpers who held the kingdom for a total extent of

107 years out of a period of approximately 1500 years of the long his-

tory of the Anuradhapura kingdom was Hinduism. During their reigns

Buddhism was neglected and there are also instances of religious per-

secution and the plundering of monastic property. However, their

greater pre-occupation with their own safety and the winning over of

new allies among the Sinhalese, left them no time for the propagation

of their religion. This accounts for the limited Hindu influence prior to

the 10th century A.C. The few Dravidians who elected to stay behincl.in

and around the capital after their }eaders were defeated were grad-

ually absorbed into the general population thus preserving the homo-

geneity of the culture and civilization of the land.

The capital was shifted to the comparative safety of Polonnaruva

further to the South-east of AnurSdhapura on account of frequent

foreign invasions through the North-western sea-port of Mahatittha.

During the Co!a occupation, the Sinhalese maitained an independent

kingdom in the Southern principality of Roharpa from where as on pre- - - -

vious occasions a campaign was launched to drive out the invader. The

colonial status of the land under the Colas had its Iasting detrimental '

effects on the religion of the people. Saivism was the dominant reli-

gion and the Buddhist religion it$elf suffered great Ioss. Magnificent

monuments and flourishing monasteries of Anuradhapura were aban-




The Medieval History of Buddhism in Sri Lanka 29

'

doned. In their place SaiVa temples were erected in and around Polon-

naruva with the possible exception of the Colas adopting places of

Buddhist worship like Velgam-vehera which they renamed Rajaraja-

perumpaili. The treasures enshrined in stttpas were plundered and

monks from the Rajarattha sought sanctuary in Rohapa and in neigh-

bouring Buddhist lands. A prince named Vijayab5hu who was to have

ultimately liberated the country from foreign yoke and restored Bud-

dhism to its rightful pla･ce acceded to the throne of Roha4a in 1055

A.C. With fluctuatkng fortunes and varying degrees of success in his

campaigns where victory often eluded him, he finally inflicted in

1070 A.C. a crushing defeat on the enemy and saved the country for

its people and rescued the religion from neglect. Although the chroni-

clers do not accord to him the same preeminent position assigned to

Dutthagama4i and Parakramabahu I, he can justly be looked upon as

the saviour of the Sinhalese nation and the protector of Buddhism.

From time to time there were great upheavals in the country adverse-

ly affecting the fortunes of the Sasana. The greatest danger was the

presence of the Co!as. Brahman priests, too, began to settle down in

the Island in considerable number and they who had earlier offici-

ated at the court and on ceremonial occasions only began to extend

their activities to other spheres and even began to conduct Buddh--

ist worship, Soon after his accession as king of ali Lanka, Vijayabahu

extended his patronage even to Ninduism and patronised all religions.

However, in his eagerness to emulate the kings of the past, he set

about the task of bringing about a revival of Buddhism. In this, he

was confronted with many problems. It is chronicled that he was

unable to find a sufficient number of fully ordained monks to form a

Chapter for the conduct of formal Acts of the Order such as ordina-




3o / 7s--v\{l,en:titg}e

.tion

and higher ordination ceremonies so that he had to appeal to

King Anuruddha of Burma (1044-77 A.C.) who had even earlier agreed

to help him with men and arms during his campaigns against the

Co!as, to send duly ordained monks in sufficent number to form a

Chapter. The Burmese and Thai chronicles also mention this incident

in a different form saying that the king of Pagan sent monks･ to

Siha!adipa in order to copy out the Tipitaka as the texts found in

Burma were corrupt and to learn the correct intonation that was in

vogue there. Even though Buddhism was in dire straits in Sri Lanka at

this time, the rulers of Southern Buddhist Iands looked upon her as

their source of inspiration. Along with the Tipitaka (and its exegesis)

were sent a replica of the Tooth Relic and many other rel･ics to Burma.

The Eiders from Arakan admitted new members to the Sangha in

a properly constituted Chapter with full membership. The Theravada

tradition of the Mahavihara which had spread to S.E. Asia was now

re-established in the Island. The international relations established in

the hey-clay of the Theravfida in Sri Lanka now came to its rescue.

It is also noteworthy that the two rival Fraternities, the Abhayagiri

and Jetavana, also survived the Co!a occupation, their members having

returned frorn other lands, 'maitily

South India, after the restoration of

the Sinhalese monarchy in Rajarattha. We have to await the relgn of

Parakramabahu I (1153-86 A.C.) for the final unification,of the three

Fraternities.

This king's reign is the next eventful period in the history of Bud-

dhism in Sri Lanka. After several campaigns against rival princes,

Parakramabaliu who assumed the role of ruler of Dakkhinadesa, the .

region between Rajarattha and Roharpa, acceded to the throne of

Rajarattha on the death of Gajabahu II( 1137-53 A. C.), grandson of･





Vijayabahu I. The great revival of Buddhism witnessed in his reign led

to the emergence of a pious and learned Sangha in such monastic cen-

tres as Udumbaragiri not far from the capital of Polonnaruva. Names

like Mahakassapa of Udumbaragiri. Sariputta his pupil and the latter's

six illustrious pupils who adorned the alumni of the institute founded

by him at Jetavana Monastery in the capital stand out as prominent

leaders of the Sangha in Par5karamabahu's reign. Together they

gave the necessary encouragement and guidance to the monarch (aswell as to subsequent kings) in their religious undertakings. Numerous

are the rellgious edifices erected in the capital which he embellished

to rival the glories of the former capital of Anuradhapura. It was the

Sangha that prevailed upon him to refrain from deposlng the aged

Gajabahu and bide his time to put into effect his ambitious plans both

for'the material prosperity of the land and to Win greater glory for

hirnself as a unique patron of the Sasana. It was again due to the

intervention of the Sangha both in Sri Lanka and Burma that a rift

between Parakramabahu and Alaungsithu (d. 1167 A.C.) of Burma

was sealed after the former's punitive

'raid on the ports of Lower

Burma (1164 A.C.) as a reprisal against the atrocities committed

against a Sinhalese diplomatic mission sent to Carnbodia overland

through Burma.

The Sangha had been divided for 1254 years from the time of the

secession of the Abhayagiri Fraternity in Vattagamarpi Abhaya's

reign (29-17 B.C.). Defying several attempts to put down the schis-

matics, the Three Fraternities, MahEvih5ra, Abhayagiri and Jeta-

vana continued as independent entities up to this time. There were

also many individuals who had furtively entered the Order for personal

gain. Like the Emperor Asoka who almo.st 1500 years before him




32 ig-v\tL,ig]}klltee

unified the Sangha for it to remain united `forever

to the time of his

descendents' and decreed that schismatics should be made to don the

white garb of laymen and be expelled, Parakramabahu too, with the

able assistance of eminent Elders led by Mahakassapa brought about

the unification of the Sangha and rid it of undesirable elements. This

event is dated in his twelfth regnal year (1164 A.C.). Those expelled

were given lucrative state appointments as incentives. The members

of the other two Fraternities who desired to continue as monks were

made to seek the Mahav!hara form of higher ordination. This task of

unifying the Sangha was considered even far more difficult than

the unification of the country. Following the practice of holding Coun-

cils on such occasions a Convention (hatiha-vata) was drawn up by the

Elders as a guideline to disciplinary procedure particularly in the

context of new situations not envisaged in the Code of Monastic Disci-

pline, the Vinaya. The leatika-vata was inscribed on the rock at Gal-

vihara and served as a precedent for subsequent conventions which

were held from time to tirne.

These and many other activities including the tremendous literary

output of the period heightened the prestige of the Sinhalese Sangha

with whom the Burmese hierarchy maintained close relations. A monk

named Chapata vLTent to Sri Lanka with his preceptor Uttaraj'iva,

a high dignitary of the Burmese Sangha, and remainedbehind for

ten years studying the Tipitaka and contributing much to Pali litera-

ture. He was the author of eight works including the Safikhepa-varprpana

written in Sri Lanka on Anuruddha's Abhidhammatthasafigaha. He

returned to Burma with four monks including a Sinhalese monk named

Rahula in order to have a sufficient number of monks of the

Sinhalese tradition for fermal Acts of the Order. Back in Burma he





founded a new Fraternity, the Sihalasangha, also called the Pacchaga4a

which was to play an important role in the history of Buddhism in

Further India. Close contact was maintained with Sri Lanka for several

centuries and the chronicles of Burma, Sasanavarpsa in particular, and

Thailand (e.g. JinakalamAli) describe them in detail.

The three monarchs of this period who were most outstanding pat-

rons of Buddhism were Vijayabahu I, Parakramabahu I and Nissanka-

ma]la (1187-96). They not only restored many ancient religious edifices

and monuments but also founded numerous monasteries, built stU-

pas, image-houses and other places of worship. Their building activities

bequeathed to the nation some of the most exquisite architectural

monuments. The Sacred Foot-print at Samantakttta became an impor-

tant place of worship from the time of Vijayabahu I and overseas

monks never failed to worship at this shrine. The Sacred Bo Tree at

Anuradhapura continued to be an important shrine but its location in

one place resulted in greater importance being attached to the Tooth

Relic which had by now become a palladium of the Sinhalese kings.

The prince who staked his clairns to the throne always made an effort

to keep the Tooth Relic (and the Bowl Relic) in his possession. In the

midst of his multifarious campaigns to seize power Parakramabahu I

took great pains to secure these two relics and despatch them to the

safety of Polonnaruva whilst he was still engaged in battle. Invariably,

the temple to house the Tooth Relic was situated within the precincts

of the royal palace. Public /festivals were held in honour of these

relics to the accompaniment of much pomp and pageantry. Sacred

texts were transcribed from time to time and much attention was paid

to the study of the Abhidhamma and the Vinaya. The exegetical

works written in Pali from the fifth century onwards needed /further




34 ･ i<-VgetsblJS(dt\

elucidation'and there caMe into being'a class of literature in Sinhalese

called Sanna and Gatapada eonsisting of paraphrases and･ glossaries

respectively to Pali works. These were later translated into Pali during

the r,eign of Parakramabahu I, This represents the gcowth./of the

copious Tika Qr sub-commentarial literature of the Polonnaru period

These Tikas continued to be compi!ed not'only in Sri Lanka but also in

Burma right down,to recent times, the older works being called the

Pura4a-tika and the later works the Nava-tika. The eminent scholars

of the time Mahakassapa, Sariputta, and some of his six pupils Sangha,-,

rakkhita, Buddhanaga, Sumafigala. Vacissara, Dhammakitti and

Medhankara, besides compiling other works, wrote ･these Tikas. They

stand out as high dignitaries of the Sangha right down to the

Dathbaderpi times. Grammar, rhetoric, poetics, and prosody qlso

became subjects, of ,learned treatises. Kavyas of great Iiterary. merit

such as Dathavarpsa and Mahabodhivarpsa were'composed. The ele-

gance of the Pali Canonical'idiom was supplanted by the grandeqr of

Sanskritized Pali during this period and the influence oE/$anskrit

literature is much in evidence.

The glories of the Polonnaru Period which ls described as the

Augustan Age of Buddhism in Sri Lanka came to an abrupt end'in

1214 A.C. when a shattering blow was dealt xKrith the advent of Magha

of KaHnga who occupied Rajaraecha until around 1258 though the

chroniclers glve his regnal years as l214-35 A.C. claiming for Parakra-

rna bahu II (1236-70 A.C.) the latter part of his rule which coincided

with his. Magha and his Malala marauders Iaid waste the country

pillaging, and plundering monasteries, wrecking stapas and image-

houses, destroying libraries and converting monastic buildings 'into

barracks. He even made forced conversions. The nobility was cOmp-




35

elled to seek sanctua･r-y in the･ districts of Malaya and Rohapa,

the latter ultiMately gerving.as the.rally･ing point forl'･Sinhalese

freedom. A few ehieftains like Bhuvanekabahu, Prince.of,Rohaqa,,

Safikha of Minipe and Subha of Yapahuva,･ from their strongholds

in the frontier kept Magha at bay..A prince o'f Parpdyan descent

called Vijayabahu who ha/d,. no real claims to kingship became a chief;

taln of the Vanni (Forest) Tracts sometime after Magha's seizure of

Power and gradually enlisted the support of other chieftains both by

friendly negotiation and by .coercion,and was able to marshal suffi-

cient forces to, free the･/ent.ire Malaya region from Magha's authority

and became king at Darbbadeniya in 1232 A.C. as Vijayabahu II. The

Tooth Relic and the Bowl Relic were restored to,him by the monks

thus legitimizing ･his claims to the throne. He was succeeded･by his.son

Parakramabahu II (l236-70 A.C.) during whoSe reign the country was

invaded twice by the Javaka Prince Candrabhanu (1247 and j.260 A.C.)

from Ligor in the Mal'i y Peninsula and by JatavarMah Sundara･Papaya.

Candrabhanu's first invasion was repulsed' but, on the second, occasion

he was able to carve out for himself a kingdom in the far North

in the Jaffna Peninsula which ultimately led to the creation of a sepa-

rate kingdom. With the extension of Parakramabahu II's authority

to the greater part of the Island by 1262 A.C. his s6n Vijayabahu

(who later reigned as Vijayabahu IV, 1271-73 A.C.) repaired the' cities

of Anuradhapura and PolonnaruVa and restored a large number of an ¢ i-

ent shrines including the Mahathapa. An era of prosperity dawned on

the country again thanks to the efforts of the young pkinces, sons

of Parakramabahu II. Religious edifices were extensively repaired and

the Tooth Relic installed at Polonnaruva. Yet･ Parakramabahu contin-,

ued to reign from Dathbaderpiya without taking up 'his

residence in

The Medieval His. tery of Buddhism in Sri Lanka




36 7S L- Y\{a enpt (lt\

Polonnaruva. A grand higher ordination ceremony was held at Das-

teta in the last year of the King's reign. Buddhism which had suffered

a setback from the time of Magha received great patronage from

Parakramabahu II and his sons Vijayabtihu !V of Dathbaderpiya and

Bhuvanekabahu I (1273-84A.C.) who sihifted the capital to Yapahuva.

The Darbbaderpi period is marked for its literary activity and Para-

kramabahu himself is accredited with the authorship of ViSuddhimarga-

mahasannaya. A period of decay again set in until the accession ef

Parakramabahu IV (1302-46 A. C.) at Kurunegala which had been

made the capital by Parakramabahu III (1284-91 A.C.). He was a

great patron of men of learning and numerous religious foundations

were established by him.

The political upheavals in the country at the end of the Polonnaru

period had an adverse effect on the Sasana. Apart from damage from

external causes the Sangha within became corrupt and went to the

extent of even defying the authority oE the senior monks who were

now denied a temporal power to back them in maintaining cliscipline.

The monasteries at Anuradhapura and Polonnaruva were deserted.

With the accession of Vijayabahu III at Dathbade4iya, the Sangha

among whom were Elders like Sangharakkhita and Medhankara, con-

temporaries of Parakramabahu I, rallied round the king in the newly

established Vijayasundararama in Darbbade4iya in the stabilization of

the Sasana. A formal Convention (hatiha-vata) was held in 1222 A.C.

as was done in Parakramabahu I's time. New monasteries were estab-

lished, the Tipitaka transcribed for the use of monks and regular

higher ordination ceremonies held. The offices of Mahasami (the Sup-

reme Pontiff), and the Mahathera. the leader of the two fraternities

Gamavasi and Arafifiavasi representing monks ministering to the




T..he Medieval History of Buddhism in Sri Lanka 37

needs of the laity and the contemplative monks respectively coming

down from the time of Parakramabahu I were filled by' competent

Elders. It is only a Mahathera who is eligible to be selected as the

Supreme Pontiff. These measures resulted in restoring the prestige of

the Sangha and strengthening its hand in the conduct of lts affairs.

Parakrarnabahu II followed on the footsteps of his father and was

alike to achieve greater results in his extensive realm. He invited

learned monks from the Cbl.a country and Tambarattha (Ligor in the

Malay Peninsula). ReligioUs texts not available in the country were

procured from other Buddhist lands. A third Convention (katika-vata)

was held in 1266 A.C. under Medhankara Mahasfimi at which many

unworthy monks were disrobed. The ancient religious foundations dat-

ing from the Anuradhapura period called a"-yatana 'Colleges'

eight in

number, were reconstituted and every monk was required to belong to

one of them. It was a high office to be a president of an ayatana.

He had to be elected by the unanimous vote of the Sangha and with

royal assent. Below in the hierarchy were the chiefs of Parivegeas,

monastic colleges, also appointed by the Sangha with the king's approv-

al. The executive body of monks called the ka'rakasaabgha participated

in all the important Acts of the Order including the Convention.

Following the grand higher ordination ceremony conducted at Dastota

in Par5kramabahu II's reign, which was the ninth in his reign, Bhuva-

nekabahu II (1291-1302 A.C.) of Kurunegala, father of Parakrama-

bahu IV held this ceremony annually. Other kings of Yapahuva and

Kurunegala, too, whenever external conditions permitted, held this

ceremony during their reigns. Ka.thina ceremonies as prescribed in the

Vinaya were also conducted at the end of every Rains-residence(vassa).

The affairs of the Sangha functioned smoothly during tims of




38 ik-V\MtyRlic\

' ,,

'political,Stability but became eonfused in times of politica! insecurity.

From ･the end bf' the' Daihbadepi-Kurunegala period to the acces-

sion of Parakramabahu VI of'Kotte in 1415 A.C. the 'his'tory･'of

the

Island is Qne' confused .jumble with 'internecine

Warfare. Princelings

in'DadigaMa, Rayigama and Gampola vied Wi'th eaCh other for Power

while grandees like AlakeSvara and Senalarikadhikara wielded immense'influence.,

Frequent ineursions from across the Palk Strait added to

the cbnfu's' iOn while the Aryacakravarti'rulers Of Jaffna attempted tb

･exert their influence .bh the rival ,Sinhales'e

'kingsl. In the reign bf

･Bhuvahekabahu V -(1372-1408 A.C.) of' G'ani'p'ola, the imlnister AIakeg-

vara w'ho' W･as'alrieady admitted to the royal family. through rriatfimonial

,ties cutbed'･ Aryaca'ktavar,ti.' As Viceroy-',of the most populous Wes-

tern, CerttraJ･and Souther'n re'gions, he ,founded'and fbrtified the city

of Ko#e,,strategically,/situated within eaSy reach .of the seaport･of

Colombo where the Arabs , were carr'yingl 'Ori

a rQaring trade. During

Ibn, Batuta's. viSit ･to Sri ･Lanka

(l344 A.C.')' thls' port' was under' the

command ef a foreign admiraJ whQm he names as Jalasthi. But for the

comparatively ･peaceful

reign bf Bhuvanekabahu･ V during which there

was mtich activity in the progress of Buddhfsm,, the icdst of the period

,until the rise bf the Kotte' kingdom isi seniew' hat uneventfuL Several

.important religi6us edifices like the Ga4aladerpi and Laftkatilaka-viharas

werebuiltduring the''Gampola period. A Convoca･tion for the puri-

fication of the Sangha was held in the twelfth regnal year of Vikrama-

btihu III (1356-84 A.C.). We also hear of,.the great rninister Senalan-

kadhikara convening the, ka-rafeasangha of- both Fraternities Gama-

･vasi and Arafifiavasi under Vanaratana Mah･asami in the fourth regnal

year of Bhuvanekabahu IV, the first king of Gampola (1341-53 A.C.).

It is about this time that the effice of Sangharaja was created in




The Meclieval Histofy of Buddhism in Sri Lanka 3g

Sri'Lanka iri place of that of Mahasami which･was in'existence from

Polohnaru times, following the practice in Thailand and Tambarattha. --

Senalarikadhikara's

'purification of the Sangha was followed'by that of

AlakeSvara under Sangharaja Dhammakitti I and by a second one by

Vlrabahu-apa in 1396 A.C. under the presidency of Sahgharaja' Dhamma

kitti II.

The political history of thd Island now brings us to the long and

prosperous reign- ef Parakramabahu VI 'of

Kotte, the Iast of the Sinha-

lese mo'narchs to reign over the whole Island of Sri, Lanka. Vira AlaL

-keSvata,' a descendent of the founder of the citY was ruling at K6#e

when a Chinese ad'miral ･named Cheng Ho visited Colombo arouhd

1410/11'A;C. 'with

a large' fleet. AlakeSvara annoyed Cheng Ho b'y his

insolerice acting on'behalf o'f those whose privileges would haVe been

affected i･f the kirig eritertained the Chinese and Perhaps thtough the

machinatlons of 'the

Sinhalese nobles whb r'esented･a Cera prince on

the throne. Vira Alakegvara together with his entourage was taken

captive by Cheng Ho and produced before -the' Chinese emperor. A

young prince (i' pana) aihong them named Parakramabahu Was chbsen

as a ･sUccesser to the deposed king and ,sent out to Sri Lanka bearing

the' seals of office and was proclaimed king und'er Chinese suzerainty

in 1412 A.C. at Rayigama. ･His

consecration at'Kotte tdok place in

1415 A.C. He continued to pay allegiance to the celestial emperor per--

sonally visiting him with tribute in 1416 and 1421 A.C. A distant over-ny

lord 'to whom he paid tribute and received presents in return every

few years and whose existence was not felt by the king's subjects did

not diminish the esteem in which his subjects held him. In all mat-

ters he exercised sovereign independence. He was ably assisted by his

nephew Prince Sapumal who gradually brought the whole Island under




40 7S--Y\Mva!tt\

the king's control subduing the hill country and Aryacakravarti of

Jaffna. For effective administration the Prince of Gampola was installed

as governor of the hill country and Sapumal as the Viceroy of

Jaffna. In his long reign lasting till 1467 A.C. there was peace and

prosperity in the Iand. There flourished a number of poets and schol-

ars whose works are of very high literary merit. The king is said

to have been tutorecl and brought up in his early days under Vida-

gama Mahathera, himself a poet of high standlng. The king extended

his patronage to several monastic Colleges that produced scholars and

writers the outstanding among whom were Vanaratana Mahasami '

of Kttragala, Sri Rahula Thera of Totagamuva who succeeded him

as Mahasami, Mafigala Sangharaja of Papiliyana, Maitreya Mahathera r

of Rayigama and the Mahathera of Mulglrigala. Sri Rahula was

the greatest Buddhist scholar of them all, not eclipsed by any one

to this day, Apart from the Sandesa poems of the period which reflect

the popularity of local deitles, the majority of the literary works were

inspired by Buddhist the;nes. The dry zone where stood the ancient

capitals of Anuradhapura and Polonnaruva did not receive the same

degree of attention as the now more populous southern regions. The

shift of the populatlon to these parts may have been due to the neglect

of the ancient irrigation system and the spread of malaria due to

marshes caused by the breaching of the reservoirs. The construction

and renovation of religious edifices continued throughout the period

and some of the finest examples of medieval Buddhist shrines came

into existence. The Sangha as in times past received royal patronage

in the conduct of its af/fairs. The illustrious figures in the persons of

the senior Elders illumined the Sasana both in Sri Lanka and in

neighbouring lands.




The Medieval Histery of Bttddhism in Sri Lanka 41

The Sangha in Sri Lanka was held in high esteem in the Buddhist

lands of Further India where Theravada Buddhism had become the

dominant religion. Monks from overseas began to visit the country in

large numbers to pay homage at the celebrated shrines like the Sacred

Foot-print, the Tooth Re!ic, the Mahabodhi and the sixteen holy places.

As India by now had ceased to be the centre of Buddhist activity

and access to the shrines there were barred because of Muslim inva-

sions Buddhists of Further India began to look to Sri Lanka for gui-

dance and inspiration. Further, visiting senior monks also sought the

higher ordination pertaining to the Sinhalese tradition. The Sihala

Sangha having been established in Further India by native monks

with the active co-operation of their Sinhalese brethren, it was con-

sidered a privilege to receive the Sinhalese form of higher ordination.

It appears from the Pali chronicles of these lands that it is the Arafifia-

vasi Fraternity that formed the Sihala-sangha there, Besides numer-

ous missions that failed to be recorded, a few with royal patronage

have been mentioned in the chronicles. In the year 1424 A.C. during

the reign of Parakramabahu VI of Kotte thirty-three senior rnonks

from Chieng Mai and Cambodia and six others from Arakan, all under

the leadership of an Elder called Medhafikara visited Sri Lanka and

received the higher ordination under Vanaratana Mahasitmi of Kara-

gala. On their return in 1430 A.C. they persuaded two Sinhalese monks

to accompany them so that they might function as preceptors at higher

ordination ceremonies. All along their joumey, they conferred the

higher ordination on a large number of monks in several cities of

North Thailand and Laos which helped to increase the membership of

the Siha!a Fraternity. Burma first became a Theravada land through

the labours of King Anuruddha and the Siha!a ･Dispensation at this




42 i £ -V\{AxenJfi iLee

stage was introduced to a receptive' Safigha. Mahayanism and the,Saiva

religion in Cambodia were supplanted with the Theravada by

the ac･tivities of the Sihala Fraternity. A replica of the Sacred Foot-

print was taken to Chieng Mai by Medhankaija Thera in 1430 A.C. and

a sapling of the Bodhi tree at Anuradhapura' was also planted in the

same city in 1455 A.C. and the monumenta! Mahabodharama (WatCedi Cet Yod) was built after the great Mahtibodhi' Shrlne at Bodh

Gaya. In 1438 A.C. a delegation of monks from Burma led by the Elder tSuvarprpasobhana

receivecl the higher ordination at a ceremony held on

･the･Colombo Lake where Vanaratana Sangharaja and Rahula Maha-

thera (Iateri Vijayabahu Sangharaja) officiated. During'the' reign of

Bhuva'nekabahu VI, king Dhammacedi' of'Pegu (1472-92 A:C.) sent

envoys･in two shiPs With twenty--two monks to Sri Lanka and made

arrangements' t6 have them re-ordained with the valid Mahavihara

zePasamPada-. On their return in 1475/76 the king had an exaet replica

of the Kalya4i-sima made in Pegu and'set'up a magnificent set

of inscriptions known as the Kalya4i Inscriptions. The higher ordina-

tion received in Sri Lanka ･was

later conferred on their comPatriots

and the Si-hala Fraternity grew in,.number. Attempts･were also made

to revive Buddhism in South India by Senalafikadhikara} the prime

minister of Bhuvanekabahu IV of Gampola and the Sangharaja

Dhammakitti I.

In Parakramabahu VI's reign a Convention was held and the Sangha

was given every assistance to maintain its purity. He. was a great

benefactor of Buddhism and a patron of learning. The set of discipli-

nary rules prornulgated in the forty-fifth regnal year of this king has

not come down to us in full. His benefactions also extended to shrines

set up for varlous deities in the Sinhalese popular religion. His nephew




The Medieyal Hlstory ef Buddhism in Sri Lanka 43

Sapumal, the conqueror of the Jaffna kindom of Aryacakravarti, who

usurped the throne a few years after his uncle's death and became

king by the name of Bhuvanekabahu VI (1470-79 A.C.) is said to have

founded the Kandasami Hindu Temple in Nallur. In his reign the unity

of the monarchy was again upset when the hill country seceded under

Senasammata Vikramabahu who tounded the Kingdom of Kandy

(1474-1815 A.C.). After nearly four decades Jaffna too, asserted its

independence taking advantage of the Iukewarm attitude of, the

Sinhalese towards this king of South Indian ancestry. Jaffna retained

its independence for over a century until the Portuguese over-ran it.

The above is the history of Buddhism in medieval Sri Lanka in brief

outline. With the arrival of the Potuguese who were granted trading

rights by the King of Kotte, the Buddhists had to face numerous

problems when they started meddling with the affairs of Kotte and --

made territorial gains by conquest and secession and spread their

religion with the sword in one hand and the bible in the other.

the medievalhistoryof buddhisrn in sri lanka - j-stage

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