Arts & Articles: Abhayagiri

Abhayagiri - The Historical and ancient Temple in Sri lanka

Origin of Abhayagiri Tradition

Moonstone at the Entrance.

Beginning of Abhayagiri Temple was during the time of King Vattagamini Abhaya (89 B.C.E.). It was built after 217 years, 10 months, and 10 days of the Maha Viharaya.[1] MahA Abhaya, Abhayagiri vihAraya, Abhayuttara mahA thUpa, UttarAmaya abhayuttara, AbhayavihAra, AbhayAcala, Utara ceta, Uttara vihara so-called temple was built by King Vattagamini Abhaya. At the period of Anuradhapura, King Vattagamini Abhaya had lots of problem relative to political. He could rule only 5 months from he gained throne. After 5 months he had to face to a battle with marauding Dravidian invaders from South India, at Kolambha Palaka. He lost in that battle and ran away to forest of Vessagiri. At that time while he ran away from a temple of Niganthas, Nigantha priest name Giri teased to King Vattagamini Abhaya as “The great black Sinhala lion is fleeing” (palAyati mahAkAlasIhalo)[2]. While he escaping, his wife did a great job that, she jumped from the carriage, thinking that ‘carriage must run faster’. He ran away to Vessagiri. There Ven. Kupikkala Tissa saved him by giving him foods. After 13 years again he came to battle against to Dravidians. He won that battle in second time. During these 13 years Pulahattha, BAhiya, PanemAra, PilemAra, DAThiya so-called Dravidians ruled at Anuradhapura gradually.

Abhayagiri pagoda founded in forest at Anuradhapura.

After he regained the throne he ruined up that Nigantha temple and built a Buddhist temple named Abhayagiri with 12 cells. Here Abhaya is the name of the King and Giri is the name of that Nigantha who teased the King. King Vattagamini Abhaya offered Abhayagiri temple to Kuppikkala Tissa Thero personally, who saved him by offering foods while he was helpless. Maha Vihara monks were against with this activity. That was the first personal monastery offer in Buddhist history. Maha Vihara monks decided to remove Venerable Tissa Thero from the sangha society. Because of this activity of Maha Viharan monks, Venerable Tissa Thero’s student Venerable Bahulamassutissa Thero also stood against Maha Viharan monks. But his try had failed. Therefore he was also removed by Maha Viharan monks. Then he later went to live in Abhayagiri monastery with 500 monks. Thus Maha Vihara and Abhayagiri scholars are began and started disputes between them.

Developing of Abhayagiri Tradition

Migrating of 500 monks to Abhayagiri Monastery was just a beginning. This was the first division of sangha in Sri Lanka. Whatever Mahavihara monks do against to Abhayagiri scholars, they didn’t effected. Because King himself help to Abhayagiri Monastery. Because those monks help to King while he was helpless. King didn’t stop helping to Abhayagiri scholars by building them monastery. He made a salary system to develop Abhayagiri scholars. MahavaMsa says that King made a salary system to make more amounts of monks to Abhayagiri Monastery. While Fa-Hian one of the monk from China came to Sri Lanka, there were 5000 monks in Abhagiri monastery while there were only 3000 in Mahavihara.[3]

Reforming Abhayagiri pagoda in present.

In this period, the monks of Dharmaruci nikaya came to Sri Lanka from Pallarama, India. They came to Abhayagiri monastery. Thereafter Abhayagiri scholars had called as Dharmaruci nikayas, and Maha Vihara scholars called as Theriya nikayas. By this division the monks of Mahavihara scholars were afraid that dhamma will be destroy. Therefore, in this period they held the Dhamma council at the Aloka Vihara, Matale. It was the 6^th dhamma council in Buddhist history. There they wrote down Tripitaka to books.

After King Vattagamini Abhaya, the debate was arisen between Maha Vihara scholars and Abhayagiri scholars in the period of BhAtika Abhaya (143 A.D. – 167 A.D.). It was about discipline. Both of scholars didn’t accept ideas of each other. In that incident, King himself involved to this problem and appointed a minister named Digha Karayana to solve that problem. He solved the problem by favor to Maha Vihara.

King Subha (59 A.D. – 65 A.D.) also developed Abhayagiri monastery by building a pirivena named Subha Raja. According to Mahavihara inscription stone, his name is not Subha but, Sabha. King GajabAhu GAmini (112 A.D. – 134 A.D.) was very friendly with Abhayagiri monastery. He developed Abhayagiri pagoda. Therefore the foot of round of Abhayagiri pagoda had been 325 feet and 350 feet high. Thus in second century Abhayagiri pagoda had been higher than Ratnamali pagoda in Anuradhapura palace. And he built four gateways in four directions. According to Dipavansa, Abhayagiri pagoda was not built by Vattagamini Abhaya, but by Gajabahu Abhaya. He built a tank call Gamunu Tissa and made a salary to Abhayagiri monastery by that tank. King Kanitthatissa (164 A.D. – 192 A.D.) having pleasured to Ven. Bhutarama Mahanaga, built a beautiful mansion name Ratnaprasada. Also he built walls around the Abhayagiri monastery and sets of pirivena call Kukkutagiri.

King Voharatissa (214 A.D. – 236 A.D.) built a hall (mandapa) in Abhayagiri monastery and helped to sick monks. In his period there was arisen a problem about Vaitulya pitaka. Monks of Abhayagiri scholars accepted Vaitulya pitaka as original Dhamma. According to Senarat Paranavitana it is similar to Mahayana Dhamma. Mahavihara scholar monks didn’t accept that pitaka but, Abhayagiri scholars accepted it. This time also King involved solving this problem. He appointed the minister Kapila to solve this problem. Having tested the Theravada books and Vaitulyavada books he jugged that Theravada books are original. So, King Voharatissa destroyed all the books of Vaitulyavada and insulted to Abhayagiri monks.

Even King Voharatissa destroyed Vaitulyavada by minister Kapila, it again arose in the period to King Gothabhaya (253 A.D. – 266 A.D.). Because of the incident of Voharatissa Ven. Ussiliya Tissa having thinking not to make any problem in future, he migrated to Southen Giri monastery with three hundred monks. There Ven. Sagala was teacher of that monastery. Therefore, there again arose a scholar called Sagala nikaya. Even they lived separately; they were a part of Abhayagiri scholars. King Gothabhaya banished having punished and marked in body of monks those who accepted Vaitulyavada.

Those who banished having punished and marked in body of monks by King Gothabhaya, went to sea port name Kavir in India, and lived with Ven. Sanghamitta. Ven. Sanghamitta came to Sri Lanka having heard King Gothabhaya’s this cruel work. Arrival of Ven. Sanghamitta became very danger to Maha Vihara scholars. King Gothabhaya’s sons named Jetthatissa and Mahasena studied by Ven. Sanghamitta. Among Jetthatissa and Mahasena, Jetthatissa unpleased to Ven. Sanghamitta but, Mahasena pleased to him. Therefore, while King Jetthatissa gained throne, Ven. Sanghamitta went to India. But, while Mahasena gained (276 A.D. – 303 A.D.) throne, Ven. Sanghamitta came back to Sri Lanka and he tread to King Mahasena. Having going through advice of Ven. Sanghamitta, King Mahasena unpleased to Maha Vihara scholars. He helped a lot to Abhayagiri scholars. He encourage to Mahavihara scholars to accept Vaitulyavada. But they didn’t accepted it. Therefore, he hated to Mahavihara scholars. Further, he obstructs to give alms to Mahavihara monks. He made a rule that ‘One hundred rupees punishment those who gave alms to Mahavihara monks’. Therefore Mahavihara scholars escaped to Southern and high central provinces. At last none of monks were left in Mahavihara monastery. Then, all the valuable objects transferred to Abhayagiri monastery. According to Mahavamsa, Mahavihara monastery destroyed and cultivates grains called ‘undu’ by King Mahasena with the help of minister Sona and Ven. Sanghamitta. People couldn’t bear that kind of cruel incident of King Mahasena. Therefore they stood against to him. A carpenter killed Sanghamitta Thero by word of queen Rajavallabha.[4] Later in the advice of Meghavannabhaya the minister and Rajavallabha the queen of King Mahasena, he regrets about destroying the Mahavihara. At last he again built the Mahavihara monastery and returned the objects of Mahavihara. Then, the monks those who went to Southern and high central provinces also came back to Mahavihara monastery. Even he help to Mahavihara, also he helped to Abhayagiri scholars. He built a new monastery name Jetavana and offered it to Ven. Kohontissa. There he built a highest pagoda name Jetavana. He became very famous in foreign country also by his meritorious activities. He had international relationship too.

The result of international relationship of King Mahasena, tooth relic of Buddha could bring from India in the period of King Kirti Sri Meghavarnabhaya (303 A.D. – 331 A.D.); the son of King Mahasena. The tooth relic of Buddha didn’t accepted by Mahavihara scholars, but Abhayagiri scholars accepted it. Further they performed rituals to tooth relic of Buddha and performed festivals. Not only the tooth relic of Buddha, bowl relic of Buddha also belonged to Abhayagiri scholars. They performed much more festivals relating to them. Jetthatissa (331 A.D. – 340 A.D.) the younger brother of Kirti Sri Meghavarnabhaya was the devotee of Mahayana. He was very clever carpenter. So, he conducted a Bodhisatta statue in Abhayagiri monastery.

King Buddhadasa (340 A.D. – 368 A.D.) was very pleased to Abhayagiri tradition. He lived his life as a Bodhisatta. He got influence by Abhayagiri tradition. He ruled country in the light of Buddhism. Further he showed the morality by his own life. He tried to fulfill ten perfections and he was a doctor too. He built lots of medical center to humans and animals too.

In the period of King Upatissa (368 A.D. – 410 A.D.), according to the Culavamsa Abhayagiri monks chanted Ratana sutta while there was famine. Tripitaka mentioned that Buddha had preached Ratana sutta for vanish the sickness in Vaisali town. But in the period of king Upatissa, Ratana sutta was chanted by Abhayagiri monks. Form this incident chanting paritrana was started.

There were very important incident in the period of King Mahanama (410 A.D. – 432 A.D.).

1. Ven. Buddhaghosha came to Sri Lanka and translated Sinhala commentaries into pali having living in the Mahavihara.

2. Fa-Hiang the Chinese monk came to Sri Lanka and lived in Abhayagiri monastery. He had mentioned that when he came to Sri Lanka there were five thousand monks in Abhayagiri monastery while three thousand monks lived in Mahavihara. Further, he mentioned Mahavihara scholars just educated the Theravada tradition but, Abhayagiri scholars educated Mahayana tradition with Theravada tradition.

In the period of King Silakala (522 A.D. – 535 A.D.), Vaitulyavada rose again in Abhayagiri monastery. Silakala was became Mahayanik monk in Bodhimandala temple, India. He brought hair relic of Buddha to Sri Lanka from there as a Mahayanik Buddhist. Then he gained throne to rule Sri Lanka. In his twelve years from ruling Sri Lanka, a merchant call Purna gave a vaitulyavada book named Dharmadhatu as a gift to King Silakala. It deposited to Abhayagiri monastery. There they performed various rituals and festivals relating to the hair relic and the vaitulyavada book name Dharmadhatu.

In inscription stone belonging to sixth and ninth century, there were some ideas of Mahyana tradition. i.e.

1. Kucchiveli rock inscription (7^th century)

2. Tiriyaya rock inscription (8-9^th century)

3. Idikatu pagoda inscription (8^th century)

4. Ambastala rock inscription (8^th century)

5. Jetavanarama inscription (9^th century)

Inscriptions of Abhayagiri monastery were written in Sanskrit language and inscriptions of Mahavihara monastery were written in Pali language.

At the time of King Shilameghavarna (623 A.D. – 632 A.D.) with the help of King, Ven. Bodhi removed misconduct monks in Abhayagiri monastery. Further, he tried to prepare ‘vinaya karma’ with the help of King. But Abhayagiri monks didn’t want it. Therefore some monks killed him. King was very angry about that incident. He cut some monks’ hands and banished some monks. King required to do ‘vinaya karma’ to Mahavihara monks with rest Abhayagiri monks. But Mahavihara scholars didn’t want to do with Abhayagiri scholars. Although King helped to Abhayagiri scholars.

Giant pond at Abhayagiriya.

Even various kings helped to three scholars, scholars never conciliated. King first Vijebahu (1055 A.D. – 1110 A.D.) tried to conciliate three scholars. After that, King First Parakramabahu (1153 A.D. – 1186 A.D.) also conciliated three scholars. He developed the Abhayagiri pagoda. Present pagoda is last developed by King Mahaparakramabahu. King Nissankamalla (1187 A.D. – 1196 A.D.) also cleaned the dispensation.[5] Thus many kings tried to conciliate all scholars and clean dispensation. Later, powerless kings ruled the palace. In the period of Portuguese, they destroyed all Buddhist monasteries including Abhayagiri.

Thus many Kings helped to Abhayagiri monastery for its development. Many kings and ministers even queens built temples for Abhayagiri monks. Queen of King first Sena also built many cells for monks. i.e. Mahindasena, Uttarasena ,Vajirasena and Rakkhasa. King fifth Kassapa Silamegha built Pabbata pirivena and Bhandika pirivena. Having developing the Abhayagiri monastery lots of changes appeared in Buddhism. i.e. views of Bodhisatta concept, festivals relating valuable objectives of Buddha, chanting, rituals etc. People started to be close with temples and monks.

Abhayagiri tradition was mixed of various ideas from India. From time to time Vaitulyavadi monks came from India. Mahavihara scholars didn’t accept these any of ideas. But Abhayagiri scholars accepted all ideas. Mahavihara scholars didn’t accept even tooth relic, bowl relic, hair relic of Buddha. Abhayagiri accepted these all things and they changed style of Buddhist livelihood. They started to chant pirit. One of famous incident was the period if famine in Anuradhapura. They chanted Ratana sutta at that moment. Present chanting pirit is very famous conduct within Buddhist. While a mother get pregnant, Buddhist monks chant Angulimala sutta, while a new building will start to build, in opening ceremony, in birthday, in death, in wedding, in such of special moment we can see chanting pirit in Buddhism. It is influence of Abhayagiri tradition. In the festival of tooth relic, kathina ceremony, in special full moon day like Vesak full moon day, Asala full moon day etc., even in special dana ceremony we can see processions (perahara) in present. It also is influence of Abhayagiri tradition. None of these activities were belongs to Mahavihara tradition. Mahavihara scholars just wanted to protect Buddhas teachings. Therefore they just educated about Buddhism. Abhayagiri scholars changed as they and society needed. People needed to involve Buddhist monks for their special activities. Abhayagiri scholars fill up peoples necessity. Thus they changed some activities of Buddhist monks. They didn’t changed only their activities, but some of Buddhas teachings too. In present Abhayagiri scholars’ teachings can see in only few books. In Saddhammopayana and Vimuttimagga. The doctrinal changes of Abhayagiri tradition between Mahavihara tradition and can identify only by these two books of Abhayagiri traditions. Some of differences between Abhayagiri tradition and Mahavihara tradition were as below.

Maha Vihara tradition ideas on Buddha’s doctrine	Abhayagiri tradition ideas on Buddha’s doctrine
1. nirayaM uppanno hoti, tircchAnayoniM petativisayaM, aGGataraM dIghAyukaM devanikAyaM, paccantimesu janapadesu, micchAdiTThiko hoti viparitadassano, duppaGo hoti jaLo eLamugo na paTibalo subhAsitadubbhAsitassa atthamaGGAtuM, abuddhuppAdo hoti. [6]	apAtubhavo buddhassa–saddhammAmatadAyino aTThakkhaBA asamayA - iti ete pakAsitA [7] kArento kammakaraBaM-niraye atidAruBaM bhayAnakaM bhusaM ghoraM-kathaM puGGaM karissati [8]
Here both scholars have given same number of factors. But some of the factors are different. As well as in saddhammopayana fourth fold is aruppAsaGGaloka, and in Theravada tradition it has mentioned asaGGataraM dIghAyukaM devanikAyaM.
2. Lobha, dosa, moha [9]	lobhamoha, dosamoha, sudhamoha [10]
In Saddhammopayana these factors are called pApasaGGitA cetanA. But in Theravada scholars these factors called unskilled actions.
3. pABAtipAto, adinnAdAnaM, kAmesumicchAcAro, musAvAdo, pisunAvAcA, pharusAvAcA, samphapphalApo, abhijjhA, vyApAdo, micchAdiTThi. [11]	hiMsA, theyya, aGGadArAnaM gamanaM, musA, pesuGGa, pharusaM, samphavAcA, abhijjhA, vyapAdo, micchAdiTThi^[12]
This is called dasa akusalakamma patha in Theravada scholars. In abhayagiri scholars it is called dasaapuGGakiriya. Here we no find difference in the number. Only the difference is the term of pali word. But its meaning is the same in both scholars. Those meanings are – killing living beings, stealing others’ things, unlawful engagement in sensual pleasures, lying, slandering, using rough words, gossiping, greediness, malevolence, holding wrong views.
4. dAnaM sIlaM bhAvanA pattidAnaM vettavaccaN desabAvAnumodo diTThujjuttaM saMsutI cApacAyo Geyyo evaM puGGavatthuppabhedo [13]	dAnaM sIlaM ca bhAvanA pattipattAnumodanA desanA savaBaM pUjA veyyAvaccaM pasaMsanA saraBaM anussati ceva puGGavatthuni bAras[14]
This is called puGGavatthu in both scholars. But numbers of factors are different. In Mahavihara scholars there are 10 factors and in Abhayagiri 12. Giving, morality, meditation, rejoicing merit, rejection merit, preaching Dhamma, listening Dhamma, homage who are suitable to homage, doing duties, and are the same factors between Mahavihara and Abhayagiri. The different factors are laudation to how have done merits, accepting three refuge, reminding Buddha and others and straight views. Among these factors first three are included in Abhayagiri scholars and the last one is included in Theravada.
5. Teaches 4 hells – i. Naraka ii. tiracchAna iii. preta iv. asura [15]	“tayo pAyA AruppA….” ¹⁴ According to the Saddhammopayana Abhayagiri scholars have only 3 hells. These are – i. naraka ii. tiracchAna iii. preta [16]
Here we cannot see much of a difference between those two scholars. Mahavihara teaches 4 hells and `Abhayagiri scholars 3. Only hell named asura is taught more in Mahavihara scholars.
6. Three worlds. (loka) i. Satta loka ii. saMkhAra loka iii. avakAsa loka	Two worlds. “tato tA sattasaMkhAre-asiliTThassa bhAvano mettAto visiTThAti-vuttA nibbAnamaggadA tato so sattasaMkhAre verajjati na rajjati viratto nacirsseva vimuccati samAhito”[17]
Abhayagiri has dropped avakAsa loka in this doctrinal factor.
7. 32 body carcass – kesA, lomA, nakhA, dantA, taco, mansaM, nahAru, aTThi, aTThimiGjA, vakkaM, hadayaM, kilomakaM, pihakaM, papphAsaM, antaM, antagunaM, udariyaM, karIraM, pittaM, semhaM, pubbo, lohitaM, sedo, medo, assu, vasA, khelo, sinhAnikA, lasikA, muttaM, mattake mattaluMganti.	They does not teaches body carcass. They teach creatures of inter body. Thus it is- “ato imasmiM dehepi salakAsuci Akare asItikulamattAnI kimInaM niyatAnihi tesaM sputtanattAnaM yato sUtigharopyayaM pavuddhilkalahaTTAnaM caGkamo sayanIgharo [18]
Mahavihara scholars teach 32 body carcasses. But Abhayagiri scholars teach creatures of inter body instead of 32 body carcasses. Hair, body hair, nail, teeth, skin, flesh, sinew, bone, marrow of the bone, kidney, heart, pleura, spleen, lungs, intestine, mesentery, stomach, dung, bile, phlegm, pus, blood, sweat, fat, tears, etc are the 32 body carcass. Abhayagiri scholars say, in this body 80 species of worms live with their children, grand children. They give birth, growth, dispute, walk, sleep, eating food, going to toilet, being ill, cemetery all these activities does inside of the body. Here it seems very clearly the difference between these two scholars teach.
8. Five points of killing beings – i. Being a creature ii. Feel that it is a creature iii. Killing thought iv. Plan v. Killing [19]	four points of killing beings – i. Feeling that it is a creature upon a creature ii. Killing thought iii. Plan iv. Killing [20]
Only one factor is different between those two scholars teachings about killing. Being creature and feeling that it is a creature, both are included in one sentence in Abhayagiri scholars teaching was a feeling that is a creature upon a creature. Here it is not so different between these two scholars.
9. Four points of lying – i. Being a lie ii. Thought to lie iii. Endeavor iv. Knowing [21]	three points of lying – i. thought to hide truth ii. accordant word iii. knowing direct meaning [22]
Here it can see very clearly the differences between these two factors. It is different in analysis and explaining too.
10. Four points of unlawful engagement in sensual pleasure – i. Being non associated girl ii. Thought of associate iii. Associate iv. Endurance [23]	Four points of unlawful engagement in sensual pleasure – i. Girl belonged to others ii. Knowing that, girl is belonged to others iii. Thought of associate iv. Associate [24]
In this case the numbers of factors are same. But some factors are different in explaining. Thought of associate and associate are same in both scholars. Being non associated girl, endurance, girl belonged to others and knowing that, girl is belonged to others are the difference factors between two scholars. First two factors are included in Mahavihara scholars doctrine and other two factors are included in Abhayagiri scholars according to the above table of unlawful engagement in sensual pleasure. Mahavihara scholar’s first factor is unsuitable for this society. Because it can be done only by man, not by girls. Therefore it implicates, this unskillful action gives result only to men, not to girls. So, this factor can be said as an unsuitable explanation. According to Abhayagiri scholars’ teachings, girls belonged to others. This factor is also an unsuitable explanation. Because if that girl has no parents or if she is a destitute girl, then she is not included in this teaching. And the second factor in that, knowing that, girl is belonged to others is also an unsuitable explanation. Because it means that it is not an unskilled action if that girl is belonged to others and if someone doesn’t know that state. So, there are some unsuitable factors in both scholars teaching and also seems that here it does not differ with analysis but with explanation.
11. Five points of stealing – i. Instrument that belonged to others ii. Knowing that, instrument is belonged to others iii. Thought to steal iv. Take away from certain place v. Doing that action by own hand	Five points of stealing – i. Instrument that belonged to others ii. Knowing that, instrument is belonged to others iii. Thought to seal iv. Plan v. Take away from there [25]
Here most of the analysis and explaining are the same. First three factors and the 4^th factor of Mahavihara scholars and the 5^th factor of Abhayagiri scholar are same in both scholars. Only one factor is different. It is, stealing by own hand and planning.
12. AkiGcaGGAyatana is the overcome ofbhAvanArammaBa	AkiGcaGGAyatana can attend by thinking about extinction of viGGABaGcAyatana. [26]
13. atthamahA nirayA – i. saGjIva ii. kAla sUtra iii. saNghAta iv. jAlaroru v. dhumaroru vi. tapana vii. pratApana viii. avIci [27]	12 niraya – “avIci gUthanirayo kukkulaM kUTasimbalI asipattavanaGcApi tathA kharodikA nadI aNgArapabbato cApi saNghAtaM ro ruvaMpica kAlahatthi mahAyanto lohakumbhAdikApica”[28] i. avIci naraka ii. gUtha naraka iii. kukkula naraka iv. kUTasimbali naraka v. asipattavana naraka vi. kharodikA naraka vii. aNgArapabbata naraka viii. saNghAta naraka ix. ruva naraka x. kAlahatthi naraka xi. mahAyata naraka xii. lohakumbhA naraka
In this case both of scholars’ have differences in hell doctrinal factors. Number of hell (niraya) and explaining of those hells and the names of hells are different between both scholars. It is very clear in the above hell (niraya) table.
14. Four cogitation things – i. cIvara ii. piBDapAta iii. senAsana iv. gilAnapaccayabhesajjaparikkhAraM [29]	Four cogitation things – v. cIvara vi. piBDapAta vii. bhesajja viii. sayanAsana [30]
Here it can be seen that, there is not so much difference between these two scholars. Only the thing happens is gilAnapaccaybhesajjaparikkhAra is not in Abhayagiri scholars. Instead that there is only bhesajja. But the meaning is little bit same. In Mahavihara scholar’s last factor describes a lot. Therefore it is a very long word. And the other change is the 3^rd and 4^th factors are different in analysis.
15. Five prevention – i. kAmacchnda ii. vyApAda iii. thinamiddha iv. uddhaccakukkucca v. vicikicchA	five prevention- i. kAmacchanda ii. vyApAda iii. thinamiddha iv. uddhacca with kukkucca v. vicikicchA
In five prevention doctrines there are not many differences between the two scholars. Only the 4^th factor is changed little bit.

Thus Abhayagiri tradition changed their activities and Buddhas teachings. In present lots of things are changed in Buddhism. They are influences of Abhayagiri tradition.