Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
'` .. I
IS
ISCC
JA
JAOS
JASB
JASBNS
JBRS
JCBRAS
JKM
JPTS
JRASGBI
JRASMB
JSEAH
JSS
KA
KD
KS
LC
LCR
LEHI
M5I0t 0h0t0V0d0uddh50 ub0uIh-005I P50
Hinduism and Buddhism.
History of Burma.
History of Buddhism in Ceylon.
History of Buddhist Thought.
Harvey, History of Burma.
Hatthivanagallaviharavamsa.
Histoire de Laos Francaise.
Hamsasdesa.
Hakluyt Society Publications.
Indian Antiquary.
Indian Art and Letters.
Inscriptions du Cambodge.
Indian Cultural Infuence in Cambodia.
Indian Historical Quarterly.
Inscrip .. Pagan, Piny a and Ava (Rangoon,
1
..-)4 \ _ .
Indolog.c tudies.
'
Inscriptions Snscrites de Campa et du Cambodge.
Journal Asiatique.
Journal of the American Oriental Society.
Journal of the Asiatic Society of Bengal.
Journal of the Asiatic Society of Bengal, New
Series.
Joural of the Burma Research Society.
Joural of the Ceylum Branch of the Royal Asiatic
Society.
Buddhadatta Mahathera, Jinakalamali.
Journal of the Pali Text Society:
Joural of the Royal Asiatic Society of Great
Britain and Irelan4.
Joural of the oyal Asiatic Socety, Malayan
Branch.
Joural South-East Asian History.
Journ3 of the Siam Society.
Kautilya's Arthasastra.
Kambuja Desa.
Kokilasandesa.
Le Cambodge.
Le Concile de Rajagaha.
Le Etats Hindouises d'Indochine et d'lndonesie.
P0Dt00I0u5
LHT
LLq
Lsbpv
LV
LWB
MBO
Mhv.
Mhv. lI.
MIB
Mkv.
Mlp.
MN
MP
MRP
MS
MTP
MV
MVT
ORC
PB
PES
PED
PFV
PHAI
PLB
PLC
pp
PRC
PS MK
PTS
PV
PY
NAGB
NBD
NCP
NIA
Nks. lI.
NS
RIS
RK
Life of Hiuen Tsiang.
Life or Legend of Gaudama.
Les sects bouddhiques du petit vehicule.
Lalita Vistara.
The Life and Work
'
o(Buddhaghosa.
Moder Buddhism and its followers in Orissa.
Mahavamsa.
Mahavathsa (English Translation).
Manual. of Indian Buddhism.
Mahakarmavibha:ga.
Milindapa:iha.
Majjhima Nikaya.
Markandeya Purala.
Manorathapurali.
Manavulu .Sandesy
Y
Matsya Purala.
Mahavagga.
Mabavastu.
Obscure Religious Cult.
Psalms of the Brethren.
The Periplus of the Erythrean Sea.
The Pali Text Society's Pali-English Dictionary.
Paranavitana Felicitation Volume.
Political History of Ancient India.
Pali Literature of Burma.
Pali Literature of Ceylon.
The Path of Purification.
Portuguese Rule in Ceylon, 1594- 1 612.
Pipa:icasudani Majjhimanikayatthakatha.
Pali Text Society.
Pujivaliya.
Po:savadan Yonok.
Notes un the Ancient Geography of Burma.
:
yanatiloka, Buddhist Dictionary.
Narendracaritavalokapradipikava.
New Indian Antiquary.
Nikiyasa:graha (English translation).
Nalaka Sutta.
Recueil des Inscriptions du Siam.
Rajaratnakara.
XV
HAB
HB
HBC
HBT
HHB
HHV
HLP
HS
HSP
lA
IAL
IC
ICIC
IHQ
IPPA
'` .. I
IS
ISCC
JA
JAOS
JASB
JASBNS
JBRS
JCBRAS
JKM
JPTS
JRASGBI
JRASMB
JSEAH
JSS
KA
KD
KS
LC
LCR
LEHI
M5I0t 0h0t0V0d0uddh50 ub0uIh-005I P50
Hinduism and Buddhism.
History of Burma.
History of Buddhism in Ceylon.
History of Buddhist Thought.
Harvey, History of Burma.
Hatthivanagallaviharavamsa.
Histoire de Laos Francaise.
Hamsasdesa.
Hakluyt Society Publications.
Indian Antiquary.
Indian Art and Letters.
Inscriptions du Cambodge.
Indian Cultural Infuence in Cambodia.
Indian Historical Quarterly.
Inscrip .. Pagan, Piny a and Ava (Rangoon,
1
..-)4 \ _ .
Indolog.c tudies.
'
Inscriptions Snscrites de Campa et du Cambodge.
Journal Asiatique.
Journal of the American Oriental Society.
Journal of the Asiatic Society of Bengal.
Journal of the Asiatic Society of Bengal, New
Series.
Joural of the Burma Research Society.
Joural of the Ceylum Branch of the Royal Asiatic
Society.
Buddhadatta Mahathera, Jinakalamali.
Journal of the Pali Text Society:
Joural of the Royal Asiatic Society of Great
Britain and Irelan4.
Joural of the oyal Asiatic Socety, Malayan
Branch.
Joural South-East Asian History.
Journ3 of the Siam Society.
Kautilya's Arthasastra.
Kambuja Desa.
Kokilasandesa.
Le Cambodge.
Le Concile de Rajagaha.
Le Etats Hindouises d'Indochine et d'lndonesie.
P0Dt00I0u5
LHT
LLq
Lsbpv
LV
LWB
MBO
Mhv.
Mhv. lI.
MIB
Mkv.
Mlp.
MN
MP
MRP
MS
MTP
MV
MVT
ORC
PB
PES
PED
PFV
PHAI
PLB
PLC
pp
PRC
PS MK
PTS
PV
PY
NAGB
NBD
NCP
NIA
Nks. lI.
NS
RIS
RK
Life of Hiuen Tsiang.
Life or Legend of Gaudama.
Les sects bouddhiques du petit vehicule.
Lalita Vistara.
The Life and Work
'
o(Buddhaghosa.
Moder Buddhism and its followers in Orissa.
Mahavamsa.
Mahavathsa (English Translation).
Manual. of Indian Buddhism.
Mahakarmavibha:ga.
Milindapa:iha.
Majjhima Nikaya.
Markandeya Purala.
Manorathapurali.
Manavulu .Sandesy
Y
Matsya Purala.
Mahavagga.
Mabavastu.
Obscure Religious Cult.
Psalms of the Brethren.
The Periplus of the Erythrean Sea.
The Pali Text Society's Pali-English Dictionary.
Paranavitana Felicitation Volume.
Political History of Ancient India.
Pali Literature of Burma.
Pali Literature of Ceylon.
The Path of Purification.
Portuguese Rule in Ceylon, 1594- 1 612.
Pipa:icasudani Majjhimanikayatthakatha.
Pali Text Society.
Pujivaliya.
Po:savadan Yonok.
Notes un the Ancient Geography of Burma.
:
yanatiloka, Buddhist Dictionary.
Narendracaritavalokapradipikava.
New Indian Antiquary.
Nikiyasa:graha (English translation).
Nalaka Sutta.
Recueil des Inscriptions du Siam.
Rajaratnakara.
XV
RPGEA
RSASB
RV
Sas.
SBB
SBIB
Sbn.
Sd.
Sds.
SGAMI
SK
SL
.
SN
.+
s
Spv.
sv
Svd.
TAKE
TASMS
TB
TBLC
TBR
TBT
TCSEA
TDFLSH
TGBI
TGGIS
TGK
THCPATC
TICS
TKL
TMB
TMCS
M8I0Iy 000I0V8d0uddh80 u b0uIh-008I P$0
Researches on Ptolemy's Geography of Eastern
Asia.
Report of the Superintendent Archaeologica
l
Survey of Burma.
Rajavaliya.
Sasanavarsa.
Sacred Books of the Buddhists.
Sanskrit Buddhism in Burma.
Sihiigabuddharfpanidana.
Suvarnadvipa.
Saddhanimasaigha.
Studies in the Geography of Ancient and Mediaeval
India.
Sandesakatha.
Sarvastivada Literature.
Samyutta Nik1a.
Sutta Nipaa.
Sulupua"liy8
Santiparvan.
Sasanavamsadipa.
The AncieJt Khmer Empire.
The Asiatic Society Monograph Series.
An Introduction to Tantric Buddhism.
Thailand, Burma, Laos and Cambodia.
The Buddhist Review.
The Bhilsa 'topes.
The Culture of South-East Asia.
These pour le doctorat de la Faculte des Lettres et
Sciences Humainea de l' Universite de Paris.
Taranatha's Geschichte des Buddhismus in Indien,
aus den Tibetischen Ubersetzt von A. Schiefner,
St. Peters, 1869.
The Joural of the Greater India Society.
The Golden Khersonese
.
The History of the Civilization of the Pe
ple of
Assam to the twelfth century AD.
The Indian Colony of Siam.
The Kamala Lectures.
The Mahabodhi.
Traites de morales des Cambodgiens du XIVe au
PDDI0V0I0u8
TMSEA
TPOSS
TSCC
TSGEC
TSS
TSSPACP
TSSJ
TSUL
UCHC
UCR
v
VM
vv
WYC
XIXe siecles.
The Making of South-East Asia.
The Punjab Oriental (Sanskrit Series).
Temporary and Spiritual Conquest of Ceylon.
XV
N.A. Jayawickrama, Pali Text Society;Translation
Series, no. 36. The Sheaf of Garlands of the
Epochs of the Conqueror, Ratanapapha thera of
Thailand with an introductory essay by Dr. Saeng
Manavidura.
b
The Siam Society.
The Siam Society Fiftieth Anniversary Comme
morative Publication.
The Siam Society Journal.
Thesis submitted to the University of London.
University of Ceylon History of Ceylon, I, 1959-60.
University of Ceylon Review.
Vinaya.
-
Visuddhimagga of :uddhaghosa.
Vanaparvan.
Watters' Yuan Chwang.
XV
RPGEA
RSASB
RV
Sas.
SBB
SBIB
Sbn.
Sd.
Sds.
SGAMI
SK
SL
.
SN
.+
s
Spv.
sv
Svd.
TAKE
TASMS
TB
TBLC
TBR
TBT
TCSEA
TDFLSH
TGBI
TGGIS
TGK
THCPATC
TICS
TKL
TMB
TMCS
M8I0Iy 000I0V8d0uddh80 u b0uIh-008I P$0
Researches on Ptolemy's Geography of Eastern
Asia.
Report of the Superintendent Archaeologica
l
Survey of Burma.
Rajavaliya.
Sasanavarsa.
Sacred Books of the Buddhists.
Sanskrit Buddhism in Burma.
Sihiigabuddharfpanidana.
Suvarnadvipa.
Saddhanimasaigha.
Studies in the Geography of Ancient and Mediaeval
India.
Sandesakatha.
Sarvastivada Literature.
Samyutta Nik1a.
Sutta Nipaa.
Sulupua"liy8
Santiparvan.
Sasanavamsadipa.
The AncieJt Khmer Empire.
The Asiatic Society Monograph Series.
An Introduction to Tantric Buddhism.
Thailand, Burma, Laos and Cambodia.
The Buddhist Review.
The Bhilsa 'topes.
The Culture of South-East Asia.
These pour le doctorat de la Faculte des Lettres et
Sciences Humainea de l' Universite de Paris.
Taranatha's Geschichte des Buddhismus in Indien,
aus den Tibetischen Ubersetzt von A. Schiefner,
St. Peters, 1869.
The Joural of the Greater India Society.
The Golden Khersonese
.
The History of the Civilization of the Pe
ple of
Assam to the twelfth century AD.
The Indian Colony of Siam.
The Kamala Lectures.
The Mahabodhi.
Traites de morales des Cambodgiens du XIVe au
PDDI0V0I0u8
TMSEA
TPOSS
TSCC
TSGEC
TSS
TSSPACP
TSSJ
TSUL
UCHC
UCR
v
VM
vv
WYC
XIXe siecles.
The Making of South-East Asia.
The Punjab Oriental (Sanskrit Series).
Temporary and Spiritual Conquest of Ceylon.
XV
N.A. Jayawickrama, Pali Text Society;Translation
Series, no. 36. The Sheaf of Garlands of the
Epochs of the Conqueror, Ratanapapha thera of
Thailand with an introductory essay by Dr. Saeng
Manavidura.
b
The Siam Society.
The Siam Society Fiftieth Anniversary Comme
morative Publication.
The Siam Society Journal.
Thesis submitted to the University of London.
University of Ceylon History of Ceylon, I, 1959-60.
University of Ceylon Review.
Vinaya.
-
Visuddhimagga of :uddhaghosa.
Vanaparvan.
Watters' Yuan Chwang.
.SOUTH-EAST ASIA, INDIA AND CEYLON
0
0
900
s'
400
.eoo 8M6
t
6DD H!LES
FU-KIN
Chapter 1
Introduction and Sources
Sources
T
HE main sources on which our work is based may broadly be
classifed under the following heads: literary and archaeological.
Literary sources include both indigenous and foreign sources .
Although the local chronicles and other semi-historical literary works
are useful, they sufer froi chronological and other defects. In
this study the archaeological sources proved more useful and
reliable than the literary sources.
The eleventh century AD is signifcant in the religious and cultural
history of south-east Asia. From this period onwards Buddhist
countries in south-east Asia came into close contact with Ceylon,
which played an important role in the es, tablishment and develop
ment of the Theravada form of Buddhism in south-east Asia. It is
evident from our sources that of all the south-east Asian countries
Ceylon's relations with Burma were the closest. Among the literary
sources for this study, the most important is the Ceylon chronicle, the
Cilavarsa.1 It is traditionally known that the thera Dhammaki!ti
was the author of the frst portion of the Culavamsa. The second
portion consists of eleven chapters. It gives a history of kings from
the reign of VijayabahuJI to that of Padikramabahu I V. Its author
is stil unknown. The thera Tibbotuvave was the author of the third
portion which brings the chronicle down to the reign of Kitti-Siri
Rajasirha (AD 767-1782), the last independent king of Ceylon.
Tis portion hs ten chapters. The Culavamsa afords us valuable
information regarding religious and cultural ties between Ceylon
and Burma. The statements relating to these ties in this book are
1CV, PTS.
ing
thereign of kingVirabahu II (AD 1 391- 1 397). It throws some hght
on religious links between Burma and Ceylon in the eleventh
century AD. The Manavu[u Sandesaya or Mahi inagakula Sandesaya
s,
a Pali fragmentary poem, proves an interesting source. It is addre
.
s
sed to Kassapa Mahathera of Burma by Nagasena of Roha:a m
Southern Ceylon. It is an i mportant testimony to the Close cultural
and religious ties between Ceylon and Burma in the thirteenth cen
tury AD. The references in the ManavuJu Sandesaya to Kssapa
Mahathera and :a:a, a Burmese minister, are corroborated by
sevral inscripti ons found in. Burma. '
There are several Burmese sources which aford us information.
regarding Burma's religious and cultural ties with Ceylon The most
i mportant of these are the Glass Palace Chronicle,
5
the Sisanavamsa,
6
t
he Hmannan Yazawin Dawgyi7 and the Kalya:i incriptions. 8
Several references to religious contact between Ceylon and Burma
in the Glass Palace Chronicle are corroborated by theSasanavamsa
lPV, pp. 3334.
2NKS, ug. It0u, pp. }10ud19.
3MS, JRASGBI, 1905, p. 265.
4A 5I 0l u50tpI0u5 0u
0 u tm0, |0tI (H0ug00u, bup0tuI0u00u|
L00O00uI VtuIug, ulm0), 1 921, p. 41; IPPA, 11, P0. , p. 101 ; 1N, P0.
3, p. l17; N, ^0. 1, p. 1 84; ?, ^0. 15, p. 243.
5
GPC.
6
Sas. 7TSS, N, 1959
.
8/A, 71.
ult00u0I0u0ud b0ut005
and Burmese inscriptions. Although it is one of the main sources .
for the study of Burma's religious history and its connections
with Ceylon, certain statements in it prove confusing and
of doubtful authenticity. The details regarding Auruddha's
dealings with Ceylon are not very clear and such information
has to be studied in conjunction with other sources. The
Sasanavamsa of Pafasami, attributed to the second half of the
nineteenth century AD, is a general history of Buddhism in Burma.
Many important events mentioned in the Sisanavamsa are corrobo
rated by the Kalya:i inscriptions. But certain details regarding the
religious intercourse between Burma and Ceylon are rather
confused. For example, the Sisanavamsa refers to the four great
warriors who went from Burma to the island of Lanka to bring the
copies of the Tipitaka during the reign of A nuruddha. 1 This episode
does not fnd any support from any other source. In another place,
the Sasanavamsa mentions that the king in the Ramaiia country
did not allow two Sinhalese Mahatheras from Ceylon to land at
Kusima in Lower Burma in the frst half of the ffteenth century
AD. 2 This seems doubtful when the religious .history of both Bqrma
and Ceylon shows that close religious ties existed between the two
countries at this ti me.
The Hmannan Yazawin Dawgyi, which was compiled in AD 1 829,3
,ives the history of Burma down to AD 1 752.4 We have utilised
this source in connection with Burma's cultural relations with
Ceylon in the sixteenth century AD. According to this chronicle,
Dlarmapala of Ceylon (AD 1 551 - 1 597), was a zealous Buddhist and
he played an i mportant role in the development of Buddhism in
Ceylon with the help of the Burmese king Bayin Naung. The
Calavamsa makes no mention of Dharmapala. It is known that
Dharmapila was a convert to Christianity, 5 and that his
actions did not further the cause of Buddhism. Therefore it is
very difcult to say whether the facts relating to Dharmapala's
dealings with Burma .are very_ accurate. Apart from indigenous
sources the work of the two Portuguese writers Joao de Barros and
Diogo de Couto6 refers to Burma's cultural ti es with Ceylon. But
the confused nature of the record regarding Dharmapala's dealings
with the Burmese king and the Kandyan king's cai m as the possessor
1
Sas, p. 64.
4AISTBB, p. 95.
D0, p.9.
5
PRC, p. 1 1 .
I, V, p. 3.
6JCBRAS, 7, 9.
I
i
.,
|
,
Z M8I0t0h0t000 u00b5m ub0ulh-005lP50
very often corroborated by inscriptions, proving the Culavamsa a
reliable and trustworthy source. Although this book forms the
main source for the religious intercourse between these two
countries, it is silent on the religious ties between Ceylon and Burma
in the rigns of Parakramabahu I ( AD 1 1 53-1 1 86), Parakramabahu
VI (AD 1412-1468) and Bhuvanekabahu VI (AD 147'- 1480).
The silence of the Ceylon chronfcle is perhaps not s_ urpnsmg as
it is mainly interested in developments afecting Ceylon. Perhaps
the coming of south-east Asian monks to Ceylon seeking the valid
ordination and other assistance from the Sinhalese monks was of
such common occurence that the chroniclers did not consider them
to be of special signifcance
.
The Sinhalese text, the Pujavaliya,l a work attributed to the
reign of Parakramabahu II (D 1 236 1276), refers to Ceylon's
religious intercourse with Burma in the reign of Vijayabahu I ( AD
1 065-1 1 20). The Nikayasmigrahava,2 another Sinhalese text, was
written.by the Mahathera Jayabahu surnamed Devarakkhita du
ing
thereign of kingVirabahu II (AD 1 391- 1 397). It throws some hght
on religious links between Burma and Ceylon in the eleventh
century AD. The Manavu[u Sandesaya or Mahi inagakula Sandesaya
s,
a Pali fragmentary poem, proves an interesting source. It is addre
.
s
sed to Kassapa Mahathera of Burma by Nagasena of Roha:a m
Southern Ceylon. It is an i mportant testimony to the Close cultural
and religious ties between Ceylon and Burma in the thirteenth cen
tury AD. The references in the ManavuJu Sandesaya to Kssapa
Mahathera and :a:a, a Burmese minister, are corroborated by
sevral inscripti ons found in. Burma. '
There are several Burmese sources which aford us information.
regarding Burma's religious and cultural ties with Ceylon The most
i mportant of these are the Glass Palace Chronicle,
5
the Sisanavamsa,
6
t
he Hmannan Yazawin Dawgyi7 and the Kalya:i incriptions. 8
Several references to religious contact between Ceylon and Burma
in the Glass Palace Chronicle are corroborated by theSasanavamsa
lPV, pp. 3334.
2NKS, ug. It0u, pp. }10ud19.
3MS, JRASGBI, 1905, p. 265.
4A 5I 0l u50tpI0u5 0u
0 u tm0, |0tI (H0ug00u, bup0tuI0u00u|
L00O00uI VtuIug, ulm0), 1 921, p. 41; IPPA, 11, P0. , p. 101 ; 1N, P0.
3, p. l17; N, ^0. 1, p. 1 84; ?, ^0. 15, p. 243.
5
GPC.
6
Sas. 7TSS, N, 1959
.
8/A, 71.
ult00u0I0u0ud b0ut005
and Burmese inscriptions. Although it is one of the main sources .
for the study of Burma's religious history and its connections
with Ceylon, certain statements in it prove confusing and
of doubtful authenticity. The details regarding Auruddha's
dealings with Ceylon are not very clear and such information
has to be studied in conjunction with other sources. The
Sasanavamsa of Pafasami, attributed to the second half of the
nineteenth century AD, is a general history of Buddhism in Burma.
Many important events mentioned in the Sisanavamsa are corrobo
rated by the Kalya:i inscriptions. But certain details regarding the
religious intercourse between Burma and Ceylon are rather
confused. For example, the Sisanavamsa refers to the four great
warriors who went from Burma to the island of Lanka to bring the
copies of the Tipitaka during the reign of A nuruddha. 1 This episode
does not fnd any support from any other source. In another place,
the Sasanavamsa mentions that the king in the Ramaiia country
did not allow two Sinhalese Mahatheras from Ceylon to land at
Kusima in Lower Burma in the frst half of the ffteenth century
AD. 2 This seems doubtful when the religious .history of both Bqrma
and Ceylon shows that close religious ties existed between the two
countries at this ti me.
The Hmannan Yazawin Dawgyi, which was compiled in AD 1 829,3
,ives the history of Burma down to AD 1 752.4 We have utilised
this source in connection with Burma's cultural relations with
Ceylon in the sixteenth century AD. According to this chronicle,
Dlarmapala of Ceylon (AD 1 551 - 1 597), was a zealous Buddhist and
he played an i mportant role in the development of Buddhism in
Ceylon with the help of the Burmese king Bayin Naung. The
Calavamsa makes no mention of Dharmapala. It is known that
Dharmapila was a convert to Christianity, 5 and that his
actions did not further the cause of Buddhism. Therefore it is
very difcult to say whether the facts relating to Dharmapala's
dealings with Burma .are very_ accurate. Apart from indigenous
sources the work of the two Portuguese writers Joao de Barros and
Diogo de Couto6 refers to Burma's cultural ti es with Ceylon. But
the confused nature of the record regarding Dharmapala's dealings
with the Burmese king and the Kandyan king's cai m as the possessor
1
Sas, p. 64.
4AISTBB, p. 95.
D0, p.9.
5
PRC, p. 1 1 .
I, V, p. 3.
6JCBRAS, 7, 9.
I
i
.,
|
,
4 M8I0I 0hf0V00 u00h80u0uIh008IP80
of the genuine tooth relic throws a great deal of doubt on the
historical value of the statements in the Portuguese sources.
Several Sinhalese inscriptions provide us with important evidence
relating to Ceylon's cultural ties with Burma. The Polonnaruva SHib
inscription of the Velaikkaras1 and the Polonraruva inscription of
Vijayabahu J
2
refer to Ceylon's connections with Burma in the
eleventh century AD
.
Two inscriptions of the reign of Nissatkamalla
found at Polonnaruva8 mention that there were friendly relations
between Ceylon and Burma during this time. An ola leaf
mn
scri
to
the second half of the ffteenth century AD they trace the history of
.
Buddhism in Burma from a much earlier period and give us a fairly
comprehensive picture of Burma's religious and cultural ties with
Ceylon up to the ffteenth century AD. The evidence in them
relating to the religious intercourse between the two countries from
about the eleventh century AD onwards appears to be based on
trustworthy tradition.
'
Siam is the next important country with which Ceylon ha a fair
amount of cultural intercourse. Nothing, however, is known of
Siam's relations with Ceylon before the secord half of the thirteenth
century AD. The Siamese source, the Jinakilamili,5 which was
written in Pali by Ratanapaii a thera, a native of Northern Siam
i
n
the frst half of the sixteenth Century AD, refers to Siam's contact
wtth Ceylon in the reign of Rocaraa of Sukhodaya in the second
half of the thirteenth century AO6 It presents a valuable
information relating to religious intercourse between Ceylon and
Siam and the establishment of Sihala Buddhism in Narthern Siam.
1EZ, II, . 252.
3EZ, II, p. 151; EZ, M, p. 155.
5BEFEO,XXV
,
1925; TSGEC.
2El, XVIII, p. 331.
4JCBRAS, |1, New Series, 1952.
6ibid, p, 46
.
uII00u0I0u0ud b0uI008
J
The main points of the Ji'akqlamili relating to Siam's cultural
relations with Ceylon are corroborated by the Sisanavamsa and by
Siamese inscriptions. Although this book forms the main source for
the study of Siam'
s
religious intercourse with Ceylon, certain
details mentioned in it are matters of great controversy. The visit
of Anuruddha to Ceylon to copy the Tipitaka, the arrival of one
of his ships with two Pitakas in Mahanagara (Angkor Thor in
Cambodia), the attribution of Anuruddha's reign (to the seventh
century AD and the miraculous element in the account of
Anuruddha's reign1 lead .us to doubt the historical value of this
particular section.
The Cimadevivamsa2
or the history of Camadevi is another
important chronicle for the study of Siamese Buddhism. It was
written by monk named Bodhirarsi whose centre of activities
was either at Nabbisipura (Xieng Mai) or at Haripufjaya
(Lampoon). It is a mixture of prose and verse. It is not dated.
G. Coedes places its date in the frst quarter of the ffeenth
century AD.8 According to Saeng Manavidura,4 Bodhiratsi
and Ratanapaffa thera, the author of the Jinakilamili belonged
to the same period. Prince Damrong is of opinion that it . was
composed between the second half of the ffteenth century AD
and the frst half of the sixteenth century AD. Because this period
is signifcant from the religious, literary and cultural history of
Northern Siam. From this period onwards Nabbisipura and other
regions of Norther Siam came into close contact with Ceylon,
which made an important contribution to the introduction and
establishment of Theravada Buddhism and its language Pali there.
Under royal patronage and with the help of the Buddhist Sangha
in Ceylon Nabbisipura became famous as an important centre of
Buddhism and Pali literature flourished there. Though the
Cimadevivamsa is neither a work of character nor a historical one it
proves an interesting source for the study of Buddhism in Norther
Siam.
-
The (Mulasisa'i, 5 a history of Buddhism, was written at
Nabbisipura in the fteenth century At. The colophon to the
lBEFEO, pp. 54-55.
3ibid, p. 12; TSGEC,WXXV., p. XLII.
5JSS, J0uu0I 1972, Vo. , p0II 1
2ibid, XXV, pp. 12ff,
4ibid,
P
XL VI
.
4 M8I0I 0hf0V00 u00h80u0uIh008IP80
of the genuine tooth relic throws a great deal of doubt on the
historical value of the statements in the Portuguese sources.
Several Sinhalese inscriptions provide us with important evidence
relating to Ceylon's cultural ties with Burma. The Polonnaruva SHib
inscription of the Velaikkaras1 and the Polonraruva inscription of
Vijayabahu J
2
refer to Ceylon's connections with Burma in the
eleventh century AD
.
Two inscriptions of the reign of Nissatkamalla
found at Polonnaruva8 mention that there were friendly relations
between Ceylon and Burma during this time. An ola leaf
mn
scri
to
the second half of the ffteenth century AD they trace the history of
.
Buddhism in Burma from a much earlier period and give us a fairly
comprehensive picture of Burma's religious and cultural ties with
Ceylon up to the ffteenth century AD. The evidence in them
relating to the religious intercourse between the two countries from
about the eleventh century AD onwards appears to be based on
trustworthy tradition.
'
Siam is the next important country with which Ceylon ha a fair
amount of cultural intercourse. Nothing, however, is known of
Siam's relations with Ceylon before the secord half of the thirteenth
century AD. The Siamese source, the Jinakilamili,5 which was
written in Pali by Ratanapaii a thera, a native of Northern Siam
i
n
the frst half of the sixteenth Century AD, refers to Siam's contact
wtth Ceylon in the reign of Rocaraa of Sukhodaya in the second
half of the thirteenth century AO6 It presents a valuable
information relating to religious intercourse between Ceylon and
Siam and the establishment of Sihala Buddhism in Narthern Siam.
1EZ, II, . 252.
3EZ, II, p. 151; EZ, M, p. 155.
5BEFEO,XXV
,
1925; TSGEC.
2El, XVIII, p. 331.
4JCBRAS, |1, New Series, 1952.
6ibid, p, 46
.
uII00u0I0u0ud b0uI008
J
The main points of the Ji'akqlamili relating to Siam's cultural
relations with Ceylon are corroborated by the Sisanavamsa and by
Siamese inscriptions. Although this book forms the main source for
the study of Siam'
s
religious intercourse with Ceylon, certain
details mentioned in it are matters of great controversy. The visit
of Anuruddha to Ceylon to copy the Tipitaka, the arrival of one
of his ships with two Pitakas in Mahanagara (Angkor Thor in
Cambodia), the attribution of Anuruddha's reign (to the seventh
century AD and the miraculous element in the account of
Anuruddha's reign1 lead .us to doubt the historical value of this
particular section.
The Cimadevivamsa2
or the history of Camadevi is another
important chronicle for the study of Siamese Buddhism. It was
written by monk named Bodhirarsi whose centre of activities
was either at Nabbisipura (Xieng Mai) or at Haripufjaya
(Lampoon). It is a mixture of prose and verse. It is not dated.
G. Coedes places its date in the frst quarter of the ffeenth
century AD.8 According to Saeng Manavidura,4 Bodhiratsi
and Ratanapaffa thera, the author of the Jinakilamili belonged
to the same period. Prince Damrong is of opinion that it . was
composed between the second half of the ffteenth century AD
and the frst half of the sixteenth century AD. Because this period
is signifcant from the religious, literary and cultural history of
Northern Siam. From this period onwards Nabbisipura and other
regions of Norther Siam came into close contact with Ceylon,
which made an important contribution to the introduction and
establishment of Theravada Buddhism and its language Pali there.
Under royal patronage and with the help of the Buddhist Sangha
in Ceylon Nabbisipura became famous as an important centre of
Buddhism and Pali literature flourished there. Though the
Cimadevivamsa is neither a work of character nor a historical one it
proves an interesting source for the study of Buddhism in Norther
Siam.
-
The (Mulasisa'i, 5 a history of Buddhism, was written at
Nabbisipura in the fteenth century At. The colophon to the
lBEFEO, pp. 54-55.
3ibid, p. 12; TSGEC,WXXV., p. XLII.
5JSS, J0uu0I 1972, Vo. , p0II 1
2ibid, XXV, pp. 12ff,
4ibid,
P
XL VI
.
M8!ur/ oTheravada Buddh
i
sm
i
n South-east Asia
Mulasasana refers to Bral Buddhafa.a and Bra} Buddhabukama
as the two authors of the Mulasasani. Buddhaiana was the fourth
abbot or the Satgharaja (AD 1 41 8-
1429) of the Flower-Garden
Monastery at Nabbisipura. It is said that while he was holding the
ofce of the Sanghara he composed some portions of the
Mulasiani. He was, the main author who wrote it first and
continued it up to 1429 AO. Buddhabukama, the second author,
composed the last portion of the book. According to some
scholars, he was the twelfth Salgharaja of the Flower-Garden
Monastery and has been identifed with Mahakukamananasara.
Although,
in passing, the Mulasisani narrates accounts conected
with
neighbouring
countries of Sajjanilaya, Ayuthia, Luang Pra
Bang,
Nan, Son Gve, it is of considerable value as a book of
rel
ous
history of Sukhodaya. I throws much light on the
rellg10n at
Sukhodaya in Lodaiya's (Lothai's) reign. For this reason
it has its impottance
in the history of Buddhism in Northern Siam.
This book
which deals with the introduction and establishment of
Buddhism in Siam
in the fourteenth century AD refers to the Sinhalese
mon Anumati, who was known as Udumbarapuppha Mahasami.
He was the disciple of
a reputed Sinhalese Mahathera
Mahakassapa,
the Satgharja
of the Udumbara Araniiavasi Fraterity (Forest
Monaster)
of Ceylon.
It is possible to treat the story of the
Milasasana relating to Udumbarapuppha Mahasimi as fairly
accurate.
The
Sangiivamsa
or the Sangitiavamsa1 or the History of the
Recitals, was
written at Bangkok of the kingdom of Siam in 1789
AD. In order to
commemorate the cremation ceremony of His
Royal Highness
Prince Chudhadhajadhartiloka Kromkhum Bejboon
Indrajaya, a son
of king Rima V, Maha Vajiravudh or king
Rama VI of
the dynasty of Bangkok, published it in 1923
AD.
2
Vimaladham
ma, the
Thai royal teacher, was the
author of
this book.
He wrote it during
the reign of Chao Phaya Chakkri (AD
1 782-1809
) who was known
in Thai history as Rama I, the founder
of the dynasty
of Bangkok. The Sangiivamsa is a
valuable
source
for
the study of both political and religious history
of the kingdom
of
Ayuthia
in Siam. It gives the history of the establishment of
the kingdom
of Ayuthia, its
rulers, its faU, its political importance
1BEFEO, XIV, pp. I
2 BYB, p. 44 0 1.
Introduction and Sources
1
in Siam and its relation with the neighbouring countries. It also
mentions the important contributions made by the kings of Ayuthia
in the development of Buddhism in Siam. It has a more o
.
r
.
less
complete record of Ayuthia's social, political, cultura
areltg10us
history. It has its importance in the history ef Buddhism m south
east Asia ... From about the eleventh century AD onwards Ceylon
played a great role in the history of Buddhism in south-
ast Asia.
Whenever the Buddhist countries in this region were H trouble
regarding religious afairs they sought Ceylon's help and the
.
latter
ofered maximum assistance to solve their problems. But U the
eighteenth century AD. Buddhism sufered in Ceylon. With t.! help
of the Siamese monks Ceylon established its religion. This was no
doubt a signifcant event in the history of Buddhism of both Ceylon
and Siam. The Salgitivamsa presents valuable informations relating
to the religious intercourse between Siam and Ceylon and the
development of Buddhism. in the regions of south and south-east
Asia.
Dhammakitti thera, 1 a native of Ayojjhapura (or Ayuthia) in
Southern Siam, w- as the author of the Saddhammasangha. It was
written in the fourteenth century AD. It provides us with valuable
information relating to Siam's religious and cultural ties with Ceylon
in the fourteenth century AD. A Sinhalese manuscr
i
pt belonging
to the eighteenth century AD was written by Vilbagedara Nayida,
an envoy from Ceylon who went to Siam in the middle of the
eighteen, th century AD. 2 It refers to Siam
:
s cultural ties with
Ceylon in the sixteenth century AD. It 5 corroborated by an
inscription found in Siam.s
Inscriptions are the most important and trustworthy source of
our study. Several Siamese inscriptions such as Nagara Jum
inscription,4 the Sumanakitaparvata inscription,5
.
th
.
wa
Mahidhitu inscription of Sukhodaya,6 the Khau Kap mscnpt10n,
the Buddhapada inscription of the Wat Pavaranivesa8 and two
inscriptions found at the monastery of the Mango
.
G
ove to
!
he
west of Sukhodaya,9 help us in this study. Inscnpt10ns
h1ch
relate to Siam's- cultural ties with Ceylon date from the mtddle
of the thirteenth century AD onwards. It is noteworthy that even
1Sd 189 90
2CJHSS, Z, No.1, 1959, pp. 17-80.
r '
p
, .
3RS, , pp. 157ff. 4ibid, , pp. 84ff. 5ibid, I, pp. 123ff.
6ibid, pp. 49ff.
7ibid, pp. 145ff.
8ibid, pp. 15lff.
9jbid, pp 97-109.
M8!ur/ oTheravada Buddh
i
sm
i
n South-east Asia
Mulasasana refers to Bral Buddhafa.a and Bra} Buddhabukama
as the two authors of the Mulasasani. Buddhaiana was the fourth
abbot or the Satgharaja (AD 1 41 8-
1429) of the Flower-Garden
Monastery at Nabbisipura. It is said that while he was holding the
ofce of the Sanghara he composed some portions of the
Mulasiani. He was, the main author who wrote it first and
continued it up to 1429 AO. Buddhabukama, the second author,
composed the last portion of the book. According to some
scholars, he was the twelfth Salgharaja of the Flower-Garden
Monastery and has been identifed with Mahakukamananasara.
Although,
in passing, the Mulasisani narrates accounts conected
with
neighbouring
countries of Sajjanilaya, Ayuthia, Luang Pra
Bang,
Nan, Son Gve, it is of considerable value as a book of
rel
ous
history of Sukhodaya. I throws much light on the
rellg10n at
Sukhodaya in Lodaiya's (Lothai's) reign. For this reason
it has its impottance
in the history of Buddhism in Northern Siam.
This book
which deals with the introduction and establishment of
Buddhism in Siam
in the fourteenth century AD refers to the Sinhalese
mon Anumati, who was known as Udumbarapuppha Mahasami.
He was the disciple of
a reputed Sinhalese Mahathera
Mahakassapa,
the Satgharja
of the Udumbara Araniiavasi Fraterity (Forest
Monaster)
of Ceylon.
It is possible to treat the story of the
Milasasana relating to Udumbarapuppha Mahasimi as fairly
accurate.
The
Sangiivamsa
or the Sangitiavamsa1 or the History of the
Recitals, was
written at Bangkok of the kingdom of Siam in 1789
AD. In order to
commemorate the cremation ceremony of His
Royal Highness
Prince Chudhadhajadhartiloka Kromkhum Bejboon
Indrajaya, a son
of king Rima V, Maha Vajiravudh or king
Rama VI of
the dynasty of Bangkok, published it in 1923
AD.
2
Vimaladham
ma, the
Thai royal teacher, was the
author of
this book.
He wrote it during
the reign of Chao Phaya Chakkri (AD
1 782-1809
) who was known
in Thai history as Rama I, the founder
of the dynasty
of Bangkok. The Sangiivamsa is a
valuable
source
for
the study of both political and religious history
of the kingdom
of
Ayuthia
in Siam. It gives the history of the establishment of
the kingdom
of Ayuthia, its
rulers, its faU, its political importance
1BEFEO, XIV, pp. I
2 BYB, p. 44 0 1.
Introduction and Sources
1
in Siam and its relation with the neighbouring countries. It also
mentions the important contributions made by the kings of Ayuthia
in the development of Buddhism in Siam. It has a more o
.
r
.
less
complete record of Ayuthia's social, political, cultura
areltg10us
history. It has its importance in the history ef Buddhism m south
east Asia ... From about the eleventh century AD onwards Ceylon
played a great role in the history of Buddhism in south-
ast Asia.
Whenever the Buddhist countries in this region were H trouble
regarding religious afairs they sought Ceylon's help and the
.
latter
ofered maximum assistance to solve their problems. But U the
eighteenth century AD. Buddhism sufered in Ceylon. With t.! help
of the Siamese monks Ceylon established its religion. This was no
doubt a signifcant event in the history of Buddhism of both Ceylon
and Siam. The Salgitivamsa presents valuable informations relating
to the religious intercourse between Siam and Ceylon and the
development of Buddhism. in the regions of south and south-east
Asia.
Dhammakitti thera, 1 a native of Ayojjhapura (or Ayuthia) in
Southern Siam, w- as the author of the Saddhammasangha. It was
written in the fourteenth century AD. It provides us with valuable
information relating to Siam's religious and cultural ties with Ceylon
in the fourteenth century AD. A Sinhalese manuscr
i
pt belonging
to the eighteenth century AD was written by Vilbagedara Nayida,
an envoy from Ceylon who went to Siam in the middle of the
eighteen, th century AD. 2 It refers to Siam
:
s cultural ties with
Ceylon in the sixteenth century AD. It 5 corroborated by an
inscription found in Siam.s
Inscriptions are the most important and trustworthy source of
our study. Several Siamese inscriptions such as Nagara Jum
inscription,4 the Sumanakitaparvata inscription,5
.
th
.
wa
Mahidhitu inscription of Sukhodaya,6 the Khau Kap mscnpt10n,
the Buddhapada inscription of the Wat Pavaranivesa8 and two
inscriptions found at the monastery of the Mango
.
G
ove to
!
he
west of Sukhodaya,9 help us in this study. Inscnpt10ns
h1ch
relate to Siam's- cultural ties with Ceylon date from the mtddle
of the thirteenth century AD onwards. It is noteworthy that even
1Sd 189 90
2CJHSS, Z, No.1, 1959, pp. 17-80.
r '
p
, .
3RS, , pp. 157ff. 4ibid, , pp. 84ff. 5ibid, I, pp. 123ff.
6ibid, pp. 49ff.
7ibid, pp. 145ff.
8ibid, pp. 15lff.
9jbid, pp 97-109.
8 M8l0ty 0ht0Vd0 uddh8m ub0ulh08IP$0
the literary sources do not shed any light on the period prior to
the thirteenth century AD. The more important evidence of the
literary sources is very often corroborated by the inscriptions
referred to above. They also provide us with supplementary
evidence relating to Siam's relation's with Ceylon.
The literary sources and inscriptions relating to Cambodia's
cultural and religious ties with neighbouring Buddhist countries
are meagre and the evidence for this study is of an indirect nature.
There are occasional references to Cambodia's relations with
Ceylon in the Culavatsa,l the Glass Palace Chronicle,2 the
Jinakilamili,3 the Kalya1i inscriptions," the inscriptions of
Nissatkamalla (AD 1 1 89-1 1 98)5 and the Wat Keo inscription
found at Laos. 6 From them a certain amount of information is
forthcoming but defnite conclusions are not always possible.
The religious history of Cambodia shows that Saivism and
Mahayanism pre-dominated there in the eleventh and twelfth
centuries AD. But at the end of the thirteenth or at the beginning
of . the fourteenth century AD there is evidence of Theravada
Buddhism. At this time Ceylon played an important role in the
religious and cultural history of south-east Asia. Sihala Buddhism
had already made a strong impact on both Burma and Siam. It
is perhaps this new wave of Buddhism which swept into Cambodia
as well. The influence of Theravada Buddhism might have been
felt directly from Ceylon or indirectly through Siam. However,
one cannot escape the feeling that Ceylon was the ultimate
source of Theravada Buddhist inspir- ation in Cambodia as was the
case in Burma and Siam.
Ll, LXXVI, VV. Z
-Z3.
'IA, XXII, p. ZV.
6
BEFEO, XVII, pp. IJl.
..`
2GPC, p. I4J. BBEFEO, XXV, .49,
lEZ; II
}
@,_pZ, I30ud1.
t . .!
Chapter 2
India Introduction, Development
and Decline of
Buddhism in India
T
HE sixth century C was an age of far reaching religious
reforming activity over the whole of the ancient world. Greece
in this period witnessed the rise of Parmenides and Empedocles.
China saw the appearance of Laotse and Confucius, and there was
a re
markable intellectual and religious ferment in India in this
period.
,
This century is an important landmark in the history of the
religion of India. Brahmanism was the leading
religion of the
country upto this period, and Brahmin priests took the leading parts
in all religious ceremonies. People also used to worship the Yakas,
the Gandharvas, the Vriksas, Devatas, the Nagas etc. But the rise of
Buddhism in the sixth century L marked the end of the pre
dominance of the Brahmanic period. The Buddha introduced his
religion in this century. His father was Suddhodana, the chieftain of
a Sakya clan. He ruled from Kapilavastu (Kapilavatthu) over a
small kingdom i the north-east part of the United Provinces and
the neighbouring Districts of Southern Nepal. His wife was Maya
or Mahimayi of the Sakya clan. It is said that she, in her sleep,
saw a dream about her arrival in the Anotatta lake in the
Himalayas by four Catummaharajika gods. There she saw that the
Bodhisattva
appeared in the shape of a white elephant from the
north and after encircling her rightwise three times entered her
womb on the final day of the Aiha. (Asalha) festival in Kapila
vatthu.l Then she conceived. Next day she narrated her dream to
/l, p. J,MIB, p. J.
8 M8l0ty 0ht0Vd0 uddh8m ub0ulh08IP$0
the literary sources do not shed any light on the period prior to
the thirteenth century AD. The more important evidence of the
literary sources is very often corroborated by the inscriptions
referred to above. They also provide us with supplementary
evidence relating to Siam's relation's with Ceylon.
The literary sources and inscriptions relating to Cambodia's
cultural and religious ties with neighbouring Buddhist countries
are meagre and the evidence for this study is of an indirect nature.
There are occasional references to Cambodia's relations with
Ceylon in the Culavatsa,l the Glass Palace Chronicle,2 the
Jinakilamili,3 the Kalya1i inscriptions," the inscriptions of
Nissatkamalla (AD 1 1 89-1 1 98)5 and the Wat Keo inscription
found at Laos. 6 From them a certain amount of information is
forthcoming but defnite conclusions are not always possible.
The religious history of Cambodia shows that Saivism and
Mahayanism pre-dominated there in the eleventh and twelfth
centuries AD. But at the end of the thirteenth or at the beginning
of . the fourteenth century AD there is evidence of Theravada
Buddhism. At this time Ceylon played an important role in the
religious and cultural history of south-east Asia. Sihala Buddhism
had already made a strong impact on both Burma and Siam. It
is perhaps this new wave of Buddhism which swept into Cambodia
as well. The influence of Theravada Buddhism might have been
felt directly from Ceylon or indirectly through Siam. However,
one cannot escape the feeling that Ceylon was the ultimate
source of Theravada Buddhist inspir- ation in Cambodia as was the
case in Burma and Siam.
Ll, LXXVI, VV. Z
-Z3.
'IA, XXII, p. ZV.
6
BEFEO, XVII, pp. IJl.
..`
2GPC, p. I4J. BBEFEO, XXV, .49,
lEZ; II
}
@,_pZ, I30ud1.
t . .!
Chapter 2
India Introduction, Development
and Decline of
Buddhism in India
T
HE sixth century C was an age of far reaching religious
reforming activity over the whole of the ancient world. Greece
in this period witnessed the rise of Parmenides and Empedocles.
China saw the appearance of Laotse and Confucius, and there was
a re
markable intellectual and religious ferment in India in this
period.
,
This century is an important landmark in the history of the
religion of India. Brahmanism was the leading
religion of the
country upto this period, and Brahmin priests took the leading parts
in all religious ceremonies. People also used to worship the Yakas,
the Gandharvas, the Vriksas, Devatas, the Nagas etc. But the rise of
Buddhism in the sixth century L marked the end of the pre
dominance of the Brahmanic period. The Buddha introduced his
religion in this century. His father was Suddhodana, the chieftain of
a Sakya clan. He ruled from Kapilavastu (Kapilavatthu) over a
small kingdom i the north-east part of the United Provinces and
the neighbouring Districts of Southern Nepal. His wife was Maya
or Mahimayi of the Sakya clan. It is said that she, in her sleep,
saw a dream about her arrival in the Anotatta lake in the
Himalayas by four Catummaharajika gods. There she saw that the
Bodhisattva
appeared in the shape of a white elephant from the
north and after encircling her rightwise three times entered her
womb on the final day of the Aiha. (Asalha) festival in Kapila
vatthu.l Then she conceived. Next day she narrated her dream to
/l, p. J,MIB, p. J.
l
8I0fy 0
_
t8Vd8uddB8mIu b0uIh-38I P88
the king who sought the advice of the strologers for interpretations
of her dream. They-told him that she would give birth to a son
who would be either a Universal Monarch or he would leave this
world to become a Buddha, an Enlightened One. After ten months
she wanted to visit her parents at Devadaha. While she was on her
way to her parents' place she gav birth to a son under t:e shade
of a Sila tree in Lumbini'near the ancient town of Kapilavatthu.
Mabimiyi died when the prince was seven days old. He was then
brought up by his aunt and stepmother Mabaprajipati Gautami
(Gotami). The prince was known as Siddhirtha (Siddhattha)1 after
five days of his birth. 2 He was also called Gautama ( Gotama).
4
He
was also known as Sikyasimha as he was born in a Sakya family.
Under the able guidance of his teacher Visvamitra the young prince
performed marvellous feats of strength. When be was sixteen years
old, be married Y asodhari, the daughter of king Da1<apa1i of the
Koliyan republic. He lived with her in luxury for several years and
they had a son named Rahula. When he heard the news of his
son's birth be uttered these words 'Rihula (hindrance) has been
born, a bond has come into being'.
4
He gave his son's name
Rihula.
a
King Suddhodana took all measures to prevent his son from
leaving the world. He did all possible arrangements for Siddhirtha's
enjoyments in order to retain his afections and prevent him from
undertaking a vow of solitariness and poverty. For bin he built
three beautiful palaces-one for the summer season, one for the
rainy season and another for the wi:ter season. He also appointed
dancing girls for his eijoyJent and worldly pleasures. He endea
voured to keep away from him the 'four sights-an old man, a
sick, a corpse, a ionk' -the sight of which, it had been announced,
would move him to enter upon the ascetic life. He engaged heavy
guards at the palace gates. He did not allow anybody to come
^ hm8uug 0 bddhIlh8 8 `h Wh0 h88 80Vd
8 00j0l.A,
. 133 bdd8u8m8u8 8000m8hmuI 0I uBmuI. Pllh8 88 Ih
m8ug 00uBl 0I8dV8uI8g.] TK, . V
.
DMVT, , . 26.
4
'h8 W88l u8m0h8g0II8 0Igu88ud I00gy 00II80ud8 l0 8 80t-
u8
m, 0ug 88 00mfhu8IV Ih8u l 08u u8m
@
8Xy u8
8h00)00,08udh8u8Q)I8g.
`.
udI8 ;uII0d00I0u, Y0
uI 8ud0lu0uddI8mu
ud8
11
into the palace without permission so that nothing could bappe
in the mird of the prince on seeing anything. One day the prince
expressed his desire to go to the pleasure garden. The king made
all arrangements for it. While the prince was on his way to pleasure
garden he saw an old man on the first day. He asked the chario
teer, Channa about this man. He told him that he was an old
man and every living being was destined to become 'like him.
The prince felt very much at this sight and retured to the palace. On
the second day he saw a sick man. On the third day be saw a corpse.
On the fourth day he saw a person with yellow robe. He knew
from the charioteer that he was an ascetic who had left his home
and bad no bindings and was trying to make himself free from the
cycles of existence. On seeing these four sights he moved so much
that he felt a strong inclination .to leave the world. He realised
the impermanence of all worldly things a
c
and he said to himself that I will search for the peace
of Nirva1a. He then paid a fnal visit to his wife and child in
te inner chamber of tle palace and on the full moon day of
Aigha Siddartha left the palace and the city on horseback
with Channa, the charioteer. He then crossed the regions of the
Sikyas, the Koliyas and the Mallas in the night and came to the
Anuva
ineya town of the Maineyas in the morning.
2
Here be told
^000t8u0u8 88m8I8,
b0uI0u0u8 80I8,
I00ul8uuu888u8I, .
3888y8md80 8I.
2
MV1 II,
'
. 164ff; LV, . 227.
l
8I0fy 0
_
t8Vd8uddB8mIu b0uIh-38I P88
the king who sought the advice of the strologers for interpretations
of her dream. They-told him that she would give birth to a son
who would be either a Universal Monarch or he would leave this
world to become a Buddha, an Enlightened One. After ten months
she wanted to visit her parents at Devadaha. While she was on her
way to her parents' place she gav birth to a son under t:e shade
of a Sila tree in Lumbini'near the ancient town of Kapilavatthu.
Mabimiyi died when the prince was seven days old. He was then
brought up by his aunt and stepmother Mabaprajipati Gautami
(Gotami). The prince was known as Siddhirtha (Siddhattha)1 after
five days of his birth. 2 He was also called Gautama ( Gotama).
4
He
was also known as Sikyasimha as he was born in a Sakya family.
Under the able guidance of his teacher Visvamitra the young prince
performed marvellous feats of strength. When be was sixteen years
old, be married Y asodhari, the daughter of king Da1<apa1i of the
Koliyan republic. He lived with her in luxury for several years and
they had a son named Rahula. When he heard the news of his
son's birth be uttered these words 'Rihula (hindrance) has been
born, a bond has come into being'.
4
He gave his son's name
Rihula.
a
King Suddhodana took all measures to prevent his son from
leaving the world. He did all possible arrangements for Siddhirtha's
enjoyments in order to retain his afections and prevent him from
undertaking a vow of solitariness and poverty. For bin he built
three beautiful palaces-one for the summer season, one for the
rainy season and another for the wi:ter season. He also appointed
dancing girls for his eijoyJent and worldly pleasures. He endea
voured to keep away from him the 'four sights-an old man, a
sick, a corpse, a ionk' -the sight of which, it had been announced,
would move him to enter upon the ascetic life. He engaged heavy
guards at the palace gates. He did not allow anybody to come
^ hm8uug 0 bddhIlh8 8 `h Wh0 h88 80Vd
8 00j0l.A,
. 133 bdd8u8m8u8 8000m8hmuI 0I uBmuI. Pllh8 88 Ih
m8ug 00uBl 0I8dV8uI8g.] TK, . V
.
DMVT, , . 26.
4
'h8 W88l u8m0h8g0II8 0Igu88ud I00gy 00II80ud8 l0 8 80t-
u8
m, 0ug 88 00mfhu8IV Ih8u l 08u u8m
@
8Xy u8
8h00)00,08udh8u8Q)I8g.
`.
udI8 ;uII0d00I0u, Y0
uI 8ud0lu0uddI8mu
ud8
11
into the palace without permission so that nothing could bappe
in the mird of the prince on seeing anything. One day the prince
expressed his desire to go to the pleasure garden. The king made
all arrangements for it. While the prince was on his way to pleasure
garden he saw an old man on the first day. He asked the chario
teer, Channa about this man. He told him that he was an old
man and every living being was destined to become 'like him.
The prince felt very much at this sight and retured to the palace. On
the second day he saw a sick man. On the third day be saw a corpse.
On the fourth day he saw a person with yellow robe. He knew
from the charioteer that he was an ascetic who had left his home
and bad no bindings and was trying to make himself free from the
cycles of existence. On seeing these four sights he moved so much
that he felt a strong inclination .to leave the world. He realised
the impermanence of all worldly things a
c
and he said to himself that I will search for the peace
of Nirva1a. He then paid a fnal visit to his wife and child in
te inner chamber of tle palace and on the full moon day of
Aigha Siddartha left the palace and the city on horseback
with Channa, the charioteer. He then crossed the regions of the
Sikyas, the Koliyas and the Mallas in the night and came to the
Anuva
ineya town of the Maineyas in the morning.
2
Here be told
^000t8u0u8 88m8I8,
b0uI0u0u8 80I8,
I00ul8uuu888u8I, .
3888y8md80 8I.
2
MV1 II,
'
. 164ff; LV, . 227.
IZ
MI8t0fy 0
1,
, . 3-3V. , . I.
, . Z4 ff; MN, 1, p. 77ff.
1,
, . 3-3V. , . I.
, . Z4 ff; MN, 1, p. 77ff.
e
discourse on the transitoriness (anicca) and essencelessness (anatta)
of the five khandhas (constituens of being). 3 The king presented
the Bamboogrove(Ve1uVana, Veluvana) to the Buddhist Sangha and
became his lay devotee. The Buddha accepted it and stayed there
with his followers. This was the establishment of the frst Buddhist
vihara. Sariputta and Moggallana who were originally followers of
a heterodox wandering ascetic, Saijaya,4 became the Buddha's
disciples. They within a very short time became arahats and pla
ed
an important role in Buddhism. While the Buddha came to Kaptla
vatthu for his begging round he met his father Suddbodana, wife
Yasodhara and his son Rahula. Here he converted Nanda, the son
of Suddodana to his religion.
5
He then asked Sariputta to ordain
Rahula as a novice.6 But Suddhodana was not happy to hear this
news. The Buddha also converted Anuruddha, Bhaddiya. Ananda,
Bhagu, Kimbila. Devadatta and Upali, the barber.
'he Buddha in order to preach his religion sent his disciples
to diferent places and they in their turn used to bring many
people for Pabb!jja or admission of persons to the Sangha as
novices and Upasampada or admission of novices to the Sangha as
bhikkhus before the Buddha who personally used to confer them.
He then gave permission
.
to his disciples to confer Pabbajja and
Upasampada on persons on behalf of the Buddha uner
.
the
Tisarana formula i . e. , in the name of the Buddha, Dhamma and
SaJgh. Then the rule was issued that a person under t
age of
twenty would not be able to receive the Upasampada ana at the
sametime, a person below the age of fifteen was not in a position
to receive the Pabbajja. But under certain circumstances boys below
the age of ffteen got admission into the Sangha. A sama1era
lMV, I, 20. 2ibid, I, 21.
'MV, I, Z. &ibid, I, 54.
6Dp, p. 351; AMB, p. 307; J, N, p. 412.
4
, p, 441.
ww
q
w
w
q
14 History of Theravada Buddhism mSouth-east Asia
and his frst discourse known as the Dhammacakkappavattana Sutta
or 'Turning of the Wheel of the Law' was delivered by him to
them.1 In this discourse he mentioned that the easy-life as well as
the life of rigorous asceticism were the two extremes and these
should be avoided and every body should follow a middle path. He
then explained to them the middle path or the noble eightfold path
which consisted of right speech, right actions, right livelihood, right
exertion, right mindfulness, right meditation, right resolution anc
i
right view. Then he expounded the four noble truths i. e. , sufering,
origin of sufering, cessation of sufering and the path leading t9 the
cessation of sufering.2 This discourse describes the perfection in
the silas, way leading to the restrainment over citta and dhyana and
the true knowledge. After this discourse he also delivered to them
the Anattalakkhatasutta, in which he mentioned the basic doctrine
of his religion.
'
It deals with the doctrine of anatta. The
Paicavaggiyas realised the true knowledge through these discourses
and wanted to become his disciples. The Buddha orained them by
addressing them with the words "come in, oh Bhikkhus. "1
They also attained arhathood, the final stage of spiritual insight.
Immediately after their conversion PirQa MaitrayaQiputra, Nalaka
and Sabhiya, who were all recluses, became Buddhist monks. Yasa,
the son of a rich merchant of Benares and his four friends-Vimala,
Subahu, Purna (PUQQaji) and Gavampati, and sons of rich merchants
and fifty others became Buddha's disciples'}1 The Buddha then at
UruveH first converted UruveHi Kassapa, Nadi Kassapa, Gaya
Kassapa and their followe-rs by pelorming a series of miracles. 7
They were fireworshippers (Jatilas) and hermits with matted hair.
Here he explained to them the Fire Sermon or the
Adittapariyayasutta.8 In it he mentioned the doctrine of the
abandonment of the objects of tle senses and these were compared
to the fire which destroyed everything it touched.9 The Jatilas were
freworshippers. That is why the Buddha took the example of fre
to explain to them. He converted them accordi:ng to the 'Etha
Bhikkhavo' form of address.10 The ordination ceremony was then
conferred by a very simple way. The Buddha used to address the
lMV, I, ] MN, I, pp, 79ff,
2DBU, pp, 175-181.
3EMB, p. 137.
oibid, I, 6
. 6ibid, I, 7-10.
Sibid, I, 21.
9DEBS, pp. 18-19.
m, j,bJ SN, III, p, 66.
7ibid, I,
14
-21.
lO
MV, J, 20.
India: Introduction, Development and Deline of Buddhism in India
15
bhikkhu or bhikkhus with the words 'come in, oh Bhikkhus' (Ehi
Bhikkhu or Etha Bhikkhavo) according as the number of converts
was singular or plural. With these disciples numbering over one
thousand the Buddha made his first Sangha. 1 The first Sangha was
formed but for the accommodation of the bhikkhus of the Sanga
there was no vihara at that time. The Buddha then came to the
Latthivana (Yativana) near Rajagaha where he met king Bimbisara
of Magadha and his ministers and courtiers. 2 H
,
ere he ga
e
discourse on the transitoriness (anicca) and essencelessness (anatta)
of the five khandhas (constituens of being). 3 The king presented
the Bamboogrove(Ve1uVana, Veluvana) to the Buddhist Sangha and
became his lay devotee. The Buddha accepted it and stayed there
with his followers. This was the establishment of the frst Buddhist
vihara. Sariputta and Moggallana who were originally followers of
a heterodox wandering ascetic, Saijaya,4 became the Buddha's
disciples. They within a very short time became arahats and pla
ed
an important role in Buddhism. While the Buddha came to Kaptla
vatthu for his begging round he met his father Suddbodana, wife
Yasodhara and his son Rahula. Here he converted Nanda, the son
of Suddodana to his religion.
5
He then asked Sariputta to ordain
Rahula as a novice.6 But Suddhodana was not happy to hear this
news. The Buddha also converted Anuruddha, Bhaddiya. Ananda,
Bhagu, Kimbila. Devadatta and Upali, the barber.
'he Buddha in order to preach his religion sent his disciples
to diferent places and they in their turn used to bring many
people for Pabb!jja or admission of persons to the Sangha as
novices and Upasampada or admission of novices to the Sangha as
bhikkhus before the Buddha who personally used to confer them.
He then gave permission
.
to his disciples to confer Pabbajja and
Upasampada on persons on behalf of the Buddha uner
.
the
Tisarana formula i . e. , in the name of the Buddha, Dhamma and
SaJgh. Then the rule was issued that a person under t
age of
twenty would not be able to receive the Upasampada ana at the
sametime, a person below the age of fifteen was not in a position
to receive the Pabbajja. But under certain circumstances boys below
the age of ffteen got admission into the Sangha. A sama1era
lMV, I, 20. 2ibid, I, 21.
'MV, I, Z. &ibid, I, 54.
6Dp, p. 351; AMB, p. 307; J, N, p. 412.
4
, p, 441.
ww
q
w
w
q
16
8tDIy DI8V08 u008m 0bDu0-88tP88
,
observed ten precepts called Dasa Sikkhipadani,
1 after pabbajja and
a monk observed four parajikas and other rules of the Patimokkha
after U pasampada. He after U pasampada was informed about the
four great resources (nissaya).2 Then certain rules were introduced
into the Sangha regarding its admission. People who were immoral
or people who had any liability to the society or to the state were
not allowed to join the Sangha. The Buddha also did not give
permission to join the. Sangha who were sufering from bodily
defects or diseases etc. The Buddha introduced the Uposatha
ceremony into his Sangha at the suggestion of king Bimbisara.
He also gave order that on the Uposatha day his disciples should
recite the Patimokkha sutta and the Uposatha ceremony was to be
held only once in a fortnight either on the 1 4th or 1 5th.
At the request of Anathapiqika, a wealthy merchant, the Buddha
visited Savatthi (Sravasti) where AnathapiQQika presented the
Jetavana
monastery to him for. the Buddhist Sangla. During his stay
at Vesali (Vaisali), the capital of the Licchavis, a quarrel took place
between the two tribes, the Sakyas nd the Koliyas for water
of the
river Rohini. But the Buddha manage
d the situation
tatfully. He converted many Sakyas and Koliyas to Buddhist
monks. Here he met Mahaprajapati Gautami (Mahapajapati
Gotami) and many Sakyan and Koliyan ladies
who asked
the
Buddha to give them permissin for formation of the
Sangha of Nuns. The Buddha at frst refused to give permission for
it. But at the request of Anandahe gave permission on the condition
that nuns should follow eig'lt duties of subordination
t
u QICQt8 8I 88 lDDW8 VI8uug IDm Kug,II8uugIDm
t8K
ug tug W8t 8 uDt gVu I[I8u
ug IDm 8
,
IlI8uug
!Dm
tug IlI8uug IDm 0IuKugquDI8,Wu8 lC II8uug lIDm 8tug
D
D0ut 8ltIuDDu Il8uugIDm gDug tD 8 t Q8C8 Dl ulIt8u-
mut8, I[
I8uug IDm t8Kug Dut
@
ut
8, DWI8, g8I8u08, 8Cut8
tC)
IlI8u
u
g
!IDm g 8u0 CDmDIt8D D08 8u0 II8uug IDm ICVug
gD
0 8u0 silver.-
MV , 57; DEBS, QQ. 42-43.
"t CDu8
8t0 D p0yDQ8DD)8u8m{t DkKu8 8Du0 V Du 8m8)
,
8@8uKu
8CV8I8@ {thDKKu8 8D
_
0 W8I Iu
g
8 88 t
I IDD8 6
DCt0
ID
m0u8t-h8Q8),VuKK8m880u88u8m(t DKKu8
8Du0 V uu0I t
tI8)
8u0 uttmutt8D88@8m {tD
_
KK8 8
Du}
0
u8 uIiu D CDW
8 88
tIm0Cu),
u08! utID0uCtDu, VDQmut 8u0 Cuuu008mu008 11
(garudhamma).l Mahipajapati Gotami agreed with t
e Buddha and
then became nun and formed the Sanga of nuns. While the Buddha
was dwelling at Benares, he met Mahakaccayana or Mahakatya
yana, a son of the royal priest of king CaQQa Pqot
(Pr
dyota) of
Avanti. He became a Buddhist monk. He made UJJem, an
I
mportant
centre of Buddhism, and converted many Brahmins
of this region.
When the Buddha was seventy
-
two years old, Devadatta revolted .
against the Buddha in
the Sangha. He was a cous
n and brother-i
_
n
:
law of the Buddha. and joined the Sangha along With Ananda, Upab
etc. He bore enmity towards the Buddha for his infuence and
popularity and was jealous of him. 2 He requested the Buddha several
times to mention his name as his successor. But the Buddha refused
it Devadatta anyhow earned the confidence of king Ajatasatru
(njatasatthu) of Rajagaha who helped him to kill the Buddha. But
the king realised his mistake and prayed before the Buddha and
became .. his follower. But Devadatta tried to bring schism in the
Sangha by disapproving the life of the monks permitted by t
e
Buddha. He became angry when the Buddha refused to agree Wit
him. He won the hearts of 500 Vrian (Vajjian) monks from Vesah
who left the Sangha with him and went to Gayasisa.
At the
.
uuu8]
8 uuu mu8t IDImQ8VI8HI8t u t LI0I Dl mDuK8 800 8g8Iu M t
LI0I DmDuK8
L 0 K
8mu8tt808CQu mu8t Dt8KuDy 8 uuu I8t IDm t I I D mDu 8
8u0 tuIDmtLI0ID mDuK8.
. .
8 uuu 8tI tI8uug u t 8X QCtty8 Iu8 (63-68) D :KKu)-Q$U-
mDKK8, 8Du0 8K u888Q8d IDm DDt t b8pg88 t Du 8!I
8uDtI, 8 uuu mu8t uDt IV8 mDuKJ8u0
8uuumu8tuDt80mDu88 mDu
K DIHXDI t mDuK8 8uy 08t DI uQD88
t8 DI Q8VI8. DBU, Q. 1
1
,
u
.
D. 1
; Cvg, X, 1; EM, Q, 167.
2Cvg, VII, 1-4.
16
8tDIy DI8V08 u008m 0bDu0-88tP88
,
observed ten precepts called Dasa Sikkhipadani,
1 after pabbajja and
a monk observed four parajikas and other rules of the Patimokkha
after U pasampada. He after U pasampada was informed about the
four great resources (nissaya).2 Then certain rules were introduced
into the Sangha regarding its admission. People who were immoral
or people who had any liability to the society or to the state were
not allowed to join the Sangha. The Buddha also did not give
permission to join the. Sangha who were sufering from bodily
defects or diseases etc. The Buddha introduced the Uposatha
ceremony into his Sangha at the suggestion of king Bimbisara.
He also gave order that on the Uposatha day his disciples should
recite the Patimokkha sutta and the Uposatha ceremony was to be
held only once in a fortnight either on the 1 4th or 1 5th.
At the request of Anathapiqika, a wealthy merchant, the Buddha
visited Savatthi (Sravasti) where AnathapiQQika presented the
Jetavana
monastery to him for. the Buddhist Sangla. During his stay
at Vesali (Vaisali), the capital of the Licchavis, a quarrel took place
between the two tribes, the Sakyas nd the Koliyas for water
of the
river Rohini. But the Buddha manage
d the situation
tatfully. He converted many Sakyas and Koliyas to Buddhist
monks. Here he met Mahaprajapati Gautami (Mahapajapati
Gotami) and many Sakyan and Koliyan ladies
who asked
the
Buddha to give them permissin for formation of the
Sangha of Nuns. The Buddha at frst refused to give permission for
it. But at the request of Anandahe gave permission on the condition
that nuns should follow eig'lt duties of subordination
t
u QICQt8 8I 88 lDDW8 VI8uug IDm Kug,II8uugIDm
t8K
ug tug W8t 8 uDt gVu I[I8u
ug IDm 8
,
IlI8uug
!Dm
tug IlI8uug IDm 0IuKugquDI8,Wu8 lC II8uug lIDm 8tug
D
D0ut 8ltIuDDu Il8uugIDm gDug tD 8 t Q8C8 Dl ulIt8u-
mut8, I[
I8uug IDm t8Kug Dut
@
ut
8, DWI8, g8I8u08, 8Cut8
tC)
IlI8u
u
g
!IDm g 8u0 CDmDIt8D D08 8u0 II8uug IDm ICVug
gD
0 8u0 silver.-
MV , 57; DEBS, QQ. 42-43.
"t CDu8
8t0 D p0yDQ8DD)8u8m{t DkKu8 8Du0 V Du 8m8)
,
8@8uKu
8CV8I8@ {thDKKu8 8D
_
0 W8I Iu
g
8 88 t
I IDD8 6
DCt0
ID
m0u8t-h8Q8),VuKK8m880u88u8m(t DKKu8
8Du0 V uu0I t
tI8)
8u0 uttmutt8D88@8m {tD
_
KK8 8
Du}
0
u8 uIiu D CDW
8 88
tIm0Cu),
u08! utID0uCtDu, VDQmut 8u0 Cuuu008mu008 11
(garudhamma).l Mahipajapati Gotami agreed with t
e Buddha and
then became nun and formed the Sanga of nuns. While the Buddha
was dwelling at Benares, he met Mahakaccayana or Mahakatya
yana, a son of the royal priest of king CaQQa Pqot
(Pr
dyota) of
Avanti. He became a Buddhist monk. He made UJJem, an
I
mportant
centre of Buddhism, and converted many Brahmins
of this region.
When the Buddha was seventy
-
two years old, Devadatta revolted .
against the Buddha in
the Sangha. He was a cous
n and brother-i
_
n
:
law of the Buddha. and joined the Sangha along With Ananda, Upab
etc. He bore enmity towards the Buddha for his infuence and
popularity and was jealous of him. 2 He requested the Buddha several
times to mention his name as his successor. But the Buddha refused
it Devadatta anyhow earned the confidence of king Ajatasatru
(njatasatthu) of Rajagaha who helped him to kill the Buddha. But
the king realised his mistake and prayed before the Buddha and
became .. his follower. But Devadatta tried to bring schism in the
Sangha by disapproving the life of the monks permitted by t
e
Buddha. He became angry when the Buddha refused to agree Wit
him. He won the hearts of 500 Vrian (Vajjian) monks from Vesah
who left the Sangha with him and went to Gayasisa.
At the
.
uuu8]
8 uuu mu8t IDImQ8VI8HI8t u t LI0I Dl mDuK8 800 8g8Iu M t
LI0I DmDuK8
L 0 K
8mu8tt808CQu mu8t Dt8KuDy 8 uuu I8t IDm t I I D mDu 8
8u0 tuIDmtLI0ID mDuK8.
. .
8 uuu 8tI tI8uug u t 8X QCtty8 Iu8 (63-68) D :KKu)-Q$U-
mDKK8, 8Du0 8K u888Q8d IDm DDt t b8pg88 t Du 8!I
8uDtI, 8 uuu mu8t uDt IV8 mDuKJ8u0
8uuumu8tuDt80mDu88 mDu
K DIHXDI t mDuK8 8uy 08t DI uQD88
t8 DI Q8VI8. DBU, Q. 1
1
,
u
.
D. 1
; Cvg, X, 1; EM, Q, 167.
2Cvg, VII, 1-4.
18
8tDQDI8V08 u008m u bDut-88t P8l8
to the Buddha seeking his help to conquer them. But the Buddha
told him that because of certain practices and noble virtues of the
Vajians it would be difcult for the king to conquer them. He then
left Rajagaha and after passing through Ambalatthika, I Nalanda,
Pataligama, Kotigama, Nadika he reached Vesali. Here he stayed
at the Mango grove of Ambapali and delivered discourses to his
disciples. The Buddha then left Vesali and reached Bhoganagara.
Here he gave instruction to his disciples regarding the observance
of moral precepts (Sila), meditation (samidhi), acquisition of
knowledge (paifi ) and attainment of emancipation (vimutti). He
then ca
t
e to Pava where at the Mango garden of CuQ<a, the
blacksm
.
During the time of the Buddha Buddhism fourished in several
tpo
!
tant places in India. Dr. N. Dutt mentions that "During the
hfe-ttme of the Master, the religion spread all over the central belt
of lnda from Kajatgala and Campa on the east to Verafja and
Avantt on the west, and from Rajagaha and Viralasi to Kusambi,
Srivasti and Siketa on the north, as also to the various tribes
inha(,ting th
Himaayan foothills.
"
3 Dr. A. C. Banerjee also writes
that Buddhtsm dunng Buddha's life-time was not confned to the
tWu V]8g8D88u0 8u0, MIB, Q. 42 u. 2.
MIB, p. 4,
3AJ, Q. 3jo.
u08 utID0uCtDu, VDQmut 8u0 CuDu008m u u08 1V
limits of Majjhimadesa.1 It travelled outside its boundary. It had thus
a rapid progress .
.
Towards the east it had spread to Kajatgala,1 to
the west to Veraija close to Madhura (Mathuri) and to the north to
the land of the Kuru. "3 Before the advent of Buddhism Brahmanism
was the leading religion of the country. But the Buddha's com
manding personality, his simple method of preaching, his miraculous
power and new ideas in his religion played so signifcant role in the
minds of the people of the then India that they gave up their. old
religious and philosophical ideas and embraced the new religion of
the Buddha. They accepted his religion and contributed to its
development. Here is given below the names of several places
where in the time of the Buddha Buddhism prevailed.
Kasi
Kasi occupied an important place in the time of the Buddha.
At Isipatana near Benares, the chief city of Kisi, the Buddha, just
after his enlightenment, not only visited but delivered his frst and
second discourses the. Dhammacakkapavattana and the Anat
talakkhaQa to the Paficavaggiyas who became his first disciples.
After the conversion of the Pafcavaggiyas the Buddha was able to
attract the attention of the common people and he became very
po
pular there. He then converted Y asa, his four friends, .and ffty
others who belo
n
ged to this place. Several laymen and women
became his upasakas and upasikas. He also came to Kitagiri near
Benares. Here he gave a talk against taking food jn the night
(vikalabhojana). Another place named Khemiyambavana was asso
ciated with Buddhism, 4 Here Udena, a Buddhist monk gave a
_discourse afer the Mahaparinibbina of the Buddha.
'1DDuu08I8 DN8]]m8088 8I 'Dt88t 8 t tDWu 8]8pg88,
8u0 DyDu0 t N888. yDu0t8t8DDI0I CDuutIy t880 D t 8 tD
N00 CDuutIy. 1D t 8Dut~85t 8t IVI b888V8t. yDu0 tD8t 8
. DDI0ICDuutIy t8 80D t 8 t N00 CDuutIy, C t 8DutD 8 t
tDWu bt8K8ppK8. yDp0 t8t 8 DDIdI CDuutIyJ t8 80 D t 8 t
N00 CDuutI. D tDW8t8t I8m8g808tICt D u8.yDu0tD8t
8 DDI0I CDuutIy t8 80 DtS t N00CDuutIy. D t uDItD 8 t
mDuut8u I8ug C80 8\I808]8. yDu0 t8t 8 DDI0I CDuutty) tD8
80 D H 8 t N00 CDuutIy. BIA, p. ,48 u. 20; SBE, 7N, pp.
38-39.
'
Luuuug8m D880ut0 t Wt tmD0Iu tDWu D 8uK8]D1, gDtu
m8 8DutDV8]m88.
3BIA, p, 48 u. 20. 4MN, , Q. 11.
- .. --------------------------__.
18
8tDQDI8V08 u008m u bDut-88t P8l8
to the Buddha seeking his help to conquer them. But the Buddha
told him that because of certain practices and noble virtues of the
Vajians it would be difcult for the king to conquer them. He then
left Rajagaha and after passing through Ambalatthika, I Nalanda,
Pataligama, Kotigama, Nadika he reached Vesali. Here he stayed
at the Mango grove of Ambapali and delivered discourses to his
disciples. The Buddha then left Vesali and reached Bhoganagara.
Here he gave instruction to his disciples regarding the observance
of moral precepts (Sila), meditation (samidhi), acquisition of
knowledge (paifi ) and attainment of emancipation (vimutti). He
then ca
t
e to Pava where at the Mango garden of CuQ<a, the
blacksm
.
During the time of the Buddha Buddhism fourished in several
tpo
!
tant places in India. Dr. N. Dutt mentions that "During the
hfe-ttme of the Master, the religion spread all over the central belt
of lnda from Kajatgala and Campa on the east to Verafja and
Avantt on the west, and from Rajagaha and Viralasi to Kusambi,
Srivasti and Siketa on the north, as also to the various tribes
inha(,ting th
Himaayan foothills.
"
3 Dr. A. C. Banerjee also writes
that Buddhtsm dunng Buddha's life-time was not confned to the
tWu V]8g8D88u0 8u0, MIB, Q. 42 u. 2.
MIB, p. 4,
3AJ, Q. 3jo.
u08 utID0uCtDu, VDQmut 8u0 CuDu008m u u08 1V
limits of Majjhimadesa.1 It travelled outside its boundary. It had thus
a rapid progress .
.
Towards the east it had spread to Kajatgala,1 to
the west to Veraija close to Madhura (Mathuri) and to the north to
the land of the Kuru. "3 Before the advent of Buddhism Brahmanism
was the leading religion of the country. But the Buddha's com
manding personality, his simple method of preaching, his miraculous
power and new ideas in his religion played so signifcant role in the
minds of the people of the then India that they gave up their. old
religious and philosophical ideas and embraced the new religion of
the Buddha. They accepted his religion and contributed to its
development. Here is given below the names of several places
where in the time of the Buddha Buddhism prevailed.
Kasi
Kasi occupied an important place in the time of the Buddha.
At Isipatana near Benares, the chief city of Kisi, the Buddha, just
after his enlightenment, not only visited but delivered his frst and
second discourses the. Dhammacakkapavattana and the Anat
talakkhaQa to the Paficavaggiyas who became his first disciples.
After the conversion of the Pafcavaggiyas the Buddha was able to
attract the attention of the common people and he became very
po
pular there. He then converted Y asa, his four friends, .and ffty
others who belo
n
ged to this place. Several laymen and women
became his upasakas and upasikas. He also came to Kitagiri near
Benares. Here he gave a talk against taking food jn the night
(vikalabhojana). Another place named Khemiyambavana was asso
ciated with Buddhism, 4 Here Udena, a Buddhist monk gave a
_discourse afer the Mahaparinibbina of the Buddha.
'1DDuu08I8 DN8]]m8088 8I 'Dt88t 8 t tDWu 8]8pg88,
8u0 DyDu0 t N888. yDu0t8t8DDI0I CDuutIy t880 D t 8 tD
N00 CDuutIy. 1D t 8Dut~85t 8t IVI b888V8t. yDu0 tD8t 8
. DDI0ICDuutIy t8 80D t 8 t N00 CDuutIy, C t 8DutD 8 t
tDWu bt8K8ppK8. yDp0 t8t 8 DDIdI CDuutIyJ t8 80 D t 8 t
N00 CDuutI. D tDW8t8t I8m8g808tICt D u8.yDu0tD8t
8 DDI0I CDuutIy t8 80 DtS t N00CDuutIy. D t uDItD 8 t
mDuut8u I8ug C80 8\I808]8. yDu0 t8t 8 DDI0I CDuutty) tD8
80 D H 8 t N00 CDuutIy. BIA, p. ,48 u. 20; SBE, 7N, pp.
38-39.
'
Luuuug8m D880ut0 t Wt tmD0Iu tDWu D 8uK8]D1, gDtu
m8 8DutDV8]m88.
3BIA, p, 48 u. 20. 4MN, , Q. 11.
- .. --------------------------__.
1
I
Z
M8tDIy D 1I8V08 u00h8mu bDut-88t P88
Ri)agaha
In the kingdom of Magadha Rajagaha, Gaya, Uruvela and
Nalanda were the most important places where the Buddha
carried on his missionary work vigorously. Rajagaha, the
capital city of Magadha, was a place where he visited several -
times to propagate his teaching. King Bimbisara of Magadha, ho
gave him a very warm welcome at the time of his arrival in the
city, worked for the spread of Buddhism in his kingdom.
He ofered his Bambu grove pleasure-garden to the Buddha
for the establishment of the frst Buddhist vihara. He gave order
that anyone in his kingdom must not do any harm to the Sakyaput
tiya Sama"as. 1 At his request several rules were framed for the
welfare ofthe Sangha. It was because of Bimbisara Buddha was so
successful in his missionary work here. King Bimbisara along with
his ministers and courtiers became his lay devotees. He then
converted Sariputta and MoggaJlana with their companions
numbering about two hundred and fifty. He also converted pari
bbajakas (wandering teachers) and householders. At that time
existed two classes of paribbajakas-Brahmanical and non-Brahma
nical. in Rajagaha. The Buddha converted mostly from the latter
group. Nigroqha, Dighamakha, Potaliputta, Anugara (Annabhara),
Varadhara, Sakuludayi, Moliyasivaka, Upaka, MaQQikaputta and
Susi'ma were the noted paribbajakas who were converted by him.
He could not convert many Brahmins. He converted Ajatasattu,
the king of Magadha and Jivaka, the noted physician of the royal
family as well as of the Buddhaand his Sangha. The Samaiiapha
lasutta of the Digha Niklya8 mentions that at the request of Jivaka
be bad a meeting with Ajatasattu, and he gave a sermon on the
merits of asceticism.
Gayl and Uruvelt
At the time of the Buddha, Gaya became famous as an important
centre of Buddhism. Here the thirty Bhaddavaggiya youths met
the Buddha while they were enjoying their time in a forest near
Gaya. The. Buddha gave them a discourse on dana, sila etc. , and
they embraced the life of the Buddhist monks. The Buddha also
converted the Jatilas at Uruvela.
, , 4Z, 1.
2EMB, I, Q. 14
. 3DN, I, QQ. 4-
u08! ulID0uClDu, VDQmut 8u0CuDu008mu u08
Z1
Nilandl
Nalanda was a suburb of Rajagaba. During the time of the
B
uddha it was not a very big place. Alth
ough it was a small place
it was infuential and prosperous. People were worshippers- of
the Buddha. The monastery Pavarika Ambavana was the place
where the monks used to stay. The Buddha also stayed here while
on a visit to Nalanda. Here Sariputta, his famous disciple,
met
him and they had a talk on the subject of the lineage of faith.
Sariputta told here: "There is nobody whether a monk : 4
B
rahmin who is greater than the Exalted One as regards the
higher
w
isdom and this is the faith w hicb I cberisb ip my mind."
The
Buddha bad a talk on the three wonders of the gods withKevaddha,
a young householder. He told Asibandhakaputta, a villa
beadm
n
that everyone must sow seeds according to the fertility of soil.
Rahula also visited Nalanda and stayed at the monastery Ambalat
thika.l From all these evidences it is clear that after the enligbten
ent of the Buddha Nalanda became one of the important
Buddhist centres and the Buddha and his disciples visited here
several times to preach his doctrine.
Josala .
The kingdom of Kosala was another country where the Buddha
did his missionary work for the spread of Buddhism. Pasenadi, the
king of Kosala, patronised Buddhism. Before his conversion to it
he was a worshipper of the Brahmanic religion. But under the
influence of Mallika, his queen and Soma an.d Sakula, his two
sisters, king Pasenadi took keen interest in Buddhism,
nd became
a lay
devotee _ of the Buddba.2 Here be deliverea dtscQurse on
the merits .and demerits of good and evil deeds.
Sivatthi
At the invitation of Anathapi"<ika, a great magate and the
high treasurer of the kingdom of Kosala, the Buddha came t
?
Savatthi. The former gave him the pleasure-garden of prince Jeta
for the residence of the Buddhist monks and it became known as the
Jetavana vihara or Jetavanarama. Here he converted many people
and spent
.
nineteen vassavasas (rain retreat) and gave discourses
, , Q. 414
.
2SN, , Q. 1)AN, N, QQ. 65
f
.
1
I
Z
M8tDIy D 1I8V08 u00h8mu bDut-88t P88
Ri)agaha
In the kingdom of Magadha Rajagaha, Gaya, Uruvela and
Nalanda were the most important places where the Buddha
carried on his missionary work vigorously. Rajagaha, the
capital city of Magadha, was a place where he visited several -
times to propagate his teaching. King Bimbisara of Magadha, ho
gave him a very warm welcome at the time of his arrival in the
city, worked for the spread of Buddhism in his kingdom.
He ofered his Bambu grove pleasure-garden to the Buddha
for the establishment of the frst Buddhist vihara. He gave order
that anyone in his kingdom must not do any harm to the Sakyaput
tiya Sama"as. 1 At his request several rules were framed for the
welfare ofthe Sangha. It was because of Bimbisara Buddha was so
successful in his missionary work here. King Bimbisara along with
his ministers and courtiers became his lay devotees. He then
converted Sariputta and MoggaJlana with their companions
numbering about two hundred and fifty. He also converted pari
bbajakas (wandering teachers) and householders. At that time
existed two classes of paribbajakas-Brahmanical and non-Brahma
nical. in Rajagaha. The Buddha converted mostly from the latter
group. Nigroqha, Dighamakha, Potaliputta, Anugara (Annabhara),
Varadhara, Sakuludayi, Moliyasivaka, Upaka, MaQQikaputta and
Susi'ma were the noted paribbajakas who were converted by him.
He could not convert many Brahmins. He converted Ajatasattu,
the king of Magadha and Jivaka, the noted physician of the royal
family as well as of the Buddhaand his Sangha. The Samaiiapha
lasutta of the Digha Niklya8 mentions that at the request of Jivaka
be bad a meeting with Ajatasattu, and he gave a sermon on the
merits of asceticism.
Gayl and Uruvelt
At the time of the Buddha, Gaya became famous as an important
centre of Buddhism. Here the thirty Bhaddavaggiya youths met
the Buddha while they were enjoying their time in a forest near
Gaya. The. Buddha gave them a discourse on dana, sila etc. , and
they embraced the life of the Buddhist monks. The Buddha also
converted the Jatilas at Uruvela.
, , 4Z, 1.
2EMB, I, Q. 14
. 3DN, I, QQ. 4-
u08! ulID0uClDu, VDQmut 8u0CuDu008mu u08
Z1
Nilandl
Nalanda was a suburb of Rajagaba. During the time of the
B
uddha it was not a very big place. Alth
ough it was a small place
it was infuential and prosperous. People were worshippers- of
the Buddha. The monastery Pavarika Ambavana was the place
where the monks used to stay. The Buddha also stayed here while
on a visit to Nalanda. Here Sariputta, his famous disciple,
met
him and they had a talk on the subject of the lineage of faith.
Sariputta told here: "There is nobody whether a monk : 4
B
rahmin who is greater than the Exalted One as regards the
higher
w
isdom and this is the faith w hicb I cberisb ip my mind."
The
Buddha bad a talk on the three wonders of the gods withKevaddha,
a young householder. He told Asibandhakaputta, a villa
beadm
n
that everyone must sow seeds according to the fertility of soil.
Rahula also visited Nalanda and stayed at the monastery Ambalat
thika.l From all these evidences it is clear that after the enligbten
ent of the Buddha Nalanda became one of the important
Buddhist centres and the Buddha and his disciples visited here
several times to preach his doctrine.
Josala .
The kingdom of Kosala was another country where the Buddha
did his missionary work for the spread of Buddhism. Pasenadi, the
king of Kosala, patronised Buddhism. Before his conversion to it
he was a worshipper of the Brahmanic religion. But under the
influence of Mallika, his queen and Soma an.d Sakula, his two
sisters, king Pasenadi took keen interest in Buddhism,
nd became
a lay
devotee _ of the Buddba.2 Here be deliverea dtscQurse on
the merits .and demerits of good and evil deeds.
Sivatthi
At the invitation of Anathapi"<ika, a great magate and the
high treasurer of the kingdom of Kosala, the Buddha came t
?
Savatthi. The former gave him the pleasure-garden of prince Jeta
for the residence of the Buddhist monks and it became known as the
Jetavana vihara or Jetavanarama. Here he converted many people
and spent
.
nineteen vassavasas (rain retreat) and gave discourses
, , Q. 414
.
2SN, , Q. 1)AN, N, QQ. 65
f
.
ZZ
8lDIyDDI8V808u00D8mu bDulD-88l P88
consisting of eight hundred and forty-four suttas.1 Visakha, daughter
of a setthi of Saketa and wife of PUJlavag<hana, the son of a rich
setthi of Savatthi, was a pious lady who furthered the cause of the
religion in Kosala. At her request her father-in-law Migara and
other members of the family became lay devotees of the Buddha.
She also built a monastery called Pubbarama Migaramatupasada.
Here the Buddha spent six vassas. Several rules of the Pati
mokkha sutta were framed here at the request of Visakha.
2
The Buddha converted Atgulimala, a robber to Buddhism. He
became a bhikkhu and also attained arhatship. Vekhanassa3 and
Potthapada,4
the paribbajakas of Kosala also accepted the religion
of the Buddha. At frst the Brahmanas in the kingdom of Kosala
were not very friendly towards the Buddha. But he was able to
convince them and converted many of them to Buddhism. Wealthy
householders like JalussoQi, 5 Aggika-Bharadvaja, 6 DhinafijanF
became, his lay devotees. Even Brahmana teachers like Pokkharasadi
of UkkaHha,8 Lohicca of Salavatika9 and Cafiki of Opasada
embraced his religion. Many rich as .well as poor Brahmanas
became Buddhist monks and played their important roles for the
spread o Buddhism in the kingdom of Kosala.
Kapilavatthu
At the
invitation of king Suddhodana: the Buddha paid a visit
to Kapilavatthu after his enlightenment. At frst the king and the
Skyas were unwilling to welcome him and his disciples. They even
d1d not give alms to hs flloweP, They behaved with so rudely
that ;hey refuse t6" gi'e -him accommodation at night and
tat 5 why he syed at the hermitage of BharalQU-Kalama.
But they soon changed their minds when they saw his miraculous
power10 and they understood his greatness. He then won the hearts
of the king as well as of the Sakyas. Within a very short time- he
converted Nanda, Rahula, Mahapajapati Yasodhara of the royal
family. Many Sakyan youngmen and ladies also embraced his
religion and they also helped to popularise Buddhim there. Kala
Khemaka and Ghataya, two Sakyamen, ofered monasteries to the
1DPPN, QQ.
VJ, 1 127.
'DN, , Q, 178.
7MN, ,Q.209.
WMVT, , QQ. 101f.
2MV, , QQ, 144-14J.
5
MN, , Q. 175.
8
DN
, ,Q, 87.
A, , p. 40.
6SNP, Q. 21.
D0, ,Q. 224.
u08 ulID0uClDu, VDQmul 8u0 Cu Dlu00D8m u u08.
ZJ
monks in the Nigrodharama.1 During the life time of the Buddha
Kapilavatthu as an important centre of Buddhism occupied a
place in the history of Buddhism.
Vesili
Vesali, the capital of the Licchavis, was another important city
which was closely connected with the early history of Buddhism.
Once the Li cchavis faced a great famine and pestilence. When they
were unable to remove them they sought the help of the Buddha
and requested him to come to Vesali to save them. As soon as the
Buddha arrived in this city the famine and pestilence that had
hung over them disappeared and he recited the Ratana sutta,
2 Th
people of Vesali became happy. He won the hearts of the Licchavis
and carried on his missionary work successfully. The Licchavis
constructed the kutagarasala monastery for his residence,
They also built the Saptamra caitya, Bahuputra caitya. Gautama
caitya, Kapinalya caitya, Markatahrada-tira caitya, Sarandada
caitya and Udena caitya for the purpose of his meditation. The
Buddha converted Mahali, Mahanama, Uggagahapati, Nandaka,
Pingiyini, Bhaddiya and also many distinguished Licchavis. He also
praised them and spoke about their seven conditions of national wel
fare (satta aparihaniyadhamma).3 He felt for them so much that he
told his followers, "Whoever, my disciples, among you hath not
seen the divine host of the thirty-three gods, let him gaze on the
host of the Licchavis, let him behold the host of the Licchavis,
let him view the host of the Lic
j
v
.,o
-
.
Kusiniri. and Pivi
At the time of the Buddha tMallas were dllded mt" wo
lMN, , QQ. 109-1 10.
2
EMB, , Q. 177.
{) 'D CC8V8 D0 lFquul QuDC mlug8 D lDI lIDWDCD1Dy
88llu00, {) 1Dy m0l lDgII lD m8K lDI 0C8Dn8 8u0 C8I0 o
t
lDt uu0Il8Kug
8
il CDuCD)0,{)DyuQD0lI80lDu8u0 DDuDuI0 lDIj
Q0g8, {V) DyI8Ql0 8u0 8uQQDIl0 lDI 0I8, {V) D Wm DI@t8
WI 8DW0 lD D l8Ku Dy DIC DI 8D0uC1Du, (V) 1Dy m8ul8u0 8u0
Q80 0u I8QCl lDlDIQ8C8 D WDI8DQ, {V) Dy 8uQQDIl0 8u0 uy
QIDlCl0 lD DDy mu {8ID8ul8) 8mDug lDm~-A, , QQ. 1J J AN, ,
JJ
1
5f
.
4
BIA, QQ. 42-4J.
ZZ
8lDIyDDI8V808u00D8mu bDulD-88l P88
consisting of eight hundred and forty-four suttas.1 Visakha, daughter
of a setthi of Saketa and wife of PUJlavag<hana, the son of a rich
setthi of Savatthi, was a pious lady who furthered the cause of the
religion in Kosala. At her request her father-in-law Migara and
other members of the family became lay devotees of the Buddha.
She also built a monastery called Pubbarama Migaramatupasada.
Here the Buddha spent six vassas. Several rules of the Pati
mokkha sutta were framed here at the request of Visakha.
2
The Buddha converted Atgulimala, a robber to Buddhism. He
became a bhikkhu and also attained arhatship. Vekhanassa3 and
Potthapada,4
the paribbajakas of Kosala also accepted the religion
of the Buddha. At frst the Brahmanas in the kingdom of Kosala
were not very friendly towards the Buddha. But he was able to
convince them and converted many of them to Buddhism. Wealthy
householders like JalussoQi, 5 Aggika-Bharadvaja, 6 DhinafijanF
became, his lay devotees. Even Brahmana teachers like Pokkharasadi
of UkkaHha,8 Lohicca of Salavatika9 and Cafiki of Opasada
embraced his religion. Many rich as .well as poor Brahmanas
became Buddhist monks and played their important roles for the
spread o Buddhism in the kingdom of Kosala.
Kapilavatthu
At the
invitation of king Suddhodana: the Buddha paid a visit
to Kapilavatthu after his enlightenment. At frst the king and the
Skyas were unwilling to welcome him and his disciples. They even
d1d not give alms to hs flloweP, They behaved with so rudely
that ;hey refuse t6" gi'e -him accommodation at night and
tat 5 why he syed at the hermitage of BharalQU-Kalama.
But they soon changed their minds when they saw his miraculous
power10 and they understood his greatness. He then won the hearts
of the king as well as of the Sakyas. Within a very short time- he
converted Nanda, Rahula, Mahapajapati Yasodhara of the royal
family. Many Sakyan youngmen and ladies also embraced his
religion and they also helped to popularise Buddhim there. Kala
Khemaka and Ghataya, two Sakyamen, ofered monasteries to the
1DPPN, QQ.
VJ, 1 127.
'DN, , Q, 178.
7MN, ,Q.209.
WMVT, , QQ. 101f.
2MV, , QQ, 144-14J.
5
MN, , Q. 175.
8
DN
, ,Q, 87.
A, , p. 40.
6SNP, Q. 21.
D0, ,Q. 224.
u08 ulID0uClDu, VDQmul 8u0 Cu Dlu00D8m u u08.
ZJ
monks in the Nigrodharama.1 During the life time of the Buddha
Kapilavatthu as an important centre of Buddhism occupied a
place in the history of Buddhism.
Vesili
Vesali, the capital of the Licchavis, was another important city
which was closely connected with the early history of Buddhism.
Once the Li cchavis faced a great famine and pestilence. When they
were unable to remove them they sought the help of the Buddha
and requested him to come to Vesali to save them. As soon as the
Buddha arrived in this city the famine and pestilence that had
hung over them disappeared and he recited the Ratana sutta,
2 Th
people of Vesali became happy. He won the hearts of the Licchavis
and carried on his missionary work successfully. The Licchavis
constructed the kutagarasala monastery for his residence,
They also built the Saptamra caitya, Bahuputra caitya. Gautama
caitya, Kapinalya caitya, Markatahrada-tira caitya, Sarandada
caitya and Udena caitya for the purpose of his meditation. The
Buddha converted Mahali, Mahanama, Uggagahapati, Nandaka,
Pingiyini, Bhaddiya and also many distinguished Licchavis. He also
praised them and spoke about their seven conditions of national wel
fare (satta aparihaniyadhamma).3 He felt for them so much that he
told his followers, "Whoever, my disciples, among you hath not
seen the divine host of the thirty-three gods, let him gaze on the
host of the Licchavis, let him behold the host of the Licchavis,
let him view the host of the Lic
j
v
.,o
-
.
Kusiniri. and Pivi
At the time of the Buddha tMallas were dllded mt" wo
lMN, , QQ. 109-1 10.
2
EMB, , Q. 177.
{) 'D CC8V8 D0 lFquul QuDC mlug8 D lDI lIDWDCD1Dy
88llu00, {) 1Dy m0l lDgII lD m8K lDI 0C8Dn8 8u0 C8I0 o
t
lDt uu0Il8Kug
8
il CDuCD)0,{)DyuQD0lI80lDu8u0 DDuDuI0 lDIj
Q0g8, {V) DyI8Ql0 8u0 8uQQDIl0 lDI 0I8, {V) D Wm DI@t8
WI 8DW0 lD D l8Ku Dy DIC DI 8D0uC1Du, (V) 1Dy m8ul8u0 8u0
Q80 0u I8QCl lDlDIQ8C8 D WDI8DQ, {V) Dy 8uQQDIl0 8u0 uy
QIDlCl0 lD DDy mu {8ID8ul8) 8mDug lDm~-A, , QQ. 1J J AN, ,
JJ
1
5f
.
4
BIA, QQ. 42-4J.
2
4
History of Theravada Buddhism in South-east Asia
groups. Kusiuara, a small town, was the capital of one group of
the Mallas and the other group ruled from Pava which was a
centre
of Jainism. Kusinara and Pava were the places where the
Buddha visited to preach his doctrine. The Mallas received him
with great honour and the Assembly of the Mallas of Kusinara
issued order on his arrival in the city that a citizen would
be fined
500
kahapanas if he showed any disrespect to the Buddha.1 At
K
were
at frst Hinayanistl. But after some time they discarded their
doctrines and developed inclinations towards Mahiiyanism.
According to Bhavya and Vasumitra,5 the Sarvastivadins came
into existence in the frst quarter of the third century BC. After
them Vatsiputriyas, Dharmottariyas, Sammitiyas, Cha:agarikas,
Mahisasakas appeared in the history of Buddhism in India. The
appearance of the Dharnaguptas, Kasyapiyas and Sautrantikas
took place at the close of the third century BC. The second
century C saw the rise of the Ekavyavahirikas, Lokottaravadins,
Gokulikas and Prajiaptivadins. The Caityakas and the Saila sects
appeared at the end of the second century BC.
lEMB, II, p. 33, 2ibid, II, p. 44.
4
ibid, IJ, p. 44; ibid, p. 283.
3
ibid, 7, p. +, BCLV, I, p. 283.
oibid, I, p. 283
.
India: Introduction, Development and Decline of Buddhism in India 29
The Theravidins 0I Sthaviravidins
Theravada was not only the most primitive but was also the
most conservative school of Buddhism and its doctrines were in
Pali. This sect had a Tipitaka which consisted of Sutta, Vinaya and
Abhidhamma in Pali. According to the Tibetan traditions/
Mahakacdiyana who belonged to Ujjain (Ujjeni) founded the
Theravada sect. But the Pali tradition refers to Upali,2 The
Theravadins had their frst centre at Pataliputta
. Then .they
gradually settled in Kosambi, Avanti, Ujjeni and in other places
of
western lndia.3 The Sarnath inscription mentions that
there
were
Theravadins in Sarnath in the early periods.4 Th
Nagarjunikol
Qa inscriptions also refer to the Theravadins.5 From
western India they began to settle in South India. They also
became very popular in Kafici in South India.6 After some time it
became an important educational centre of the Theravadins.
Mahinda in the third century C introduced Theravadism in
Ceylon where it frmly established itself. Mahavihara in Ceylon
became its chief centre. 7 The Theravadins were known in Ceylon as
the Theraviiins-Vibhajjavadins. 8 But the Kathavatthu
applies
the term Sakavada instead of Sthaviraviia or Vibhajjavada. They
were later split up into three sects known as the Jetavaniyas,
the
Abhayagirivasins and the Mahaviharavasins.
/
.
According to the Theravadins, the Buddha was a human being.
He attained knowledge and realized the truth after hard labour.9
He had many super-human qualities. The Theravadins admitted
that an arhat was a perfect person. He reached the stage of
Nibbana and had no chance of fall from arhathood. The
fundamental doctrine of this sect was to remain aloof from all
. sorts of evil, to do everything what was good and . to purify the
mind. 10 All these things could be possibl e only by
observance of
sila, samadhi and paifii. The Theravadins helt that all worldly
things were subject to decay and they were anicca, dukkha and
anatta. According to them, the majhimapatipada which was known
also as the ariyatthaigikamagga was the real path and they
lBST, p. 229.
ibid, p. 229.
7
ibid, p. 229.
IODP, BV v, 5.
2ibid, p. 229.
5ibid, p. 229.
BBCLV, I, p, 286.
3
jbid, p. 229.
6ibid, p. 229.
9
ibid.
28 History of Theravada Buddhism in South-east Asia
The Ceylon chronicles. refer to another council. They mention
that all Vajjian monks did not agree with the decision of the council.
Another council was held by them. They discussed the matter
and gave a decision what they wanted in their favour. This council
was known as the Mahisangha or Mahasanghika.1
Just after the Second Buddhist Council some Vajjian monks did
not want to remain in the Sangha of the Theravadins or Sthavira
viiins and they formed a new Sangha .known as the Mahasangha
and,lhey were known as the Mahiisatghikas2 or the 'monks of the
great congregation'. The Second Buddhist Council marked the first
division in the Sangha. This was due to diferences of opinion
relating to the practice of ten rules of discipline by monk. Thus
there arose in the Sangha at that time two sects-orthodox and
unorthodox. After some time these two sects were divided into
several sects. The total number of sects existed at that time was
eigh'een. The Theravadins or the orthodox monks who had frm
faith in Hinayanism upto their last existence were divided
into eleven sects known as the Mahisisaka, Dharmaguptika,
Sarvastivada, Kasyapiya, Haimavata, Sankrantika (Sautrantika)
and Suttavada, Vatsiputriya, Sammitiya, Dharmottariya,
Bhadrayaniya and Satlagarika or Cha11agarika. 3 The
Mahasanghikas or the unorthodox monks were also
divided into seven sects4 known as the Gokulika, Paiiattivada
(Prajfaptivada), Bahusrutiya, Cetiyaviia (or Caityika),
kvyavaharika, Purvasaila and Aparasaila. They
were
at frst Hinayanistl. But after some time they discarded their
doctrines and developed inclinations towards Mahiiyanism.
According to Bhavya and Vasumitra,5 the Sarvastivadins came
into existence in the frst quarter of the third century BC. After
them Vatsiputriyas, Dharmottariyas, Sammitiyas, Cha:agarikas,
Mahisasakas appeared in the history of Buddhism in India. The
appearance of the Dharnaguptas, Kasyapiyas and Sautrantikas
took place at the close of the third century BC. The second
century C saw the rise of the Ekavyavahirikas, Lokottaravadins,
Gokulikas and Prajiaptivadins. The Caityakas and the Saila sects
appeared at the end of the second century BC.
lEMB, II, p. 33, 2ibid, II, p. 44.
4
ibid, IJ, p. 44; ibid, p. 283.
3
ibid, 7, p. +, BCLV, I, p. 283.
oibid, I, p. 283
.
India: Introduction, Development and Decline of Buddhism in India 29
The Theravidins 0I Sthaviravidins
Theravada was not only the most primitive but was also the
most conservative school of Buddhism and its doctrines were in
Pali. This sect had a Tipitaka which consisted of Sutta, Vinaya and
Abhidhamma in Pali. According to the Tibetan traditions/
Mahakacdiyana who belonged to Ujjain (Ujjeni) founded the
Theravada sect. But the Pali tradition refers to Upali,2 The
Theravadins had their frst centre at Pataliputta
. Then .they
gradually settled in Kosambi, Avanti, Ujjeni and in other places
of
western lndia.3 The Sarnath inscription mentions that
there
were
Theravadins in Sarnath in the early periods.4 Th
Nagarjunikol
Qa inscriptions also refer to the Theravadins.5 From
western India they began to settle in South India. They also
became very popular in Kafici in South India.6 After some time it
became an important educational centre of the Theravadins.
Mahinda in the third century C introduced Theravadism in
Ceylon where it frmly established itself. Mahavihara in Ceylon
became its chief centre. 7 The Theravadins were known in Ceylon as
the Theraviiins-Vibhajjavadins. 8 But the Kathavatthu
applies
the term Sakavada instead of Sthaviraviia or Vibhajjavada. They
were later split up into three sects known as the Jetavaniyas,
the
Abhayagirivasins and the Mahaviharavasins.
/
.
According to the Theravadins, the Buddha was a human being.
He attained knowledge and realized the truth after hard labour.9
He had many super-human qualities. The Theravadins admitted
that an arhat was a perfect person. He reached the stage of
Nibbana and had no chance of fall from arhathood. The
fundamental doctrine of this sect was to remain aloof from all
. sorts of evil, to do everything what was good and . to purify the
mind. 10 All these things could be possibl e only by
observance of
sila, samadhi and paifii. The Theravadins helt that all worldly
things were subject to decay and they were anicca, dukkha and
anatta. According to them, the majhimapatipada which was known
also as the ariyatthaigikamagga was the real path and they
lBST, p. 229.
ibid, p. 229.
7
ibid, p. 229.
IODP, BV v, 5.
2ibid, p. 229.
5ibid, p. 229.
BBCLV, I, p, 286.
3
jbid, p. 229.
6ibid, p. 229.
9
ibid.
30
History of Theravada Buddhism in South-east Asia
followed this path. They also held that the realisation of the
four stages of the truth took place all at once,t and pratisarkhya
nirodha, apratisarkhyi-n:irodha and akasa were the three
asaQskrtas.
2
.
The Mahtsasakas
Some Theravida monks after leaving Pitaliputta went towards
'
south and stayed in ancient MahiamaQ<ala. They were
known to the Buddhist world as the Mahisisakas.
3
They made
their homes in Vanavisi (North Kanara) and Mysore. They also
went to Ceylon. Fa-bien, the Chinese pilgrim, states that he saw the
Vinaya of the Mahisisakas in Ceylon. 4 The Mahisisakas were also
popular in Avanti.
5 There were two groups of the Mahisasaka
s
the earlier group and the later group. 6 The Mahisasakas who belonged
to the earlier group accepted most of the doctrines of the
Theravadins while the Mahisasakas of the later group agreed with
the Sarvastivadins. In the eyes of the Mahisasakas an arhat had no
chance of fall and he had not done any meritorious deed. They refer
red to the existence of nine unconstituted dhammas and stated that
the realisation of the four stages of sanctification would be possible
all at once and at the same time. The latter Mahisasakas agreed
fully with the doctrines of the Sarvastivadins, 7 According to them
Khandhas,
dhatus, ayatanas and anusayas remained permanently.
8
They believed that past and future always existed. They admitted
the existence of antarabhava. 9
The Dharmaguptas or Dharmaguptikas
Some Theravada monks went towards north and used Sanskrit 'as
the medium of their Pitaka. They were known as the Dharmaguptas
or the D harmagu ptikas. 10 According to Prof. Przyl uski 11 the followers
of this school most probably took this name from the founder
Dharmagupta who had been identifed with Dharmarakkhita, the
Y;naka missionary whq went to north-western countries during the
retgn of Asoka. According to some, it was a sub-sect of the
lBSI, p, 233; BCLV, I, , 290.
2
ibid, p, 233; ibid, p. 290.
4BSI, p, 1 30.
5ibid, p. 1 31
.
7ibid, p, 1 3
4
, Bibid, p, 134.
lO
BCLV, I, p. 286, l
l
ibid, p. 286,
3
ibid, I, p, 286,
6ibid, p:l29.
9ibid, p, 1 34.
India: Introduction, Development and Decline of Buddhism in India 3 1
Mahisisaka. The Dharmaguptikas played an important role in the
religious history of Central Asia and China. Their Pratimoka
sitra was very popular in China.1 They had their own Tripitaka
which had Sitra, Vinaya and Abhidharma. Prof. Przyluski opines
that their infuence was found in north-western India. 2 They also
extended their infuence in Iran even. According to them, gifts ofe
red to the Sangha were more meritorious than those to the Buddha.
3
Gifts ofered to a stipa were also meritorious. They believed that
heretics would not be able to conquer the five supernatural powers.
They also agreed that the body of an arhat was pure and the
realisation of the tr
_
th could be possible all at a time.
4
The Sarvtstivtins
The Sarvastivadins were the branches of the Theravadjns, the
monks of the most orthodox school of Buddhism. Some Theravada
monks from Magadha went towards Northern India and settled in
Mathura, Gandhira and Kasmira. . They were known as the
Sarvistivadins because of their fundamental doctrine of 'sarvam
asti' 'all things exist'.5 The meaning of the term Sarvastivida, Pali
Sabbatthivida (Sarva, 'all' + asti, 'exist'
+
vada, doctrine) is all
exist.6 The Sarvistivadins were also known as the Milasarvastivadins
and the Aryasarvistivadins. Kasmira was the chief centre of the
activities of the Sarvastivadins. They used Sanskrit as the language
of their sacred scriptures. During the reign of Katika the
Sarvistivadins became very popular in Northern India.7 He
patronised them in his kingdom; I was because of him they were
able to attain popularity in Northern India. Their infuence also
reached Central Asia. Dr. N. Dutt observes, "The Sarvastivadins
had its sphere of activity in Northern India extending from Kashmir
to Mathura and was responsible for the propagation of Hinayana
Buddhism in Central Asia whence it was carried to China. "8
According to a tradition, the Mfilasarvastivadins, theDharmaguptas,
the Mahisasakas and the Kasyapiyas were the ofshoots of the
Sarvastivadins.
9
According to another tradition, the Milasarvasti-
lBSI, p. 184
.
4id, p. 185; BCLV, I
, p. 287,
7ibid, p. 5;
BCLV, I, p. 287.
21bid, p, 18
4.
5
SL, pp. 7-8.
Sibid, p, 5.
Bibid, p. 1 84.
6ibid, p. 7.
9ibid, p. 4.
30
History of Theravada Buddhism in South-east Asia
followed this path. They also held that the realisation of the
four stages of the truth took place all at once,t and pratisarkhya
nirodha, apratisarkhyi-n:irodha and akasa were the three
asaQskrtas.
2
.
The Mahtsasakas
Some Theravida monks after leaving Pitaliputta went towards
'
south and stayed in ancient MahiamaQ<ala. They were
known to the Buddhist world as the Mahisisakas.
3
They made
their homes in Vanavisi (North Kanara) and Mysore. They also
went to Ceylon. Fa-bien, the Chinese pilgrim, states that he saw the
Vinaya of the Mahisisakas in Ceylon. 4 The Mahisisakas were also
popular in Avanti.
5 There were two groups of the Mahisasaka
s
the earlier group and the later group. 6 The Mahisasakas who belonged
to the earlier group accepted most of the doctrines of the
Theravadins while the Mahisasakas of the later group agreed with
the Sarvastivadins. In the eyes of the Mahisasakas an arhat had no
chance of fall and he had not done any meritorious deed. They refer
red to the existence of nine unconstituted dhammas and stated that
the realisation of the four stages of sanctification would be possible
all at once and at the same time. The latter Mahisasakas agreed
fully with the doctrines of the Sarvastivadins, 7 According to them
Khandhas,
dhatus, ayatanas and anusayas remained permanently.
8
They believed that past and future always existed. They admitted
the existence of antarabhava. 9
The Dharmaguptas or Dharmaguptikas
Some Theravada monks went towards north and used Sanskrit 'as
the medium of their Pitaka. They were known as the Dharmaguptas
or the D harmagu ptikas. 10 According to Prof. Przyl uski 11 the followers
of this school most probably took this name from the founder
Dharmagupta who had been identifed with Dharmarakkhita, the
Y;naka missionary whq went to north-western countries during the
retgn of Asoka. According to some, it was a sub-sect of the
lBSI, p, 233; BCLV, I, , 290.
2
ibid, p, 233; ibid, p. 290.
4BSI, p, 1 30.
5ibid, p. 1 31
.
7ibid, p, 1 3
4
, Bibid, p, 134.
lO
BCLV, I, p. 286, l
l
ibid, p. 286,
3
ibid, I, p, 286,
6ibid, p:l29.
9ibid, p, 1 34.
India: Introduction, Development and Decline of Buddhism in India 3 1
Mahisisaka. The Dharmaguptikas played an important role in the
religious history of Central Asia and China. Their Pratimoka
sitra was very popular in China.1 They had their own Tripitaka
which had Sitra, Vinaya and Abhidharma. Prof. Przyluski opines
that their infuence was found in north-western India. 2 They also
extended their infuence in Iran even. According to them, gifts ofe
red to the Sangha were more meritorious than those to the Buddha.
3
Gifts ofered to a stipa were also meritorious. They believed that
heretics would not be able to conquer the five supernatural powers.
They also agreed that the body of an arhat was pure and the
realisation of the tr
_
th could be possible all at a time.
4
The Sarvtstivtins
The Sarvastivadins were the branches of the Theravadjns, the
monks of the most orthodox school of Buddhism. Some Theravada
monks from Magadha went towards Northern India and settled in
Mathura, Gandhira and Kasmira. . They were known as the
Sarvistivadins because of their fundamental doctrine of 'sarvam
asti' 'all things exist'.5 The meaning of the term Sarvastivida, Pali
Sabbatthivida (Sarva, 'all' + asti, 'exist'
+
vada, doctrine) is all
exist.6 The Sarvistivadins were also known as the Milasarvastivadins
and the Aryasarvistivadins. Kasmira was the chief centre of the
activities of the Sarvastivadins. They used Sanskrit as the language
of their sacred scriptures. During the reign of Katika the
Sarvistivadins became very popular in Northern India.7 He
patronised them in his kingdom; I was because of him they were
able to attain popularity in Northern India. Their infuence also
reached Central Asia. Dr. N. Dutt observes, "The Sarvastivadins
had its sphere of activity in Northern India extending from Kashmir
to Mathura and was responsible for the propagation of Hinayana
Buddhism in Central Asia whence it was carried to China. "8
According to a tradition, the Mfilasarvastivadins, theDharmaguptas,
the Mahisasakas and the Kasyapiyas were the ofshoots of the
Sarvastivadins.
9
According to another tradition, the Milasarvasti-
lBSI, p. 184
.
4id, p. 185; BCLV, I
, p. 287,
7ibid, p. 5;
BCLV, I, p. 287.
21bid, p, 18
4.
5
SL, pp. 7-8.
Sibid, p, 5.
Bibid, p. 1 84.
6ibid, p. 7.
9ibid, p. 4.
32
History of Theravida Buddhism in South-e
a
st Asia
vadins, the Kasyapiyas; the Mahasisakas, the Dharmaguptas, the
Bahusrutiyas, the Timrasitiyas and the Vibhajjavadins .were the
seven divisions of the Sarvistivadins. From the Chinese and Tibetan
translations, manuscripts discovered in Central Asia, Nepal and
Gilgit in Pakistan and from several passages referred to in the
Lalitavistara, Mahivastu, Divyavadina, and Abhidharmakosa it is
clear that the Sarvistivadins had their own canon in Sanskrit or
in Mixed Sanskrit.
1 It had three divisions-Sitra, Vinaya and
Abhidharma. The Sarvistivadins agreed with the Theravidins in
their doctrinal points. They held that the five dharmas i.e.
,
citta (mind), caitasika (mental states), ripa (matter),
citta
viprayukta (states independent of the mind) and
asaJskrtas
(the unconstituted), which could be sub-divided into
seventy-five,
remained intact in their subtlest forms in the past,
present and
future.2 They believed in the doctrine of Karma and NirvaQa.
According to them, the.Buddha was a human being. But he reached
the stage of enlightenment and realised the truth. All arhats did not
receive anutpada-jnana, 3 and were ruled by pratityasamutpi
daiga
and had dance : o: retrogression.4 According
to them, the four
stages of
sanctification should be realjsed gradually and the second
and the third stages could be reached all at once.5
The Kasyapiyas
The Kasyapiyas were also known by the Sthaviriyas, Saddharma
varalas or Suvarakas.
6
Prof. Pryluski has identified them with
the Haimavatas. Dr. N. Dutt did not accept this view. 7 The
Kasyapiyas had their own Tripitaka which consisted of Sitra,
Vinaya and Abhidharma. They believed that arhats had kayajiana
and anutpadajnana,8 Sarskiras were subject to decay, and the
past, the present and the future existed.
The Smnkantikas or the Sautrant
ikas and the Suttavidins
The pali tradition records that the Sarkintikas
branches of the Kisyapiyas or the Kassapikas.9
3ibid, p, 170.
6
BSI, p. 185.
were the
From the
lBJIA, p, 88.
'ibid, p. 170.
7EMB, II, p. 170.
2BSI, p. 162.
58CLV, I, p. 289.
BBSI, , 186. DEMB, II, p, 166; BSI, p. 186.
India: Introduction, Development and Decline of
B
uddhism in India
33
Sarkantikas came the Sautrantikas. But Vasumitra opin_es that
the two sects were one and the same. The Suttavadins came into
existence from the Satkrantikas. Vasumitra mentions that the
Sarkantikas believed the
trans
migration of substance from one
birth to another.1 According to them, the body of an arhat w
a
s
pure. They denied the existence of past and future and there was
no real existence of the unconstituted dharmas. 2
The Haimavatas
Most probably the Haimavatas took their ongm in the
Himalayan region and that is why they were called the Haimavatas.
Vasumitra, the great Buddhist teacher, believe that it was a
branch of the Sthaviravida
. But
Bhavya and Vinitadeva, the two great
Buddhist philosophers, state that they came out from the Mahisal
ghikas, The Haimavatas believed that the Bodhisattvas were like
ordinary beings and had no extraordinary powers.
-
The arhats
had ignorance and doubts and it was possible for them to attain
siritual knowledge with the help of oters.
:
.
The Vltsiutriyas or Yajjiputtakas ot
'
The Sammitiyas
The Vatsiputriyas or the Vajjiputtakas we'e also known 88 the
Sammitiyas. 3 They were the branches of the -Theravadins and"their
original home was Avanti
.
Because ot, . i they were also called
Avantakas or Avantikas.4 From the two inscriptions dated the 2nd
and 4th centuries AD5 it is clear that Mathura and Sirnith were
the places where the Sammitiyas became very prominent. The ffth
stone-slab inscription of Mathura6' refers to the establishment of an:
image of a Bodhisattva and its consecration to the Sammitiya monks.
I-tsing mentions that the Sammitiyas became very prominent in
Lata and Sindhu in Western India and they were also in Magadha
and in southern and eastern India. 7 In the reign of Haravardhana
(606-647 AD) they came into prominence, Rajyasri, the sister of
Haravardhana entered the Sangha of the nuns of the Sammitiyas.
wle
?
ge of decay) as well as anutpadajfiana (knowledge of non-
.
ortgmatton) up to the time of the attainment of their Mahiparinib
bina. Their birth took place not like ordinary beings. They entered
1BCLV, I, p. 292.
2BS1, p. , Sibid, p. .
'ARBIIMA, p. X,
5
ibid, pp. XXII-XXIII.
6El, XI, p. 211. 7
ibid, VII, pp, 4.
8BS1 65 , p. .
9BHB, II, p. 100; BIIA, p. 98.
.
10BCLV, I, p. 289.
India: Introduction, Development and Decline of Buddhism in India
35
the wombs of their mothers in the shape of white elephants and .
came out from the womb at the time of birth from the right side
of their mothers. The Mahisanghikas believed that arhats had no
chance of fall from arhathood. But some Mahisanghikas who
considered Mahideva as their leader stated that arhats could
receive knowledge with the help of others, they
had doubts and
were ignorant on certain afairs.1
The Caityikas 0l Caityakas
Mahideva, the Buddhist teacher, was the founder
of the
Caityavid
a sect. It came into existence about two hundred years
after the Mahiparinibbana of the Buddha. Mahideva
used to live
in a
caitya on the top of a hill and for this reason
this sect had
received the name of Caityavida. Some believed that the
Caityikas
used to worship the caityas
a
nd that is why
they were called the
Caityikas. They were also known as the Lokottara
vidins. 2
According
to them, the construction of caityas, worship of caityas
and a
circumambulation of caityas were meritorious
deeds and one
could
acquire merits by doing all these pious works.
3 They held
that the Buddhas had no attachment, delusion and ill-will.
The Bahusrutiyas
The
Bahusrutiyas agreed with the Sarvastivadins in many
doctri
nal points. The Bahusrutiya sect had received its name because
its
founder was a learned Buddhist teacher.
According to the
B
ahusrutiyas, the Buddha's doctrines which related to anityati
(tran
sitoriness), dukkha (sufering), sinya (non-existence of objects),
an
atman (absence of soul) and nirvi:a (the fnal bliss) were
lokkottara
(supramundane).
4
They held that the Buddha had ten
balas
(powers), four vaisaradyas (confdences) and other powers.
6
The Ekavyavabarikas. had their main centre at Pitaliputta.
According to them, all dharmas were not real and the absolute was
rare and accidental. "The Prajfiaptivida came into
existence after
the Bahusrutiya. The Pirvasaila, the A parasaila and
the Uttarasaila
or tle Saila sects most probably took their
names from
lBCLV, I, p, 29
0.
ibid, p. 101.
2BSI, p. 0; EMB, II. p. 57.
ibid, p. 102 fn. 6
2
.
BBJIA, pp, 10101.
-6BSI, p. 1+.
J+ History of Theravida Buddlism in South-east Asia
pudgalf (a self, a personality) which passed through several exis
tences before it arrived at the stage of Nirvi:. It moved and
changed along with the khandhas (skandhas) and it also vanished
when the khandhas vanished in NirviQa.1 The Vatsiputriyas held the
view that an arhat had a fall from religious life and the Ajivikas
were not in a position to achieve miraculous powers.
The Mahismighikas
The original home of the Mahisaighikas was Magadha: One
wle
?
ge of decay) as well as anutpadajfiana (knowledge of non-
.
ortgmatton) up to the time of the attainment of their Mahiparinib
bina. Their birth took place not like ordinary beings. They entered
1BCLV, I, p. 292.
2BS1, p. , Sibid, p. .
'ARBIIMA, p. X,
5
ibid, pp. XXII-XXIII.
6El, XI, p. 211. 7
ibid, VII, pp, 4.
8BS1 65 , p. .
9BHB, II, p. 100; BIIA, p. 98.
.
10BCLV, I, p. 289.
India: Introduction, Development and Decline of Buddhism in India
35
the wombs of their mothers in the shape of white elephants and .
came out from the womb at the time of birth from the right side
of their mothers. The Mahisanghikas believed that arhats had no
chance of fall from arhathood. But some Mahisanghikas who
considered Mahideva as their leader stated that arhats could
receive knowledge with the help of others, they
had doubts and
were ignorant on certain afairs.1
The Caityikas 0l Caityakas
Mahideva, the Buddhist teacher, was the founder
of the
Caityavid
a sect. It came into existence about two hundred years
after the Mahiparinibbana of the Buddha. Mahideva
used to live
in a
caitya on the top of a hill and for this reason
this sect had
received the name of Caityavida. Some believed that the
Caityikas
used to worship the caityas
a
nd that is why
they were called the
Caityikas. They were also known as the Lokottara
vidins. 2
According
to them, the construction of caityas, worship of caityas
and a
circumambulation of caityas were meritorious
deeds and one
could
acquire merits by doing all these pious works.
3 They held
that the Buddhas had no attachment, delusion and ill-will.
The Bahusrutiyas
The
Bahusrutiyas agreed with the Sarvastivadins in many
doctri
nal points. The Bahusrutiya sect had received its name because
its
founder was a learned Buddhist teacher.
According to the
B
ahusrutiyas, the Buddha's doctrines which related to anityati
(tran
sitoriness), dukkha (sufering), sinya (non-existence of objects),
an
atman (absence of soul) and nirvi:a (the fnal bliss) were
lokkottara
(supramundane).
4
They held that the Buddha had ten
balas
(powers), four vaisaradyas (confdences) and other powers.
6
The Ekavyavabarikas. had their main centre at Pitaliputta.
According to them, all dharmas were not real and the absolute was
rare and accidental. "The Prajfiaptivida came into
existence after
the Bahusrutiya. The Pirvasaila, the A parasaila and
the Uttarasaila
or tle Saila sects most probably took their
names from
lBCLV, I, p, 29
0.
ibid, p. 101.
2BSI, p. 0; EMB, II. p. 57.
ibid, p. 102 fn. 6
2
.
BBJIA, pp, 10101.
-6BSI, p. 1+.
36 History of Theravada Buddhism in South-east Asia
hill and made their hOmes in Amarivati and Nigirjunikolca in
the Guntur district in Andhra Pradesh. 1
The reign of Kilasoka was significant in the religious history
of India. It was because of the Second Buddhist Council his reign
was memorable in the history of Buddhism. The next important
king who ascended the throne after Kilisoka was Nanda or
Mahipadma or Mahipadmapati.2 He patronised Buddhism. The
Maijusrimilakalpa mentions that his spiritual . teacher was
KalyiQamitra. At his request the king
made several gifts to the
caityas which were constructed on the relics of the Buddha. After
him Candragupta came to the throne of Magadha and he ruled for
twenty-four years. Then he was succeeded by his son Bindusira.
Though he did not show any interest towards Buddhism yet the
progress and 'development of Buddhism continued. At that time
several sects shifted their centres to diferent places in India. Avanti
was the centre of activities of the Theravadins. 3 The Sarvistivadins
moved to Mathura and afterwards to Gandhira. The Mahisasakas
went towards south and selected Mysore as their place. 4 The
Mahisal
mptr
m te thtrd century bC. He was one of the greatest figures
m Indtan history
. l. G. Wells in his Outline of History refers to him
"as 'the greatest of kings' and that not because of the physical
extent of his empire, extensive as it was, but because of his
character as a man, the ideals for which he stood, and the principles
by which he governed. "6 He was a 'great patron of Buddhism and
his reign proved to be the most inspiring period for Buddhism in the
counry. uddhis
mptr
m te thtrd century bC. He was one of the greatest figures
m Indtan history
. l. G. Wells in his Outline of History refers to him
"as 'the greatest of kings' and that not because of the physical
extent of his empire, extensive as it was, but because of his
character as a man, the ideals for which he stood, and the principles
by which he governed. "6 He was a 'great patron of Buddhism and
his reign proved to be the most inspiring period for Buddhism in the
counry. uddhis
:*
India: Introduction, Development and Decline of Buddhism in India
Sota and Uttara to SuvaQQabhfmi1
Mahinda
to TambapaQQi2
39
The Ceylon chronicles3 refer to these Buddhist missions to nine
diferent countries under the patronage of king Asoka. The king
himself in his Rock Edicts V and XIII4 mentioned the names of
several countries where he sent his religious missions though he
omitted some names referred to in the Ceylon chronicles. The
omission of these names does not prove or disprove the authenticity
of thl facts of the Ceylon chronicles. The discovery of several
inscriptions at Siichi confrms the historicity of the religious
missions of the Ceylon chronicles. The inscription on the inner lid
of the relic-urn which was unearthed in Tope no. 2 of the Safchi
group refers to Sapurisa(sa) Majjhimasa ' (relics) of the pious man .
Majjhima. '5 The inscription on the outer lid of the relic-urn
mentions about Sapurisa(sa) Kasapagotasa Hemavatacariyasa
'(relics) of the pious man Kassapagotta (i. e. , of the Kassapa clan),
the teacher of the Himalaya. '6 From these two inscriptions it is
clear that Majjhima and Kassapagotta were the two prominent
figures who defnitely'played an important role in the history of
Buddhism of this region. There is a reference to in the Mahi vatsa
about Majjhima who was sent by Moggaliputta Tissa to the
Himalayan countries to propagate the teachings of the Buddha."7
The Dipavaqsa8 states that Kassapagotta went to the Himalayan
- region with Majjhima. So these two inscriptions mentioned above
clearly prove the story of Majjhima and Kassapagotta who went to
the Himalayan countries to preach the doctrines. of the
Buddha and
the historicity of the Buddhist mission as related in the Ceylon
chronicles.
tAccording to some, SuvaQQabhumi 'the gold-land' is lower Burma with
adjacent districts. Fleet is of opinion that Suva11abhumi might be the country
in Bengal called by Hiuen-tsang 'Ka-lo-na-su-fa-la-na' -Karoasuvarta
or else the country along the river Son, a river in Central India, and
tributary of the Ganges on its right bank, which is also called HiraQyavlba
'the gold-bearer': MHV, XII, p. 86 fn. 2; AIU, p, 84; JRAS, 1910, p. 428.
2The island of Lanka or Ceylon : ibid, XII, p, 82.
3ibid, XII, .3-8; DPV, VIII, l-3.
/
4AJ, pp. 21-29, 63-76.
5TBT, p, 287; BI, pp. 299-301.
7MHV, XII, 6, 41 . '
6ibid, p. 287; Bl, pp, 299301.
BDPV, VIII, 10.
38 History of Theravada Buddhism in South-east Asia
ceremony was performed at Pataliputta, for about seven years.
Asoka sent one minister at Asokirima to request the orthodox monks
there to do the uposatha ceremony with other monks. But they
refused to do it and many monks were beheaded by the king's
minister. But the king felt sorry for it and asked Moggaliputta
Tissa, the oldest and the most learned of the monks, regarding this
matter. With his help the king expelled many unorthodox monks
from the Sangha and suppressed their heretical views. He did his
best to bring discipline in the Sangha and tried to purify it as
far as possible. This Council was held by the orthodox monks
only at Pataliputta under the leadership of Moggaliputta Tissa.
Asoka patronised it and supported the orthodox monks. It was
held for nine months. After its conclusion Moggaliputta Tissa
under Asoka's patronage sent religious missions to nine diferent
countries for the introduction, development and spread of
Buddhism.
1
Here is given below the names of the monks and the
countries of Moggaliputta Tissa's mission :
Majjhantika (Madhyandina) to Kasmira and Gandhara2
Mahadeva
to MahiamaQQala8
Rakkhita to Vanavasi
4
Dhammarakkhita to Aparinta5
(a Yonaka)
Mahidhammarakkhita
Mahirakkhita
Majjhima
IMHV, XII, 38.
to Mahirattha'
to Yona countries7
to Himavanta8
2Gandhara comprises the districts of Peshawar and Rawalpin
d
i
i
n
t
he nor
-
them Punjab. Klsmira is the moder Kashmir.: ibid, XII, p. 82 fn. 2.
8A district south of the Vindhyan mountains: ibid, XII, p.
84
f
. 5
.
4North Kanara: ibid, XII, p. 84 fn. 7.
5Aparlnta comprises the territories of norther Gujarat, Kathiawar, Kacch
and Sind: ibid, XII, p. 85 fn. 1.
6Mabiratra, the country of the Marathi: ibid, XII, p. 85 fn. 3.
.
7The clans of foreign race on the north-western frontier: ibid,
XII, p, 8
S
fn. 5.
8The Himalayan region: ibid, XII, p. 85.
:*
India: Introduction, Development and Decline of Buddhism in India
Sota and Uttara to SuvaQQabhfmi1
Mahinda
to TambapaQQi2
39
The Ceylon chronicles3 refer to these Buddhist missions to nine
diferent countries under the patronage of king Asoka. The king
himself in his Rock Edicts V and XIII4 mentioned the names of
several countries where he sent his religious missions though he
omitted some names referred to in the Ceylon chronicles. The
omission of these names does not prove or disprove the authenticity
of thl facts of the Ceylon chronicles. The discovery of several
inscriptions at Siichi confrms the historicity of the religious
missions of the Ceylon chronicles. The inscription on the inner lid
of the relic-urn which was unearthed in Tope no. 2 of the Safchi
group refers to Sapurisa(sa) Majjhimasa ' (relics) of the pious man .
Majjhima. '5 The inscription on the outer lid of the relic-urn
mentions about Sapurisa(sa) Kasapagotasa Hemavatacariyasa
'(relics) of the pious man Kassapagotta (i. e. , of the Kassapa clan),
the teacher of the Himalaya. '6 From these two inscriptions it is
clear that Majjhima and Kassapagotta were the two prominent
figures who defnitely'played an important role in the history of
Buddhism of this region. There is a reference to in the Mahi vatsa
about Majjhima who was sent by Moggaliputta Tissa to the
Himalayan countries to propagate the teachings of the Buddha."7
The Dipavaqsa8 states that Kassapagotta went to the Himalayan
- region with Majjhima. So these two inscriptions mentioned above
clearly prove the story of Majjhima and Kassapagotta who went to
the Himalayan countries to preach the doctrines. of the
Buddha and
the historicity of the Buddhist mission as related in the Ceylon
chronicles.
tAccording to some, SuvaQQabhumi 'the gold-land' is lower Burma with
adjacent districts. Fleet is of opinion that Suva11abhumi might be the country
in Bengal called by Hiuen-tsang 'Ka-lo-na-su-fa-la-na' -Karoasuvarta
or else the country along the river Son, a river in Central India, and
tributary of the Ganges on its right bank, which is also called HiraQyavlba
'the gold-bearer': MHV, XII, p. 86 fn. 2; AIU, p, 84; JRAS, 1910, p. 428.
2The island of Lanka or Ceylon : ibid, XII, p, 82.
3ibid, XII, .3-8; DPV, VIII, l-3.
/
4AJ, pp. 21-29, 63-76.
5TBT, p, 287; BI, pp. 299-301.
7MHV, XII, 6, 41 . '
6ibid, p. 287; Bl, pp, 299301.
BDPV, VIII, 10.
40
M8tDIy Dhf8V08 u00h8mu bDulD-88t P8
The session of the Third Buddhist Council and the sending of the
religious missions to nine diferent countries by Moggaliputta Tissa
after this council were the most important events in the history of
Buddhism. This was for the frst time in the history that the
Buddhist monks went to foreign countries to propagate the
teachings of the Buddha. India and the countries, belonging to the
region now known as South and south-east Asia, were familiar
with each other from the time of the Buddha. Several Jatakas refer
to sea voyages of merchants from India to this region. So from
very ancient times trade relations were established between these
two regions
and it is very probable that through traders Buddhism
was also introduced there. The Third Buddhist Council was an
important landmark in the history of Buddhism. It produced
important results in Ceylon, Burma and other places of south-east
Asia. The Theravada form of Buddhism was introduced into Ceylon
and south-east Asia by Buddhist monks sent by king Asoka in ' the
second half of the third century BC. In course of time after its
introduction Ceylon became the headquarter of Theravida
Buddhism and from there it flourished in south-east Asia. After its
disappearance from India, Ceylon, as an important centre, took the
leading part for the spread of this form of Buddhism.
Buddhism continued to fourish in northern India after the reign
of Asoka. But it is said in the Buddhist texts that it had sufered a
set-back in north-east India during the reign of Pushyamitra (or
Puyamitra), the founder of the Sulga dynasty, who after
assassinating Brihadratha, 1 the last king of the Maurya empire,
ascended
the throne and ruled for thirty-six years (c. 187- 1 51 Be).
According to the Buddhist tradition,2 Puyamitra destroyed
monasteries and killed many monks on his journey to Sialkot in
the Punjab.
Here he announced a prize of one hundred gold coins
on the
head .of each Buddhist monk.
Buddhism flourished in north-wester India in the region of
Indo-Gre
ek rulers. Of .all the Greek rulers of India, Menander
alone occupied an important place in the Buddhist world
for his love towards Buddhism and his . scholastic approach. 8
He has been identifed with king Milinda of the Milndapaiha,
'Question of Milinda,' a Buddhist book composed in the
/
lAJU, Q. 9,
~
, QQ 429-430; IHQ, ??, QQ. 8lf ; AIU, Q, 97; MJB, Q. 1
18.
3AJU, QQ. 1 12-1 13.
u08. utID0uCtDu, V0DQmut 8ud Cu Du00D8m uu08
41
form of questions and answers between king Milinda and
Nigasena, the famous Buddhist monk. It is said that king
Menander after his meeting with Nagasena took Buddhism as his
religion and helped to spread Buddhism in his kingdom. He joined
the Sangha as a monk and became an arhat.
The Fourth Buddhist Council
The progress of Buddhism continued in north-west India during
the rule of the KushaQas who were followers of Buddhism and did
a splendid job for its progress. KaQika, who is regarded as the
greatest of the Kushina emperors, occupied the throne in 78 AD. 1
His empire extended from Bihar in the east to Khorasan in the
west and from Khotan in the north to the Konkan in the south. 2
He was one Kushana eperor hose fame went beyond the
borders of his kingdom, ,not only as an able statesman, but also as
one who by his piety and enthusiasm carved out a place for himself
in the history of Buddhism. A great Buddhist council was held
under his patronage.8 The king in order to bring unity in the
Sangha convoked a council which was known as the Fourth
Buddhist Council. Some traditions mention that this council took
place in the . vihara at Kutalavana in Kasmira.
'
But other
traditions refer to it in the vihara of Kuvana near Gandhara or
Jalandhara.5 n this council sacred books were commented according
to the opinion of all sects. The Sarvastivlda sect and its any sub
sects took active part in this council and they organised it.
Vasumitra was the President and Asvaghoa was the Vice-President
of the council. 6 The chief aim of this council was to collect
manuscripts and to compose new commentaries on the Sitra,
Vinaya and Abhidharma texts. The most signifcant fact of this
council was that the Mahayana form of Buddhism appeared in
Northern India at that time. The term Mahayana or 'the Great
Vehicle' must have originated from the term Mahasatghika or
'member of the Great Council' . 7 According to some scholars,
Mahayana Buddhism was founded by Nagarjuna.8 But the . latter in
his works the Prajnaparamita sastra and the Dasabhfmi-vibhla-
lAJU, Q. 144.
1D0 Q, 141.
D0,Q. 147; D0, Q, 121.
1D0,Q, 147.
7 TK, p, 123.
D0, Q. 147; MIB, Q, 121.
D0, Q, 147; D0, Q. 121.
BAHSHM, Q, 9.
40
M8tDIy Dhf8V08 u00h8mu bDulD-88t P8
The session of the Third Buddhist Council and the sending of the
religious missions to nine diferent countries by Moggaliputta Tissa
after this council were the most important events in the history of
Buddhism. This was for the frst time in the history that the
Buddhist monks went to foreign countries to propagate the
teachings of the Buddha. India and the countries, belonging to the
region now known as South and south-east Asia, were familiar
with each other from the time of the Buddha. Several Jatakas refer
to sea voyages of merchants from India to this region. So from
very ancient times trade relations were established between these
two regions
and it is very probable that through traders Buddhism
was also introduced there. The Third Buddhist Council was an
important landmark in the history of Buddhism. It produced
important results in Ceylon, Burma and other places of south-east
Asia. The Theravada form of Buddhism was introduced into Ceylon
and south-east Asia by Buddhist monks sent by king Asoka in ' the
second half of the third century BC. In course of time after its
introduction Ceylon became the headquarter of Theravida
Buddhism and from there it flourished in south-east Asia. After its
disappearance from India, Ceylon, as an important centre, took the
leading part for the spread of this form of Buddhism.
Buddhism continued to fourish in northern India after the reign
of Asoka. But it is said in the Buddhist texts that it had sufered a
set-back in north-east India during the reign of Pushyamitra (or
Puyamitra), the founder of the Sulga dynasty, who after
assassinating Brihadratha, 1 the last king of the Maurya empire,
ascended
the throne and ruled for thirty-six years (c. 187- 1 51 Be).
According to the Buddhist tradition,2 Puyamitra destroyed
monasteries and killed many monks on his journey to Sialkot in
the Punjab.
Here he announced a prize of one hundred gold coins
on the
head .of each Buddhist monk.
Buddhism flourished in north-wester India in the region of
Indo-Gre
ek rulers. Of .all the Greek rulers of India, Menander
alone occupied an important place in the Buddhist world
for his love towards Buddhism and his . scholastic approach. 8
He has been identifed with king Milinda of the Milndapaiha,
'Question of Milinda,' a Buddhist book composed in the
/
lAJU, Q. 9,
~
, QQ 429-430; IHQ, ??, QQ. 8lf ; AIU, Q, 97; MJB, Q. 1
18.
3AJU, QQ. 1 12-1 13.
u08. utID0uCtDu, V0DQmut 8ud Cu Du00D8m uu08
41
form of questions and answers between king Milinda and
Nigasena, the famous Buddhist monk. It is said that king
Menander after his meeting with Nagasena took Buddhism as his
religion and helped to spread Buddhism in his kingdom. He joined
the Sangha as a monk and became an arhat.
The Fourth Buddhist Council
The progress of Buddhism continued in north-west India during
the rule of the KushaQas who were followers of Buddhism and did
a splendid job for its progress. KaQika, who is regarded as the
greatest of the Kushina emperors, occupied the throne in 78 AD. 1
His empire extended from Bihar in the east to Khorasan in the
west and from Khotan in the north to the Konkan in the south. 2
He was one Kushana eperor hose fame went beyond the
borders of his kingdom, ,not only as an able statesman, but also as
one who by his piety and enthusiasm carved out a place for himself
in the history of Buddhism. A great Buddhist council was held
under his patronage.8 The king in order to bring unity in the
Sangha convoked a council which was known as the Fourth
Buddhist Council. Some traditions mention that this council took
place in the . vihara at Kutalavana in Kasmira.
'
But other
traditions refer to it in the vihara of Kuvana near Gandhara or
Jalandhara.5 n this council sacred books were commented according
to the opinion of all sects. The Sarvastivlda sect and its any sub
sects took active part in this council and they organised it.
Vasumitra was the President and Asvaghoa was the Vice-President
of the council. 6 The chief aim of this council was to collect
manuscripts and to compose new commentaries on the Sitra,
Vinaya and Abhidharma texts. The most signifcant fact of this
council was that the Mahayana form of Buddhism appeared in
Northern India at that time. The term Mahayana or 'the Great
Vehicle' must have originated from the term Mahasatghika or
'member of the Great Council' . 7 According to some scholars,
Mahayana Buddhism was founded by Nagarjuna.8 But the . latter in
his works the Prajnaparamita sastra and the Dasabhfmi-vibhla-
lAJU, Q. 144.
1D0 Q, 141.
D0,Q. 147; D0, Q, 121.
1D0,Q, 147.
7 TK, p, 123.
D0, Q. 147; MIB, Q, 121.
D0, Q, 147; D0, Q. 121.
BAHSHM, Q, 9.
42 History of Theavada Btddhi$m in South-east Asia
astral referred to many Mahayana sutras which were most probably
existing before the arrival of Nagarjuna.
2
So it is possible that
Nagarjuna was not the founder but he made a significant
contribution to the development of Mahayana Buddhism, Most
of the scholars agree that the Mahasaighikas were the real founder
of Mahayanism and they first invented the terms Mahayana and
Hinayana3 and "they coined the term 'Mahayana' to be applied to
themselves. ' ' 4 The bsic principles of both Mahayana and Hinayana
are identical. Both of them accepted the Four Noble Truths, the
Noble Eightfold Path, the theory of Kamma, the non-existence of '
the soul and the gradual stages of spiritual advancement.5 But they
difered on certain points regarding their attitude to the words of
the Buddha and their conception of the Buddha. 6 The Mahayanists
held that the Buddha was lokuttara and was made of anasrava
dharmas. Hibody, length of life and powers were unlimited. Under
the patronage of the Kushana emperors Mahayana Buddhism
fourished. But with the fall of their dynasty in the third century
AD Buddhism lost a line of great admirers.
The fourth century AD witnessed the rise of the Imperial Guptas
who played a prominent role in the political history of Northern
India. The age of the Gupta rulers was also highly remarkable in
the religious and cultural history of India. These rulers became
famous for theit religious toleration. During their rule several
religions existed side by side and Buddhism, as one of the religions
of the age, also continued. In the reign of Candragupta II,
Amrakardava, son of Undana of Sbkulidesa, gave a plot of land
and twenty fve dinaras for feeding fve Buddhist monks and
providing a lamp in the Jewel House. 7 The Mankuwar stone image
inscription of Kumara Gupta I of the year 129 (448-449 AD)
refers to Buddhamitra who was a Buddhist monk. 8 He installed the
image of the Buddha. Another inscription9 also mentjons that in
the reign of the above mentioned ruler a Buddhist
onk named
Abhayamitra made an image of the Buddha for worshtp. From the
l'Th former is a 'commentary on the Mahiprajiipiramiti sitra and the latte
r
is a commentary on the frst two of the ten Bhimis in Da8abhimika chapter
of Avatamsaka sitra AHSHM, p, 10 fn. 1 .
2
ibid, p. . 3ibid, p. 1, 4ibid, p. 142.
oTKL, p. 123.
6ibid, p. 123.
7JHQ, XIII, p. 326; CII, III, p, 5. Bibid, p, 327;
i
bid, p, Z,
ljbid, p. 327.
India: Introduction, Development and Decline of Buddhism in India 4
3
inscriptional evidences it is clear that Buddhism was prevalent
during the rule of the Gupta rulers. Though the Gupta rulers were
tolerant of Buddhism and some Qf them even patronised Buddhism
during their rule but it did not help the spread of Buddhism
which at that time slowly but silently began to decline in India.
Fa-bien, the Chinese pilgrim, visited India in the frst half of the
ffth cntury AD. He referred to the four philosophical schools
the Vaibhisikas the Sautrantikas, the Yogacaras and the
Madhyamiks. l 1he frst two schools were followers of Hinayana
Buddhism and the other two showed their leanings towards
Mahayana Buddhism. Here is given a brief survey of the philoso
phical ideas of these four schools:
The Vaibhaikas were originated from the Vibhaas or
commentaries. 2 They believed in the existence of the world. They
held that the organs of sense perceived directly and not by their
perceived faculty (vijiana). 3 They refused to accept the existence of
atma (soul) and pudgala (personality). They denied the authority of
the Sutra altogether but held the Abhidharma's authority. According
to them the Buddha was a human being who entered into nothing-
t
.
nes after reaching the stage of NirvaQa by hts Buddhahood and
another NirvaQa by his death. 4
Vasumitra refers to the existence of the Sautrintikas
.
or
Samkrantivadins in the fourth century AD.
6
The founder of this
sec: was AcaryaKumaralita. The Sautrantikas rejected the
authority of the Abhidharmapitaka but accepted that of the Sutras.
They did not accept the existence of past and future but believed
in the existence of the present only. According to them, mental and
external objects remained permanently. All dharmas were
impermanent and NirviQa W8 not a real object. They held that the
body of an arhat was pure and there were any Buddhas
simultaneously.
lARBRIMA, p. 15; MIB, p. 126.
2Hiue Tsang refers in Kanishka's council in Kasmira. He states that all the
Northern Buddhists attended this council. But uo Souther Buddhist ws
invited and no body was present in this council. Five hundred Northern
Buddhists who took part in the session of the council prepared a commen
tary entitled Vibhiia. They made it in copper plates and. placd thse
inscriptions under a huge stipa which was kept near the place of the council.
It is generally believed that the Vaibbika sect took its cue from the
vi bMa-IHQ, I, Z.
aMIB, p, 126; BSI, p. 10. 4ibid, p, 126. 0AM, I, p. 1
7
.
42 History of Theavada Btddhi$m in South-east Asia
astral referred to many Mahayana sutras which were most probably
existing before the arrival of Nagarjuna.
2
So it is possible that
Nagarjuna was not the founder but he made a significant
contribution to the development of Mahayana Buddhism, Most
of the scholars agree that the Mahasaighikas were the real founder
of Mahayanism and they first invented the terms Mahayana and
Hinayana3 and "they coined the term 'Mahayana' to be applied to
themselves. ' ' 4 The bsic principles of both Mahayana and Hinayana
are identical. Both of them accepted the Four Noble Truths, the
Noble Eightfold Path, the theory of Kamma, the non-existence of '
the soul and the gradual stages of spiritual advancement.5 But they
difered on certain points regarding their attitude to the words of
the Buddha and their conception of the Buddha. 6 The Mahayanists
held that the Buddha was lokuttara and was made of anasrava
dharmas. Hibody, length of life and powers were unlimited. Under
the patronage of the Kushana emperors Mahayana Buddhism
fourished. But with the fall of their dynasty in the third century
AD Buddhism lost a line of great admirers.
The fourth century AD witnessed the rise of the Imperial Guptas
who played a prominent role in the political history of Northern
India. The age of the Gupta rulers was also highly remarkable in
the religious and cultural history of India. These rulers became
famous for theit religious toleration. During their rule several
religions existed side by side and Buddhism, as one of the religions
of the age, also continued. In the reign of Candragupta II,
Amrakardava, son of Undana of Sbkulidesa, gave a plot of land
and twenty fve dinaras for feeding fve Buddhist monks and
providing a lamp in the Jewel House. 7 The Mankuwar stone image
inscription of Kumara Gupta I of the year 129 (448-449 AD)
refers to Buddhamitra who was a Buddhist monk. 8 He installed the
image of the Buddha. Another inscription9 also mentjons that in
the reign of the above mentioned ruler a Buddhist
onk named
Abhayamitra made an image of the Buddha for worshtp. From the
l'Th former is a 'commentary on the Mahiprajiipiramiti sitra and the latte
r
is a commentary on the frst two of the ten Bhimis in Da8abhimika chapter
of Avatamsaka sitra AHSHM, p, 10 fn. 1 .
2
ibid, p. . 3ibid, p. 1, 4ibid, p. 142.
oTKL, p. 123.
6ibid, p. 123.
7JHQ, XIII, p. 326; CII, III, p, 5. Bibid, p, 327;
i
bid, p, Z,
ljbid, p. 327.
India: Introduction, Development and Decline of Buddhism in India 4
3
inscriptional evidences it is clear that Buddhism was prevalent
during the rule of the Gupta rulers. Though the Gupta rulers were
tolerant of Buddhism and some Qf them even patronised Buddhism
during their rule but it did not help the spread of Buddhism
which at that time slowly but silently began to decline in India.
Fa-bien, the Chinese pilgrim, visited India in the frst half of the
ffth cntury AD. He referred to the four philosophical schools
the Vaibhisikas the Sautrantikas, the Yogacaras and the
Madhyamiks. l 1he frst two schools were followers of Hinayana
Buddhism and the other two showed their leanings towards
Mahayana Buddhism. Here is given a brief survey of the philoso
phical ideas of these four schools:
The Vaibhaikas were originated from the Vibhaas or
commentaries. 2 They believed in the existence of the world. They
held that the organs of sense perceived directly and not by their
perceived faculty (vijiana). 3 They refused to accept the existence of
atma (soul) and pudgala (personality). They denied the authority of
the Sutra altogether but held the Abhidharma's authority. According
to them the Buddha was a human being who entered into nothing-
t
.
nes after reaching the stage of NirvaQa by hts Buddhahood and
another NirvaQa by his death. 4
Vasumitra refers to the existence of the Sautrintikas
.
or
Samkrantivadins in the fourth century AD.
6
The founder of this
sec: was AcaryaKumaralita. The Sautrantikas rejected the
authority of the Abhidharmapitaka but accepted that of the Sutras.
They did not accept the existence of past and future but believed
in the existence of the present only. According to them, mental and
external objects remained permanently. All dharmas were
impermanent and NirviQa W8 not a real object. They held that the
body of an arhat was pure and there were any Buddhas
simultaneously.
lARBRIMA, p. 15; MIB, p. 126.
2Hiue Tsang refers in Kanishka's council in Kasmira. He states that all the
Northern Buddhists attended this council. But uo Souther Buddhist ws
invited and no body was present in this council. Five hundred Northern
Buddhists who took part in the session of the council prepared a commen
tary entitled Vibhiia. They made it in copper plates and. placd thse
inscriptions under a huge stipa which was kept near the place of the council.
It is generally believed that the Vaibbika sect took its cue from the
vi bMa-IHQ, I, Z.
aMIB, p, 126; BSI, p. 10. 4ibid, p, 126. 0AM, I, p. 1
7
.
+ History or Theralda Buddhism in South-east Asia
The followers of the Madhyamika school were known as the
Madhyamikas because they followed the middle view and laid
much stress on it. "They abvocate neither the theory of
absolute reality nor that of total unreality of the world but merely
realitivity. "1 They were known as the Sinyavadins because they
held that sinyata was the absolute. According to them, samvrti
(conventional truth) and paramartha (transcendental truth) were
two kinds of truth. Nagarjuna or Arya Nagarjuna, a brahmin of
South India, was the founder of this school which came into
existence towards the end of the second century AD.
Maitreya or Maitreyanitha was, the founder of the Yogacara sect.
It was known as the Yogicira because it gave more emphasis on
the practice of yoga (meditation). Its fol lowers were called the
Yogaciras or the Y ogacirins. They believed that one reached the
highest stage of bod hi (truth) after passing. through a11 the ten stages
of spiritual progress (dasa bhimi) of Bodhisattvahood.2 According
to them, all external objects were unreal and accepted the real
existence of vijiana consciousness. They believed that pudgalanai
ratma (non-existence of self) and dharmanairatma (non-existence of
the things of the world) were two kinds of nairatma. The
realisation of these two nairatmas could be possible only by the
removal of passions and of the veil covering true knowledge. '
During the time of Fa-bien's visit both Hinayana and Mahayana
Buddhism existed side by side in many parts of India. The Chinese
pilgrim visited several places of India. He saw scholars, monasteries
and other establishments of these two forms of Buddhism at
Mathura, Pataliputra, Udyana, Punjab, Sravastl and Sarnath.6
Buddhism fourished in Kabul, Kashmir and north-western parts of
India at that time. 6 Karli, Nasik, Amarivati, Jagayyapeta, Goli,
Nagarjuniko:<a in Western and Southern India were the important
centres of Buddhism in the ffth century AD.
7
The Ikavakus, who
belonged to Eastern Deccan, made an important contributions to
the development of. Buddhism in India. Buddhaghoa and his
teacher who played a great role for the development of Buddhism
in the fourth and ffth centuries AD had some connections with the
Pallava-Cola country of South India. The latter was an important
lBIA, p. 105.
'ibid, p. 108.
7ibid, Q. 697,
2ibid, p. 1(7.
5NJA, II, p. 67.
3ibid, p. 108.
6ibid, p. 697.
India: Introduction, Development and Decline or Buddhism in India 45
centre of Buddhism in the fourth, :fth and sixth centuries AD and
was closely connected with the Buddhist centres in Burma, Several
Pali inscriptions, which belonged to the ffth and sixth centuries AD,
were found at Hmawza in Lower Burma. 1 All tlese inscriptions
were written in characters similar to the Andhra-Kadamba or
Kannadi script of South India of about the fifth and sixth centuries
AD. It shows that in the ffth and sixth centuries AD. Amaravati,
Nagarjuniko:<a, Kafcipuram, KaveripattanaQ, NegapataQ and
UragapuraQ of the Deccan and South India were important centres
of Theravada Buddhism and they helped the development of
Buddhism in Lower Burma.
The Huns, who were Mah.medans by faith, invaded north-west
India from the north at the end of the ffth century AD and the
beginning of the sixth century AD. They were anti-Buddhists and
they killed Buddhist monks, scholars and destroyed many
. monasteries. 2 Their invasion gave a death-blow to Buddhism and
it brought its downfall in north-west India.
The beginning of the seventh century AD marked the arrival of
Hara or Haravardhana. His reign was an important period in the
political, social and religious history of Northern India. 3 He uni
fed the whole Northern India into one empire. He patronised Bud
dhism and popularised Buddhistic learning at the Buddhist University
ofNalanda. Under his patronage many religions fourished in his
dominion. Hiuen-Tsang, the Chinese pilgrim, who visited India
from 6.30 AD to 644 AD refers to the fourishing condition of
Buddhism from Taxila and further west to Pu1<ravardhana and
Samatata in the east, and from Kashmir and Nepal to the Cola
country in the South.' But I-tsing, another Chinese pilgrim, who
came to India after Hiuen-Tsang, mentions that Buddhism was in a
state of decay. 5
The reign of the kings of the Pala dynasty was a great epoch in
the history of Buddhism in India. The Pal a kings ruled in Eastern
India from about the second half of the eighth century AD and
gave a new life to Buddhism. The founder of the dynasty was
Gopila6 who was a Buddhist. The next king was Dharmapala
(c. AD 770-81 0) who was a zealous patron of Buddhism and played a
f
.
1El, V, pp. 101f; XII, pp. 127-132; lA, X, pp. 121f; AISTBB, p. 38.
2
TK, pp. 120-121 . 3ibid, p. 121.
4MIB, p. 130; NIA, II, p. 698. "TKL, p, 122. 6AJU, p. 44
+ History or Theralda Buddhism in South-east Asia
The followers of the Madhyamika school were known as the
Madhyamikas because they followed the middle view and laid
much stress on it. "They abvocate neither the theory of
absolute reality nor that of total unreality of the world but merely
realitivity. "1 They were known as the Sinyavadins because they
held that sinyata was the absolute. According to them, samvrti
(conventional truth) and paramartha (transcendental truth) were
two kinds of truth. Nagarjuna or Arya Nagarjuna, a brahmin of
South India, was the founder of this school which came into
existence towards the end of the second century AD.
Maitreya or Maitreyanitha was, the founder of the Yogacara sect.
It was known as the Yogicira because it gave more emphasis on
the practice of yoga (meditation). Its fol lowers were called the
Yogaciras or the Y ogacirins. They believed that one reached the
highest stage of bod hi (truth) after passing. through a11 the ten stages
of spiritual progress (dasa bhimi) of Bodhisattvahood.2 According
to them, all external objects were unreal and accepted the real
existence of vijiana consciousness. They believed that pudgalanai
ratma (non-existence of self) and dharmanairatma (non-existence of
the things of the world) were two kinds of nairatma. The
realisation of these two nairatmas could be possible only by the
removal of passions and of the veil covering true knowledge. '
During the time of Fa-bien's visit both Hinayana and Mahayana
Buddhism existed side by side in many parts of India. The Chinese
pilgrim visited several places of India. He saw scholars, monasteries
and other establishments of these two forms of Buddhism at
Mathura, Pataliputra, Udyana, Punjab, Sravastl and Sarnath.6
Buddhism fourished in Kabul, Kashmir and north-western parts of
India at that time. 6 Karli, Nasik, Amarivati, Jagayyapeta, Goli,
Nagarjuniko:<a in Western and Southern India were the important
centres of Buddhism in the ffth century AD.
7
The Ikavakus, who
belonged to Eastern Deccan, made an important contributions to
the development of. Buddhism in India. Buddhaghoa and his
teacher who played a great role for the development of Buddhism
in the fourth and ffth centuries AD had some connections with the
Pallava-Cola country of South India. The latter was an important
lBIA, p. 105.
'ibid, p. 108.
7ibid, Q. 697,
2ibid, p. 1(7.
5NJA, II, p. 67.
3ibid, p. 108.
6ibid, p. 697.
India: Introduction, Development and Decline or Buddhism in India 45
centre of Buddhism in the fourth, :fth and sixth centuries AD and
was closely connected with the Buddhist centres in Burma, Several
Pali inscriptions, which belonged to the ffth and sixth centuries AD,
were found at Hmawza in Lower Burma. 1 All tlese inscriptions
were written in characters similar to the Andhra-Kadamba or
Kannadi script of South India of about the fifth and sixth centuries
AD. It shows that in the ffth and sixth centuries AD. Amaravati,
Nagarjuniko:<a, Kafcipuram, KaveripattanaQ, NegapataQ and
UragapuraQ of the Deccan and South India were important centres
of Theravada Buddhism and they helped the development of
Buddhism in Lower Burma.
The Huns, who were Mah.medans by faith, invaded north-west
India from the north at the end of the ffth century AD and the
beginning of the sixth century AD. They were anti-Buddhists and
they killed Buddhist monks, scholars and destroyed many
. monasteries. 2 Their invasion gave a death-blow to Buddhism and
it brought its downfall in north-west India.
The beginning of the seventh century AD marked the arrival of
Hara or Haravardhana. His reign was an important period in the
political, social and religious history of Northern India. 3 He uni
fed the whole Northern India into one empire. He patronised Bud
dhism and popularised Buddhistic learning at the Buddhist University
ofNalanda. Under his patronage many religions fourished in his
dominion. Hiuen-Tsang, the Chinese pilgrim, who visited India
from 6.30 AD to 644 AD refers to the fourishing condition of
Buddhism from Taxila and further west to Pu1<ravardhana and
Samatata in the east, and from Kashmir and Nepal to the Cola
country in the South.' But I-tsing, another Chinese pilgrim, who
came to India after Hiuen-Tsang, mentions that Buddhism was in a
state of decay. 5
The reign of the kings of the Pala dynasty was a great epoch in
the history of Buddhism in India. The Pal a kings ruled in Eastern
India from about the second half of the eighth century AD and
gave a new life to Buddhism. The founder of the dynasty was
Gopila6 who was a Buddhist. The next king was Dharmapala
(c. AD 770-81 0) who was a zealous patron of Buddhism and played a
f
.
1El, V, pp. 101f; XII, pp. 127-132; lA, X, pp. 121f; AISTBB, p. 38.
2
TK, pp. 120-121 . 3ibid, p. 121.
4MIB, p. 130; NIA, II, p. 698. "TKL, p, 122. 6AJU, p. 44
46
History of Theravada Buddhism in South-east Asia
great role for the re-establishment of Buddhism. He established the
Vikramasila monastery1 at Patharghita near Bhagalpur. It became
an important centre of Buddhist learning and culture. The great
Buddhist vihira at Somapuri in the Rajshihi district in Bangia
Desh was also constructed by him.2 Devapala, the worthy son of
Dharmapala, ascended the throne of the Pila dynasty after his
father. " The reigns of Dharmapila and Devapal a constitute the
most brilliant chapter in the history of Bengal. Never before
OI
since,
till the advent of the British, did Bengal play such an
important role in Indian politics.
"
3
Devapala reigned for about
forty years (c. AD 81 0-850). Under him the Pala empire reached
the
height of its glory. His empire extended from the Himalayas to
the Vindhya mountains and from the eastern to western seas.4 He,
too, like his father, occupied an important place in the history
of
Buddhis
m for his important contribution to the spread of Buddhism
i India
as well as in the Buddhist countries of south-east Asia.
Abut this time the Sailendra dynasty of the kingdom of Srivijaya
in
Sumatra was ruling over an extensive empire in south-east
Asia.5
Balaputradeva, a king of this dynasty, was a devout
follower of the Buddha. He despatched a mission to Devapala,
asking for a Bat of fve villages for the upkeep of the monastery
built by him at Nilandi. Devapala granted his request. The
Sailendra rulers wor followers of Mahayana Buddhism. Under the
patronage of the PlH Mahayana Buddhism fourished in Bengal
and Magadha in Bihar. I was a Mahayana tinged with Tantrayana.
At that time Hinayana Buddhism disappeared from the land of its
birth and made its home in Clon. Tantric Buddhism, which was
originated from the Mahayln( school of Yogacara, and which
play
ed a great role in the history o Buddhism in India during this
period,
fourished in Bengal from abt the middle of the seventh
century AO and Nalanda became the im:rtant centre of this form
1AJU, p. 49; JASB, NS, V
, pp. 1f.
4ibid, p. 50.
2ibid, p. 49.
5ibid, p. 52.
3ibid, p. 5Z
India: Introduction, Development and Decline of Buddhism India 47
of Buddhism. Several schools viz. Vajrayana1 Kalacakrayina,2
Mantrayanas and Sahajayina4 came into existence. The Sailendra
dynasty established its close contact with Bengal and Magadha
and most probably this dynasty received its Mahayana Buddhism
from these regions. Thus under the patronage of the Pila rulers
there was a revival of missionary zeal and the Buddhist monks of
Bengal and Magadha visited many Buddhist centres of south-east
Asia and helped to spread Mahayana Buddhism there.
After the Palas, the kings of the Sena dynasty reigned in Eastrn
India. They were followers of Brahmanism but they were not
inimical to Buddhism. Even then Buddhism declined at that time.
After some time the Muhammedans invaded the country and brou
ght the downfall of Buddhism in north-east India. lkhtiyar
ud-Din Muhammad who was known as Muhammad Bakhtiyar,
destroyed Odantapuri and Vikramasila monasteries and killed many
1'The word Vajrayana literally means the Adamantine path, but in its
technical sense it means the path of perfect void thoug
h
which the immuta
ble void nature of the self, as
well as, of the Dharma can be realised'. (BO,
pp. 131-132). In this system Vajra was the principal means for attainment of
salvation. The followers of the Vajrayana often chant 'all the Iharmas are of
the void rature. l am also of the void nature'. Th
o
se who had achieved the
state of Vajra were called the Vajrasattvas or the Vajradharas. A guru of this
sect was known as Vajradhiri.-BIA, p, 1 1 5; BO, pp. }31-132.
2
Waddel, one of the great authorities on Tantric Buddhism, writes,
'Kilacakrayana is a hideous Tantric system, professing monstrous and
polydemonist doctrine, in which the demonical Buddhas are represented with
their dr
e
adful consorts, the Dakini fendesses, for propitiation of whom wild
orgiastic rites are recommended.' (BO, p. 1 35). According to some scholars,
the word kala means time; death and destruction and kalacakra is the wheel
of destruction and kalacakrayana means the vehicle for protection against
the wheel of destruction (MBO, p. 8). The main object of the followers of
the Kalacakrayana was to obstruct the everchanging kalacakra and to keep
the
m
selves above the kalacakra. Practically, it is not a distinct school of
Tantric Buddhism, but a particular name of the Vajrayana school.-BOA,
p. 136; TB, pp. 75-76.
3The Tattva-ratnavali, collected in the Advaya-vajra-sagraha, refers to the
division of Mahiyana into two schools viz., the Paramitanaya and
. Mantranaya and the latter school, after sometime, became known as the
Mantrayana. The Mantraya
nists gave more emphasis on the mantras than on
. any other thing.-BO, p. 130; BIIA, p. 1 1 5.
'The Sahajayana is a branch of the Vajrayana. N.K. Sahu writes, 'the word
Sahaja literally means that which accompanies with the birth and manifests
46
History of Theravada Buddhism in South-east Asia
great role for the re-establishment of Buddhism. He established the
Vikramasila monastery1 at Patharghita near Bhagalpur. It became
an important centre of Buddhist learning and culture. The great
Buddhist vihira at Somapuri in the Rajshihi district in Bangia
Desh was also constructed by him.2 Devapala, the worthy son of
Dharmapala, ascended the throne of the Pila dynasty after his
father. " The reigns of Dharmapila and Devapal a constitute the
most brilliant chapter in the history of Bengal. Never before
OI
since,
till the advent of the British, did Bengal play such an
important role in Indian politics.
"
3
Devapala reigned for about
forty years (c. AD 81 0-850). Under him the Pala empire reached
the
height of its glory. His empire extended from the Himalayas to
the Vindhya mountains and from the eastern to western seas.4 He,
too, like his father, occupied an important place in the history
of
Buddhis
m for his important contribution to the spread of Buddhism
i India
as well as in the Buddhist countries of south-east Asia.
Abut this time the Sailendra dynasty of the kingdom of Srivijaya
in
Sumatra was ruling over an extensive empire in south-east
Asia.5
Balaputradeva, a king of this dynasty, was a devout
follower of the Buddha. He despatched a mission to Devapala,
asking for a Bat of fve villages for the upkeep of the monastery
built by him at Nilandi. Devapala granted his request. The
Sailendra rulers wor followers of Mahayana Buddhism. Under the
patronage of the PlH Mahayana Buddhism fourished in Bengal
and Magadha in Bihar. I was a Mahayana tinged with Tantrayana.
At that time Hinayana Buddhism disappeared from the land of its
birth and made its home in Clon. Tantric Buddhism, which was
originated from the Mahayln( school of Yogacara, and which
play
ed a great role in the history o Buddhism in India during this
period,
fourished in Bengal from abt the middle of the seventh
century AO and Nalanda became the im:rtant centre of this form
1AJU, p. 49; JASB, NS, V
, pp. 1f.
4ibid, p. 50.
2ibid, p. 49.
5ibid, p. 52.
3ibid, p. 5Z
India: Introduction, Development and Decline of Buddhism India 47
of Buddhism. Several schools viz. Vajrayana1 Kalacakrayina,2
Mantrayanas and Sahajayina4 came into existence. The Sailendra
dynasty established its close contact with Bengal and Magadha
and most probably this dynasty received its Mahayana Buddhism
from these regions. Thus under the patronage of the Pila rulers
there was a revival of missionary zeal and the Buddhist monks of
Bengal and Magadha visited many Buddhist centres of south-east
Asia and helped to spread Mahayana Buddhism there.
After the Palas, the kings of the Sena dynasty reigned in Eastrn
India. They were followers of Brahmanism but they were not
inimical to Buddhism. Even then Buddhism declined at that time.
After some time the Muhammedans invaded the country and brou
ght the downfall of Buddhism in north-east India. lkhtiyar
ud-Din Muhammad who was known as Muhammad Bakhtiyar,
destroyed Odantapuri and Vikramasila monasteries and killed many
1'The word Vajrayana literally means the Adamantine path, but in its
technical sense it means the path of perfect void thoug
h
which the immuta
ble void nature of the self, as
well as, of the Dharma can be realised'. (BO,
pp. 131-132). In this system Vajra was the principal means for attainment of
salvation. The followers of the Vajrayana often chant 'all the Iharmas are of
the void rature. l am also of the void nature'. Th
o
se who had achieved the
state of Vajra were called the Vajrasattvas or the Vajradharas. A guru of this
sect was known as Vajradhiri.-BIA, p, 1 1 5; BO, pp. }31-132.
2
Waddel, one of the great authorities on Tantric Buddhism, writes,
'Kilacakrayana is a hideous Tantric system, professing monstrous and
polydemonist doctrine, in which the demonical Buddhas are represented with
their dr
e
adful consorts, the Dakini fendesses, for propitiation of whom wild
orgiastic rites are recommended.' (BO, p. 1 35). According to some scholars,
the word kala means time; death and destruction and kalacakra is the wheel
of destruction and kalacakrayana means the vehicle for protection against
the wheel of destruction (MBO, p. 8). The main object of the followers of
the Kalacakrayana was to obstruct the everchanging kalacakra and to keep
the
m
selves above the kalacakra. Practically, it is not a distinct school of
Tantric Buddhism, but a particular name of the Vajrayana school.-BOA,
p. 136; TB, pp. 75-76.
3The Tattva-ratnavali, collected in the Advaya-vajra-sagraha, refers to the
division of Mahiyana into two schools viz., the Paramitanaya and
. Mantranaya and the latter school, after sometime, became known as the
Mantrayana. The Mantraya
nists gave more emphasis on the mantras than on
. any other thing.-BO, p. 130; BIIA, p. 1 1 5.
'The Sahajayana is a branch of the Vajrayana. N.K. Sahu writes, 'the word
Sahaja literally means that which accompanies with the birth and manifests
48
Hi&br of 'ervada Buddhism in South-east Asia
& '
'` ` 4 - +
.
Buddhist monks.\ Mahy monks fed to n
srr
.
frst took his shelter in Orissa
and from there h. went to T1bets. 2 Ratnaraksita Bhikkhu went to
Nepal. 3 Buddhamitrtafong with other monks f
e
to South India.
So after the Muhammedan.invaion Buddhism practically disap
peared from north-east India. Many Buddhist monks, who went
to south from Magadha, established their centres in Vijayanagara,
Kalhiga and Konkan6 and made Buddhism popular there. Buddhism
also fourished in Kashmir. Most of the rulers patronised it and
gave their full support to its development. But when Shah Mir
became the ruler after the second half of the fourteenth century
AD Islam was the religion of the people. Buddhism lost its popu
larity and except Ladak it totally disappeared from there. 6
According to Tiranatha,
7
a prince from Bengal repaired the
monaseries and the terrace of the Bodhi-tree at Gayi in the middle
of the 'fteenth century AD. It shows that Buddhism had some follo
rs in Bengal at that time. Buddhism fourished in Orissa in the
second of the sixteenth century AD in the reign of Mukunda-Deva
Hariscandra. But when the Muslim governor of Bengal conquered
Orissa it lost its infuence there. 8 After its disappearance from the
land of its birth it took shelter in Nepalv where the Hindu rulers
gave a warm welcome and under their patronage it began io
fourish in this new land.
.
itself as the primitive and natural propensities in man. The path that helps
man to realise the truth through satisfying < these inbom and fundamental
propensities is therefore, the most natural and easiest of all paths and hence
it is called the Sahaja path or Sahajayana' (BO, p. 137). Dr. S.B. Dasgupta
als6 observes that '--the nature of Sahaja cannot be defned,--it can
only somehw be described. It will D evident that this Sahaja is the
Brahman of the Upanishads and the Vedanta. It is the NirviQadhatu of
canonical Buddhism, it is tathati (thatness) of Asvagho$a--It is again the
Vajradhatu or Vajrasattva of the Vajrayanista. It is the Bodhicitta in the
form of the unity of Sunyata and KaruQi, it is the mahasukha or supreme
bliss. All these ideas have emerged in the idea of Sahaja of the Sahajias.
(ORC, pp. 94-95)
.
The Sahajias gave more emphasis on the objects of
satisfying all needs of the Psical body which is the place of all the tattvas,
pithas and deities, and it is not possible for any body to attain siddh
i
without it.--BO, p. 139.
1MIB, p. 133.
4bid, p. 133.
7ibid, p, 134; TGBI, p. 256.
2ibid, p, 133. . 3ibid, p. 133.
6
MJB, p
. 134; IA,X, p, ISS. &ibid, p, 134.
libid, p, 134; ibid, p. 256. 9ibid, p. 134.
Chapter 3
History of Theravada Buddhism in Ceylon and
South-East Asia Prior to the. Eleventh Century AD
B
UDDHISM arose in India in about the sixth century
.
C and
soon began to play a vital role in the religious history of that
country. The spread of Buddhism to countries outside India can be
dated from the third century BC onwards and India played a very
vital role in disseminating the message of the Buddha in the
neighbouring lands. Buddhism underwent many changes in India,
the Mahayana replacing the Hinayana as the major school of
Buddhism from about the frst century AD. By the seventh century
AD Buddhism was no lopger a dynamic force in India and the
Hrnayina school (the Theravada is a sect of the Hinayana school)
had all but disappeared. By this time Ceylon where Buddhism had
had an enthusiastic reception anq rapid 'expansion, became the
main centre of the orthodox form of Buddhism; Hinayana
Buddhism had spread from India t south-east Asia as well and
these countries began to look to Ceylon for religious inspiration.
The eleventh century AD begins a very signifcant period in the
'history of Theravida Buddhism. The common bond of Theravada
Buddhism brought together Ceylon and Buddhist south-east . Asia,
Ceylon playing a leading role in the exchange of ideas between
them. ,
The earlier history of Buddhism in Ceylon and the Theravida
countries of south-east Asia would form a useful background in
order to introduce the subject "Ceylon's relations with south-east
Asia and Theravada Buddhism fro
m
the eleventh to the eighteenth
centuries AD.
"
48
Hi&br of 'ervada Buddhism in South-east Asia
& '
'` ` 4 - +
.
Buddhist monks.\ Mahy monks fed to n
srr
.
frst took his shelter in Orissa
and from there h. went to T1bets. 2 Ratnaraksita Bhikkhu went to
Nepal. 3 Buddhamitrtafong with other monks f
e
to South India.
So after the Muhammedan.invaion Buddhism practically disap
peared from north-east India. Many Buddhist monks, who went
to south from Magadha, established their centres in Vijayanagara,
Kalhiga and Konkan6 and made Buddhism popular there. Buddhism
also fourished in Kashmir. Most of the rulers patronised it and
gave their full support to its development. But when Shah Mir
became the ruler after the second half of the fourteenth century
AD Islam was the religion of the people. Buddhism lost its popu
larity and except Ladak it totally disappeared from there. 6
According to Tiranatha,
7
a prince from Bengal repaired the
monaseries and the terrace of the Bodhi-tree at Gayi in the middle
of the 'fteenth century AD. It shows that Buddhism had some follo
rs in Bengal at that time. Buddhism fourished in Orissa in the
second of the sixteenth century AD in the reign of Mukunda-Deva
Hariscandra. But when the Muslim governor of Bengal conquered
Orissa it lost its infuence there. 8 After its disappearance from the
land of its birth it took shelter in Nepalv where the Hindu rulers
gave a warm welcome and under their patronage it began io
fourish in this new land.
.
itself as the primitive and natural propensities in man. The path that helps
man to realise the truth through satisfying < these inbom and fundamental
propensities is therefore, the most natural and easiest of all paths and hence
it is called the Sahaja path or Sahajayana' (BO, p. 137). Dr. S.B. Dasgupta
als6 observes that '--the nature of Sahaja cannot be defned,--it can
only somehw be described. It will D evident that this Sahaja is the
Brahman of the Upanishads and the Vedanta. It is the NirviQadhatu of
canonical Buddhism, it is tathati (thatness) of Asvagho$a--It is again the
Vajradhatu or Vajrasattva of the Vajrayanista. It is the Bodhicitta in the
form of the unity of Sunyata and KaruQi, it is the mahasukha or supreme
bliss. All these ideas have emerged in the idea of Sahaja of the Sahajias.
(ORC, pp. 94-95)
.
The Sahajias gave more emphasis on the objects of
satisfying all needs of the Psical body which is the place of all the tattvas,
pithas and deities, and it is not possible for any body to attain siddh
i
without it.--BO, p. 139.
1MIB, p. 133.
4bid, p. 133.
7ibid, p, 134; TGBI, p. 256.
2ibid, p, 133. . 3ibid, p. 133.
6
MJB, p
. 134; IA,X, p, ISS. &ibid, p, 134.
libid, p, 134; ibid, p. 256. 9ibid, p. 134.
Chapter 3
History of Theravada Buddhism in Ceylon and
South-East Asia Prior to the. Eleventh Century AD
B
UDDHISM arose in India in about the sixth century
.
C and
soon began to play a vital role in the religious history of that
country. The spread of Buddhism to countries outside India can be
dated from the third century BC onwards and India played a very
vital role in disseminating the message of the Buddha in the
neighbouring lands. Buddhism underwent many changes in India,
the Mahayana replacing the Hinayana as the major school of
Buddhism from about the frst century AD. By the seventh century
AD Buddhism was no lopger a dynamic force in India and the
Hrnayina school (the Theravada is a sect of the Hinayana school)
had all but disappeared. By this time Ceylon where Buddhism had
had an enthusiastic reception anq rapid 'expansion, became the
main centre of the orthodox form of Buddhism; Hinayana
Buddhism had spread from India t south-east Asia as well and
these countries began to look to Ceylon for religious inspiration.
The eleventh century AD begins a very signifcant period in the
'history of Theravida Buddhism. The common bond of Theravada
Buddhism brought together Ceylon and Buddhist south-east . Asia,
Ceylon playing a leading role in the exchange of ideas between
them. ,
The earlier history of Buddhism in Ceylon and the Theravida
countries of south-east Asia would form a useful background in
order to introduce the subject "Ceylon's relations with south-east
Asia and Theravada Buddhism fro
m
the eleventh to the eighteenth
centuries AD.
"
50 History of Theravada Buddhism in South-east Asia
Ceylon
Buddhism was introduced to Ceylon by the thera Mahinda in the
third century BC in the reign of " Devami:piyatissa.1 The arrival of
the sacred relics, the alms-bowl of the Buddha, the Buddhist texts
and the Bodhi tree from India2 and the establishment of the
Mahavihara at Anuradhapura3 in the third century C were im
portant events associated with the introduction of Buddhism to
Ceylon. It is generally accepted that at the time of the introduction
of Buddhism, there was no organised religion in Ceylon. In
addition to Brahmanism brought across by the Aryan settlers, there
were numerous local cults such as Yaka cults, animistic cults,
ancestor worship etc. 5 With royal patronage and popular
enthusiasm Buddhism became the accepted religion of the country.
According to the Mahavarsa,
6
ma'ly Buddhist monks from foreign
countries attended the foundation-laying ceremony of the Mahathupa
(Ruvanvalisaya) during the reign of Duttha Gamali (1 01 -71 BC).
This perhaps indicates that Ceylon was fast becoming a popular
centre of Buddhism. The Buddhist texts were committed to
writing for the frst time in the first century BC. 7 Inspired by
Buddhism and under the able guidance of the Buddhist clergy,
Ceylon developed her art, literature and other aspects of culture.
The Mahavihara, the seat of Theravada Buddhism and the
citadel of orthodoxy, played an important role in the history of
Buddhism in Ceylon. Its confict with the Abhayagirivihara8 (built
by Vattagamali-Abhaya {29- 1 7 *c).9 and other rival sects of
lDpv, ch. VIII, v. 13; MHV, ch. XII, vv. !-.
2ibid, ch. XVII, v. 21 ; ch. XIX, vv. 29-30; PSMK, p. -
3ibid, ch. X
V
, vv. 24-25; HBC, p. 52.
A
4HC p. 34.
5ibid, p. 3+.
.
6MHV, ch. XXIX, v. 29
.
7ibid, ch. XXXIII, v. 101 .
8"The Abhayagiri fraternity, like the Mahivihara, i s listed among the
followers of the Theravada by th
e Chinese traveller Itsing. Their scrip
tures
were the same as those of the Mahavihara but we are informed by the commen
tator of the Mahavamsa, that in certain sections of the Vinaya Pitaka for
example the Khandhaka and the Parivar
a
, the Canon, as studied in the
Abhayagirivihara,
had readings diferent from the corresponding text of the
Mahavihara, and in interpretation, too
, the two communities had diferent
views . . . . . ". UCHC, I, Part |, p. 246.
9MHV ch. XXXIII, v. 81.
History of Theravada Buddhism in Ceylon and South-east Asia
1
Buddhism forms the main theme of the religious history of Ceylon.
Almost all the kings patronised either the Abhayagirivihara or the
Mahavihara. Although the Ceylon chronicles and other religious
texts often refer to the rise of new sects opposed to the Theravada
and inspite of the patronage ofered to the Abhayagirivihara by a
few rulers and occasional disagreements between the Mahavihara
and the state regarding religious matters, the Mahavihara and its
tradition remained pre-eminent throughout the religious history of
Ceylon.
.
In the third century AD Voharika Tissa by suppressing the
Vetulyavada1 purifed the religion. 2 The suppression of the
Vetulyavada by king Gothabhaya took place in the first half of the
fourth century AD.
a
Satghamitta, a Mahayana Buddhist monk,
arrived in Ceylon during this time and was patronised by Mahasena
(334-362 o) after his accession. 4 Due to Mahasena's hostile
attitude towards the Mahavihara many monks belonging to this
sect fed to Rohala in Southern Ceylon and to the Malay hills.
5
Many buildings including the Lohapasada of the Mahavihara were
demolished by the ruler. 6 But Meghavalla Abhaya, a minister of
Mahasena, restored the Mahavihara.7 The Jetavanarama (Jetavana
Vihara) was constructed by king Mahasena within the precincts. of
the Mahlvihara inspite of the protests of the latter vihara,8 and it
was dedicated to Tissa,9 a friend of the king who dwelt in the
DakkhiQirama. 10 But the chief minister (mahamacco) inspite of the
king's opposition, disrobed Tissa.11 This shows that Mahasena
towards the end of his reign was quite helpless to do anything
against the followers of the Mahivihara .
. The Chinese traveller Fa
-
hsien,12 who visited Ceylon in the reign
of Buddhadasa at the beginning of the fifth century AD, stayed at
the Abhayagirivihara. He states that there were 5000 monks at the
lThe term Vatulyavada i
s used to refer to the Mahayana (CJHSS, vol. 9, No.
1 (January-June 1966), p. 55 fn. 1). According to Dr. P
aranavitana, the
Vetulyas or Vetullas (Sk. Vaitulyah or Vaipulyah) were Mahayanist sect of
Northern India. CCMT, p. 20.
2MHV, ch XXVI, v. 41 .
4ibid, ch. XXVI, vv. 1 12-113.
6ibid, ch. XXXVII, v. 1 1 .
Bibid, ch. XXXVII, v. 33.
lOibid, ch. XXXVII, v. J.
12HBC, p, 97.
3ibid, ch. XXVI, N. 1 1 1-1 12.
5ibid; ch, XXXVII, v. 6.
7ibid, ch. XXXVII, v. 29.
Dibid, ch. XXXVII, v. 38.
llibid, ch. xxvn, v. 39
.
50 History of Theravada Buddhism in South-east Asia
Ceylon
Buddhism was introduced to Ceylon by the thera Mahinda in the
third century BC in the reign of " Devami:piyatissa.1 The arrival of
the sacred relics, the alms-bowl of the Buddha, the Buddhist texts
and the Bodhi tree from India2 and the establishment of the
Mahavihara at Anuradhapura3 in the third century C were im
portant events associated with the introduction of Buddhism to
Ceylon. It is generally accepted that at the time of the introduction
of Buddhism, there was no organised religion in Ceylon. In
addition to Brahmanism brought across by the Aryan settlers, there
were numerous local cults such as Yaka cults, animistic cults,
ancestor worship etc. 5 With royal patronage and popular
enthusiasm Buddhism became the accepted religion of the country.
According to the Mahavarsa,
6
ma'ly Buddhist monks from foreign
countries attended the foundation-laying ceremony of the Mahathupa
(Ruvanvalisaya) during the reign of Duttha Gamali (1 01 -71 BC).
This perhaps indicates that Ceylon was fast becoming a popular
centre of Buddhism. The Buddhist texts were committed to
writing for the frst time in the first century BC. 7 Inspired by
Buddhism and under the able guidance of the Buddhist clergy,
Ceylon developed her art, literature and other aspects of culture.
The Mahavihara, the seat of Theravada Buddhism and the
citadel of orthodoxy, played an important role in the history of
Buddhism in Ceylon. Its confict with the Abhayagirivihara8 (built
by Vattagamali-Abhaya {29- 1 7 *c).9 and other rival sects of
lDpv, ch. VIII, v. 13; MHV, ch. XII, vv. !-.
2ibid, ch. XVII, v. 21 ; ch. XIX, vv. 29-30; PSMK, p. -
3ibid, ch. X
V
, vv. 24-25; HBC, p. 52.
A
4HC p. 34.
5ibid, p. 3+.
.
6MHV, ch. XXIX, v. 29
.
7ibid, ch. XXXIII, v. 101 .
8"The Abhayagiri fraternity, like the Mahivihara, i s listed among the
followers of the Theravada by th
e Chinese traveller Itsing. Their scrip
tures
were the same as those of the Mahavihara but we are informed by the commen
tator of the Mahavamsa, that in certain sections of the Vinaya Pitaka for
example the Khandhaka and the Parivar
a
, the Canon, as studied in the
Abhayagirivihara,
had readings diferent from the corresponding text of the
Mahavihara, and in interpretation, too
, the two communities had diferent
views . . . . . ". UCHC, I, Part |, p. 246.
9MHV ch. XXXIII, v. 81.
History of Theravada Buddhism in Ceylon and South-east Asia
1
Buddhism forms the main theme of the religious history of Ceylon.
Almost all the kings patronised either the Abhayagirivihara or the
Mahavihara. Although the Ceylon chronicles and other religious
texts often refer to the rise of new sects opposed to the Theravada
and inspite of the patronage ofered to the Abhayagirivihara by a
few rulers and occasional disagreements between the Mahavihara
and the state regarding religious matters, the Mahavihara and its
tradition remained pre-eminent throughout the religious history of
Ceylon.
.
In the third century AD Voharika Tissa by suppressing the
Vetulyavada1 purifed the religion. 2 The suppression of the
Vetulyavada by king Gothabhaya took place in the first half of the
fourth century AD.
a
Satghamitta, a Mahayana Buddhist monk,
arrived in Ceylon during this time and was patronised by Mahasena
(334-362 o) after his accession. 4 Due to Mahasena's hostile
attitude towards the Mahavihara many monks belonging to this
sect fed to Rohala in Southern Ceylon and to the Malay hills.
5
Many buildings including the Lohapasada of the Mahavihara were
demolished by the ruler. 6 But Meghavalla Abhaya, a minister of
Mahasena, restored the Mahavihara.7 The Jetavanarama (Jetavana
Vihara) was constructed by king Mahasena within the precincts. of
the Mahlvihara inspite of the protests of the latter vihara,8 and it
was dedicated to Tissa,9 a friend of the king who dwelt in the
DakkhiQirama. 10 But the chief minister (mahamacco) inspite of the
king's opposition, disrobed Tissa.11 This shows that Mahasena
towards the end of his reign was quite helpless to do anything
against the followers of the Mahivihara .
. The Chinese traveller Fa
-
hsien,12 who visited Ceylon in the reign
of Buddhadasa at the beginning of the fifth century AD, stayed at
the Abhayagirivihara. He states that there were 5000 monks at the
lThe term Vatulyavada i
s used to refer to the Mahayana (CJHSS, vol. 9, No.
1 (January-June 1966), p. 55 fn. 1). According to Dr. P
aranavitana, the
Vetulyas or Vetullas (Sk. Vaitulyah or Vaipulyah) were Mahayanist sect of
Northern India. CCMT, p. 20.
2MHV, ch XXVI, v. 41 .
4ibid, ch. XXVI, vv. 1 12-113.
6ibid, ch. XXXVII, v. 1 1 .
Bibid, ch. XXXVII, v. 33.
lOibid, ch. XXXVII, v. J.
12HBC, p, 97.
3ibid, ch. XXVI, N. 1 1 1-1 12.
5ibid; ch, XXXVII, v. 6.
7ibid, ch. XXXVII, v. 29.
Dibid, ch. XXXVII, v. 38.
llibid, ch. xxvn, v. 39
.
History of Theravida Buddhism in South-east Asia
Abhayagirivihara and 3000 monks at the Mahivihara.1 The Chinese
traveller's account indicates that the Abhayagirivihara was fourish
ing at this time. But it is doubtful whether the Mahivihira had
lost its popularity to the extent indicated by the Chinese traveller.
It was about this time, in the reign of Mahinima (409-43 1 AD),
' that Buddhaghoa, the great commentator, on hearing of the fame
and the scholastic activities of the monks of the Mahivihara, came
to Anuridhapura and stayed at the Mahivihira2 and translated the
.
Sihala commentaries on the Tipitaka into the Pali language. "
d
Sthaviravadins could be used for all three or any one of the mam
Buddhist fraternities in Ceylon. 10 If the reference to the Theriya
monks , in the Cllavarpsa
d
Sthaviravadins could be used for all three or any one of the mam
Buddhist fraternities in Ceylon. 10 If the reference to the Theriya
monks , in the Cllavarpsa
te
Line I. Ye dhammi-hetuppabhava tesam-hetum-Tathigata &aha
tesai-cha-yo-nirodho evatvadi-mahasamano-ti.
7
lMP, ch. 58.
2THCPATC
, pp. 12, 517; SGAMI, p. 73. Ra,asekhara fourished during 6the
ninth century AD.
3ibid, p. 73. 4AGI, pp. 13-14. SNAGB, p. 14.
6JA, XIX, pp. 130f; JA, X, p. 193.
7"All these phenomena which are born of causes, Tath!gata has preached of
those causes, and he has also preached of their cessation. The Great
Sramana is the holder of such he has a doctrine. " BD, ) transl., pp, 73-74.
l
Histor of Theravada Buddhism in Ceylon and South-east Asia 61
Line 2. Catvaro-iddhipada1 catvaro-samappadhana2 catvaro-
satipatthana3 catvari
-
ariyasaccani4 chatuvesarajjani5
pafichin-driyani6 pafcha
-
chakkinF chha.
Line 3. Asaddhara:ani8 satta-bhojjhang a
lJddhipada means roads to power. They are called the four following qualities
for they, as guides are indicating the road to power connected therewith; and
because they are forming, by way of preparation, the roads to the power consti
tuting the fruition of the path, namely, concentration of intention
(Chanda). energy (viriya), consciousness (citta) and investigation (VimaJ1 si) . + .
NBD, p. 56.
2
Samappadhana means right exertion. There are four, exertion to prevent
sin
f
ul conditions arising, exertion to put away sinful states already existing,
exertion to produce meritorious states not yet in existence and exertion to
retain meritorious conditions already existing, . vADPL, p. 435.
ssatipaHhina means fxing the attention or applications of attentive
ness (lit.' awarenesses of attentiveness). The four satipatthanas are:
contemplation of body, contemplation of f
eling, contemplation of mind, and
contemplation of mind-objects . . v . . . . NBD. p. 143, ibid, p. 466.
4Ariyasaccini means sublime truths. The four Noble Truths are: the truth of
sufering, the origin or the cause of sufering, the extinction or cessation of
sufering and the path leading to the cessation of sufering. ibid, pp. 73 and 132;
ibid, 56; DEBS, p. XII.
5Vesirajjani means confdence. PBuqdha has four vesirajjas or subjects of
confdence or fearlessness. They are the consciousness that he has attained
omniscience, that he has freed himself from human pssion, that he has rightly
described the obstacles to a religious life, and that he has rightly taught the
way to obtain salvation . . . ADPL, p. 564.
GJndriyam means an organ of sense, a power or faclty. The fve indriyas
are-faith, energy, recollection, contemplation and wisdom . . . . . . ibid, p. 159;
MIB, p. 69.
7Pancacakkhu means the fve sorts of vision. They are-the human eye, the
divine eye, the eye of wisdom, the eye of universal knowledge and the eye of a
'
Buddha. By the last is meant the knowledge of the four truths, the discovery
of which is the distinguishing feature of a Buddha. . . . ibid, pp. 326-327.
BTe six 'Higher Spiritual Powers' consist of fve mundane (lokiya) powers
attainable through the utmost perfection in mental concentration, and one
suprmundane power attainable through penetrating insight, i.e. , extinction o
f
all biases, in other words, realization of Arhatship or Holiness. They are:
magical powers, divine ear, penetration of other's mind, divine eye,
remembrance of former existences and extinction of all biases. . . . . . NBD, p. 2.
9Bhojjharga or Bojjhango means a member or constituent or link of Bodhi or
Enlightement. There are seven Bojjharigas, or requisites for attaining the
supreme knowledge of a Buddha. They are: attentiveness or recollection or
mindfulness, investigation of the Law, energy, rapture or joy, tranquility or
calm or repose, concentration or contemplation and equanimity or indiference.
. . . . . NBD, p. 29; ADPL, p. 93.
60
History of Theravada Buddhism in South-east Asia
as the region lying north of the Sindhu country in Western India,l
Rajasekhara's Kavyamimamsa makes a reference to the fve-fold
divisions of lndia: Madhya- desa (Central India), Udicya (Northern
India), Pracya (Eastern India), DakshiQapatha (Deccan) and
Aparanta (Westeri India). 2 The Bhuvanakosa section of the
Puri:as refers to this same division. " According to Cunningham,
Sindhu and Western Rajputana with Cutch and Gujrat, and a
portion of the adjoining coast on the lower course of the Narmada
river are included in Aparanta or in Western India.4 The above
arguments show that Aparanta identified as Western India is often
mentioned in the earlier historical literature in India. But the
tradition . regarding the identification of Aparanta as a region in
Burma is rather late. There is no reference to Aparanta in the
Burmese literature and incriptions belonging to the early centuries
of the Christian era. Even the Burmese inscriptions belonging to
the eleventh and twelfth centuries make no mention of Aparanta. 5
Therefore the location of Aparanta in Upper Burma is doubtful.
There is evidence to show that Theravida Bud
d
hism fourished in
Lower Burma in the sixth century AD. Several inscriptions in Pali
have been found at Hmawza. The discovery of these inscriptions
clearly indicate that Theravada Buddhism existed at that time. Two
gold plates were found at Maunggan, a small village near Hmawza. 6
Each of the two Maunggan gold plates contains three lines and
each plate begins with "ye dhamma hetuppabhava-" in Pali. The
two plates are given below:
First PI
te
Line I. Ye dhammi-hetuppabhava tesam-hetum-Tathigata &aha
tesai-cha-yo-nirodho evatvadi-mahasamano-ti.
7
lMP, ch. 58.
2THCPATC
, pp. 12, 517; SGAMI, p. 73. Ra,asekhara fourished during 6the
ninth century AD.
3ibid, p. 73. 4AGI, pp. 13-14. SNAGB, p. 14.
6JA, XIX, pp. 130f; JA, X, p. 193.
7"All these phenomena which are born of causes, Tath!gata has preached of
those causes, and he has also preached of their cessation. The Great
Sramana is the holder of such he has a doctrine. " BD, ) transl., pp, 73-74.
l
Histor of Theravada Buddhism in Ceylon and South-east Asia 61
Line 2. Catvaro-iddhipada1 catvaro-samappadhana2 catvaro-
satipatthana3 catvari
-
ariyasaccani4 chatuvesarajjani5
pafichin-driyani6 pafcha
-
chakkinF chha.
Line 3. Asaddhara:ani8 satta-bhojjhang a
lJddhipada means roads to power. They are called the four following qualities
for they, as guides are indicating the road to power connected therewith; and
because they are forming, by way of preparation, the roads to the power consti
tuting the fruition of the path, namely, concentration of intention
(Chanda). energy (viriya), consciousness (citta) and investigation (VimaJ1 si) . + .
NBD, p. 56.
2
Samappadhana means right exertion. There are four, exertion to prevent
sin
f
ul conditions arising, exertion to put away sinful states already existing,
exertion to produce meritorious states not yet in existence and exertion to
retain meritorious conditions already existing, . vADPL, p. 435.
ssatipaHhina means fxing the attention or applications of attentive
ness (lit.' awarenesses of attentiveness). The four satipatthanas are:
contemplation of body, contemplation of f
eling, contemplation of mind, and
contemplation of mind-objects . . v . . . . NBD. p. 143, ibid, p. 466.
4Ariyasaccini means sublime truths. The four Noble Truths are: the truth of
sufering, the origin or the cause of sufering, the extinction or cessation of
sufering and the path leading to the cessation of sufering. ibid, pp. 73 and 132;
ibid, 56; DEBS, p. XII.
5Vesirajjani means confdence. PBuqdha has four vesirajjas or subjects of
confdence or fearlessness. They are the consciousness that he has attained
omniscience, that he has freed himself from human pssion, that he has rightly
described the obstacles to a religious life, and that he has rightly taught the
way to obtain salvation . . . ADPL, p. 564.
GJndriyam means an organ of sense, a power or faclty. The fve indriyas
are-faith, energy, recollection, contemplation and wisdom . . . . . . ibid, p. 159;
MIB, p. 69.
7Pancacakkhu means the fve sorts of vision. They are-the human eye, the
divine eye, the eye of wisdom, the eye of universal knowledge and the eye of a
'
Buddha. By the last is meant the knowledge of the four truths, the discovery
of which is the distinguishing feature of a Buddha. . . . ibid, pp. 326-327.
BTe six 'Higher Spiritual Powers' consist of fve mundane (lokiya) powers
attainable through the utmost perfection in mental concentration, and one
suprmundane power attainable through penetrating insight, i.e. , extinction o
f
all biases, in other words, realization of Arhatship or Holiness. They are:
magical powers, divine ear, penetration of other's mind, divine eye,
remembrance of former existences and extinction of all biases. . . . . . NBD, p. 2.
9Bhojjharga or Bojjhango means a member or constituent or link of Bodhi or
Enlightement. There are seven Bojjharigas, or requisites for attaining the
supreme knowledge of a Buddha. They are: attentiveness or recollection or
mindfulness, investigation of the Law, energy, rapture or joy, tranquility or
calm or repose, concentration or contemplation and equanimity or indiference.
. . . . . NBD, p. 29; ADPL, p. 93.
62
History of Teravada Buddhism in South-east Asia
magga1 nava-lokuttara dhamma1 dasa-balini3 cuddasa
Buddha-kon
.
i4 atthirasa-Buddhadhammani. 5
It is clear from the first plate that apart from this well-known
Buddhist formula there are references to several categories of
Saddhamma from the Abhidhamma. The Vibhanga, one of the
seven books of the Abhidhamma, explains in detail some of these
categories.
Ariyo-atthangiko magga or the 'noble or holy eightfold path' is the way
pomted out by the Buddha for escape from the misery of existence or it consists
of eight gradually developed stages culminating in the realisation of supreme
knowledge, These are: right view, right resolve or right thought, right speech
,
right action, right living, right exertion, right recollection and right
meditation .
.
. .
. . . ibid, p. 8 1 ; ibid, p. 67; DEBS, p. XII.
2Nava-lokuttara dhamma . . . . . .Iokuttara means supermundane. They are nine.
They
are-the four supermundane paths, and the four supermundane
fruitions
of the
paths and nirvaQa. The four patha are .
. .
. . . the one realizing the path of
stream-winnin
g, the one realizing the path of once-return, the one realizing the
path of
never-return and the one realizing the path of Holiness. The four
s
upermundane fruitions are . . . the one realizing the fruition of stream-winning,
the one realizing the fruition of once-return, the one realizing the fruition of
never-return
and one realizing the fruition of Holiness. The last on
e is
NirviQa. It means extinction. "Extinction of greed
, extinction o
f hates.
extinction of delusion: this is calJed Nirvana . . . . . .. ibid, pp. 17 and 93;
ibid, p. 222.
.
3Dasa-balani or the ten powers or the one . possessedlof the
ten, i.e., the
Budha. The Perfect One understands according to reality, the possible as
posstble and the impossible as impossib,e; the result of past, present
and future actions; the path leading to the welfare of all the world
with its many different elements; the diferent inclinations
'
in beings;
the lower and higher faculties in beings; the deflements, purity and rising with
regard to the trances, deliverances, qnce_tration and attainments; remember
ing many former rebirths; perceiving_wlthfh divine eye how beings vanish and
re-appear again accodingto theirzations!td gaining through extinction of
all biases possession of 'Deliverance of,miQ .. 'and' Deliveranc through wisdom
. . . NBD, p. 37; MIB, p. 62.
4Difcult to explain it.
5
A
tthirasa-Buddhadhammani .. .The eighteen avenika dharmas, otherwise
termed Buddha-dharmas or qualities of a Buddha, are, shortly stated, the
following: the seeing of all things past, of all things future, of all things
present, propriety of actions of the body of thought, frmness of intention
or intuition, of memory, of samadhi, of energy, of speed, of emancipation, of
wisdom, freedom from fckleness or wantonness, from noisiness, from confused
ness, hastiness, 'from heedlessness, from inconsiderateness . . . MIB, p. 63; PED,
p. 113, part I (A).
History of Theravada Buddhism in Ceylon and South-east Asia 63
Second Plate
Line I . Ye-dhamma-hetuppabhavi (te)sa(m)-hetu
-
Tathigato
aha tesan-cha-yo nirodho evatvadi-mahasama:o ti iti-pi
so-bhagava arahat.
l
0
LJ, , p. 239; CJ, III, 1960, p. 40.
8l0t 0DI8V08H00D8m u L0u 8u0 b0utD-88P88
65
dist
0
LJ, , p. 239; CJ, III, 1960, p. 40.
8l0t 0DI8V08H00D8m u L0u 8u0 b0utD-88P88
65
dist
e
of the Chinese travellers' accounts. Among them 1-tsjng's record
1s
very useful. He visited India and some parts of South-east Asia
from China at the end of the seventh century AD and he spent U
these regions for about twenty-five years (AD 671-695). Whil
e me
n
tioning the names of several places in South-east Asia he stat
es
in his account that the i nhabitants of Shih li-ch'a-ta-lo revere
the
three gems.1 This Shih-li-Ch'a-ta-le has been identified wit iri
khetta or Prome. 2 1-tsing mentions that there were four Ntkaya
s
or Schools in Sirikhetta. The four schools were: theAryamahasai
ghika, the Aryasthavita, the Aryamulasarvastivida and the Ary
sammitiya.
s
Among these four schools the Aryasthaviravida
1s
the most primitive school of Buddhism. About a century after the
Buddha's Mahiparinibbana, there was a division among the monks.
Some monks protested against the strict rules whi
f
h existed at that
time. They wanted some relaxations of these rules. But the orthodox
monks did not agree with them and they did not allow to do. Thus
these orthodox monks were known as the Sthaviravidins, Pali
Theravidins,4 while the monks who tried for the relaxation
of the
strict rules were later on called the Mahisanghikas.5 It was "a
division between the conservative and the liberal, the hierarchic and
the democratic," and the Sthaviravida was the most conservative
school and maintained its doctrines in Pali.
The Sarvistivada
school was one of the branches of the Theravi
da or the Sthavira
vada.
the
two merchants. 6 In another relief,
e
of the Chinese travellers' accounts. Among them 1-tsjng's record
1s
very useful. He visited India and some parts of South-east Asia
from China at the end of the seventh century AD and he spent U
these regions for about twenty-five years (AD 671-695). Whil
e me
n
tioning the names of several places in South-east Asia he stat
es
in his account that the i nhabitants of Shih li-ch'a-ta-lo revere
the
three gems.1 This Shih-li-Ch'a-ta-le has been identified wit iri
khetta or Prome. 2 1-tsing mentions that there were four Ntkaya
s
or Schools in Sirikhetta. The four schools were: theAryamahasai
ghika, the Aryasthavita, the Aryamulasarvastivida and the Ary
sammitiya.
s
Among these four schools the Aryasthaviravida
1s
the most primitive school of Buddhism. About a century after the
Buddha's Mahiparinibbana, there was a division among the monks.
Some monks protested against the strict rules whi
f
h existed at that
time. They wanted some relaxations of these rules. But the orthodox
monks did not agree with them and they did not allow to do. Thus
these orthodox monks were known as the Sthaviravidins, Pali
Theravidins,4 while the monks who tried for the relaxation
of the
strict rules were later on called the Mahisanghikas.5 It was "a
division between the conservative and the liberal, the hierarchic and
the democratic," and the Sthaviravida was the most conservative
school and maintained its doctrines in Pali.
The Sarvistivada
school was one of the branches of the Theravi
da or the Sthavira
vada.
the
two merchants. 6 In another relief,
north-west region of
India, " where there were Indo-Greek settlements. ' But the tradition
regarding the identification of Maharattha and the Y ona region with
regions in Siam is rather late. There is no archaeological evidence
which suggests the prevalence of Buddhism in Siam as early as the
third century BC. Thus the location of Maharattha and the Y ona
region visited by the Buddhist missionaries in Asoka's period in
Siam seems unacceptable.
From the archaeological fnds discovered at the Menam valley,
it is clear that this region was an important centre of Theravada
Buddhism from the sixth or seventh century AD .
.
onwards. The
Menam valley can be divided into regions, the upper and
the lower Menam valley. The Dvaravati kingdom in the lower
Menam valley in lower-central Siam was a well-known centre of
Buddhism. The Chinese traveller Hiuan Tsang refers to a Buddhist
kingdom named T'o-lo-po-ti5 which is situated between the Pyu
kingdom of Sirikhetta (Prome) in Lower Burma and the Khmer
kingdom.
6
E.J. Eitel refers to T'o-lo-po-ti as Dvarapati or
Dvaravati, the lord of the gate. 7 Coedes and other scholars refer to
it as Dvaravati.8 The archaeological remains show that this kingdom
was established in the sixth or seventh century AD. 9 The inhabitants
of the kingdom of Dvaravati were Mon people.10 Ther capital was
at first at Nagarama Patha or Nagara Prathama (Nakorn :atom
or more usually, Phra Pathom), and later at Lavo or Lopburi.U The
political infuence of the Dvaravati kingdom extended al far
as Haripuijaya (Lampoon) in Northern Siam. A fragment of
an inscription in archaic Mon belonging to the sixth century has
been found at Phra Pathom. 12 Another Mon inscription has been
found in a monument called San Sung at Lavo or Lopburi in Siam11
and consists of four brief sections. It refers to various gifts
dedicated to a Buddhist monastery. It is not dated. But according
t
Sas, p, 8; JPTS, 1888, . 69; ADM, . 48.
2
ibid, p. 8.
Sbid, . 5; ADM, p. 47.
Dd,. 5; 0d, .47,
5
HT, . 101.
&TMSEA, . 69; JRASGBI, 1966, .40.
7ACHBAS. p. 24.
BTMSEA, . 69; J AOS, LXV, 1945, p. 98; JRASGBI, 1966, .+.
9AHSEA, p. J"
lOibid, p, 1 35; TMSEA, Q. 69; TSSFACP, , .238; ACHBAS, p, 25.
llibid, p. 135.
1
2
T
MSLA, . 69; AIBL, 1952, . 146.
13BEFEO, Z, pp. 186188; BEFEO, ???, p. 8285.
68 History of Theravida Buddhism in South-east Asia
assigned to a period from the sixth to the ninth centuries AD.1
They would have been erected under the patronage of the rulers
of the Vikrama dynasty which was ruling at Prome in the seventh
and eighth centuries AD.
2
Several ur inscriptions in the Pyu
language mixed with Pali found near the Payagi pagoda at Hmawza
refer to this dynasty.
"
From stone sculptures and inscriptions it is clear
that the rulers of the Vikrama dynasty were devout worshippers of
the Buddha and under their patronage Buddhism flourished at
Prome. This dynasty probably had close touch with the Buddhist
centres in So.uth India. Because the characters of the several
inscriptions found at Prome were like the Kadamba script or
Kattada-Telegu script or the PallavaKadamba region of South
India."
According to the Burmese tradition, Pagan in Upper Burma was
founded in the beginning of the second century AD.? But little is
known of the history of upper Burma until the leventh century
AD. However, it is known that both Mahayana and Tantrayana6
were known in Pagan before the introduction of Theravdda
Buddhism from Thaton in Lower Burma by Anuruddha of the
Pagan dynasty in the middle of the eleventh century AO.
Siam
The traditional belief in Siam is that Buddhism was introduceu
to that country during the reign of _soka.
7
According to the- Ceylon
chronicles. 8 Mahadhammarakkhita and Mahirakkhita introduced
Buddhism to Maharattha and the Y ona region during the reign of
Asoka. The author of the Sasanavatsa identifes Maharattha with
Siam.9 He mentions that Maharattha is Mahanagararattha in
Siam.10 He states further that the Y onaka country11 extends along
the valleys of the Menam and Mae Phing rivers and includes the
Shan states to the north of these.
It is generally accepted by most scholars that Mahirattha is the
tARASI, 1909-1910, . 123; AISTBB, . 65-66.
!AHSEA, p. 1 33; EI, XII, p, 1Z1. libid, XII, pp. 127-132.
VA XX, . 121 f.
5AHSEA, , 136.
6
RASI, 1915 1 916, .79. 1TSS, 1959, pp. 44-46.
BDPV, ch. VII , vv. 8-9; MHV, ch. XIJ, Y, 5-6.
9Sas, p. 8. lOibid, p, 8. lljbid, p, 5.
History of 1nt8Vud Uuuubt8m in Ceylon and South-east Asia 69
region of the upper Godavari1 It is Maharashtra in Western India.2
The Yona region has been located in the
north-west region of
India, " where there were Indo-Greek settlements. ' But the tradition
regarding the identification of Maharattha and the Y ona region with
regions in Siam is rather late. There is no archaeological evidence
which suggests the prevalence of Buddhism in Siam as early as the
third century BC. Thus the location of Maharattha and the Y ona
region visited by the Buddhist missionaries in Asoka's period in
Siam seems unacceptable.
From the archaeological fnds discovered at the Menam valley,
it is clear that this region was an important centre of Theravada
Buddhism from the sixth or seventh century AD .
.
onwards. The
Menam valley can be divided into regions, the upper and
the lower Menam valley. The Dvaravati kingdom in the lower
Menam valley in lower-central Siam was a well-known centre of
Buddhism. The Chinese traveller Hiuan Tsang refers to a Buddhist
kingdom named T'o-lo-po-ti5 which is situated between the Pyu
kingdom of Sirikhetta (Prome) in Lower Burma and the Khmer
kingdom.
6
E.J. Eitel refers to T'o-lo-po-ti as Dvarapati or
Dvaravati, the lord of the gate. 7 Coedes and other scholars refer to
it as Dvaravati.8 The archaeological remains show that this kingdom
was established in the sixth or seventh century AD. 9 The inhabitants
of the kingdom of Dvaravati were Mon people.10 Ther capital was
at first at Nagarama Patha or Nagara Prathama (Nakorn :atom
or more usually, Phra Pathom), and later at Lavo or Lopburi.U The
political infuence of the Dvaravati kingdom extended al far
as Haripuijaya (Lampoon) in Northern Siam. A fragment of
an inscription in archaic Mon belonging to the sixth century has
been found at Phra Pathom. 12 Another Mon inscription has been
found in a monument called San Sung at Lavo or Lopburi in Siam11
and consists of four brief sections. It refers to various gifts
dedicated to a Buddhist monastery. It is not dated. But according
t
Sas, p, 8; JPTS, 1888, . 69; ADM, . 48.
2
ibid, p. 8.
Sbid, . 5; ADM, p. 47.
Dd,. 5; 0d, .47,
5
HT, . 101.
&TMSEA, . 69; JRASGBI, 1966, .40.
7ACHBAS. p. 24.
BTMSEA, . 69; J AOS, LXV, 1945, p. 98; JRASGBI, 1966, .+.
9AHSEA, p. J"
lOibid, p, 1 35; TMSEA, Q. 69; TSSFACP, , .238; ACHBAS, p, 25.
llibid, p. 135.
1
2
T
MSLA, . 69; AIBL, 1952, . 146.
13BEFEO, Z, pp. 186188; BEFEO, ???, p. 8285.
7
M8lDIy D8V08u008m u bDulh-88tP88
oCoedes it belongs to the . seventh century AD. 1 Duroisel|e places
Its
.
.
a d
tsm o the fourth and fifth centuries AO. The
Dhar
macakra
(the wheel of the Law) associated with a figure
of a
|
eer,
foot-p
rints of the Buddha, the Vajrasana. seated
Buddha
Images
and
votive tablets bearing inscriptions 'Y e dhamma
etuppab
hava . . . . . . ' in Pali were found at Phra Pathom.
5
Several
Imag
s of the
Buddha in bronze or bluish limestone not later than
the Sixth
century AO have been found at P'ong Tuk in the province
of R -
(
.
Japun
Ratburi) in Lower Siam.
6
Among several ruined
butldtngs discov
ered at P'ong Tuk, one contained the remains of
a
platfor
m and
fragments of columns. 7 The appearance of this
platform
remin
ds one of similar platforms at Anuradha
pura in
Ceylon. 8 From
the archaeological fnds, the architectural and
s
ulptural remai
ns and Pali inscriptions it is clear that from the
SIXth
century
onw
ards T4eravada Buddhism fourished in the
lower
Menam valley and it continued to be the dominant religi
on
there.
But w
hen the lower
Menam valley came under the control
of. te
_
Khmer rulers who were patrons of Brahman
ism and
Mah
yana
Buddh
ism, Theravada Buddhism also continued to
fourtsh there.
The Ha
k" d
.
n
unJay
a mg
om of the upper Menam valley was an
Importan
t kmgdo
m in Northern Siah. The Jinakalamali, a text of
the
frst half of the sixteenth century AO, indicates
that there was
so
e
__
litical
alliance between the kingdoms of
Haripufjaya,
Ramann
anagara1
0 and Lopburi. It is stated in this text that in the
lTMSEA
, . V. H, V1V, , 19. BAH. EA .
*ASB, 1VI 9, .
Z
]
.
. 1J5.
zSEA, .1,JAOS, ?, . , ACHBAS. . Z-Z1.
D
D
0
0,
_
_
, . I;A, VD.`], . V]IAL, II, , 1 5 8u0 ?,
-
4Z.
.
.
u8m 8IUp]8
y8I8CDIICl, DUl lcIu8DIl8ul8 DluDIlIu 8!8u0
I8IDuDuuC0l 88 8IIDuB]8y8. . . . . . lDWu 8 guI8y
bDWu 88 Nu8ug
.
mDDu {Nu8ug, '!DWu ) DI8KDIu 8mDDu {8KDIu 'u8g8I8). Pt I8ul
_8 U80L8ugW8l 8mDDu DI 8mDDu ICVuC. TSGEC,
,VB. .
PCCDI0mg lD ID.J8y8WCKI8D8, l Cly D V8D8p8,i.e. VD88B8g8I8.
j .
M8lDty DDI8V08u008m uL0yDu8U0 ODul-8Sl P88 !1
year 1204 of the Mabaparinibbana of the Buddha, the sage named
Vasudeva founded the city of aaripufjaya.1 Then the princess
Cammadevi, the daughter of the king of the city of Lava,2 and the
wife of the provincial
ruler of Ramafifanagara, began to rule at
Haripuijaya 1 206 years after the Mahi parinibbana, <f the Buddha
i . e. , in AO. 663. s
It is said that the king of the city of Lopburi
sent his daughter to become the ruler there on the advice of a
Buddhist monk and a layman of Haripufijaya. " After leaving her
husband, she came to Haripufjaya with soldiers and 500 great
Elders versed in the three Pitakas in the second half of the seventh
century AO.
.
a d
tsm o the fourth and fifth centuries AO. The
Dhar
macakra
(the wheel of the Law) associated with a figure
of a
|
eer,
foot-p
rints of the Buddha, the Vajrasana. seated
Buddha
Images
and
votive tablets bearing inscriptions 'Y e dhamma
etuppab
hava . . . . . . ' in Pali were found at Phra Pathom.
5
Several
Imag
s of the
Buddha in bronze or bluish limestone not later than
the Si
xth
century AO have been found at P'ong Tuk in the province
of R -
(
.
Japun
Ratburi) in Lower Siam.
6
Among several ruined
butldtngs discov
ered at P'ong Tuk, one contained the remains of
a
platfor
m and
fragments of columns. 7 The appearance of this
platform
remin
ds one of similar platforms at Anuradha
pura in
Ceylon. 8 From
the archaeological fnds, the architectural and
s
ulptural remai
ns and Pali inscriptions it is clear that from the
SIXth
century
onw
ards T4eravada Buddhism fourished in the
lower
Menam valley and it continued to be the dominant religi
on
there.
But w
hen the lower
Menam valley came under the control
of. te
_
Khmer rulers who were patrons of Brahman
ism and
Mah
yana
Buddh
ism, Theravada Buddhism also continued to
fourtsh there.
The Ha
k" d
.
n
unJay
a mg
om of the upper Menam valley was an
Importan
t kmgdo
m in Northern Siah. The Jinakalamali, a text of
the
frst half of the sixteenth century AO, indicates
that there was
so
e
__
litical
alliance between the kingdoms of
Haripufjaya,
Ramann
anagara1
0 and Lopburi. It is stated in this text that in the
lTMSEA
, . V. H, V1V, , 19. BAH. EA .
*ASB, 1VI 9, .
Z
]
.
. 1J5.
zSEA, .1,JAOS, ?, . , ACHBAS. . Z-Z1.
D
D
0
0,
_
_
, . I;A, VD.`], . V]IAL, II, , 1 5 8u0 ?,
-
4Z.
.
.
u8m 8IUp]8
y8I8CDIICl, DUl lcIu8DIl8ul8 DluDIlIu 8!8u0
I8IDuDuuC0l 88 8IIDuB]8y8. . . . . . lDWu 8 guI8y
bDWu 88 Nu8ug
.
mDDu {Nu8ug, '!DWu ) DI8KDIu 8mDDu {8KDIu 'u8g8I8). Pt I8ul
_8 U80L8ugW8l 8mDDu DI 8mDDu ICVuC. TSGEC,
,VB. .
PCCDI0mg lD ID.J8y8WCKI8D8, l Cly D V8D8p8,i.e. VD88B8g8I8.
j .
M8lDty DDI8V08u008m uL0yDu8U0 ODul-8Sl P88 !1
year 1204 of the Mabaparinibbana of the Buddha, the sage named
Vasudeva founded the city of aaripufjaya.1 Then the princess
Cammadevi, the daughter of the king of the city of Lava,2 and the
wife of the provincial
ruler of Ramafifanagara, began to rule at
Haripuijaya 1 206 years after the Mahi parinibbana, <f the Buddha
i . e. , in AO. 663. s
It is said that the king of the city of Lopburi
sent his daughter to become the ruler there on the advice of a
Buddhist monk and a layman of Haripufijaya. " After leaving her
husband, she came to Haripufjaya with soldiers and 500 great
Elders versed in the three Pitakas in the second half of the seventh
century AO.
|8!U]0fct8N08uddI8mIDb0ul-08888
of the tenth century AO the king of Haripufi jaya invaded the city
of Lopburi.1 It says2 that in the middle of the eleventh
century AO in
.
the reign of Kambala of Haripufi jaya, an epideic
of plague raged for six years and in order to escape from it, the
people of Haripufjaya fled to the city of Suddhammanagara
(Thaton in Lower Burma). Being harassed . by the king of
P
.
unnakama (or Punnagama or Pagan), they came to the
ctty of Ha:savati (Pegu) in lower Burma.
med I
aul.<iny
,
who is known in the Chinese sources as Hun-t ten. Thts Brahmm
adventurer of the lunar race saw in his dream that he had received
a divine
bow from a spirit. According to its direction, he went to
Funan with this bow. The queen of the country, Liu-ye 'willow
leaf ' attacked his ship and he shot an arrow fwm his divine bow.
She
'
was frightened and she submitted herself to him who accepted
her as his wife and ruled the country as king and queen.
There is evidence to show that Buddhism flourished at Funan in
the ffth and sixth centuries AO under royal patronage. Among the
kings of the Funan dynasty the reigns of Kaulcinya Jayavarman
[AO
478-5 14) and Rudravarman [AO 5 L4-539) were important f
om
the -li_gious and cultural point of view. In AO 484 KaulQmya
Jayava{an sent a mission to the Chinese ruler under the
leadership of a Buddhist monk named Nagasena.2 According to
Pelliot, the Annals of the Liang dynasty of China [AO 502-556)
record3 that Kaul.<inya Jayavarman i n AO 503 sent a mission with
a coral image of the Buddha to the Chinese ruler Wu-ti, who was
a
patron of . Buddhism. During the reign of the same king two
learned
Buddhist monks of Funan, Seng-Kia-p'o or Sanghapala or
Sanghava
rman and Man-t' o-lo-Sien or Mandrasena came to the
Chinese court in
the early years of the sixth century AOto translate
the
Buddhist scriptures. " The first monk knew several languages.
Both
monks worked in China several years for translating Buddhist
documents. This indicates the existence of Buddhist monasteries at
Funan in Cambodia at this time, where Buddhist texts were studied.
After KaUQinya Jayavarman, Rudravarman came to the throne in
AO 514.
" The Annals of the Liang dynasty also refer& to his cultural
and friendly relations with Wu-ti, the Chinese ruler. King
Rudravarman in AO 539 made it known to the court of China that
"
in his country there was a long Hair Relic of the Buddha.' The
Chinese ruler, on learning of this news, sent a monk named Cha
1TMSEA, p. 7IDId,M, pp. Z4-JJ, TBR, I, p JJ, AHSEA, p. Z.
2AHSEA, p. J.
SBEFEO, Il, p.ZV4. DId, pp. Z4-Z
5 TAK, p, JAHSEA,
p, JJ.
IDI0, p. J, BEFEO, ,pp. Z4-JJ
7DId, III, pp. Z4-JJ, TBR, I, p. ZJ.
|8!U]0fct8N08uddI8mIDb0ul-08888
of the tenth century AO the king of Haripufi jaya invaded the city
of Lopburi.1 It says2 that in the middle of the eleventh
century AO in
.
the reign of Kambala of Haripufi jaya, an epideic
of plague raged for six years and in order to escape from it, the
people of Haripufjaya fled to the city of Suddhammanagara
(Thaton in Lower Burma). Being harassed . by the king of
P
.
unnakama (or Punnagama or Pagan), they came to the
ctty of Ha:savati (Pegu) in lower Burma.
med I
aul.<iny
,
who is known in the Chinese sources as Hun-t ten. Thts Brahmm
adventurer of the lunar race saw in his dream that he had received
a divine
bow from a spirit. According to its direction, he went to
Funan with this bow. The queen of the country, Liu-ye 'willow
leaf ' attacked his ship and he shot an arrow fwm his divine bow.
She
'
was frightened and she submitted herself to him who accepted
her as his wife and ruled the country as king and queen.
There is evidence to show that Buddhism flourished at Funan in
the ffth and sixth centuries AO under royal patronage. Among the
kings of the Funan dynasty the reigns of Kaulcinya Jayavarman
[AO
478-5 14) and Rudravarman [AO 5 L4-539) were important f
om
the -li_gious and cultural point of view. In AO 484 KaulQmya
Jayava{an sent a mission to the Chinese ruler under the
leadership of a Buddhist monk named Nagasena.2 According to
Pelliot, the Annals of the Liang dynasty of China [AO 502-556)
record3 that Kaul.<inya Jayavarman i n AO 503 sent a mission with
a coral image of the Buddha to the Chinese ruler Wu-ti, who was
a
patron of . Buddhism. During the reign of the same king two
learned
Buddhist monks of Funan, Seng-Kia-p'o or Sanghapala or
Sanghava
rman and Man-t' o-lo-Sien or Mandrasena came to the
Chinese court in
the early years of the sixth century AOto translate
the
Buddhist scriptures. " The first monk knew several languages.
Both
monks worked in China several years for translating Buddhist
documents. This indicates the existence of Buddhist monasteries at
Funan in Cambodia at this time, where Buddhist texts were studied.
After KaUQinya Jayavarman, Rudravarman came to the throne in
AO 514.
" The Annals of the Liang dynasty also refer& to his cultural
and friendly relations with Wu-ti, the Chinese ruler. King
Rudravarman in AO 539 made it known to the court of China that
"
in his country there was a long Hair Relic of the Buddha.' The
Chinese ruler, on learning of this news, sent a monk named Cha
1TMSEA, p. 7IDId,M, pp. Z4-JJ, TBR, I, p JJ, AHSEA, p. Z.
2AHSEA, p. J.
SBEFEO, Il, p.ZV4. DId, pp. Z4-Z
5 TAK, p, JAHSEA,
p, JJ.
IDI0, p. J, BEFEO, ,pp. Z4-JJ
7DId, III, pp. Z4-JJ, TBR, I, p. ZJ.
14 History of Theravada Buddhism in South-east Asia
Yan-Po or Tan Pao or Meghar1tana to Funan in search of it.1 It is
probable that the king of Funan sent it to the Chinese ruler. A
Sanskrit inscription2 found at Ta Prohn in the province of Bati in
Southern Cambodia which refers to Jayavarman and his son
Rudravarman, begins with an invocation to the Buddha. In another
stanza there is a reference to the Buddha, Dharma and Sangha.
There is no date to this inscription but on palaeographical grounds
it belongs to the middle of the sixth century AD.
3
R. C. Majumdar
and K. Bhattacharya are of opinion that it belongs to the reign of
Rudravarman.4 This inscription would help to confrm the facts
relating to the existence of Buddhism at Funan in the reigns of
Jayavarmah and Rudravarman as narrated in the Chinese Annals.
Coedes is of opinion that at this time Mahayana Buddhism did not
fourish at Funan. 5 He states that Hinayana Buddhism with its
Sanskrit language existed at Funan in the ffh and in the first half
of the sixth centuries AD. 6 A statue of the Buddha with an
inscription 'Ye dhamma . . . . . :' has been found at Toul Preah or Prah
That in the province of Prei Veng in Southern Cambodia. 7 The
whole text is in Pali. But the word 'hetuprabhava' is in Sanskrit.
.
There is no date to this inscription: It probably belongs to the
sixth or the seventh century AD.
8
K. Bhattacharya is of the opinion
that the script of this inscription beloags to the seventh century
AD. 9 The use of the Pali language in this inscription is probably an
indication of the existence of Hinayina Buddhism in Cambodia. .
Bhavavarman I, the ruler of Chenla which was once a vassal sta
t
e
of Funan, captured the major part of the kingdom of Funan in the
lBEFEO, pp. ZZ-ZJ, TBR, p. ZJJ.
2BEFEO, XXXI, VJ , pp. V
Jitam vijitavasanasahitasarvvadoirili
niri
v
aranabuddhinidhigatasarvvatha ( sampadi)
Ji(n)ena KarQitmani parahitapravrttatmani
digantaravisarppinirmmalabrhadya9a
dhitri nirmmita eka eva sa bhuvi Qrlrudravarmma
tatpitra jayavarmmaQi nrPatinidhyakodhaniniJ1krtal
buddhadharmmam atharyyasangham akhilais svaissvair guQais sangata11
3BEFEO, XXXI, pp. V-, TAKE, p. J
4EFEO, XLX, p. 4, TASMS, VIII, pp. 4-1.
5
BEFEO, XXXI, p. V.
6TMSEA, p. 1. 7JC, I, p. ZV!, TDFLSH, pp. J-.
BBEFEO, XXXV, p. . 9EFEO, XLX, p. 1.
History of Theravada Buddhism in Ceylon and South-east Asia
Jitam vijitavasanasahitasarvvadoirili
niri
v
aranabuddhinidhigatasarvvatha ( sampadi)
Ji(n)ena KarQitmani parahitapravrttatmani
digantaravisarppinirmmalabrhadya9a
dhitri nirmmita eka eva sa bhuvi Qrlrudravarmma
tatpitra jayavarmmaQi nrPatinidhyakodhaniniJ1krtal
buddhadharmmam atharyyasangham akhilais svaissvair guQais sangata11
3BEFEO, XXXI, pp. V-, TAKE, p. J
4EFEO, XLX, p. 4, TASMS, VIII, pp. 4-1.
5
BEFEO, XXXI, p. V.
6TMSEA, p. 1. 7JC, I, p. ZV!, TDFLSH, pp. J-.
BBEFEO, XXXV, p. . 9EFEO, XLX, p. 1.
History of Theravada Buddhism in Ceylon and South-east Asia
The sta
n
zas 51 to 1 00 of this inscription2 contain instructions
of the king in support of Buddhist practices. The inscription invokes
the Dharmakaya, Sambhogakaya and Nirmilakaya of the Buddha.
"
It
also refers to the importation of books in Buddhist philosophy and
treatises such as the
S
astra Madhyavibhiga and Tattavasalgraha4
from foreign lands. Kirtipal<ita got down these Mahayana books
from abroad The inscription further says that the Brahmin priest
should be versed in Buddhist learning and practices. He should
recite Buddhist prayers. An inscription of Phnom or Phum Banteay
Neang5 near Monkol-borei in Central Cambodia, dated AD 985 and
986 deals with the erection of a statue of PrajiaparamiHi and an
image of Lokesvara. Thus the historical sources of Cambodia
reveal the prominence of Mahayana Buddhism during the period
up to the tenth century o although there are a few indic;. tions
that Hinayana Buddhism
6 was not
completely unknown.
L1L, . 162-163. D0,. 161.
"
'P u00888 lIcc DD0c8 DIDIm8DcX8lcuCc. c I8l 8 lc 8Im8-
Ky8,WiC 8 lOc88cuCc D8!u0088. l 8 lIuc KuDWc0gc DI D0. It m8y
D 0c8CIDc0 88 IVu8 8D0 8!8D 8Slc Duc cIm8ucul Ic8ly uu0cIyug 8
cuDmcu8 8u0 8 u0V0u88. c8cCDu0 8 lcb8mDDg8Ky8,DIDD0y D
cn]Djmcul, l8l 8lD88yIDc I808ul 8u0 8UcIum8uDIm u WC u0088
8c8t ulcI 8I808c8 DI Wcu DlcIW8cm8uc8luglcm8cVc8 u Ccc8l8
8cu0DuI. clI0 8 lc Imp8Ky8 DIlc DD0y DlI8u8DIm8lDu, l8l 8
tD 88ylcum8u DImWDIu Dy bky8muu DI8uy DlcI u008 8u0 Icg8I0c0
88 8 lI8u8lDIm8lDu D8lIuc u8luIc 8u0 8mD8l 8 08lDIlDu,DcC8U8cl 8 8D
8Il88u0u80cqu8lc 8u cXIc88DuDl.11,II, , 32-33.
*L, , . 198:
c8llV888ugI8|88KuDWu 88 Duc Dtc IuC8 WDIK8 D cmy8lC
8cCl. c N80y8VDg8 b8lI8 8 8uD8c0 lD Dc l0 WDIK clcI D
88uV8u0u DIDP88pg8,
LL, . 163. 6
p.
7
4 .
Chapter 4
Ceylon's Political Relations With South-East Asia
C
EYLON had strong links with South-east Asia from the early
centuries of the Christian era. Its relations with South-east Asia
can
be divided into two main headings: political and cultural . But
"if a broad generalisation can be made, Ceylon's relations with
South-east Asia were mainly of a cultural nature and it was very
rarely
and for very brief periods that any political impact was felt
on either side. "1 Little evidence is found in the chronicles of Ceylon
and South-east
Asian sources about political relations
between
them. But these sources on the other hand give ample evidence
regarding cultural ties that existed between the two regions. The
geographical situation of Ceylon in the Indian ocean which is at
the entrance of the Bay of Bengal from the western side and on the
midway between Europe and the Far East encouraged her to develop
as an important sea-port for trade and commerce and paved e
way to establish its contract with South-east Asia. Cosmas
Indicopleustes2 mentione that trades-people from diferent parts
of the world came to Ceylon port to purchase articles from here
and at the same time Ceylonese ships also went to several places to
sell their things such as cloth, precious stones, spices and elephants.
Ceylon established its trade relations with the court of the Eastern
Tsin in the reign of 1-hi (405-419 AD). Not only Buddhist
manuscripts and sacred objects but also pearls, precious stones,
ivory, golden fligree work and 'very fne shaggy stuf of white
colour' probably Ceylonese cloth were sent to the Imperial Court
of China .
LJ1, III, WD. , J8uU8ty-Juuc, 1960, p. 58.
11, 8lbcIc8, 98, . 363-73.
^JLH, ??, 1917, pp. 74-105; UL, PI-LClDDct, 1967, ??, Q. 12.
__
78
8lDIyDct8V08u0d8m u bDul-c88lP88
belonging to the reign of Jayavarman V has been found on the
east side of the Mekong, a little above the present side of Phnom
Penh. It shows that KirtipalQita, the . Buddhist minister of
Jayavarman V, played an important role in the development of
Buddhism in Cambodia in the second half of the tenth century
o
The sta
n
zas 51 to 1 00 of this inscription2 contain instructions
of the king in support of Buddhist practices. The inscription invokes
the Dharmakaya, Sambhogakaya and Nirmilakaya of the Buddha.
"
It
also refers to the importation of books in Buddhist philosophy and
treatises such as the
S
astra Madhyavibhiga and Tattavasalgraha4
from foreign lands. Kirtipal<ita got down these Mahayana books
from abroad The inscription further says that the Brahmin priest
should be versed in Buddhist learning and practices. He should
recite Buddhist prayers. An inscription of Phnom or Phum Banteay
Neang5 near Monkol-borei in Central Cambodia, dated AD 985 and
986 deals with the erection of a statue of PrajiaparamiHi and an
image of Lokesvara. Thus the historical sources of Cambodia
reveal the prominence of Mahayana Buddhism during the period
up to the tenth century o although there are a few indic;. tions
that Hinayana Buddhism
6 was not
completely unknown.
L1L, . 162-163. D0,. 161.
"
'P u00888 lIcc DD0c8 DIDIm8DcX8lcuCc. c I8l 8 lc 8Im8-
Ky8,WiC 8 lOc88cuCc D8!u0088. l 8 lIuc KuDWc0gc DI D0. It m8y
D 0c8CIDc0 88 IVu8 8D0 8!8D 8Slc Duc cIm8ucul Ic8ly uu0cIyug 8
cuDmcu8 8u0 8 u0V0u88. c8cCDu0 8 lcb8mDDg8Ky8,DIDD0y D
cn]Djmcul, l8l 8lD88yIDc I808ul 8u0 8UcIum8uDIm u WC u0088
8c8t ulcI 8I808c8 DI Wcu DlcIW8cm8uc8luglcm8cVc8 u Ccc8l8
8cu0DuI. clI0 8 lc Imp8Ky8 DIlc DD0y DlI8u8DIm8lDu, l8l 8
tD 88ylcum8u DImWDIu Dy bky8muu DI8uy DlcI u008 8u0 Icg8I0c0
88 8 lI8u8lDIm8lDu D8lIuc u8luIc 8u0 8mD8l 8 08lDIlDu,DcC8U8cl 8 8D
8Il88u0u80cqu8lc 8u cXIc88DuDl.11,II, , 32-33.
*L, , . 198:
c8llV888ugI8|88KuDWu 88 Duc Dtc IuC8 WDIK8 D cmy8lC
8cCl. c N80y8VDg8 b8lI8 8 8uD8c0 lD Dc l0 WDIK clcI D
88uV8u0u DIDP88pg8,
LL, . 163. 6
p.
7
4 .
Chapter 4
Ceylon's Political Relations With South-East Asia
C
EYLON had strong links with South-east Asia from the early
centuries of the Christian era. Its relations with South-east Asia
can
be divided into two main headings: political and cultural . But
"if a broad generalisation can be made, Ceylon's relations with
South-east Asia were mainly of a cultural nature and it was very
rarely
and for very brief periods that any political impact was felt
on either side. "1 Little evidence is found in the chronicles of Ceylon
and South-east
Asian sources about political relations
between
them. But these sources on the other hand give ample evidence
regarding cultural ties that existed between the two regions. The
geographical situation of Ceylon in the Indian ocean which is at
the entrance of the Bay of Bengal from the western side and on the
midway between Europe and the Far East encouraged her to develop
as an important sea-port for trade and commerce and paved e
way to establish its contract with South-east Asia. Cosmas
Indicopleustes2 mentione that trades-people from diferent parts
of the world came to Ceylon port to purchase articles from here
and at the same time Ceylonese ships also went to several places to
sell their things such as cloth, precious stones, spices and elephants.
Ceylon established its trade relations with the court of the Eastern
Tsin in the reign of 1-hi (405-419 AD). Not only Buddhist
manuscripts and sacred objects but also pearls, precious stones,
ivory, golden fligree work and 'very fne shaggy stuf of white
colour' probably Ceylonese cloth were sent to the Imperial Court
of China .
LJ1, III, WD. , J8uU8ty-Juuc, 1960, p. 58.
11, 8lbcIc8, 98, . 363-73.
^JLH, ??, 1917, pp. 74-105; UL, PI-LClDDct, 1967, ??, Q. 12.
__
80 History of Theravada Buddhis! in South-east Asia
Ceylon's keen interest in the trade of the Indian occean helped
it to expand its trade with several countries and in course of time
it became one of the major figures in the trade of the South-east
Asian Zone. A Javanese inscription of the eleventh century
AD
refers1 to Ceylonese merchants at some ports of Java. The
chronicles of Ceylon contain significant information about Ceylon' s
trade in elephants and its political relations with Burma in the
reign of Parakramabahu I ("D 1 1 53-1 1 86) . It i s clear from the
chronicles that Ceylon was doing extremely well in the trade in
elephants. But it sufered seriously when the king of Burma after
consulting the Burmese ambassador in Ceylon asked his people to
stop all business transactions with foreigners. At that time they were .
selling elephants for a hundred or a thousand silver nikkhalas. 2
But the king gave order to sell elephants at the price of two or three
thousand.
3
He stopped this free trade in elephants and took the
control of this trade in his hand. These high prices of elephants
afected Ceylon's trade and it was one of the factors which led to
hostilities between the two countries It was due to the Burmese king
their relations took a serious turn. The king did not behave properly
with envoys of the Ceylonese king, Parakramabahu I. It was the
custom of the Burmese king to send an elephant as gifts to the king
of Ceylon with every Burmese ship which touched Ceylon' s port.
But the Burmese king stopped it. At that time some Sinhalese
people who were going to Cambodia by land route through Burma
were badly treated by the people of the Burmese king. They took
their wealth and were thrown into )rison though they
showed a
letter addressed to the Burmese king from the king of Ceylon.
Again the Ceylonese envoys got ill-treatment from the Burmese
king who capured their elephants, ships and took their money. The
Burmese king also "added insult to injury by binding pestles to the
feel of the Ceylon envoys and employing them to sprinkle water in
the prison. "4 By his order the Ceylon envoys were forced to give a
written statement that no ships belonging to Ceylon would touch
.
the Burmese ports any more and no guarantee would be given by
the Burmese king to the Ceylon envoys for the safety of their lives.
It is said that no blame should be given to him if the latter found
lLEHII, p. 268; CHJ, I, pp. 30Jff. 2CJHSS, p. 4 fn. 2.
3CV, ch. LXXVI, vv. 17-19.
4ibid, LXXVI, Y. !6 and 20-25; CJHSS, p, 45.
Ceylon's Politica Relations with South-east Asia
81
their lives in danger. After this statement the Burmese forced the
Ceylon envoys Vagissara Acariya and Dhammakitti PaQ<ita to take
a leaky ship for their return journey to Ceylon. According to the
agreement Ceylonese goods arrived in Burma for the exchange of
fourteen elephants and silver from the Burmese king. But latter took
away all these things and flatly refused to give anything in return.
He also seized a Ceylonese princess who was going to Cambodia
through Burma. The Ceylon king, Parakramabahu I became angry_
and declared war against Burma when he was informed of all these
facts by the Ceylon envoys. 1
parakramabahu I gave order to his ministers to capture the
Burmese king or to kill him. His treasurer gladly accepted this
proposal and he himself undertook this expedition with the help of
army leaders. It took fve months to prepare this war. Many war
ships from the Ceylon port went towards Burma. But due to adverse
winds some were totally destroyed and only five ships reached the
port of Kusumiya (modern Bassein) in lower Burma. From there
they went to Papphalatittha, a port and then entered the city of
Ukkama It is difcult to identify Ukkama. Martaban, an important
port in Lower Burma, was known in early times as Muttima or
Muttama. 2 According to Sirima Wickremasinghe, Ukkama was
most probably a Sinhalese distortion of Muttama.3 At Ukkama the
S
f
uhalese soldiers under the leadership of Nagaragiri Kitti fought 8
great war against Burma. They attacked and destroyed the Burmese
army. They killed the ruler and captured his country. Acc
p
rding to
the Burmese chronology, Alaungsithu (AD 1 1 1 3- 1 1 65 or 1 1 67) was
the Ruler orLower and Upper Burma at this time and Pagan or
or Arima,ddanapura was his capitaJ. 4 The Glass Palace Chronicle
records that he went to Ceylon and married a Sinhalese princess.
He also brought an image of Mahakassapa thera to Burma from
Ceylon. It also mentions that he sent to Ceylon one Kala as the
ambassador of his country there. 5 This Kala has been described in the
Cilavarsa as a slanderer whose heinous act brought the war with
Ceylon.
6Probablythe Burmese chronicle refers to these factsbeforethe
Sinhalese-Burmese war when Ceylon had friendly
relations with
Burma. Alaurgsithu was put to death by his own sons in 1 1 65 A). I
1CV, ch. LXXVI, vv. 28-36.
2JBRS, XXXIX, part II, p. 191. 3CJHSS, p. 48.
.
s
'AHSEA, p. 731 . 6GPC, pp. 1 14 1 18. 6CV, ch. LXXVI, s 15.
80 History of Theravada Buddhis! in South-east Asia
Ceylon's keen interest in the trade of the Indian occean helped
it to expand its trade with several countries and in course of time
it became one of the major figures in the trade of the South-east
Asian Zone. A Javanese inscription of the eleventh century
AD
refers1 to Ceylonese merchants at some ports of Java. The
chronicles of Ceylon contain significant information about Ceylon' s
trade in elephants and its political relations with Burma in the
reign of Parakramabahu I ("D 1 1 53-1 1 86) . It i s clear from the
chronicles that Ceylon was doing extremely well in the trade in
elephants. But it sufered seriously when the king of Burma after
consulting the Burmese ambassador in Ceylon asked his people to
stop all business transactions with foreigners. At that time they were .
selling elephants for a hundred or a thousand silver nikkhalas. 2
But the king gave order to sell elephants at the price of two or three
thousand.
3
He stopped this free trade in elephants and took the
control of this trade in his hand. These high prices of elephants
afected Ceylon's trade and it was one of the factors which led to
hostilities between the two countries It was due to the Burmese king
their relations took a serious turn. The king did not behave properly
with envoys of the Ceylonese king, Parakramabahu I. It was the
custom of the Burmese king to send an elephant as gifts to the king
of Ceylon with every Burmese ship which touched Ceylon' s port.
But the Burmese king stopped it. At that time some Sinhalese
people who were going to Cambodia by land route through Burma
were badly treated by the people of the Burmese king. They took
their wealth and were thrown into )rison though they
showed a
letter addressed to the Burmese king from the king of Ceylon.
Again the Ceylonese envoys got ill-treatment from the Burmese
king who capured their elephants, ships and took their money. The
Burmese king also "added insult to injury by binding pestles to the
feel of the Ceylon envoys and employing them to sprinkle water in
the prison. "4 By his order the Ceylon envoys were forced to give a
written statement that no ships belonging to Ceylon would touch
.
the Burmese ports any more and no guarantee would be given by
the Burmese king to the Ceylon envoys for the safety of their lives.
It is said that no blame should be given to him if the latter found
lLEHII, p. 268; CHJ, I, pp. 30Jff. 2CJHSS, p. 4 fn. 2.
3CV, ch. LXXVI, vv. 17-19.
4ibid, LXXVI, Y. !6 and 20-25; CJHSS, p, 45.
Ceylon's Politica Relations with South-east Asia
81
their lives in danger. After this statement the Burmese forced the
Ceylon envoys Vagissara Acariya and Dhammakitti PaQ<ita to take
a leaky ship for their return journey to Ceylon. According to the
agreement Ceylonese goods arrived in Burma for the exchange of
fourteen elephants and silver from the Burmese king. But latter took
away all these things and flatly refused to give anything in return.
He also seized a Ceylonese princess who was going to Cambodia
through Burma. The Ceylon king, Parakramabahu I became angry_
and declared war against Burma when he was informed of all these
facts by the Ceylon envoys. 1
parakramabahu I gave order to his ministers to capture the
Burmese king or to kill him. His treasurer gladly accepted this
proposal and he himself undertook this expedition with the help of
army leaders. It took fve months to prepare this war. Many war
ships from the Ceylon port went towards Burma. But due to adverse
winds some were totally destroyed and only five ships reached the
port of Kusumiya (modern Bassein) in lower Burma. From there
they went to Papphalatittha, a port and then entered the city of
Ukkama It is difcult to identify Ukkama. Martaban, an important
port in Lower Burma, was known in early times as Muttima or
Muttama. 2 According to Sirima Wickremasinghe, Ukkama was
most probably a Sinhalese distortion of Muttama.3 At Ukkama the
S
f
uhalese soldiers under the leadership of Nagaragiri Kitti fought 8
great war against Burma. They attacked and destroyed the Burmese
army. They killed the ruler and captured his country. Acc
p
rding to
the Burmese chronology, Alaungsithu (AD 1 1 1 3- 1 1 65 or 1 1 67) was
the Ruler orLower and Upper Burma at this time and Pagan or
or Arima,ddanapura was his capitaJ. 4 The Glass Palace Chronicle
records that he went to Ceylon and married a Sinhalese princess.
He also brought an image of Mahakassapa thera to Burma from
Ceylon. It also mentions that he sent to Ceylon one Kala as the
ambassador of his country there. 5 This Kala has been described in the
Cilavarsa as a slanderer whose heinous act brought the war with
Ceylon.
6Probablythe Burmese chronicle refers to these factsbeforethe
Sinhalese-Burmese war when Ceylon had friendly
relations with
Burma. Alaurgsithu was put to death by his own sons in 1 1 65 A). I
1CV, ch. LXXVI, vv. 28-36.
2JBRS, XXXIX, part II, p. 191. 3CJHSS, p. 48.
.
s
'AHSEA, p. 731 . 6GPC, pp. 1 14 1 18. 6CV, ch. LXXVI, s 15.
82 . 8I0IyDD18V08 u00D8mDb0uID-88IP88
'
_ ~
,
is difcult to agree
w
ith- the ch:icle 'of Ceylon which states that the
Burmese king died at Ukkama and not
a
t his capital, Arimaddana
pura. It is very probabfe tha !he pr6vincial ruler of Ukkama who
was in change of Lower Burma was killed by the Sinhalese soldiers
at his city. One Maung Than Tun suggests that Sinhalese-Burmese
war took place in the reigJ of Narathu (AD 1 1 65-1 1 74), the
successor of Alaungsithu. 1 The chronicle of Burma mentions that
Narathu was murdered by the Kalas of Patai kara. 2 Maung Than
Tun opines that the Burmese king was killed by the people from
Ceylon. But due to chronological difculty this cannot be accepted.
An inscription belonging to the reign of Parakramabahu I refers
to land granted to Kit Nuvaragal (Kitti Nagaragiri) for his
memorable performance in the war against Burma. 8 It was recorded
in the twelfth year of the reign of Parakramabahu I and it helps
us to fix the date of the Burmese-Sinhalese war. Most probably
Kitti Nagaragid received this land for his important contribution
and services to his country during the critical period.
At the end of the war a friendly agreement was reached between
the two countries. According to the agreement, Ceylon used to g_et
as many elephants as it wanted every year from Burma. Ceylon
was happy with the agreement reached with Burma, especially on
elephants. It was a new m
i
lestone in Ceylon-Burma relations and
proved a great blessing for the two countries.
It is clear from the above statements in the Cilavamsa that
Ceylon was not the only country which bad strained relations
with Burma. The latter maintained \ very hostile attitude towards
Cambodia also. The capture of the Ceylon envoys and princess
who were going by road to Cambodia through Burma by the king
of Burma indicates that Burma had bitter political relations with
Cambodia at that time. They were no longer regarded as friendly
and useful neighbours, though the relations between Ceylon and
Cambodia became closer and :her
e
was no dissension between
them. They lived in friendship.
`
1TSUL, 1956, pp. 268-269.
3EZ, III, p. 321, lines 15-16.
2GPC, pp. 133-134.
Chapter 5
Reli gious Intercourse between Ceylon and Burma
T
HE eleventh century AD is an important landmark in the history
of both Burma and Ceylon. There is evidence to show that in
this century close political, cultural and religious ties existed between
the two countries. The Burmese and Ceylonese chronicles do not say
anything about the early relations between Burma and Ceylon. Be
fore Anurutldha's ( Burmese Anoratha) conquest of Thaton, Burma
was divided politically and, during the pre-Anuruddha period, there
is no record of intercourse with Ceylon. Although before the
eleventh century AD there is no proof of Burma's relations with
Ceylon, it does not necessarily follow that there was no contact
at all between the two countries. The political, cultural and religious
links of the eleventh century AO indicate the existence of friendly
relations between the countries even in the early period. During
the eleventh century AQ. Ceylon had fallen upon evil days. Political
crises checked the progress of the country and confusion and
disorder confronted her everywhere and she was under the rule of
foreign kings for several ye
a
rs (AD 993-1 070).1 During this period
qf troubled politics the Cilavaisa refers to political relations
between Burma and Ceylon.2
.
According to the Culavansa,3 Vija
y
abahu I (AD 1 065- 1 120)
sent envoys with valuable gifts to Anuruddha, the king of
Ramaifa in Burma, seeking his assistance in th
e
struggle against
the Cola invaders. The king of Ramaffa is said to have sent in
return many ships bearing costly gifts but there is no reference to
the sending of any troops to aid Vijayabahu I. One can only
t CHC, I, 8tI I, pp. 347-351; I, 8II II, p.427
CV, Ch
. LVIII, VV. 8-9. 8CH, LVIII, VV. 8:10.
82 . 8I0IyDD18V08 u00D8mDb0uID-88IP88
'
_ ~
,
is difcult to agree
w
ith- the ch:icle 'of Ceylon which states that the
Burmese king died at Ukkama and not
a
t his capital, Arimaddana
pura. It is very probabfe tha !he pr6vincial ruler of Ukkama who
was in change of Lower Burma was killed by the Sinhalese soldiers
at his city. One Maung Than Tun suggests that Sinhalese-Burmese
war took place in the reigJ of Narathu (AD 1 1 65-1 1 74), the
successor of Alaungsithu. 1 The chronicle of Burma mentions that
Narathu was murdered by the Kalas of Patai kara. 2 Maung Than
Tun opines that the Burmese king was killed by the people from
Ceylon. But due to chronological difculty this cannot be accepted.
An inscription belonging to the reign of Parakramabahu I refers
to land granted to Kit Nuvaragal (Kitti Nagaragiri) for his
memorable performance in the war against Burma. 8 It was recorded
in the twelfth year of the reign of Parakramabahu I and it helps
us to fix the date of the Burmese-Sinhalese war. Most probably
Kitti Nagaragid received this land for his important contribution
and services to his country during the critical period.
At the end of the war a friendly agreement was reached between
the two countries. According to the agreement, Ceylon used to g_et
as many elephants as it wanted every year from Burma. Ceylon
was happy with the agreement reached with Burma, especially on
elephants. It was a new m
i
lestone in Ceylon-Burma relations and
proved a great blessing for the two countries.
It is clear from the above statements in the Cilavamsa that
Ceylon was not the only country which bad strained relations
with Burma. The latter maintained \ very hostile attitude towards
Cambodia also. The capture of the Ceylon envoys and princess
who were going by road to Cambodia through Burma by the king
of Burma indicates that Burma had bitter political relations with
Cambodia at that time. They were no longer regarded as friendly
and useful neighbours, though the relations between Ceylon and
Cambodia became closer and :her
e
was no dissension between
them. They lived in friendship.
`
1TSUL, 1956, pp. 268-269.
3EZ, III, p. 321, lines 15-16.
2GPC, pp. 133-134.
Chapter 5
Reli gious Intercourse between Ceylon and Burma
T
HE eleventh century AD is an important landmark in the history
of both Burma and Ceylon. There is evidence to show that in
this century close political, cultural and religious ties existed between
the two countries. The Burmese and Ceylonese chronicles do not say
anything about the early relations between Burma and Ceylon. Be
fore Anurutldha's ( Burmese Anoratha) conquest of Thaton, Burma
was divided politically and, during the pre-Anuruddha period, there
is no record of intercourse with Ceylon. Although before the
eleventh century AD there is no proof of Burma's relations with
Ceylon, it does not necessarily follow that there was no contact
at all between the two countries. The political, cultural and religious
links of the eleventh century AO indicate the existence of friendly
relations between the countries even in the early period. During
the eleventh century AQ. Ceylon had fallen upon evil days. Political
crises checked the progress of the country and confusion and
disorder confronted her everywhere and she was under the rule of
foreign kings for several ye
a
rs (AD 993-1 070).1 During this period
qf troubled politics the Cilavaisa refers to political relations
between Burma and Ceylon.2
.
According to the Culavansa,3 Vija
y
abahu I (AD 1 065- 1 120)
sent envoys with valuable gifts to Anuruddha, the king of
Ramaifa in Burma, seeking his assistance in th
e
struggle against
the Cola invaders. The king of Ramaffa is said to have sent in
return many ships bearing costly gifts but there is no reference to
the sending of any troops to aid Vijayabahu I. One can only
t CHC, I, 8tI I, pp. 347-351; I, 8II II, p.427
CV, Ch
. LVIII, VV. 8-9. 8CH, LVIII, VV. 8:10.
84 )8\0Iy DhrV08u00h8mubDuID-88I P88
conclude, in general terms, with Professor Paranavitana that
'Material help was forthcoming from the king of Burma. '1
Before the introduction of Theravada Buddhism at Pagan in
Upper Burma by Anuruddha, Mahayana Buddhism prevailed
there. 2 A form of Naga worship according to the Burmese chronicles
also existed at Pagan. 3 It is generally accepted that at the time of
the introduction of Theravada Buddhism at Pagan, there was no
organised religion there. About this time the Aris became very
prominent in Upper Burma. They were the priests of Tintric
Mahayanism4 in which Naga and spirit worship appear to have
been prominent.
5
The Aris appear to have been the same as the
Sama:akuttakas referred to in the Sasanavatsa. 6 They were very
infuential on the Popa hill at .Thamati, a village near Pagan.
7
Finot, a French scholar, believes that Vi'U was the god of the
Aris and their cult was influenced largely by Naga worship 8
\
Some scholars state that . they represented a debased form of
Mahayana Buddhism influenced by the Naga cult on the one hand
and Saivism and Tantrism on the other. 9 According to Duroiselle,
they were a Buddhist sect belonging to the northern school of
Buddhism and about the last quarter of the eighth century AD they
were influenced by Tantrism. 1 From about the eighth centu
r
y
onwards Buddhism was in a state of decline in India and Mahayana
. Buddhism with an admixture of Tantrism occupied an important
place in the religious history of I11dia. During the eighth and ninth
centuries AD there was constant intercourse between Buddhist
Tantric monasteries of North-Eastern I,dia and Burma.1
1
It is
probable that through this intercourse Tantrism as preached by the
Aris became firmly established at Pagan. During this time Theravida
Buddhism was in a flourishing condition in Lower Burma. The Glass
Palace Chroni
c
le mentions that under the infuence of Shin Araban,
a Talaing Theravadin monk who came from Thaton to Pagan,
Anuruddha became a staunchfollower of Theravida Buddhism.12
According to the advice of Shin Araban, Anuruddha sent an envoy
lASCAR, 1949, Q8I8 1 60, p. 31 . 2SBB, Q. 89. SGPC, p. 59.
'ARASI, 1915-1916, Q. 93. 5GPC, p. 63.
6
S08y Q.56.
7GPC, QQ. 59-60.
BJA, XX, 1912, pp. 124-125.
DE, uDI, u 1yu88 8g8u, BEFEO, IX, 199, Q. 584;
BS, Q. 179.
lOARASI, 1915-1916, Q. 93.
1
D0, QQ. 87f. 12GPC, QQ. 70-75.
H!IgI0u8 uI1CDuI8 D yDu 8u0 uIm8
8S
with presents to Manuha, the king of Thaton,
1
and requested
from him certain sacred texts a
n
d relics. But Manuha refused.2
Anuruddhabecamefurious and attacked Thaton and conquered that
country and brought the sacred relics, three Pitakas and Buddhist
monks to Pagan. 3
The capture of Thaton in the Ramafia country (Lower Burma)
in the second half of the eleventh century AD by Anuruddh4 was
indeed a signifcant event not only in the history of Buddhism but
in the social; political and literary history of Burma. With the help
of Shin Araban the king introduced Theravada Buddhism and its
language Pali from Thaton into Pagan in Upper Burma. He
attempted to suppress all heretical sects in Burma and in course of
time Theravada Buddhism became the religion of the country.
From this period onwards Pagan became famous as a centre of
Theravada Buddhism and under Anuruddha's patronage the religion,
its literature and art fourished. "Anawrahta's (Anurucdha's) is a
heroic and remarkable personality in the history of Burma. In a
single lifetime he had established and spread a true religion through
out a large portion of his dominions, and suppressed all heretical
sects an4 beliefs; from a chieftainship he raised his ptincipality to
the position of the most' powerful political authority in Burma, and
by introducing the Talaing culture of Lower Burma to civilise the
north, he set the people of Marammadesa (as distinct from
Ramafifiadesa) on the road to culture and civilisation that made
.
the annals of the Pagan dynasty a most glorious record in the
history of mankind
.
"5 The conquest of Thaton was an important
event in the cultural history of Pagan and it brought Ceylon and
Burma into close contact with each other.
6 During Anuruddha's
time Burma enjoyed a period of peace and prosperity and Pagan
as a centre of Theravada Buddhism reached the zenith of its
splendour and popularity. While Buddhism had a very fourishing
existece in Burma, the religion of the Bu.ddha in Ceylon sufered
severely due to political stress.
.
t
time the
number of
o
rdained monks were so few in Ceyn that tt
was not
possible for king Vijayabahu I to convene a Chapt
r of
five
monks to re-establish the valid ordination.1 He, was
determmed
to put
an end to this state of afairs, and, in order to
re-establish
the .Budd
hist Sangha in Ceylon and to secure a Chapter
of five
monks
for the Ordination ceremony, he turned to Burma for help.
Thus the religious reforms of the eleventh century AD
.
rew
Ceylon and
Burma together. In
1071 AD Vijayabihu I sent a r
hgtous
mission to
king Anuruddha in the Rimaffa country askmg for
Buddhist monks who had made a thorough study of the three
p
j
takas,
who were a fount of moral discipline and other
2
Virt
es
and acknowledged as theras and also for Buddhist texts. Kmg
Anuruddha
made a great contri
b
ution to the growth and progress
of Therav
ada Buddhism and he successfully spread the fame of
Burma as a centre of Theravada B
u
ddhism. Several inscrip
tions
of Ceylon refer to the coming
o
ver of ordained
onk fro
?
"Aramana'
' or "Aumana"
^
to restore
the Buddhtst Sangha tn
Ceylon. trumaQa (Sinhalese nramaQa) is another form of ali
.
word
Rimaffa. It is identified with Rimafadesa or the Dtstnct of
Thaton in Lower Burma.
But in the Cilavatsa
it has a.more extended
application. The
..
Culavatsa in chapters L
.
XXVI and LXXX refer
to the king of Rimaffa as the king of Anmaddanapura or Paga.
It is to be noted in the early centurie of the Christian era Ramafina;
or Lower Burma had the reputation of being a Buddhist country.
Because of this Rimaffa, the famous centre of Theravada
Buddhism, was better known to the people of the island of Ceylon
than North Burma and that is perhaps why there are frequent
references to it in the Ceylonese chronicles. King Anurudd
ha gladly
granted his friend's request and sent ordained
D0, Q. 64
.
86 8l0Iy 0DI8d8 B00D8m u 0uID-88P8I8
Buddhist Sangha (Order) which had fallen into decay during the
period of
war and foreign rule. The Culavatsa says that at th
t
time the
number of
o
rdained monks were so few in Ceyn that tt
was not
possible for king Vijayabahu I to convene a Chapt
r of
five
monks to re-establish the valid ordination.1 He, was
determmed
to put
an end to this state of afairs, and, in order to
re-establish
the .Budd
hist Sangha in Ceylon and to secure a Chapter
of five
monks
for the Ordination ceremony, he turned to Burma for help.
Thus the religious reforms of the eleventh century AD
.
rew
Ceylon and
Burma together. In
1071 AD Vijayabihu I sent a r
hgtous
mission to
king Anuruddha in the Rimaffa country askmg for
Buddhist monks who had made a thorough study of the three
p
j
takas,
who were a fount of moral discipline and other
2
Virt
es
and acknowledged as theras and also for Buddhist texts. Kmg
Anuruddha
made a great contri
b
ution to the growth and progress
of Therav
ada Buddhism and he successfully spread the fame of
Burma as a centre of Theravada B
u
ddhism. Several inscrip
tions
of Ceylon refer to the coming
o
ver of ordained
onk fro
?
"Aramana'
' or "Aumana"
^
to restore
the Buddhtst Sangha tn
Ceylon. trumaQa (Sinhalese nramaQa) is another form of ali
.
word
Rimaffa. It is identified with Rimafadesa or the Dtstnct of
Thaton in Lower Burma.
But in the Cilavatsa
it has a.more extended
application. The
..
Culavatsa in chapters L
.
XXVI and LXXX refer
to the king of Rimaffa as the king of Anmaddanapura or Paga.
It is to be noted in the early centurie of the Christian era Ramafina;
or Lower Burma had the reputation of being a Buddhist country.
Because of this Rimaffa, the famous centre of Theravada
Buddhism, was better known to the people of the island of Ceylon
than North Burma and that is perhaps why there are frequent
references to it in the Ceylonese chronicles. King Anurudd
ha gladly
granted his friend's request and sent ordained
D0, Q. 64
.
88 )8IDI0h6l8V08 u00h8m1D0uID-88!P88
. .
considered the Tipitaka of Ceylon more authentic than the
Thaton collections and it indicates the importance and the strong
infuence of the Mahavihara in Ceylon, the citadel of orthodoxy in
Burma. The Jinakalamali1 states that king Anuruddha having
come to know that the Tipitaka of Ceylon was free from error,
himself came to the island and copied the Tipitaka. After copying
the Tipitaka and the Niruttipitaka, 2 he returned to Burma with
the two Pitakas and one jewelled image of the Buddha3 in one
s
hip and the other two Pitakas in another ship. The ship carrying
the two Pitakas . arrived in Arimaddanapura (or Pagan) but the
other ship with the two Pitakas and the jewelled image reached
Mahanagara4 having been driven by a storm. Having heard of this
Anuruddha by his divine power went to Mahanagara and obtained
the two Pitakas from the king of that city and returned to Pagan.
But he forgot to bring back the jewelled i mage.
P
The Burmese
and he Sinhalese as well as the Kalyali inscriptions do not make
even a passing reference to Anuruddha's visit to either Ceylon or
Cambodia. The account of the Jinakalama,li regardin
g
this episode
is of doubtful authenticity. Firstly, it is difcult to imagine that a
ship bound for Burma would be driven to such a distant place as
Angkor Thor ( Mahanagara). According to the Jinakalamali6 king
Dhammaraja reigned at Arimaddanapura (Pagan) 1 200 years after
the Parinibbana of the Buddha7 i.e. , in 656 AD and after him his
son. Anuruddha ascended the throne. So according to the
Jinakalamali, Anuruddha reigned in the seventh century AD. But
according to the chronology of tM kings of Burma Anuruddha
reigned in the second half of the eleventh century AD. Therefore
1BEFBO, XXV, . 54.
s
till existed without any interruption.
s
till existed without any interruption.
d of the friendly
religious ties that existed between the two countries are mentioned
in the KalyaQI inscriptions of Dhammaceti of the ffteenth
century AD.
5
During the reign of Parakramabahu I every efort was
made to restore Buddhism to its former glory and under his
patronage Buddhism fourished. According to the KalyaQi inscrip
tions and the Sasanavatsa, king Sirisanghabodhi Parakramabahu
purifed the religion in Ceylon in the year 526 Sakkaraj or one
thousand seven hundred and nine of the Conqueror's Wheel, i. e. , in
AD 164 6 He did it as soon as his war with Burl came to an end
and probably the war was over by this time. The KyaQ
.i inscriptions
say that Uttarajiva Mahathera visited Ceylon in e year 532 Sakka
raj i. e. , AD 1 1 70 or 1 1 71 , 7 But Coedes states8 that Uttarajiva
Mah1thera came to the island with pace at the end of the war
between Burma and Ceylon. He indicates that after the end of the
war Uttarajiva Mahathera visited Ceylon to settle the matter arid
to establish peace between the two countries. According to the
Ceylon chronology, the war came to an end in AD 1 1 64 and
ITMSEA, Q. US: m 8 880 Xu0Wu 88 J8y88UI8 0I L8u8U 11.PCC0I0ug
I0 ID b88u8V888, D 8 Xu0Wu 88 ^8I8Q8I (Sas, Q. 65).
^8g8u.
8JA, 7711, 1893, Q. 29: LD8Q8]8 W88 8 u0VC 0 8D0UI IWuIy y8I8 0
8g 8u0 W88 8 QUQ 0 1II8t8]V8 N8DIDI8. W8 C80 LD8Q8]8
8m8gI8 DC8U8 D8 Q8IuI8 WIc u8IV8 0 8 V8g C80 LD8Q8 j
u8m8I8]]D8, Ih 888u I0WD D 0WI UIm8.
D0, Q. 151. PD0, QQ. 151-54.
D0, Q. 151; 0I ID L0uquI0I8 D, Q. 88 u. 1,
'JA, 771, 1893, Q. 151. . 8LEHI, Q. 299.
H0g0u8 1uIIC0ut8 DIWu Ly0D8D0uIm8
93
according to the KalyaQ.i inscriptions, Uttarajiva Mahatbera came
d of the friendly
religious ties that existed between the two countries are mentioned
in the KalyaQI inscriptions of Dhammaceti of the ffteenth
century AD.
5
During the reign of Parakramabahu I every efort was
made to restore Buddhism to its former glory and under his
patronage Buddhism fourished. According to the KalyaQi inscrip
tions and the Sasanavatsa, king Sirisanghabodhi Parakramabahu
purifed the religion in Ceylon in the year 526 Sakkaraj or one
thousand seven hundred and nine of the Conqueror's Wheel, i. e. , in
AD 164 6 He did it as soon as his war with Burl came to an end
and probably the war was over by this time. The KyaQ
.i inscriptions
say that Uttarajiva Mahathera visited Ceylon in e year 532 Sakka
raj i. e. , AD 1 1 70 or 1 1 71 , 7 But Coedes states8 that Uttarajiva
Mah1thera came to the island with pace at the end of the war
between Burma and Ceylon. He indicates that after the end of the
war Uttarajiva Mahathera visited Ceylon to settle the matter arid
to establish peace between the two countries. According to the
Ceylon chronology, the war came to an end in AD 1 1 64 and
ITMSEA, Q. US: m 8 880 Xu0Wu 88 J8y88UI8 0I L8u8U 11.PCC0I0ug
I0 ID b88u8V888, D 8 Xu0Wu 88 ^8I8Q8I (Sas, Q. 65).
^8g8u.
8JA, 7711, 1893, Q. 29: LD8Q8]8 W88 8 u0VC 0 8D0UI IWuIy y8I8 0
8g 8u0 W88 8 QUQ 0 1II8t8]V8 N8DIDI8. W8 C80 LD8Q8]8
8m8gI8 DC8U8 D8 Q8IuI8 WIc u8IV8 0 8 V8g C80 LD8Q8 j
u8m8I8]]D8, Ih 888u I0WD D 0WI UIm8.
D0, Q. 151. PD0, QQ. 151-54.
D0, Q. 151; 0I ID L0uquI0I8 D, Q. 88 u. 1,
'JA, 771, 1893, Q. 151. . 8LEHI, Q. 299.
H0g0u8 1uIIC0ut8 DIWu Ly0D8D0uIm8
93
according to the KalyaQ.i inscriptions, Uttarajiva Mahatbera came
&
Burma, he wanted to bring the Burmese Sangha in close touch
with
the Sihata Sangha. He regarded the existing Burmese ordination
as
not valid and did not like to perform the ecclesiastical acts with the
monks
of the Burmese Sangha and without a chapter of fye monks
it
would b
e impossible for him to perform any ecclesiastical
act
separately. That is why he- reached Pagan with four other
monks
who had been ordained at the hands of the monks
of the
Mahavihara.1 Sivali Mahithera, a native of Tamalitthi,
2
Tamalinda
Mahithe
ra, a son of the king of Cambodia, Ananda
Mahithera of
Kiicipura or Conjeveram in South India and Rahula
Mahathera of
Ceylon
went with him.3 In the meantime, Uttarajiva
Mahithera had
died
and these five monks, who had received their
ordination at the
hands of the
monks of the Mahavihara, refused to perform any
ecclesiastical act with the Burmese monks of Pagan and declined to
recogni
se the
Burmese Sangha and they performed
their ecclesiasti
cal acts
separately. This is the establishment of the Sihala
Sangha at
Pagan. The king of Pagan at that time was Narapatisithu. After
constr
ucting a bridge of boats on the river Erivati
(Irrawaddy) , the
king
requested the five Mahatheras to perform the upasampada
ordination on the Burmese monks who wanted to
receive it at their
hands and to join the Slhala Sangha." uany monks who belonged
to the Burmese Sangha gradually joined the Sihala Sangha.
According to the Kalyiti inscriptions the Siha}a Sangha was
established at Pagan in theyear 543 Sakkaraj i.e., in AD 1181 .
6 Thus
under the guidance of the five .Mahitheras the Siha\a Sangha
maintained its infuence and popularity at Pagan. Later on the Sihala
Sangha was divided into several branches. The dissensions
among
the theras
of the Sihala Sangha were sometimes on questions of
monastic discipline and at other times they were due to personal
reasons. Rahula Mahithera, one of the five
Mahitheras, fell in love
with a dancing girl and decided to return to lay life. So in order to
avoid a scandal his friends requested him to leave Burma and go to
Malayadipa. 6 The king of Malayadipa was very
interested in
lSas, p. %] GPC, pp. 143-144.
2Tamalitthi is probably Tamluk 0 Bengal.
3
/A, 1893, p. 29; GPC, p. 143. 'IA, XXII, 1893, p. 30.
oibid, p. 30.
IiA, XXIV, 1895, p. 301; Malayadipa may b dentfed with the
Malay
Archipelago.
Religious Intercourse between Ceylon and Burma
95
learning the Vinaya and he satisfed the king by his deep knowledge
of the Vinaya. He later became a layman. After the death of
Chapata, the three Mahitheras Sivali, Ananda and Tamalinda
continue.d "to maintain the religion in splendour at Pugama."1 But
soon, dissensions arose on questions of monastic discipline among
the three Mahitheras of the Sihala Sangha. The king of Pagan,
Narapatisithu always had great reverence for the three Mahatheras
and he presented them with three elephants. Sivali Mahithera and
Timalinda Mahithera liberated the two elephants in a forest, but
Ananda Mahithera instead of liberating the elephant in a forest
wanted to present it to a relative. The two Mahitheras bitterly
criticised the act of Ananda Mahithera. But the latter told them
that 'kindness to kinsfolk'2 was preached by the Buddha so he was
not doing any wrong. But Sivali and Timalinda Mahitheras
refused to associate with Ananda in the performance of ecclesiasti
cal acts and performed such acts separately.3 In courfe of time, a
dispute arose between Sivali Mahithera and Tamalinda Mahithera
on the question of monastic discipline. Tamalinda_, Mahithera
had recommended . his favourite disciples to the laity for
gifs. This was
.
against the Vinaya rules. These two Mah atheras
performed their ecclesiastical acts separately4 and founded two
branches of the Sihala sangha at Pagan. thus in Pagan during
this period the Sihala Sangha was divided into three branches:
(1) the disciples of Sivali Mahithera;_(2} the disciples of Tamalinda
Mahithera and (3) the disciples of Ananda Mahithera. Apart from
the three schools of the Sihala Sangha there was the school of Shin
Araban.
&
Burma, he wanted to bring the Burmese Sangha in close touch
with
the Sihata Sangha. He regarded the existing Burmese ordination
as
not valid and did not like to perform the ecclesiastical acts with the
monks
of the Burmese Sangha and without a chapter of fye monks
it
would b
e impossible for him to perform any ecclesiastical
act
separately. That is why he- reached Pagan with four other
monks
who had been ordained at the hands of the monks
of the
Mahavihara.1 Sivali Mahithera, a native of Tamalitthi,
2
Tamalinda
Mahithe
ra, a son of the king of Cambodia, Ananda
Mahithera of
Kiicipura or Conjeveram in South India and Rahula
Mahathera of
Ceylon
went with him.3 In the meantime, Uttarajiva
Mahithera had
died
and these five monks, who had received their
ordination at the
hands of the
monks of the Mahavihara, refused to perform any
ecclesiastical act with the Burmese monks of Pagan and declined to
recogni
se the
Burmese Sangha and they performed
their ecclesiasti
cal acts
separately. This is the establishment of the Sihala
Sangha at
Pagan. The king of Pagan at that time was Narapatisithu. After
constr
ucting a bridge of boats on the river Erivati
(Irrawaddy) , the
king
requested the five Mahatheras to perform the upasampada
ordination on the Burmese monks who wanted to
receive it at their
hands and to join the Slhala Sangha." uany monks who belonged
to the Burmese Sangha gradually joined the Sihala Sangha.
According to the Kalyiti inscriptions the Siha}a Sangha was
established at Pagan in theyear 543 Sakkaraj i.e., in AD 1181 .
6 Thus
under the guidance of the five .Mahitheras the Siha\a Sangha
maintained its infuence and popularity at Pagan. Later on the Sihala
Sangha was divided into several branches. The dissensions
among
the theras
of the Sihala Sangha were sometimes on questions of
monastic discipline and at other times they were due to personal
reasons. Rahula Mahithera, one of the five
Mahitheras, fell in love
with a dancing girl and decided to return to lay life. So in order to
avoid a scandal his friends requested him to leave Burma and go to
Malayadipa. 6 The king of Malayadipa was very
interested in
lSas, p. %] GPC, pp. 143-144.
2Tamalitthi is probably Tamluk 0 Bengal.
3
/A, 1893, p. 29; GPC, p. 143. 'IA, XXII, 1893, p. 30.
oibid, p. 30.
IiA, XXIV, 1895, p. 301; Malayadipa may b dentfed with the
Malay
Archipelago.
Religious Intercourse between Ceylon and Burma
95
learning the Vinaya and he satisfed the king by his deep knowledge
of the Vinaya. He later became a layman. After the death of
Chapata, the three Mahitheras Sivali, Ananda and Tamalinda
continue.d "to maintain the religion in splendour at Pugama."1 But
soon, dissensions arose on questions of monastic discipline among
the three Mahitheras of the Sihala Sangha. The king of Pagan,
Narapatisithu always had great reverence for the three Mahatheras
and he presented them with three elephants. Sivali Mahithera and
Timalinda Mahithera liberated the two elephants in a forest, but
Ananda Mahithera instead of liberating the elephant in a forest
wanted to present it to a relative. The two Mahitheras bitterly
criticised the act of Ananda Mahithera. But the latter told them
that 'kindness to kinsfolk'2 was preached by the Buddha so he was
not doing any wrong. But Sivali and Timalinda Mahitheras
refused to associate with Ananda in the performance of ecclesiasti
cal acts and performed such acts separately.3 In courfe of time, a
dispute arose between Sivali Mahithera and Tamalinda Mahithera
on the question of monastic discipline. Tamalinda_, Mahithera
had recommended . his favourite disciples to the laity for
gifs. This was
.
against the Vinaya rules. These two Mah atheras
performed their ecclesiastical acts separately4 and founded two
branches of the Sihala sangha at Pagan. thus in Pagan during
this period the Sihala Sangha was divided into three branches:
(1) the disciples of Sivali Mahithera;_(2} the disciples of Tamalinda
Mahithera and (3) the disciples of Ananda Mahithera. Apart from
the three schools of the Sihala Sangha there was the school of Shin
Araban.
he
:
elgion of Burma. Among the Burmese sources the Kalyati
mscnp10ns
are the earliest datable records relating to this episode.
There Js a gap of about three centuries between this event and the
d
e of the Kalyali inscriptions. The tradition regarding Chapata's
Vtstt to Ceylon and the establishment of the Sihala Sangha in
Burma in the twelfth century AD would have been well inown to the
ons f Burma
and we may accept the evidence of the KalyaQi
mscnptlons regarding this episode as historical.
A0cor
diRg to the
Cilavarsa, 1 Vijayabahu II (AD 1 1 86-1 187), the
successo
r of
Parikramabahu I re-established friendly relations
between Ceylon and Burma. He is said to have written with his
ow
.
n hand
a letter in the Magadhi language to the king of
A
nmadd
napura
2 and concluded a friendly treaty which was a
cause of
J OY to the Buddhist monks of both Ceylon and Burma
.
s
The
.
lang
uage of
the l etter was Magadhi or Pali and it was the
memm of intercourse between the Buddhist countries during this
P
:
I
O
d. The
king who ruled Arimaddanapura in the reign . of
\I
Jayaba
hu II was Narapatisithu. The Cilavarsa mentions4 that
U Ceylon
the religion of the Buddha was flourishing under royal
patro
age
during this period. The Sasanavarsa does not say
anythtng
re
tth
le U the
re-establishment of friendship between the two
cou
ntnes and
we may assume that there was intercourse
between
these two
countries during this period. There is also evidence to
show that
i n the reign of Nissatkamalla (AD 1 1 89-J 1 98) Burma
nd
.
c;ylon
came into close contact with each
otler. Two
mscnpt1ons
belonging to the reign of Nissatkamalla found at
Polonnar
uva
mention that there were friendly relations between
Ceylon and Aramana
6
The
reign of Nrpatisithu witnessed the introduction of the
1CV ch. LXXX, vv. 6-7.
scv ch. LXX , vv. 6-8.
6
EZ, II, p. 151, 155.
2
ibid, ch. LXX, Y. 6-7; EZ, II, p, 181.
0U, ch. LXX , v. 8. ssas, p. 44.
.
Religious Intercourse betwee)on and Burma
Sihaja Sangha at Dala in Lower Burma. This was done under the
leadership of Sari putta, a native of Padipp.tjeya, near Rangoon in
the province of Dala. He had received his ordination at Pagan
from Ananda Mahithera of the Sihala Satgha.1 The king after
having conferred on him the title of DhammaYilisa2 thera, asked
him to go to hi s native country, Ramafia to purify the religion. 3
The same episode is referred to in the KalyaQi inscriptions. 4 The
Sihafapakkhabhikkhusatgha, the Sihala fraternity founded by
Dhammavilasa thera and the Ariyarahantapakkhabbikkhusatgha, 5
1JA, XXII, 1893, p. 1 54; Sas, p. 41.
1Epigraphical and archaeological sources show that Dhammavilasa ws a
prominent fgure n the Buddhist Sangha at Pagan i
n
the thirtenth century AD.
A certain Dhammawi!atha is referred to in a Burmese inscription discovered
at Pagan and dated in Sakkaraj 573=AD 121 1 (A list of inscriptions found in
Burma, part 1, Rangoon, Superintendent Government Printing,Burma, 1921 , p.
26. Inscriptions collected in Upper Burma, I, 1900, volumes of inscriptions, 174-
177). According to it, this thera made an ofering of oraments to a pagoda.
It is possible that this Dhammawilatha tbera is identical with Dhammavilisa
thera of the Kaly!Qi inscriptions and the S!sanavamsa. As they both
belonged roughly to the same period. Dhammavilas
a
is the name of a
Mah!thera mentioned as the donor of eleven stone Buddha images discovered
in a village, about fve miles south of Paga' (Mau
n
g Mya, Exploration in
Burma, ARASI, 1 930-34, p. 179). The inscriptions found on the pedesta
l
of
the images have been dated in the thirteenth or fourteenth century AD on pala
eographical grounds. He too may D considered identical with Dhammavilasa
Mahathera who belonged to the Siha}apakkhabhikkhusangha.
ssas, p. 41. 4GPC, p. 154.
The Ariyarahantapakkhabhikkhusatgha was aferwards known as Kambo
jipanamah!therasarighapakkha, the fraternity of
he
:
elgion of Burma. Among the Burmese sources the Kalyati
mscnp10ns
are the earliest datable records relating to this episode.
There Js a gap of about three centuries between this event and the
d
e of the Kalyali inscriptions. The tradition regarding Chapata's
Vtstt to Ceylon and the establishment of the Sihala Sangha in
Burma in the twelfth century AD would have been well inown to the
ons f Burma
and we may accept the evidence of the KalyaQi
mscnptlons regarding this episode as historical.
A0cor
diRg to the
Cilavarsa, 1 Vijayabahu II (AD 1 1 86-1 187), the
successo
r of
Parikramabahu I re-established friendly relations
between Ceylon and Burma. He is said to have written with his
ow
.
n hand
a letter in the Magadhi language to the king of
A
nmadd
napura
2 and concluded a friendly treaty which was a
cause of
J OY to the Buddhist monks of both Ceylon and Burma
.
s
The
.
lang
uage of
the l etter was Magadhi or Pali and it was the
memm of intercourse between the Buddhist countries during this
P
:
I
O
d. The
king who ruled Arimaddanapura in the reign . of
\I
Jayaba
hu II was Narapatisithu. The Cilavarsa mentions4 that
U Ceylon
the religion of the Buddha was flourishing under royal
patro
age
during this period. The Sasanavarsa does not say
anythtng
re
tth
le U the
re-establishment of friendship between the two
cou
ntnes and
we may assume that there was intercourse
between
these two
countries during this period. There is also evidence to
show that
i n the reign of Nissatkamalla (AD 1 1 89-J 1 98) Burma
nd
.
c;ylon
came into close contact with each
otler. Two
mscnpt1ons
belonging to the reign of Nissatkamalla found at
Polonnar
uva
mention that there were friendly relations between
Ceylon and Aramana
6
The
reign of Nrpatisithu witnessed the introduction of the
1CV ch. LXXX, vv. 6-7.
scv ch. LXX , vv. 6-8.
6
EZ, II, p. 151, 155.
2
ibid, ch. LXX, Y. 6-7; EZ, II, p, 181.
0U, ch. LXX , v. 8. ssas, p. 44.
.
Religious Intercourse betwee)on and Burma
Sihaja Sangha at Dala in Lower Burma. This was done under the
leadership of Sari putta, a native of Padipp.tjeya, near Rangoon in
the province of Dala. He had received his ordination at Pagan
from Ananda Mahithera of the Sihala Satgha.1 The king after
having conferred on him the title of DhammaYilisa2 thera, asked
him to go to hi s native country, Ramafia to purify the religion. 3
The same episode is referred to in the KalyaQi inscriptions. 4 The
Sihafapakkhabhikkhusatgha, the Sihala fraternity founded by
Dhammavilasa thera and the Ariyarahantapakkhabbikkhusatgha, 5
1JA, XXII, 1893, p. 1 54; Sas, p. 41.
1Epigraphical and archaeological sources show that Dhammavilasa ws a
prominent fgure n the Buddhist Sangha at Pagan i
n
the thirtenth century AD.
A certain Dhammawi!atha is referred to in a Burmese inscription discovered
at Pagan and dated in Sakkaraj 573=AD 121 1 (A list of inscriptions found in
Burma, part 1, Rangoon, Superintendent Government Printing,Burma, 1921 , p.
26. Inscriptions collected in Upper Burma, I, 1900, volumes of inscriptions, 174-
177). According to it, this thera made an ofering of oraments to a pagoda.
It is possible that this Dhammawilatha tbera is identical with Dhammavilisa
thera of the Kaly!Qi inscriptions and the S!sanavamsa. As they both
belonged roughly to the same period. Dhammavilas
a
is the name of a
Mah!thera mentioned as the donor of eleven stone Buddha images discovered
in a village, about fve miles south of Paga' (Mau
n
g Mya, Exploration in
Burma, ARASI, 1 930-34, p. 179). The inscriptions found on the pedesta
l
of
the images have been dated in the thirteenth or fourteenth century AD on pala
eographical grounds. He too may D considered identical with Dhammavilasa
Mahathera who belonged to the Siha}apakkhabhikkhusangha.
ssas, p. 41. 4GPC, p. 154.
The Ariyarahantapakkhabhikkhusatgha was aferwards known as Kambo
jipanamah!therasarighapakkha, the fraternity of
st Sanga at
Ramaffa is a further indication of the populartty of Stha!a
Buddhism in Burma during the latter part of the twelfth century AD
and the beginning of the thirteenth century AD.
. .
From the religious and cultural point of v1ew, the retgn
.
of
Narapat
isithu marks the apogee of the Pagan
_
dynasty. !se kt
,
ng
himself
devoted his whole life to the progress of the rehgton. In
order
that men might follow the path andreach fruitio in Nirvava'
he built
several beautiful temples called the Gawdawpahn, the Sula
mani the Dammayazaka, the Mimalungkyaung and the Chaukpala
and stablished the images of the Buddha in all of them. "He se
arneH
Pali in the commentaries and sub-commentaries, who practtsed ptet
y
throghout all the homeland, and they
,5
Navasagara,& Uttama,7 Vimalabutdhi,8 Uttara,9 D
.
hammads
t/0
and thera Abhayan were the most important fgure
H te rehgtous
history of Burma. They made a great contr
butto
.
o te
development and the popularisation of scholasttc acttVIttes H
Burma. Chapata who was also known as Saddhammajotipala tok
keen interest in grammar, the Vinaya ald the Abhidhamma
. He
wrote 'the Suttaniddesa, the Sa:khepavatQani, the Vinayagulattha
dipani, and the Simalarhkira. Saddhammasiri wrote the
Saddatthabhedacinta, grammatical work.
AggapalQita was the
lGPC, p. 142; AISTBB, p, 1 1 1 .
3ibid, p. 75; ibid, pp. 62, 72.
5ibid, p. 63.
Bibid, pp. 63, 73;
Svd, v. 1223.
llGV, pp. 63, 73.
1Sas, p. 74; Gv, pp. , 74; Svd, N+ 1274-8.
4ibid, p. 74; ibid, pp. , 67.
libid, p. 67.
7ibid, pp. 72 73.
9ibid, pp. 65-75. lOSas, p. 75.
Religious Intercourse between Ceylon and Burma V
author of the Lokuppatti. Subhuticandana wrote the Lingatthaviva
raQa. Nitasagara and Uttari1a were the authors of the
Liigatthavivaranappakasaka and Lingatthavivaralatika.
Vimalabuddhi O Mahii-Vimalabuddhi. the Elder Vimalabuddhi the
senior wrote the Nyasa, a commentary on Kaccayana' s work.
Dhammadassi wrote a grammatical treatise called the Vaccavacaka.
Abhaya was the uthor of the Mahatika, a commentary on the
Saddatthabhedacinta of Saddhammasiri and the Sambandha
cintatika, a commentary on the SaQbandhacinta of Sangharakkhita
of Ceylon.
n
According to the KalyiQI inscriptions and the Sasanava:sa,
BuddhavaQsa Mahathera and Mahasami Mahithera more
popularly known as Mahiinaga1 from Martaban in Lpwer Burma
visited Ceylon and received reordination at the hands of the monks
of the Mahavihara and thus they entered the order of the Siha!a
Sangha. When they returned to Marta ban they separated
them'elves from the monks of Martaban and ;erformed ecclesiasti
cal acts separately. In this way they established two branches of
the Sihala Sangha at Marta ban. 2 The Burmese sources do not say
anything about the cause of the separation between BuddhavaQsa
and Mahasami Mahatheras. It is possible that two Mahatheras
separated themselves from one another on problems regarding
monastic discipline. According to the chronology of the Sasana
vaQsa, they established two branches of the Sihala Sangha at
Martaban after the establishment of the Sihala Sangha by
Sariputta or Dhammavilasathera at Dala. Therefore it is probable
that they visited Ceylon in the thirteenth century AO. According to
the Kalyiti inscriptions;3 there were six Buddhist schools in the
city of Muttima or Marta ban at this time: (1) the Kamboja or the
Korm fraternity i.e. the Ariyarahanta fraternity, the members of
this school were the spiritual successors of the missionaries sent by
Asoka to SuvaQQabhimi; (2) the Siha!asanghapakkha, whose
members as already observed earlier, were the spiritual successors
of Tamalinda Mahathera;, (3} the Siha!asanghapakkha, whose
members as already observed earlier, were the spiritual success
ors
lJA, XII, 1893, p. 155; Sas, p. 42.
1ibid, XII, 1 893, p. 1 55; ibid, p. 42.
3ibid, XXII, 1 893, p. 33; EB, III, part II, p. 199.
4JA, XXII, 1893, p. 30.
98
.
Y
History of Theravada Buddhism in South-east Asia
the fraternity of monks who were already in the country and who
were the ecclesiastical successors of Sma Mahathera and Uttara
Mahithera existed at Dala during this time. The royal patronage
given to DhammaviUisa thera for the establishment
?
f the
.
Sihala
Sangha at Dala and the purifcation of the Buddh
st Sanga at
Ramaffa is a further indication of the populartty of Stha!a
Buddhism in Burma during the latter part of the twelfth century AD
and the beginning of the thirteenth century AD.
. .
From the religious and cultural point of v1ew, the retgn
.
of
Narapat
isithu marks the apogee of the Pagan
_
dynasty. !se kt
,
ng
himself
devoted his whole life to the progress of the rehgton. In
order
that men might follow the path andreach fruitio in Nirvava'
he built
several beautiful temples called the Gawdawpahn, the Sula
mani the Dammayazaka, the Mimalungkyaung and the Chaukpala
and stablished the images of the Buddha in all of them. "He se
arneH
Pali in the commentaries and sub-commentaries, who practtsed ptet
y
throghout all the homeland, and they
,5
Navasagara,& Uttama,7 Vimalabutdhi,8 Uttara,9 D
.
hammads
t/0
and thera Abhayan were the most important fgure
H te rehgtous
history of Burma. They made a great contr
butto
.
o te
development and the popularisation of scholasttc acttVIttes H
Burma. Chapata who was also known as Saddhammajotipala tok
keen interest in grammar, the Vinaya ald the Abhidhamma
. He
wrote 'the Suttaniddesa, the Sa:khepavatQani, the Vinayagulattha
dipani, and the Simalarhkira. Saddhammasiri wrote the
Saddatthabhedacinta, grammatical work.
AggapalQita was the
lGPC, p. 142; AISTBB, p, 1 1 1 .
3ibid, p. 75; ibid, pp. 62, 72.
5ibid, p. 63.
Bibid, pp. 63, 73;
Svd, v. 1223.
llGV, pp. 63, 73.
1Sas, p. 74; Gv, pp. , 74; Svd, N+ 1274-8.
4ibid, p. 74; ibid, pp. , 67.
libid, p. 67.
7ibid, pp. 72 73.
9ibid, pp. 65-75. lOSas, p. 75.
Religious Intercourse between Ceylon and Burma V
author of the Lokuppatti. Subhuticandana wrote the Lingatthaviva
raQa. Nitasagara and Uttari1a were the authors of the
Liigatthavivaranappakasaka and Lingatthavivaralatika.
Vimalabuddhi O Mahii-Vimalabuddhi. the Elder Vimalabuddhi the
senior wrote the Nyasa, a commentary on Kaccayana' s work.
Dhammadassi wrote a grammatical treatise called the Vaccavacaka.
Abhaya was the uthor of the Mahatika, a commentary on the
Saddatthabhedacinta of Saddhammasiri and the Sambandha
cintatika, a commentary on the SaQbandhacinta of Sangharakkhita
of Ceylon.
n
According to the KalyiQI inscriptions and the Sasanava:sa,
BuddhavaQsa Mahathera and Mahasami Mahithera more
popularly known as Mahiinaga1 from Martaban in Lpwer Burma
visited Ceylon and received reordination at the hands of the monks
of the Mahavihara and thus they entered the order of the Siha!a
Sangha. When they returned to Marta ban they separated
them'elves from the monks of Martaban and ;erformed ecclesiasti
cal acts separately. In this way they established two branches of
the Sihala Sangha at Marta ban. 2 The Burmese sources do not say
anything about the cause of the separation between BuddhavaQsa
and Mahasami Mahatheras. It is possible that two Mahatheras
separated themselves from one another on problems regarding
monastic discipline. According to the chronology of the Sasana
vaQsa, they established two branches of the Sihala Sangha at
Martaban after the establishment of the Sihala Sangha by
Sariputta or Dhammavilasathera at Dala. Therefore it is probable
that they visited Ceylon in the thirteenth century AO. According to
the Kalyiti inscriptions;3 there were six Buddhist schools in the
city of Muttima or Marta ban at this time: (1) the Kamboja or the
Korm fraternity i.e. the Ariyarahanta fraternity, the members of
this school were the spiritual successors of the missionaries sent by
Asoka to SuvaQQabhimi; (2) the Siha!asanghapakkha, whose
members as already observed earlier, were the spiritual successors
of Tamalinda Mahathera;, (3} the Siha!asanghapakkha, whose
members as already observed earlier, were the spiritual success
ors
lJA, XII, 1893, p. 155; Sas, p. 42.
1ibid, XII, 1 893, p. 1 55; ibid, p. 42.
3ibid, XXII, 1 893, p. 33; EB, III, part II, p. 199.
4JA, XXII, 1893, p. 30.
100
)8I0ty 0lD6t8Y08 u00b8m u b0uID-88I P88
of Sivali Mahithera;1 (4) the Sihalasanghapakkha, whose members
as already observed earlier, were the spiritual successors of Ananda
Mahathera; 2 (5) and (6) two branches of the Sihala Sangha were
founded by BuddhavaJsa Mahathera and Mahasami Mahathera
or Mahanaga.3 The Burmese sources make no mention of the date
of the establishment of the three branches of the Sihala Sangha at
Martaban: (1) the disciples of Sivali Mahithera; (2) the disciples
of Timalinda Mahithera and (3) the disciples of Ananda
Mahithera. The reign of Narapatisithu as already observed
witnessed vigorous religious activities in Burma. It is possible that
under the patronage of Narapatisitliu three branches of the Sihala
Sangha were established at Martaban.
+
The next reference to Burma's relations with Ceylon is in the
Manavulu Sandesaya or Mahanagakula Sandesaya,4 a Pali
fragmentary poem of Ceylon which may be dated in the thirteenth
century AD. This date has been arrived at on the identifcation of
Kassapa Sangharakkhita of Pagan and the minister NiQa of Pagan. 5
This poem was composed by Nagasena Mahathera of Mahinaga
kula,6 in the form of a reply to Kassapa Sangharakkhita. It is
stated that the Burmese thera sent a letter7 with a certain request
to the thera Nagasena through a minister called NaQa. What this
request was, it is not known due to the fragmentary nature of the
Manivulu Sandesaya. Sangharakkhita thera is described as an
inmate of a monastery built by Siri Dhammaraja,8 near Pagan.
There is evidence to show that Kassapa Mahathera was the most
9
.
1JA, XII, 1 893, Q. 30. "D0, X1, 1893, Q. 30
^D0, XXII, 1893, Q, 33; EB, I1I, Q8tI II, Q. 199.
4JRASGBI, 1905, Q. 265.
5pp. 101-102.
P CIy 0 H0D88 D b0uIDtD Ly0u.
'D m88V88DI t0m y0ut HVtDC8 I, 8 8 t0m ID It0
Vtlu, WDCD D8S DcD Dt0u@I I0 m Dy ID mm8It n8 8 I0 m 88 ID
88uC 0 8 C0mQIDc88. bug y0ut m08I QtC0u8 mi88iV 8D0 D8tDg
y0ut m888g I DU8m XC0ugy 0Vt0y% 1D tqu8I8 0 c8Imm
Qt80u8 D0uO 0gDI. JRASGBI, 1905, Q. 274.
bt D8mm8I8 W88 D0I ID Qt80u8 D8m 0 8uy Kug 0 utm8. 1I
W88 ID II u80 Dy ID utm8 Kug8 0 ID 1 1 ID I0 1tD CuIUt8 P
8D0 t 8 8D 8DDtV8I0 0tm 0 ID bt-ItDDuV8D80Iy8-Q8V8t8 Q8pQI-
0D8mm8t]8 (TMSEA, Q. 1 14) A8 b8gD8t8KKDI8IDt8 8u0 ID mD8II
88 m8y D 888gDm I0 Ih Ht8I D8 0 ID IbttDID CcDIutyP, bt
D8mm8t8 C0u0 b8Dy 0u 0 ID Kug8, 8t8Q8I8IIDu (AD 1 173-121 0),
8IDmy8 {0t ^8uI8uuy8) (AD 121 1-1234) 8D0 y88W8 {
P
1234-1250).
H0U8 utIC0UI8 DIWu Ly0u8D0 Uutm8
101
prominent fgure of the Buddhist Sangha of Pagan in the thirteenth
century
.
AD. t
.
siri-Pac
the
time of the downfall of Pagan the Talaingprovinces under Tarabya,
the Goveror of Pegu with the help of Warreru, a Shan adventurer,
overthrew the Burmese kingdom in Lower Burma.
6
At the same
time Norther Arakan declared its independence.' After the fall of
Pagan, the Shans of Norther Burma became prominent there.
Athin Kaya, Yazathinkyan and Thihathu,8 sons of a Shan chief
divided Upper Burma into three
.
divisions and became rulers of the
three divisions. Under the patronage of the Shan rulers Buddhism
.
flourished in Upper Burma.9 While Upper Burma was divided
1
A list of inscriptions found in Burma, p, 38
. 1AHSEA, p 146.
8ibid, p. 146. 4 ibid, p. 146; TMSEA, p.
129. 5ibid, p. 147; ibid, p. 130.
6ibid, p. 146, 155; ibid, p. 181.
7ibid, p: 146.
Bjbid, p. 147; HB, p. 157; HHB, pp. 75-76. DSas, pp. 82-84.
Religious Intercourse betwee Ceylon and Burma 103
politically, Waruru after murdering Tarabya made himself master .
of Lower Burma and, Martaban was his capital ,l Afterwards Pegu
became the capital of Lower Burma and became an important
centre of Buddhist activities. The rulers of Lower Burma like the
rulers of the Pagan kingdom encouraged the cultural and religious
intercourse between Burma arid Ceylon and also encouraged the
development of the Sinhalese form of Buddhism in Burma.
The next reference to Burma's relations with Ceylon in the
Sasanava:psa is in the reign of Setibhinda of Burma.2 The Elder
named Medha:kara of the town of Muttima or Martaban in
Lower Burma and the preceptor of the king's .mother visited
Ceylon. 3 He had studied the sacred texts there and had received
reordination at the hands of the great Elders of the Arafiavasi
fraterity in Ceylon. The king's mother had built a monastery for
him at Martaban and after his return from Ceylon he lived there
and played an important role in developing the religion. The
Sasanava:sa4 mentions that the king was Setibhinda. According to
the chronology of the kings of Burma, the king who ruled during this
period was Binya U or Bing-U (AD 1 353-85)
5
the son of Binnya
E Law. He took the title of Hsin-hpyn-shin or Hsengphynsheng,
in Pali Setibhinda, the possessor of a white elephant.6 Therefore
Setibhinda of the Sasanava:sa and Binnya U are definitely one and
the same person. The reign of Binnya U witnessed Burma's war
with Nabbisipura (o r Xieng Mai) and Ayuthia in Siam.7 Owing to
Siam's frequent in"asions, Binnya U was forced to transfer his
capital from Martaban to Pegu in AD 1 369.8 But even during this
turbulent period his reign marked Burma's cultural connections
with Ceylon and scholastic activities in Burma.9
The fifteenth century AD witnessed vigorous religious activities in
Lower Burma. The records of this period show that the rulers of
the Mon kingdom were patrons of Buddhism. The statements in
the Jinakalamali, the Sasanava:sa and the Kalyali inscriptions
indicate that at thi time close religious ties existed between the
Buddhist Sanghas of Burma and Ceylon.
The reign of Parakramabahu V
I
(AD 1412-1468) of Kotte in
lAHSEA, p. 1 55; HB, p. 65, 1Sas, p. 42
3ibid, p. 42.
4ibid, p. 42. 5
AHSEA, p. 8.0. 6PLB, p. 35 fn. 2; HB, pp. 67-68.
7AHSEA, p. 156. Sibid, p, 156.
9Sa, p. 48; Gv, p. 74; Svd, v. 1250.
101
History of Teravada Buddhism in South-east Asia
clergy and also the purchase of lands by Uzana and others. All
these facts afrm that Shin Katthapa was a leading Mahathera in
the thirteenth century AD and was honoured by kings, ministers as
well as commoners.
Two inscfiptions1 in the Burmese language dated AD 1 236 and 1 23 7
respectively have been found at Shinbinbodhi pa,odaat Pagan and the
name of the founder is given as the minister Nala Pisi or Nyana
Pisi. The in1criptions relate the construction of a pagoda and monas
tery in AD 1 236 and the painting of frescoes inside the pagoda
depicting 550 Jatakas. They also record the dedication of slaves
and land to the same pagoda and a monastery and the presenta
tions of rewards to artists and masons. Kassapa Mahathera and a
Burmese minister Na.a referred to in the Manavulu Sandesayd, are
probably identical with Mahakatthapa thera and the minister Nala
Pisi of the Burmese inscriptions of the thirteenth century AD. Thus
the Manavulu Sandesaya too is adequate testimony to the close
cultural and religious ties between Burma and Ceylon in the
thirteenth century AD.
Th last quarter of the thirteenth century AD witnessed the
downfall of Pagan. Kublai Khan, the Mongol leader after
conquering Yunnar sent envoys to Narathihapate (AD 1 256-87), the
king of Pagan, to demand the payment of tribute. 2 Kublai Khan
claimed that Burma had been 8 dependency of the Yunnan
lgdom. But the Pagan king refused to pay anything. Then a
second embassy came from Kublai Khan in AO 1 273.3 But the
envoys were put to death by the Burmese army. 4 Afterwards the
Mongol ay invaded Pagan and captured it in AD 1 287.5 At
the
time of the downfall of Pagan the Talaingprovinces under Tarabya,
the Goveror of Pegu with the help of Warreru, a Shan adventurer,
overthrew the Burmese kingdom in Lower Burma.
6
At the same
time Norther Arakan declared its independence.' After the fall of
Pagan, the Shans of Norther Burma became prominent there.
Athin Kaya, Yazathinkyan and Thihathu,8 sons of a Shan chief
divided Upper Burma into three
.
divisions and became rulers of the
three divisions. Under the patronage of the Shan rulers Buddhism
.
flourished in Upper Burma.9 While Upper Burma was divided
1
A list of inscriptions found in Burma, p, 38
. 1AHSEA, p 146.
8ibid, p. 146. 4 ibid, p. 146; TMSEA, p.
129. 5ibid, p. 147; ibid, p. 130.
6ibid, p. 146, 155; ibid, p. 181.
7ibid, p: 146.
Bjbid, p. 147; HB, p. 157; HHB, pp. 75-76. DSas, pp. 82-84.
Religious Intercourse betwee Ceylon and Burma 103
politically, Waruru after murdering Tarabya made himself master .
of Lower Burma and, Martaban was his capital ,l Afterwards Pegu
became the capital of Lower Burma and became an important
centre of Buddhist activities. The rulers of Lower Burma like the
rulers of the Pagan kingdom encouraged the cultural and religious
intercourse between Burma arid Ceylon and also encouraged the
development of the Sinhalese form of Buddhism in Burma.
The next reference to Burma's relations with Ceylon in the
Sasanava:psa is in the reign of Setibhinda of Burma.2 The Elder
named Medha:kara of the town of Muttima or Martaban in
Lower Burma and the preceptor of the king's .mother visited
Ceylon. 3 He had studied the sacred texts there and had received
reordination at the hands of the great Elders of the Arafiavasi
fraterity in Ceylon. The king's mother had built a monastery for
him at Martaban and after his return from Ceylon he lived there
and played an important role in developing the religion. The
Sasanava:sa4 mentions that the king was Setibhinda. According to
the chronology of the kings of Burma, the king who ruled during this
period was Binya U or Bing-U (AD 1 353-85)
5
the son of Binnya
E Law. He took the title of Hsin-hpyn-shin or Hsengphynsheng,
in Pali Setibhinda, the possessor of a white elephant.6 Therefore
Setibhinda of the Sasanava:sa and Binnya U are definitely one and
the same person. The reign of Binnya U witnessed Burma's war
with Nabbisipura (o r Xieng Mai) and Ayuthia in Siam.7 Owing to
Siam's frequent in"asions, Binnya U was forced to transfer his
capital from Martaban to Pegu in AD 1 369.8 But even during this
turbulent period his reign marked Burma's cultural connections
with Ceylon and scholastic activities in Burma.9
The fifteenth century AD witnessed vigorous religious activities in
Lower Burma. The records of this period show that the rulers of
the Mon kingdom were patrons of Buddhism. The statements in
the Jinakalamali, the Sasanava:sa and the Kalyali inscriptions
indicate that at thi time close religious ties existed between the
Buddhist Sanghas of Burma and Ceylon.
The reign of Parakramabahu V
I
(AD 1412-1468) of Kotte in
lAHSEA, p. 1 55; HB, p. 65, 1Sas, p. 42
3ibid, p. 42.
4ibid, p. 42. 5
AHSEA, p. 8.0. 6PLB, p. 35 fn. 2; HB, pp. 67-68.
7AHSEA, p. 156. Sibid, p, 156.
9Sa, p. 48; Gv, p. 74; Svd, v. 1250.
104 History of T
h
e
r
avada Buddhism in South-east Asia
Ceylon is an important epoch in th history of Buddhism in
Ceylon. He was a zealous Buddhist and his eforts were largely
responsible for the development of Buddhism and the Buddhist
Sangha in Ceylon at this time. He erected 8 shrine and a college
for monks in the Pappata Grove and named it the Sunetra Devi
PariveQa1 after his mother. Under his patronage the Tipitaka with
Atthakatha and tika were inscribed and he granted villages to the
scribes who were daily engaged in the work.2 Several educational
institutions were established at this time. These were-the
Padmavati Parive:a at Karagala under the presidency of Rajaguru
Vanaratana Sangharaja, the Aranayaka at Palabatga}a, the
Vijayabahu Parivera at Totagamuva under Sri Rahula, the
Irugalkula Parive:Qa at Mulgi rigala and Sri GaQinanda Parive:a at
Rayigama under the great Elder Maittreya Mahathera of the Maha
Netra Vihara.3 Vanaratana Mahisami was the Sangharaja of
Parakramabihu VI, 4 who patronised the Buddhist scholars and
religious institutions during this period. His reign witnessed regular
religious intercourse with neighbouring Buddhist countries in
South. East Asia. Probably because of the fourishing condition of
Buddhism and of the existence of several well-organised education
al and religious institutions in Ceylon Buddhist monks from
foreign courtries visited Ceylon to study under the able guidance
of the Buddhist scholars in Ceylon.
The Jinakalamali5 refers to the arrival of six Mon monks from
the Ramaffa country in Ceylon 1 967 years after the death of the
Buddha i.e. in AD 1 423. The king of Ceylon about this time was
Parakramabihu VI of Jayavardhanapura (Kotte) (AD 1 41 2-68). The
king of Harsavati or Pegu (i.e. the Ramaffa country) was Binnya
Dammayaza (AD 1 423-26), the son of Razadarit or Rajadhiraja
(AD 1385-1 423). During the reign of Razadarit the kingdomof Pegu
was engaged in war with Ava in Norther Burma, Nabbisipura in
Northern Siam, Kampheng Phet in Central Siam and Ayuthia in
Souther Siam. 6
I is possible that during this period of political
disruption the religion was at its lowest ebb. Buddhism sufered in
Burma at this time. At the end of the wars and with the accession
of Binnya Dammayaza to the throne of Pegu, the religious mission
lCv, cb. XCI, V. 24. Not far from Colombo.
BPLC, p. 248.
4ibid, p. 24
.
9MH, p. 156; 1, p. 182.
'ibid, ch. XCI, N, 28.
5BEO, XXV, p. 50.
Religious Intercourse between Ceylon and Burma
105
from . the Ramaffa country visited Ceylon to get the assistanee
from the Buddhist Sangha in Ceylon. They studied the sacred texts
thoroughly and also learnt the correct manner . of recital of
.
the
sacred texts from the Buddhist monks in Ceyl on. They recetved
their education at Yapapattana in KalyaQi in AD 1 424, in the
presence of a Chapter consisting of we
ty Mahatheras of Ceylon
1
Vanaratana Mahasami and Dhammacanya acted as Kammavaca
cariya and upajjhaya respectively.2 The Ceylon and B
.
ur
:
se
chronicles and inlcriptions do not make any reference to this JOmt
mission to Ceylon. This ommission although strange need not
throw doubt on the authenticity of the whole story relating to this
mission as contained in the Jinakalamali. This chronicle records
that this Burmese mission came to Ceylon with the Siamese
mission. The visit of the Siamese monks to Ceylon is an important
and signifcant event in the history f Buddhism in Siam. Because
after receiving the upasampadi ordination at the hands of the
Sinhalese Mahathera, they returned to their country accompanied
by the Sinhalese monks and they introduced the Sihala Sangha to
Norther and Southern Siam in the ffteenth century AD. The
Jinakalamali refers to this Burmese mission in connection with the
Siamese mission. It is a book of the history of Buddhism in Siam and
the author of this book records the more important incidents
relating to the history of Buddhism in that" land. Therefore it is
quite certain that this account of the Jinakalamali
.
rega
:
ding the
arrival of the Mon monks in Ceylon has some htstoncal value
though there is no reference to it in the Burmese sources .
.
The Sasanavarsa3 refers to the visit of two Sinhalese theras
Sirisaddhammalarkara and Siha}amahasami to Burma in the
fifteenth century AD. According to it, they first landed at Kusima"
in Souther Burma in the year seven hundred and ninety one of
the Kali age i.e: in AD 1 429 and they brought with them fve relics
of the Buddha. But Byaffaran,5 the king of the Ramaffia country
did not allow them to settle there but asked them to go to the city
of Sirikhetta (Prome).6 It is difcult to explain about Byaffaran' s
unsympathetic attitude towards these two Sinhalese monks.
lBEFEO, XXV, p. 50. 1ibid, XXV, p. 50. 3Sas, p. V. _
4ibid, p. 9. Kusim or Kusumiya in Ramanna is moder Bassem.
5HB, pp. 81ff. Byaifaran is known as Binya Rankit also.
6
Sas, p. 91.
104 History of T
h
e
r
avada Buddhism in South-east Asia
Ceylon is an important epoch in th history of Buddhism in
Ceylon. He was a zealous Buddhist and his eforts were largely
responsible for the development of Buddhism and the Buddhist
Sangha in Ceylon at this time. He erected 8 shrine and a college
for monks in the Pappata Grove and named it the Sunetra Devi
PariveQa1 after his mother. Under his patronage the Tipitaka with
Atthakatha and tika were inscribed and he granted villages to the
scribes who were daily engaged in the work.2 Several educational
institutions were established at this time. These were-the
Padmavati Parive:a at Karagala under the presidency of Rajaguru
Vanaratana Sangharaja, the Aranayaka at Palabatga}a, the
Vijayabahu Parivera at Totagamuva under Sri Rahula, the
Irugalkula Parive:Qa at Mulgi rigala and Sri GaQinanda Parive:a at
Rayigama under the great Elder Maittreya Mahathera of the Maha
Netra Vihara.3 Vanaratana Mahisami was the Sangharaja of
Parakramabihu VI, 4 who patronised the Buddhist scholars and
religious institutions during this period. His reign witnessed regular
religious intercourse with neighbouring Buddhist countries in
South. East Asia. Probably because of the fourishing condition of
Buddhism and of the existence of several well-organised education
al and religious institutions in Ceylon Buddhist monks from
foreign courtries visited Ceylon to study under the able guidance
of the Buddhist scholars in Ceylon.
The Jinakalamali5 refers to the arrival of six Mon monks from
the Ramaffa country in Ceylon 1 967 years after the death of the
Buddha i.e. in AD 1 423. The king of Ceylon about this time was
Parakramabihu VI of Jayavardhanapura (Kotte) (AD 1 41 2-68). The
king of Harsavati or Pegu (i.e. the Ramaffa country) was Binnya
Dammayaza (AD 1 423-26), the son of Razadarit or Rajadhiraja
(AD 1385-1 423). During the reign of Razadarit the kingdomof Pegu
was engaged in war with Ava in Norther Burma, Nabbisipura in
Northern Siam, Kampheng Phet in Central Siam and Ayuthia in
Souther Siam. 6
I is possible that during this period of political
disruption the religion was at its lowest ebb. Buddhism sufered in
Burma at this time. At the end of the wars and with the accession
of Binnya Dammayaza to the throne of Pegu, the religious mission
lCv, cb. XCI, V. 24. Not far from Colombo.
BPLC, p. 248.
4ibid, p. 24
.
9MH, p. 156; 1, p. 182.
'ibid, ch. XCI, N, 28.
5BEO, XXV, p. 50.
Religious Intercourse between Ceylon and Burma
105
from . the Ramaffa country visited Ceylon to get the assistanee
from the Buddhist Sangha in Ceylon. They studied the sacred texts
thoroughly and also learnt the correct manner . of recital of
.
the
sacred texts from the Buddhist monks in Ceyl on. They recetved
their education at Yapapattana in KalyaQi in AD 1 424, in the
presence of a Chapter consisting of we
ty Mahatheras of Ceylon
1
Vanaratana Mahasami and Dhammacanya acted as Kammavaca
cariya and upajjhaya respectively.2 The Ceylon and B
.
ur
:
se
chronicles and inlcriptions do not make any reference to this JOmt
mission to Ceylon. This ommission although strange need not
throw doubt on the authenticity of the whole story relating to this
mission as contained in the Jinakalamali. This chronicle records
that this Burmese mission came to Ceylon with the Siamese
mission. The visit of the Siamese monks to Ceylon is an important
and signifcant event in the history f Buddhism in Siam. Because
after receiving the upasampadi ordination at the hands of the
Sinhalese Mahathera, they returned to their country accompanied
by the Sinhalese monks and they introduced the Sihala Sangha to
Norther and Southern Siam in the ffteenth century AD. The
Jinakalamali refers to this Burmese mission in connection with the
Siamese mission. It is a book of the history of Buddhism in Siam and
the author of this book records the more important incidents
relating to the history of Buddhism in that" land. Therefore it is
quite certain that this account of the Jinakalamali
.
rega
:
ding the
arrival of the Mon monks in Ceylon has some htstoncal value
though there is no reference to it in the Burmese sources .
.
The Sasanavarsa3 refers to the visit of two Sinhalese theras
Sirisaddhammalarkara and Siha}amahasami to Burma in the
fifteenth century AD. According to it, they first landed at Kusima"
in Souther Burma in the year seven hundred and ninety one of
the Kali age i.e: in AD 1 429 and they brought with them fve relics
of the Buddha. But Byaffaran,5 the king of the Ramaffia country
did not allow them to settle there but asked them to go to the city
of Sirikhetta (Prome).6 It is difcult to explain about Byaffaran' s
unsympathetic attitude towards these two Sinhalese monks.
lBEFEO, XXV, p. 50. 1ibid, XXV, p. 50. 3Sas, p. V. _
4ibid, p. 9. Kusim or Kusumiya in Ramanna is moder Bassem.
5HB, pp. 81ff. Byaifaran is known as Binya Rankit also.
6
Sas, p. 91.
16 History of Theravada Buddhism in. South-east Asia
Accordin to thc!inakIamI, six Mon monks fromthc Rmaa
country camc to CcyIon in AO 1 423, but accordin to thc
Ssanavaqsa, two SinhaIcscthcras arrivcd in urma in AO 1 429.
Thcrc isonIyaap ofsixycars bctwccuthc!wo cvcnts. Thcrcforc
wcmaynotbcwronin concIudin that thcrc is somc conncction
bctwccnthcsc two cvcnts. Thc !inakIamIi' statcs that aftcr thc
upasampad ccrcmony at Yppa[[ana in CcyIon thc Siamcsc
monks rcturncd tothcir country with two SinhaIcsc monks. ut it
makcs no mcntion ofthc rcturn of thc urmcsc monks to urma
with thc SinhaIcsc monks. n thchrst haIfofthchftccnth ccntury
AD. urma was c1acd in a warwith Siam. Owin tothcpoIiticaI
situation thc rcIations wcrc straincd bctwccn thc two countrics.
?robabIy this cxpIains why wc do not nd any dctaiIcd account
rcardin thc visit ofthc Mon monks to CcyIon and thcir arrivaI
in urma in thc !inakIamI. Whcn yaram askcd two
SinhaIcscmonkstoo to Promc, thckinofKatanapura [Ava),on
hcarin of it, at oncc scnt forty boats to brin thcm and hc
rcccivcd thcm with rcat honour. \ndcr his patronac !hcy
scttIcd thcrc and hcIpcd to popuIarisc thc rcIiion. Thc
SsanavatpsarcIatcsthat whcn thc two thcras camc to Ava, thc
kinofthisrcionwas Mriapa| or MrpaVho occupicd thc
thronc in AO 1 426 or 1 427. Accordin tothc chronoIoy ofthc
kins of urma, Mohnyintha or Mohnyintado rcincd in Ava
from AO 1 427 to 1 440. ?robabIy hc is rcfcrrcd !o in thc
Ssanavaqsa as Mri-apa.
Accordinto thc 5sanavaqsa, Mahsmthcra, thc prcccptor
ofkin Mah Iarapati orIatapati (AO 1 443-69) of Ava, visitcd
CcyIon and studicd undcr Sriputta thcra ofCcyIon. t is dicuIt
to idcntify Sriputta thcra with any known thcra in CcyIon in thc
mtccnthccntury AO.
Scvasuvappasobhapa," a promincnt thcra from thc town of
Martaban visitcd CcyIon. Accordin to thc Ssanavaqsa,
' hc camc
aftcr Mcdhaqkara thcra. Thc _tcr camc to CcyIon in thc Iast
guartcr ofthc fourtccnthccnturyAO. ?robabIyScvas0va$pasobhapa
visitcd CcyIon in thc sccond halfoIthc hftccnthccnturyAO.n thc
KaIyp inscriptionsthcrc isa rcfcrcncc to Suvappasobhapa. t is
probabIc that Scvasuvaasobha
was Suvappasobhapa ofthc
lBEFEO, XXV, p, .
8Sas, p. 91.
3ibid, pp, 94-95. 4AHSEA, p. 152; HB, p. 285. oSas, p. 95.
6jbid, p. +Z. 7ibid, p. 42.
SJ-, I, 1893, p. 239.
: .
Religious Intercourse between Ceylon and Burma IT
KaIyp inscriptions. Whcn thc urmcsc monks scnt by kin
Ohammaccti rcturncdto ura from CcyIon aftcr rcccivin thc
upasampadordinationfrom thcmonks ofthc Mahvihra within
thc consccratcd boundarics ofthcKaIyprivcr, ncar CoIombo,'
Scvasuvappasobha$apIaycdan important roIc in thc history of
uddhism in urma durin this pcriod. Hc actcd as \pa_hya in
thc upasampad ccrcmony in thc KaIypsm in urma.
cforc appointin him asupajjhyakin Ohammaccti askcd him
"whcn you visiIcd Sha|a, in which sm wcrc you ordancd and
what wasthc strcnth of thc Chaptcr that ordaincd you.' hc
Mahthcra toId thc kin tha| twcnty-six ycars havc cIapscd sincc
hc rcccivcd thc upasampad ordination in LcyIon.Ohammaccti' s
rcIiious mission visitcd CcyIoninAO 1 476. Scvasuvappasobhapa
probabIy camc to thc isIand of CcyIon in thc middIc of thc
hftccnth ccntury AD. Thckinof?cuatthistimcwas innayakan
(AO 1 450-1 453). 5 Scvasuvappasobhapa studicd thc sacrcd tcxts in
CcyIon &nd rcccivcd his ordination t thc hands of a chaptcr
composcd ofmorcthan hvc monks." Vanaratana Mahthcra, thc
hcad ofIhc Sanha, and KhuIabhadda, thcprcccptor of thc kin
of CcyIon, actcd asupajjhya andkammavccariya rcspcctivc!y.
Thc kin ot CcyIon was ?arkramabhu V of Kottc. Thc
\dakukkhcpasm was arrancd on this occasion ont0crcatIakc
in CoIombo. ^f|cr Iisordination hc rcturncd to Martaban from
CcyIon and cstabIishcd thc Sha|a Sanha thcrc. Thc Ssanavatpsa
mcntions'that Mcdhamkara and Scvasuvapasobhapa introduccd
thc rcIiion from CcyIon to Lowcr urmafor thc fth timc. Thc
CcyIonchronicIcs do notdcaI withthcvisitofScvasuvappasobhapa
to CcyIon.
ut both thc Ssanavaqsa and thc KaIyp inscriptions
rcfcr to him. rom urmcsc sourccs wc know that Vanaratana
Mahthcra or Mahsm, thc hcd of thc Sanha and
KhuIabhadda, Ihc prcccptor of thc kin of CcyIon actcd as
upajjhya and kammavccariya rcspcctivcIy at thc ordination
ccrcmony of Scvasuvappasobhapa at CoIombo. Vanaratana
Mahsm was thc Sanharja of CcyIon in thc rcin of
lJA, XXII, 1893, p. 239.
PLB, p. 7 fn 1 . The enclosure within which ceremonies such ordination
can b properly performed. The observance of these bounds is very strict
ad a ceremony carried out in place unftted for consecrations is not valid.
3JA, XXII, 1893, p. 239. 4ibid, p. 239.
5
AHSEA, p. 156.
6
JA, XXII, 1893, p. 239.
7
Sas, p. 42.
r
16 History of Theravada Buddhism in. South-east Asia
Accordin to thc!inakIamI, six Mon monks fromthc Rmaa
country camc to CcyIon in AO 1 423, but accordin to thc
Ssanavaqsa, two SinhaIcscthcras arrivcd in urma in AO 1 429.
Thcrc isonIyaap ofsixycars bctwccuthc!wo cvcnts. Thcrcforc
wcmaynotbcwronin concIudin that thcrc is somc conncction
bctwccnthcsc two cvcnts. Thc !inakIamIi' statcs that aftcr thc
upasampad ccrcmony at Yppa[[ana in CcyIon thc Siamcsc
monks rcturncd tothcir country with two SinhaIcsc monks. ut it
makcs no mcntion ofthc rcturn of thc urmcsc monks to urma
with thc SinhaIcsc monks. n thchrst haIfofthchftccnth ccntury
AD. urma was c1acd in a warwith Siam. Owin tothcpoIiticaI
situation thc rcIations wcrc straincd bctwccn thc two countrics.
?robabIy this cxpIains why wc do not nd any dctaiIcd account
rcardin thc visit ofthc Mon monks to CcyIon and thcir arrivaI
in urma in thc !inakIamI. Whcn yaram askcd two
SinhaIcscmonkstoo to Promc, thckinofKatanapura [Ava),on
hcarin of it, at oncc scnt forty boats to brin thcm and hc
rcccivcd thcm with rcat honour. \ndcr his patronac !hcy
scttIcd thcrc and hcIpcd to popuIarisc thc rcIiion. Thc
SsanavatpsarcIatcsthat whcn thc two thcras camc to Ava, thc
kinofthisrcionwas Mriapa| or MrpaVho occupicd thc
thronc in AO 1 426 or 1 427. Accordin tothc chronoIoy ofthc
kins of urma, Mohnyintha or Mohnyintado rcincd in Ava
from AO 1 427 to 1 440. ?robabIy hc is rcfcrrcd !o in thc
Ssanavaqsa as Mri-apa.
Accordinto thc 5sanavaqsa, Mahsmthcra, thc prcccptor
ofkin Mah Iarapati orIatapati (AO 1 443-69) of Ava, visitcd
CcyIon and studicd undcr Sriputta thcra ofCcyIon. t is dicuIt
to idcntify Sriputta thcra with any known thcra in CcyIon in thc
mtccnthccntury AO.
Scvasuvappasobhapa," a promincnt thcra from thc town of
Martaban visitcd CcyIon. Accordin to thc Ssanavaqsa,
' hc camc
aftcr Mcdhaqkara thcra. Thc _tcr camc to CcyIon in thc Iast
guartcr ofthc fourtccnthccnturyAO. ?robabIyScvas0va$pasobhapa
visitcd CcyIon in thc sccond halfoIthc hftccnthccnturyAO.n thc
KaIyp inscriptionsthcrc isa rcfcrcncc to Suvappasobhapa. t is
probabIc that Scvasuvaasobha
was Suvappasobhapa ofthc
lBEFEO, XXV, p, .
8Sas, p. 91.
3ibid, pp, 94-95. 4AHSEA, p. 152; HB, p. 285. oSas, p. 95.
6jbid, p. +Z. 7ibid, p. 42.
SJ-, I, 1893, p. 239.
: .
Religious Intercourse between Ceylon and Burma IT
KaIyp inscriptions. Whcn thc urmcsc monks scnt by kin
Ohammaccti rcturncdto ura from CcyIon aftcr rcccivin thc
upasampadordinationfrom thcmonks ofthc Mahvihra within
thc consccratcd boundarics ofthcKaIyprivcr, ncar CoIombo,'
Scvasuvappasobha$apIaycdan important roIc in thc history of
uddhism in urma durin this pcriod. Hc actcd as \pa_hya in
thc upasampad ccrcmony in thc KaIypsm in urma.
cforc appointin him asupajjhyakin Ohammaccti askcd him
"whcn you visiIcd Sha|a, in which sm wcrc you ordancd and
what wasthc strcnth of thc Chaptcr that ordaincd you.' hc
Mahthcra toId thc kin tha| twcnty-six ycars havc cIapscd sincc
hc rcccivcd thc upasampad ordination in LcyIon.Ohammaccti' s
rcIiious mission visitcd CcyIoninAO 1 476. Scvasuvappasobhapa
probabIy camc to thc isIand of CcyIon in thc middIc of thc
hftccnth ccntury AD. Thckinof?cuatthistimcwas innayakan
(AO 1 450-1 453). 5 Scvasuvappasobhapa studicd thc sacrcd tcxts in
CcyIon &nd rcccivcd his ordination t thc hands of a chaptcr
composcd ofmorcthan hvc monks." Vanaratana Mahthcra, thc
hcad ofIhc Sanha, and KhuIabhadda, thcprcccptor of thc kin
of CcyIon, actcd asupajjhya andkammavccariya rcspcctivc!y.
Thc kin ot CcyIon was ?arkramabhu V of Kottc. Thc
\dakukkhcpasm was arrancd on this occasion ont0crcatIakc
in CoIombo. ^f|cr Iisordination hc rcturncd to Martaban from
CcyIon and cstabIishcd thc Sha|a Sanha thcrc. Thc Ssanavatpsa
mcntions'that Mcdhamkara and Scvasuvapasobhapa introduccd
thc rcIiion from CcyIon to Lowcr urmafor thc fth timc. Thc
CcyIonchronicIcs do notdcaI withthcvisitofScvasuvappasobhapa
to CcyIon.
ut both thc Ssanavaqsa and thc KaIyp inscriptions
rcfcr to him. rom urmcsc sourccs wc know that Vanaratana
Mahthcra or Mahsm, thc hcd of thc Sanha and
KhuIabhadda, Ihc prcccptor of thc kin of CcyIon actcd as
upajjhya and kammavccariya rcspcctivcIy at thc ordination
ccrcmony of Scvasuvappasobhapa at CoIombo. Vanaratana
Mahsm was thc Sanharja of CcyIon in thc rcin of
lJA, XXII, 1893, p. 239.
PLB, p. 7 fn 1 . The enclosure within which ceremonies such ordination
can b properly performed. The observance of these bounds is very strict
ad a ceremony carried out in place unftted for consecrations is not valid.
3JA, XXII, 1893, p. 239. 4ibid, p. 239.
5
AHSEA, p. 156.
6
JA, XXII, 1893, p. 239.
7
Sas, p. 42.
r
108
M8I0Iy 0DI8V08 u1d08mu b0UID-88I P88
Parakramabahu VI. The Hamsasandesa refers to him as Sangharaja
Vanaratana of Karagala Parivela.1 There were several ecclesiastical
colleges in the reign of Parakramabihu VI. Among them the
Padmavati Parive:a at Karagala was under the presidency of
Rajaguru Vanaratana Sangharaja and Vijayabahu PariveQa at
Totagamuwa was under Sri Rahula Sangharaja. The Jirakalamali
also refers to Vanaratana Sargharaja. The statements in Ceylon
sources and the Jinakalamali show that these two
Mahatheras were leading fgures in the Buddhist Sangha in Ceylon.
Therefore both Ceylon, Burmese and Siamese sources would help
to confirm the statement relating to SevasuvalQasobhaQa in the
Sasanavamsa.
The rei,n of Dhammaceti2 marked a new religious revival in
Burma. The Jinakalamali, the Sasanavallsa and the KalyaQi
inscriptions as already observed3 refer to the visit of several
religious missions to Ceylon from Pegu and Ava as well as the
visit of Sinhala monks to Ava in the fifteenth century AD. King
Dhammaceti's immediate predecessors, the rulers of Pegu of the
ffteenth century AD were devout Buddhists and contributed to the
development of Sinhalese form of Buddhism there. B
rma for
several centuries was in trouble due to political stress and the
religion of the Buddha seems to have sufered
much during this
period. I was this deplorable state of the religio
n that sent the
1Hs, VV. 1 83-187.
4
1D8Ium8CI W88 8 m0uK Dl0I D DC8m I0 Kug 0lgu. 'D8m8-
CI W88 8u 0I0u8Iy m0uK, V0uIy I80ug u 0u 0 IDc m0u88II8 0
PV8, WDu
s.
Dhammaceti wished to reform the Buddhist Sangha and to umfy
the Sangha into one sect. During this period a controversy arose as
to the correct procedure for the consecration of a sima and the
valid conferment of the upasampada ordination. Each school gave
its own interpretation regarding the performance of ecclesiastical
acts and each one performed ecclesiastical acts in its own way.
Dhammaceti had some doubts regarding the validity of the
upasampada ordination of the Burmese monks. For this reason, he
asked all the leading theras in Burma, well-versed in the Tipitaka,
regarding the valid manner of consecrating a sima and the valid
upasampada ordination. The validity of ecclesiastical acts depends
on a duly consecrated sima and without it all acts are considered
invalid.
rma for
several centuries was in trouble due to political stress and the
religion of the Buddha seems to have sufered
much during this
period. I was this deplorable state of the religio
n that sent the
1Hs, VV. 1 83-187.
4
1D8Ium8CI W88 8 m0uK Dl0I D DC8m I0 Kug 0lgu. 'D8m8-
CI W88 8u 0I0u8Iy m0uK, V0uIy I80ug u 0u 0 IDc m0u88II8 0
PV8, WDu
s.
Dhammaceti wished to reform the Buddhist Sangha and to umfy
the Sangha into one sect. During this period a controversy arose as
to the correct procedure for the consecration of a sima and the
valid conferment of the upasampada ordination. Each school gave
its own interpretation regarding the performance of ecclesiastical
acts and each one performed ecclesiastical acts in its own way.
Dhammaceti had some doubts regarding the validity of the
upasampada ordination of the Burmese monks. For this reason, he
asked all the leading theras in Burma, well-versed in the Tipitaka,
regarding the valid manner of consecrating a sima and the valid
upasampada ordination. The validity of ecclesiastical acts depends
on a duly consecrated sima and without it all acts are considered
invalid.
using that name for both the kingdom and the capital Selkaqagalanuwara. "
3VCHC, I, part II, p, 683. 4PRC, p . 9.
Religious Intercourse between Ceylon and Burma
1 15
cty of Kottc and hcru!cd thcrc. Mydunnc rcccvcd SRwaka
and Madduma apqrarcncd n Kayama. ut thc !attcr dcd
short!y aftcr hs acccsson to thcthronc. huvanckabhu, n ordcr
to mantan hs poston aanst thc cxpansonst po!icy of hs
brothcrMydunncrcccvcd hc!pfromthcFortuucsc. Mydunnc
madcapactwththcru!crofCa!cut, whowascnacd nwarwth
thcFort0ucsc
huvanckabhu had no son. Hs succcssor was hs randson,
thc son ofhs dauhtcr Samudradcv. Thc namc of hs randson
was Maha anqra. ut hc s bcttcr known asOharmap!a (AD
1 551 1 597) n Ccy!on hstory.
At thc bcnnu of thc sxtccnth ccntury thc po!tca! hstory
ofurmashows that urma was dvdcd nto thrcc man dvsons.
Thcnorthcrn frontcr was ru!cd by Shan Tha trbcsmcn. Ava was
ru!cd bythc dcsccndants ofthcShanprnccs. Thcsc Shan prnccs
p!aycd an mportant ro!c n \ppcr urma unt!|hcrsc of thc
Tounoo dynasty n thc mdd!c thrd of thc sxtccnth ccntury.
Lowcr urma wasru!cd by thc Mon rulcrs. nAD 1 527 ShanTha
trbcsmcn attackcd and dcstroycd Ava and, as a rcsu!t, many
urmcsc scttIcd aI Tounoo n south-cast urma. Kn
Tabnshwct (AD 1 531 -51),5 thcson ofMnkynyo, was thc kn of
Jounoo. HccapIurcd thc Moncapta! ofFcun AD 1 539. Atthat
timcTakayutp (AD 1 526- 1 539), thcrandson of Oammacct (AD
1 472- 1 492), was rcnn thcrc. Tabnshwct n AD 1 541 took
Martaban, thcn Mou!mcn and n AD 1 542, capturcd Fromc." n
1544 AD thc
ibid, p. 1.
5Tabinshweti is also known as Mintara Shweti: TSS, V, p. 1.
6TMSt- A, p. 8J.
7
ibid, p. 183.
BAHSEA, p. 143; TSS, V, p. 1 21 : King Kyawdin Nawrata bore the title of
Siri Taribhavanaditya Pavara Panqita Sudhammaraja Mahidhipati. At the age
of the title of Kyawdin Nawral was then conferred on him. Three yatp
later the Wle of Bayin Naung (elder brother of the king) was added to his
fotmeI t |tle.
114 History of ThetaNada Buddhism in South-east Asia
aftcrrctumnfrom Ccy!on rc-cstab!shcd thc va!d form of thc
upasampadordnaton throuhout urmaand thusbrouhtabout
thcunhcaton ofthc Sanha and thc rcvva! of thc rc!on n
urma.
!nOhammacct rcformcdthc uddhst Sanha and brouht
thc dhcrcnt sccts tocthcr undcr onc ccc!csastca! authorty
throuh onc standard and abso!utc upasampad ordnaton. Thus
udcr hs patronac thc Sha|a Saha bccamc vcry popu!ar
throuhout thc country
using that name for both the kingdom and the capital Selkaqagalanuwara. "
3VCHC, I, part II, p, 683. 4PRC, p . 9.
Religious Intercourse between Ceylon and Burma
1 15
cty of Kottc and hcru!cd thcrc. Mydunnc rcccvcd SRwaka
and Madduma apqrarcncd n Kayama. ut thc !attcr dcd
short!y aftcr hs acccsson to thcthronc. huvanckabhu, n ordcr
to mantan hs poston aanst thc cxpansonst po!icy of hs
brothcrMydunncrcccvcd hc!pfromthcFortuucsc. Mydunnc
madcapactwththcru!crofCa!cut, whowascnacd nwarwth
thcFort0ucsc
huvanckabhu had no son. Hs succcssor was hs randson,
thc son ofhs dauhtcr Samudradcv. Thc namc of hs randson
was Maha anqra. ut hc s bcttcr known asOharmap!a (AD
1 551 1 597) n Ccy!on hstory.
At thc bcnnu of thc sxtccnth ccntury thc po!tca! hstory
ofurmashows that urma was dvdcd nto thrcc man dvsons.
Thcnorthcrn frontcr was ru!cd by Shan Tha trbcsmcn. Ava was
ru!cd bythc dcsccndants ofthcShanprnccs. Thcsc Shan prnccs
p!aycd an mportant ro!c n \ppcr urma unt!|hcrsc of thc
Tounoo dynasty n thc mdd!c thrd of thc sxtccnth ccntury.
Lowcr urma wasru!cd by thc Mon rulcrs. nAD 1 527 ShanTha
trbcsmcn attackcd and dcstroycd Ava and, as a rcsu!t, many
urmcsc scttIcd aI Tounoo n south-cast urma. Kn
Tabnshwct (AD 1 531 -51),5 thcson ofMnkynyo, was thc kn of
Jounoo. HccapIurcd thc Moncapta! ofFcun AD 1 539. Atthat
timcTakayutp (AD 1 526- 1 539), thcrandson of Oammacct (AD
1 472- 1 492), was rcnn thcrc. Tabnshwct n AD 1 541 took
Martaban, thcn Mou!mcn and n AD 1 542, capturcd Fromc." n
1544 AD thc
ibid, p. 1.
5Tabinshweti is also known as Mintara Shweti: TSS, V, p. 1.
6TMSt- A, p. 8J.
7
ibid, p. 183.
BAHSEA, p. 143; TSS, V, p. 1 21 : King Kyawdin Nawrata bore the title of
Siri Taribhavanaditya Pavara Panqita Sudhammaraja Mahidhipati. At the age
of the title of Kyawdin Nawral was then conferred on him. Three yatp
later the Wle of Bayin Naung (elder brother of the king) was added to his
fotmeI t |tle.
1 1 6
History of Theravida Buddhism i n South-est Asia
Siam. 1 Under his patronage Buddhism flourished. In AO 1 564, he is
said to have sent a mission to king Don Juan Dharmapala of Kotte
who was then living in Colombo.z Dharmapala has converted to
Christianity in AO 1 557 and after his conversion he took the name of
Don Juan Dharmapala. The Cilavamsa does not mention anything
about him. Possibly its author neglected this ruler for his insignificant
role in the history of Buddhism
in Ceylon and his conversion to
Christianity. King Bayin Naung in order tc marry a princess ofthe
Ceylon royal blood, sent ambassadors with many costly gifts to
Don Juan Dharmapala for the purpose of obtaining a princess.3
But the king of Kotte was childless. Having consulted his chief
minister4 he felt that Ceylon could be greatly benefitted by this
marriage and trade relations could be established between tht two
countries. So he sent a daughter of his minister5 as his
'
own
daughter to the king of Pegu. Many Burmese monks came to
Ceylon with the Burmese ambassadors.6 They visited Sri Pada. The
Ceylonese minister made a tooth from the tine of a stag just' like
the genuine one and he told the Peguan ambassadors and monks
that Dharmapala was the possessor of the Tooth Relic. The
minister showed them this relic with great secrecy and the Burmese
envoys requested Dharmapala and his minister to send the relic to
the king pf Pegu ._
7
They further told the king that the king of Pegu
would send him a million of gold and annually a ship laden with
rice and other provisions.' This pact was made with great secrecy
between the Peguan ambas.sadors ad Dharmapala and his minister.
Andrea Bayao Modeliar or Moodliar as ambassador from the king of
Kotte came to Pegu with the princess. Afterwards the king of Pegu
realised that she was not the daughter of the king of Kotte. But the
king
:
be
5Grand Chamberain.
7ibid, XX, p. 246.
Religious Intercourse between Ceylon and Burma
1 1
reached Cosmi, 1 a port of Pegu and was received with great honour
by the king and his nobles.
5Grand Chamberain.
7ibid, XX, p. 246.
Religious Intercourse between Ceylon and Burma
1 1
reached Cosmi, 1 a port of Pegu and was received with great honour
by the king and his nobles.
8OB O
NID00dh0mm0buIIy0 , O000m0 !h0 KIBg O 0Bdy 0!0I hI8
0!h0I. M0DBd8 0 p000 IB !h0I0IgIOu8 hI8!OIy O L0yOB OI hI8
p0!IOB0g0 OUuddhI8m. M0 OuI! 0 !WO-8!OI0y0d OuIdIBg OI !h0
OO!h V0I0. 1Bd0I hI8 IB8pII0!IOB m0By UuddhI8! 0I!y ]OIB0d !h0
b0pg!0. b0I0B0BK0I0, 0B ImpOI!0B! hguI0 IB !h0 PI8!OIy O
UuddhI8m, Icqu08!0d KIBgT0I0BuI08IB!0 !O 80Bd 0B 0mO088y !O
bI8m !O OIIBg UuddhI8! +DOBK8 !O L0yOB. u!!h0 KIBg dId BO!
!0K0 0By IB!0I08! IB !hI8 m0!!0I 0Bd h0 dI0d 0!0I 8Om0!Im0.
b0I0B0BK0I0 dId 0 gOOd ]OOOI !h0 pIOgI088 O UBddhI8m. M0 W08
0 mIB0 OVII!u0 0Bd W08 W0-V0I80d IB !h0 800I0d !0X!8.
h0 B0X! Iu0IW08 bII NI]0y0 K]08IBh0 (AD 1 739- 1 747) . M0 W08
0 d0VOu! UuddhI8!. N0By yOuBg p0I8OB8 0B!0I0d!h0 b0ngh0 IB hI8
I0IgB. h0 KIBg !OOK
.
K00B IB!0I08! IB !h0 80hO0Iy WOIK8 O !h0
mOBK8. b0hO08!I0 00!IVI!I08 W0I0 I0VIV0d I
g
!h0 I0IgB. M0 80B!
mOB0yOIWII!IBg I0IgIOu8 OOOK8 0Bd0OB8!Iu0!0d m0By pI000hIBg
h08 0! dIh0I0B! p0008 O hI8 KIBgdOm. MI8 I0gB WI!B0880d
I0IgIOu8!I08 O0!W00B L0yOB 0Bd bI0m.
bII N:]0y0 V8]08IBh0 W08 8u0000d0d Oy II!I Sr V0]08IBh0 (AD
1 748-1 778). h0 KIBg`8 U0IB !08K W08 !h0 I08!OI0IOB 0Bd !h0
puIIhO0!IOB O !h0UuddhI8! b0Bgh0. OI !hI8 puIpO80 h0 0! !h0
I0qu08
8OB O
NID00dh0mm0buIIy0 , O000m0 !h0 KIBg O 0Bdy 0!0I hI8
0!h0I. M0DBd8 0 p000 IB !h0I0IgIOu8 hI8!OIy O L0yOB OI hI8
p0!IOB0g0 OUuddhI8m. M0 OuI! 0 !WO-8!OI0y0d OuIdIBg OI !h0
OO!h V0I0. 1Bd0I hI8 IB8pII0!IOB m0By UuddhI8! 0I!y ]OIB0d !h0
b0pg!0. b0I0B0BK0I0, 0B ImpOI!0B! hguI0 IB !h0 PI8!OIy O
UuddhI8m, Icqu08!0d KIBgT0I0BuI08IB!0 !O 80Bd 0B 0mO088y !O
bI8m !O OIIBg UuddhI8! +DOBK8 !O L0yOB. u!!h0 KIBg dId BO!
!0K0 0By IB!0I08! IB !hI8 m0!!0I 0Bd h0 dI0d 0!0I 8Om0!Im0.
b0I0B0BK0I0 dId 0 gOOd ]OOOI !h0 pIOgI088 O UBddhI8m. M0 W08
0 mIB0 OVII!u0 0Bd W08 W0-V0I80d IB !h0 800I0d !0X!8.
h0 B0X! Iu0IW08 bII NI]0y0 K]08IBh0 (AD 1 739- 1 747) . M0 W08
0 d0VOu! UuddhI8!. N0By yOuBg p0I8OB8 0B!0I0d!h0 b0ngh0 IB hI8
I0IgB. h0 KIBg !OOK
.
K00B IB!0I08! IB !h0 80hO0Iy WOIK8 O !h0
mOBK8. b0hO08!I0 00!IVI!I08 W0I0 I0VIV0d I
g
!h0 I0IgB. M0 80B!
mOB0yOIWII!IBg I0IgIOu8 OOOK8 0Bd0OB8!Iu0!0d m0By pI000hIBg
h08 0! dIh0I0B! p0008 O hI8 KIBgdOm. MI8 I0gB WI!B0880d
I0IgIOu8!I08 O0!W00B L0yOB 0Bd bI0m.
bII N:]0y0 V8]08IBh0 W08 8u0000d0d Oy II!I Sr V0]08IBh0 (AD
1 748-1 778). h0 KIBg`8 U0IB !08K W08 !h0 I08!OI0IOB 0Bd !h0
puIIhO0!IOB O !h0UuddhI8! b0Bgh0. OI !hI8 puIpO80 h0 0! !h0
I0qu08
rule
Buddhism maintained its importance and pre-eminence as it had
flourished in this region under the rule of the kingdom of
Dviravati. The discovery of Buddha images in North, Eastern,
Souther and Central Siam indicates the flourishing condition of
Buddhism there. The Buddha images from the town of Pimai near
Korat in Central Eastern Siam reveal the infuence of Khmer art. "
In the thirteenth century AO the Haripufjaya
kingdom was a
great centre of Mon culture and it was a centre of Theravida
Buddhism. Several inscriptons discovered at Haripufjaya as
already discussed6 are all in the Mon language and mixed with
Pali. The use of Pali in these inscriptions shows that Theravada
Buddhism flourished under the patronage of the Mon
rulers in the
1LEHI, p. 320; BEFEO, XX, pp. 370-371 .
8ibid, p. 232; LC, I, p. 81; EFEO, XLIX, 1961, p. 37; TASM
S, VIII, 19
5
3,
pp. 343f.
3ibid, pp. 343f; ICIC, p. 171.
4RIS, I, p. 10; LEHII, pp. 232-233; TMSEA, p. 122.
5ACHBAS, p. 67; TCSEA, p. 143.
6pp. 131-132.
1-32
History of Theravada Buddhism in South-east Asia
rle the Khmer empire seems to have included the entire Menam
valley except the Mon kingdom of Haripufjaya.1 The presence of
the twelfth century A. Khmer style in the archaeological finds of
Sukhodaya shows the existence of Khmer influence in this regio
n
at that time.2 The reference to local rulers at Haripufjaya in thre
e
inscriptions belonging to the thirteenth century AO is a clear
indication that Khmer rule did not extend to the Upper
Menam valley during this period.3 According to R. Halliday and
C.M.O. Blagden,4 the orthography of these inscriptions is identical
with that of the Mon inscriptions of Burma between the elevent
h
and thirteenth centuries. These inscriptions indicate that
close
cultural links already established, continued between Norther
n
Siam and Burma.
The Thais who are said to have originally belonged to Yunan of
China probably began to settle in the Menam valley from
the
eleventh century onwards.5 They settled in Norther Siam and
in
the Sri Sachanlai, Sukhodaya and Pitsanulok areas in
North
Central Siam. One branch reached Kamphaeng Phet on the
Mae
Phing river in Central Siam and Lopburi in Souther Siam.6 Kubla
i
Khan, the Mongol leader conql!ered the kingdom of Nanchao
in
China in AO 1 253 and owing to this invasion many Thais
from
Nanchao fled to Northern, Central and
SoUthern Siam.7 In this
way the Thais established themselves in Siam.
In about the middle of the thirteenth century AO two small stat
es
M
uang Bang Yang (Mo'an Pal\ Yan)8 and Muang Rat
(MO'an
Rat)9 were governed by two Thai chiefs namely Bang Klang Thao
or Pan Klan Dav and Pha Muang or Pha MO'an under Khmer
sovereignty.10 These two , states revolted against the Khmer
goveror at Sukhodaya and Sri Sachanlai and established the frst
mdependent Thai kingdom at Sukhodaya. The chief of Muang
Bang Yang became the frst ruler of the dynasty and bore the
title
lTAKE, p. 237. 1BEFE0, XX I, p. 413. Bibid, XX, pp. 189-195.
'ibid., XXg pp. 86f. 5TBLC, p. 35; TCSEA, p. 167.
&ibid, p. 153; ACHBAS, p. 78; AHSEA, p. 108.
7ibid, p. 117; ibid, p. 36; TPOSS, p. VIII. SCannot be idetifed
.
9RIS, I, pp. 7-8 and 62; LEHII, p. 327 fn. 3: Muang Rat is situated to the east
of Sukhodaya, perhaps in the valley of Nam Sak.
to
RIS, I, p. 62.
m.... ..,
Ceylon's Religious and Cultural Relations with Siam
1 33
Indra Patindraditya or Sri Jndraditya. They made themselves
rulers of Siam and thus put an end to the political supremacy of
Cambodia over them.1
Theravada Buddhism flourished in the lower Menam valley
under the patronage of the rulers of the Dvaravati kingdom. But
when the lower Menam valley was annexed to the Khmer empire
in the eleventh century AO, Mahayanism and Brahmanism also
existed there under the patronage of the Khmer rulers. A Khmer
inscription dated Saka 944 i.e. AO 1 022-25 found at Lopburi refers
to certain religious edicts issued by Siryavarman I, the king of
Cambodia.2 It was decreed that in all holy places, temples,
monasteries and hermitages, the ascetics, the sthaviras and
Mahayana Bhikkhus should ofer to the king the merits of their
piety. People who disturb the prayers or the sacred duties of the
pious should be handed over to tribunals for trial and punishment.3
Therefore both Mahayana and Theravida Buddhism as well as
Brahmanism flourished at Lopburi during this time. According to
Coedes,4 although various religions were practised at Lopburi
under Khmer rule, the predominance of Buddha images and
Buddhist monuments prove the importance of Buddhism at Lopburi
.
during this period. It indicates that even under Khmer
rule
Buddhism maintained its importance and pre-eminence as it had
flourished in this region under the rule of the kingdom of
Dviravati. The discovery of Buddha images in North, Eastern,
Souther and Central Siam indicates the flourishing condition of
Buddhism there. The Buddha images from the town of Pimai near
Korat in Central Eastern Siam reveal the infuence of Khmer art. "
In the thirteenth century AO the Haripufjaya
kingdom was a
great centre of Mon culture and it was a centre of Theravida
Buddhism. Several inscriptons discovered at Haripufjaya as
already discussed6 are all in the Mon language and mixed with
Pali. The use of Pali in these inscriptions shows that Theravada
Buddhism flourished under the patronage of the Mon
rulers in the
1LEHI, p. 320; BEFEO, XX, pp. 370-371 .
8ibid, p. 232; LC, I, p. 81; EFEO, XLIX, 1961, p. 37; TASM
S, VIII, 19
5
3,
pp. 343f.
3ibid, pp. 343f; ICIC, p. 171.
4RIS, I, p. 10; LEHII, pp. 232-233; TMSEA, p. 122.
5ACHBAS, p. 67; TCSEA, p. 143.
6pp. 131-132.
1 34
History of Theravada Buddhism in South-east Asia
upper Menam valley before the arrival of the Thais.1 Of them the
Wat Don inscription of king Sabbadhisiddhi refers to the erection
of a monastery called the Jetavana and a uposatha hall by the
ruler.2 It refers to gifts of lands, slaves and cattle to this monastery
by the king and the contruction of three cetiyas in its precincts. It
also mentions that the king and his two sons had left the world in
order to enter the monastic life at the Jetavana.3 This was probably
for sometime. The inscription refers to the name of the princes:
Maanam and Kaccay.4 It also states that Rajaguru and about two
hundred novices lived in this institution. It would seem that
Jetavana was one of the more important monasteries in the city of
Haripufijaya in the thirteenth century AU. Two inscriptions iave
been discovered at Wat Kukut at Haripufi jaya.5 The inscription No.
1 refers to a pagoda called the Ratanacetiya and the restoration of
a monastery. The donor is kig Sabbadhisiddhi himself. The
inscription No. 2 of Wat Kukut refers to the Sangha and
monastery. An inscription found at the Wat Sen Khaot-to or Khao
Ho at Haripufjaya6 refers to the construction of a hall, the
erection of ten statues of th' :tddha and the granting of several
donations. ' Its-uiho'S'u'Mhathera of the city of Haripufjaya.
Another undated inscription fuld at Wat Ban Hlui mentions the
Jetavana monastery.7 All the facts mentioned in the above
inscriptions ind}cate the fourishing condition of Theravada
Buddhism at Haripufjaya during this period. About this time
Theravada Buddhism flourished upder the patronage of the Mon
people. Before the Thais e&tablished their contact with Ceylon the
Mon people played a significant role in the Development of
Theravada Buddhism in Siam.
The establishment of Sukhodaya as the capital of the Thai
kingdom is an important event not only in the political history but
also in the history of Buddhism in Siam. It is very possible that the
lBEFEO, XX,pp. 428-429.
1ibid, 7 , p. 87; ibid, XXV, pp. 189-192; TSGEC, p. 1 10: Sabbadhisiddhi
reiged at Haripufjaya at the beginning of the thirteenth cetury ^. The
Jinakalamall refers to this king as Sabbasiddhi.
3ibid, 7 ,pp. 89-9; ibid, XV, pp. 19-192.
4ibid, XXX, p. 9; ibid, XXV, pp. 191-192.
.
5ibid, XV, pp. 192-194; ibid, XXX, pp. 86f; ibid, XXXI, p. 429.
Gibid, XV, pp. 194-195; ibid, XX , . 95.
7ibid, XX, p. 102.
Ceylon's Religious and Cultural Relations with Siam 1 }
Thais who came from China were followers of Mahayana
Buddhism.1 After their arrival in Siam they we'e infuenced by the
Mon culture and they adopted Theravada Buddhism which
fourished in Siam during this period under the patronage of the
Mons.
The earliest known sources refer to Siam's firs' contact with
Ceylon in the reign of Rocaraja of Sukhodaya in the second half of
the thirteenth century AD. 2 There is evidence to show that from the -
middle of the thirteenth century onwards after the establishment of
Sukhodaya kingdom there was regular intercourse between Ceylon
and Siam. The Jinakalamali refers to Rocaraja' s contact with
Ceylon.3 Rocaraja while on a visit to the king of Siridhammatiagara
in the Malay Peninsula is said to have heard of the wondrous
nature of a miraculous Buddha image in the island of Lanka. 4 He
wanted to possess this Sihala. image and after consulting the king of
Siridhammanagara sent a joint embassy to the king or
'
Ceylon
requesting him to send their miraculous Sihala image to
lTCSEA, p. 156. 2BEFEO, XXV, p. 46; TSGEC, p. 121. .
Sjbid, XXV, p. 46; ibid, pp. 121f.
4ibid, XXV, p. 46;
i
bid, p. 120: The Jinakilamili gives details of the ongtn
of this Buddha image in Ceylon. It states "Seven hundred years after the
Teacher had passed away in perfect Nibbina (i.e. AD 156) there were twenty
Elder monks in Ceylon. At that time the king of the Siha! as wishing to see a
likeness of the Buddha went to the monastery and asked the leading Elder of the
Order
. "It is said that our Enlightened One, visited this island of Lariki thrice
during his lifetime. Is there anyone alive now who has seen him.' At that very
instant, on account of the (superatural) power of the canker-waned Arahants
the king of the Nagas appeared before him m the guise of % youth and created a
likeness of the Buddha in order- to dispel the doubt of the king of the S ihajas.
, For seven days and. nights the king paid homage to the image of the Buddha.
The king then had master sculptors summoned before him and having had an
image of the Buddha (frst) made of beeswax similar to that created by the king
of the Nigas and having had the outer mould carefully fnished, had alloy
consisting of molten tin, gold and silver poured within. When the rest of the
work such as filing and bufng was over it became dazling and resplendent like
the living Buddha Himself. And the king of the SihaJas diligently worshipped it
according divers forms of ministration and honour: His sons, grandsons and
great-grand-sons t<o, in lineal descent, paid homage to the SihaJa image.''
1 34
History of Theravada Buddhism in South-east Asia
upper Menam valley before the arrival of the Thais.1 Of them the
Wat Don inscription of king Sabbadhisiddhi refers to the erection
of a monastery called the Jetavana and a uposatha hall by the
ruler.2 It refers to gifts of lands, slaves and cattle to this monastery
by the king and the contruction of three cetiyas in its precincts. It
also mentions that the king and his two sons had left the world in
order to enter the monastic life at the Jetavana.3 This was probably
for sometime. The inscription refers to the name of the princes:
Maanam and Kaccay.4 It also states that Rajaguru and about two
hundred novices lived in this institution. It would seem that
Jetavana was one of the more important monasteries in the city of
Haripufijaya in the thirteenth century AU. Two inscriptions iave
been discovered at Wat Kukut at Haripufi jaya.5 The inscription No.
1 refers to a pagoda called the Ratanacetiya and the restoration of
a monastery. The donor is kig Sabbadhisiddhi himself. The
inscription No. 2 of Wat Kukut refers to the Sangha and
monastery. An inscription found at the Wat Sen Khaot-to or Khao
Ho at Haripufjaya6 refers to the construction of a hall, the
erection of ten statues of th' :tddha and the granting of several
donations. ' Its-uiho'S'u'Mhathera of the city of Haripufjaya.
Another undated inscription fuld at Wat Ban Hlui mentions the
Jetavana monastery.7 All the facts mentioned in the above
inscriptions ind}cate the fourishing condition of Theravada
Buddhism at Haripufjaya during this period. About this time
Theravada Buddhism flourished upder the patronage of the Mon
people. Before the Thais e&tablished their contact with Ceylon the
Mon people played a significant role in the Development of
Theravada Buddhism in Siam.
The establishment of Sukhodaya as the capital of the Thai
kingdom is an important event not only in the political history but
also in the history of Buddhism in Siam. It is very possible that the
lBEFEO, XX,pp. 428-429.
1ibid, 7 , p. 87; ibid, XXV, pp. 189-192; TSGEC, p. 1 10: Sabbadhisiddhi
reiged at Haripufjaya at the beginning of the thirteenth cetury ^. The
Jinakalamall refers to this king as Sabbasiddhi.
3ibid, 7 ,pp. 89-9; ibid, XV, pp. 19-192.
4ibid, XXX, p. 9; ibid, XXV, pp. 191-192.
.
5ibid, XV, pp. 192-194; ibid, XXX, pp. 86f; ibid, XXXI, p. 429.
Gibid, XV, pp. 194-195; ibid, XX , . 95.
7ibid, XX, p. 102.
Ceylon's Religious and Cultural Relations with Siam 1 }
Thais who came from China were followers of Mahayana
Buddhism.1 After their arrival in Siam they we'e infuenced by the
Mon culture and they adopted Theravada Buddhism which
fourished in Siam during this period under the patronage of the
Mons.
The earliest known sources refer to Siam's firs' contact with
Ceylon in the reign of Rocaraja of Sukhodaya in the second half of
the thirteenth century AD. 2 There is evidence to show that from the -
middle of the thirteenth century onwards after the establishment of
Sukhodaya kingdom there was regular intercourse between Ceylon
and Siam. The Jinakalamali refers to Rocaraja' s contact with
Ceylon.3 Rocaraja while on a visit to the king of Siridhammatiagara
in the Malay Peninsula is said to have heard of the wondrous
nature of a miraculous Buddha image in the island of Lanka. 4 He
wanted to possess this Sihala. image and after consulting the king of
Siridhammanagara sent a joint embassy to the king or
'
Ceylon
requesting him to send their miraculous Sihala image to
lTCSEA, p. 156. 2BEFEO, XXV, p. 46; TSGEC, p. 121. .
Sjbid, XXV, p. 46; ibid, pp. 121f.
4ibid, XXV, p. 46;
i
bid, p. 120: The Jinakilamili gives details of the ongtn
of this Buddha image in Ceylon. It states "Seven hundred years after the
Teacher had passed away in perfect Nibbina (i.e. AD 156) there were twenty
Elder monks in Ceylon. At that time the king of the Siha! as wishing to see a
likeness of the Buddha went to the monastery and asked the leading Elder of the
Order
. "It is said that our Enlightened One, visited this island of Lariki thrice
during his lifetime. Is there anyone alive now who has seen him.' At that very
instant, on account of the (superatural) power of the canker-waned Arahants
the king of the Nagas appeared before him m the guise of % youth and created a
likeness of the Buddha in order- to dispel the doubt of the king of the S ihajas.
, For seven days and. nights the king paid homage to the image of the Buddha.
The king then had master sculptors summoned before him and having had an
image of the Buddha (frst) made of beeswax similar to that created by the king
of the Nigas and having had the outer mould carefully fnished, had alloy
consisting of molten tin, gold and silver poured within. When the rest of the
work such as filing and bufng was over it became dazling and resplendent like
the living Buddha Himself. And the king of the SihaJas diligently worshipped it
according divers forms of ministration and honour: His sons, grandsons and
great-grand-sons t<o, in lineal descent, paid homage to the SihaJa image.''
136 History of Teravida Buddhism in South-east Asia
buKhOu8y8.' P00OIuIBg !O !h0 bIhIBg8Ouuuh8I8BIu0B8, !h0
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lTSJ, III, p. 77.
2RIS, I, p. 48.
SJA, July-August, 1918, p. 138 fn. 3.
'BEFEO, XXV, p. 46; TSGEC, p. 121.
5TSGEC, p. 121 fn. 3: "The Ayuthia version of the manuscript of the
Jinak
alamali in Cambodian script, believed to be copied in 1794 has Raufgraja,
i.e. the term 'Luang' is Thai, meaning one who accomplishes one's activities. At
a later time, the name 'Luag' became Ruang. The king is generally known by
the Thai people as Phra Ruang or King Ruang. He was a contemporary of king
Siridhamma of Nakor Sri Dhammarij but belonged to a later period. It I8
understood that in treig of king Siridhamma of the city of Sri Dhamm
araj,
there was another kmg of the same name of Phri Ruang who was otherw
ise
calltd Sai-Rong (Seyyarong) or Sri Indriditya, father of king Ruang in question,
It is mentioned in the Sihingabuddharipanidina that king Siridhamma's reign
was in 150 BE. This date may be quite right. Anyhow, king Ruang mentioned
in the Jinakilami\i must be placed in a period subsequent to king Siridhamma."
136 History of Teravida Buddhism in South-east Asia
buKhOu8y8.' P00OIuIBg !O !h0 bIhIBg8Ouuuh8I8BIu0B8, !h0
c8u0I O!hI8)OIB! 0mO888y W88 8IIB00ObIIIuh8mm8B8g8I8 WhO
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lTSJ, III, p. 77.
2RIS, I, p. 48.
SJA, July-August, 1918, p. 138 fn. 3.
'BEFEO, XXV, p. 46; TSGEC, p. 121.
5TSGEC, p. 121 fn. 3: "The Ayuthia version of the manuscript of the
Jinak
alamali in Cambodian script, believed to be copied in 1794 has Raufgraja,
i.e. the term 'Luang' is Thai, meaning one who accomplishes one's activities. At
a later time, the name 'Luag' became Ruang. The king is generally known by
the Thai people as Phra Ruang or King Ruang. He was a contemporary of king
Siridhamma of Nakor Sri Dhammarij but belonged to a later period. It I8
understood that in treig of king Siridhamma of the city of Sri Dhamm
araj,
there was another kmg of the same name of Phri Ruang who was otherw
ise
calltd Sai-Rong (Seyyarong) or Sri Indriditya, father of king Ruang in question,
It is mentioned in the Sihingabuddharipanidina that king Siridhamma's reign
was in 150 BE. This date may be quite right. Anyhow, king Ruang mentioned
in the Jinakilami\i must be placed in a period subsequent to king Siridhamma."
138 History of Theravida Buddhism in South-east Asia
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lRJS, I, p. 8. 1TSSJ, III, p. 76,
4TSGEC, p. 121 fn. 2. 5TSSJ, II , p. 75.
7
BEFEO, XXV, p. 46; ibid, p. 121 .
SCV, ch. LXXIII, vv. 36-48; 62-75; PV, p. 43.
3LEHII, p.
345.
6TSGEc, p. 121 fn. 3
. .
Dibid, ch. LXXII, N. 36; PV, p. 43. lOJC
BRAS, XXXII, p. 195.
Ceylon's Religious and Cultural Relations with Siam
139
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h8mm8I0].' L.. OI0I8 uy 8gI008 WIIh Ih0 8ugg08IIOB O
LO0d8.
IO. byV8IB L0VI h88 I d0BIIL0d J8m8I WIIhJ8mO8IBgu
OI J0mOI0IBg8.'* LO0d8 8I8I08 |h8I J8B-m8-IBg I8 080d
J0mOI8IBg8 OI LIgOI.' h08I0y II08I0d II88 8 8I8I0 IBIh0 LIgOI
dI8III0I IB Ih0 N88y 10BIB8u8.'" IO. 8I8B8VII8B8 Id0BIIL0s
1JCBRAS, p. 195; BTL VNI, pp. 459-472.
cJHSS, vol. 3, no. 1, January-June, 1960, p, 56. 3CV, LXXXVIII, Y- 62-66.
4LEHII, p. 310. IHVV, p. 32. 6EAV, p. 45.
'RK, p. 37.
8
Dda, pp. 3-6. 0PV, p. 33; 43.
lOJRASMB,
X
XIII, pt. I, pp. If. llAHSI, p. 194. 12LEHII, p. 72.
lSBSOAS, XX, pt. 3, pp. 587f.
'
4EA, II, pp. 26-27.
t5TSSFACP, II, 1 954, pp. 155-6. IITGK, p. 67.
138 History of Theravida Buddhism in South-east Asia
buI8Bg8 OI hI0 Ku8Bg.' IIB00 8mIOBg Id0BIIL08 bI BdI0dIIy8
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bIIIdh8mm8, Ih0 KIug O bIIIdh8mm8B8g8I8 I0IgB0d 1 500 y08I8
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IB AD 1 256 OI 1 257 8Bd Ih0 KIBg O bIIIdh8mm8B8g8I8 W88
bIIIdh8mm8 8I IhI8 IIm0.
7
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KIBg KO08 ObuKhOd8y8. Jh080 IWO WOIK8 O0OBg IO 8Om0Wh8IIh0
88m0 p0IIOd 8Bd 8I0 ImpOII8BI IOm Ih0
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u
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IuIBg mOB8I0h h88O00BId0BIIL0d WIIhL8BdI8Oh0Bu OIh0 L0yOB
OhIOBI008 8Bd Ih0 KIBg O bIIIdh8mm8B8g8I8, Ih0 II0Bd O
VO08I0]8 800OIdIBg IO Ih0 JIB8K08m0. U008u80 OOIh U0OBg IO
lRJS, I, p. 8. 1TSSJ, III, p. 76,
4TSGEC, p. 121 fn. 2. 5TSSJ, II , p. 75.
7
BEFEO, XXV, p. 46; ibid, p. 121 .
SCV, ch. LXXIII, vv. 36-48; 62-75; PV, p. 43.
3LEHII, p.
345.
6TSGEc, p. 121 fn. 3
. .
Dibid, ch. LXXII, N. 36; PV, p. 43. lOJC
BRAS, XXXII, p. 195.
Ceylon's Religious and Cultural Relations with Siam
139
!h0 88m0 p0IIOd. LO0d8[8I8!08 Ih8I L8BdI8Oh8Bu IBV8d0d L0yOn
WIIh Ih0 OO]00I O08pIuIIBg Ih0 mII80uOu8 Uuddh8 Im8g0.' UuI h0
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I0IgIOB OL8BdI8Oh0Bu 8BdhI8 p8IIy. Jh0 Lu8V8q88 I00OId8Ih0
800OBd IBV88IOB OL0yOB Oy L8BdI8Oh0Bu IO pO88088 Ih0 JOOIh
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4
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bIBh8080 II8B88IIOB O IhI8 WOIK, 080d ]u PII8Bg8uV8q88.
WIIII0B IB AD 1 382 I00I8 IO IB0B8m0J8mO8IBg8." Jh0 II8B88IIOB,
WIIII0B IBIh0 I0IgB O8I8KI8m8O8hu Y OO]]0 IB Ih0LI8I h8
O Ih0LH00BIh 00BIuIy AD, m0BIIOB8 Ih0 B8m0 J8m8IBgOmu. Jh0 y
K0]8I8IB0K8I8,' 8 WOIK OIh0 8IXI00BIh 00BIuIy AD, 88y8 Ih8I Ih0
0hI0 WhO IBV8d0d L0yOB W88 KIBg O J8m8I0gOmu. Jh0
8mO8O0BI88B8 m0BIIOB8 Ih8I Ih0 KIBg O 8m8Ig8mu W8s
d008I0d
Oy KIBg 8I0KI8m8O0h
g
.
8
Jh0 ]0V8Iy8 Ic)0I8 IO
J8m8IBg8mu OI J8m8IBg8muV8." bO IB Ih0 bIBh8080 I0XI8 Ih0
B8m08 J8BO8IBg88BdJ8m0IBg8mu8I0u80d. bIIOB8d UI8dd0
I8 OOpIBIOB Ih8I J8mOI8IBg8 I08 IB Ih0 u8BI8B 8I08 Wh0I0 8B
ImpOII8BIIIIOuI8Iy OIh0 8h8Bg IIV0I 8II 08III08 Ih0 B8W0 O
0mO0IBg OI J8B]OBg. J0mO0IBg.
u
II8K8BI8 b88III 8gI008 WIIh
IhI8Id0B!IL08IIOB.''P00OIdIBgIO LOcd8, Ih0 00BII0 O
J0mOI8IBg8
W88
mOd0D LIgOI OI ^8KhOB bI Jh8mm8I0I OI ^8KOIB bI
h8mm8I0].' L.. OI0I8 uy 8gI008 WIIh Ih0 8ugg08IIOB O
LO0d8.
IO. byV8IB L0VI h88 I d0BIIL0d J8m8I WIIhJ8mO8IBgu
OI J0mOI0IBg8.'* LO0d8 8I8I08 |h8I J8B-m8-IBg I8 080d
J0mOI8IBg8 OI LIgOI.' h08I0y II08I0d II88 8 8I8I0 IBIh0 LIgOI
dI8III0I IB Ih0 N88y 10BIB8u8.'" IO. 8I8B8VII8B8 Id0BIIL0s
1JCBRAS, p. 195; BTL VNI, pp. 459-472.
cJHSS, vol. 3, no. 1, January-June, 1960, p, 56. 3CV, LXXXVIII, Y- 62-66.
4LEHII, p. 310. IHVV, p. 32. 6EAV, p. 45.
'RK, p. 37.
8
Dda, pp. 3-6. 0PV, p. 33; 43.
lOJRASMB,
X
XIII, pt. I, pp. If. llAHSI, p. 194. 12LEHII, p. 72.
lSBSOAS, XX, pt. 3, pp. 587f.
'
4EA, II, pp. 26-27.
t5TSSFACP, II, 1 954, pp. 155-6. IITGK, p. 67.
140
History ofTherayada Buddhism_in South-east Asia
Siridhammanagara with Ligor.1 Thus Siridhammanagara has been
identified with moder Ligor and it is known in Thai as Nakor
Sri Dhammaraj 'city of the king of the Law (Dhamma)' and in
Malay as Nakhon Si Thammarat and in Pali writings as
Tambantttha and Tambalinga and in the Sinhalese texts as
Tambalinga and Tamalingamu.2 From what has been observed
earlier3 it would seem that the political influence of Siam extended
upto Siridhammanagara. It is now included in the territories of
Siam.4
There are sufcient reasons to. believe that Tambarattha was an
important centre of Theravada Buddhism in the eleventh to the
thirteenth centuries AD. 5 Evidence of religious intercourse between
Ceylon and Tambarattha goes back to the twelfth century AD.6 A
fragmentary slab inscription of Sundaramahadevi, wife of
Vikramabahu I (1 1 11 - 1 1 32 AD) found at the royal place at
Polonnaruva, refers to Tambarattha.7 The first two lines of the
inscription begin with the praise of Ananda, a prominent thera of
Ceylon. 8 He is called "a banner raised aloft in the land of Lanka. "
9
Only the frst seven lines of this fragmentary inscription are well
kept.
Due to its fragmentary nature it is very difcult to draw any .
definite conclusion about the role played by Ananda thera in the
religious history of Tambarattha or Ligor or abo_ut his connection
with
Tambarattha. It is, however, possible to surmise that close
religiou ties existed between the two countries during this time.
According to the KalyiQi inscriptions and the SisanavaQsa,
Ananda Mahathera. accompanied Chapata to Burma in the second
half of the twelfth century AD. He is referred to as a monk from
Kaicipura (in South India) although he resided in Ceylon at this
time. Anand thera of the fragmentary slab inscription of a
Sundaramahadevi, wife of Vikrapabahu I can be assigned to the
twelfh century AD./ This inscription shows that Ananda thera was
a prominent figure in Ceylon. Ananda Mahathera of the
.
Kalya1i
inscriptions and the Sasanavatsa was undoubtedly a monk of great
lJCBRAS, XXXII, p. 1 96 'ibid, p. 1 96.
3pp. 1 36-137.
4JCBRAS, 7, p. 1 96.
5
CM, p. 81.
GCJHSS, vol. 3, no. 1 , 1960, p. 55.
1EZ, IV, pp. 67-72; CJS, II, section G, p. 1 86; TGGIS, ,pp. 17-25.
Bibid, IV, pp. 67-72; ibid, I, p. 1 86.
9ibid, IV, pp. 71-72.
Cylon's Religious and Cultural Relations with Siam
141
repute to have been invited by Chapata Mahathera to accompany
him to Burma. Therefore Anari da thera of the fragmentary slab
inscription of Sundaramahadevi and Ananda Mahathera of the
ore b
ck
to see him again so he would give them Nissayamuttas wtth the title
of Mahathera. They then retured to Sukhodaya and stayed there
for five years and came back to Martaban again in AD 1 34
-
or
1 342 with eight monks namely Ananda, Buddhasagar
, Sujata,
Khema, Piyadassi, SuvalQagiri, Vessabhu and Saddhattssa fro
n
Sukhodaya and stayed at the mo
astery
?
f Udu
ba
apuppha
Mahiisami. These eight monks rece1ved the1r re-ordmation there.
'
Anomadassi and Sumana received Nissayamuttas with the' title of
Mahiitheras from Udumbarapupphi Mahisami. They studied there
for three months and returned to Sukhodaya. The Mahithera
Anomadassi stayed at the Rattavanamahavihara (Red Forest
Monastery) as Sajjanalaya and the Mahathera Sumana stayed at
the Ambavanarama (Mango Grove Monastery) at Sukhodaya.
They both devoted their tile to popularise the Sinhalese form
of the monastic discipline there. The Elder Piyadassi went to
Ayuthia to establish the religion there. The people of Ayuthia
gave him the title of Mahiisami. The Elder Suva:agiri came O
Luang Pra Bang. Here he established the religion thre and he
received the title of Mahasami. The religion of 'the Nan country
flourished after the arrival of the Elder Vassabhu there and the
people of this country ofered him the title of Mahisami.1 When
the Mahathera Sumana went to Nabbisipura the Elder Ananda
stayed at the Mango Grove Monastery to popularise the religion
there. The Elders Buddhasagara, Sujata; Khema and Saddhatissa
came to Son Gve near Viuloka in Northern Siam to practise the
religiol there.2
.
The Ma)thera Sumana was an important figure in the religious
histor of Siam. He rendered valuable services to the cause of
Buddhism in Sukhodaya in the reign of king Lothai, who was a
great patron of Buddhism. The Milasasana refers to the establish-
establishd the Araifavisi Sihafabhikkhusatgha in Martaban. He also gave his
full support to the development of Theravada Buddhism there. The king and the
people were so happy with his religious activities that the king of Martaban gave
him the title of Udumbarapupphi Mahisimi-TSSJ, January, 1 972, vol. 6,
part I, pp. 50f.
ITSSJ, January, 1 972, Vol. 6, part I, pp. 50f.
ibid, p. 59.
14
.
History of Theravida Buddhism in South-east Asia
and thirteenth centuries in the history of Buddhism in Ceylon.1
Udumbara Mahasimi has been identified at Sangharaja
Medhankara, the author of the Lokappadipasara.2 According to
Coedes and Reginald Le May, the king of Ceylon used to give
titles Sami or Mahiisimi to foreign priests who visited the island to
study the Sinhalese form of Buddhism. 3 They suggest that probably
Udumbara Mahasi:l i came from the neighbouring country of
Burma. But there is sufcient evidence to show that many Sinhalese
Mahatheras are also known by the title Mahasami. The Cilavaqsa
refers to the Mahisami Sangharakkhita in the reign of Vijayabahu
III. 4 The Nikayasangrahava, a work of the fourteenth century AD,
also refers to the name of the second Dhammakitti Mahasami in the
reign of Virabihu II. Even the Jinakalamali refers to Vanaratana
Mahiisami, in the reign of Padikramabahu VI. 6 So all these facts
indicate that the title Mahisami was also used by Sinhalese monks.
Therefore it is possible that Udumbara Mahasami who belonged to
the island of Lanka helped in the introduction. of the Siha,la
Sangha to Siam and the propaation of the Theravada form of
Buddhism in that country through Siamese monks like Sumana.
The Milasasana, a history of Buddhism, which was written at
Nabbisipura in the fifteenth century AD, mentions the same
episode. It refers to two Siamese Mahiitheras, Anomadassi and
Sumana. They belonged to Sukhodaya and were the disciples of
the Sangharaja of Sukhodaya, who was known as Maha Pabbata.
From Sukhodaya they went to AyOhya (or Ayuthia) in Southern
Siam and studied the three Pitakas there. After fnishing their study
they retured to Sukhodaya and stayed at the monastery of the
Saigharaja of Sukhodaya with other monks. While they were
staying there they heard of" the fame of the Sinhalese Mahathera
Udumbarapuppha Mahisami. 7 They came to Martaban and
lJCBRAS, XXXII, p. 1 98; PLC, p. 21 1 .
1UCHC, I , part II, p. 754; TSGEL_ p. 1 17 fn. 4.
3BEFEO, XXV, p. 95 fn. 5; ACHBAS, p. 1 20. 'CV, ch. LXXI, v. 76.
5NKS, p. 29.
6BE
P
EO, XXV, p. 105.
7TheSinhalese monk Anumati, who was known as Udumbarapupphi Mahisimi,
was the disciple of a reputed Sinhalese Mathera Mahikassapa, the Satgharaja
of the Udumbara Arafiiavasi Fraterity (or Forest Monastery) of Ceylon. Udum
bara is the Pali name of a wild fg. the fcus glomerata. The Pali noun puppha
is fower. The Elder Anumati from Ceylon came to Martaban is Lower Burma
in 1 331 AD with twelve Men-Burmese monks who went to Ceylon to receive
ordination ad to study religious texts at the Udumbaragirivihira in Ceylon. He
Ceylon's Religious and.Cultural Relations with Siam
145
received their reordination at the hands of Udumbarapupphii
Mahasami. They studied the religious texts for five years under
him at his monastery. Then he asked them to go to Sukhodaya
and to stay there for fve years. He also told them to
ore b
ck
to see him again so he would give them Nissayamuttas wtth the title
of Mahathera. They then retured to Sukhodaya and stayed there
for five years and came back to Martaban again in AD 1 34
-
or
1 342 with eight monks namely Ananda, Buddhasagar
, Sujata,
Khema, Piyadassi, SuvalQagiri, Vessabhu and Saddhattssa fro
n
Sukhodaya and stayed at the mo
astery
?
f Udu
ba
apuppha
Mahiisami. These eight monks rece1ved the1r re-ordmation there.
'
Anomadassi and Sumana received Nissayamuttas with the' title of
Mahiitheras from Udumbarapupphi Mahisami. They studied there
for three months and returned to Sukhodaya. The Mahithera
Anomadassi stayed at the Rattavanamahavihara (Red Forest
Monastery) as Sajjanalaya and the Mahathera Sumana stayed at
the Ambavanarama (Mango Grove Monastery) at Sukhodaya.
They both devoted their tile to popularise the Sinhalese form
of the monastic discipline there. The Elder Piyadassi went to
Ayuthia to establish the religion there. The people of Ayuthia
gave him the title of Mahiisami. The Elder Suva:agiri came O
Luang Pra Bang. Here he established the religion thre and he
received the title of Mahasami. The religion of 'the Nan country
flourished after the arrival of the Elder Vassabhu there and the
people of this country ofered him the title of Mahisami.1 When
the Mahathera Sumana went to Nabbisipura the Elder Ananda
stayed at the Mango Grove Monastery to popularise the religion
there. The Elders Buddhasagara, Sujata; Khema and Saddhatissa
came to Son Gve near Viuloka in Northern Siam to practise the
religiol there.2
.
The Ma)thera Sumana was an important figure in the religious
histor of Siam. He rendered valuable services to the cause of
Buddhism in Sukhodaya in the reign of king Lothai, who was a
great patron of Buddhism. The Milasasana refers to the establish-
establishd the Araifavisi Sihafabhikkhusatgha in Martaban. He also gave his
full support to the development of Theravada Buddhism there. The king and the
people were so happy with his religious activities that the king of Martaban gave
him the title of Udumbarapupphi Mahisimi-TSSJ, January, 1 972, vol. 6,
part I, pp. 50f.
ITSSJ, January, 1 972, Vol. 6, part I, pp. 50f.
ibid, p. 59.
146
History of Theravida Buddhism in South-east Asia
ment of Buddhism in Sukhodaya during his reign. The Mahithera
Sumana while on a visit to Sajjanilaya is said to have heard of the
wondrous nature of a miraculous relic of the Buddha which was
sent by Asoka from India in the third century Be. He with the help
of the local people discovered the relic which performed many
miracles. Lothai, the king of Sukhodaya, on hearing of the
miraculous sacred Relic sent an envoy requesting the Elder Sumana
to come to the city with the Relic. The Elder Sumana brought it to
Sukhodaya. The king received it with great honour.
The fame of Udumbara Mahasimi also reached Nabbisipura.
1
The Jinakilamili gives details of the religious contact between the
king of Nabbisipura and Udumbara Mahasami.2 The king of
Nabbistpura at this time was Kilani or Kueni or Phra Chao
Kueni. According to the Jinakilamili,3 king Kilana who was born
in AD 1 339 was consecrated nller at the age of sixteen i.e. in AD
1 355. The
king sent an envoy to Udumbara Mahiisimi in the
Rimaifa country with a request that a monk, capable of
performing all religious acts be sent in Nabbisipura.4 The
Mahiithera complied with the king's request and sent Ananda
thera to king Kilani.5 According to Ananda thera's advice the
king sent an envoy to the king of Sukhodaya requesting him to
send the Elder Sumana to Nabbisipura.6 The Elder Sumana with
the permission of the king went to Nabbisipura. According to the
chronology of the Siamese kings, Luthii or Lideyya, the
.
son of
king Lothai or Dhammaraja and the grandson of Rama
Khamheng, was the ruler of Sukhodaya at this time. 7 He occupied
the throne of Sukhodaya in AD 1 347. The Jinakilamili8 refers to
Dhammarija, the king of Sukhodaya about this time. Several
kings of Sukhodaya in
the fourteenth and in the frst half
of the ffteenth centuries had the title of Dhammarija. So
to
Coedes, Mahasamanathera of the inscription is Elder Sumana of
the Jinakilamili. 4 The reference to the north as related in the
inscription is Nabbisipura and Haripufjaya in Northern Siam.
Another inscription, dated Sakaraja 731 =AD 1 369 found at the
monastery of the standing Buddha images or Wat Phra Yun
near Haripufjaya both in Pali and Thai, deals with the arrival
.
to
Coedes, Mahasamanathera of the inscription is Elder Sumana of
the Jinakilamili. 4 The reference to the north as related in the
inscription is Nabbisipura and Haripufjaya in Northern Siam.
Another inscription, dated Sakaraja 731 =AD 1 369 found at the
monastery of the standing Buddha images or Wat Phra Yun
near Haripufjaya both in Pali and Thai, deals with the arrival
.
FaI
ths
[vcrscs) n prasc of kn Sr S)yavamsa Kma
Mahdhammarjdhrja. Ths composton s of rcat Itcrary
mcnt and s
undoubtcdIy thc work of a dstnushcd schoIar.
Thc hrst part of thcFaI nscrpton dcscrbnthc ordnaton of
kn
Luth s n vcrsc and thcrcsts wrttcn n prosc. Accordn
to Frof. Faranavtana," thc styIc and compositon of thc
nscrpton arc smIar to such FaI workssuchas HatthavanaaI-
Iavhravamsa and thc Samantak[avaan, composcdn CcyIon
durn thc thrtccnth and thc
fourtccnth ccnturcsAD.
A framcntary nscripton n thc Samcsc scrpt found at thc
WatMahdhtu oTSukhodaya rcfcrs to amonknamcd Mahthcra
between the land of Chaut and Sukhodaya) . The king then hastened to sweep
and cleanse the royal avenue extended fm the eastePn gate to the western gate
and to the Mango Grove where Kitis (dwelling houses for monks) and the
viharas were being built. On all sides, he covered with cloth of diferent colours
as protection from scorching heat of the ,sun; he then made draperies and
garlands to be fxed and ordered that cloths of the fve colours be spread at
intervals so that the feet of the Buddha (RI S, J p. 1fn 2; JCBRAS, XXXII;
Here the Nd86mI Sangharaja is meant by this term. Therefore the feet of the_
Buddha here indicates feet of the Sangharija) should not touch the ground at
any spot--Afterwards the king invited the Mahisimi Sangaraja to enter into
retreat during the three months of the rainy season, the king ofered him valuable
presents--The royal gifts were as follows: l Ojyan (RIS, I, p. 1 0 fn. 3: Ancient
cambodgian weight) of gold, 1 ( jyan of Silver, 10 Jar (RIS, I, pp. 95 and 100:
Lar is meant in Siamese by Ian which signif
i
es actually million) of Khvad (this
word is unknown). 2 lar of areca, Uboundles of civaras, bowl fuls of !lms
cushions mats--.
1AMG, vol. 27, p. 177; HB, M, p. 83; UCHC, I, part II,
p. 754
1ibid, I, part II, p. 754.
3ibid, I, part , p. 754; RIS, I, p. 102.
4JCBRAS, XXXII.
Ceylon's Religious and Cultural Relations with Siam
11
SrIsraddhrjacImup Sr!ratanaIankdpa, Mahsm, thc
randson of Fha Muan, thc chcf of Mo'an Kat, who_ hcIpc
bcs f
r
thc Ifc of a monk. Thc nscrpton statcs that hc mcdttatcd m
thc mdd!c of thc forcst an0 Ivcd on fruts and roots and
bchavcd n cvcry rcspcct aftcr thc manncr of thc monks of
ShaIa. Hc s sad to havc vstcd CcyIon and havn obtancd
two
cvcraI
IaymcnfromCcyIon. Thc Iattcrarc sad to havc takcn up rcstdcn
c
n hvc vIIacs n Sam. No datc has bccn
.
rccordcd n
.
thts
nscrpton. Cocds datcs t hs cvcnt n thc rc
n of Lotha
{AD
1 31 7- 1 347) .2 Accordn to KcnaId Lc May, tt tookpIacc m
thc
rcn of Lutha (AD 1 347) .3 Jhc acccsson of Sr ndrdttya
who was a contcmporary of Fha Muan, thc randfathcr of
Mahthcra SrsradhrjacIJmup SrratanaIankdpa Mahsm
s datcd n crca AD 1 238. Thcrcforc thc inscrpton n gcston
couId bc ascrbcd to any onc of thc rcns of ndrditya's
mmcdatc succcssors who wcrc Kma Khamhcn (AD 1 275-
.
1 31 7),
Lotha (AD 1 3 1 7- 1 347) and Lutha (AD 1
_
347). A
cvcr
I Samcsc,
Khmcr and FaI nscrptons rcfcr to dtrcct rchous mtcrcoursc
bctwccn CcyIon and Sam durn thc rcn of
_
tha, m
y
arcc wth KcnaIdLc May thatthcMahthcra Snsradha
a|acu-
Imup SrratanaIankdIpa Mahsm bcIoncd to thc rctn of
Luthm.
Anothcrundatcd framcntary nscrptonhas bccnfou
d on thc
summtofKhau Kap nCcntraI Sam.I rcfcrs to a pnncc, wh
o
travcIIcd up tothcsIand ofLankn ordcrtondo
tas
ac
cdrcIc
[Mahratanadhtu). Thc prncc ofthc Khau Ka
|
mscnptu
has
bccn dcnthcd wththcprncc whorcccvcdthctttIc oIMah
thcra
SrsradhrjacImup SrratanaIankd!pa Mahsm amcntu
cd
n thcnscrpton ofthcWat Mahdhtu ofSu
"
khodaya. Acc
rdm
to Cocds, thcy arc onc and thc samcpcrso
|
. T
t thc
monks of CcyIon wcrc hcId n hh cstccm and thc Siamcsc
uddhst turncd to CcyIon for rcIous nspraton.
Thc mddIc of thc ourtccnth ccntury wtncsscd thc rsc and
rowth ofthc kndom of Ayuthan South
FaI
ths
[vcrscs) n prasc of kn Sr S)yavamsa Kma
Mahdhammarjdhrja. Ths composton s of rcat Itcrary
mcnt and s
undoubtcdIy thc work of a dstnushcd schoIar.
Thc hrst part of thcFaI nscrpton dcscrbnthc ordnaton of
kn
Luth s n vcrsc and thcrcsts wrttcn n prosc. Accordn
to Frof. Faranavtana," thc styIc and compositon of thc
nscrpton arc smIar to such FaI workssuchas HatthavanaaI-
Iavhravamsa and thc Samantak[avaan, composcdn CcyIon
durn thc thrtccnth and thc
fourtccnth ccnturcsAD.
A framcntary nscripton n thc Samcsc scrpt found at thc
WatMahdhtu oTSukhodaya rcfcrs to amonknamcd Mahthcra
between the land of Chaut and Sukhodaya) . The king then hastened to sweep
and cleanse the royal avenue extended fm the eastePn gate to the western gate
and to the Mango Grove where Kitis (dwelling houses for monks) and the
viharas were being built. On all sides, he covered with cloth of diferent colours
as protection from scorching heat of the ,sun; he then made draperies and
garlands to be fxed and ordered that cloths of the fve colours be spread at
intervals so that the feet of the Buddha (RI S, J p. 1fn 2; JCBRAS, XXXII;
Here the Nd86mI Sangharaja is meant by this term. Therefore the feet of the_
Buddha here indicates feet of the Sangharija) should not touch the ground at
any spot--Afterwards the king invited the Mahisimi Sangaraja to enter into
retreat during the three months of the rainy season, the king ofered him valuable
presents--The royal gifts were as follows: l Ojyan (RIS, I, p. 1 0 fn. 3: Ancient
cambodgian weight) of gold, 1 ( jyan of Silver, 10 Jar (RIS, I, pp. 95 and 100:
Lar is meant in Siamese by Ian which signif
i
es actually million) of Khvad (this
word is unknown). 2 lar of areca, Uboundles of civaras, bowl fuls of !lms
cushions mats--.
1AMG, vol. 27, p. 177; HB, M, p. 83; UCHC, I, part II,
p. 754
1ibid, I, part II, p. 754.
3ibid, I, part , p. 754; RIS, I, p. 102.
4JCBRAS, XXXII.
Ceylon's Religious and Cultural Relations with Siam
11
SrIsraddhrjacImup Sr!ratanaIankdpa, Mahsm, thc
randson of Fha Muan, thc chcf of Mo'an Kat, who_ hcIpc
bcs f
r
thc Ifc of a monk. Thc nscrpton statcs that hc mcdttatcd m
thc mdd!c of thc forcst an0 Ivcd on fruts and roots and
bchavcd n cvcry rcspcct aftcr thc manncr of thc monks of
ShaIa. Hc s sad to havc vstcd CcyIon and havn obtancd
two
cvcraI
IaymcnfromCcyIon. Thc Iattcrarc sad to havc takcn up rcstdcn
c
n hvc vIIacs n Sam. No datc has bccn
.
rccordcd n
.
thts
nscrpton. Cocds datcs t hs cvcnt n thc rc
n of Lotha
{AD
1 31 7- 1 347) .2 Accordn to KcnaId Lc May, tt tookpIacc m
thc
rcn of Lutha (AD 1 347) .3 Jhc acccsson of Sr ndrdttya
who was a contcmporary of Fha Muan, thc randfathcr of
Mahthcra SrsradhrjacIJmup SrratanaIankdpa Mahsm
s datcd n crca AD 1 238. Thcrcforc thc inscrpton n gcston
couId bc ascrbcd to any onc of thc rcns of ndrditya's
mmcdatc succcssors who wcrc Kma Khamhcn (AD 1 275-
.
1 31 7),
Lotha (AD 1 3 1 7- 1 347) and Lutha (AD 1
_
347). A
cvcr
I Samcsc,
Khmcr and FaI nscrptons rcfcr to dtrcct rchous mtcrcoursc
bctwccn CcyIon and Sam durn thc rcn of
_
tha, m
y
arcc wth KcnaIdLc May thatthcMahthcra Snsradha
a|acu-
Imup SrratanaIankdIpa Mahsm bcIoncd to thc rctn of
Luthm.
Anothcrundatcd framcntary nscrptonhas bccnfou
d on thc
summtofKhau Kap nCcntraI Sam.I rcfcrs to a pnncc, wh
o
travcIIcd up tothcsIand ofLankn ordcrtondo
tas
ac
cdrcIc
[Mahratanadhtu). Thc prncc ofthc Khau Ka
|
mscnptu
has
bccn dcnthcd wththcprncc whorcccvcdthctttIc oIMah
thcra
SrsradhrjacImup SrratanaIankd!pa Mahsm amcntu
cd
n thcnscrpton ofthcWat Mahdhtu ofSu
"
khodaya. Acc
rdm
to Cocds, thcy arc onc and thc samcpcrso
|
. T
t thc
monks of CcyIon wcrc hcId n hh cstccm and thc Siamcsc
uddhst turncd to CcyIon for rcIous nspraton.
Thc mddIc of thc ourtccnth ccntury wtncsscd thc rsc and
rowth ofthc kndom of Ayuthan South
t Mahthcras
from Iabbisipurawho ca to CcyIon Mahdhamm
aambh!ra,
Mahmcdhankara, MahpmanaIa, MahsIavaqsa, Mahs-
riputta,
MahRratankara and Mahbuddhasara." Aftcr thcir
arrivaIin CcyIonthcypaid thcirrcspccts to Vanaratana
MahsmI
in CcyIon, who pIaycd akcy roIc in thc ordination
ccrcmony at
KaIypdurinthis timc. Hcwas thc Sanharjaof CcyIon in thc
rcinoI
FarJkramabhuVI.Thc1aqsasandcsa rcfcrs to him as
Vanaratana
Sanharja of KaraaIa Farivapa. This ins
Iitution
was Iocatcd in CoIombo district. Thirty-ninc monks studicd thc
sacrcd
tcxts thorouhIy and aIso Icarnt thc corrcct manncr of
:ccitaI of
thc sacrcd tcxts from thc uddhist monks in
CcyIon.
Thc
!inakIamI rcfcrs to an ordination ccrcmony hcId at
Yppa[[ana
in KaIyp in CcyIon at which thirty-ninc
monks
,
lP
LB, p. 8: The author of the Sasanava11 sa identifes Maharattha with Siam.
8BEFEO, XXV, pp. 49f; TSGEC, p. 129.
3TGSEC, p. XXXVIII: Lakkha is Saen, in Thai; 10,00 in English. Pura is
Muang in Thai;
city in English. Agama is mi in Thai, coming in English. It is
the name of a king.
.
4BEFEO, XXV, p. 30.
6itid, XXV, p. 49; TSGEC, p. 129.
&ibid, XXV, p.49.
7PLC, p. 248. 8HS, N. 183-197.
u
..
1 S4 . History. of Theravida Buddhism in South-east Asia
uddhist tcxts thorouhI]. Atthccnd of thc study of thc whoIc
Tipi[aka thcyuscdtoctthctitIc of Traipi[aka.
Thc rcin of oromorja I was an important pcriod in thc
history ofkindom ofAyuthia which bccamc thc famousccntrc of
Siam both fromthcpoIiticaI as wcII as fromthc rcIiious point of
vicw. Aftcr oromorja I, Kmcsucn, Kma Kja, oromorja II,
oromo TraiIokanth, oromorja III, Kmdhipati, oromor)a
IV, Mah Chakrap'at, Mahin, Mah Ohammarja, Iarcsucn,
Indrarja II, Srsudhammarja, Iarai asccndcd thc thronc of
Ayuthia.' Somc ofthcsc kins sccm to havc carricd on thc
traditionaIAyuthiadynasty poIicy of cxpansion within Siam and
into Cambodia. Thcy congucrcd Iabbisipurain Siam and An|or
in Cambodia. This pcriod of Ayuthian history is markcd with
continuouswarfarcbctwccn thc Siamcsc kins and thc Cambodian
ruIcrs. Such a poIiticaI situationin Ayuthia cvidcntIy did not ivc
thc ruIcrs an opportunity to work forthc prorcss ofthc rcIiion.
FracticaIIy thcywcrcnotfrcc to work for thc rcIiion. Thcrcforc
wc do not hcar much about thc prorcss of uddhism durin this
pcriod. ut from thc rcIiious history of thccountry itis guitc
cIcar thatthc rulcrs wcrc foIIowcrs ofuddhism.
Thcftccnth ccntury 1s an important pcriod in thc history of
uddhismin Siam. ThcSsanavaqsa and thcJnakIamIprovidc
us with cvidcncc rcIatin to dircct cuIturaI rcIations bctwccn
CcyIon and South-cast Asia at this timc. Thc Ssanavamsa whiIc
discussn hcintroduction, cstabIishmcnt and thc dcvcIopmcnt of
uddIism mthcYonaka country,' IcIatcs that inthc yar 762 of
thc KaIi ac i.c. AD 1 400 whcn thc cmpcror of China had
congucrcd thcwhoIc Yonaka country, two EIdcrs Mahdhamma-
ambhiraand Mahmcdhankarawithmany othcr Siamcsc monks
t Mahthcras
from Iabbisipurawho ca to CcyIon Mahdhamm
aambh!ra,
Mahmcdhankara, MahpmanaIa, MahsIavaqsa, Mahs-
riputta,
MahRratankara and Mahbuddhasara." Aftcr thcir
arrivaIin CcyIonthcypaid thcirrcspccts to Vanaratana
MahsmI
in CcyIon, who pIaycd akcy roIc in thc ordination
ccrcmony at
KaIypdurinthis timc. Hcwas thc Sanharjaof CcyIon in thc
rcinoI
FarJkramabhuVI.Thc1aqsasandcsa rcfcrs to him as
Vanaratana
Sanharja of KaraaIa Farivapa. This ins
Iitution
was Iocatcd in CoIombo district. Thirty-ninc monks studicd thc
sacrcd
tcxts thorouhIy and aIso Icarnt thc corrcct manncr of
:ccitaI of
thc sacrcd tcxts from thc uddhist monks in
CcyIon.
Thc
!inakIamI rcfcrs to an ordination ccrcmony hcId at
Yppa[[ana
in KaIyp in CcyIon at which thirty-ninc
monks
,
lP
LB, p. 8: The author of the Sasanava11 sa identifes Maharattha with Siam.
8BEFEO, XXV, pp. 49f; TSGEC, p. 129.
3TGSEC, p. XXXVIII: Lakkha is Saen, in Thai; 10,00 in English. Pura is
Muang in Thai;
city in English. Agama is mi in Thai, coming in English. It is
the name of a king.
.
4BEFEO, XXV, p. 30.
6itid, XXV, p. 49; TSGEC, p. 129.
&ibid, XXV, p.49.
7PLC, p. 248. 8HS, N. 183-197.
1 56 History of Theraada Buddhism in South-east Asia
wcrc ordancd n thc prcscncc of a Chaptcr consstn of twcnty
Mahthcras of CcyIon.' Ths ccrcmony took p!acc 1 968 ycars
aftcr thc Farnbbna of thc uddha .c. n AD 1 424. Vanaratana
Mahsm and thc EIdcr Ohammcarya actcd as Kammavc-
carya and upajjhya rcspcctvcIy. Thc Grasandcsa,a Snha!csc
book, rcfcrs to a ccrtan Ohammcarya. Hcssadto havc hco0
thc chcf monk at Koc.
Thc upasampad ordnaton of thc Samcsc monks was hcId
n Ccy!on but thc Ccy!on chroncIcs makc no mcnton of any
such cvcnt. Such cvcnts arc not mportant for Ccy!on`s rcIous
hstory. That s why thc Ccy!on chronc!cs arc sIcnt on ths
subjcct. AIthouh thcrc s no rcfcrcncc to tn CcyIon sourccs t
wouId sccm that thc !nakIam! prcscnts accuratc nformaton
rcardn Sam`s rcIous and cuItura! rc!atons wth Ccy!on n
thc rst ha!f ot thc hftccnth ccntury AD. Thc Ssanavamsa aIso
rcfcrs to t, a!thouh thc datc ofthc vst of thc Samcs
monks
to CcyIon vcn n thc Ssanavaqsa s carIcr than thc
Jnak!am!. Thcrcforc this urmcsc cvdcncc wouId hc!p to
conhrm thc arrvaI of thc Samcsc monks in Ccy!ontorcccvc thc
upasampad ordnaton n thchrsthaIfofthcftccnth ccntury as
narratcd n thc !nakIam!.
.
Thcrc arc dhcrcnt opnons rcardn thc cxact !ocaton of
Yppa[[anaof!nakIamI, whcrcthc ordnaton was hcId. Thc
contcmporarySnhaIcsc !tcraturc makcs t gutc cIcar that !ahna
was known asYppa[una n thc ft
to
Frof. Faranavtana, thc namc of Yppa[[anasuscdn SnhaIcsc
as
Yppa[una whchmcansthc port of Yp or Yvaka."
Thc
namcJvaor!vaka suscd asYvaorYvaka a
j
so.
7
ThcChncsc
namc forJavasCho-p'o,whch ndcatcs that 'v' o! ths word
1BEFEO, XXV, p. 50; TSGEC, p. 130.
8TSGEC, p. XXV.
3GSy NN. 54f. 4UCHC, I, part u; p. 672.
"BEFEO, XXV, p. 50; TSGEC, p. 130. 6CM, p. 120. 7ibid, p. 120.
Ceylon's Religious and Cultural Relations with Siam
1 57
has somctimcs chancd nto 'p' and t comcs pto Ypa for!va.
Thcnscrpton ofKhravc!a n thc Hth1umpha cavc rcfcrs to
Ypanvkas .c. marncrswho wcnt toYpa[!va). So hcrc thc
wordypasuscdfor ya. c. !va or !vaka or Yvaka. Thc
Kok!asandcsa wh!c dcscrbn Yppa[una durn ts mItary
occupaton by thc armcs of Farkramabahu V n AD 1 450 rcfcrs
toMa!aIa (Ma!ay) so!dcrstocthcrwth thoscof Tam!, OcIuvara
and SmhaIanatona!ty on ts strccts. Thc KjvaIya statcs that
Candrabhnu's so!dcrs wcrc Ma!a!as. t s proab!c that
T
ppa[[ana sccms to havc rcccvcd ts namc own to
thc
sctt!cmcnt of Jvaka (Ma!ay) pcop!c n thsrcon.ThcJnak!a-
m!Isdcvotcdcxc!usvc!ytothcntroductonandthccstab!shmcnt
of SIha|a uddhsm n Sam. rom ts dcscrpton rcardn
oraphcaI
!ocaton of dhcrcnt pIaccs n CcyIon. t rcfcrs to thc
hhcr ordnaton 1 968 ycars aftcr thc Farinbbna of thc uddha
.c. 1 424 AD. 5 I took pIacc on a raft causcd
to bc moorcd 0t
Ypp
a[[ana n Ka!ypI. t s gutc ccrtan that hcrc thc auth
r
docsnotrcfcr !o Janan Northcrn Ccy!on. t s possb!c that hc
rcfcrsto ap!acc, whch had rcccvcd tsnamc ductothc scttIcmcnt
of!vaka [Ma!ay) pcopIc.
Thc !a!ypI nscrptons mcnton that whcn
Suvappas
obhana
rcccvcd thc upasampad ordnaton, thc\dakukkhcpasm was
arrancd on thc rcat!akc n CoIombo.n AD 1 476 durn thc
rcn of Ohammacct thc urmcsc monks who vstcd Ccy!on
rcccvcdthc Snha!cscformoftcupasampad ordnaton fromthc
Sha|aMah!hcras wthn a consccratcd boundary of thc Ka!ypI
rvcrncar Co!ombo. Thcsc two cvcnts took p!acc n thc hftccnth
monks
to CcyIon vcn n thc Ssanavaqsa s carIcr than thc
Jnak!am!. Thcrcforc this urmcsc cvdcncc wouId hc!p to
conhrm thc arrvaI of thc Samcsc monks in Ccy!ontorcccvc thc
upasampad ordnaton n thchrsthaIfofthcftccnth ccntury as
narratcd n thc !nakIam!.
.
Thcrc arc dhcrcnt opnons rcardn thc cxact !ocaton of
Yppa[[anaof!nakIamI, whcrcthc ordnaton was hcId. Thc
contcmporarySnhaIcsc !tcraturc makcs t gutc cIcar that !ahna
was known asYppa[una n thc ft
to
Frof. Faranavtana, thc namc of Yppa[[anasuscdn SnhaIcsc
as
Yppa[una whchmcansthc port of Yp or Yvaka."
Thc
namcJvaor!vaka suscd asYvaorYvaka a
j
so.
7
ThcChncsc
namc forJavasCho-p'o,whch ndcatcs that 'v' o! ths word
1BEFEO, XXV, p. 50; TSGEC, p. 130.
8TSGEC, p. XXV.
3GSy NN. 54f. 4UCHC, I, part u; p. 672.
"BEFEO, XXV, p. 50; TSGEC, p. 130. 6CM, p. 120. 7ibid, p. 120.
Ceylon's Religious and Cultural Relations with Siam
1 57
has somctimcs chancd nto 'p' and t comcs pto Ypa for!va.
Thcnscrpton ofKhravc!a n thc Hth1umpha cavc rcfcrs to
Ypanvkas .c. marncrswho wcnt toYpa[!va). So hcrc thc
wordypasuscdfor ya. c. !va or !vaka or Yvaka. Thc
Kok!asandcsa wh!c dcscrbn Yppa[una durn ts mItary
occupaton by thc armcs of Farkramabahu V n AD 1 450 rcfcrs
toMa!aIa (Ma!ay) so!dcrstocthcrwth thoscof Tam!, OcIuvara
and SmhaIanatona!ty on ts strccts. Thc KjvaIya statcs that
Candrabhnu's so!dcrs wcrc Ma!a!as. t s proab!c that
T
ppa[[ana sccms to havc rcccvcd ts namc own to
thc
sctt!cmcnt of Jvaka (Ma!ay) pcop!c n thsrcon.ThcJnak!a-
m!Isdcvotcdcxc!usvc!ytothcntroductonandthccstab!shmcnt
of SIha|a uddhsm n Sam. rom ts dcscrpton rcardn
oraphcaI
!ocaton of dhcrcnt pIaccs n CcyIon. t rcfcrs to thc
hhcr ordnaton 1 968 ycars aftcr thc Farinbbna of thc uddha
.c. 1 424 AD. 5 I took pIacc on a raft causcd
to bc moorcd 0t
Ypp
a[[ana n Ka!ypI. t s gutc ccrtan that hcrc thc auth
r
docsnotrcfcr !o Janan Northcrn Ccy!on. t s possb!c that hc
rcfcrsto ap!acc, whch had rcccvcd tsnamc ductothc scttIcmcnt
of!vaka [Ma!ay) pcopIc.
Thc !a!ypI nscrptons mcnton that whcn
Suvappas
obhana
rcccvcd thc upasampad ordnaton, thc\dakukkhcpasm was
arrancd on thc rcat!akc n CoIombo.n AD 1 476 durn thc
rcn of Ohammacct thc urmcsc monks who vstcd Ccy!on
rcccvcdthc Snha!cscformoftcupasampad ordnaton fromthc
Sha|aMah!hcras wthn a consccratcd boundary of thc Ka!ypI
rvcrncar Co!ombo. Thcsc two cvcnts took p!acc n thc hftccnth
TSGEC, p. 132.
.
1ibid, p. 147. 3ibid, p. 148. 4ibid, p. 148.
5
The Sihala sect the Sihalabhikkhus headed by Yen. Phra Mahidhamma
gambhJra Thera and Ven. Phra Medhankara who were ordained in Ceylon
brought the Sinhalese upasampadi to Nabbisipura and established it there.
"Tasmim Nabbisipurasmirh kirente Tissarijini Medhankaridayo theri
Lankidipi idhigamum. "meaning "When king Tissa was reigning in the city
of Nabbisipura (Xieng Mai), the Elders headed by the ,Yen. Medhankara came
to Nabbisipura from the Island of Lanka." (TSGEC,
TSGEC, p. 132.
.
1ibid, p. 147. 3ibid, p. 148. 4ibid, p. 148.
5
The Sihala sect the Sihalabhikkhus headed by Yen. Phra Mahidhamma
gambhJra Thera and Ven. Phra Medhankara who were ordained in Ceylon
brought the Sinhalese upasampadi to Nabbisipura and established it there.
"Tasmim Nabbisipurasmirh kirente Tissarijini Medhankaridayo theri
Lankidipi idhigamum. "meaning "When king Tissa was reigning in the city
of Nabbisipura (Xieng Mai), the Elders headed by the ,Yen. Medhankara came
to Nabbisipura from the Island of Lanka." (TSGEC,
After the death of Tilakapanattu his eldest son, who was known
as Jetthidhipati, care to the throne of Nabbisilura in o 1 526.2
H
made valuable services to the cause of Buddhism. During his
retgn the Elder Mahasarabhanga of the monastery of the
Mabatohi was installed by the kig at the Maharattavanavihara,
the prmctpal monastery. of the Sihala sect. He then became the
Sangharaja. 3 Under the patronage of the king the Sihala sect made
an arrangement for the performance of the ceremony of the
upasampada ordination in o1 527.4 Many received it at the hands
of the monks of the Sihala sect. It shows the importance of the
Sihala sect in Nabbisipura in the sixteenth century o.
In the second half of the sixteenth century :oTabinshwehti (o
1 531 1 550) of the Toungoo dynasty of Burma with a large
Burmese army invaded Ayuthia and Maha Chakrap'at (o 1 549-
1 564), the king of Ayuthia, was extremely busy to save his
country from this invasion.5 After Tabinshwehti, Bayinnaung
became the king ofPegu in Burma (o 1 5 1 - 1 581 ) . He attacked
1TSGEC, p. 152.
ibid, p. 185.
ibid, pJ.1 84-185.
"AHSEA, . 264.
3ibid, p. 185.
Ceylon's Religious mdCultural Relations with Siam 165
Ayuthia twice. On hearing of the Siamese king's possession of a
few white elephants he wnted
'
to possess one of them. 'As the
possession of the white elephant was thought to be the distinctive
mark of a Buddhist king,' he sent an embassy to Maha Chakrap'at
requesting him to send one of the white elephants to Pegu.1 But he
refused. Bayinnaung in o1 563 invaded Ayuthia which after little
resistance
3ibid, p. 26
164 History ofTheravada Buddhism in South-east Asia
and religious institutions during this period. The fourishing
condition of Buddhism and the existence of several well-organised
After the death of Tilakapanattu his eldest son, who was known
as Jetthidhipati, care to the throne of Nabbisilura in o 1 526.2
H
made valuable services to the cause of Buddhism. During his
retgn the Elder Mahasarabhanga of the monastery of the
Mabatohi was installed by the kig at the Maharattavanavihara,
the prmctpal monastery. of the Sihala sect. He then became the
Sangharaja. 3 Under the patronage of the king the Sihala sect made
an arrangement for the performance of the ceremony of the
upasampada ordination in o1 527.4 Many received it at the hands
of the monks of the Sihala sect. It shows the importance of the
Sihala sect in Nabbisipura in the sixteenth century o.
In the second half of the sixteenth century :oTabinshwehti (o
1 531 1 550) of the Toungoo dynasty of Burma with a large
Burmese army invaded Ayuthia and Maha Chakrap'at (o 1 549-
1 564), the king of Ayuthia, was extremely busy to save his
country from this invasion.5 After Tabinshwehti, Bayinnaung
became the king ofPegu in Burma (o 1 5 1 - 1 581 ) . He attacked
1TSGEC, p. 152.
ibid, p. 185.
ibid, pJ.1 84-185.
"AHSEA, . 264.
3ibid, p. 185.
Ceylon's Religious mdCultural Relations with Siam 165
Ayuthia twice. On hearing of the Siamese king's possession of a
few white elephants he wnted
'
to possess one of them. 'As the
possession of the white elephant was thought to be the distinctive
mark of a Buddhist king,' he sent an embassy to Maha Chakrap'at
requesting him to send one of the white elephants to Pegu.1 But he
refused. Bayinnaung in o1 563 invaded Ayuthia which after little
resistance
3ibid, p. 26
166 History of Theravada Buddhism in South-east Asia
Acr MahOhammarja, hs son FraIarctasccndcd thcthronc
n AD 1 590. Hc s known n Samcsc history as Iarcsucn. 1hc
urmcsc kn Nanda ayn, thc son of aynnaun, attackcd
Ayutha for hvc tmcs. ut hc was not succcssfuI. Iarcsucn
attackcd Fcu. Hc aIso nvadcd Camboda and congucrcd ts
captaI Lovck n AD 1 594 . Ths ccIcbratcd warror had drvcn out
hs cncmcs and rcstorcd ordcr n thc country. Hc savcd hs
countryfrom humIaton. Hc cstabIshcd uddhsm and rcparcd
aIIrcIous buIdns
oycd fr
ortant
pcr
Idcna_c
n S
oycd fr
ortant
pcr
Idcna_c
n S
CI,ch. C, v. 71.
6JCBRAS, XVIII, p. 37.
168 History of Tbravada Buddhjsm in South-east Asia
discip!inc, inpurc fashion. Othcrs chcrihcd cvi!, wcrc ofbadmora!
!ivin, fo!!owcd fa!scdoctrinc, took p!casurc in thc maintainin of
woman and chi!drcn and in domcstic dutics and dcvotcd
thcmsc!vcs to unsccm!y profcssions such as astro!oy, cdica!
activity and thc !ikc. Whcn thc ru!cr hcard tidins of such
unprincip!cd bhikkhus hc souht out with carc from amon thc
pious bhikkhus whowcrc on thc sidc ofthchih princip!cs,.
With thcrccction thatthiswasthcrihtthinto do,thcru!crwith
his support, ordcrcd accordin toprcccpt, an invcstiation, took
stron mcasurcs aainst thcm and had thcm scrious!y admonishcd
thatfrom now onwards thosc who hadrcnounccd thcwor!d shou!d
forcvcr avoid unsccm!y task,!ikc astro!oy, mcdica! activity and
thc!ikc and shou!d fostcr thc study ofthc words ofthcuddha.
Asthckinwas mindcd tofurthcr thc Ordcrwhich hadfa!!cn into
dccay, hc strcnthcncdthc inucncc ofthc hih princip!cd and i
many ways avcthc Ordcr support. Thc ru!crwas appa!!cdatthc
thouhtthat with thc!ack ofbhikkhus onwhom thcccrcmonyof
admissiontothc Ordcrhad bccn pcrformcd, thc purc Ordcr ofthc
Victor shou!d pcrish on thc who!c is!and, andwith thc rccction :
ifaru!cr !ikc mysc!f carricd on thc ovcrnmcnt inthc is!and of
Lank,thcnthc Ordcr ofthcVictorouhtnottopcrish. . . . . . furthcr
with thc rc[cction thc furthcrancc of thc Ordcr whch was not
attaincd inthctimc offormcrru!crs inspitcofthcir scndinhithcr
andthithcrforbhikkhus, this wi!! now brinto pass,thc ru!cr of
mcn, thcMonarch,richin mcrit, sincc hcdcsircda continuancc of
thc ordcr of thc rcat Sccr, whc( thc ycar two thousand two
hundrcdandnincty-thrcc aftcrthcna! nirvRpa ofthcFrincc ofthc
Wisc had comc. . . . . . scnt mcsscncrsto whomhc avcbcsidcsifts
ofmanykindsandmany sacricia! artic!cs, a sp!cndid roya! !cttcr,
`
Y
tothc supcrbtown ofAyojjha, to fctchhithcrsonsofthcuddha.`
Thc C!avaqsa statcs that Ohammika wasthc kinof Siam. Hc
was a pious ru!cr and hc fu!!!cdthctcn pramis. Thc Saha
ourishcddurinhistu!c. Hcavc hisfu!Jsupportforthc prorcss
IAbout AD 1749 or 1750. cv, part II, ch. C, vv. 44
f., Sibid, ch. C, v. 66.
4ibid, part I, ch. XXXVI, v. 1 80, p. 17 fn. 3 (Geiger Eng. Tran.): The ten
paramis or paramitas (or perfections) are dana 'giving of alms,' sila 'leading a
moral life', nekkhamma 'renunciation,' paffa 'knowledge,' viriya 'manliness',
khahti 'patience,' sacca 'uprightness,' adhitthana 'will power', metta 'love', and
upekkha 'serenity'.
Ceylon's Religious .and Cultural Relations with Siam
169
of uddhism. Whcn hc kncw from thc Sinha!csc cnvoys that
uddhism was in amiscrab!cstatcin Ccy!on hc ancc announccd
that "wi!! bc a hc!pcr in ordcr to achicvc thcrc thcfurthcrancc of
thc Ordcr of thc En!ihtcncd Onc. `'Hcthcn invitcd thc Siamcsc
Sahrja and many othcr !carncd uddhistmonksto discuss with
thcm about this mattcr and took thciradvicc. Hcsc!cctcd monks
who wcrc"an abodcofvirtucs, cusi!y satiscdandcontcnt,powcrcd
' with thc virtucs of a !ifc ofpicty and discip!inc` forCcy!on. Jhc
namcs ofthc Siamcsc monks who had bccn sc!cctcd to comc
to
Ccy!on wcrc \p!i Mahnyaka, Thcra, Aryamuni
MahRnyaka
Thcra, Anu
Mahthcra andthc MahRthcras ndrojotassa,
Chandra-
jotassa,Kotthita !iyavu, ijuna,Thu!uvan, Thonsuva
ana,!anna,
Frakyavuthan, Lokon,Oabut, Frcmak,Frcmi and !uruakya.Thcy
wcrc accompanicdby cIht smancras. t is said inthc L!avaqsa
that thckin scnt a Chaptcr consistin ofaroup of tcn
bhikkhus
to Ccy!on. Thc thrcc Samcsc ambassadors a!so camc with thcm.
Jhc !cadcr ofthis roupwas\p! MahRthcra.
5
Jhc Siamcsc kn
scnt a o!dcn imac of thc uddha, a supcrb o!dcn book, a
manicicnt roya! !cttcr in Fa!i and iIts ofvarious
kinds to
thc
kin of CcyIon, who avc thcm a warm wc!comc
whcn thcy
rcachcd Trincoma!cc, an important sca-port, in Ccy!on in AD
1 753. !irti Sr Kjasiha scnt
pa!ang\tins ttcd with cushions and
Mattrcsscs as wc!! as 8 supp!y of robcs of
CI,ch. C, v. 71.
6JCBRAS, XVIII, p. 37.
170 History of Theravada Buddhism in Sotith-east Asia
0I00I0d IB V8IIOu8 8008. Jh0B Ih0 IuOt 80BI OIIh U0
N8h080B08II 8Bd dIgHII8II08 8Bd m8d0 Ih0m 0I0h IB |h0 IIgI
OId0I Ih0 gOd0B Im8g0 8Bd Ih0 880rcd OOOK8, Ih0 OhIKKhu
0OmmuBIIy 8Bd 0V0IythIBg 080. Yh0B WIIh gI08I Om 8Bd gI08I
00I0mOByIh0y m8KIBg Ih0II W8y h8d I080h0d Ih0 VI0IBIIy O Ih0
N8h0V0uX8g8ug0 WhI0h 0Om08 dOWB IOm bum8B8K]8, !h0 Iu0I
OIh0 IOWB bIIIV8ddh8B8, Ih0 Iu0I Om0B d08IIOu8 O
g8IBIBg Ih0
I0W8Id 800IuIBg IOB
{
h0 08IIV0 I000IIOH O Ih0 IhI00 880I0d
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OIIh WIIB 8Imy IB I0Iy IO m00IIh0m WIIh 00h8BI8, 8I00d8 8Bd 8O
OIIh. 0 8hOW0d I0V0I0B008 IO Ih0 8ugu8I LI8Bd1B0I8 8Bd IO Ih0
OIh0I8 8Bd 8I Ih0 88m0 IIm0 gI00I0d Ih0 gI08I 0OUmuBIIy. M8VIBg
0X6h8Bg0d
WIIh Ih0m IH Ih0 O08I W8y O88IO0 Ih0 0u8IOm8ry
8000h08
OW00Om0, h0 08m0 WIIh Ih0 IhI00 880I0d OO]00I8 8I Ih0
h08d,
IO hI8 IOWB. BIh0 8II uB0I0m8, IB 8gIu00!u OtI0K-
rOO0d
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8ug
u8I 0OmmuBIIy O mOBK8 I8K0 u Ih0II 8OOd0. B0B h0 pIOVId0d
Ih0m IB BIIIBg m8BB0IWIIh Ih0 n000888II08 8Bd0h8Ig0d O0I88 IO
0BquII0
d8y Oy d8y 0!|0I Ih0II D08Ih OI I-h08Ih. Jh0 Ku0I O
m0B 8000I0d
Ih0 80BdId IOy8 0II0I 80BI OyIh0KIBg
O PyO])h8
8Bd h0 m8d0
Ih0 IOy8 0BVOy8 WhO h8d 8IIIV0d 8Bd OIh0I OI0I88
I0K0 u Ih0II
8OOd0 IB 8 LIIIBg 800 8Bd 8hOW0d Ih0m 8 Ih0
dI8IIu0IIOB IO WhI0h Ih0y W0I0 0BII!0d.` Jh0 bI8m080 mOBK8
8I8y0d 8I Ih0 N88W8II0 VIh0I8 In t8Bdy. 10I0 OdgIBg8 h8d O00B
B0Wy 0I00I0d 8Bd OId0I8 W0I0 gV0B IO IOVId0 th0m WIIh 8
B000888II
m8Bd
II8 b8ugh8B L0yOB. Jhu8 bI8m I08Id II8 I0IgIOu8 d0OI WhI0h II
OW0d IO L0yOB.
lCV, ch. C, v. 128. 1ibid, ch. C, vv. 137-140.
3ibid, ch. C, vv. 1 37-140.
4Such shells are very rare and precious. Their possessor is supposed to D
exceedingly lucky.
oCV, ch. C, vv. 149-155. 6CV, ch. C, vv. 160-161.
170 History of Theravada Buddhism in Sotith-east Asia
0I00I0d IB V8IIOu8 8008. Jh0B Ih0 IuOt 80BI OIIh U0
N8h080B08II 8Bd dIgHII8II08 8Bd m8d0 Ih0m 0I0h IB |h0 IIgI
OId0I Ih0 gOd0B Im8g0 8Bd Ih0 880rcd OOOK8, Ih0 OhIKKhu
0OmmuBIIy 8Bd 0V0IythIBg 080. Yh0B WIIh gI08I Om 8Bd gI08I
00I0mOByIh0y m8KIBg Ih0II W8y h8d I080h0d Ih0 VI0IBIIy O Ih0
N8h0V0uX8g8ug0 WhI0h 0Om08 dOWB IOm bum8B8K]8, !h0 Iu0I
OIh0 IOWB bIIIV8ddh8B8, Ih0 Iu0I Om0B d08IIOu8 O
g8IBIBg Ih0
I0W8Id 800IuIBg IOB
{
h0 08IIV0 I000IIOH O Ih0 IhI00 880I0d
OO]00I8, Ih0 hIghy 8m0d LI08I tIBg IBI0BI OB m0III, W0BI
OIIh WIIB 8Imy IB I0Iy IO m00IIh0m WIIh 00h8BI8, 8I00d8 8Bd 8O
OIIh. 0 8hOW0d I0V0I0B008 IO Ih0 8ugu8I LI8Bd1B0I8 8Bd IO Ih0
OIh0I8 8Bd 8I Ih0 88m0 IIm0 gI00I0d Ih0 gI08I 0OUmuBIIy. M8VIBg
0X6h8Bg0d
WIIh Ih0m IH Ih0 O08I W8y O88IO0 Ih0 0u8IOm8ry
8000h08
OW00Om0, h0 08m0 WIIh Ih0 IhI00 880I0d OO]00I8 8I Ih0
h08d,
IO hI8 IOWB. BIh0 8II uB0I0m8, IB 8gIu00!u OtI0K-
rOO0d
OuIdIBg 0I00I0d Oy hIm, IB IhI8 d00OI8I0d mOB88I0Iy h0 Ih0
8ug
u8I 0OmmuBIIy O mOBK8 I8K0 u Ih0II 8OOd0. B0B h0 pIOVId0d
Ih0m IB BIIIBg m8BB0IWIIh Ih0 n000888II08 8Bd0h8Ig0d O0I88 IO
0BquII0
d8y Oy d8y 0!|0I Ih0II D08Ih OI I-h08Ih. Jh0 Ku0I O
m0B 8000I0d
Ih0 80BdId IOy8 0II0I 80BI OyIh0KIBg
O PyO])h8
8Bd h0 m8d0
Ih0 IOy8 0BVOy8 WhO h8d 8IIIV0d 8Bd OIh0I OI0I88
I0K0 u Ih0II
8OOd0 IB 8 LIIIBg 800 8Bd 8hOW0d Ih0m 8 Ih0
dI8IIu0IIOB IO WhI0h Ih0y W0I0 0BII!0d.` Jh0 bI8m080 mOBK8
8I8y0d 8I Ih0 N88W8II0 VIh0I8 In t8Bdy. 10I0 OdgIBg8 h8d O00B
B0Wy 0I00I0d 8Bd OId0I8 W0I0 gV0B IO IOVId0 th0m WIIh 8
B000888II
m8Bd
II8 b8ugh8B L0yOB. Jhu8 bI8m I08Id II8 I0IgIOu8 d0OI WhI0h II
OW0d IO L0yOB.
lCV, ch. C, v. 128. 1ibid, ch. C, vv. 137-140.
3ibid, ch. C, vv. 1 37-140.
4Such shells are very rare and precious. Their possessor is supposed to D
exceedingly lucky.
oCV, ch. C, vv. 149-155. 6CV, ch. C, vv. 160-161.
172
History of Therav;da Buddhism in South-east Asia
!n oromokotdcd n AD 1 758. Hs son asccndcd thc thronc
of Ayutha. Hc was known n Samcsc hstory as oromora V
(AD 17581767)
.
1 Hc was thc !ast kn who ru!cd at Ayutha. Thc
urmcsc kn A!aunpaya (AD 17 52- 1 760) attackcd Ayutha and
dcstroycd t n AD 1767.a In thc mdst of such unsctt!cd statc of
aars Ccncra! FhayaTak Sn, a Samcsc !cadcr of Chncsc orn,
stood aanst thc urmcsc nvadcrs and dcfcatcd thcm. Hc was
known n Samcsc hstory as thc Savour of Sam. Hc drovc out
thc urmcsc nvadcrs and cstab!shcd hs capta! at Katbur ncar
ankok. Hcrc-untcd Sam and rcstorcd ordcr n thc country.ut
hc cou!d not ru!c for avcry !on tmc. Ourn ths po!tca! unrcst
uddhsm was n a nc!cctcd condton. Laxty of monastc
dscp!ncwas ncvdcnccn thc Samcsc Sanha. Fhaya
TakSn
wantcdto cnIorccthcVnayaru!cs rd!y. ut hs countrymcn did
notapprccatc hsrc!ouspo!cy. Hcbccamcvcry unpopu!arand
was dcthroncdn AD 1 782.4
a! S
m rcfc
s
.
to
thc ru!crnamcd OharmMokarja.'Frof. Faranavtanas ofopmmn
that1harmsoka, thc youncrof thc dcscrpton of V!b
cdara
Nayd and Oharmsokarja of thc nscrpton of Stam at
.
.
Z
KamphonFhct arc probab!y oncandthc samc pcrs
.
on.
.
.
ThcOvravatkndom p!aycd an mportantro!c H thc pohtca!
and rc!ous hstory ofSam up to thc rst ha!f of thc c!cvcnth
ccntury AD. Thcravdauddhsmourshcd n ths rcon. n thc
c!cvcnth
ccntury thc domnaton of scvcra! rcons of tsc Mcnam
va!!cy nLowcrSambythc Khmcr cmprc of Camb
dta bro
ht
Mahynsm and rahmansm thcrc. A!thouh vanous rc!itons
cxstcd at ths tmc uddhsm mantancd ts mportancc
and
popu!arty n Lowcr Sam. Thc uppcrMcnamva!!cy was ru!cd by
thcMonpcop!c ofthc Harpujayakndom andwas a ccntrc of
Thcravda uddhsm. cforc Sam camc ntocontactwth Ccy!on,
thc Mon pcop!c ofHarpujayawcrc rcsponsb!c for thc popu!ar-
saton ofThcravdauddhsm n Sam. Thc charactcrs of scvcra!
Monnscrptons ofthcthrtccnthccntury found at Harpujaya,
whch arc dcntca! wththoscof thcMon nscrptons of urma
bctwccnthc c!cvcnth andthrtccnth ccnturcs ndcatc that c!osc
cu!tura!!nks cxstcdbctwccnIorthcrn Samand urma.ThcThas
cstab!shcdthc rst ndcpcndcnt kndom ofSukhodaya n Ccntra!
Samnthc sccond ha!f of thc thrtccnth ccntury AD. Th pcrod
wtncsscd Sam' s contact wth Ccy!on throuh thc mcdum of
Srdhammanaara [Lor) n thc Ma!ay Fcnnsu!a and urma.
othcountrcswcrcnc!osccontactwth Ccy!ondurinthspcriod.
Thcarrva! ofa Snha!csc MahthcranthcKmamacountry from
Ccy!on, thc comn of amonkfromSukhodayatothc Kmaa
countryto rcccvc thc upasampad ordnaton at thc hands of thc
Snha!cscMahthcra,thc rcgucstbythc kn of Sukhodaya for a
uddhstmonkfromthcSnha!csc Mahthcra thcnn thcKmaa
lRS, I, pp. 1 57f. eM, p. t38.
172
History of Therav;da Buddhism in South-east Asia
!n oromokotdcd n AD 1 758. Hs son asccndcd thc thronc
of Ayutha. Hc was known n Samcsc hstory as oromora V
(AD 17581767)
.
1 Hc was thc !ast kn who ru!cd at Ayutha. Thc
urmcsc kn A!aunpaya (AD 17 52- 1 760) attackcd Ayutha and
dcstroycd t n AD 1767.a In thc mdst of such unsctt!cd statc of
aars Ccncra! FhayaTak Sn, a Samcsc !cadcr of Chncsc orn,
stood aanst thc urmcsc nvadcrs and dcfcatcd thcm. Hc was
known n Samcsc hstory as thc Savour of Sam. Hc drovc out
thc urmcsc nvadcrs and cstab!shcd hs capta! at Katbur ncar
ankok. Hcrc-untcd Sam and rcstorcd ordcr n thc country.ut
hc cou!d not ru!c for avcry !on tmc. Ourn ths po!tca! unrcst
uddhsm was n a nc!cctcd condton. Laxty of monastc
dscp!ncwas ncvdcnccn thc Samcsc Sanha. Fhaya
TakSn
wantcdto cnIorccthcVnayaru!cs rd!y. ut hs countrymcn did
notapprccatc hsrc!ouspo!cy. Hcbccamcvcry unpopu!arand
was dcthroncdn AD 1 782.4
a! S
m rcfc
s
.
to
thc ru!crnamcd OharmMokarja.'Frof. Faranavtanas ofopmmn
that1harmsoka, thc youncrof thc dcscrpton of V!b
cdara
Nayd and Oharmsokarja of thc nscrpton of Stam at
.
.
Z
KamphonFhct arc probab!y oncandthc samc pcrs
.
on.
.
.
ThcOvravatkndom p!aycd an mportantro!c H thc pohtca!
and rc!ous hstory ofSam up to thc rst ha!f of thc c!cvcnth
ccntury AD. Thcravdauddhsmourshcd n ths rcon. n thc
c!cvcnth
ccntury thc domnaton of scvcra! rcons of tsc Mcnam
va!!cy nLowcrSambythc Khmcr cmprc of Camb
dta bro
ht
Mahynsm and rahmansm thcrc. A!thouh vanous rc!itons
cxstcd at ths tmc uddhsm mantancd ts mportancc
and
popu!arty n Lowcr Sam. Thc uppcrMcnamva!!cy was ru!cd by
thcMonpcop!c ofthc Harpujayakndom andwas a ccntrc of
Thcravda uddhsm. cforc Sam camc ntocontactwth Ccy!on,
thc Mon pcop!c ofHarpujayawcrc rcsponsb!c for thc popu!ar-
saton ofThcravdauddhsm n Sam. Thc charactcrs of scvcra!
Monnscrptons ofthcthrtccnthccntury found at Harpujaya,
whch arc dcntca! wththoscof thcMon nscrptons of urma
bctwccnthc c!cvcnth andthrtccnth ccnturcs ndcatc that c!osc
cu!tura!!nks cxstcdbctwccnIorthcrn Samand urma.ThcThas
cstab!shcdthc rst ndcpcndcnt kndom ofSukhodaya n Ccntra!
Samnthc sccond ha!f of thc thrtccnth ccntury AD. Th pcrod
wtncsscd Sam' s contact wth Ccy!on throuh thc mcdum of
Srdhammanaara [Lor) n thc Ma!ay Fcnnsu!a and urma.
othcountrcswcrcnc!osccontactwth Ccy!ondurinthspcriod.
Thcarrva! ofa Snha!csc MahthcranthcKmamacountry from
Ccy!on, thc comn of amonkfromSukhodayatothc Kmaa
countryto rcccvc thc upasampad ordnaton at thc hands of thc
Snha!cscMahthcra,thc rcgucstbythc kn of Sukhodaya for a
uddhstmonkfromthcSnha!csc Mahthcra thcnn thcKmaa
lRS, I, pp. 1 57f. eM, p. t38.
174 History of Theravida Buddhism in Southeast Asia
country, thc Siamcsc monk`srcturnto hisnativccountry from thc
Kmaacountrwiththcpcrmission of thc Sinha!csc Mahthcra
and thc !attcr`s contribution to thc cstab!ishmcnt and dcvc!opmcnt
of thc S!ha|a Sanha in Siama!! thcsc facts wou!d !cad us to
conc!udc that in thc rst ha!f of thc fourtccnth ccntury c!osc
rc!iious tics cxistcd bctwccn thc uddhist Sanhas of Ccy!on,
Kmaa (urma) and Sukhodaya, thouh up to this pcriod thcrc
was no dircct rc!iious intcrcourscbctwccn Ccy!on and Sukhodaya.
Thc sccond ha!f of thcfourtccnthccnturymarkcd-dircct rc!iious
intcrcoursc bctwccn SiamandCcy!onand thc introduction of thc
S!ha|a Sanhain Siam. Thc cstab!ishmcnt ofthc capita! at Ayuthia
n about AD 1 350 markcd thc bcinnin ofan cra of rcat cu!tura!
prospcrity. uddhism too ourishcd and fricnd!y rc!ations cxistcd
bctwccn Ccy!on and Siam undcr thc patronac of thc Ayuthia
kindom. Thc rc!iious history of Siam in thc ftccnth ccntury
shows thc arriva! of thc Siamcsc monks in Ccy!on to study thc
rc!iioustcxts and to rcccivc thc upasampad ordination at thc
hands ofthc Sinha!csc Mahthcras and thc introduction and thc
cstab!ishmcnt ofthc S!ha|a Sanha in Siam with thc hc!p of thc
Sinha!csc MahRthcras. n thc sixtccnth ccntury, thc Sha|a Sanha
wasourishin in Siam. Thc confcrrin ofthc tit!c ofKjauru on
thc Mahsm! o!thc S!ha|a Sanhabythc kin of Siam indicatcs
thc importancc of thc SIha|a Sanha in Siam in thc sixtccnth
ccntury AD. n thc scvcntccnth ccntury, Ayuthia cstab!shcd its
contact with thc Wcstcrn wor!d. Thisccntury was an important
pcriod in Siam for tradc and commcrcc. ut apa
]
froit nothin
s knownin Sam about thc dcvc!opmcnt o! uddhism durin this
pcriod from thc rc!iious history of thc country. Thc cihtccnth
ccntury witncsscd Siam` s rc!iious intcrcoursc with Ccy!on. t
opcncd ancw chaptcr inrc!ations bctwccn thc two countrics. Thc
kin ofCcy!on purihcdthc uddhist Sanha in Ccy!on with thc
hc!p of thc SIamcsc uddhist monks. Thc Siyma scct or
Siymama scct or Siymop!i scctwascstab!ishcd in Ccy!on in
thccihtccnthAD. This wasno doubt a notab!c cvcnt in Ccy!on-
Siamrc!ations.
Chaptcr 7
Ceylon's Religious Ties with Cambodia and Laos
T
HE cIcvcnthccntury bcinswiththc acccssion of Sryavarman
(Saka 924=AD 1 002) on thc thronc ofCambodia.' Ourin
this pcriod thcKhmcrkindom asarcady obscrvcd cxtcndcd ovcr
thcMcnam va!!cy in CcntraI Siam, whcrc Khmcr inscriptions of
)hispcriod havc bccnfound.
Scvcra! inscriptions bc!onin to thc rcin of Sryavarman
found in dihcrcnt p!accs in Lambodiaandcvcn atLavo orLopburi
onthcMcnam va!!c] in Ccntra! Siam whcrc Khmcrru!cprcvai!cd,
indicatc thc cxistcncc ofvarious rc!iions thcrc.
Thcrc is cvidcncc to show that rahmanism ourishcd in
Cambodia at this timc. An inscription in Khmcrfound at Sa! Cau
or San Lhao in Lopburi rcfcrs to ccrtain donations to
Paramavsudcva. VRsudcva is thc namc of Yi$u. This inscription
isnot datcd. ut accordinto ris, it probab!y bc!ons to thc
rcinofSryavarman 1.
5
Aninscriptiondatcd Saka 944 AD 1 022-25
foundatLopburin Siam rcfcrs to thc cxistcncc of rahmanism
thcrc." A framcntary inscrption in Khmcr datcd Saka 961 =AD
1039 found at thc tcmp!c ofSck Ta Tuy inthcdistrict of Chikrcn
in Ccntra! Cambodia rcfcrs to a donation to a od ca!!cd
'Kamratcn orKamratcnJaatVnam rhmapa' (i.c. thc od o
thcmountain o thc rahmanas).A framcntary inscription of
?raat Khna in thc north-cast of Cambodia, writtcn part!y in
Sanskrit nd part!y inKhmcrdatcd 5aka 963 =AD 1 041 rcfcrs to
lTASMS, VIII, pp. 359f; AHSEA, p. 105.
The Saka are starts with 78 AD.
p. 131. 3AHSEA, p. 150; TBLC, p. 50. 4TAKE, p. 1 6.
5
ibid, p. 160. BLEHII, p. 232; TASMS, VIII, pp. 3 43f.
7
ibid, VIII, pp. 345f; BEFEO, XVIII, pp. 40-57.
174 History of Theravida Buddhism in Southeast Asia
country, thc Siamcsc monk`srcturnto hisnativccountry from thc
Kmaacountrwiththcpcrmission of thc Sinha!csc Mahthcra
and thc !attcr`s contribution to thc cstab!ishmcnt and dcvc!opmcnt
of thc S!ha|a Sanha in Siama!! thcsc facts wou!d !cad us to
conc!udc that in thc rst ha!f of thc fourtccnth ccntury c!osc
rc!iious tics cxistcd bctwccn thc uddhist Sanhas of Ccy!on,
Kmaa (urma) and Sukhodaya, thouh up to this pcriod thcrc
was no dircct rc!iious intcrcourscbctwccn Ccy!on and Sukhodaya.
Thc sccond ha!f of thcfourtccnthccnturymarkcd-dircct rc!iious
intcrcoursc bctwccn SiamandCcy!onand thc introduction of thc
S!ha|a Sanhain Siam. Thc cstab!ishmcnt ofthc capita! at Ayuthia
n about AD 1 350 markcd thc bcinnin ofan cra of rcat cu!tura!
prospcrity. uddhism too ourishcd and fricnd!y rc!ations cxistcd
bctwccn Ccy!on and Siam undcr thc patronac of thc Ayuthia
kindom. Thc rc!iious history of Siam in thc ftccnth ccntury
shows thc arriva! of thc Siamcsc monks in Ccy!on to study thc
rc!iioustcxts and to rcccivc thc upasampad ordination at thc
hands ofthc Sinha!csc Mahthcras and thc introduction and thc
cstab!ishmcnt ofthc S!ha|a Sanha in Siam with thc hc!p of thc
Sinha!csc MahRthcras. n thc sixtccnth ccntury, thc Sha|a Sanha
wasourishin in Siam. Thc confcrrin ofthc tit!c ofKjauru on
thc Mahsm! o!thc S!ha|a Sanhabythc kin of Siam indicatcs
thc importancc of thc SIha|a Sanha in Siam in thc sixtccnth
ccntury AD. n thc scvcntccnth ccntury, Ayuthia cstab!shcd its
contact with thc Wcstcrn wor!d. Thisccntury was an important
pcriod in Siam for tradc and commcrcc. ut apa
]
froit nothin
s knownin Sam about thc dcvc!opmcnt o! uddhism durin this
pcriod from thc rc!iious history of thc country. Thc cihtccnth
ccntury witncsscd Siam` s rc!iious intcrcoursc with Ccy!on. t
opcncd ancw chaptcr inrc!ations bctwccn thc two countrics. Thc
kin ofCcy!on purihcdthc uddhist Sanha in Ccy!on with thc
hc!p of thc SIamcsc uddhist monks. Thc Siyma scct or
Siymama scct or Siymop!i scctwascstab!ishcd in Ccy!on in
thccihtccnthAD. This wasno doubt a notab!c cvcnt in Ccy!on-
Siamrc!ations.
Chaptcr 7
Ceylon's Religious Ties with Cambodia and Laos
T
HE cIcvcnthccntury bcinswiththc acccssion of Sryavarman
(Saka 924=AD 1 002) on thc thronc ofCambodia.' Ourin
this pcriod thcKhmcrkindom asarcady obscrvcd cxtcndcd ovcr
thcMcnam va!!cy in CcntraI Siam, whcrc Khmcr inscriptions of
)hispcriod havc bccnfound.
Scvcra! inscriptions bc!onin to thc rcin of Sryavarman
found in dihcrcnt p!accs in Lambodiaandcvcn atLavo orLopburi
onthcMcnam va!!c] in Ccntra! Siam whcrc Khmcrru!cprcvai!cd,
indicatc thc cxistcncc ofvarious rc!iions thcrc.
Thcrc is cvidcncc to show that rahmanism ourishcd in
Cambodia at this timc. An inscription in Khmcrfound at Sa! Cau
or San Lhao in Lopburi rcfcrs to ccrtain donations to
Paramavsudcva. VRsudcva is thc namc of Yi$u. This inscription
isnot datcd. ut accordinto ris, it probab!y bc!ons to thc
rcinofSryavarman 1.
5
Aninscriptiondatcd Saka 944 AD 1 022-25
foundatLopburin Siam rcfcrs to thc cxistcncc of rahmanism
thcrc." A framcntary inscrption in Khmcr datcd Saka 961 =AD
1039 found at thc tcmp!c ofSck Ta Tuy inthcdistrict of Chikrcn
in Ccntra! Cambodia rcfcrs to a donation to a od ca!!cd
'Kamratcn orKamratcnJaatVnam rhmapa' (i.c. thc od o
thcmountain o thc rahmanas).A framcntary inscription of
?raat Khna in thc north-cast of Cambodia, writtcn part!y in
Sanskrit nd part!y inKhmcrdatcd 5aka 963 =AD 1 041 rcfcrs to
lTASMS, VIII, pp. 359f; AHSEA, p. 105.
The Saka are starts with 78 AD.
p. 131. 3AHSEA, p. 150; TBLC, p. 50. 4TAKE, p. 1 6.
5
ibid, p. 160. BLEHII, p. 232; TASMS, VIII, pp. 3 43f.
7
ibid, VIII, pp. 345f; BEFEO, XVIII, pp. 40-57.
176 History of Thravada Buddhim in South-east
A
sia
an image of Kri:a on a Garu<a.1
There is evidence to show that. Mahayana Buddhism fourished
in the eleventh century under royal patronage. An inscription as
mentioned earlier dated Saka 944=AD 1 022-25 found at Lopburi
in Siam indicates the existence of Mahayana Buddhism there.2 An
inscription in Sanskrit verse found at Prah Khan or Preah Khan in
Central Eastern Cambodia states "Homage to the Buddha in whom
alone the word omniscient has found its real meaning, and whose
words alone are found logically true."3 This inscription although
undated mentions king Stryavarman and his victory over the
previous ruler and the commencement of his reign in Saka
924= AD 1 022. An inscription written in Sanskrit and in Khmer
dated Saka ` 948 = 1 026 AD refers to a Buddhist foundation be
Madhurapal<lta and his family. 4 I begins with an invocation to
the Nirmalakaya of the Buddha, Trailokyanatha, VajrapaQi and it
refers to Stryavarman I.
Theravada Buddhism also fourished under the patronage of
Stryavarman I. A Khmer inscription dated Saka 944,, AD
1 022
found at Lopburi indi
c
ates the existence of Theravada
Buddhism
there.5
Stryavarman I was a Buddhist as his posthumous name
Nirvanapada 'one who has gone to Nirvana' indicates.6 He showed
great religious toleration during his reign. From the
inscriptions
referred to above it is clear that he patronised both
Mahayana and
Theravada Buddhism as well 8 Salvism and V aiQavism.
The reign of Udayadityavarman II (AD 1 050-1 066),7 the
immediate successor of Stravarman I, marks the growth and
popularity of Saivism throughout Cambodia. All importantfounda
tions and inscriptions belonging to his reign were Saivites. The stanzas
20 to 25 of the inscriptions of Lovek8 refer to the erection of a
Sivalitga on top of a mountain by king Udayadityavarman II and
the appointment of SrkarapaQ<ita as Guru (teacher) by the king.
The Sanskrit inscription of Sdok Kak Thor, a temple which is 1 5
miles to the north-west of Sisophon i n Northern Cambodia,
commemorates the establishment of a li:ga in his reign. 9 The
lTASMS, VIII, pp. 346f. 8p. 133.
3TASMS, N , pp. 359f; ICIC, pp. .
&
ibid, Vlll, p. J ;IC, VI, pp. 241f. 5p. 133.
6BEFEO, XV, p. 91; TMSEA, p, 10. ?ibid, p, 10: AHSEA, p. 106.
8ISCC, pp, 122
f
. &ASMS, VII, p. 362f; ICIC, p. 176.
Ceylon's Religious Ties with Cambodia and Laos
1 77
inscrption of Phum Da dated Saka 976= AD 1 054 writtn paly in
Sanskrit and partly in Khmer
he
son of Vasudeva Dvijendravallabha and the stster of kmg
Udayarkavarman or Udayidityavarman, restored a Sivalhiga which
the rebel Kambau or Kamvau2 had broken.3 It mentions that in
Saka 989 i.e. AD 1067, Sarkara transformed this lizga to a
Caturmtrti by adding the faces of Padmobhava, 4 Ambhojanetra
and Buddha. From the inscriptions referred to above it is clear that
Saivism was the most important and the ofcial religin
.
of
Cambodia in the reign of Udayadityavarman II and all rehgtous
foundations were erected by the king and his subjects were Saivites.
But his reign was a troubled. one. It witnessed a number of interal
revolts which broke out in souther, north-easter and western parts
of the kingdom. Barth is of opinion that Kamvau s rebellion was
motivated by the Saivite leanings of the monarch.6 D.G.E. Hala
d
L.P. Briggs states that internal revolts were the result
f the king s
hostility to Buddhism. 7 It is quite clear that the kmg favour
d
Saivism. There is no evidence of the establishment of Buddhtst
monuments to Cambodia at this time. Religious feelings
may have
been
one of the causes of the revolt and this would suggest that a
large
number of Buddhists were in Cambodia during this time.
.
The reign of Siryavarman II (AD 1 1 1 3- 1 1 50) marks the exp
nston
of the Khmer kingdom over neighbouring countries. Accordmg to
the Chinese historical work, the Histor of the Sung or Song, the
Khmer kingdom extended its rule from Champa t o the borders of
Pagan in the west, and to Grahi on the east coast of the Malay
Peninsula.
lTASMS, VII, pp. 382f: Phum Da is the name of a small village in the
province of Kompong Chnam in Norther Cambodia.
. .
TAKE, p. 173: Kmvau was the general in the army of kmg U_ayidityavar-
man II
v .
'TASMS VII, pp. 398f; ISCC, pp. 173-177; IC, N, pp. 293f.
4ibid, VIti, p. 399; ibid, p. 176. Born from the lotus of Visnu ad is the name
ofBrahma.
l
ibid, VII, p. 399; ibid, p. 176. Lotus eyes, a name of Vittu.
fJSCC, p. 174.
7AHSEA, p. 106; TAKE, p. 175.
&ibid, p. 108; ibid, p. 189; TMSEA, . 101.
1
he
son of Vasudeva Dvijendravallabha and the stster of kmg
Udayarkavarman or Udayidityavarman, restored a Sivalhiga which
the rebel Kambau or Kamvau2 had broken.3 It mentions that in
Saka 989 i.e. AD 1067, Sarkara transformed this lizga to a
Caturmtrti by adding the faces of Padmobhava, 4 Ambhojanetra
and Buddha. From the inscriptions referred to above it is clear that
Saivism was the most important and the ofcial religin
.
of
Cambodia in the reign of Udayadityavarman II and all rehgtous
foundations were erected by the king and his subjects were Saivites.
But his reign was a troubled. one. It witnessed a number of interal
revolts which broke out in souther, north-easter and western parts
of the kingdom. Barth is of opinion that Kamvau s rebellion was
motivated by the Saivite leanings of the monarch.6 D.G.E. Hala
d
L.P. Briggs states that internal revolts were the result
f the king s
hostility to Buddhism. 7 It is quite clear that the kmg favour
d
Saivism. There is no evidence of the establishment of Buddhtst
monuments to Cambodia at this time. Religious feelings
may have
been
one of the causes of the revolt and this would suggest that a
large
number of Buddhists were in Cambodia during this time.
.
The reign of Siryavarman II (AD 1 1 1 3- 1 1 50) marks the exp
nston
of the Khmer kingdom over neighbouring countries. Accordmg to
the Chinese historical work, the Histor of the Sung or Song, the
Khmer kingdom extended its rule from Champa t o the borders of
Pagan in the west, and to Grahi on the east coast of the Malay
Peninsula.
lTASMS, VII, pp. 382f: Phum Da is the name of a small village in the
province of Kompong Chnam in Norther Cambodia.
. .
TAKE, p. 173: Kmvau was the general in the army of kmg U_ayidityavar-
man II
v .
'TASMS VII, pp. 398f; ISCC, pp. 173-177; IC, N, pp. 293f.
4ibid, VIti, p. 399; ibid, p. 176. Born from the lotus of Visnu ad is the name
ofBrahma.
l
ibid, VII, p. 399; ibid, p. 176. Lotus eyes, a name of Vittu.
fJSCC, p. 174.
7AHSEA, p. 106; TAKE, p. 175.
&ibid, p. 108; ibid, p. 189; TMSEA, . 101.
1
lai
?
g monk from Burma
.
having
;
eceiv
d the
upasampada ordmatton at the hands of the Smhalese. Mahatheras
of Ceylon retured to Pagan, accompanied by four other theras in
AD 1 1 81 . One of the theras who came to Burma with Chapata was
, the son of the king of Cambodia. The Kalya:i inscriptions and the
Glass Palace Chronicle refer to him as Shin Tamalinda from
lCV, ch. LXXVI, NN. 20.23 and 35.
1ibid, ch. LXXVI, NN- 1 5-75.
3. 176.
4AHSEA, pp. 1 1 6and 875.
0TASMS, VIII, pp. 459f; BEFEO, XXV, pp. 372f; BEFEO, , pp. 18-33.
6JA, XXII, 1893, p. 29.
178 History of Theravada Buddhism in South-east Asia
VaiQavism was predominant in the reign of Suryavarman II, the
builder of the Angkor Wat.1 In the central shrine of this temple
was a golden statue of ViQu oil a GaruQa, identifed with
Suryavarman II who was defned as ViQu.2 The predominance of
several Vai:ava scenes in the bas-reliefs of the Angkor Wat and
the reference to the king as Paramavi:uloka, 'one who has gone to
the supreme sojourn with Vi:u,'3 indicates that the Angkor Wat
was a Vi:u temple and the builder of this temple, king
Suryavarman II was V ai:avite. But Saivism was also important
during this time.4 Several Saivite scenes in the bas-reliefs of the
Angkor Wat also indicate the prevalence of Saivism there. The
Sanskrit inscription of Ban Thet or That in Easter Cambodia
mentions the establishment of a liiga DD Mount Bhadresvara.
5
The second half of the twelfth century witnessed the growing
importance of Buddhism in Cambodia. The king who ruled during
this time was Dharanindravarman I (AD 1 1 50- 1 1 60). He was a
s
.
Buddhist.6 The Ta Prohm inscription of Jayavarman VII, , dated
Saka 1 1 08=AD 1 1 86 written in Sanskrit found near Angkor Thor
in Northern Cambodia refers to Dhara:indravarman 11.7 It states,
"Having obtained satisfaction in the nectar-like teachings of the
moon of the Sikya race,s having devoted his life to the service of
Bhikkhus, Brahmans, and others who asked for his help, desiring to
extract .the essence (of life) with the aid of this impure and
unsubstantial body, he adored ceasefully the feet of the Jina."9
The middle of the twelfth centu\y is significant from the point of
view of the political and cultural history of the country. I marked
the beginning of Cambodia's political and cultural connections with
Ceylon. There is no evidence regarding any cultural contact
between the two countries.10 The Ceylon chronicles and inscriptions
do not
.
make any reference to Cambodia until about the twelfth
centur,AD. The CulavaQsa mentions Cambodia in the reign of
Parikramabahu the Great.11 I relates that the king of Rimafia
arrested and imprisoned the Ceylonese envoys pretending that they
were sent to Kambuja anQ. also seized a princess of the royal blood
libid, p. 108; ibid, p. 101. 1ibid, p, 1 10; TAKE, p. 1 93.
3TMSEA, p. 101 . 4AHSEA, p. 1 10. 5TAKE, p. 193; ICIC, p. 1 86.
CJC, VI, p. 275; TMSEA, p. 106. 7TASMS, VIII, pp. 459f.
8Family of the Buddha.
9ICIC, p.213.
lOCJHSS, 3, No. 1 , 1960, p. 54. llCV, ch. LXXVI, NN. 20-25.
Ceylon's Religious Ties with Cambodia and Laos 179
whom the lord of Lanka had sent to the country of Kambuja.1
Details of the war between Burma and Ceylon and its reasons and
results are narrated in the Cilavatsa.2 It is possible that Cambodia
came into the picture during the war between Burma and Ceylon
due to po1itical reasons. As mentioned earlier3 the reign of
Sftryavarman II witnessed the growth and expansion of the Khmer
kingdom at the expense of neighbouring countries. Under his rule
Cambodia extended its border up to the frontier of Pagan. Burma
no doubt feared the growing power of Cambodia and probably
relations between them were strained due to that reason .. During
this time Ceylonese envoys and merchants appear to have travelled
to Cambodia through Burma. So it was easy for the Burmese king
to stop that connection between Ceylon and Cambodia by blocking
the land route through B.urma. The Ceylonese chronicles do not
give specifc details of political and cultural contact between the
two countries. But the account of the Cilavatsa indicates the
existence of close political and cultural connections between them
during this time. Probably the king of Ceylon sent the Ceylonese
princess as a bride for Jayavarman VII, the son of Dharanindra
varman II, who was the crown prince about this time.
The reign of Jayavarman VII (AD 1 1 81 - 1 21 8)
4
is an important
period in the history of Buddhism in Cambodia. Jayavarman VII
encouraged and supported its propagation and development in
Cambodia. From several inscriptions belonging to his reign it is clear
that during his reign, Buddhism grew in importance there. All
inscriptions of Jayavarman VII make it quite clear that the king
patronised Mahayana Buddhism and he and his family. were
followers of Mahayana Buddhism.6
Te Kalyai inscriptions6 as mentioned earlier state that
Chapata, the T
lai
?
g monk from Burma
.
having
;
eceiv
d the
upasampada ordmatton at the hands of the Smhalese. Mahatheras
of Ceylon retured to Pagan, accompanied by four other theras in
AD 1 1 81 . One of the theras who came to Burma with Chapata was
, the son of the king of Cambodia. The Kalya:i inscriptions and the
Glass Palace Chronicle refer to him as Shin Tamalinda from
lCV, ch. LXXVI, NN. 20.23 and 35.
1ibid, ch. LXXVI, NN- 1 5-75.
3. 176.
4AHSEA, pp. 1 1 6and 875.
0TASMS, VIII, pp. 459f; BEFEO, XXV, pp. 372f; BEFEO, , pp. 18-33.
6JA, XXII, 1893, p. 29.
180 History of Theravada Buddhism in Soqtheast Asia
Cambodia.1 The king of Ceylon was Parakram'bahu the Great.
Strangely enough no Cambodian source makes any reference to the
visit of a Cambodian prince to Ceylon in the twelfth century AD.
According to Coedes, Shin Tamalinda was probably the son of
king Jayavarman VIJ.2 This is a possibility of which we cannot be
certain.
There is evidence to show that in the reign of Nissarlkamalla of
Ceylon friendly relations existed between Ceylon and Cambodia.
King Nissarl kamalla in his inscriptions mentions that he
maintained friendly relations with this country.3 Another
inscription belonging to his reign found near the Ruvanvali dagoba
at Anuradhapura refers to a class of bird-catchers known as
Kambodi.4 It states that the king gave them gold and cloth and
other provisions and requested them not to catch birds any more.
5
Prof. Paranavitana is of the opinion that Klmbodt or Kamboji
mentioned in the inscriptions are Cambodians or Khmer people
from Cambodia. 6 But it is difcult to come to any conclusion about
the date of their arrival in Ceylon and why they came to this
island. Bell says that they were Cambodian mercenary soldiers
employed by the king of Ceylon.
7
One of the gates of the city of
Polonnaruva was also known as Kamboja-vasala (Cambodian
Gate) in the twelfth-century AU.
0
Perhaps the gate was thus named
because there was a Khmer settlement in this part of the city.
In the thirteenth century AD in the reign of the successor of
Jayavarman VII, Cambodia lost ts control over several regions of
the Menam valley as noticed earlier.
9
During this period the
political supremacy of Cambodia over the Thais or Siamese came
to an end. A Chinese mission from the Mongol-Chinese ruler
Timur Khan, Kublai Khan' s grndson and successor,l0 arrived
.
in
Cambodia in the reign of Indravarman Tl (AD 1295), the son-m
law of Jayavarman VIII.11 One of the members of this mission was
Chou Ta-Kuan;12 He gives an account of the social, political and
religious conditions of Cambodia during this period. He mentions
that three distinct religious sects existed in Cambodia i.e. Pan-ki,
1
GPC; p. 143; lA, XXII, 1893, p. 29.
1LEHII, p. 299.
3EZ, II, p. 1 52; and p, 156; ASCAR, 191 1-1912, pp. 101-102.
4E, II, pp. 70f.
&ibid, p, 83; AIC, p. 127. &CM, p. 109.
'ARASC, 193, p. 1 6. Bibid, p. 16; EZ, II, p. 74.
9
pp. 1 32133.
lO
AHSEA, p. 120.
11
BEFO, II, pp. 123-177. . 12ibid, pp, 123-177.
Ceylon's Religious Ties with Cambodia and Laos 181
Pa-sseu-wai and Teh'ou-kou or Chu-ku.1
The Pan-ki have been identified with BrahmaQa.2 The Pa-sseu
wei have been identifed with Pasupatas, who worship Siva or the
litga.a The Chu-ku have been identified with Buddhist monks.4
Pelliot says that Buddhist monks in Siam are known as Chu-ku and
the meaning of the word is Sir or Lord. According to Coedes, the
word Chu-ku is a Siamese term.6 Eliot is of opinion that the name
by which the Cambodian monks are known is Siamese.
7
From the
description of the Chinese envoy it is clear that this sect occupied
an important position i Cambodia in the thirteenth century A.
Accqrding to Chou Ta-kuan, the prince consulted this sect in grave
afairs. According to D.G.B. Hall and L.P. Brggs, the Chu-ku are
Hinaylna monks.8 During this period they were known purely by
a Siamese name which might indicate the infuence of Siam on the
religion of Cambodia.
There is evidence to show that Theravada Buddhism existed in
Cambodia in the fourteenth century AD. An inscription dated Saka
1 230=AD 1 308 has been found in a temple called Wat Yok Khpos
or Kok Svay Chek near Siemreap in Central Cambodia.
9 It is
written partly in Pali and partly in Khmer with the Khmer version
. lBEFEO, II, pp. 1 48-151 .
ibid, II, p. 148; TMSEA, p. 194. Thay-Sok, Traites de Morales des
Cambodigions du XV du XIX siecle, Paris, p. 156: The exact meaning of Pan
ki is letter or scholar or educated person.
3ibid, II, p. 148.
4ibid, ,p. 148; TMSEA, I
194; AHSEA, p. 120; TAKE, p. 248.
'The Chu-ku shave the head, wear yellow clothing and leave the right shoulder
uncovered. For the lower part of the body, they wear a skirt of yellow cloth and
go bare foot. The interior of their temples contain only one image, entirely
simila to the Sakyamuni Buddha, which they call Po-lai (Preah). I is dressed in
red. Made of clay, it is oramented with vermilion and blue. The Buddhas of
the towers are diferent and all cast of bronze. There is no bell, nor drums, nor
cmbals, nor votive ofering of silk-pendants, nor canopy. All the bonzes eat fsh
ad meat, but do not drink wine. their oferings to the Buddha, they use also
fsh and mat. They make o!e meal a day, prepared in the family of a host; for
in the temples there is no kitchen. The texts they recite are very numerous. All
composed of palm leaves. Certain bonzes have the right to a palanquin and a
gold or silver hadled parasol. The prince consults them in grave afairs.'
TAKE, p. 218.
.
5BEFEO, II, p. 148 fn
.
6. b Siamese term khru or khuru or Guru or Sir.
&TMSEA, p. 194.
7
HB, III, p. 126. BAHSEA, p. 120; TAKE, p. 248.
9TASMS, VIII, pp. 533f; BEFEO, XXXVI, pp. 14f.
180 History of Theravada Buddhism in Soqtheast Asia
Cambodia.1 The king of Ceylon was Parakram'bahu the Great.
Strangely enough no Cambodian source makes any reference to the
visit of a Cambodian prince to Ceylon in the twelfth century AD.
According to Coedes, Shin Tamalinda was probably the son of
king Jayavarman VIJ.2 This is a possibility of which we cannot be
certain.
There is evidence to show that in the reign of Nissarlkamalla of
Ceylon friendly relations existed between Ceylon and Cambodia.
King Nissarl kamalla in his inscriptions mentions that he
maintained friendly relations with this country.3 Another
inscription belonging to his reign found near the Ruvanvali dagoba
at Anuradhapura refers to a class of bird-catchers known as
Kambodi.4 It states that the king gave them gold and cloth and
other provisions and requested them not to catch birds any more.
5
Prof. Paranavitana is of the opinion that Klmbodt or Kamboji
mentioned in the inscriptions are Cambodians or Khmer people
from Cambodia. 6 But it is difcult to come to any conclusion about
the date of their arrival in Ceylon and why they came to this
island. Bell says that they were Cambodian mercenary soldiers
employed by the king of Ceylon.
7
One of the gates of the city of
Polonnaruva was also known as Kamboja-vasala (Cambodian
Gate) in the twelfth-century AU.
0
Perhaps the gate was thus named
because there was a Khmer settlement in this part of the city.
In the thirteenth century AD in the reign of the successor of
Jayavarman VII, Cambodia lost ts control over several regions of
the Menam valley as noticed earlier.
9
During this period the
political supremacy of Cambodia over the Thais or Siamese came
to an end. A Chinese mission from the Mongol-Chinese ruler
Timur Khan, Kublai Khan' s grndson and successor,l0 arrived
.
in
Cambodia in the reign of Indravarman Tl (AD 1295), the son-m
law of Jayavarman VIII.11 One of the members of this mission was
Chou Ta-Kuan;12 He gives an account of the social, political and
religious conditions of Cambodia during this period. He mentions
that three distinct religious sects existed in Cambodia i.e. Pan-ki,
1
GPC; p. 143; lA, XXII, 1893, p. 29.
1LEHII, p. 299.
3EZ, II, p. 1 52; and p, 156; ASCAR, 191 1-1912, pp. 101-102.
4E, II, pp. 70f.
&ibid, p, 83; AIC, p. 127. &CM, p. 109.
'ARASC, 193, p. 1 6. Bibid, p. 16; EZ, II, p. 74.
9
pp. 1 32133.
lO
AHSEA, p. 120.
11
BEFO, II, pp. 123-177. . 12ibid, pp, 123-177.
Ceylon's Religious Ties with Cambodia and Laos 181
Pa-sseu-wai and Teh'ou-kou or Chu-ku.1
The Pan-ki have been identified with BrahmaQa.2 The Pa-sseu
wei have been identifed with Pasupatas, who worship Siva or the
litga.a The Chu-ku have been identified with Buddhist monks.4
Pelliot says that Buddhist monks in Siam are known as Chu-ku and
the meaning of the word is Sir or Lord. According to Coedes, the
word Chu-ku is a Siamese term.6 Eliot is of opinion that the name
by which the Cambodian monks are known is Siamese.
7
From the
description of the Chinese envoy it is clear that this sect occupied
an important position i Cambodia in the thirteenth century A.
Accqrding to Chou Ta-kuan, the prince consulted this sect in grave
afairs. According to D.G.B. Hall and L.P. Brggs, the Chu-ku are
Hinaylna monks.8 During this period they were known purely by
a Siamese name which might indicate the infuence of Siam on the
religion of Cambodia.
There is evidence to show that Theravada Buddhism existed in
Cambodia in the fourteenth century AD. An inscription dated Saka
1 230=AD 1 308 has been found in a temple called Wat Yok Khpos
or Kok Svay Chek near Siemreap in Central Cambodia.
9 It is
written partly in Pali and partly in Khmer with the Khmer version
. lBEFEO, II, pp. 1 48-151 .
ibid, II, p. 148; TMSEA, p. 194. Thay-Sok, Traites de Morales des
Cambodigions du XV du XIX siecle, Paris, p. 156: The exact meaning of Pan
ki is letter or scholar or educated person.
3ibid, II, p. 148.
4ibid, ,p. 148; TMSEA, I
194; AHSEA, p. 120; TAKE, p. 248.
'The Chu-ku shave the head, wear yellow clothing and leave the right shoulder
uncovered. For the lower part of the body, they wear a skirt of yellow cloth and
go bare foot. The interior of their temples contain only one image, entirely
simila to the Sakyamuni Buddha, which they call Po-lai (Preah). I is dressed in
red. Made of clay, it is oramented with vermilion and blue. The Buddhas of
the towers are diferent and all cast of bronze. There is no bell, nor drums, nor
cmbals, nor votive ofering of silk-pendants, nor canopy. All the bonzes eat fsh
ad meat, but do not drink wine. their oferings to the Buddha, they use also
fsh and mat. They make o!e meal a day, prepared in the family of a host; for
in the temples there is no kitchen. The texts they recite are very numerous. All
composed of palm leaves. Certain bonzes have the right to a palanquin and a
gold or silver hadled parasol. The prince consults them in grave afairs.'
TAKE, p. 218.
.
5BEFEO, II, p. 148 fn
.
6. b Siamese term khru or khuru or Guru or Sir.
&TMSEA, p. 194.
7
HB, III, p. 126. BAHSEA, p. 120; TAKE, p. 248.
9TASMS, VIII, pp. 533f; BEFEO, XXXVI, pp. 14f.
182 History of Theravada Buddhism in Southeast Asia
providing somewhat more detail. The use of Pali iu the inscription
is probably an indication of the existence of Theravada Buddhism
in Cambodia at this time. This is perhapsthe earliest Pali inscription
found in Cambodia and was composed by Sri Srindravarman or
Indravarman III after his abdication in favour of the Yuvaraja
who was his relative1 lndravarman III afer his abdication perhaps
went to the forest
m
onastery and became a Buddhist monk and
devoted himself to the study and practice of Theravada Buddhism.
This inscription records that king Indravarman III ascended the
throne of Yasodharapura, the capital of Cambodia in Saka 1 21 8=
AD 1 296 and in Saka 1 230=AD 1 308 he gave a village named
Sirindaratanagama to Mahathera, Siri Sirindamoli.2 The title
Mahathera is known to have been conferred on the chief thera of
Ceylon. It is possible t-hat this Mahithera referred to in the
Cambodian inscription was in some way connected with Sihala
Buddhism.
L.P. Briggs thinks that it is unlikely that the Thai or Siamese
people of Sukhodaya, who invaded Cambodia proper, were
responsible for the introduction of Hinayina, Buddhism in
Cambodia.3 H argues that "they were comparatively
necomers
in the Khmer Empire, were more or less hostile to the Khmers,
and were comparatively new converts to Hinayinism."4 According
to him the Mon people from Lopburi on the lower Menam valley
and Khmer settlers from Lopburi, who fed away from that region
during Siamese,invasions in the tlirteenth century and who came to
Cambodia, were mainly responsible for th introduction of Sihala
Buddhism in Cambodia. It is quite certain that Khmer rule existed
over several regions of the Menam valley for several centuries. It is
very probable that the Khmer people who settled in the Mon region
of Lopburi adopted Theravida Buddhism under the infuence of the
Mon clture and when they settled in Cambodia during Siamese
invasions, they helped to establish Theravida Buddhism in
Cambodia. Therefore the conclusion of L. P. Briggs is not without
justifcation. We cannot rule out the possibility that Siam too
played a part in the popularisation of Theravida Buddhism in
Camtodia. Chou Ta-Kuan records that before Indravarman III
1BEFEO, xx I, p. 14; TMSEA, p. 1 95.
1ibid, XXXVI, pp. 14f; TASMS,VIII, p. 533.
3T AKE, p. 242. 4ibid, p. 242.
5jbid, p. 242.
Ceylon's Religious Ties with Cambodia and Laos 183
came to power, the Siamese people invaded Cambodia proper.1 It
is quite natural that growing power of Siam had not only exercised
an influence on the political history of Cambodia but made a
contribution to the establishment and development of Theravida
Buddhism there. At this time Theravida Buddhism was in a
fourishing condition in Siam. It is very probable that with the
Siamese invaders, Siamese Buddhist monks visited Cambodia and
played an important role in the religious history of Cambodia.
A Sanskrit inscription belonging to the reign of Indrajayavarman
(AD 1 308- 1 327) in which several Pali words occur has been found
near Baray, a tank near Angkor Thor in Northern Cambodia.2 It
refers to the Buddha, Dhamma and Sangha and the Kuti ' dwelling
house for monks,' constructed by the 'Sa11tec brab Guru' ' Spiritual
Master' of this king.3 The use of Pali in this inscription shows the
existence of Theravida Buddhsm in Cambodia in the fourteenth
century AD.
There is evidence to show that in . the reign of Jayavarman
Paramesvara (AD 1 327- 1 353)
4
Cambodia played an important role
in the development of Buddhism in Laos. According to Paul Le
Boulanger, the chronicles of Laos state that Phi-Fa, son of the
king of Lang Chang in Laos having ofended hts father, fled from
his country with his infant son Praya Fa Num or Fa-Ngum shortly
after AD 1 31 6 and took shelter at the Court of Angkor in
Cambodia.5 Phi-Fa and his son Fa-Ngum stayed many years at the
Court of Angkor. According to the. chronicles of Laos, Fa-Ngum
was brought up by Mahi Pasaman Chao (P'ra
Mahasamana), a
Buddhist monk of Cambodia. " According to Finot, Mahi Pasaman
is probably an alternative of Mahi P'ra Samana.7 It is quite certain
that Mahi Pasaman Chao occupied an important position in the
religious history of Cambodia at this time. There is evidence to
show that in the first half of the fourteenth century AD, there was
a Siamese monk at Sukhodaya, whose name was Sumana or Mahi
Samana thera.8 He received the upasampadi ordination at the
hands of a famous Sinhalese Mahithera named Udumbara
Mahisimi. He played an important role in the deelopment of
Siala Buddhi
Mahasamana), a
Buddhist monk of Cambodia. " According to Finot, Mahi Pasaman
is probably an alternative of Mahi P'ra Samana.7 It is quite certain
that Mahi Pasaman Chao occupied an important position in the
religious history of Cambodia at this time. There is evidence to
show that in the first half of the fourteenth century AD, there was
a Siamese monk at Sukhodaya, whose name was Sumana or Mahi
Samana thera.8 He received the upasampadi ordination at the
hands of a famous Sinhalese Mahithera named Udumbara
Mahisimi. He played an important role in the deelopment of
Siala Buddhi
inAD
1 423, ciht monks hcadcd by Mahpasiddh tromCamboda
with twcnty-hvc monksfromIabbispurain Siam camc to Ccy!on
to rcccvc thc upasampad ordinaton at thc hands of thc
Snha!csc Mahthcras.' Aftcrwards six Mon monks from thc
Kma acountry_oincd this party. Thc kin of Ccy!on at ths
timc wasFarkramabhu V of!ayavardhanapura(Kottc). Havin
studicdthc sacrcdtcxts fromthc Mahthcra n Ccy!on, thcywcrc
ordaincd n thc prcscncc ofa Chaptcrof twcn|y Sha|a Mahthcras
1 968 cars aftcr thc Farinibbna of thc uddhac. in AD 1 424 at
Yppa[[ana n Ka!yp.Vanaratana Mahsm and Ohamm-
carya actcd as thc Kammavccariya and upajjhya rcspcctvc!y.
amodan hist
ry
.
hc chrono!oy of thc kins of Cambodia, Sorjovon or
Son]on or Lamban (AD 1 41 6- 1 425) was rcinn n Cambodia at
this tmc.'
An undatcd nscriptonin whch scvcra! Fa!i words occur has
1BEFEO, X, p. 49.
4ibid, p. 50.
7jbid, p. 875.
ibid, p. 50.
5
pp. 1 55-158.
3ibid, p. 50.
AHSEA, pp. 122123.
Ceylon's Religious Ties with Cambodia and Laos
187
bccnfound at!ompon Svan Lastcm Camboda. Accordn Io
Cocdcs, itbc!ons tothc hftccuth ccntury. t rcfcrs to a monk
whoscnamc was Lank
inAD
1 423, ciht monks hcadcd by Mahpasiddh tromCamboda
with twcnty-hvc monksfromIabbispurain Siam camc to Ccy!on
to rcccvc thc upasampad ordinaton at thc hands of thc
Snha!csc Mahthcras.' Aftcrwards six Mon monks from thc
Kma acountry_oincd this party. Thc kin of Ccy!on at ths
timc wasFarkramabhu V of!ayavardhanapura(Kottc). Havin
studicdthc sacrcdtcxts fromthc Mahthcra n Ccy!on, thcywcrc
ordaincd n thc prcscncc ofa Chaptcrof twcn|y Sha|a Mahthcras
1 968 cars aftcr thc Farinibbna of thc uddhac. in AD 1 424 at
Yppa[[ana n Ka!yp.Vanaratana Mahsm and Ohamm-
carya actcd as thc Kammavccariya and upajjhya rcspcctvc!y.
amodan hist
ry
.
hc chrono!oy of thc kins of Cambodia, Sorjovon or
Son]on or Lamban (AD 1 41 6- 1 425) was rcinn n Cambodia at
this tmc.'
An undatcd nscriptonin whch scvcra! Fa!i words occur has
1BEFEO, X, p. 49.
4ibid, p. 50.
7jbid, p. 875.
ibid, p. 50.
5
pp. 1 55-158.
3ibid, p. 50.
AHSEA, pp. 122123.
Ceylon's Religious Ties with Cambodia and Laos
187
bccnfound at!ompon Svan Lastcm Camboda. Accordn Io
Cocdcs, itbc!ons tothc hftccuth ccntury. t rcfcrs to a monk
whoscnamc was Lank
ravada Buddhis
f
in South-east Asia
v'"``
..
AO indicates the:existence of Therav- 'u
.
ddhism in Cambodia.
Cambodia played an important role in the development of
Theravada Buddhism in Laos in AO 1 353 when the kingdom
of
Lang Chang wa founded by Fa-Ngum who ,as the son-in-law of
the king of Cambodia..A Laotiln do<:.Pnfb' the seventeenth century
indicates Cambodia's connecfion\vhh Laos in about the
middle of
the fourteenth century AO. In the ffteenth century AO there was
religious intercourse between Cambodia and Ceylon. Several
Cambodian monks visited Ceylor to study the sacred texts and to
receive the upasampada ordination at the hands of the Sinhalese
Mahathe
ras. Thus at this time Sihala Buddhism was established in
Cambodia. This form of Buddhism continues in Cambodia up to
the present day. Though Siam disturbed Cambodia' s politics the
Siamese kings and their Buddhist world made a great contribution
to the progress of Buddhism in Cambodia in the seventeenth and
eighteenth centuries AO. With the help of Cambodia and Siam Laos
developed its religion and became one of the important centres of
Theravada Buddhism in South-east Asia.
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19
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AO indicates the:existence of Therav- 'u
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History of Theravida Buddhism in South-
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Art Buletin, XXXIV.
lu, J- , Z, ZV,
>, VJ, V1,
, 4, 4 , 14J, 4, JJ, 4
^uU8kYDuDk V
Pu8l8mk8 , ZI
Pu8ll88Kk8088ull8 4, V
Pu8V8l8l8I808 J!
Pu8uKlluu Z
Pu8WI8l8 J
Pu08I8D J4
Pu0I8t808 J4, J
Pu0t8Y8y8D ND008t
PuK88lDhu08 V, Z, Zu
Pg8mm8u8 V
Pug L8u I1
PugKDI1,11,u, J , 11-J
PugkDI DI1J
PugKDI Dm J, 11, u,, 1, J
PugKDI8l 1, 1
Pgulml8 ZZ
Puu0\8uI8 1
Puu8D8t8 Z
Puu8m , V
P8l8 D088 Zu
PuDm80888 44, 4J
PuDl8ll8V
Puu N8lI8 V
PuugI8Z
Z4
M8lDIy DI8V08 u008m u bDul-88l P88
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lu, J- , Z, ZV,
>, VJ, V1,
, 4, 4 , 14J, 4, JJ, 4
^uU8kYDuDk V
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Puu8m , V
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PuDm80888 44, 4J
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206
History of Theravada Buddhism in South-east Asia
Anumati 6, 144fn
`\
Anuridhapura 50, 52, 70, 143, 149,
161, 172, 173, 180
Anuruddha 3, 5, 15, 26, 68, 72, 83-89,
95, 1 20, 129
Anuvaineya 1 1
Aparanta 38, 38fn, 59, 60
Aparantaka 39
Aparantaranha 59
Aparasaila 28, 34-35
Arabic 58
Ara4a Kalama 12
Arakan 4, 102, 121, 122, 122fn, 130
Arama1a 86, 87
Aranayaka 104
Araffikas 142
Araffavasi 56, 103, 1 1 3, 143, 144fn,
145fn
Arimaddanapura 82, 86, 88, 96
Aris 84
Ariyalamkara 126
Ariyarahantapakkhabhikkhusangha
97, 97fn, 99
Arthasastra 58
Aryamahasanghika 66
Aryamilasarvastivada 66
Aryamuni Mahaniyaka Thera 169
Aryamuni Mahathera 170
Arya Nagarjuna 44
Aryasammitiya 66
Arya Sarvistivada 31
Aryasthaviravada 66
a4ha 9, 1 1
Assaji 9
AsiJha 9
Asanga 78fn
Asibandhakaputta 21
Asgiriya 170
Asita 25
Asoka 30, 36-40, 57, 57fn, 59, 68, 69,
146
Asokarama 38
Asvaghoa 41, 48fn
Athinl Kaya 102
AUhakatha 104
Atulayasadhamma 127
Atulasaktyidhikaranamahisimi 160
Ava 101, 104, 106, 108, 108fn, 1 1 5,
121, 125-128
Avlntakas. 33 r:
Avanti'17, 18, 25, 27, 30, 33, 36
Avantikas 33
A vataJ1 saka sitra 42fn
Ayodhyi 144
Ayojjhapura 7, 158, 1 68
Ayuthia 6, 7, 71, 77fn, 103, 104, 1 15,
1 19, 1 19fn, 120, 121, 137fn, 144, 145,
151-154, 158, 1 64-167, 172, 174, 184
Baboor 1 87
Baddhasima 162fn
Badulla 1 58fn
Ba Phnom 73, 75
Bahuputra Citya 23
Bahusrutiya .28
BaUditya 76
Baladityapura 76
Balaputradeva 46
Bambaradeniya Unnanse 170
Bamboogrove 1 5, 20
Banam 73
Banerjee, A.C. 18
Bang Klang Thao 132
Bangkok 6, 161, 172, 189
Bang Phang 149fn
Banumahinayaka 152
:angla Desh 46
Baray 183
Barom Reachea 1 87
Barth 177
Bassein 81, 92fn, 105fn, 1 17fn, 127
Bat Cum 77
Bati 74
Bawbawgyi Pagoda 63
Bay of Bengal 79
Bayin Naung 3, 1 1 5, 116, 1 16fn,
1 1 8-121 , 120fn, 130, 165, 166
Beira Lake 158
Benares 13, 14, 19, 25, 67
Bengal 37, 39fn, 46-48, 94fn, 129
Bhaddavaggiya 20
Bhaddiya 12fn, 15, 23
Bhadraka 2
Bhadrayiniya 28
Bhagalpur 46
Bhagga 25
1
Index
, Bhagu 1 5 hma Sahampati 13
Bhallika 67 Brhatkatha 58
Bhalluka 13 Brhatkathi-sloka-samgraha 58
Bharat4u-Kilama 22
Brihadratha 40
207
Bharatvara 58 Briggs, L.P. 131, 175, 177, 181, 1 82,
Bhirukacca 58 184
Bhattacharya, K. 74 British 46, 1 66
Bhavavarman 74, 75
British Burma Oazeteer 59
Bhavya 28, 33 Broach 58
Bhimis 42fn
Buddha 9, 10, 1 3-29, 31-37, 39-43, 46,
Bhimisparsamudra 67
49, 50, 57, 61fn, 63, 67-68, 70, 71,
Bhuvanakoa 60
73,_ 74, 75, 77, 78, 78fn, 88, 88fn, 90,
Bhuvanekabahu 2, 110, 1 1 1 , 1 1 4, 1 15, 97fn, 98, 104, 124, 133-136, 135fn,
1 53 136fn, 138, 139, 141 , 146-148, 150fn,
Bhuvanekabahusami 1 1 3 155-159, 162, 168, 169, 170fn,
Bijna 1 69 176-177, 181fn, 1 83, 185, 1 87
Bimbisara 12, 15, 1 6, 20 Buddhaghosa 44, 52, 64, 65
Bindusara 36 Buddhaghosami 112
Binganadi 159, 159fn Buddhadisa 51
Bing-U 103
Buddhahood 43
Binya Rankit 105fn Buddha-koli 62
Binya U 103 Buddhamitra 42, 48
Binnya Dammayaza 104 Buddhafana 5
Binnaya E Law 103 Buddhapada 7, 149, 150, 1 60
Binnayakan 107 Buddhasigara 145, 158
Bodawpaya 128, 129 Buddhavamsa 88, 100, 1 1 2, 153
Bodh-gaya 12, 52, 64 Buramagama 128
Bodhi 12, 1 3, 37, 48, 50, 60fn, 65, Bureng Naung 120fn
78fn, 158fn, 172 Burma 1-4, 37, 39fn, 40, 45, 57-60, 65,
Bodhicitta 48fn 66, 68, 69, 72, 81-86, 88-1 11, 10fn,
Bodhirajakumara 25 101fn, 102fn, 1 13-1 1 5; 1 17-122,
Bodhirajakumara Sutta 25 125-131, 141, 142, 144, 144fn, 1 52,
Bodhirami 136fn 158, 164, 166, 173, 174, 179, 198
Bodhisattva 9, 33
Byifti rim 105, 105fn, 106
Bodhisattvahood 44
Bodhisattva Lokesvara 76
Bombay 34, 59
Boromokot 166, 167, 172
Boromoraja 152-54, 172
Bose, P.N. 149fn
Bo-Tree 148
Boulanger Paul I 1 83
Brama 1 16fn
Branginoco 120fn
Bradell Sir Donald 139
Bra) Buddhabukama 5
Bra) Buddhafila 5
Brahmadatta 164
Caityika 28, 34, 35
Caiya 138
Calicut 1 1 5
Cambodge 1 19fn
Cambodia 5, 8, 72, 74-77, 80-82, 88fn,
94, 119fn, 130, 131, 133, 137fn,
154, 1 55, 1 66, 173, 175-19, 177fn
Camadevi 5
Camadevfvamsa.5
Cammadevi 71 , 73, 74
Campa (Champa) 18, 131, 1 77
Candanagirisami 113
Candanasara 1 12
206
History of Theravada Buddhism in South-east Asia
Anumati 6, 144fn
`\
Anuridhapura 50, 52, 70, 143, 149,
161, 172, 173, 180
Anuruddha 3, 5, 15, 26, 68, 72, 83-89,
95, 1 20, 129
Anuvaineya 1 1
Aparanta 38, 38fn, 59, 60
Aparantaka 39
Aparantaranha 59
Aparasaila 28, 34-35
Arabic 58
Ara4a Kalama 12
Arakan 4, 102, 121, 122, 122fn, 130
Arama1a 86, 87
Aranayaka 104
Araffikas 142
Araffavasi 56, 103, 1 1 3, 143, 144fn,
145fn
Arimaddanapura 82, 86, 88, 96
Aris 84
Ariyalamkara 126
Ariyarahantapakkhabhikkhusangha
97, 97fn, 99
Arthasastra 58
Aryamahasanghika 66
Aryamilasarvastivada 66
Aryamuni Mahaniyaka Thera 169
Aryamuni Mahathera 170
Arya Nagarjuna 44
Aryasammitiya 66
Arya Sarvistivada 31
Aryasthaviravada 66
a4ha 9, 1 1
Assaji 9
AsiJha 9
Asanga 78fn
Asibandhakaputta 21
Asgiriya 170
Asita 25
Asoka 30, 36-40, 57, 57fn, 59, 68, 69,
146
Asokarama 38
Asvaghoa 41, 48fn
Athinl Kaya 102
AUhakatha 104
Atulayasadhamma 127
Atulasaktyidhikaranamahisimi 160
Ava 101, 104, 106, 108, 108fn, 1 1 5,
121, 125-128
Avlntakas. 33 r:
Avanti'17, 18, 25, 27, 30, 33, 36
Avantikas 33
A vataJ1 saka sitra 42fn
Ayodhyi 144
Ayojjhapura 7, 158, 1 68
Ayuthia 6, 7, 71, 77fn, 103, 104, 1 15,
1 19, 1 19fn, 120, 121, 137fn, 144, 145,
151-154, 158, 1 64-167, 172, 174, 184
Baboor 1 87
Baddhasima 162fn
Badulla 1 58fn
Ba Phnom 73, 75
Bahuputra Citya 23
Bahusrutiya .28
BaUditya 76
Baladityapura 76
Balaputradeva 46
Bambaradeniya Unnanse 170
Bamboogrove 1 5, 20
Banam 73
Banerjee, A.C. 18
Bang Klang Thao 132
Bangkok 6, 161, 172, 189
Bang Phang 149fn
Banumahinayaka 152
:angla Desh 46
Baray 183
Barom Reachea 1 87
Barth 177
Bassein 81, 92fn, 105fn, 1 17fn, 127
Bat Cum 77
Bati 74
Bawbawgyi Pagoda 63
Bay of Bengal 79
Bayin Naung 3, 1 1 5, 116, 1 16fn,
1 1 8-121 , 120fn, 130, 165, 166
Beira Lake 158
Benares 13, 14, 19, 25, 67
Bengal 37, 39fn, 46-48, 94fn, 129
Bhaddavaggiya 20
Bhaddiya 12fn, 15, 23
Bhadraka 2
Bhadrayiniya 28
Bhagalpur 46
Bhagga 25
1
Index
, Bhagu 1 5 hma Sahampati 13
Bhallika 67 Brhatkatha 58
Bhalluka 13 Brhatkathi-sloka-samgraha 58
Bharat4u-Kilama 22
Brihadratha 40
207
Bharatvara 58 Briggs, L.P. 131, 175, 177, 181, 1 82,
Bhirukacca 58 184
Bhattacharya, K. 74 British 46, 1 66
Bhavavarman 74, 75
British Burma Oazeteer 59
Bhavya 28, 33 Broach 58
Bhimis 42fn
Buddha 9, 10, 1 3-29, 31-37, 39-43, 46,
Bhimisparsamudra 67
49, 50, 57, 61fn, 63, 67-68, 70, 71,
Bhuvanakoa 60
73,_ 74, 75, 77, 78, 78fn, 88, 88fn, 90,
Bhuvanekabahu 2, 110, 1 1 1 , 1 1 4, 1 15, 97fn, 98, 104, 124, 133-136, 135fn,
1 53 136fn, 138, 139, 141 , 146-148, 150fn,
Bhuvanekabahusami 1 1 3 155-159, 162, 168, 169, 170fn,
Bijna 1 69 176-177, 181fn, 1 83, 185, 1 87
Bimbisara 12, 15, 1 6, 20 Buddhaghosa 44, 52, 64, 65
Bindusara 36 Buddhaghosami 112
Binganadi 159, 159fn Buddhadisa 51
Bing-U 103
Buddhahood 43
Binya Rankit 105fn Buddha-koli 62
Binya U 103 Buddhamitra 42, 48
Binnya Dammayaza 104 Buddhafana 5
Binnaya E Law 103 Buddhapada 7, 149, 150, 1 60
Binnayakan 107 Buddhasigara 145, 158
Bodawpaya 128, 129 Buddhavamsa 88, 100, 1 1 2, 153
Bodh-gaya 12, 52, 64 Buramagama 128
Bodhi 12, 1 3, 37, 48, 50, 60fn, 65, Bureng Naung 120fn
78fn, 158fn, 172 Burma 1-4, 37, 39fn, 40, 45, 57-60, 65,
Bodhicitta 48fn 66, 68, 69, 72, 81-86, 88-1 11, 10fn,
Bodhirajakumara 25 101fn, 102fn, 1 13-1 1 5; 1 17-122,
Bodhirajakumara Sutta 25 125-131, 141, 142, 144, 144fn, 1 52,
Bodhirami 136fn 158, 164, 166, 173, 174, 179, 198
Bodhisattva 9, 33
Byifti rim 105, 105fn, 106
Bodhisattvahood 44
Bodhisattva Lokesvara 76
Bombay 34, 59
Boromokot 166, 167, 172
Boromoraja 152-54, 172
Bose, P.N. 149fn
Bo-Tree 148
Boulanger Paul I 1 83
Brama 1 16fn
Branginoco 120fn
Bradell Sir Donald 139
Bra) Buddhabukama 5
Bra) Buddhafila 5
Brahmadatta 164
Caityika 28, 34, 35
Caiya 138
Calicut 1 1 5
Cambodge 1 19fn
Cambodia 5, 8, 72, 74-77, 80-82, 88fn,
94, 119fn, 130, 131, 133, 137fn,
154, 1 55, 1 66, 173, 175-19, 177fn
Camadevi 5
Camadevfvamsa.5
Cammadevi 71 , 73, 74
Campa (Champa) 18, 131, 1 77
Candanagirisami 113
Candanasara 1 12
208
History of Theravida Buddhism in South-east Asia
Candavilisa 123, 124
Candrabhinu 138, 139, 141 , 157
Candragupta 36, 42
Candra Pajjota 17, 25
Candrapuri 152
Cangwat Lampoon 70fn, 71fn
Cafiki of Opasada 22
Cansu 9, 92fn
Canthaburi 152
Caralea Bandar 1 17fn
Catummaharajika 9
Caturmurti 177
Cau Brann Fa Nom 184
Central Asia 31 , 32
Catiyavada 28, 35
Ceylon 1-5, 7, 8, 29, 30, 37, 39fn; 40,
46; 49-57, 59, 64-65, 68, 70, 7983,
85-96, 88fn, 98-10, 102-125, 11 7fn,
128, 1 31 , 134-136, 136fn, 1 38-144,
143fn, 144fn, 148-161, 149fn, 166,
1 67, 169-175, 178-180, 182, 185-187,
190
Ceylon and Malaysia 141
Cha Yan Po 73, 74
Chakri 172
Chandrajotassa 169
Channa 1 1 , 12
Channagarika 28
Chao Praya Fa Ngom 1 84
Chapata 92, 92fn, 93, 95, 96, 98, 1 30,
140, 141
'
179
Chau Ta Kuan 180-182, 189
Chaukpala 98
Chaut 149fn, 1 50fn
Chenla 74-76
Chikreng 1 75
China 7, 66, 67, 73, 79, l ll fn, 1 32, 135
Chinese 68
Cho-p'o 156
Christianity 3
Chryse Chora 58, 59
Chu-Ku 181, 1 81fn, 184, 189
Chudhadhajadhartiloka Kromkhum
Bejboon Indrajaya 6
Chitraduta 1 10
Coedes 5, 69, 70, 74, 88fn, 91, 93,
1 19fn, 120fn, 131, 1 33, 1 38, 142, 144,
147, 151, 1 53, 1 59
Co!a 44, 45
Colombo 104, 107, 1 1 0, 1 16, 121fn,
122fn, 1 55, 157, 158
ConfuCius 9
Conjeveram 94
Conqueror's Wheel 92, 92fn, 93
Cosmas lndicopleustes 79
Cosmi 1 17
Ci!abhayatissasami 1 1 3
Cilakassapa 1 12
Cilasakaraja 146fn
Cilasivali 1 12
Cilasumalgala 1 12
Cilavagga 55fn
Ci/avalsa 1-4, 8, 54, 56, 65, 81-83, 86,
89, 90, 96, 116, 1 17fn, 122, 123, 138,
139, 141, 142, 144, 167, 168, 171,
178, 179
Cur;a 18
Cul\a Kammaraputta 24
Cunningham 19fn
Cutch 65
Dabba Mallaputta 24
Dabut 169
Dakini 47fn
Dakkhinagiri 56fn, 56
Dakkhinarima 51
Dakshinapatha 60
Dala 97-99, 109
Dalla Moggallana 53
Dambadeniya 1 36
Dambadenisana 139
Dammayazaka 98
Damrong 5, 136, 138, 149fn
DaQ\apini 10
Dangrek 76
Dasa-balani 62fn
Dasabhimika 42fn
Dasa Sikklapadani 1 6
Dasabhimi-Vibhai-sastra 41 , 42
Dasgupta, S.B. 48fn
Dathopatissa 53
Deccan 44, 45, 64
Deerpark 1 3, 67
Delgaiuva 118
Deluvara 1 57
Devadaha 1 0
Index
Devadatta 1 5, 17
Devinampiyatissa 50
Devapala 46
Devarakkhita 2
Devatas 9
Dhammacakkappavattana Sutta 14, 19
Dhammacariya 104, 156
Dhammaceti 4, 92, 107, 108, 108f,
109, 1 10, 1 11 , 1 13-1 15, 121, 157
. Dhamrdassi 98, 99
Dhammadharas 24
Dhammakitti 1, 7, 1 12, 141, 142, 1 52,
1 53
Dhammakitti Pa1\ita 81
Dhamap!la 25
Dhammarija 88, 100, 121, 142, 143,
146-148, 1 60, 187
Dhammarajika 1 12
Dhammaiajadhiraja 1 59
Dhammarakkhita 1 12, 1 59
Dhammaratana 1 59
Dhammaramasami 1 1 3
Dhammaruci 53
Dhammarucika 56, 56fn
Dhammasiri Subhuti 101
Dhammavamsa 1 64
Dhammawilasa 97, 97fn, 99, 100fn
Dhammawilatha 97fn
Dhammika 168
Dhammikar!ja 142, 171
Dharanindravarman 178, 179
Dharmacakra 67, 70
Dharmaghosa 1 53
Dharmagupta 30-32, 66
Dharmaguptika 28, 30, 31
Dharmakaya 78;,78fn
Dharmakitti 1 53
Dhannapala 3, 45, 46, 1 1 5-118, 116fn
Dharmaparakramab!hu 1 14
Dharmarakkhita 38
Dharmaseapati 1 53
Dharmasoka I, 173
Dharmottariya 28
Dhaafjani 22
Dhanit Yupho 138
Dhitusena 87
Dlghamakha
Dlgha Nikiya , 63, 14lfn
Dtghavapi 158fn
Dimbulagala 143, 143fn
Diogo de Couto 3
DipaQkar 164
Dipavarhsa 39, 57
Disssave of Matale 1 69
Dissave of Uda Palata 1 69
Divaguha 1 58fn
Divyavadana 32, 58
209
Don Joao or Dotn Joao 1 17fn, 122fn
Don Juan Dharmapala 116
Duroiselle 70, 184
Dutch 124, 1 66, 167
Dutta, N. 18, 31, 32
Duttha Gamalt 50
Dvarapati 69
Dvaravati 69, 1 33, 173
Dvaravati Sri Ayudhya (Ayuthia) 1 52
Eastern Tsin 79
Egypt 37
Ehelapola 1 69
Eitol, E.J. 69
Ekamsika 126, 127, 1 28
Ekavyavahirika 28, 34, 35
Ellopola Kahando Mohottala 1 69
Ellopola Mohottala 169
Btu Attangaluvamsa 139
Emerald Buddha 88fn
Empedocles
9
Er!vatl 94
Europe 79
Fa-bien 30, 34, 43-44, 51
Fa-Ngum 183-1
.
85, 1 88, 190
Far East 79
Ferrand 1 37
Finot 84, 1 83
Flower Garden Monastery 6, 170fn
France 166
Funan 72, 73, 74, 75
Gacaladeqi 153
Gandhara 31, 36-38, 41
Gandhamadana 37
Gandharva 9
Oandhavamsa 98
Ganges 39fn
208
History of Theravida Buddhism in South-east Asia
Candavilisa 123, 124
Candrabhinu 138, 139, 141 , 157
Candragupta 36, 42
Candra Pajjota 17, 25
Candrapuri 152
Cangwat Lampoon 70fn, 71fn
Cafiki of Opasada 22
Cansu 9, 92fn
Canthaburi 152
Caralea Bandar 1 17fn
Catummaharajika 9
Caturmurti 177
Cau Brann Fa Nom 184
Central Asia 31 , 32
Catiyavada 28, 35
Ceylon 1-5, 7, 8, 29, 30, 37, 39fn; 40,
46; 49-57, 59, 64-65, 68, 70, 7983,
85-96, 88fn, 98-10, 102-125, 11 7fn,
128, 1 31 , 134-136, 136fn, 1 38-144,
143fn, 144fn, 148-161, 149fn, 166,
1 67, 169-175, 178-180, 182, 185-187,
190
Ceylon and Malaysia 141
Cha Yan Po 73, 74
Chakri 172
Chandrajotassa 169
Channa 1 1 , 12
Channagarika 28
Chao Praya Fa Ngom 1 84
Chapata 92, 92fn, 93, 95, 96, 98, 1 30,
140, 141
'
179
Chau Ta Kuan 180-182, 189
Chaukpala 98
Chaut 149fn, 1 50fn
Chenla 74-76
Chikreng 1 75
China 7, 66, 67, 73, 79, l ll fn, 1 32, 135
Chinese 68
Cho-p'o 156
Christianity 3
Chryse Chora 58, 59
Chu-Ku 181, 1 81fn, 184, 189
Chudhadhajadhartiloka Kromkhum
Bejboon Indrajaya 6
Chitraduta 1 10
Coedes 5, 69, 70, 74, 88fn, 91, 93,
1 19fn, 120fn, 131, 1 33, 1 38, 142, 144,
147, 151, 1 53, 1 59
Co!a 44, 45
Colombo 104, 107, 1 1 0, 1 16, 121fn,
122fn, 1 55, 157, 158
ConfuCius 9
Conjeveram 94
Conqueror's Wheel 92, 92fn, 93
Cosmas lndicopleustes 79
Cosmi 1 17
Ci!abhayatissasami 1 1 3
Cilakassapa 1 12
Cilasakaraja 146fn
Cilasivali 1 12
Cilasumalgala 1 12
Cilavagga 55fn
Ci/avalsa 1-4, 8, 54, 56, 65, 81-83, 86,
89, 90, 96, 116, 1 17fn, 122, 123, 138,
139, 141, 142, 144, 167, 168, 171,
178, 179
Cur;a 18
Cul\a Kammaraputta 24
Cunningham 19fn
Cutch 65
Dabba Mallaputta 24
Dabut 169
Dakini 47fn
Dakkhinagiri 56fn, 56
Dakkhinarima 51
Dakshinapatha 60
Dala 97-99, 109
Dalla Moggallana 53
Dambadeniya 1 36
Dambadenisana 139
Dammayazaka 98
Damrong 5, 136, 138, 149fn
DaQ\apini 10
Dangrek 76
Dasa-balani 62fn
Dasabhimika 42fn
Dasa Sikklapadani 1 6
Dasabhimi-Vibhai-sastra 41 , 42
Dasgupta, S.B. 48fn
Dathopatissa 53
Deccan 44, 45, 64
Deerpark 1 3, 67
Delgaiuva 118
Deluvara 1 57
Devadaha 1 0
Index
Devadatta 1 5, 17
Devinampiyatissa 50
Devapala 46
Devarakkhita 2
Devatas 9
Dhammacakkappavattana Sutta 14, 19
Dhammacariya 104, 156
Dhammaceti 4, 92, 107, 108, 108f,
109, 1 10, 1 11 , 1 13-1 15, 121, 157
. Dhamrdassi 98, 99
Dhammadharas 24
Dhammakitti 1, 7, 1 12, 141, 142, 1 52,
1 53
Dhammakitti Pa1\ita 81
Dhamap!la 25
Dhammarija 88, 100, 121, 142, 143,
146-148, 1 60, 187
Dhammarajika 1 12
Dhammaiajadhiraja 1 59
Dhammarakkhita 1 12, 1 59
Dhammaratana 1 59
Dhammaramasami 1 1 3
Dhammaruci 53
Dhammarucika 56, 56fn
Dhammasiri Subhuti 101
Dhammavamsa 1 64
Dhammawilasa 97, 97fn, 99, 100fn
Dhammawilatha 97fn
Dhammika 168
Dhammikar!ja 142, 171
Dharanindravarman 178, 179
Dharmacakra 67, 70
Dharmaghosa 1 53
Dharmagupta 30-32, 66
Dharmaguptika 28, 30, 31
Dharmakaya 78;,78fn
Dharmakitti 1 53
Dhannapala 3, 45, 46, 1 1 5-118, 116fn
Dharmaparakramab!hu 1 14
Dharmarakkhita 38
Dharmaseapati 1 53
Dharmasoka I, 173
Dharmottariya 28
Dhaafjani 22
Dhanit Yupho 138
Dhitusena 87
Dlghamakha
Dlgha Nikiya , 63, 14lfn
Dtghavapi 158fn
Dimbulagala 143, 143fn
Diogo de Couto 3
DipaQkar 164
Dipavarhsa 39, 57
Disssave of Matale 1 69
Dissave of Uda Palata 1 69
Divaguha 1 58fn
Divyavadana 32, 58
209
Don Joao or Dotn Joao 1 17fn, 122fn
Don Juan Dharmapala 116
Duroiselle 70, 184
Dutch 124, 1 66, 167
Dutta, N. 18, 31, 32
Duttha Gamalt 50
Dvarapati 69
Dvaravati 69, 1 33, 173
Dvaravati Sri Ayudhya (Ayuthia) 1 52
Eastern Tsin 79
Egypt 37
Ehelapola 1 69
Eitol, E.J. 69
Ekamsika 126, 127, 1 28
Ekavyavahirika 28, 34, 35
Ellopola Kahando Mohottala 1 69
Ellopola Mohottala 169
Btu Attangaluvamsa 139
Emerald Buddha 88fn
Empedocles
9
Er!vatl 94
Europe 79
Fa-bien 30, 34, 43-44, 51
Fa-Ngum 183-1
.
85, 1 88, 190
Far East 79
Ferrand 1 37
Finot 84, 1 83
Flower Garden Monastery 6, 170fn
France 166
Funan 72, 73, 74, 75
Gacaladeqi 153
Gandhara 31, 36-38, 41
Gandhamadana 37
Gandharva 9
Oandhavamsa 98
Ganges 39fn
210 .
Gannave Korale 123
Gamda 176
Garudhamma 17
Gautama 10, 67
Gautama caitya 23
Gavimpati 14, 26, 58
Gawdawpalin 98
Gayi 12, 20, 48
Gayi Kassapa 14
Gayasirsa 12
Gayasisa 12, 17
Gerini 59
History of Teravida Buddhism in South-east Asia
Haimavata 2
8
, 32, 33
Getambe 123, 125
Gharib Nawaz 127
Ghataya 22
Ghosagama 64
Gho$aka
Ghositirama -24
Gilgit 32
Glass Palace Chronicle 2, 8, 65, 81,
84, 86, 89, 179
Goa 12lfn, 122fn
Gocharati 1 1 3
Godavari 69
Gokulika 28
Gola 65
Goli 44
Gopala 45
Gotama 10
Gotami 10
Gothibhaya 51, 56fn
Grihi 177, 178
Grand Chamberlain 1 16fn
Greece 9
Grek 40, 58
Gujarat 38fn, 58, 6
Gulf of martaban 59
Gunibhilamkara 126
Gunilalkira Dharmakirti Bhuvane-
kabi 123
Gunaratanadharasimi 1 1 3
Gunasigara 1 12
Gundlapalli 64
Guntur 64
Guntur district 34, 36
Guptas 42, 43
Guru 1 81fn
Hall, D
.
G
.B. 70, 131, 142, 177, 188
Halliday, R. 72, 132
Hamssandesa 108, 155
Hamsavati 72, 104, 1 19, 120, 137
Hara 75 '
Haribhunjaya 70fn, 1 1 1fn, 1 19fn
Hariplava 147
Haripunjaya 5, 70, 70fn, 71, 1, 111fn,
1 19fn, 1 31-134, 1 34fn, 147, 158, 159,
1 63, 173, 183
Haripunjayatittha 159
I
arasagama Muhat)\irim RaJa, of the
Veqikkara Lakama 1 69
Harfa 45
Har$avardhana 33, 45
.
Hathigumpha 1 57
Hatthavanagallaviharavamsa 1 39, 150
Henzada 127
Hemavatacariyasa 39
Himalaya 9, 39, 46, 57
Himalayan foothills 18, 33, 38fn, 39
Himavant
a
38
Hinayana 31, 42-44, 46, 47, 74, 78,
181, 182, 184
Hinayanism 28
Hinayanis
t
28, 66
Hin K'on 76
Hing-tchoan 52
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Outline of History J
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8Ilyy8X8 Z+
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8IV8I8 33, 55fn, 3
Parivena 33, 3u, 3
8Iu88 1Z-1Z
PiupaaEkaqsika 1, 1Z
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8-88u-W8 11
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Nu8ug !u, 133u
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Nu8ugLb8uI 1 J, 1 Ju
Nu8ug hl8g 1 3+u
Nu8ug 8m00u !u
Nu8ug I0DuI !1u
Nu8ugH8I 1 JZ, 1 JZu
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218
History of Theravada Buddhism in South-east Asia
Piviriya 24
P'aya Sam Sene T
'
aj. 188
Payagi Pagoda 68
Pegu 72, 102-104, 107-109, 107fn,
l l lfn, 1 1 3, 1 16, 1 1 6fn, 1 17, 119fn,
120-122, 127, 1 37, 1 58, 164, 165, 1 66,
167
Pejrapuri 1 52
Pelliot 73
Peninsula 57
Paradeniya 121fn, 123
Periplus of the Erythrean Sea 59
Peshawar 38fn
Pha Mo'an 132
Pha Muang 132, 1 61
Phaya Tak Sin 172
Phiyu 147, 1 47fn
Phegguna 1 10
Phetburi 1 52
Phi-Fa 1 83, 1 84
Phnom 76
Phnom Penh 78
Phra Buddha Sihilga 1 36
Phra Chao Kuena 146
Phra Narai 166
Phra Pathom 69, 70
Phra Ruang 1 37, 1 37fn, 138
Phra Sihinga 1 36
Phum Banteay Neang 78
Phum Da 177; 1 77fn
Piao Kingdom 67
Pimai 133
Pindale 126
Pi:ola Bharadvija 24, 37
Pingiyini 213
Pintala 75
Pinya 10lfn
Pitaka 5, lOfn, 30, 64, 65, 71, 85, 88fn,
1 64
Pitsanulok 1 1 9, 132, 1 49fn, 1 52
Piyadassi 144, 145
Pokkharasidi of Ukkattha 22
Polonnaruva 4, 86, 140, 1 80
PoJonnaruva Slab Inscription 4
Pong Tuk 70
Po:savidan Yonok 147, 161
Popi hill 84
Portuguese 1 14, 1 15, 1 16fn, 1 17fn, 1 18,
121fn, 122fn, 124, 166
P' otisarat 188
Potthapada 22
Po-U-Daung 59
Pricya 60
Pradyota 1 7
P'ra. Mahideva Lanka 184
P'ra Mahisamana 1 83
Pra Naret 1 66
Prah Khatl 1 7 6
Prah That 74
Prajfaparamita 77
Prajfiapiramita Sastra 41
Prajfiptivida 28, 34, 35
Prakhyavutban 169
Prakhytakirtti 52
Prasat Khna 175
Prasat Komnap 77
Prasat Prab Khset 1 77
Prasat Ta !ear 76
Prasat T'ong 1 66.
Pray Fa Num 183
Pratimoka sUtra 31
Prei Prasat 77
Preah Khan 1 7 6
Prei Veng 73
Premak 169
Premi 1 69
Przyluski 30-32
ftolemy 58, 59
Pubbarama Migaramatupasada 22
Pugama 92, 95
Pujavaliya 2, 87, 1 38, 1 39, 141, 142
Pukkasa 24
Pulathinagara 1 43fn
Pu:\ravardhana 45
Punab 38fn, 40, 44
PUa 25
Puwagima 72
Pmiji 14
PuQ:akima
Pu:Qava\\hana 22
Pupphirima 1 62, 1 70
Pupphiramavisiga:a 163, 1 63fn
Puri:a 26, 58, 6
Purimaga:a 95
Pfir:a 14
Purna Maitrayaniputra 14
Index
Pursat 187
Purvasaila 28, 34, 35
Pushyamitra 40
Pusyamitra 40
Pyu 67-69
Question of Milinda 40
Radraraja 137
Raheng 1 36, 1 36fn
Rahula 10, 1 5, 21, 2, 94, 104, 1 08,
1 1 2
Rahulabhadda 107
Rahula, Rev. Walpola 55
Rajabhikkhu 76
Rijaburi 1 52
Rijadarit 104, 108fn
Rajidhiraja 104
Rajagaha 12, 1 5, 1 7, 18, 20, 21, 26, 67
Rajagrha 12
Rajaguru 1 04, 1 34, 1 63, 1 74
Rajakita 161
Rajamahal 1 9fn
Rajapuri 70
Rajaratn!ara 139
Rajasekhara 60, 60fn
Rajash.ha 1 1 8, l 21fn, 122-124, 128
Rajivaliya 1 17fn
Rajayatana 13
Rijendravarman 77
Rijgir 1 2
Rajputana 60
Rajshahi district 46
Rajyasri 33
Rakkhita 38
Rakkhangapura 4, 122-125, 130, 167
Rima 6, 161
Rimidhipati 1 52, 1 54
Ramaduta 1 10
Rama Khamheng 136, 1 38 1 36fn,
141-142, 146
Ramanagara 71fn
Riaffanagara 70, 70n, 71
Rimafifa sect 163fn
Rama Raja 1 54
Ramarasi 1 53
Ramasuen 1 52, 1 54
Rimaffa. 70fn, 83, 86, 90, 91, 97,
105,
219
178
Rimaffia country 3, 58, 58fn, 85, 86,
104-106, 142, 146, 1 73, 1 74, 186
Rimaffa desa 85-87
Ranaranga 1 37
Rangoon 91fn, 97fn, 10lfn
Rasiya 24
Ratana cetiya 1 1 1 , 1 34
Ratanakita 55, 55fn
Ratanalalkarasimi 1 1 3
Ratanamahidhitu 148
Ratanamilrcetiya 161
Ratanamalisimi 1 1 3
Ratanapaffia 4, 5, 164
Ratanapura 106
Ratana Sutta 23, 55
Ratanaviluka 1 58fn
Ritburi 70, 1 52, 172
Ratnabhinu 75
Ratnarakita Bhikkhu 48
Ratnasirhha 75
Rattavanamahivihara . 145, 1 58, 1 59,
161, 1 63
Raungraja 1 37fn
Rawalpindi 38fn
Rayigama 105, 1 1 5
Red Forest Monastery 145
Revata 27
Revataka 37
Roca 138
Rocaraja 1 35, 1 39
Rock Edicts 39, 57
Roha:a 2, 51 , lOOfn, 1 58fn
ipatanamrgadava 1 3
Ruang 1 37fn
Rudraka Rimaputra 12
Rudravarman 73, 74
Rukkha 56
Ruvanvali digoba 180
Sabaragamuwa 1 18
Sabbidhisiddhi 1 34, 1 34fn
Sabbakami 27
Sabbasiddbi 1 34fn
Sabbatthivada 31
Sabhiya 14
Saddhammajotipala 98
Saddatthabhedatinta 98, 99
218
History of Theravada Buddhism in South-east Asia
Piviriya 24
P'aya Sam Sene T
'
aj. 188
Payagi Pagoda 68
Pegu 72, 102-104, 107-109, 107fn,
l l lfn, 1 1 3, 1 16, 1 1 6fn, 1 17, 119fn,
120-122, 127, 1 37, 1 58, 164, 165, 1 66,
167
Pejrapuri 1 52
Pelliot 73
Peninsula 57
Paradeniya 121fn, 123
Periplus of the Erythrean Sea 59
Peshawar 38fn
Pha Mo'an 132
Pha Muang 132, 1 61
Phaya Tak Sin 172
Phiyu 147, 1 47fn
Phegguna 1 10
Phetburi 1 52
Phi-Fa 1 83, 1 84
Phnom 76
Phnom Penh 78
Phra Buddha Sihilga 1 36
Phra Chao Kuena 146
Phra Narai 166
Phra Pathom 69, 70
Phra Ruang 1 37, 1 37fn, 138
Phra Sihinga 1 36
Phum Banteay Neang 78
Phum Da 177; 1 77fn
Piao Kingdom 67
Pimai 133
Pindale 126
Pi:ola Bharadvija 24, 37
Pingiyini 213
Pintala 75
Pinya 10lfn
Pitaka 5, lOfn, 30, 64, 65, 71, 85, 88fn,
1 64
Pitsanulok 1 1 9, 132, 1 49fn, 1 52
Piyadassi 144, 145
Pokkharasidi of Ukkattha 22
Polonnaruva 4, 86, 140, 1 80
PoJonnaruva Slab Inscription 4
Pong Tuk 70
Po:savidan Yonok 147, 161
Popi hill 84
Portuguese 1 14, 1 15, 1 16fn, 1 17fn, 1 18,
121fn, 122fn, 124, 166
P' otisarat 188
Potthapada 22
Po-U-Daung 59
Pricya 60
Pradyota 1 7
P'ra. Mahideva Lanka 184
P'ra Mahisamana 1 83
Pra Naret 1 66
Prah Khatl 1 7 6
Prah That 74
Prajfaparamita 77
Prajfiapiramita Sastra 41
Prajfiptivida 28, 34, 35
Prakhyavutban 169
Prakhytakirtti 52
Prasat Khna 175
Prasat Komnap 77
Prasat Prab Khset 1 77
Prasat Ta !ear 76
Prasat T'ong 1 66.
Pray Fa Num 183
Pratimoka sUtra 31
Prei Prasat 77
Preah Khan 1 7 6
Prei Veng 73
Premak 169
Premi 1 69
Przyluski 30-32
ftolemy 58, 59
Pubbarama Migaramatupasada 22
Pugama 92, 95
Pujavaliya 2, 87, 1 38, 1 39, 141, 142
Pukkasa 24
Pulathinagara 1 43fn
Pu:\ravardhana 45
Punab 38fn, 40, 44
PUa 25
Puwagima 72
Pmiji 14
PuQ:akima
Pu:Qava\\hana 22
Pupphirima 1 62, 1 70
Pupphiramavisiga:a 163, 1 63fn
Puri:a 26, 58, 6
Purimaga:a 95
Pfir:a 14
Purna Maitrayaniputra 14
Index
Pursat 187
Purvasaila 28, 34, 35
Pushyamitra 40
Pusyamitra 40
Pyu 67-69
Question of Milinda 40
Radraraja 137
Raheng 1 36, 1 36fn
Rahula 10, 1 5, 21, 2, 94, 104, 1 08,
1 1 2
Rahulabhadda 107
Rahula, Rev. Walpola 55
Rajabhikkhu 76
Rijaburi 1 52
Rijadarit 104, 108fn
Rajidhiraja 104
Rajagaha 12, 1 5, 1 7, 18, 20, 21, 26, 67
Rajagrha 12
Rajaguru 1 04, 1 34, 1 63, 1 74
Rajakita 161
Rajamahal 1 9fn
Rajapuri 70
Rajaratn!ara 139
Rajasekhara 60, 60fn
Rajash.ha 1 1 8, l 21fn, 122-124, 128
Rajivaliya 1 17fn
Rajayatana 13
Rijendravarman 77
Rijgir 1 2
Rajputana 60
Rajshahi district 46
Rajyasri 33
Rakkhita 38
Rakkhangapura 4, 122-125, 130, 167
Rima 6, 161
Rimidhipati 1 52, 1 54
Ramaduta 1 10
Rama Khamheng 136, 1 38 1 36fn,
141-142, 146
Ramanagara 71fn
Riaffanagara 70, 70n, 71
Rimafifa sect 163fn
Rama Raja 1 54
Ramarasi 1 53
Ramasuen 1 52, 1 54
Rimaffa. 70fn, 83, 86, 90, 91, 97,
105,
219
178
Rimaffia country 3, 58, 58fn, 85, 86,
104-106, 142, 146, 1 73, 1 74, 186
Rimaffa desa 85-87
Ranaranga 1 37
Rangoon 91fn, 97fn, 10lfn
Rasiya 24
Ratana cetiya 1 1 1 , 1 34
Ratanakita 55, 55fn
Ratanalalkarasimi 1 1 3
Ratanamahidhitu 148
Ratanamilrcetiya 161
Ratanamalisimi 1 1 3
Ratanapaffia 4, 5, 164
Ratanapura 106
Ratana Sutta 23, 55
Ratanaviluka 1 58fn
Ritburi 70, 1 52, 172
Ratnabhinu 75
Ratnarakita Bhikkhu 48
Ratnasirhha 75
Rattavanamahivihara . 145, 1 58, 1 59,
161, 1 63
Raungraja 1 37fn
Rawalpindi 38fn
Rayigama 105, 1 1 5
Red Forest Monastery 145
Revata 27
Revataka 37
Roca 138
Rocaraja 1 35, 1 39
Rock Edicts 39, 57
Roha:a 2, 51 , lOOfn, 1 58fn
ipatanamrgadava 1 3
Ruang 1 37fn
Rudraka Rimaputra 12
Rudravarman 73, 74
Rukkha 56
Ruvanvali digoba 180
Sabaragamuwa 1 18
Sabbidhisiddhi 1 34, 1 34fn
Sabbakami 27
Sabbasiddbi 1 34fn
Sabbatthivada 31
Sabhiya 14
Saddhammajotipala 98
Saddatthabhedatinta 98, 99
2ZO History of Theravida Buddhism in South-east Asia
Saddhammakovida 158
Saddhammasangha 7, 65, 152, 1 53
Saddhammasanthira 161
Saddhammasiri 98, 99
Saddharmavarakas 32
Saddhatissa 145
Saen 1 55fn
Saeng Manavidura 5
Sagaing 101
Sagala 56fn
Sigalika 56fn
Sagaliya 53, 56fn
Sahaja 47fn, 48fn
Sahajapatha 48fn
Sahajayana 47, 47fn, 48fn
Sahajjas 48fn
Shan 102, 1 15, 1 1 9fn, 127, 161fn
Sahassaramsi 164
Sahu, N.K. 47fn
Saila 28, 35
Sailendra dynasty 46, 47, 76
Sairisaka 37
Sai-ong Hue 189
Sai-Rong 137fn
Saivism 8
Sajanalaya 6
Sakavida 29
Saketa 18, 22
Sakkaraja 92-94, 97fn, 101, 1 10, 146fn,
1 47, 148, 184
Sakula 21
Sikya 9, 10, 1 1 , 16, 22
. Sakyaputtiya Samalas 20
Sakyamuni 78fn
Sakyasimha 10
Sakyasri 48
Sal Cau 131, 175
Salalavati 19fn
Sam Fang Ken 155
Sam Phang Kaen 155
Samidevi 24
Sama:akuttakas 84
Samaffiaphalasutta 20
Samantakitavafft 1 50
Saatata 45
Sambandbacinta 99
Sambandhacintatika 99
Sambhogakaya 78, 78fn
Sambor Preikuk 75
Samkhepava:lani 98
Samkrintikas 32, 33
Samkrantivadins 43
Samkra 1 77
Sammasambuddha 63
Sammitiyas 28, 33
Samuddagiri 55
San Chao 131
Sifchi 39
Sandoway 127
Sandesakatha 123
Sane 126
Sang Sung 69
Sanghamitta 51
,Sanghapala '73
Sangharaja 6
Sangharakkhita 99, 100, lOfn
Satghavarman 73
Sangitivarhsa 6, 7, 1 61
Sangitiyavamsa , 1 61
Safijaya 1 5
SankarapaQIita 17 6
Sankrintika 28, 32
Salagarika 28
Sanudasa 58
Saptamra caitya 23
Saranankara 1 25, 167
Sarandada caitya 23
Siriputta 15, 20, 21, 97, 99, 1 06, 1 1 2
Sarath 1 3!n, 29, 33, 44
Sarvastivida 28, 30, 31, 41, 45
Sarvastividins 32, 35, 36, >
Sisana 187
Sasinavathsa 2, 3, 5, 58, 59, 64, 68, 84,
86, 87, 89, 92, 92fn, 93, 96, 97fn, 98,
99, lp3, 105, 106, 108, 1 10, 1 1 8, 1 1 9,
120, 122, 123, 140, 141, 154, 1 56, 159
Sianavamsadvipa 98
Sastra Mahyaviblaga 78
Sastri, Nilakanta 139
Savatthi 13, 16, 21, 22
Sein Ko 59
Seinnyekinin 91
Sek Ta Tuy 175
Sela cetiya '158fn
Sen Mouang Ma 1 55
Sena 47, 64-56
Index
Seng Kia-p'o 73
Senani 1 2
Snanigrama 12
Snart 124
Seniya 1 2
Setakannika 1 Wn
Setibhinda 103
Sevasuvannasobhana 1 06-108, 113
Seyyaranga 137
Seyyarong 1 37fn
Seyyaronga 137
Shah Mir 48
Shih-la-Ch'a-tato 66, 67
Shin Araban 84, 85, 89, 91, 95
Shin Ariyavamsa 92
Shin Katthaba 101
Shin Katthapa 101, 102
72,
84-86, 90, 121, 129, 1 30, 133-136,
140, 142, 145fn, 1 55, 172, 1 76,
181-183, 185, 186, 1 89, 1 90
Theravadins 28, 29, 31-33, 37, 66
Theravadins-Vibhajjavadins 29, 36
Theriya 54
Thibbotuwawe-Unnanse 1 70
Thihathu 102, 108fn
Thiripitsaya 101
Thoonaparanta 59
ThonsuvaQQ.ane 169
Thuluvan 169
Thuna 1 9fn
Thuparlma 158fn
Tibet 48
Tibbotuwave 1
Tilaka 1 62
Tilakapanattu 1 62-164
Tilakaraja 1 60, 1 61
Tiloka l l lfn
Tilokaguru 126
Tilokaguruswami 1 1 3
Tilokaraja 160
Timur Khan 180
Tipitaka 3, 5, 52, 53, 88, 89, 104, 109,
1 19, 120, 154
Tipitakalamkara 126
Tisarlma 1 5
Tisasanalamkira 126
Tissa 51
Tissaraja 1 55, 1 59, 160
Tissamahlrima 1 58fn
Tissamahavihlra 1 58fn
Tju Mahathera 134
T'o-lo-po-ti 69
Totagamuwa 10, 108
Tooth Relic 87, 1 10-1 1 1 , V6-1 1 8, 125,
1 39, 1 58, 171
Toul W 74
Toungoo 1 1 5, 1 19-121, 126, 127, 1 64
Traibhimikathi 148
Trailokyanltha 176
Traipitaka 1 54
222
History of Theravada Buddhism in South-east Asia
Sorijong 1 86
Soriovong 186
Souliguavoigsa 1 1 9fn
South-east Asia 1, 2, 7, 8, 40, 46, 47,
49, 66, 79, 80, 104, 120, 129, 1 30,
143, 1 54, 171, 189, 190
Srlvasti 16, 18, 44
Srey Santhor 77
Sri Dhammraja 137fn
Sri Ganananda PariveQa 104
Sri Indraditya 1 33, 1 36, 1 36fn, 137,
1 37fn, 1 38, 151
Srtndaratanagama 182
Sri Jayavira Mahlvada Vuntana 1 1 7fn
Sri Pada 1 1 6, 1 58
Sri Srindravarman 182
Sri Sachanlai 131, 1 32, 143, 1 52, 1 58
Sri Sajjanalai 143, 145, 146
Sri Sumedhankara 1 59
Srisraddhlrajaculamuni Sriratanalan-
kidipi Mahisami 151
Sri Suryavamsa Paramapala Maha
dhammarajadhiraja 159, 160
Sri Siryavamsa Rama Mahidhamma-
rajldhiraja 146, 1 48-150
Srivijaya 46
Sriyasa 187
Subihu 14
Subhadda 1 8, 25
Subhadra 1 8
Subhuticadana 98, 99
Suddhammacakkasl 120
Suddhammatejasimi 1 1 3
Suddhodana 9, 10, 1 5, 22
Sugata 90
Sujata 12
Sukodaya-or Sukhodaya 4, 6, 7, 1 1 9fn,
131, 1 32, 1 32fn, 1 34-137, 1 39,
141-1 52, 143fn, 149fn, 1 50fn,
1 58-160, 163fn, 173, 174, 1 82-185
Sukuludayi 20
Sukulidesa 42
Sulaman 98
Sulupijivalya 124
Sumana 1 12, 142, 147, 163fn, 183, 1 84
Sumanadeva 153
Sumanakita 122
Sumanakitaparvata 7, 1 49, 1 84
Sumalgala 1 1 2
Sumalgala Mahlthera 1 64
Sumatra 45
Sumedhaikara Sanghanlyaka 159
Sunlparanta 59
Sundaramahidevi 140, 1 42
Sunetrl Devi PariveQa 1 04
Sunga dynasty 4Q
Suplrl 59
Suphan 1 52
.
Supplraka-Jataka 58, 59
Suralga 1 37, 138
Surishtra 37
Surasila 1 6
Suriya 1 53, 1 64
Surpiraka 59
Suruvarman 131, 133, 1 77- 1 79
Suryavarman 175, 1 76, 1 87
Susima 20
Sitra 31, 32, 41, 43
Sutra Pitaka 55fn
Sutta 55fn
Suttavida 28
Suttavidins 32, 33
Suttaniddesa 98
Suttanipata 55fn
Suvamabhumi 39, 39fn, 57, 58, 59, 99
SuvaQQagiri 145
StVaQ!lparanta 59
Suva:.!asobhana 1 57
Suvarnapura 1 52
Suvarsakas 32
Svargaloka 131, 143
Syria 37
Syriam 121, 127
Ta Prohn 74, 178
Tabinshweti 1 1 5, 1 1 5fn, 1 64
T'ai Sra 1 66
Tak 149fn
Takayntpi 1 1 5
Talaban 127
Talaing 65, 84, 85, 92, 102, 108fn, 121,
179
Talavanarama 147
Tamali 1 39
Tamalinda 94, 95, 99, 130
Tamalingamu 1 39, 140
Index
Tamalitgamuva 1 39, 141
Tamalitthi 94, 94fn
Tamanakaduva 143
Tamasavana 37
Tambalitga 140
TambapaiIi 37, 39
Tambarattha 140-142
Tambralitga 1 38-140
Tambraliigsvara 1 38
Tamil l 57
Tamluk 94fn
T'ammaraja 160
Tlmralipti 58
TamraparQi 37
Tlmra8itiyas 32
T'ang dynasty 67
Tanhatkira 1 53
Taninganwe 127
Tanjong Tembeling 139
Tan-ra-ling 1 39
Tan Paot 74
Tlntraylna 46, 68
Tlntric 55, 129
Tlrtric Buddhism 46, 47fn
Tentric Mahayanism 84
Tapodlrlma 1 61
Tapussa 1 3, 67
Tarabya 102, 103
Tiranatha 48
Tirlyana 13, 67
Tathlgata 60, 60fn
Tattva-ratnavali 47fn
Tattvasalgraha 78, 78fn
TaVoy 1 19, 152
Taxila 45
Teh'ou-kou 181
Telegu 68
Tembeling 1 35
Tenasserim 1 19, 1 52
Tene Kh 188
Tep pranam 77
Tai 6, 67, 1 15, 1 31 , 1 32, 1 34, 135,
1 36, 137fn, 140, 147, 153, 155fn,
1 73, 1.80, 182, 185
Thailand 70fn, 71fn
Thalun 126
Thamati 84
Thana district 59
223
Thaton 65, 1,83-89, 85fn, 92, 95, 129
Thay-Sok 18lfn
Thayet district 59
Theravlda 1 , 5, 8, 29-31 , 40, 45, 49,
50, 50fn, 56, 57, 60, 64-66, 68, 70-
72,
84-86, 90, 121, 129, 1 30, 133-136,
140, 142, 145fn, 1 55, 172, 1 76,
181-183, 185, 186, 1 89, 1 90
Theravadins 28, 29, 31-33, 37, 66
Theravadins-Vibhajjavadins 29, 36
Theriya 54
Thibbotuwawe-Unnanse 1 70
Thihathu 102, 108fn
Thiripitsaya 101
Thoonaparanta 59
ThonsuvaQQ.ane 169
Thuluvan 169
Thuna 1 9fn
Thuparlma 158fn
Tibet 48
Tibbotuwave 1
Tilaka 1 62
Tilakapanattu 1 62-164
Tilakaraja 1 60, 1 61
Tiloka l l lfn
Tilokaguru 126
Tilokaguruswami 1 1 3
Tilokaraja 160
Timur Khan 180
Tipitaka 3, 5, 52, 53, 88, 89, 104, 109,
1 19, 120, 154
Tipitakalamkara 126
Tisarlma 1 5
Tisasanalamkira 126
Tissa 51
Tissaraja 1 55, 1 59, 160
Tissamahlrima 1 58fn
Tissamahavihlra 1 58fn
Tju Mahathera 134
T'o-lo-po-ti 69
Totagamuwa 10, 108
Tooth Relic 87, 1 10-1 1 1 , V6-1 1 8, 125,
1 39, 1 58, 171
Toul W 74
Toungoo 1 1 5, 1 19-121, 126, 127, 1 64
Traibhimikathi 148
Trailokyanltha 176
Traipitaka 1 54
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