Model of the Thuparama stupa, the first Sri Lankan stupa, which was part of the Mahavihara complex
In the 5th century, the "Mahavihara" was possibly the most sophisticated university in southern or eastern Asia. Many international scholars visited and learned many disciplines under highly structured instruction.[citation needed]
Three subdivisions of Buddhism existed in Sri Lanka during much of Buddhism's early history there: Mahāvihāra, Abhayagiri vihāra, and Jetavana.[2] Mahāvihāra was the first tradition established, whereas monks who had separated from the Mahāvihāra tradition established Abhayagiri vihāra and Jetavana vihāra.[2] According to A.K. Warder, the Indian Mahīśāsaka sect also established itself in Sri Lanka concurrently with Theravāda, into which it was later absorbed.[2] Northern regions of Sri Lanka also seem to have been ceded to sects from India at certain times.[2]
According to the Mahavamsa, the Anuradhapura mahavihara was destroyed during sectarian conflicts with the monks of the Abhayagiri vihāra during the 4th century.[3] These Mahayana monks incited Mahasena of Anuradhapura to destroy Anuradhapura vihāra. As a result of this, a later king expelled the Mahayanins from Sri Lanka[citation needed].
The traditional Theravadin account provided by the Mahavamsa stands in contrast to the writings of the Chinese Buddhist monk Faxian, who journeyed to India and Sri Lanka in the early 5th century (between 399 and 414 CE). He first entered Sri Lanka around 406 CE and began writing about his experiences in detail. He recorded that the Mahavihara was not only intact, but housed 3000 monks. He also provides an account of a cremation at Mahavihara that he personally attended of a highly respected śramaṇa who attained the arhatship.[4] Faxian also recorded the concurrent existence of the Abhayagiri Vihara, and that this monastery housed 5000 monks.[5] In the 7th century CE, Xuanzang also describes the concurrent existence of both monasteries in Sri Lanka. Xuanzang wrote of two major divisions of Theravāda in Sri Lanka, referring to the Abhayagiri tradition as the "Mahāyāna Sthaviras," and the Mahāvihāra tradition as the "Hīnayāna Sthaviras."[6] Xuanzang further writes, "The Mahāvihāravāsins reject the Mahāyāna and practice the Hīnayāna, while the Abhayagirivihāravāsins study both Hīnayāna and Mahāyāna teachings and propagate the Tripiṭaka."[7]
Some scholars have held that the rulers of Sri Lanka ensured that Theravāda remained traditional, and that this characteristic contrasts with Indian Buddhism.[8] However, before the 12th century CE, more rulers of Sri Lanka gave support and patronage to the Abhayagiri Theravādins, and travelers such as Faxian saw the Abhayagiri Theravādins as the main Buddhist tradition in Sri Lanka.[9][10]
The trend of Abhayagiri Vihara being the dominant Theravāda sect changed in the 12th century CE, when the Mahāvihāra gained the political support of King Parakkamabāhu I (1153-1186 CE), and completely abolished the Abhayagiri and Jetavana Theravāda traditions.[11][12] The Theravāda monks of these two traditions were then defrocked and given the choice of either returning to the laity permanently, or attempting re-ordination under the Mahāvihāra tradition as "novices" (sāmaṇera).[12][13]Richard Gombrich writes that many monks from the Mahāvihāra were also defrocked:[14]
Though the chronicle says that he reunited the Sangha, this expression glosses over the fact that what he did was to abolish the Abhayagiri and Jetavana Nikāyas. He laicized many monks from the Mahā Vihāra Nikāya, all the monks in the other two – and then allowed the better ones among the latter to become novices in the now 'unified' Sangha, into which they would have in due course to be reordained.
Notesedit
^Johnston, William M; Encyclopedia of Monasticism, Sri Lanka: History
^Chapter XXXIX: The Cremation of an Arhat. Retrieved 2010-04-30. {{cite book}}: |work= ignored (help)
^Chapter XXXVIII: At Ceylon. Rise of the Kingdom. Feats of Buddha. Topes and Monasteries. Statue of Buddha in Jade. Bo Tree. Festival of Buddha's Tooth. Retrieved 2010-04-30. {{cite book}}: |work= ignored (help)
^Baruah, Bibhuti. Buddhist Sects and Sectarianism. 2008. p. 53
^Hirakawa, Akira. Groner, Paul. A History of Indian Buddhism: From Śākyamuni to Early Mahāyāna. 2007. p. 121
^Randall Collins, The Sociology of Philosophies: A Global Theory of Intellectual Change. Harvard University Press, 2000, page 187.
^Hirakawa, Akira. Groner, Paul. A History of Indian Buddhism: From Śākyamuni to Early Mahāyāna. 2007. p. 125
anuradhapura, maha, viharaya, important, mahavihara, large, buddhist, monastery, theravada, buddhism, lanka, king, devanampiya, tissa, anuradhapura, founded, capital, city, anuradhapura, monks, such, buddhaghosa, century, dhammapala, wrote, commentaries, tipit. The Anuradhapura Maha Viharaya was an important mahavihara or large Buddhist monastery for Theravada Buddhism in Sri Lanka King Devanampiya Tissa of Anuradhapura 247 207 BCE founded it in his capital city of Anuradhapura 1 Monks such as Buddhaghosa 4th to 5th century CE and Dhammapala who wrote commentaries on the Tipitaka and texts such as the Visuddhimagga which are central to Theravada Buddhist doctrine established Theravada Mahaviharan orthodoxy here Monks living at the Mahavihara were referred to as Mahaviharavasins Model of the Thuparama stupa the first Sri Lankan stupa which was part of the Mahavihara complexIn the 5th century the Mahavihara was possibly the most sophisticated university in southern or eastern Asia Many international scholars visited and learned many disciplines under highly structured instruction citation needed Contents 1 Theravada monastic groups 1 1 Early history 1 2 Later history 2 Notes 3 External linksTheravada monastic groups editEarly history edit Three subdivisions of Buddhism existed in Sri Lanka during much of Buddhism s early history there Mahavihara Abhayagiri vihara and Jetavana 2 Mahavihara was the first tradition established whereas monks who had separated from the Mahavihara tradition established Abhayagiri vihara and Jetavana vihara 2 According to A K Warder the Indian Mahisasaka sect also established itself in Sri Lanka concurrently with Theravada into which it was later absorbed 2 Northern regions of Sri Lanka also seem to have been ceded to sects from India at certain times 2 According to the Mahavamsa the Anuradhapura mahavihara was destroyed during sectarian conflicts with the monks of the Abhayagiri vihara during the 4th century 3 These Mahayana monks incited Mahasena of Anuradhapura to destroy Anuradhapura vihara As a result of this a later king expelled the Mahayanins from Sri Lanka citation needed The traditional Theravadin account provided by the Mahavamsa stands in contrast to the writings of the Chinese Buddhist monk Faxian who journeyed to India and Sri Lanka in the early 5th century between 399 and 414 CE He first entered Sri Lanka around 406 CE and began writing about his experiences in detail He recorded that the Mahavihara was not only intact but housed 3000 monks He also provides an account of a cremation at Mahavihara that he personally attended of a highly respected sramaṇa who attained the arhatship 4 Faxian also recorded the concurrent existence of the Abhayagiri Vihara and that this monastery housed 5000 monks 5 In the 7th century CE Xuanzang also describes the concurrent existence of both monasteries in Sri Lanka Xuanzang wrote of two major divisions of Theravada in Sri Lanka referring to the Abhayagiri tradition as the Mahayana Sthaviras and the Mahavihara tradition as the Hinayana Sthaviras 6 Xuanzang further writes The Mahaviharavasins reject the Mahayana and practice the Hinayana while the Abhayagiriviharavasins study both Hinayana and Mahayana teachings and propagate the Tripiṭaka 7 Later history edit nbsp 1890 map of Anuradhapura by Harry Charles Purvis Bell showing the location of the MahaviharaSome scholars have held that the rulers of Sri Lanka ensured that Theravada remained traditional and that this characteristic contrasts with Indian Buddhism 8 However before the 12th century CE more rulers of Sri Lanka gave support and patronage to the Abhayagiri Theravadins and travelers such as Faxian saw the Abhayagiri Theravadins as the main Buddhist tradition in Sri Lanka 9 10 The trend of Abhayagiri Vihara being the dominant Theravada sect changed in the 12th century CE when the Mahavihara gained the political support of King Parakkamabahu I 1153 1186 CE and completely abolished the Abhayagiri and Jetavana Theravada traditions 11 12 The Theravada monks of these two traditions were then defrocked and given the choice of either returning to the laity permanently or attempting re ordination under the Mahavihara tradition as novices samaṇera 12 13 Richard Gombrich writes that many monks from the Mahavihara were also defrocked 14 Though the chronicle says that he reunited the Sangha this expression glosses over the fact that what he did was to abolish the Abhayagiri and Jetavana Nikayas He laicized many monks from the Maha Vihara Nikaya all the monks in the other two and then allowed the better ones among the latter to become novices in the now unified Sangha into which they would have in due course to be reordained Notes edit Johnston William M Encyclopedia of Monasticism Sri Lanka History a b c d Warder A K Indian Buddhism 2000 p 280 King Mahasena Mahavamsa Ceylon Government Retrieved 2008 09 12 Chapter XXXIX The Cremation of an Arhat Retrieved 2010 04 30 a href Template Cite book html title Template Cite book cite book a work ignored help Chapter XXXVIII At Ceylon Rise of the Kingdom Feats of Buddha Topes and Monasteries Statue of Buddha in Jade Bo Tree Festival of Buddha s Tooth Retrieved 2010 04 30 a href Template Cite book html title Template Cite book cite book a work ignored help Baruah Bibhuti Buddhist Sects and Sectarianism 2008 p 53 Hirakawa Akira Groner Paul A History of Indian Buddhism From Sakyamuni to Early Mahayana 2007 p 121 Randall Collins The Sociology of Philosophies A Global Theory of Intellectual Change Harvard University Press 2000 page 187 Hirakawa Akira Groner Paul A History of Indian Buddhism From Sakyamuni to Early Mahayana 2007 p 125 Sujato Bhante 2012 Sects amp Sectarianism The Origins of Buddhist Schools Santipada p 59 ISBN 9781921842085 Hirakawa Akira Groner Paul A History of Indian Buddhism From Sakyamuni to Early Mahayana 2007 p 126 a b Williams Duncan Queen Christopher American Buddhism Methods and Findings in Recent Scholarship 1999 p 134 Gombrich Richard Theravada Buddhism A Social History From Ancient Benares to Modern Colombo 1988 p 159 Gombrich Richard Theravada Buddhism A Social History from Ancient Benares to Modern Colombo 1988 p 159External links editThe Official Website of Anuradhapura Maha Viharaya 8 20 40 87381 N 80 23 47 57435 E 8 3446871694 N 80 3965484306 E 8 3446871694 80 3965484306 Retrieved from https en wikipedia org w index php title Anuradhapura Maha Viharaya amp oldid 1171674822, wikipedia, wiki, book, books, library,
