Abhayagiri

Author:Laxman Burdak, IFS (Retd.)

Abhayagiri Vihāra (अभयगिरि विहार) was a major monastery site of Buddhism at Anuradhapura, Sri Lanka. Abhayagiri Vihara was erected in B.C. 89.

Location

It was situated in Anuradhapura, Sri Lanka. It is one of the most extensive ruins in the world and one of the most sacred Buddhist pilgrimage cities in the nation.

History

Historically it was a great monastic centre as well as a royal capital, with magnificent monasteries rising to many stories, roofed with gilt bronze or tiles of burnt clay glazed in brilliant colors. To the north of the city, encircled by great walls and containing elaborate bathing ponds, carved balustrades and moonstones, stood "Abhayagiri", one of seventeen such religious units in Anuradhapura and the largest of its five major viharas. One of the focal points of the complex is an ancient stupa, the Abhayagiri Dagaba. Surrounding the humped dagaba, Abhayagiri Vihara was a seat of the Northern Monastery, or Uttara Vihara and the original custodian of the Tooth relic in the island.

The term "Abhayagiri Vihara" means not only a complex of monastic buildings, but also a fraternity of Buddhist monks, or Sangha, which maintains its own historical records, traditions and way of life.

Founded in the 2nd century BC, it had grown into an international institution by the 1st century AD, attracting scholars from all over the world and encompassing all shades of Buddhist philosophy. Its influence can be traced to other parts of the world, through branches established elsewhere. Thus, the Abhayagiri Vihara developed as a great institution vis‑a‑vis the Mahavihara and the Jetavana Buddhist monastic sects in the ancient Sri Lankan capital of Anuradhapura.

It is recorded in the chronicle that Abhayagiri Dagaba was established by King Valagamba (Vatta Gamani) during the period of his second reign, from 89-77 BC. A young Brahmin named Tiya (Tissa) declared war against him. Tiya was deluded by the prophecy of another Brahmin that was destined to be king. Before the arrival of Bhikkhu Mahinda, who brought Buddhism to the island, Brahmins held the highest place in society. After the establishment of the Buddhist sangha on the island, however, they lost their supremacy, and were replaced by the sangha. Some Brahmins converted to Buddhism, while others revolted. Tiya, who enjoyed the support of his community, lived both in and outside of Sri Lanka, and was therefore very powerful.

James Legge writes that Fa-hsien had found:

"At Abhayagiri there are (now) five thousand monks. There is in it a hall of Buddha, adorned with carved and inlaid works of gold and silver, and rich in the seven precious substances, in which there is an image (of Buddha) in green jade, more than twenty cubits in height, glittering all over with those substances, and having an appearance of solemn dignity which words cannot express. In the palm of the right hand there is a priceless pearl.

According to James Legge Abhayagiri Means “The Fearless Hill.” There is still the Abhayagiri tope, the highest in Ceylon, according to Davids, 250 feet in height, and built about B.C. 90, by Watta Gamini, in whose reign, about 160 years after the Council of Patna, and 330 years after the death of Sakyamuni, the Tripitaka was first reduced to writing in Ceylon; — Davids’ “Buddhism,” p. 234.

In Mahavansa

Mahavansa/Chapter 33 (The Ten Kings) tells ....When the renowned king (Vatta Gamani) (B.C. 88-76) had come to Anuradhapura and had slain the Damila Dathika he himself assumed the government. And forthwith the king destroyed the Arama of the niganthas and built there a vihara with twelve cells. When two hundred and seventeen years ten months and ten days had passed since the founding of the Mahavihara the king, filled with pious zeal, built the Abhayagiri-vihara.' He sent for the (two) theras, and to the thera Mahatissa, who had first assisted him of the two, he gave the vihära, to do him honour. Since the king Abhaya built it on the place of the arama of (the nigantha) Giri, the vihara received the name Abhayagiri.

Mahavansa/Chapter 35 (The Twelve Kings) tells .... Gaja Bahu-I reigned twenty-two years. He erected the great Abhayuttara-thupa, making it greater, and to the four gates thereof he made vestibules. When the king had made the Gamanitissa-tank he bestowed it on the Abhayagiri-vihara for maintenance in food.

Mahavansa/Chapter 36 (The Thirteen Kings) tells .... The king Voharika Tissa put parasols to their eight thupas: In the Abhayagiri-vihara and in the (vihära) called Dakkhinamula, in the Maricavatti-vihära and the (vihära) called Kulalitissa, in the Mahiyangana-vihara, in the (vihãra) called Mahagamanaga, in the (vihäras) called Mahanagatissa, and Kalyänika.

Mahavansa/Chapter 37 (King Mahasena) mentions ....An adherent of the thera Samghamitta, the ruthless minister Sona, a favourite servant of the king Mahasena, and (with him) shameless bhikkhus, destroyed the splendid Lohapasada seven stories high, and carried away the (material of the) various buildings from hence to the Abhayagiri (vihara), and by means of the many buildings that were borne away from the Mahävihära the Abhayagiri-vihara became rich in buildings. Holding fast to his evil friend, the thera Samghamitta, and to his servant Sona, the king wrought many a deed of wrong. The king sent for the great stone image from the Päcinatissapabbata (vihära) and set it up in the Abhayagiri (vihra). He set up a building for the image, a temple for the Bodhitree, a beautiful relic-hall and a four-sided hall, and he restored the (parivena) called Kukkuta. Then by the ruthless thera Samghamitta was the Abhayagiri-vihara made stately to see.

Legacy

Veneration of Avalokiteśvara Bodhisattva has continued to the present day in Sri Lanka, where he is called Nātha. In more recent times, some western-educated Theravādins have attempted to identify Nātha with Maitreya Bodhisattva. However, traditions and basic iconography, including an image of Amitābha Buddha on his crown, identify Nātha as Avalokiteśvara.[17] Andrew Skilton writes:

... It is clear from sculptural evidence alone that the Mahāyāna was fairly widespread throughout Sri Lanka, although the modern account of the history of Buddhism on the island presents an unbroken and pure lineage of Theravāda. (One can only assume that similar trends were transmitted to other parts of Southeast Asia with Sri Lankan ordination lineages.) Relics of an extensive cult of Avalokiteśvara can be seen in the present-day figure of Nātha.

Early reports by Europeans from the 18th century describe the Buddhist monks of Sri Lanka as being engaged in the recitation of mantras, and using mālā beads for counting, as practiced in Mahāyāna Buddhism.