Buddhist Spectrum

Buddhist links with medieval India

KAMALIKA PIERIS

Sri Lanka had links with the Pala kingdom of North India as well as with the Buddhists of the Tamil kingdom. The Pala Empire of Bengal and Bihar (760-1142) was long lived and prosperous. King Dharmapala (770-810) raised Bengal to a premier state in North India. Pala kings maintained relations with outside world.

The Pala kings were staunch patrons of Buddhism. They founded the enormous Vikramasila, Jagaddala and Somapuri universities. These were leading schools of Buddhist scholarship attended by scholars from all over the Buddhist world.

There were Sinhala monks at Vikramasila. R. A. L. H.Gunwaradana says the Pala universities stimulated Mahayana and Tantra in Sri Lanka. Kiribamune agrees that the common link between the Sinhala sangha and the Pala kingdom was Mahayana Buddhism. Pala influence has been noted by Paranavitana in the naga figures at the Ratana pasada in Abhayagiri and by P E E Fernando in the Gal vihara images in Polonnaruwa.

Sri Lanka had links with the Buddhists in the Tamil kingdom. Liyanagamage records that Theraputtabhaya, one of Dutugemunu’s warriors, having fought the Damilas, crossed over to the Cola country at the end of the war and entered the Buddhist order there. When Damilas invaded Sri Lanka during the reign of Vattagamani Abhaya, (103 BC) the Buddhist monks found refuge in South India.

Buddhism was eventually displaced by Hinduism in the Tamil kingdom. The Bhakthi movement, with its devotional cults of Tamil saints, gained momentum in the 6th and the 7th centuries.

This movement opposed Buddhism and eventually eliminated it from South India. Yuan Chwang, who visited South India in 642 AD when the Hindu revival was gathering momentum, said that Buddhism was on the decline. However Liyanagamage says that Buddhism continued to flourish as a minority religion in several centres in the Tamil kingdom and enjoyed some degree of royal patronage.

Liyanagamage also says that there was Buddhism in the Tamil kingdom in the 13th century when Parakramabahu II was ruling at Dambadeniya (1236-1270) and in the 14th century when Parakramabahu IV (1302-1326) was ruling at Kurunegala. He bases this on a statement by the 13th century Tamil monk, Coliya Dipankara (Buddhappiya) who said that he was renowned in the Damila country and as the resident superior of two monasteries, ‘caused the religion to shine forth’.

Liyanagamage also notes that the Sinhala monk Sihalacarya Bhadanta Ananda Mahathera wrote the Upasakajanalankara (13 century) while residing in a Buddhist monastery in Pandya kingdom. He had fled to the Cola and Pandya country when Sri Lanka was invaded by the Tamils.

Liyanagamage suggests that the Tamil monks came and helped Parakramabahu II to uplift Buddhism in Sri Lanka. He points to the statement in the Culavamsa that Parakramabahu II got down many respected Cola monks who were versed in the three pitakas. They had helped ‘establish harmony between the two orders’ in Sri Lanka.

The evidence Liyanagamage provides in support of his argument is not very strong. Liyanagamage uses the statement that Parakramabahu II had religious books brought from Jambudvipa and had the monks instructed in their contents. Though Jambudvipa usually means the entire Indian subcontinent and even more, in this context Liyanagamage says it means the Tamil kingdom.

He also cites the Polonnaruva fragmentary slab inscription of Sundara Mahadevi (12th century). Paranavitana has stated that the full text of the inscription cannot be made out since most of this inscription have been effaced, perhaps wilfully. He says it is impossible to identify the monk mentioned in the inscription.

It is possible to offer a different interpretation for the link between the Tamil and Sinhala Buddhists. I suggest that Sri Lanka was engaged in providing help and support to the beleaguered Tamil monks, not the other way round.

Sri Lanka was a refuge for them. P. E. E. Fernando notes that when Sankaracarya became dominant in south India, many Buddhists of this region came to Sri Lanka and other countries favourable to Buddhism. The arrival of Cola monks in the time of Parakrama bahu II could also be interpreted as rescue.

They returned the favour by helping to improve the Sinhala sangha. Parakramabahu IV (1302-1326) got down a grand monk from the Cola country, a monk versed in various tongues and intimate with philosophic works, and appointed him to the office of royal teacher and built him a splendid vihara.

The Sinhala royalty gave support to Tamil Buddhism. The wife of King Udaya I (797-801) had sent a donation to Tamil monks. Parakramabahu II after distributing gifts to the Sinhala monks sent ‘many remaining articles to the monks settled in the Pandu and Cola countries’. Sena Lankhadikara, the Prime minister of Buvanekabahu IV (1341-1351) built a temple in Kancipura. Saddharmaratnakara records that the monk Dhammakitti who was a contemporary of Lankhadikara, built a stone vihara at Amaravati.

Buddhism was very much alive in Sri Lanka in the time of Parakrama bahu II. There was an exposition of the Tooth Relic. The king sponsored upasampada ceremonies, purified the sangha and provided them with their necessities. He built viharas and resting places for monks. He had got down a distinguished monk from Myanmar and made a great fuss of him.

The historical evidence shows that the Sinhala monks gave instructions to the Tamil monks. The Cola monk, Dipankara, became a pupil of Vanaratana Ananda of Sri Lanka. Liyanagamage says that Cola Mahatheras were very proud of their Sinhala teachers and made generous acknowledgment of their great learning and moral rectitude. The Cola monks upheld the viewpoint of the Mahavihara of Anuradhapura, not only on doctrinal matters but even on issues connected with discipline, such as the consumption of intoxicating liquor.

The writings of P. E. E. Fernando, R. A. L. H. Gunawardana, S. Kiribamune, A. Liyanagamage, G. P. Malalasekera and R. S. Majumdar were used for this essay.

Response to ‘Is Buddhism comparable with science?’ :

Scientists admired Buddhism

WILFRED KURUKULASURIYA

While there is concurrence with some of the writer’s views on incomparability with science, there is no evidence to suggest that Buddhism is incompatible with science.

The law of impermanence, the four elements, law of cause and effect are not rejected by the scientific communities. The concept of consciousness and the cessation of mind phenomena have some links to Einstein’s theory of relativity as well as the concept of black holes. In fact, supramundane state of existence in nirvana (akaliko - timeless aspect) is being probed by physicists who are suspicious of the concept of space-time in the universe.

Discoveries

There is no conflict between Buddhism and science, their mutual goal is to pursue truth and fact. Many teachings of Buddhism are actually compatible with the modern science discoveries.

The Buddha said ‘Space has no end, and there are endless number of worlds’. This means that the universe has no limit, and has an endless number of stars and planets.

It was only after Galileo started to observe stars with a telescope, that man has a more advance knowledge of astronomy. Man began to understand and accept that the earth is not the centre of the universe. The earth is only a small planet in this solar system, and the universe has an endless number of solar systems. Over 2500 years ago, without a telescope, the Buddha told us about the endless space and countless number of stars, He was indeed an enlightened wise man to describe the truth about the great mysterious and overwhelming universe.

Water

The Buddha also talked about endless lives in this world and other worlds. He pointed to a cup of water and said that there were eighty four thousand lives in the water (84,000 signifies a large quantity). Today scientists cannot deny the possibility of the existence of life in other stars or planets. Under a microscope, a cup of water has millions of micro living organisms. Over 2500 years ago when the Buddha was able to reveal such true fact without a microscope he certainly had amazing wisdom.

Substance

One Buddhist principle states that nothing is unchangeable, substance can be destroyed and can be created. This contradicted with scientific theories until Einstein’s atomic theory E=MC2 proved that matter can be converted into energy (disappearance of substance) and matter can also be converted from energy (creation of substance).

The Buddha once said that for the time it took him to finish a sermon on earth, thousands of years have passed in another world.

This seemingly unbelievable tale did not seem so absurd any more after Einstein invented his Theory of Relativity.

In the history of mankind, science had been regarded as a threat to religious conceptions of man and the universe from the time of Galileo, Bruno and Copernicus who were instrumental in altering erroneous notions of the universe.

Principles

The theory of evolution and modern psychology went against accepted principles of many religions dealing with man and his mind as recorded in their ‘sacred writings’. However, basic principles of Buddhism are in harmony with the findings of science and not opposed to them in anyway.

On May 19, 1939, Albert Einstein, the great scientist of the atomic age, delivered a remarkable speech on ‘Science and Religion’ in Princeton, New Jersey, USA. He said that ‘there is no conflict between science and religion, science asks what the world is, and religion asks what humankind and society should become’.

Einstein expressed this appreciation of Buddhism: The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual, as a meaningful unity. Buddhism answers this description.

Highly appreciative references to Buddhism were also made by philosophers, scientists, historians, psychologists and thinkers of modern age including H. G. Wells, Bertrand Russell, Aldous Huxley, C. G. Jung, Erich Fromm etc. Science without morality spells destruction.

Science plus religion like Buddhism can save the world and make it a happy place for people to live in. More importantly, Buddhism moves beyond the limitations of science.

The Buddha and the Brahma

Sachitra Mahendra

Monk Ananda heard his Master’s voice seeping through. It was the Buddha’s hour of solitude.

“Ananda I will have a divine gathering now. You can be here to observe what is going on.”

“Yes lord I will. Do you need water?

“No Ananda.”

“Anything else, lord?”

“No Ananda I have everything with me now. Who you will see in a moment are Brahmas, a gathering of celestial beings. Focus on what is in store.”

Ananda moved on to the corner and sat down, his legs crossed. The Buddha was upright in the lotus position, his robes draped neatly. Ananda always admired his

Master’s compact composition. In a little while the monk could see the room brighten up - it happened in a second’s flicker. It was really, really dazzling, yet very much soothing for the human eye. Then the monk saw the celestial beings group into one spot. Earth seemed to pass through, and he felt the wind blow across his face. The room became an aquamarine mansion. He hardly knew the Buddha made him witness this extraordinary experience.

Brahmas enjoyed the longest life span, while other living beings had to accept their death approach premature. The longest life was the Brahmas’ pride - it was their conceit too - no one under the sun could convince them of impermanence. The Nibbana talk was the subject of ridicule among the Brahmas, for the Brahma existence was Nibbana itself. Brahmas were yet to meet someone who would crush down their ingrained delusion. Someone to convince that the world is brimmed with grief, hence impermanent.

How stupid is that, the Brahma Chief would say, whenever someone brings up the subject of Nibbana. He was so delighted for he could now talk into this dumb fool of a monk, who calls himself an Enlightened One - for the hell of it - and crumble down all his ‘impermanence’ nonsense.

“It’s simply amazing to see you here, monk. You have finally made up your mind to reach us. So finally you realised this as the Nibbana, didn’t you? Good.” Said the Brahma in his conceited celestial voice.

The Buddha looked still and calm - he was, in fact.

“On the contrary, you have come to me, Brahma. I made you come down and mistake this room for your Brahma mansion. Your Brahma existence is nothing but a temporary stopover in this endless journey throughout Sansara. It will cease to exist one day and you will be born in another existence. You bank on what you have done, be it merits or otherwise. Your existence, Brahma, is not Nibbana.” Buddha said in the unmatched celestial tone.

This drove one Brahma mad at their rival. Anger comes before realisation, the Buddha knew.

“Monk do not offend the Brahma, I advise for your own good. We are the greatest in all realms. The rulers of all beings. We are the omniscient. We are the creator of this world. We have seen people like you, stupid monk, who falsely insulted the Brahma and they are now in eternal hellfire. You will be the next one, if you spread your hare-brained theories.”

The Buddha doesn’t smile usually. But he smiled at this point.

“You shouldn’t have disguised my friend. I was looking for you, Mara. It’s ages since I saw you last. I know what you are up to, but let me say sorry to you, Mara, and leave that poor Brahma alone.”

Mara had no option. He left the Brahma fuming. But Mara was not someone to be beaten down, easy enough. Brahma Chief went ahead.

“When you are too attached to the world, you are under my spell, monk. You know that?”

“I know you Brahma, as well as your potential too. What you can do, what you cannot do, and what is beyond your might, I know in and out. But you do not know I am above the world’s attachment.”

“How come you are familiar with the Brahma potential?”

“Listen to me, Brahma. This world is called Sahasri world sphere. You have authority spread across only within this sphere. You have easy access to almost every information about any living being in this sphere.”

Brahma was bewildered. How can this dim-witted monk donned in simple robes know the Brahma’s ‘almighty’ powers? It simply cannot be. The Buddha carried on. “That’s not all, Brahma. I am well familiar with what is beyond your ken.”

“If you can explain, monk?”

“You are unaware of the fact that there are three more Brahma worlds beyond your existence. You will never know as long as you are stuck down in your mansion. This world for me is not craving or anything. So to say, Brahma, I am far more above you.”

Brahma stood frozen.

“The Nibbana cannot be touched nor seen. But I have realised the Nibbana. For that matter, Brahma, I see you as a baby still inside a womb.”

Brahma Chief had no clue on the way he should retaliate these offensives. Sure he gathered something from what the Buddha said. But still as the chief of the most respected celestial beings, he should think up of something to save the face. He should not just give in. He has to show his might to this monk. He deserves a good lesson.

“Monk, I hide now. Find me out if you can.”

“Do as you wish, Brahma. It will harm no one.”

Brahma Chief could find nowhere to hide. Everywhere was bright with the Buddha’s determination power. He paced about the illusionary mansion, yet to no avail. Peals of laughter among his own subordinates made the Brahma feel as if dry vomit is caked all over his face.

“It’s my turn now, Brahma. Try to find me out.”

No one had a slightest notion where the Buddha was vanished into. They heard a deep melodious voice speak out, at length.

“I have seen the fear of this existence.

Now I have no craving for this existence.”

This did upset someone. Mara, the Death. He knew the Buddha won the Brahmas into his fold. Yet the Death wanted to have a last attempt. He handpicked an elderly looking Brahma to possess. The impression suited him just right.

“Listen monk, you are not done yet. You should keep your damn four noble truths to yourself. Don’t you dare preach it to us. Monks had done that before and they are now facing the music in hell. Keep that in mind.”

No one can make the Buddha angry. Apparently the Death could not.

“My dear Mara, you cannot escape the humiliation you had a while ago by exploiting your powers to get into another Brahma. The monks you talk about had never delivered the right spiritual message. Go away, Mara, these Brahmas are overly intellectual to buy your story. Go away Mara, you cannot scare me either.” Mara was plunged into his usual blackness. But he was resolved to avenge the disgrace another time. Let him be, Death thought, until I get another chance to tackle him.

Brahmas were happy. Even the Brahma Chief. The Buddha could convince the impermanence. They all became celestial disciples of the Buddha.

When they all vanished into thin air, Ananda was still cross-legged. The Buddha spoke to him.

“Ananda keep this in your mind. It’s the mental miracle that outsmarts the physical miracle. Listen Ananda, for I do say this to you, convincing ability is the mental miracle that all my disciples should follow.”

“It is so, lord. I have understood.”

Monk Ananda then left the Blessed One alone.