 | This article may require copy editing for grammar, style, cohesion, tone, or spelling.(June 2024) |
Uttar-Vihara, also called Abhayagiri Vihara [1] [2] was a famous vihara in the ancient capital of Sri Lanka. [3] This Vihara was one of the 4 Vihara built during the reign of King Tishya, which was also called the "Vihara of the North". [4] One of the famous Atthakatha, Uttaravihara Atthakatha and Uttaravihara Mahavamsa were written here. [5] [6]
The credit for its Atthakatha writing is given to Thera Mahendra and other monks of Uttaravihara. [7] Some information related to Indian history is also given in it. [8]
It is mentioned in Buddhist literature that Mahendra stayed here. [9]
According to Dr. Turner, the Mahavansha was based on Uttaravihara. [10] [11] According to Rhys Davids, the Atthakatha of Uttaravihara was one of the six early Buddhist Atthakathas. [12] [13] [14]
While living in Uttaravihara, Mahendra had done the Pali translation of Maha-atthakatha, apart from this, he had expanded Uttaravihara Atthakatha and written it completely. [15]
With the exception of a reference to an Uttaravihara-mahavamsa at Mahavamsha-tika 134 (and assuming the Uttara-vihara and the Abhayagiri-vihara are identical.)
The Uttara-vihara and the Abhayagiri-vihara are identical.
Uttara-Vihára.—Another name for the Abhayagiri-Vihara. The inhabitants of the Uttaravihàra seem to have kept a chronicle, in the same way as did the dwellers of the Maha-Vihara. This is often referred to in the Mahàvamsa Tika, as the Uttara-Vihara-Atthakathà and the Uttara-Vihàra-Mahavamsa.
The four oldest and most prominent viharas were those in Anuradhapura (Mh.vs 53.37; 54.5, 33, 54), the Mahavihara, Maricavatti-, Abhayagiri-, and Jetavana-vihara. They were founded, in succession, by the kings Devanampiyatissa (15.214), Dutthagimani (26.12 sq.) Vattagimani (33.81), and Mahasena (37.33) between the 3rd century B.C. and the 4th century A. C. The Abhayagiri-vihara is also called Uttara-vihara 'the Northern monastery' (41.96; 50.79).
These comprise, among others,certain earlier commentaries written in Sinhalese, such as the Mula or Maha-Atthakatha, the Uttara-Vihara Atthakatha (the Commentary of the dwellers in the " North Minster "), Mahapaecariya, the Kurundiya or Mahakurunda Atthakatha quoted by Buddhaghosa in his commentaries.
The Uttaravihāra-atthakathā, Uttaravihāra-Mahāvamsa and Sārasamāsa seem to have been among the products of their literary pursuits.
The Uttara-vihara- atthakatha belonged to the Uttaravihara or the Abhayagirivihara, the school which was the rival of the Mahavihara. .. In the Vamsatthappakasini where its varient readings from the Maha-Atthakatha are given. There were also the Maha-Paccari and the Kurundi Atthakatha which, as stated in the Samantapasadika were also written in Sinhalese. According to the Saddhammasangaha, while the Maha-atthakatha was the traditional commentary fixed at the First Council and introduced to Ceylon and translated into Sinhala by Mahinda, the Mahapaccari and Kurundi Atthakatha originated in Ceylon.
there certainly appears ancient Buddhist authority (for such is apparently the Atta-katha or Astatakathá of the Uttara-vihára priests alleged by the commentator).
Mr. Tumour's conjecture, that this work is the Mahawansa of the Uttara Vihara priests, is entitled to much weight.
Sihala (Singalese) " Atthakatha," as well as from the " Mahavamsa" of the Uttara Vihara monks.
Mrs. Rhys Davids introduces the six earlier commentaries as follows :
(1) The commentary of the dwellers in the North Minster'— the Uttara Vihara— at Anuradhapura.
(2) The Maha-atthakatha , or simply , the Atthakatha' of the dwellers in the 'Great Minster'— the Mahavihara— also at- Anuradhapura.
(3) The Andha-atthakatha , handed down at Kanclpura (Conjeeveram) in South India.
(4) Mahapaccari or Great Raft, said, to be so called from its having been composed on a raft somewhere in Ceylon.
(5) The Kurunda-atthakatha so-called because it was composed at the Kuhundavelu Vihara in Ceylon.
(6) The Samkhepa-atthakatha or short commentary, which, as being mentioned together with the Andha Commentary, may possibly be also South Indian .
The Uttaravihara-atthakatha belonged to the Uttaravihara or the Abhayagirivihara, the school which was the rival of Mahavihara. ... The Maha-atthakatha appears to have dealt with all three sections of the canon since it furnished material for commentaries on all three Pitakas.The Uttaravihara-atthakatha was the corresponding commentary of the Uttara-vihara and probably its scope was as extensive.
Anuradhapura is a major city located in the north central plain of Sri Lanka. It is the capital city of North Central Province and the capital of Anuradhapura District. The city lies 205 kilometers (127 mi) north of the current capital of Colombo in the North Central Province, on the banks of the historic Malwathu Oya. The city is now a World Heritage Site famous for its well-preserved ruins of the ancient Sinhalese civilisation.
Buddhaghosa was a 5th-century Indian Theravada Buddhist commentator, translator and philosopher. He worked in the Great Monastery (Mahāvihāra) at Anurādhapura, Sri Lanka and saw himself as being part of the Vibhajjavāda school and in the lineage of the Sinhalese Mahāvihāra.
Mahāvaṃsa is the meticulously kept historical chronicle of Sri Lanka until the period of Mahasena of Anuradhapura. It was written in the style of an epic poem written in the Pali language. It relates the history of Sri Lanka from its legendary beginnings up to the reign of Mahasena of Anuradhapura covering the period between the arrival of Prince Vijaya from India in 543 BCE to his reign and later updated by different writers. It was first composed by a Buddhist monk named Mahanama at the Mahavihara temple in Anuradhapura in the 5th or 6th-century CE.
Mahinda was an Indian Buddhist monk depicted in Buddhist sources as bringing Buddhism to Sri Lanka. He was a Mauryan prince and the first-born son of Emperor Ashoka from his first wife and Empress Devi, and the older brother of Princess Sanghamitra.
The Anuradhapura Maha Viharaya was an important mahavihara or large Buddhist monastery for Theravada Buddhism in Sri Lanka. King Devanampiya Tissa of Anuradhapura founded it in his capital city of Anuradhapura. Monks such as Buddhaghosa 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.
Theravada Buddhism is the largest and official religion of Sri Lanka, practiced by 70.2% of the population as of 2012. Practitioners of Sri Lankan Buddhism can be found amongst the majority Sinhalese population as well as among the minority ethnic groups. Sri Lankan Buddhists share many similarities with Southeast Asian Buddhists, specifically Myanmar Buddhists and Thai Buddhists due to traditional and cultural exchange. Sri Lanka is one of five nations with a Theravada Buddhist majority.
The Bodhi-Vamsa, or Mahabodhivamsa, is a prose poem in elaborate Sanskritized Pali that recounts the story of the Bodhi tree of Bodh Gaya and Anuradhapura. It is attributed to a monk called Upatissa who lived during the reign of Mahinda IV of Sri Lanka, and believed to have been composed in the 10th Century AD. It is written in the kavya style.
Pali literature is concerned mainly with Theravada Buddhism, of which Pali is the traditional language. The earliest and most important Pali literature constitutes the Pāli Canon, the authoritative scriptures of Theravada school.
The Jetavanarama stupa or Jetavanaramaya is a stupa, or Buddhist reliquary monument, located in the ruins of Jetavana monastery in the UNESCO world heritage city of Anuradhapura, Sri Lanka. At 122 metres (400 ft), it was the world's tallest stupa, and the third tallest structure in the world when it was built by King Mahasena of Anuradhapura (273–301). He initiated the construction of the stupa following the destruction of the Mahaviharaya of Anuradhapura. His son Kithsirimevan completed the construction of the stupa, and it was renovated by Parakramabahu I of Polonnaruwa. A part of a belt tied by the Buddha is believed to be the relic that is enshrined here.
The Dīpavaṃsa is the oldest historical record of Sri Lanka. The chronicle is believed to be compiled from Atthakatha and other sources around the 3rd to 4th century CE. Together with the Mahāvaṃsa, it is the source of many accounts of the ancient history of Sri Lanka and India. Its importance resides not only as a source of history and legend but also as an important early work in Buddhist and Pali literature.
Abhayagiri Vihāra was a major monastery site of Theravada, Mahayana and Vajrayana Buddhism that 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. Historically it was a great monastic center 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 colours. 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.
Valagamba, also known as the Great Black Lion, Wattagamani Abhaya and Valagambahu, was a king of the Anuradhapura Kingdom of Sri Lanka. Five months after becoming king, he was overthrown by a rebellion and an invasion from South India, but regained the throne by defeating the invaders fourteen years later. He is also known for the construction of the Abhayagiri Dagaba & Aluthepola Ganekanda Raja Maha Vihara.
The Anuradhapura period was a period in the history of Sri Lanka of the Anuradhapura Kingdom from 377 BCE to 1017 CE. The period begins when Pandukabhaya, King of Upatissa Nuwara moved the administration to Anuradhapura, becoming the kingdom's first monarch. Anuradhapura is heralded as an ancient cosmopolitan citadel with diverse populations.
Mahāsammata, also known as first Khattiya and Rāja, was the first farmer monarch of the world according to Buddhist tradition. The chronicles of Theravada Buddhist tradition such as Mahāvaṃsa and Maha Yazawin states that he was the founder of the Shakya dynasty, to which the historical Buddha belonged. According to the Agganna Sutta, he was a rice farmer who was elected by the other farmers to rule them as per Dhamma. He was the first of the eleven world monarchs called Maha Sammata, each of whom founded the eleven dynasties that existed from the beginning to the day of the Buddha. The Burmese Thervada text The Great Chronicle of Buddhas mentioned that Mahasammat Raja was the founder Surya Vanshi Kshtriyas(Suriya Vassi Khattiyas). His another name was Adicca or Sun because his personality was similar to the sun. Pali canon described that Bodhisattva Siddharta Gotama claimed his ancestry from Mahasammat Raja, Addicca naman gotten, name jatiya, meaning in clan of Adicca and house of Shakyans.
Mahanama was King of Anuradhapura in the 5th century, whose reign lasted from 412 to 434. He succeeded his brother Upatissa I as King of Anuradhapura and was succeeded by his son Soththisena.
Mahavihara is the Sanskrit and Pali term for a great vihara and is used to describe a monastic complex of viharas.
The Sinhalese monarchy has its origins in the settlement of North Indian Indo-Aryan immigrants to the island of Sri Lanka. The Landing of Vijay as described in the traditional chronicles of the island, the Dipavamsa, Mahavamsa and Culavamsa, and later chronicles, recount the date of the establishment of the first Sinhala Kingdom in 543 BC when Prince Vijaya, an Indian Prince, and 700 of his followers are claimed to have landed on the island of Sri Lanka and established the Kingdom of Tambapanni. In Sinhalese mythology, Prince Vijaya and followers are told to be the progenitors of the Sinhalese people. However according to the story in the Divyavadana, the immigrants were probably not led by a scion of a royal house in India, as told in the romantic legend, but rather may have been groups of adventurous and pioneering merchants exploring new lands.
Sri Lankan Forest Monks' Tradition claims a long history. As the oldest Theravada Buddhist country in the world, several forest traditions and lineages have existed, disappeared and re-emerged circularly in Sri Lanka. The current forest traditions and lineages in Sri Lanka have been influenced by the Burmese and Thai traditions which descend from the ancient Indian and Sri Lankan traditions.
The Tāmraśāṭīya, also called Tāmraparṇīya or Theriya Nikāya (Pali), was one of the early schools of Buddhism and a branch of the Vibhajyavāda school based in Sri Lanka. It is thought that the Theravāda tradition has its origins in this school.
The history of Theravāda Buddhism begins in ancient India, where it was one of the early Buddhist schools which arose after the first schism of the Buddhist monastic community. After establishing itself in the Sri Lankan Anuradhapura Kingdom, Theravāda spread throughout mainland Southeast Asia through the efforts of missionary monks and Southeast Asian kings.