Friday, 17 December 2010
MAHINDRA IN SRILANKA
It was on the memorable Poson fullmoon day in the month June, in BC 306, (i.e., 237 years after the demise of the Buddha), that the Arhant Mahindra, the illustrious apostle of Buddhism met King Devanampiyatissa (307-267 BC) of Sri Lanka, atop the Mihintale rock, situated about 12 km. east of Anuradhapura. This confrontation paved way for the establishment of Buddhism in Sri Lanka.
Mahindra, came to Sri Lanka as bidden by his father, the emperor Asoka (264-267 BC) of India. Asoka's famous rock edicts read: "May the Dhamma last as long as my sons and grandsons, and the sun and the moon will be, and may the people follow the path of the Dhamma, for if one follows the path, happiness in this and in the other worlds will be attained." Even today, the Asoka Chakra (the Wheel of Asoka) dominates the national flag of India. Asoka, earlier as the viceroy of Udenipura (now Ujjain) in Avanti, fell in love with a beautiful damsel named Devi, the daughter of a wealthy merchant of Vidisa, who bore him two children. One was Mahendra and the other was Sanghamitra , both of whom entered the holy order of a bhikku and bhikkuni in fulfilment of the wish of their father Asoka. Mahinda entered the order at the age of 26 years, and elevated his spiritual position as an Arhant, having destroyed all passions pertaining to mundane existence.
When he came to Sri Lanka, he was 32 years old. It may rightly be considered that he was the first real teacher of Sri Lanka, who did much for the establishment of Buddhism in the island and the uplift of the Buddha Sasana. He stands credited for bringing about a socio-religious revolution in the country and in promoting religious zeal among the people. However, Arhat Mahinda postponed his mission to Sri Lanka until the time was appropriate for him to undertake the mission, as the then king Mutasiva (367-307 BC), was too old and feeble to understand the doctrine of the Buddha. In order to mark time, first he left for the Dakkhinagiri vihara to see his mother and other kith and kin. He went there with the four theras, Itthiya, Utthiya, Sambala and Bhaddasala and the novice Sumana samanera.
After six months, they all left for Vidisagiri in Sanchi and lived there until the death of King Mutasiva. The enthronement of King Devanampiyatissa (the second son of Mutasiva), was found suitable to fit the occasion, and Arhat Mahinda, with his companions, left Vidisagiri vihara, bound for Sri Lanka. They were accompanied by Bhanduka upasaka, the lay-disciple.According to Mahavamsa, (Ch. 13:20), Arhat Mahinda and his companions, altogether six, "rose aloft into the air that very vihara, and instantaneously alighted atop the superb Missaka mountain (Mihintale), and stood on the rocky peak of the delightful and celebrated Ambatthala." This spot is now known as the aradhana-gala atop which the historic Mahinda-Tissa confrontation took place.
At this spot stands the Ambatthala chetiya of later times, built by King Mahadatika Mahanaga alias Maha Deliyamana (06-18 AD). On completion of the chetiya, the king held a splendid feast known as the Giribhanda-pooja (lighting the whole city with oil lamps), and an alms-giving known as Thulabhara-dana (offering of gold equal to king's weight).
Authentic history tells us that Arhat Mahinda met king Devanampiyatissa, when he was on a hunting spree towards the wilderness of Mihintale. Chasing wild animals was his famous form of amusement, which he did when he had the opportunity and leisure to do so. Seeing a stag browsing in the thicket, the king's fine sportive spirit could not brook on the idea of taking the grazing animal unawares. Pursuing the animal, which fled in the direction of Silakuta (the northern peak of Mihintale mountain), the king suddenly came upon Arhat Mahinda and his companions.
After a brief conversation to test the intelligence of the king, preparatory to preaching the Dhamma, the thera delivered the discourse on Culahastipadopama Sutta (simile on the foot of an elephant), and converted those assembled to Buddhism (Mhv. 14:22). This Sutta gives a clear idea of the Buddha, Dhamma and Sangha, and describes how one is converted to Buddhism and becomes a bhikkhu, the sublime qualities he practises and possesses, the things from which he abstains, the various stages of spiritual development in his life and his attainment of arhantship (the final fruit of Buddhism, ceasing rebirth). Later, he preached to those assembled, the Petavattu, Vimanavattu, Saccasamyutta, Devaduta Sutta, Balapandita Sutta, Agghikkhandopama Sutta, Asivisupama Sutta, Anamataggiya Sutta, Khajjaniya Sutta Gomayapindi Sutta, Dhammacakkappavattana Sutta (the first discourse of the Buddha), Mahappamada Sutta and the Cariyapitaka.
The advent of Arhat Mahinda in Sri Lanka, brought forth a socio-religious revolution, changing the life and habitat of the people. The establishment of the Buddha Sasana in the island was the greatest step taken by him to mould the character of the masses, leading to spiritual awareness and morality. We observe that Arhat Mahinda belonged to the school of vinayadharas, who advocated discipline as the best weapon to fight against all evil.
When King Devanampiyatissa inquired from Arhat Mahinda, whether the Buddha Sasana had been well established in the island, the reply was that it would happen only when a person of the Sinhalese race studies the vinaya (code of discipline) and expounds it clearly and explicitly. Accordingly, conversion of the king and his people to the new faith can be regarded as the most important event in the socio-religious history of the island. The introduction of Buddhism, with a civilisation attached to it, brought about a distinctive cultural pattern in the social and religious life of the community.
Dr. Senerath Paranavitana, the late Archaeological Commissioner of Sri Lanka, surveying the religious condition that prevailed in the island, prior to the advent of Arhat Mahinda, says: "When the missionaries of Asoka preached the doctrine of the Buddha, it becomes clear that the great majority of the people worshipped nature spirits, called the yakkas (demons), who were supposed to dwell in rivers, lakes, mountains, trees etc.
When Arhat Mahinda came to Sri Lanka, he brought with him the Theravada canon or orthodox Buddhism, preserved in memory by oral tradition, and finally redacted at the Third Buddhist Council held at Pataliputra, under the leadership of the Maha Thera Moggaliputta Tissa. According to Mahavamsa, Aritta and fifty-five of his brothers were the first in the island to receive the pabajja (ordination), at the hands of the Arhat Mahinda. Arhat Mahinda and his companions spent 26 days at the Mahamegha park in Anuradhapura, and later they retired to Mihintale to observe the first 'vas' (retreat). When the king went to see him, he delivered the discourse of Vassupanayikakkhandaka Sutta, The King built for them 68 caves to shelter themselves.
The succeeding years were marked by increasing religious activity throughout the island. Buddhism spread to every town, village and hamlet, where it was enthusiastically embraced. At the same time, a large number of viharas, chetiyas and other religious edifices soon dotted the island with everlasting grace. Arhat Mahinda having lived for 80 years of which 60 years he was a bhikkhu. After establishing Buddhism in Sri Lanka, and labouring in its cause, his strenuous life came to an end. He breathed his last in BC 259.
The king at the time was Uttiya (267-257 BC), and when he heard of the sad news, his sorrow was poignant. The corpse was brought to the city of Anuradhapura for cremation, adorned in a golden bier. After solemn obsequies, the body was cremated at a place to the left of the Maha Thupa (Ruvanweliseya) of later construction. The place was named Isibhumangana (Courtyard of the sages). Thus ended the life of the illustrious thera, who was second to Buddha in the island.
MAJJHIMA NIKâYA III
3. 10. Devadåtasuttaü
(130) The Heavenly Messengers
I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiïóika in Jeta's grove in Sàvatthi. The Blessed One addressed the bhikkhus from there. ßBhikkhus, like a man standing between two houses with doors standing adjacently would see people entering, leaving, wandering and roaming in the two houses. Likewise I see with my heavenly eye purified beyond human, beings disappearing and appearing, unexalted and exalted, beautiful and ugly, in heaven and in hell. I see beings according their actions: These good beings conducting well by body, speech and mind, not blaming noble ones, developing right view, bearing the right view of actions, at the breakup of the body, after death, go to increase, are born in heavenThese good beings conducting well by body, speech and mind, not blaming noble ones, developing right view, bearing the right view of actions, at the breakup of the body, after death, are born with humans. These good beings mis -conducting by body, speech and mind, blaming noble ones, developing wrong view, bearing the wrong view of actions, at the breakup of the body, after death, are born in the sphere of ghosts These good beings misconducting by body, speech and mind, blaming noble ones, developing wrong view, bearing the wrong view of actions, at the breakup of the body, after death, are born with animals. These good beings misconducting by body, speech and mind, blaming noble ones, developing wrong view, bearing the wrong view of actions, at the breakup of the body, after death, decrease, and are born in hell.
Bhikkhus, the warders of hell take him by his hands and feet and show him to the king of the under world `Lord, this man is unfriendly, not uniting, not chaste, does not honour the elders in the family, mete him the suitable punishment.
The king of the under world cross questions, asks for reasons and studies together with him thus. `Good man did you not see the first divine messenger among humans?' He says `Sir I did not see,' Then the king of the under world would ask him. `Good man didn't you see a todler who stands and lies with difficulty, mingled in his own urine and excreta while lying?' Then he says, `Sir, I saw. `The king of the under world asks him. `Goodman, being a wise aged one, didn't it occur to you, I have not gone beyond birth, now I will do some good by body, words and mind?' He would say, `Sir, I could not do. owing to negligence' The king of the under world says. `Good one, owing to negligence you acted in that manner. This evil action was not done by your, mother, father, brother, sister, friends, co -associates or blood relations. It was not done by recluses, brahmins or gods, it was done by you and you will experience its results
Bhikkhus, the king of the under word having finished cross questioning, asking for reasons and studying together about the first divine messenger asks him'Good man did you not see the second divine messenger among humans?' He says `Sir I did not see,' Then the king of the under world would ask him. `Good man didn't you see among humans a woman or man, eighty or ninety years old, decayed and bent like the framework of a roof, going about supported on a stick, shivering, ill, the youth gone, with broken teeth, grey hair, spotted wrinkled skin?' Then he says, `Sir, I saw. `The king of the under world asks him. `Goodman, being a wise aged one, didn't it occur to you, I have not gone beyond decay, now I will do some good by body, words and mind?' He would say, `Sir, I could not do. owing to negligence' The king of the under world says. `Good one, owing to negligence you acted in that manner. This evil action was not done by your, mother, father, brother, sister, friends, co -associates or blood relations. It was not done by recluses, brahmins or gods, it was done by you and you will experience its results
Bhikkhus, the king of the under word having finished cross questioning, asking for reasons and studying together about the second divine messenger asks him'Good man did you not see the third divine messenger among humans?' He says `Sir I did not see,' Then the king of the under world would ask him. `Good man didn't you see among humans a woman or man, gravely ill immersed in his own urine and excreta, raised by others and conducted by others?' Then he says, `Sir, I saw. `The king of the under world asks him. `Goodman, being a wise aged one, didn't it occur to you, I have not gone beyond illness, now I will do some good by body, words and mind?' He would say, `Sir, I could not do. owing to negligence' The king of the under world says. `Good one, owing to negligence you acted in that manner. This evil action was not done by your, mother, father, brother, sister, friends, co -associates or blood relations. It was not done by recluses, brahmins or gods, it was done by you and you will experience its results
Bhikkhus, the king of the under word having finished cross questioning, asking for reasons and studying together about the third divine messenger asks him'Good man did you not see the fourth divine messenger among humans?' He says `Sir I did not see,' Then the king of the under world would ask him. `Good man didn't you see among humansan offender taken hold by the king and given various kinds of torture caned and wipped, flogged with the jungle rope, flogged with the soiled stick, hands severed, legs severed, or both hands and legs severed, ears and nose severed, put in the boiling gruel pot, shell tonsured, put in Ràhu's mouth, garlanded with the blazing garland, hands scorched, the bark dress given, put with snakes, put hooks in theflesh, cut pieces of flesh from the body, drive a spike from ear to ear, beat to make the body like straw, immerse in the boiling oil, give to the dogs to be eaten, raise on a spike alive until death, and cut the neck with the sword?'. Then he says, `Sir, I saw. `The king of the under world asks him. `Goodman, being a wise aged one, didn't it occur to you, the results for evil actions are here and now there is no other alternative. Now I will do some good by body, words and mind?' He would say, `Sir, I could not do. owing to negligence' The king of the under world says. `Good one, owing to negligence you acted in that manner. This evil action was not done by your, mother, father, brother, sister, friends, co -associates or blood relations. It was not done by recluses, brahmins or gods, it was done by you and you will experience its results
Bhikkhus, the king of the under word having finished cross questioning, asking for reasons and studying together about the fourth divine messenger asks him'Good man did you not see the fifth divine messenger among humans?' He says `Sir I did not see,' Then the king of the under world would ask him. `Good man didn't you see among humans a woman or man dead after one day, two days or three days, bloated and turned blue?' Then he says, `Sir, I saw. `The king of the under world asks him. `Goodman, being a wise aged one, didn't it occur to you, I too will be subject to death, I have not gone beyond it. Now I will do some good by body, words and mind?' He would say, `Sir, I could not do. owing to negligence' The king of the under world says. `Good one, owing to negligence you acted in that manner. This evil action was not done by your, mother, father, brother, sister, friends, co -associates or blood relations. It was not done by recluses, brahmins or gods, it was done by you and you will experience its results
Bhikkhus, the king of the under word having finished cross questioning, asking for reasons and studying together about the fifth divine messenger becomes silent.
Then the warders of hell give him the fivefold binding. That is two hot iron spikes are sent through his two palms, and two other hot spikes are sent through his two feet and the fifth hot iron spike is sent through his chest. On account of this he experiences sharp piercing unpleasant feelings. Yet he does not die, until his demerit finishes. Next the warders of hell conduct him and hammer himOn account of this he experiences sharp piercing unpleasant feelings. Yet he does not die, until his demerit finishes. Next the warders of hell take him upside down and cut him with a knifeOn account of this too he experiences sharp piercing unpleasant feelings. Yet he does not die, until his demerit finishes. Next the warders of hell yoke him to a cart and make him go to and fro on a ground that is flaming and ablaze On account of this too he experiences sharp piercing unpleasant feelings. Yet he does not die, until his demerit finishes. Next the warders of hell make him ascend and descend a rock of burning ambers On account of this he experiences sharp piercing unpleasant feelings. Yet he does not die, until his demerit finishes. Next the warders of hell throw him upside down into a boiling, blazingpot of molten. Therehe is cooked in the molten scum, and he on his own accord dives in comes up and goes across in the molten pot. On account of this too he experiences sharp piercing unpleasant feelings. Yet he does not die, until his demerit finishes. Next the warders of hell throw him to the Great Hell.
The square Great Hell has four gates and is divided in two,
Enclosed by iron walls, is closed with an iron lid.
The floor spreads for seven hundred miles,
And it stands there every day.
A fire springs from the eastern wall of the Great Hell to scorch the western wall. A fire springs from the western wall to scorch the eastern wallA fire springs from the northern wall to scorch the southern wall. A fire springs from the southern wall to scorch the northern wall. A fire springs from the bottom to scorch the top and a fire springs from the top to scorch the bottom. There he experiences sharp piercing unpleasant feelings, yet he does not die until his demerit comes to an end.
Bhikkhus, after the lapse of a very long time, it happens that the eastern door of the Great Hell opens. Then he runs with great speed, in doing so he burns his outer skin, inner skin, flesh, nerves, andeven the bones smoke, even if he pulls himself out, it happens. When he had, had enough of it the door closesThere he experiences sharp piercing unpleasant feelings, yet he does not die until his demerit comes to an end.
Bhikkhus, after the lapse of a very long time, it happens that the western door of the Great Hell opens. Then he runs with great speed, in doing so he burns his outer skin, inner skin, flesh, nerves, andeven the bones smoke, even if he pulls himself out, it happens. When he had, had enough of it the door closesThere he experiences sharp piercing unpleasant feelings, yet he does not die until his demerit comes to an end.
Bhikkhus, after the lapse of a very long time, it happens that the eastern door of the Great Hell opens. Then he runs with great speed, in doing so he burns his outer skin, inner skin, flesh, nerves, andeven the bones smoke, even if he pulls himself out, it happens. He escapes through that door.
Parallel and together with the Great Hell is the Hell of Excreta he falls into that. In it there are needle mouthed living things, that pierce the outer skin, ñhen the inner skin, after that the flesh, the nerves and even the bones and they eat the bone marrowThere he experiences sharp piercing unpleasant feelings, yet he does not die until his demerit comes to an end.
Parallel and together with the Hell of Excretais the Hell where hot ashes rain, he falls into that. There he experiences sharp piercing unpleasant feelings, yet he does not die until his demerit comes to an end.
Parallel and together with the Hell where hot ashes rain, is the Simbali forest, more than seven miles tall, it has thorns sixteen inches long, aflame and blazing, he climbes on them and goes to and fro on them. There he experiences sharp piercing unpleasant feelings, yet he does not die until his demerit comes to an end.
Parallel and together with the Simbali forest, is a forest of swords. He enters that. The leaves that fall with the wind, cut his feet, hands, feet and hands, ears, nose, ears and nose. There he experiences sharp piercing unpleasant feelings, yet he does not die until his demerit comes to an end.
Parallel and together with the forest of swords is a huge salt water riverHe falls into that. In it he is carried up stream and down stream. There he experiences sharp piercing unpleasant feelings, yet he does not die until his demerit comes to an end.
Then the warders of hell pull him out with a hook and ask him. `Good man, what do you desire?' He says, `Sir, I'm hungry,' The warders of hell open his mouth with hot iron spikes and pour into his mouth burning, flaming iron balls. They burn his lips, mouth, throat, chest, the intestines, the lower intestines and they come out with the insides There he experiences sharp piercing unpleasant feelings, yet he does not die, until his demerit comes to an end.
Then the warders ask him. `Good man, what do you desire?' He says, `Sir, I'm thirsty,' The warders of hell open his mouth with hot iron spikes and pour into his mouth burning, flaming copper molten They burn his lips, mouth, throat, chest, the intestines, the lower intestines and they come out with the insidesThere he experiences sharp piercing unpleasant feelings, yet he does not die, until his demerit comes to an end.
Then the warders of Hell put him back to the Great Hell.
In the past to the king of the Under World it occurred thus. To those who do evil in the world, these various punishments are given. O! IfI gain humanity. O! If the Thus Gone One, perfect and rightfully enlightened is born in the world. O! I should associate that Blessed One. O! the Blessed One should teach me and I should know that Teaching.
``Bhikkhus, I say this not hearing from another recluse or brahmin, this is what I have myself known and seen and so I say it.û
Then the Blessed One further said.
Those humans that are negligent, when blamed by the divine messengers
Are born in low births, there they grieve long
The appeased and worthy ones blamed by the divine messengers,
Are not negligent in the noble Teaching any day.
They see fear in holding, birth, death and being
And release themselves without holding, destroying birth and death
They are the appeased and pleasant, the extinguished here and now
Gone beyond all fear and revenge, have gone beyond all unpleasantness.
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