Hinduism and Buddhism, An Historical Sketch Volume III Part 2

Dhtusena, though depicted in the Mahvam?sa as a most orthodox monarch, embellished the Abhayagiri monastery and was addicted to sumptuous ceremonies in honour of images and relics. Thus he made an image of Mahinda, dedicated a shrine and statue to Metteyya and ornamented the effigies of Buddha with the royal jewels. In an image chamber (apparently at the Abhayagiri) he set up figures of Bodhisattvas,[89] by which we should perhaps understand the previous births of Gotama. He was killed by his son and Sinhalese history degenerated into a complicated story of crime and discord, in which the weaker faction generally sought the aid of the Tamils. These latter became more and more powerful and with their advance Buddhism tended to give place to Hinduism. In the eighth century the court removed from Anuradhapura to Pollannaruwa, in order to escape from the pressure of the Tamils, but the picture of anarchy and decadence grows more and more gloomy until the accession of Vijaya Bhu in 1071 who succeeded in making himself king of all Ceylon. Though he recovered Anuradhapura it was not made the royal residence either by himself or by his greater successor, Parkrama Bhu.[90] This monarch, the most eminent in the long list of Ceylon's sovereigns, after he had consolidated his power, devoted himself, in the words of Tennent, "to the two grand objects of royal solicitude, religion and agriculture."

He was lavish in building monasteries, temples and libraries, but not less generous in constructing or repairing tanks and works of irrigation. In the reign of Vijaya Bhu hardly any duly ordained monks were to be found,[91] the succession having been interrupted, and the deficiency was supplied by bringing qualified Theras from Burma. But by the time of Parkrama Bhu the old quarrels of the monasteries revived, and, as he was anxious to secure unity, he summoned a synod at Anuradhapura. It appears to have attained its object by recognizing the Mahvihra as the standard of orthodoxy and dealing summarily with dissentients.[92] The secular side of monastic life also received liberal attention. Lands, revenues and guest-houses were provided for the monasteries as well as hospitals. As in Burma and Siam Brahmans were respected and the king erected a building for their use in the capital. Like Asoka, he forbade the killing of animals.

But the glory of Parkrama Bhu stands up in the later history of Ceylon like an isolated peak and thirty years after his death the country had fallen almost to its previous low level of prosperity. The Tamils again occupied many districts and were never entirely dislodged as long as the Sinhalese kingdom lasted. Buddhism tended to decline but was always the religion of the national party and was honoured with as much magnificence as their means allowed. Parkrama Bhu II (c. 1240), who recovered the sacred tooth from the Tamils, is said to have celebrated splendid festivals and to have imported learned monks from the country of the Colas.[93] Towards the end of the fifteenth century the inscriptions of Kalyani indicate that Sinhalese religion enjoyed a great reputation in Burma.[94]

A further change adverse to Buddhism was occasioned by the arrival of the Portuguese in 1505. A long and horrible struggle ensued between them and the various kings among whom the distracted island was divided until at the end of the sixteenth century only Kandy remained independent, the whole coast being in the hands of the Portuguese. The singular barbarities which they perpetrated throughout this struggle are vouched for by their own historians,[95] but it does not appear that the Sinhalese degraded themselves by similar atrocities.

Since the Portuguese wished to propagate Roman Catholicism as well as to extend their political rule and used for this purpose (according to the Mahvam?sa) the persuasions of gold as well as the terrors of torture, it is not surprising if many Sinhalese professed allegiance to Christianity, but when in 1597 the greater part of Ceylon formally accepted Portuguese sovereignty, the chiefs insisted that they should be allowed to retain their own religion and customs.

The Dutch first appeared in 1602 and were welcomed by the Court of Kandy as allies capable of expelling the Portuguese. This they succeeded in doing by a series of victories between 1638 and 1658, and remained masters of a great part of the island until their possessions were taken by the British in 1795. Kandy however continued independent until 1815. At first the Dutch tried to enforce Christianity and to prohibit Buddhism within their territory[96] but ultimately hatred of the Roman Catholic church made them favourable to Buddhism and they were ready to a.s.sist those kings who desired to restore the national religion to its former splendour.

4

In spite of this a.s.sistance the centuries when the Sinhalese were contending with Europeans were not a prosperous time for Buddhism.

Hinduism spread in the north,[97] Christianity in the coast belt, but still it was a point of honour with most native sovereigns to protect the national religion so far as their distressed condition allowed.

For the seventeenth century we have an interesting account of the state of the country called _An Historical Relation of the Island of Ceylon_ by an Englishman, Robert Knox, who was detained by the king of Kandy from 1660 to 1680. He does not seem to have been aware that there was any distinction between Buddhism and Hinduism. Though he describes the Sinhalese as idolaters, he also emphasizes the fact that Buddou (as he writes the name) is the G.o.d "unto whom the salvation of souls belongs," and for whom "above all others they have a high respect and devotion." He also describes the ceremonies of pirit and bana, the perahera procession, and two cla.s.ses of Buddhist monks, the elders and the ordinary members of the Sangha. His narrative indicates that Buddhism was accepted as the higher religion, though men were p.r.o.ne to pray to deities who would save from temporal danger.

About this time Vimala Dharma II[98] made great efforts to improve the religious condition of the island and finding that the true succession had again failed, arranged with the Dutch to send an emba.s.sy to Arakan and bring back qualified Theras. But apparently the steps taken were not sufficient, for when king Kittisiri Rjasiha (1747-81), whose piety forms the theme of the last two chapters of the Mahvam?sa, set about reforming the Sangha, he found that duly ordained monks were extinct and that many so-called monks had families. He therefore decided to apply to Dhammika, king of Ayuthia in Siam, and like his predecessor despatched an emba.s.sy on a Dutch s.h.i.+p. Dhammika sent back a company of "more than ten monks" (that is more than sufficient for the performance of all ecclesiastical acts) under the Abbot Upli in 1752 and another to relieve it in 1755.[99] They were received by the king of Ceylon with great honour and subsequently by the ordination which they conferred placed the succession beyond dispute. But the order thus reconst.i.tuted was aristocratic and exclusive: only members of the highest caste were admitted to it and the wealthy middle cla.s.ses found themselves excluded from a community which they were expected to honour and maintain. This led to the despatch of an emba.s.sy to Burma in 1802 and to the foundation of another branch of the Sangha, known as the Amarapura school, distinct in so far as its validity depended on Burmese not Siamese ordination.

Since ordination is for Buddhists merely self-dedication to a higher life and does not confer any sacramental or sacerdotal powers, the importance a.s.signed to it may seem strange. But the idea goes back to the oldest records in the Vinaya and has its root in the privileges accorded to the order. A Bhikkhu had a right to expect much from the laity, but he also had to prove his worth and Gotama's early legislation was largely concerned with excluding unsuitable candidates. The solicitude for valid ordination was only the ecclesiastical form of the popular feeling that the honours and immunities of the order were conditional on its maintaining a certain standard of conduct. Other methods of reform might have been devised, but the old injunction that a monk could be admitted only by other duly ordained monks was fairly efficacious and could not be disputed.

But the curious result is that though Ceylon was in early times the second home of Buddhism, almost all (if indeed not all) the monks found there now derive their right to the t.i.tle of Bhikkhu from foreign countries.

The Sinhalese Sangha is generally described as divided into four schools, those of Siam, Kelani, Amarapura and Ramanya, of which the first two are practically identical, Kelani being simply a separate province of the Siamese school, which otherwise has its headquarters in the inland districts. This school, founded as mentioned above by priests who arrived in 1750, comprises about half of the whole Sangha and has some pretensions to represent the hierarchy of Ceylon, since the last kings of Kandy gave to the heads of the two great monasteries in the capital, Asgiri and Malwatte, jurisdiction over the north and south of the island respectively. It differs in some particulars from the Amarapura school. It only admits members of the highest caste and prescribes that monks are to wear the upper robe over one shoulder only, whereas the Amarapurans admit members of the first three castes (but not those lower in the social scale) and require both shoulders to be covered. There are other minor differences among which it is interesting to note that the Siamese school object to the use of the formula "I dedicate this gift to the Buddha" which is used in the other schools when anything is presented to the order for the use of the monks. It is held that this expression was correct in the lifetime of the Buddha but not after his death. The two schools are not mutually hostile, and members of each find a hospitable reception in the monasteries of the other. The laity patronize both indifferently and both frequent the same places of pilgrimage, though all of these and the majority of the temple lands belong to the sect of Siam. It is wealthy, aristocratic and has inherited the ancient traditions of Ceylon, whereas the Amarapurans are more active and inclined to propaganda. It is said they are the chief allies of the Theosophists and European Buddhists. The Ramanya[100] school is more recent and distinct than the others, being in some ways a reformed community. It aims at greater strictness of life, forbidding monasteries to hold property and insisting on genuine poverty. It also totally rejects the wors.h.i.+p of Hindu deities and its lay members do not recognize the monks of other schools. It is not large but its influence is considerable.

It has been said that Buddhism flourished in Ceylon only when it was able to secure the royal favour. There is some truth in this, for the Sangha does not struggle on its own behalf but expects the laity to provide for its material needs, making a return in educational and religious services. Such a body if not absolutely dependent on royal patronage has at least much to gain from it. Yet this admission must not blind us to the fact that during its long and often distinguished history Sinhalese Buddhism has been truly the national faith, as opposed to the beliefs of various invaders, and has also ministered to the spiritual aspirations of the nation. As Knox said in a period when it was not particularly flouris.h.i.+ng, the Hindu G.o.ds look after worldly affairs but Buddha after the soul. When the island pa.s.sed under British rule and all religions received impartial recognition, the result was not disastrous to Buddhism: the number of Bhikkhus greatly increased, especially in the latter half of the nineteenth century.

And if in earlier periods there was an interval in which technically speaking the Sangha did not exist, this did not mean that interest in it ceased, for as soon as the kingdom became prosperous the first care of the kings was to set the Church in order. This zeal can be attributed to nothing but conviction and affection, for Buddhism is not a faith politically useful to an energetic and warlike prince.

5

Sinhalese Buddhism is often styled primitive or original and it may fairly be said to preserve in substance both the doctrine and practice inculcated in the earliest Pali literature. In calling this primitive we must remember the possibility that some of this literature was elaborated in Ceylon itself. But, putting the text of the Pit?akas aside, it would seem that the early Sinhalese Buddhism was the same as that of Asoka, and that it never underwent any important change. It is true that medival Sinhalese literature is full of supernatural legends respecting the Buddha,[101] but still he does not become a G.o.d (for he has attained Nirvana) and the great Bodhisattvas, Avalokita and Manjusr, are practically unknown. The _Abhidhammattha-sangaha_,[102]

which is still the text-book most in use among the Bhikkhus, adheres rigidly to the methods of the Abhidhamma.[103] It contains neither devotional nor magical matter but prescribes a course of austere mental training, based on psychological a.n.a.lysis and culminating in the rapture of meditation. Such studies and exercises are beyond the capacity of the majority, but no other road to salvation is officially sanctioned for the Bhikkhu. It is admitted that there are no Arhats now--just as Christianity has no contemporary saints--but no other ideal, such as the Boddhisattva of the Mahayanists, is held up for imitation.

Medival images of Avalokita and of G.o.ddesses have however been found in Ceylon.[104] This is hardly surprising for the island was on the main road to China, Java, and Camboja[105] and Mahayanist teachers and pilgrims must have continually pa.s.sed through it. The Chinese biographies of that eminent tantrist, Amogha, say that he went to Ceylon in 741 and elaborated his system there before returning to China. It is said that in 1408 the Chinese being angry at the ill-treatment of envoys whom they had sent to the shrine of the tooth, conquered Ceylon and made it pay tribute for fifty years. By conquest no doubt is meant merely a military success and not occupation, but the whole story implies possibilities of acquaintance with Chinese Buddhism.

It is clear that, though the Hinayanist church was predominant throughout the history of the island, there were up to the twelfth century heretical sects called Vaitulya or Vetulyaka and Vjira which though hardly rivals of orthodoxy were a thorn in its side. A party at the Abhayagiri monastery were favourably disposed to the Vaitulya sect which, though often suppressed, recovered and reappeared, being apparently reinforced from India. This need not mean from southern India, for Ceylon had regular intercourse with the north and perhaps the Vaitulyas were Mahayanists from Bengal. The Nikya-Sangrahawa also mentions that in the ninth century there was a sect called Nlapatadarsana,[106] who wore blue robes and preached indulgence in wine and love. They were possibly Tantrists from the north but were persecuted in southern India and never influential in Ceylon.

The Mahvam?sa is inclined to minimize the importance of all sects compared with the Mahvihra, but the picture given by the Nikya-Sangrahawa may be more correct. It says that the Vaitulyas, described as infidel Brahmans who had composed a Pit?aka of their own, made four attempts to obtain a footing at the Abhayagiri monastery.[107] In the ninth century it represents king Matvalasen as having to fly because he had embraced the false doctrine of the Vjiras. These are mentioned in another pa.s.sage in connection with the Vaitulyas: they are said to have composed the Gd?ha Vinaya[108] and many Tantras. They perhaps were connected with the Vajrayna, a phase of Tantric Buddhism. But a few years later king Mungayinsen set the church in order. He recognized the three orthodox schools or nikyas called Theriya, Dhammaruci and Sgaliya but proscribed the others and set guards on the coast to prevent the importation of heresy.

Nevertheless the Vjiriya and Vaitulya doctrines were secretly practised. An inscription in Sanskrit found at the Jetavana and attributed to the ninth century[109] records the foundation of a Vihra for a hundred resident monks, 25 from each of the four nikyas, which it appears to regard as equivalent. But in 1165 the great Parkrama Bhu held a synod to restore unity in the church. As a result, all Nikyas (even the Dhammaruci) which did not conform to the Mahvihra were suppressed[110] and we hear no more of the Vaitulyas and Vjiriyas.

Thus there was once a Mahayanist faction in Ceylon, but it was recruited from abroad, intermittent in activity and was finally defeated, whereas the Hinayanist tradition was national and continuous.

Considering the long lapse of time, the monastic life of Ceylon has not deviated much in practice from the injunctions of the Vinaya.

Monasteries like those of Anuradhapura, which are said to have contained thousands of monks, no longer exist. The largest now to be found--those at Kandy--do not contain more than fifty but as a rule a pansala (as these inst.i.tutions are now called) has not more than five residents and more often only two or three. Some pansalas have villages a.s.signed to them and some let their lands and do not scruple to receive the rent. The monks still follow the ancient routine of making a daily round with the begging bowl, but the food thus collected is often given to the poor or even to animals and the inmates of the pansala eat a meal which has been cooked there. The Ptimokkha is recited (at least in part) twice a month and ordinations are held annually.[111]

The duties of the Bhikkhus are partly educational, partly clerical. In most villages the children receive elementary education gratis in the pansala, and the preservation of the ancient texts, together with the long list of Pali and Sinhalese works produced until recent times almost exclusively by members of the Sangha,[112] is a proof that it has not neglected literature. The chief public religious observances are preaching and reading the scriptures. This latter, known as Bana, is usually accompanied by a word for word translation made by the reciter or an a.s.sistant. Such recitations may form part of the ordinary ceremonial of Uposatha days and most religious establishments have a room where they can be held, but often monks are invited to reside in a village during Was (July to October) and read Bana, and often a layman performs a pinkama or act of merit by entertaining monks for several days and inviting his neighbours to hear them recite. The recitation of the Jtakas is particularly popular but the suttas of the Dgha Nikya are also often read. On special occasions such as entry into a new house, an eclipse or any incident which suggests that it might be well to ward off the enmity of supernatural powers, it is usual to recite a collection of texts taken largely from the Suttanipta and called Pirit. The word appears to be derived from the Pali _paritta_, a defence, and though the Pali scriptures do not sanction this use of the Buddha's discourses they countenance the idea that evil may be averted by the use of formul.[113]

Although Sinhalese Buddhism has not diverged much from the Pali scriptures in its main doctrines and discipline, yet it tolerates a superstructure of Indian beliefs and ceremonies which forbid us to call it pure except in a restricted sense. At present there may be said to be three religions in Ceylon; local animism, Hinduism and Buddhism are all inextricably mixed together. By local animism I mean the wors.h.i.+p of native spirits who do not belong to the ordinary Hindu pantheon though they may be identified with its members. The priests of this wors.h.i.+p are called Kapuralas and one of their princ.i.p.al ceremonies consists in dancing until they are supposed to be possessed by a spirit--the devil dancing of Europeans. Though this religion is distinct from ordinary Hinduism, its deities and ceremonies find parallels in the southern Tamil country. In Ceylon it is not merely a village superst.i.tion but possesses temples of considerable size[114], for instance at Badulla and near Ratnapura. In the latter there is a Buddhist shrine in the court yard, so that the Blessed One may countenance the wors.h.i.+p, much as the Pit?akas represent him as patronizing and instructing the deities of ancient Magadha, but the structure and observances of the temple itself are not Buddhist. The chief spirit wors.h.i.+pped at Ratnapura and in most of these temples is Mah Saman, the G.o.d of Adam's Peak. He is sometimes identified with Lakshmana, the brother of Rma, and sometimes with Indra.

About a quarter of the population are Tamils professing Hinduism.

Hindu temples of the ordinary Dravidian type are especially frequent in the northern districts, but they are found in most parts and at Kandy two may be seen close to the shrine of the Tooth.[115] Buddhists feel no scruple in frequenting them and the images of Hindu deities are habitually introduced into Buddhist temples. These often contain a hall, at the end of which are one or more sitting figures of the Buddha, on the right hand side a rec.u.mbent figure of him, but on the left a row of four statues representing Mahbrahm, Vishn?u, Krttikeya and Mahsman. Of these Vishn?u generally receives marked attention, shown by the number of prayers written on slips of paper which are attached to his hand. Nor is this wors.h.i.+p found merely as a survival in the older temples. The four figures appear in the newest edifices and the image of Vishn?u never fails to attract votaries.

Yet though a rigid Buddhist may regard such devotion as dangerous, it is not treasonable, for Vishn?u is regarded not as a compet.i.tor but as a very reverent admirer of the Buddha and anxious to befriend good Buddhists.

Even more insidious is the pageantry which since the days of King Tissa has been the outward sign of religion. It may be justified as being merely an edifying method of venerating the memory of a great man but when images and relics are treated with profound reverence or carried in solemn procession it is hard for the ignorant, especially if they are accustomed to the ceremonial of Hindu temples, not to think that these symbols are divine. This ornate ritualism is not authorized in any known canonical text, but it is thoroughly Indian. Asoka records in his inscriptions the inst.i.tution of religious processions and Hsan Chuang relates how King Harsha organized a festival during which an image of the Buddha was carried on an elephant while the monarch and his ally the king of a.s.sam, dressed as Indra and Brahm respectively, waited on it like servants.[116] Such festivities were congenial to the Sinhalese, as is attested by the long series of descriptions which fill the Mahvam?sa down to the very last book, by what Fa-Hsien saw about 412 and by the Perahera festival celebrated to-day.

6

The Buddhism of southern India resembled that of Ceylon in character though not in history. It was introduced under the auspices of Asoka, who mentions in his inscriptions the Colas, Pndyas and Keralaputras.[117] Hsan Chuang says that in the Malakta country, somewhere near Madura or Tanjore, there was a stupa erected by Asoka's orders and also a monastery founded by Mahinda. It is possible that this apostle and others laboured less in Ceylon and more in south India than is generally supposed. The pre-eminence and continuity of Sinhalese Buddhism are due to the conservative temper of the natives who were relatively little moved by the winds of religion which blew strong on the mainland, bearing with them now Jainism, now the wors.h.i.+p of Vishn?u or Siva.

In the Tamil country Buddhism of an Asokan type appears to have been prevalent about the time of our era. The poem Manimegalei, which by general consent was composed in an early century A.D., is Buddhist but shows no leanings to Mahayanism. It speaks of Sivaism and many other systems[118] as flouris.h.i.+ng, but contains no hint that Buddhism was persecuted. But persecution or at least very unfavourable conditions set in. Since at the time of Hsan Chuang's visit Buddhism was in an advanced stage of decadence, it seems probable that the triumph of Sivaism began in the third or fourth century and that Buddhism offered slight resistance, Jainism being the only serious compet.i.tor for the first place. But for a long while, perhaps even until the sixteenth century, monasteries were kept up in special centres, and one of these is of peculiar importance, namely Kancpuram or Conjeveram.[119] Hsan Chuang found there 100 monasteries with more than 10,000 brethren, all Sthaviras, and mentions that it was the birthplace of Dharmapla.[120] We have some further information from the Talaing chronicles[121] which suggests the interesting hypothesis that the Buddhism of Burma was introduced or refreshed by missionaries from southern India. They give a list of teachers who flourished in that country, including Kaccyana and the philosopher Anuruddha.[122]

Of Dharmapla they say that he lived at the monastery of Bhadrat.i.ttha near Kancipura and wrote fourteen commentaries in Pali.[123] One was on the Visuddhi-magga of Buddhaghosa and it is probable that he lived shortly after that great writer and like him studied in Ceylon.

I shall recur to this question of south Indian Buddhism in treating of Burma, but the data now available are very meagre.

FOOTNOTES:

[Footnote 10: _E.g._ Burma in the reign of Anawrata and later in the time of Chapat?a about 1200, and Siam in the time of Sryavam?sa Rma, 1361. On the other hand in 1752 the Sinhalese succession was validated by obtaining monks from Burma.]

[Footnote 11: Geiger, _Literatur und Sprache der Singhalesen_, p. 91.]

[Footnote 12: Compare the history of Khotan. The first Indian colonists seem to have introduced a Prakrit dialect. Buddhism and Sanskrit came afterwards.]

[Footnote 13: Literally demons, that is wild uncanny men. I refrain from discussing the origin and ethnological position of the Vaeddas for it hardly affects the history of Buddhism in Ceylon. For Vijaya's conquests see Mahvam?sa VII.]

[Footnote 14: IX. 26.]

[Footnote 15: Dpavam?sa I. 45-81, II. 1-69. Mahvam?sa I. 19-83.

The legend that the Buddha visited Ceylon and left his footprint on Adam's peak is at least as old as Buddhaghosa. See Samanta-psdik in Oldenburg's _Vinaya Pitaka_, vol. III, p. 332 and the quotations in Skeen's _Adam's Peak_, p. 50.]

[Footnote 16: Dpa. V. x. 1-9. Mahvam?sa VIII. 1-27, IX. 1-12.]

[Footnote 17: Mahvam?sa X. 96, 102.]

[Footnote 18: For the credibility of the Sinhalese traditions see Geiger introd. to translation of Mahvam?sa 1912 and Norman in _J.R.A.S._ 1908, pp. 1 ff. and on the other side R.O. Franke in _W.Z.K.M._ 21, pp. 203 ff., 317 ff. and _Z.D.M.G._ 63, pp. 540 ff.]

[Footnote 19: Grnwedel, _Buddhist art in India_, pp. 69-72. Rhys Davids, _Buddhist India_, p. 302.]

[Footnote 20: The Jtaka-nidna-kath is also closely allied to these works in those parts where the subject matter is the same.]

[Footnote 21: This section was probably called Mahvam?sa in a general sense long before the name was specially applied to the work which now bears it.]

[Footnote 22: See introduction to Oldenburg's edition, pp. 8, 9.]

[Footnote 23: Perhaps this is alluded to at the beginning of the Mahvam?sa itself, "The book made by the ancients (porvn?ehi kato) was in some places too diffuse and in others too condensed and contained many repet.i.tions."]

[Footnote 24: The Mahvam?sa was continued by later writers and brought down to about 1780 A.D.]

[Footnote 25: The Mahvam?satk, a commentary written between 1000 and 1250 A.D., has also some independent value because the old At?t?hakath-Mahvam?sa was still extant and used by the writer.]