Anuradhapura Maha Viharaya

The Anuradhapura Maha Viharaya was a massive Buddhist monastery that shaped Sri Lanka’s Theravada Buddhist tradition. Anuradhapura, the capital of King Devanampiya Tissa (247-207 BCE), was the site of its founding. Theravada Mahaviharan orthodoxy was formed in this region by monks like Buddhaghosa (4th-5th century CE) and Dhammapala,

Table of Contents

• Anuradhapura Maha Viharaya
• Anuradhapura
• How to book the Anuradhapura city tour
• Role of Mahavihara temple
• The Beginnings the Anuradhapura Maha Viharaya
• Writings of the Chinese Buddhist monk Faxian
• Later History

Anuradhapura Maha Viharaya

The Anuradhapura Maha Viharaya was a massive Buddhist monastery that shaped Sri Lanka’s Theravada Buddhist tradition. Anuradhapura, the capital of King Devanampiya Tissa (247-207 BCE), was the site of its founding. Theravada Mahaviharan orthodoxy was formed in this region by monks like Buddhaghosa (4th-5th century CE) and Dhammapala, who authored comments on the Tipitaka and other foundational texts of Theravada Buddhism including the Visuddhimagga. Those monks who made their home at the Mahavihara were known as Mahaviharavasins.

Anuradhapura

Anuradhapura was the first capital of Sri Lanka and was founded in the 3rd centre of BC by King Pandukabhaya. The ancient city is one of the most popular tourist attractions on the island and its ancient temples, places, garden and various other ancient monuments are the biggest draw of the city. Venturing on an Anuradhapura city tour is the best way to explore this ancient city. The Anuradhapura city tour is usually packed into most Sri Lanka trip packages such as 7 days Sri Lanka trip and 10 days Sri Lanka tour. However, the Anuradhaoura city tour can be booked as a standalone tour from Colombo and, any other cities on the island.

How to book the Anuradhapura city tour

Anuradhapura is located in the cultural triangle of Sri Lanka and it is on the bucket list of most travellers. A trip to Sri Lanka’s cultural triangle allows the travellers to witness many important historical places in Sri Lanka such as Anuradhapura, Polonnaruwa, Sigiriya, and Dambulla. Seerendipity Tour offers daily trips to Anuradhapura and the cultural triangle from Colombo and beach resorts. Interested travellers can get more information on this tour by writing to admin@seerendipitytours.com or WhatsApp at 0094774440977.

Role of Mahavihara temple

The “Mahavihara” was perhaps the most advanced institution in southern or eastern Asia in the 5th century. Many foreign academics came to the monastery to study Buddhism in a highly organized environment.

The Beginnings the Anuradhapura Maha Viharaya

Throughout much of the early history of Buddhism in Sri Lanka, three branches of Theravada—the Mahvihra, the Abhayagiri vihara, and the Jetavana—existed. Initially, Mahvihra was established, and afterwards, Abhayagiri Vihara and Jetavana Vihara were founded by monks who had broken away from Mahvihra. A.K. Warder claims that the Indian Mahsaka sect, which was eventually assimilated into Theravada, spread to Sri Lanka at the same time as Theravada. Northern parts of Sri Lanka also appear to have been surrendered to the influence of monasteries like Mahabvihara, which can be confirmed by referring to various sources of information such as inscriptions and well as the existence of a large number of ancient Buddhist temples in the area.

The monks of the Abhayagiri vihara are blamed in the Mahavamsa for the destruction of the Anuradhapura Mahavihara during sectarian disputes in the fourth century. These Mahayana priests incited Anuradhapura’s King Mahasena to raze the city’s sacred Anuradhapura vihara. This led to a later king of Sri Lanka expelling the Mahayanins.

Writings of the Chinese Buddhist monk Faxian

When compared to the writings of the Chinese Buddhist monk Faxian, who visited India and Sri Lanka in the early 5th century (between 399 and 414 CE), the traditional Theravadin version presented by the Mahavamsa stands in stark contrast. Around the year 406 CE, he made his first trip to Sri Lanka, and he later chronicled it in great detail in his literature. He wrote that the Mahavihara was not only functional but also home to three thousand monks. He also describes the funeral he attended at Mahavihara for a revered Ramana who had achieved Arhatship. Faxian also noted the parallel presence of the Abhayagiri Vihara, which he said was home to 5,000 monks. Xuanzang writes of both monasteries in Sri Lanka existing at the same time in the 7th century CE. There are two main schools of Theravada Buddhism in Sri Lanka, which Xuanzang referred to as the “Mahyna Sthaviras” (followers of the Abhayagiri school) and the “Hnayna Sthaviras” (followers of the Mahvihra school). Furthermore, Xuanzang states, “The Mahvihravsins reject the Mahyna and practice the Hnayna, while the Abhayagirivihravsins study both the Hnayna and Mahyna teachings and propagate the Tripiaka.”

Later History

It has been argued by some historians that the kings of Sri Lanka made sure that Theravada stayed traditional, setting it apart from Indian Buddhism. Travellers like Faxian, however, considered the Abhayagiri Theravdins as the primary Buddhist lineage in Sri Lanka, and earlier Sri Lankan monarchs were more likely to support and patronize them.

When the Mahvihra secured the political backing of King Parakkamabhu I (1153-1186 CE), they extinguished both the Abhayagiri and Jetavana Theravadin traditions, which had previously been the main Theravadin sect. After being defrocked,  Theravada monks from these two schools had the option of permanently rejoining lay society or seeking re-ordination as “novices” (smanera) in the Mahvihra school. Many Mahvihra monks, according to Richard Gombrich’s account:

While it is true that he did eliminate the Abhayagiri and Jetavana Nikyas, the phrase “he reunited the Sangha” obscures this truth. He excommunicated many monks from the Mah Vihra Nikya and all the monks in the other two, allowing the better ones to become novices in the now “unified” Sangha, into which they would have to be reordained in due order.

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