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Sri Lanka's line of Buddhism in late medieval Southeast Asia

8/14/2018

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Sri Lanka's Theravada Buddhist tradition played a crucial role in the estavlishment and development of Buddhism in Southeast Asia, particularly as monastic Buddhism had been on the decline in India, before the centres of Buddhist scholarship in the Ganges region finally fell victim to destruction during the Muslim invasions of the late 12th century. It was during this period that the empire of Bagan (Pagan) in Myanmar (Birma) reached is climax under King Chansu II (Sithu II, also known as Narapatisithu). Under his reign the young Buddhist monk Sapada (Chapata)travelled to Sri Lanka in order to study there and to receive a renewed higher ordination to introduce the Sinhalese line of succession in Myanmar. He was from the Mon ethnicitiy, which played a crucial role in transferring the Theravada tradition to the Bagan kingdom. His reform resulted in the establishment of a second order of Theravada Buddhism in Bagan, which became dominant in later centuries. During the 13th century, Sapada's followers, who initially caused only a kind of shism in the Theavada Buddhist culture of Bagan, were even more successfull in missionaries in the Menam region, where the newly established Thai (Siamese) kingdoms were gaining independence from Khmer hegemony. Hence, the Thai adapted the Sinhalese Mahavihara pattern of Theravada Buddhism and made it the official state religion, thereby intentionally turning away from the Hindu religion of the Khmer empire.

However, the Sapada mission and the Thai tradition of Theravada finally succeeded in the Khmer empire, too. According to some reports, one of the companions travelling with Sampada was a son of King Jayavarman VII, who was the first Buddhist king in Cambodia, but an adherent of Mahayanism. After Jayavarman VII's reign during the same period mentioned above, Hinduism had a royal revival in Cambodia inthe second half of the 13th century. But finally Theravada was successfull in Cambodia due to its appeal in rural villages. The Theravada teachings and monsatic line of the Sinhalese sect had been introduced in Cambodia in the course of the 13th century. Unlike Shivaism, Vishnuism, and Mahayana Buddhism, which were imposed from the empire’s elites, the new doctrine was mainly preached to common people. Khmer farmers during the centuries of Hindu and Buddhist state cults had remained to be animistic, sparcely touched by those foreign Indian religions of the Khmer elites. Instead of elaborate court ceremonias, the monks of the Sinhalese tradition prescribed meditation and were devoted to a life of modesty and austerity. Unlike the priestly hierarchy close to the royal family whose political power was in decline, the Theravada monks were in direct contact with ordinary people and managed to stimulate a popular movement. This carried the Khmers, too, into the Theravada fold, until the present day.
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Lanka in Cambodian culture

8/7/2018

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battle of Lanka on a lintel relief in the Preah Khan temple in Angkor in Cambodia
Sri Lanka played a crucial role in the development of the Theravada version of Buddhism in Southeast Asia. It has become the predominant religion in Myanmar since the 11th century, where it was reformed in the Sinhalese tradition in the 14th century. In Thailand, conversion to Theravada Buddhism was a means to demonstrate independence from Khmer rule in the 13th century, when the first Thai kingdoms were established. Sri Lankan monks were invited to the then Thai capital, Sukothai. However, the Sri Lankan version of Buddhism, imparted by Thai monks, became prevalent in the Khmer kingdom, too, though slightly later on. Since the 14th century, Theravada has been the national religion of Cambodia. That's the period after the demise of Angkor. During the Angkor period, there had already been some contacts between monks from Sri Lanka and Cambodia. Furthermore, the island of Lanka, as the location of the decisive battle in the sacred Ramayana epic, has become the setting of the most important national Khmer epic, which like in many other literatures of Aoutheast Asia, a version of the said Indian epic. Lanka as a mythical place had already been represented in Khmer art from the Angkor period, most famously at the immensely large carving in the western gallery of Angkor Wat from the mid 12th century. Rama's fight against Ravana, the demon king of Lanka, can also be seen in several lintel carvings from the late 12th cebtury Bayon period, which was mainly Buddhist (Mahayanist, not Theravadic). The photo of such a relief depicting the battle of Lanka is taken from the newly published Preah Khan page, by courtesy of Mr. Sopheak.
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Sri Lanka and Southeast Asia

8/4/2018

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Satmahal Pasada in Polonnaruwa
Due to the shared Theravada Buddhist tradition, Sri Lanka has mch in common with Myanmar, Thailand, Laos, and Cambodia. Particularly the monastic traditions are intertwined. Strong ties started to develop during the Polonnaruwa period and the 13th century. Although by and large Sri Lanka played a more significant role in the cultural history of the other Theravada countries, traces of influences from Southeast Asia can be seen even in Sri Lanka's heritage sites such as Polonnaruwa. The layout of the Potgul Vihara in the south of Polonnaruwa, with three upper levels of temple terraces, may have been inspired by Khmer architecture. The Satmahal Pasada on the Quadrangle temple platform is a steep step pyramid with niches for Buddha statues, a quite unique structure in ancient Sri Lanka. But it very much resembles Mon architecture of northern Thailand.

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Jetavanarama in Anuradhapura

4/21/2018

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Jetavanarama Dagoba in Anuradhapura, the world's largest ancient building made of baked brick world's largest ancient bakestone building
The Jetavananarama was a Buddhist monastery during the mid and late Anuradhapura period. Actually, it was the latest of the three giant temples of Anuradhapura, which were also the three largest religious institutions and, apart from the king, the most important land holders with areas of agriculture distributed all over the ancient Sinhalese kingdom. In contrast to the other two pivotal monasteries of Anuradhapura, viz. Mahavihara and Abhayagiri, the youngest one, Jetavanarama, was built in a systematical and symmmetrical ground plan, with the stupa on a wide courtyard in the very centre of  a rectangle of other ceremonial buildings and monks‘ resdidential quarters

With a total height of    122 m and covering 23,3 hectare, the Jetavanarama Dagoba from the 4th century AD is the largest ancient stupa, and with almost 100 million bricks, it’s also the world’s largest construction built of baked stone.

The Jetavanarama of Anuradhapura is not to be confused with the Jetavana monastery in India, which is situated just outside the ancient city of Savatthi (Srvasthi). The Jetavana in northern India was the place where the Buddha gave the majority of his teachings and discourses.   

The foundation of the Jetavanarama in Aniradhapura was the result of sectarian differences between Buddhist monks and even of a sacrilige. According to Buddhist monastic rules incorporated in the Vinaya part of the Holy Scriptures, a consecretad territory of a Buddhist monastery can not be rededicated without the consent of the monks inhabiting it. The Jetavanarama was founded on parts of the temple land of the older Mahavihara, which was expropriated against the resistence of the Mahavihara monks and without proper ceremonies as a result of a conflict between King Mahasena and the clergy of the Mahavihara.

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Aluvihare Temple

3/18/2018

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Aluvihare Temple with palm leaf manuscript museum
Ola leaf manuscripts in the museum of the Aluvihare Temple
Aluvihare Rock Temple with ancient caves
The Aluvihare Temple near Matale is said to have been the location of the 4th Theravada Buddhist Council, which for the first time layed down the Pali Canon of the Holy Scriptures in written form to preserve it for future generations. A museum for palm leaf writings is attached to the ancient temple. The caves have typical Kandyan paintings. A newly decorated cave has gaudy illustrations of hell punishments like a chamber of horrors. Another cave is believed to have been the abode of Buddhaghosa, Church Father of Theravada Buddhism, who lived in the 5th century AD. He is the most famous commentator of the Tipitaka, the Buddhist Holy Scriptures. A stairway along his cave lead to the top of a rock, which is crowned by a small stupa. This is an excellent vantage point overlooking the rocks of the Aluvihare Temple and the surroundings of Matale. The name of the temple, which is situated close to the Kandy-Dambulla-Jaffna road A9, is also spelt Aluviharaya or Aluvihara.

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Kandy Perahera - one of Asia's most beautiful pageants

6/5/2015

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Randoli Perahera of the Kandy festival
The Kandy Perahera features five final processions organized by the Sri Dalada Maligawa [Tooth Temple] in Kandy Sri Lanka, which is the most venerated Buddhist temple of Sri Lanka, and by four shrines dedicated to Hindu Gods and a Goddess. It is an event of great significance for Buddhists and for Kandy’s Temple of the Sacred Tooth Relic, which takes annually in the month of July or August in Sri Lanka. The Esala Perahera in Kandy is celebrated to honour the Sacred Tooth Relic and the four ‘guardian’ Gods Natha, Vishnu, Kataragama and Goddess Pattini.

The dates are scheduled according to auspicious times, which are determined by local astrologists in Sri Lanka, hoping for rains to bless the country and crop cultivation.

A copy of one of Buddhism’s most sacred relics, the Sacred Tooth, is taken from the Temple the Tooth and paraded through the streets as part of the final five parades during the Kandy Perahera fortnight. Following this, more festive events take place at the centre stage and visitors can expect to see a lively cast of dancers, jugglers and fire-breathers milling amongst the crowds.

After the Kandyan Kingdom fell to the British in 1815, the custody of the Tooth Relic was handed over to the Buddhist Clergy. In the absence of the King, a lay custodian called the Diyawadana Nilame was appointed to handle routine administrative matters. This ritual is performed by carrying the Sacred Tooth Relic of the Buddha through the streets of the Kandy city which is done with exceptional panache. The Diyawadana Nilame, the chief lay head of Kandy’s Tooth Relic Temple is the most responsible person of the Kandy Perahera. Sri Lanka’s largest pageant, the Dalada Perahera, also called Randoli Perahera, travels around Kandy city in the 5 nights before the Nikini Fool moon day in August.

According to old traditions, a Sandesaya, an official message, was submitted to the king by the Diyawadana Nilame, now it is submitted to the president. The Diyawadana Nilame is associated with the participants, with a view of blessing all the pilgrims and spectators of the festival, Buddhist and non-Buddhist, destroying all possible effects of evilness, ritualistic dances serve the same purpose.


     DATE                             EVENT

17th Aug 2015    Kapsituvima (Planting of the ‘Kapa’)
17th Aug 2015     to 20th Aug 2015 Internal Perahera of Four Devales
20th Aug 2015    1st Kumbal  Perahera
21stAug 2015      2nd Kumbal  Perahera
22nd Aug 2015   3rd Kumbal  Perahera
23rd Aug 2015    4th Kumbal  Perahera
24th Aug 2015    5th Kumbal  Perahera
25th Aug 2015    1st Randoli Perahera
26th Aug 2015    2nd Randoli Perahera
27th Aug 2015    3rd Randoli Perahera
28th Aug 2015    4th Randoli Perahera
29th Aug 2015    5th Randoli Perahera
30th Aug 2015    Day Perahera (Water Cutting Ceremony “Diya Kepeema”)


CURRENT ODER OF PROCEEDINGS OF KANDY ESALA OR DALADA PAGEANT
in Sri Lanka

Performance of whip
Dance of fire balls
Buddist flags
District flags {clothes and brass}
Sword Beares
Peramune Rala {Guiding Person}
Hevisi {Drum} Performance
Gajanayaka Nilame {O.I.C. of Elephants}
Players of Horanae {Oriental Flute}
Dance of Hand fans {Chamara}
Dance of wooden sticks {Lee keli}
Group of Pantheru {an instrument}
Talam Players {Seymbal Players}
Hawadi Dagaya
Naiyadi Group
Swort Parade
Dance of Pantheru
Players of Hand timberel {Rabana}
Dance of Talam
Dance of Pantheru
Dance of weval {cane}
Dance of Udakki {small drum}
Group of Nalladi
Sword Dance
playes of Tammattam {twin drums}
Dance of Timberaledance of Pantheru
Dance of Pantheru {Sticks}
Dance of Udakki
West Dance {traditional upcountry dance}
Kariya karawana Korale {cheap of duties}
Nagasinghem
The Tusker with golden relic casket and thwo elephants at ither side
Two Buddhist flags
Kavikara Maduwa
Karriers of flowes and oil lamps
Wes Dance
Diyawadana Nilame
Two Guards and pearl umbrella
Two Burma Flags
Procession of the god Natha
Procession of the GOD Visnu
Procession of god Skanda {Kataragama}
Procession of goddess Pattini

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POSON POYA FESTIVAL 2559 or 2015 IN MIHINTALE, SRI LANKA

5/19/2015

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Bild
Poson is a day celebrated by Buddhists around the world. The term Poson comes from the name of a month in Sri Lankan and Indian calenders.

Poson day is one of the most important festival days in the Buddhist history of Sri Lanka as it commemorate that Buddhism started on a Poson day, when the royal missionary monk Mihinda's arrived and converted King Devanampiyatissa to Buddhism, in the year 236 B.C.E. This event is mentioned in our Sri Lankan Mahawamsa Chronicle. Buddhist missionaries were sent to various countries in the world, apart from Sri Lanka. But in the case of Sri Lanka, Emperor Dharmasoka sent his own son, Arahant Mahinda Maha Thera, to lead the delegation. The Arahants (enlightened men) Ittiya, Uttiya, Sambala and Baddasala accompanied Arahant Mahinda Maha Thera on this mission. Sumana Samanera also joined them. The only layman in this mission was Bhanduka Upasaka.

King Devanampiyatissa followed by his men engaged himself in a game of hunting in the royal park, ”Missaka Pawwa”. A well-built deer ran swiftly along the king’s side. The king had no time to spare. Nobody else than the king himself was to kill the biggest deer on that day. But when he aimed at the deer, top at the foot of which the king was standing, he heard his name being called. The king was seriously concerned as to who in this world dared to call him by his name. However, he was not annoyed as the words were pleasing. The king looked up from the foot of the Mango tree where he was found standing dumb and saw the figure of a human being in yellow clothes. Till then he had never seen such a person with yellow clothes. He was amazed. ”This should be a supernatural being”, the king thought. Hitherto the king saw only one figure. The other four arahants, the samanera and the upasaka then also emerged one by one. Arahant Mahinda ascertained that the king was prepared to listen to him. His bow and arrow fell from his hands. He put his hands together on his forehead and knelt down on the ground under the Mango tree.

Arahant Mahinda Maha Thera decided to test the king’s knowledge and intelligence and to ascertain whether he could understand the Dhamma by delivering it in the normal way. Monk Mahinda decided to test king with a riddle. Pointing to a tree he asked him the name of the tree. This tree called a “mango”, replied the king. “Is there yet another mango besides this?” asked Monk Mahinda. “There are many Mango trees”, responded the king. “And are there yet other trees beside this Mango and the other Mangoes?”, asked Monk Mahinda. “There are many other trees, those trees which are not mangoes.” said the king. “And are there, besides the other Mangoes and those trees which are not Mangoes, yet other trees?” asked Monk Mahinda. “There is this mango tree”, said King Tissa, who as a result passed the test.

We generally wear white dress [Sil adun] when going the temples and participating in the traditional ceremonies at temple. The majority of the philgrims spends the whole day in the temple compound and they reaffirm their determination to follow the teachings of the Buddha. Every temple is filled with Ata Sil and Dasa Sil devoties and philgrims all over Sri Lanka celebrating this great event. In temples Buddhist worship, lit lamps, offer flowers and lit incense sticks. Many religious activities are organized by village communities, government departments of police, army, schools and by thee department of buddhist and civil organizations during this period at every temple of Sri Lanka, such as Sil campain, Bodi pooja, Amisa pooja, Perahara Prosses, Coffee or Tea, Dansal [freely giving foods], devotional songs [Bakthi Gee/Bathi Gee], Kavi Bana preaching, pandols or thoran, Aloka pooja, relique excibitions and lantherns.

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Vesak Festival in Sri Lanka

5/8/2015

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Vesak festival street decoration in colombo  Sri Lanka
Vesak/Wesak is a day celebrated by Buddhists around the world. The term Vesak is derived from the name of a month in Sri Lankan and Indian calenders. Vesak day is one of the most important festival days in the Buddhist calender, as it commemorates three significant events in Lord Buddhas life, namely his birthday, his enlightment and his passing away. The birth of Siddharta Gautama, the future Buddha Shakyamuni, took place in Lumbini, which today is in Nepal. It was under an arbor sat tree where queen Mahamaya Gave birth to him. The second event was Siddharta Gautama’s supreme attainment as the Buddha. The third event was Lord Buddhas Parinibbana over 2559 years ago according to Buddhist calender.

We generally wear white dress [Sil Adun] when visiting our temples on Vesak Poya day in order to participate in the traditional ceremonies at the Buddhist Pansalas. The majority of the pilgrims spends the whole day in the temple, reaffirming their determination to follow the teachings of the Buddha. The temples are filled with Ata Sil and Dasa Sil devotees and pilgrims from all over Sri Lanka celebrating this great event. In the temples the Buddhist worshippers lit lamps, offer flowers and lit incense sticks. Many religious activities are organized by the local village communities and by the government departments of Police, Army, Schools and notably by the the Department of Buddhist and Civil Organizations during this period at every temple of Sri Lanka. Activities include Sil campaigns, Bodi Pooja, Amisa Pooja, Perahara Processions, Coffee & Tea, Dansal [freely giving foods], Vesak devotional songs [Bakthi Gee/Bathi Gee], Kavi Bana preaching, pandols or thoran and lanterns.

Apart from Sri Lanka many other Asian countries celebrate the Vesak festival, too, for example Nepal, Singapore, Taiwan, India , Japan, Indonesia, Thailand, Bhutan.

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