Dai Sung Han's Buddhist Blog

The three visits by the Buddha to Sri Lanka

Written by Dai Sung Han

Some rights are reserved, 2012.

According to Pali chronicles the Buddha has reported to visit Sri Lanka three times during his life time. The oldest Pali chronicle, the Dipavamsa, mentions briefly about the miraculous three visits of the Buddha to the Sri Lanka along with the Sasanavamsa while the Mahāvamsa gives lengthy and detailed story of the mysterious visits. The story of the Buddha’s visits to Sri Lanka cannot be found any of Pali canonical literature. It is worthy mention that the Laṅkāvatāra Sūtra, the famous Mahāyāna sūtra, also reports the Buddha’s visit to the island though its context is quite differ than that of Pali chronicles. In spite of such details are found in the chronicles, scholars doubt the events as a historical fact based on various reasons.

The first visit to Sri lanka by the Buddha

The Mahāvamsa says of the time and background in following way: “Now, since a great sacrifice by Kassapa of Uruvela was near at hand, and since He (the Buddha) saw that this latter would fain have Him away .., the Conqueror in the ninth month of his Buddhahood, at the full moon of Phussa, Himself set forth for the Isle of Lanka, to win Lanka for the faith.”

The methods of coming to the island and conversion of the Yakkas are described as: “To this great gathering of the Yakkas went the Blessed One and there in the midst of that assembly, hovering in the air over their heads, at the place of the future Mahiyavgana Thūpa, He struck terror to their hearts, by rain, storm, darkness and so forth. The Yakkas, overwhelmed by fear, besought the fearless Vanquisher to release them from fear. Then, when He had destroyed their terror,… the Master preached them the doctrine.”

The second visit to Sri lanka by the Buddha

The motivation and background of the second visit addressed in following way: “When the Buddha was dwelling at Jetavana in the fifth year of his Buddhahood, saw that a war, caused by a gem-set throne, was like to come to pass between the Nāgas Mahodara and Cūlodara, uncle and nephew, and their followers; and he, the Sambuddha, on the uposatha day of the dark half of the month Citta, in the early morning, took his sacred alms-bowl and his robe, and from compassion for the Nāgas, sought the Nāgadipa.” The chronicles describes the activity of the Buddha in the second visit as: “Hovering there in mid-air above the battlefield the Master, who drives away (spiritual) darkness, called forth dread darkness over the Nāgas. Then comforting those who were distressed by terror he once again spread light abroad. When they saw the Blessed One they joyfully did reverence to the Master’s feet. Then preached the Vanquisher to them the doctrine that begets concord and both [Nāgas] gladly gave up the throne to the Sage.”

The second visit to Sri lanka by the Buddha

The Great Chronicle informs us regarding the occasion of the third visit by the Buddha as follows: “The nāga king Maniakkhika sought out the Sambuddha and invite him, together with the brotherhood. In the eighth year after he had attained to buddhahood, when the Vanquisher was dwelling in Jetavana, the Master, set forth surrounded by five hundred bhikkhus, on the second day of the beautiful month of Vesākha, at the full moon, and when the hour of the meal was announced the Vanquisher, prince of the wise, forthwith putting on his robe and taking his alms-bowl went to the Kalyāni country, the habitation of Maniakkhika.” The Buddha’s respond to the invitation of the nāga king is described in following way: “When the Teacher, compassionate to the whole world, had preached the doctrine there, he rose, the Master, and left the traces of his footsteps plain to sight on Sumanakūta.”

Historical authenticity of the visits

There is no extant archaeological evidence that proves the Buddha’s visit of the island.  Ceylonese Buddhists worship, according to records, legend and peoples beliefs, the sixteen places as were visited by the Buddha and his disciples and used as retreats for meditation. We were told that following the arrival of the most venerable Mahāmahinda these sacred places were covered with stupas by the kings mentioned above for people to venerate. Of these sixteen places, only Mahiyavgana stupa considered to be built while the Buddha was living.

But archaeologically, as Unesco site says, “the stupa enshrining the sacred relics was rebuilt by king Dutugamunu (161-136 BC) and has been restored many times by successive kings.” The park came to be known as Mahameghavana, where Buddha sat down here and meditated with his disciples, is the place where a sapling, sent by Emperor Asoka, through his daughter the Arahat Sanghamitta, of the sacred bodhi tree under which the Buddha attained enlightenment, would later be planted. This bodhi tree is historically the oldest tree in the world today. In addition, according to history, they had earlier considered the whole of the Jaffna peninsula and most of other parts of northern Sri Lanka as Nāgadipa, and that the ancient Nāgadipa temple was in what is presently Kandarode. Such facts allude a bit of possible pre-historical linkage between the records and common belief of the people.

Literary or philosophical authenticity of the visits

No record of the visit of the Buddha to the island is found other than Ceylonese chronicles except the case of Mahāyāna Laṅkāvatāra Sūtra. If we have no archaeological evidence, we have an option to see the philosophical compatibility which based on other literature of Buddhism. As we see the other portion of Buddhist literature, particularly that of canonical literature, there is huge gap between the description of the chronicles and the rest of them. The points can be classified as two categories: abandoning of compassion and attitude toward miracle.   

In the Great Chronicle, the Buddha subdued the Yakkas and Nāgas by weapon of ‘terror to their hearts, by rain, storm, darkness and so forth’, Where as in the suttas, the Buddha cannot behave such manner by his nature. In the Vatthupama Sutta (Majjhima Nikaya 7) the Buddha says, “he abides pervading that all-encompassing world with a mind imbued with loving kindness, abundant, exalted immeasurable, without hostility, without ill will. He abides pervading one quarter with the mind imbued with compassion.” In the Lakkahan Sutta (Digha Nikaya sutta 30) it is stated, “the Tathagata rejects harsh speech, abstains from it, spoke what was blameless, pleasing to the ear, agreeable, reaching the heart, urbane, pleasing and attractive to the multitude.” Here the famous Indian philosopher Radhakrishna comments on the point by saying that: “The Buddha would never have struck terror to their hearts. This idea that the Buddha struck terror to their hearts by rain, storm and darkness, Mahanama has taken directly from the Vedas. The Vedas tell us that Indra wields the thunderbolt and conquers darkness.” (Radhakrishna Indian Philosophy Vol. 1 pages 35-36) If the fact that the Buddha terrified the being as in the chronicles, we have to accept that the Buddha abandoned the fundamental tenets of the Dhamma merely for the sake of converting a set of ‘uninstructed wordings.’

As to the ‘attitude toward miracle,’ the Buddha generally was shown as against using of miracle. In the Kevaddha Sutta, the Buddha says, “He dislikes, rejects and despises the miracles of psychic power and miracle of telepathy.” But in the chronicles the Buddha comes to the island by flying and showing his miracle in front of multitude as “in the midst of that assembly, hovering in the air over their heads, he struck terror to their hearts, by rain, storm, darkness and so forth.” Hence anyone can find the obvious contradiction between the two texts, and in the case the canonical literature is the firm source of reliability in the sense of chronological and philosophical authenticity. 

The account given in the Mahavamsa has no historical evidence to support the proposition that the Buddha ever visited this island. However most of Ceylonese have firm faith of these sixteen holy places were visited by the Buddha and used as retreats for meditation. For more than two thousand three hundred years these places have been worshipped and venerated; they have helped millions of people develop good moral and spiritual qualities, and to practice meditation. These sacred places have been helping to make the Sri Lanka an ideal place for people who are bent on wholesome thoughts and a peaceful world.

References:

• B. C. Law (1952) The History of the Buddha’s Religion, Tr: Luzac & Co. Ltd.

• S. Radhakrishna (1928) Indian Philosophy: Oxford Publication

• B. C. Law (1933) A History of Pali Literature: Indica Books.

• K. L. Hazra (1994) Pali Language and literature: D.K.Printworld(P) Ltd.

• G.P.Malalasekera (1971) Encyclopidea of Buddhism : Government press, Ceylon.

• M.Monier-Williams (2002) Sanskrit-English Dictionary : Motilal Banarsidass.

• Nyanatiloka (1980) Buddhist Dictionary : Buddhist Publication society.

• Rhys Davids (1921) Pali-English Dictionary : Pali Text Society.

• Unesco website: http://whc.unesco.org/

The First Three Councils of the Sasanavamsa

Written by Dai Sung Han

Some rights are reserved, 2012.

The Sasanavamsa “The history of the Religion” is an ecclesiastical chronicle of Burma. It  deals with account of the growth and expansion of Buddhism in India and the nine countries of Ashokan missionaries. The full name of the chronicle is Sasanavamsappadipikā (The light of the history of the religion). The Pali term ‘sasana’ means ‘teaching; order; message; doctrine; a letter’ and ‘vamsa’ renders as ‘1. A race; lineage; family; 2. A bamboo; 3. Tradition, hereditary custom; 4. Dynasty.’ Thus the title can be translated as ‘tradition of the Teaching or the Doctrine.” The text is based on two palm-leaf MSS in the British Museum. It is a non-canonical literature written in Burma by Bhikkhu Pabbāsāmi who dates his book 1223 of the Burmese Common Era (1861 C.E.), was the tutor and mentor of the Burmese King Min-don-min. The author calls himself the pupil of the Savgharaja of Mandaly. Besides the Sasanavamsa, Pabbāsāmi is credited with the authorship of a number of other books; viz. Silakathā, Upāyakathā, Nāgarājupptti-Kathā, Nirayakathādipikā, etc. The author of the text gives unmistakable evidence of sound knowledge of the canonical as well as non-canonical literature of Burma and Ceylon.

This text consists of ten chapters with the table of contents (mātikā). The author of the chronicle declares the motivation of the compilation of the text as ‘at the request of the monks who have came to a foreign land from the island of Ceylon, I will compose the Sasanavamsa.’ The table of contents promises a general history of Buddhism drawn from a few well-known Pali and Burmese works. The first chapter is dedicated to the religious history of India and the rest nine chapters are allocated to the nine countries which Moggaliputta Tissa thera sent Buddhist missionaries during the reign of Piyadassiashoka. But of these nine regions, five are placed in Indo-China. In the first chapter the author gives an outline of Buddha’s life and briefly deals with the three Buddhist councils held during the three Indian kings, Ajātasattu, Kālāsoka, and Asoka. After the Third council over, Moggaliputta Tissa thera sent Buddhist missionaries to different countries for the propagation of the Buddhist faith. Among the nine countries in which the missionaries were sent the account of Ceylon and Burma seems to be more careful and complete than those of other matters of this group.

Summary of the First Council

A week after the Blessed One had attained the parinibbana, when the Venerable Mahakassapa, accompanied by exceeding two and a half thousand monks, was coming to Kusinara from Pava, having heard on the middle of the road that the Blessed One, has attained the parinibbana. Seeing the lamenting monks, a monk named Subhadda spoke thus: “Friends, do not lament, formerly we were annoyed by the recluse Gotama thus: “Do this, it is allowable to you; do not do this, it is not allowable to you.’ But now we do whatever we desire, whomever able to do, not to do whatever we do not desire, whomever able to do.” On hearing such evil word Mahakassapa was startled and decided to hold a council.

The reason of evil words of Subhadda was belong to his past and evilly initiated thereafter. Subhadda belonged to a barber family. When the Blessed One visited the city of Atuma then he engaged two novices, who were his own sons, to do the work of hair- dressing. When he had cooked rice-gruel, he offered them to the Buddha along with the Order. The Blessed One, however, was having not accepted them for the wrong doing. For that reason he having made enmity and as he was clinging to longing for destroying the religion, he spoke such evil words then.

He, in the third month since the Blessed One’s parinibbana, on the fifth day after the full-moon day in the month of Asali, with five hundred arahats and under the patronage of the king named Ajatasattu, held the first recital, lasting for seven months, in the Sattapanni Cave at Rajagaha. In this First Council, a number of five hundred great Elders like the Venerable Mahakassapa, Venerable Upali, Venerable Ananda and Venerable Anuruddha, helped the religion by first reciting (the doctrine).

Summary of the Second Council

A century after the Master had attained Mahaparinibbana at Vesali (Skt Vaiwali), the monks of Vajjis practice ten points (dasa vatthu). The ten points are enumerated as follows:

  1. SIVGILONAKAPPA:   Suitableness of carrying about salt in a horn.

  2. DVAVGULAKAPPA:   Suitableness of eating a meal at the wrong time when the

                          shadow has passed beyond two finger-breadths.

  3. GAMANTARAKAPPA:  Suitableness of eating in another village after having eaten

                           in a village.

  4. ĀVASAKAPPA:        Suitableness of having several residences in a parish to carry

                          out various observance.

5. ANUMATIKAPPA:     Suitableness of carrying out a formal act

by an incomplete Order.

  6. ĀCINNAKAPPA:       Suitableness of habitual conduct done by preceptors.

  7. AMATHITAKAPPA:    Suitableness of drinking unchurned butter-milk after

                           having eaten meal.

  8. JALOGIM-PATUMKAPPA: Suitableness of drinking unfermented toddy which has

                             not arrived at the stage of being strong drink (majja).

  9. ADASAKAM-NISIDANAKAPPA: Suitableness of using a rug which has no fringe.

  10. JATARPARAJATAMKAPPA:    Suitableness of accepting gold and silver.

 A monk whose name is Yasa, the son of Kakandaka, arrived at Valukarana of Vesali, observed the ten practices of Vajjiputtaka monks, thinking: “I will recite the Dhamma with seven hundred elect, Revata, Sabbakami and others.” The Vajjiputtaka monks being in hostile mood, approached the king named Kalasoka and informed him thus: “ O great king, we live guarding the Perfumed Chamber of this Mahavana monastery. Other monks have arrived with intention of plundering and destroying it.” The king Kalasoka supported the Vajjiputtaka monks first, but at the very night the king saw a dream of torment in the iron cauldron hell. An Elder nun named Nanda, sister of the king, coming by air, explained the defect in supporting the Vajjiputtaka monks. Thereafter the king Kalasoka turned out to the Venerable Yasa, supported the Second Council which held in the Valukarana for eight months.

Summary of the Third Council

When the religion of the Blessed One reached two hundred and thirty-eighth year, in the time of His Gracious Majesty the king Dhammasoka who reigned in the city of Pataliputta, the gains and honours of the Order of monks were in abundance. At that time the heretics, numbering at least sixty thousand, longed for gains and honours entered to the Assembly. When the king Asoka heard that the Observance and Invitation ceremonies were disappeared for seven years, sent one of his ministers to correct it. The minister went to the monastery and killed the Order of monks who were unwilling to hold the Observance ceremony. When the king heard this, felt guilty, asked that matter to Moggaliputta Tiss thera. The Elder answered: “You will be free from evil deed because you did not intent it.” Then the thera taught the king about orthodox doctrine and explained the Kathavatthu. At the time eighteen years had elapsed since the reign of His Gracious Majesty the king Dhammasoka, in the Ashoka monastery of the city of Pataliputta, the great Elders, numbering at least one thousand, for nine months recited. As the result, Moggaliputta Tiss thera sent missionaries to nine countries.

The name of missionaries and nine countries which Buddhist missionaries were sent

1: Mahamahindatthera  ̶ Sihaladipa

2: Sonatthera uttaratthera  ̶ Suvannabhumi, 

3: Maharakkhitatthera  ̶ Yona

4: Rakkhitatthera  ̶ Vanavasi

5: Yonakadhammarakkhitatthera  ̶ Aparantarattha

6: Majjhanti katthera  ̶ Kasmiragandha

7: Maharevatthera  ̶ Mahimsakamandala

8: Mahadhammarakkhitatthera  ̶ Maharattha

9: Majjhimatthera  ̶ Cinarattha

The Sasanavamsa is a modern chronicle of Burmese’s which has very ecclesiastical nature. Most of the contents of the text are derivative from various Pali literature and Burmese books. The description of the Three Councils considerably diverges from that of Vinaya Pitaka. Especially the role of the kings is emphasized greatly compare to other recension of the events. The author has indeed tried to incorporate all the available information of Pali and Burmese religious books, which is remarkable. The book gives us an interesting record of the part played by the Buddha’s religion in the social and intellectual life of the ten countries which were the center and destinations of missionaries of Ashoka.  

The first council of the Dipavamsa

Written by Dai Sung Han

Some rights are reserved, 2012.

Introduction

The Dipavamsa or the History of the Island is the earliest extant Pali chronicle of India and Sri Lanka. This old chronicle is rather religious eulogy than a historical record in the strict sober and modern sense. The title consists of two distinct Pali terms: ‘dipa’ has three meanings that of 1. a lamp; 2. an island; 3. help; support; here the second meaning is used; ‘vamsa’ renders to 1. a race; lineage; family; history 2. a bamboo; The meaning of history can be used thereby. The text deals with the history of the island from earliest times up to the reign of Mahasena (325-352). It is a chronicle of unknown authorship: G.P. Malalasekera describes “the Dipavamsa was not the work of a single author, but of several generation, a succession of rhapsodies, added to by succeeding authors, as the introduction tell us, “twisted into a garland of history from generation to generation, like the flowers of various kinds”. Considering the nature of ancient chronicle of the island, we can believe that there is a certain element of truth in it, particularly calculated to be the vehicle of history in early times, when literary facilities were scanty.

General contents of the Dipavamsa

The Dipavamsa has twenty two chapters. It mentions the three visits of the Buddha to Sri Lanka and the ancestry of the Buddha. It also gives an account of the genealogy of the old royal families of India and Sri Lanka. It refers to the three Buddhist councils, the rise of the different Buddhist schools after the Second Council, the activities of King Ashoka, the colonization of Sri Lanka by Vijaya and his successors.

Description of the first council in the Dipavamsa

This short description of the council is rather religious eulogy than a historical record in the strict sober and modern sence. It says of an election of the council member out of seven hundred thousand arahats. The seven chief disciples of the Buddha, i.e., Kassapa, Ānanda, Upāli, Anuruddha, Vabgisa, Punna, Kumāra-kassapa, Kaccāna, and Kotthita, were leading the council. They composed the collection of Dhamma by consulting Ānanda, Vinaya by asking Upāli. This compilation also can be divided by nine-fold doctrine, and this is called the doctrine of Thera or Theravāda for it was collected by the Thera, the First Doctrine for it was made first time as collection. The venue of the compilation was the Sattapanna cave, the nine-fold doctrine of the Master are Sutta, Geyya, Veyyākarana, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhuta, and Vedalla. The immovable earth quaked on the appearance of the Collection of the Vinaya and Dhamma.

Comparative study on the First Council between the Dipavamsa and the Cullavagga of Vinaya Pitaka

Description of the Firth Council in the Cullavagga is quite voluminous comprising around sixteen pages while that of the Dipavamsa is mere two pages. As matter of fact, there are rare common descriptions between the two sources. The number of assembly as five hundred and the fact that Ananda recited the dhamma and Upāli Vinaya are merely common point. The sophisticated form of arrangement and description of the Cullavagga presents the date of composition is much later than the prior recension. The major difference coming from additional descriptions in the Cullavagga regarding the order of abrogation of lesser and minor rules given by the Buddha, an inquision for Ānanda, a meeting between King Udana with his retinue and Ānanda thera, and imposition of the Higher Penalty to Channa.

1.      Regarding the member of assembly: The number of the member of participant agrees in the both sources. However, the Dipavamsa says that there were seven hundred thousand arahat, and out of the number five hundred bhikkhus are elected (sammata) as representative, whereas the Cullavagga silent on the total number of the assembly, does not describe them as all arahat, and selected (uccini) five hundred bhikkhus as representative rather than elected.

2.      Role of Mahākassapa in the council: The Cullavagga starts with monologue of Mahā-kassapa that describing how the thera came to know about the parinibbāna of the Buddha and why initiates the council by him. Throughout the council, the role of Mahākassapa portraited as chief of the representive, residing the council at all time in the text. In contrast, Mahākassapa was mere one of seven chief leading members in the Cullavagga. His role was not prominent as a singular figure though he was mentioned as the chief once at the end of the story.  

3.      Content of the compilation: The Dipavamsa briefly make mention of the content of compilation as three divisions: singlet of Āgama; couplet of Dhamma and vinaya ; nine-fold teaching  ̶ Sutta, geyya, veyyakarana, gatha, Udana, Itivuttaka, Jataka, Abbhuta, and Vedalla. It is very interesting point that the text defined composed collection as Āgama, which is the word used in Sarvastivadin or other Indian Sanskrit trdition, instead of Nikaya of Pali tradition. However, the Cullavagga gives details regarding how the dhamma and vinaya laid down: Mahākassapa asks questions line by line to Ānanda and Upāli as to dhamma and vinaya respectively. In the text, the compilation only divided by the couplet of dhamma and vinaya, and by the five nikāyas.

4.      The venue, sponsor, and the consequence: The Dipavamsa sets its venue as the Sattapanna cave specifically whereas the Cullavagga refers to Rajagaha. The both sources keep silence for the patron of the council, in contrast, other sources mention it as the king Ajatasattu. The consequence of the councils from the two sources showing striking difference. While the Dipavamsa vehemently eulogize the birth of excellent teaching of Thera, which caused earth quake, the Cullavagga is bit cynical about the result of the council as Purāna disagree or insubordinate to the compilation by refusing the submission to the elders.

 The Dipavamsa is one of the oldest chronologies in Pali literature. Though its description is too short, it adds some knowledge on the event. Their aim was to give the history of Buddhism, yet it is now admitted on all hands that the chronicles of Ceylon are not full of mendacious fictions, their kernel and main bulk being history, nothing but history. The modern idea of sober and authentic history may be absent, but their permanent value as an indispensible source book of history remains unchallenged.

Origin and Development of Pāli Vaṃsa Literature

Written by Dai Sung Han

Some rights are reserved, 2012.

Vaṃsa literature is history or semi-history that written in Pāli language. It is categorized in non-canonical Buddhist literature. The word vaṃsa means ‘1. A race; lineage; family; 2. A bamboo; 3. Tradition, hereditary custom; 4. Dynasty,’ but when it is used to refer to a particular class of narratives it can be translated as “chronicle,” or “history.” These texts, which may be ecclesiastically oriented (thera paramparā), dynastically oriented (rāja paramparā), or both at the same time, usually either relate the lineage of a particular individual, king, or family or describe in concrete terms the history of a particular object, region, place, or thing.

Origin of the Vaṃsa literature

To know the origin of Vaṃsa literature would be equivalent knowing the source of oldest Vaṃsa literature. The oldest extant Vaṃsa literatures are the three Pāli works, that are the Dipavaṃsa, the Chronicle of the Island, the Introduction to the Samantapāsādikā, the Commentary to the Vinaya Pitaka, and the Mahāvaṃsa, the Great Chronicle, which enshrine the ancient historical tradition of Ceylon, are still available to the student of Ceylon history. All these are closely related to one another, and it is not possible to study one independently of the other two. In addition to these texts, there is the Vaṃsatthappākasini, the tikā or commentary to the Mahāvaṃsa, which sheds considerable light on its main source, the Sihalatthakathā Mahāvaṃsa.

Identifying the source of the oldest Vaṃsa literatures should start from recognizing the date and author of the three oldest texts:

The Dipavaṃsa or the History of the Island is the earliest extant Pāli chronicle of unknown author. It is a chronicle of unknown authorship as G.P. Malalasekera describes ‘the Dipavaṃsa was not the work of a single author, but of several generation ···.’ The date of composition of this text is, according to Oldenberg, ‘it was written between the beginning of the fourth and the firth third of the fifth century C.E.’ Scholars conclude the date for the text deals with the history of the island from earliest times up to the reign of Mahāsena (325-352).

The Mahāvaṃsa is another old chronicle whose author is known as Mahānāman. A well-known passage of the later Cūlavaṃsa alludes to the fact that King Dhātusena bestowed a thousand pieces of gold and gave orders to write a dipikā on the Mahāvaṃsa. This dipikā has been identified by Fleet with the Mahāvaṃsa. For Dhātusena reigned at the beginning of the 6th century C.E., the date of composition would be around that time.

The Samantapāsādikā refers to a collection of Pāli commentaries on the Vinaya Pitaka. It was a translation of Sihala commentaries into Pāli by Buddhaghosa in the 5th century C.E. Following Oldenberg, ‘if we look at Buddhaghosa’s Atthakathā on the Vinaya, we find that the author has there prefixed to his explanations of the sacred texts a detailed historical account of the origin of the Tipitaka, its redaction in the three Councils, and its propagation to Ceylon by Mahinda and his companions.’

The Mahāvaṃsa-tikā is the commentary of the Mahāvaṃsa, which composed by the same author of the Mahāvaṃsa, Mahānāman. Oldenberg is opinion of the context of the text that ‘··· that those lines are quoted in the Mahāvaṃsa-tikā not from the Dipavaṃsa itself, but from the Atthakathā on which the Dipavaṃsa is founded.’

The Sihalatthakathā Mahāvaṃsa has long been ascertained that all of above four texts owe their origin to a common source – the Atthakathā-Mahāvaṃsa of the Mahāvihāra monastery. It must have formed an introductory part of the old Atthakathā on the canonical writings of the Buddhists. Scholars, like Oldenberg and Geiger, are of opinion that this Atthakathā-Mahāvaṃsa was composed in Sinhalese prose, interspersed, no doubt with verse in the Pāli language. Oldenberg rightly point out that ‘the author of the Dipavaṃsa borrowed not only the materials of his own work but also the mode of expression, and even whole lines, word for word, from the Atthakathā. But the author of the Mahāvaṃsa is not so fettered in his style or execution.

Development of the Vaṃsa literature

Beginning period ( 5th Century C.E.): The Dipavaṃsa is the earliest extant Pāli chronicle. According to B. C. Law, “The account in the Dipavaṃsa is condensed, and the sequence of events and characters presents the form more of a list and catalogue than of any connected narrative. Also there is an apparent lack of uniformity, an unevenness of style, incorrectness of language and metre and numerous repetitions, ···.”

Middle period (From 6th Century C.E. onward): The Mahāvaṃsa had composed at least one and half century later than the Dipavaṃsa. The Great Chronicle which is the work of a poet Mahānāma, is a perfect poet. B. C. Law opines as to the cause of such development as following: ‘∙∙∙ when the islanders had attained much more freedom in their learning and writing of the Pāli language he evidently showed greater ease and skill in his use of the language, as well as in his style and composition, and finally, a more free and liberal use of the material of his original.’

Final period (upto 19th Century C.E.): The Sasanavamsa is a modern Pāli chronicle which is written in Burma by Bhikkhu Pabbāsāmi who dates his book 1223 of the Burmese Common Era (1861 C.E.). Many verses from the Mahāvamsa are reproduced verbatim. Over all, we come across the names of about three hundred religious books in the text. N.R. Ray states “It has, moreover, a reliable chronological sequence and even assigns dates to events, authors, and their works which are verifiable with reference to their independent sources.”

Vaṃsa literature is chronicles that are written in Pāli language. Its origin can be traced to The Sihalatthakathā Mahāvaṃsa which came from the time of missionary Mahinda to the Island. It shows gradual development by time to time in its literary art. In spite of its numerous drawbacks, Rhys Davis referred to the old chronicles “it treats with scholarship so through and with judgement so sober and sound.”