First-ever research and Sinhala translation of Mulsikha
An Analytical Research of Mulsikha
Author: Prof. Risiman Amarasinghe
Samayawardhana Bookshop, Colombo 10
Reviewed by Ven Prof. Induragare Dhammaratana Thera
During the ancient times when abhidharma had not been developed or
accepted as a separate pitaka, the doctrine of the Tathagatha had been
referred to as Dharma vinaya.
“yovoAnandamayadhammochavinayochadesitopangngattho so
vomamachchayenasattha”. It was in this manner that the Tathagatha had
referred to his doctrine.
At the first Dhammasangayana the inquiry made by Arhat Mahakassapa
from the bhikkhus involved in the sangayana as to what should be
considered first, that is, whether we should consider dhamma or
vinaya(avuso king pathamangsangayamadhammangvavinayangvati) is an
example that in the doctrine of Thathagatha, dhamma and vinaya were
considered as synonymous. What is emphasised herein is that endorsing
the meaning “vinayonamasasanassaayu” vinaya has been considered as the
aspect that supports the sustainability of the Dhamma.
During the time of the Tathagatha it was Arhat Upali who held the
supreme position of being the authority on Vinaya. With the passage of
time through preaching of vinaya referred to as Anadeshana,
yathaparadhashasana, sangvarasangvarakatha, the bhikkhus had been
oriented to a systematic institution, subjecting them towards a trend of
orderly discipline.
Although after the first Dhamma sangayana the total doctrine of the
Buddha (Sambuddha Deshana) had been categorised into three baskets (pitakas),
even herein the division into sutra and Abhidhamma had been the same as
dharma referred to in the Buddhist doctrine. Without any differentiation
Vinaya had been compiled first. This would deduce the fact that in an
established institution the value and the position to be held by such
aspects as rules, regulations, ordinances and sub-ordinances had been
emphasized even at that time.
Utterances
At the beginning the Tathagatha disciplined the followers through
ovadapathimokkha: that is through such utterances as “khanthiparamangtapotthikha”.
The initial approach towards disciplining bhikkhus was merely to preach
them on getting rid of all evil and developing merit (kusal). However,
when developing qualitatively and quantitatively these simple orders
were seen as insufficient.
The Tathagatha, for 20 years since he attained Buddahhood, did not
regulate the followers by introducing rules and regulations, other than
through the aforesaid ovadapathimokkha. But introducing rules and
regulations would become extremely essential for the
institutionalisation of the sangha fraternity with their increasing
numbers.
Literature on vinaya exposes that formulation of disciplinary rules
became essential when the bhikkhu institution became corrupt through
such phenomena as:
Labhaggamahattaya (when gains and benefits increase),
Vepullamahattaya (when followers increase),
Rattangngumahattaya (when delays occur),
Bahusachchamahattaya (when knowledge gets enhanced)
First precept
The first precept was enacted over the incident relating to Bhikkhu
Sudinna 20 years after the inception of the Sasana. Disciplining began
thereafter. Since then, disciplinary precepts had been enacted relating
to four parajikas, 13 Sangadisesas, two aniyatas, 30 Nisangipachitis, 92
Pachitis, four minor offences, 75 Sekhiyasand four samathas.
The first responsibility for discipline of the Sambuddha Shasana was
assigned to Arhat Upali, who had been a barber in his lay life. From
there onwards, up to the conduct of the third convocation (Dharma
sangayana) in the third century B.C., discipline was looked after by the
strenuous efforts of bikkhus Dasaka, Sonaka, Siggava, and
Moggaliputtatissa.
Since the advent of Arhat Mhinda to Sri Lanka and the establishment
and development of the Sasana in the island, discipline in the country’s
Buddha shasana was developed and protected by the incomparable
assistance of such Sri Lankan mahatheras as Arittha, Dattakala Sumana,
Deegha Sumana, Naga, Buddha Rakkhita, Tissa, Dewa, Sumana, Chulanaga,
Dhammapalitha, Rohana, Khema, Upatissa, Pussa
Dewa, Mahasiva, Upali, Mahanaga, Abhaya, Tissa, Chulabhaya, Chuladewa,
and Siva, who were well versed in the precepts of discipline.
Thenceforth, the Sambuddha Sasana of the country was developed under
several groups.
Although at first the Sambuddha Sasana was developed under
Dharmadharas and Vinayadharas, and later under Gramavasi and Vanavasi
on, on all these occasions discipline had occupied a prime position.
Even under the Sasana traditions of Pratipatti and Prativedha, vinaya
had been brought under prativedhashasana. Even at certain times schisms
had occurred due to reasons relating to discipline (vinaya).
In the Sri Lankan Sasana history the most outstanding and conspicuous
event had been the translation of Helaatuwa into the Pali language by
Ven. Buddhaghoshacharya. In the composition of treatises on Paliatuwa,
ubhatovibanga, khandaka and parivara, Samanthapasadika and
Kangkhavitharaniforpatimokka had been composed as atthakathas
(commentaries/ expositions).
Either Ven Buddhagoshacharya or thereafter a contemporary named Ven
Buddhatta had composed two documents, namely, Vinayavinichchaya and
Uttaravinichchaya, both relating to the Theravada tradition. Even in
this regard there has been a commentary written by Sariputta Thera on
Vinayavinichchaya.
Summation
A Thera named Dhammasiri had written a book referred to as
Buddhasikkha, which is a summation of the contents of Parajikapali,
Chullavaggapali, Mahavaggapali, Pachittiyapali. By referring to this
work as Kudusikain the Polonnaruwa kathikawatha it appears that this
work had been in use among the Sri Lankan bhikkhus during the time
kathikas were written.
During the Dambadeniya period there had been two books written, one
named Kangkhavithranipitapotha, a glossary on Buddhaghoshacharya’s
Kangkavitharani Atthakatha written in Sinhala and the other named
Kudusikhapadartha, an exposition on Khudddasikkha.
Vinayatthamanjusa, an exposition on Kangkhavitharani, had been
written by Buddhanaga Thera prior to this period, that is during the
Polonnaruwa era.
The bikkhu institution, deteriorated after king Vijaybahu, was
restored to its pristine status by King Maha Parakramabahu of
Polonnaruwa.
Having established a Sangha-tribunal, and purified the Sasana,and
eradicated the schisms that existed from the time of king Valagamba,
king Maha Parakramabahu of Polonnaruwa restored unity among the sangha.
He invited Dimbulagala Maha Kashyapamaha Thera, Gnanapalamaha Thera
and his disciples from Anuradhapura, bikkhus of Sabaragamuwa,
Mugalanmahathero, Pulasthipura, Nagendrapalli, Selantharavasi Nanda
Thera and the others from the region of the sub-king.
The maha Sangha was led by those of the Mahavihara, for a Sangha
conference. At this conference he restored unity among the Nikayas, and
established the Polonnaru kathikawatha(book of rules) which consisted of
51 regulations. This is the oldest Kathikawatha referred to in Sinhala
literature. Chapter 76 of the Mahavamsa provides information on this
event.
The next is the Nissankamalla kathikawatha, containing 27
regulations, found near the Hetadage of Polonnaruwa. The Dambadeni
kathikawatha appears to be an attempt to re-arrest the deterioration of
the shasana. The Dambadenii kathikawatha has been referred to as the
agreements and precepts arrived at the assembly of bhikkhus held at the
Wijayasundararama of Dambadeniya, under the auspices of Sangarakkhita
and Dimbulagala Medankara theras.
The other noteworthy references referred to in the literature that
evolved around disciplining of bhikkhus are the Kotte kathikawatha,
Keerthi Sri Rajasinghe kathikawatha, Rajadhirajasinghe kathikawatha and
the kathikawathas a dopted in Sri Lanka by the Nikayas (sects).
The Sikkhapadavalanjana composed in the Pali language by the chief
incumbent of Panchamula Pirivena is a translation of the Sikkhaval anda
and Sikkhavalanda Vinisa written in Sinhala. Heranasikha and
Heranasikhavinisa are considered to be the works of the author of
Sinhala Sikkhavalanda and Sikkhavalandavinisa.
These two texts, Heranasikha and Heranasikhavinisaare are memorised
presently in the ordaining of Bhikkhus.
The reference made in the Polonnaruwa shows that these were used even
in the Polonnaruwa period.
Sikkhavalanda and Sikkhavalndavinisa are the most ancient prose book
found in addition to the expositions appearing in Sinhala literature.
This composition can be considered as a text which provides
disciplinary rules and customs of ordained bhikkhus. |