Sino-Sri Lankan Buddhist Relations:

Sharing needs and then culture...

By Ven. Dr. Madurawala Sobhitha

China-Sri Lanka links goes back to the 2nd century B.C. The records of both countries prove that there were economic, political and religious ties for a considerable period of time . These relations that have started with exchanging the basic needs were subsequently extended to sharing each other's cultures. Such exchanges seem to have had a substantial impact on the cultures of the two countries. In the study of the development of the historical tradition, the contribution by China is noteworthy. Chinese sources are not only vital for constructing the history of China but also for studying the history of different regions and countries in the world.

It is certain that Buddhist monks have been the pioneers of bilateral relationship

The first reference to Sri Lanka in the Chinese literature appears as far back as the first century in the Han shu, the Dynastic history of the Han Dynasty. The Chinese name used to identify this country was 'Se cheng buguo'. The second name for Sri Lanka, which was used in Chinese primary sources was 'Si diao guo'. This entailed a regular transcription of Sihadipa, Simhadvipa. The Chinese book called 'Tai ping yulan' reports that a gem embedded cloth, which could be used as a screen, was sent to a Buddhist temple in India from Si diao guo (Sri Lanka). The Sri Lankan King had wanted to keep it for himself because of its value. However his ministers advised him against doing so. The Chinese source 'Nan zhou yi wu zhi' mentions that si diao guo (Sri Lanka) is situated in the middle of the sea and it is a very fertile country with many towns and streets. The book 'Guang Zhi' mentions si diao guo (Sri Lanka) is the name of one of the countries which has the most valuable gems.

The most common name used to identify Sri Lanka in Chinese sources was 'Shi zi guo' (Lion country) and it was in Jin Dynasty (265-420 A.D.). This was used for the first time during the Jin Dynasty (265-429 A.D.). According to 'Gao seng Chuan' (Biography of Eminent Monks), a mission arrived in China from 'Shi zi guo'. Fa-Xian who visited Sri Lanka in the fifth century, also used this name for Sri Lanka. This name was used in Chinese sources from the Jin to the Song dynasty (960-1279 A.D.). We find variations of 'Shi zi guo' also in some other Chinese primary sources. Yuan shu, the Dynastic history of the Yuan Dynasty (1271-1368 A.D.) also used 'Shi zi guo' with a different Chinese character for 'Shi' . Xuan Zang's Ta tang xuyu ji and Gao Seng Zhuan used 'Zhi shizi guo'. I-Jing's Ta tang xuji nanhai sang zhuan used 'shizi zhou'.

Role of Buddhist monks

It is certain that Buddhist monks have been the pioneers of this bilateral relationship. The history of Buddhist relations between China and Sri Lanka draws back as the 5th century A.D. The Buddhist monks, who contributed to this relationship building could be categorized as follows:

Sri Lankan Buddhist monks who reached China

Indian Buddhist monks who visited Sri Lanka and then proceeded to China

Chinese monks who came to Sri Lanka

The monks who wrote on Sri Lanka while being in India without visiting Sri Lanka

Buddhist nuns too have contributed considerably to this task.

A famous Chinese Buddhist monk, Fa-Xian came to Sri Lanka and stayed here for two years. He was based at the Abhayagiri monastery and studied Buddhism. Seng-Jia-Pa-Mo (Sanghavarma) arrived in China from Sri Lanka in 412AD. He is referred to as a Sri Lankan, and along with the Chinese monk Hui Yuan, translated the Mahimsasaka vinaya into Chinese. Chiu -na-Pa-Mo(Gunavarman) arrived in China from Sri Lanka in 424 AD. He was an Indian monk but resided at Abhayagiri Vihara before his departure to China.

In the Sung Shu, we find evidence of two missions being sent by the King of Shi Zi Guo to the court of Emperor Wen in the 5th and 12th years of Yuan Chia. (428AD and 435AD). According to Tse fu Yuan kui (Chinese encyclopaedia), written in the 11th century A.D, a Sri Lankan King dispatched another mission to China in 430 A.D. bringing local products as a tribute. Sri Lankan Bhikkunis went to China in 429AD to establish the Bhikkuni Sasana by a Ship owned by Nanti, who might have been a Sri Lankan. However the Pi-Chiu-ni-Chuan goes to say that the Bhikkunis were led by a nun named Tieh-Sa-Lo (Tesara or Devasara) in 433 AD. According to Prof. Werake nuns who went to China from Sri Lanka, came from a nunnery affiliated to Abhayagiri. In the Wei-Shu, the Dynastic history of the Wei Dynasty (386-535AD), there is a reference to a delegation from Sri Lanka consisting of five Buddhist monks including Hsia-She tuo(Yasagupta) and Fo Tuo Nan TI (Buddhanandi) bringing Buddha statues to Ta-tung, the capital of Northern Wei Kingdom, at the beginning of Tai An era.(455AD.)

The Tang was one of the most powerful dynasties in Chinese history. During this period, many foreign states were interested in maintaining a relationship with China. Among them, relations between Sri Lanka and China existed both in an official and unofficial capacity. It is recorded that Sri Lankan Kings sent envoys six times to China during this dynasty. In addition to these visits by envoys, Bhikkus in both countries and India worked in close association.

Pearls and ivory as gifts

The first group of envoys, connected with this period went to China during the third year of Tsung-Chang era (670A.D.). According to Professor Werake, the Sri Lankan records mention that this delegation would have been sent by King Aggabodhi IV. This incident was also recorded in Xin Tang shu. The second delegation sent to China during the Tang period reached China in the second year of Ching Tan era (712 A.D.) It may have been sent by King Manavamma. The next delegation sent by King Aggabodi VI arrived in China during the first Tian Pao's regal year (742 A.D.). According to the records in Chinese sources, Sri Lankan envoys took large quantities of pearls, gold, gems, tusks and white cotton cloth to the Chinese Emperor as gifts. Another group of envoys, reached China during the regal year of Tian-Pao the fifth (746 A.D.) This delegation took the Chinese Emperor an ola leaf book containing The Pragna Paramita Sutra. The delegation was headed by the Bhikku Amoghavajra, better known in China as Pu-Kong.

The next two delegations sent by King Aggabodi VI arrived in China in the ninth year of Tien Pao (750 A.D.) and the first year of Pao-yi (762 A.D.) respectively. It is also recorded that this Sri Lankan King sent tusks as well as pearls and ivory as gifts. The influence of the Mahayana Buddhism could be witnessed in Sri Lanka during this period. Even in China, the development of Tantric Buddhism is evident in this period and Vajrabodi and Amoghavajra acted to spread the religion. It is mentioned in Chinese sources that a Sri Lankan bhikku named Shijiamideluo went to the famous Buddhist mountain Wu Dai in China in order to worship Bodhisattva Manjushree during the Tang dynasty. It is also possible to obtain information that this was the custom of worshipping Bodhisattvas in Sri Lanka during the period .

In the text of Lidaiminghuaji, has mentioned about a Sri Lankan artist Bhikku Vajira, an expert in Tripitaka who lived in China during Tang dynasty. He was also an excellent artist in the Indian tradition. The first copy of the statue of the Buddha found inside the wooden Dagoba of the Guang-Fu temple in the capital of Tungchin had been made by him. Accordingly, the conclusion can be drawn that Sri Lankan arts has influenced China in the past. The Buddha statue and paintings had been taken to China and Chinese artists had tried to imitate them. There had been wall paintings of four Kings inside a Dagoba in a temple in Sichuan province. It is mentioned that one of these is a Sri Lankan King.

In certain Chinese Buddhist temples, statues of sixteen or eighteen Arhath bhikkus can be seen. However, there had been only sixteen at the beginning and it had increased to eighteen. The reason for this increase is based on a book, Fazhuji, taken from India to China by XuanZang. It is believed that he got this book from a Sri Lankan bhikku whom he met in South India. It is also believed that the author of this book had been added as an arahath statue to the 16 already existing statues. It is also surmised that the eighteenth is that of Xuan Zang. It is interesting to note that Prof. Senaka Bandaranayake has mentioned that when he went to China he was shown these 18 statues and that the last two statues were those representing Sri Lankan bhikkus. Nevertheless he was unable to find out for certain the basis of this. With this regard, my view is that the book Fazhuji itself may be the authority for this belief.

Although they didn't visit Sri Lanka, Xuan-Zang and Itsing mention Sri Lanka in their works. The information gleaned from these reports would have helped Chinese people to get an idea about Sri Lanka. Itsing has recorded that some Chinese Bhikkus had gone to worship the sacred Tooth relic in Sri Lanka.

Famous tantric Buddhist monk

When we examine Wutai mountain and Sino- Sri Lankan Buddhist relations, there are two monks who are known in Chinese as Shi jia mi duo luo and bukong (Amoghavajra). Chinese sources say that Shi jia mi duo luo is a shizi guo (lion Kingdom) monk and went to Wutai mountain in the 7th century to worship Manjusri Bodhisatva there.

He was the only one who went to China for this purpose. Most researchers believe that Amoghavajra was also a Sri Lankan monk. It is a well established fact that Amoghavajra was a famous tantric Buddhist monk. He contributed a lot to spread tantric Buddhism in China. Wutai Mountain is also a place which he visited and spread tantric Buddhism. His name is mentioned even today.

Trade relations developed between the two countries during Tang dynasty. Parts of clay pots belonging to Tang dynasty period have been found in Sri Lankan archaeological excavations. It is recorded in the text by Li-Chao, named Tang-Guo-shipu, that among the foreign ships which came to Canton fort during this period, those of Sri Lanka were the largest. It is also stated that these ships came there annually.

Conclusion

China and Sri Lanka have established significant bilateral relationships since ancient times. These entailed political, economic and cultural exchanges. Buddhism played a prominent and decisive role in establishing cultural relationships between the two countries. The main forms of cultural contacts between the two countries include friendly exchanges of monks and nuns, Buddhist art, books and the sacred Tooth Relic. Although China and Sri Lanka are separated by a vast land mass and an ocean, the two nations' friendly relationship continues from ancient times.

Historical records indicate that the Chinese people, who lived in the 'Han' period, had knowledge about the island nation. Evidence suggests that exploratory diplomatic envoys were exchanged between the two countries during this period. Chinese Buddhism acquired rapid development and spread in the beginning of 'Wei' period.

The China-Sri Lanka relationship tended to strengthen during 7th- 8th centuries A.D. Ancient history records indicate that the King of Sri Lanka had sent ambassadors to the 'Tang' Dynasty on six occasions Since the introduction of Buddhism to Sri Lanka, the religion was strongly advocated by the Kings, and soon it became the state religion of Sri Lanka. Later, with the gradual decline of Buddhism in India, Sri Lanka became the center of Theravada Buddhism.

The writer is a BA (Hon) graduate of the Peradeniya University, post graduate of the Anhui University and holds a doctorate from the Shangong University, China.