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.