Mahindagamanaya was more than a diplomatic mission

Buddhism was introduced to Lanka by Arahat Mahinda Thera due to the religious propaganda by Emperor Dharmasoka in Dambadiva or ancient India under the advice and guidance of Arahat Moggaliputtatissa Thera. Six others including Arahats Ittiya, Uttiya, Sambala and Bhaddasala, Neophyte (Samanera) Sumana and layman Bhanduka accompanied him.

In a way, Mahindagamanaya was a diplomatic mission from emperor Dharmasoka to king Devanampiyatissa in Lanka. However, when the composition of the mission is taken into consideration it is evident that it was more than an ordinary diplomatic mission. Arahat Mahinda Thera was Emperor Dharmasoka’s own son. For Sri Lankans he is an ‘Anu Budu’ or secondary Buddha. Arahat Sangamitta who came later with a sapling of Sri Maha Bodhi and accompanied by eleven bhikkunis, was the sister of Arahat Mahinda Thera and the daughter of Emperor Dharmasoka.

Sumana Samanera who possessed “Shadabhigna” (six-fold knowledge) viz. divine perception, supernatural knowledge and hearing, remembering of pre-existence, knowledge of the hearts of others and the various kinds of Riddhi or power of ascending and passing through the air, was Arahat Sangamitta’s son. The only layman, Bhanduka, was a nephew of Arahat Mahinda. He had attained Anagami – the non-incarnating path. The members of the mission were Arahats and exalted members of the royal family. This is sufficient evidence to appreciate Emperor Dharmasoka’s desire to establish Buddhism in Lanka.

It should be noted that the prevailing environment had been conducive to facilitate Arahat Mahinda Thera and his delegation to establish Buddhism in this country and to bring about a communal, social, cultural, economic and political revolution.

The history of Buddhist civilization in this country goes back to the days of the Buddha’s first visit within eight years after his Enlightenment. The Buddha visited Lanka on three occasions. He preached the Dhamma to the rulers and the ordinary people in the Northern, Western and Central region of the country. Hence, although there were false religionists, heretics and heathens who did not belong to any one of the main world religions, the environment was congenial for the religious, social, cultural and economic revolution as anticipated by Arahat Moggaliputtatissa Thera, Emperor Dharmasoka, Arahat Mahinda Thera and the delegates.

Arahat Mahinda Thera and the other members of the Dhamma mission stepped on Missaka Pawwa or Mihintale at a time when the king was chasing after a deer with his followers for sports. The king was terrified and dismayed to see the elegant figure of Arahat Mahinda Thera standing on the rock under the shade of a mango tree, shining brightly with circles of rays radiating from his body, appearing singly and supernaturally and calling him by his name.

“Tissa, come here”. The king thought that it was a demigod, a spirit, a ghost or a super natural being who was calling him by his name in spite of being the first citizen, head-of-state and the king of Lanka.

Presumably, Arahat Mahinda Thera did not want the king to remain exited. He introduced himself. “Samana mayan Maha Raja, Dhamma Rajassa Sawaka, tacheca anukampaya, Janbudeepan idhagatha”. “We are the disciples of Dharmaraja - the Buddha. We have come from Jambudeepa with loving kindness towards you”.

These were pleasing words for King Devanampiyatissa who was waiting for news from Emperor Dharmasoka.

According to legendary evidence, the two kings had become friends through diplomatic relations although they had not met personally. They had exchanged presents and in a letter, Emperor Dharmasoka had indicated that he had taken refuge in the Triple Gem -- the Buddha, the Dhamma – His doctrine, and the Sangha – his followers, and had requested King Devanampiyatissa too to do so. Further, it is the view of certain historians that before coming to Lanka, Arahat Mahinda Thera had stayed at Vedisagiri Viharaya in Vidisa area where he had studied the social environment, culture and the languages spoken in Lanka.

In any event, Arahat Mahinda Thera had introduced himself to the king during his first meeting and had told him about the purpose of his visit. Then he had asked certain questions about trees, including the Mango tree under which they were standing and about the king and his people, including his relatives. Presumably, these questions were to test the king’s intelligence quotient.

Realizing that the king was intelligent enough to understand the Dhamma, Arahat Mahinda Thera preached Chulla Hatti Padopama Sutta. Having comprehended the Dhamma, five hundred women including Queen Anula had attained Sowan – the first stage or path to Nirvana. He also preached Samacitta Pariyaa Sutta, Pethawattu Vimana Sutta and Succa Devadutha Sutta from time to time. One thousand people had attained Sowan after listening to Devadutha Sutta.

Undoubtedly, the objective of Arahat Mahinda Thera and the members of the Dhamma mission was to make King Devanampiyatissa and his people aware of the essence of Buddhism. Obviously, that objective had been achieved.

According to the Chulla Hatti Padopama Sutta, which Arahat Mahinda Thera preached, one should first find the way to the Buddha with the help of someone, like one following the footprints of an elephant to go to where that jumbo was. After finding the way to the Buddha, he should follow His Dhamma and refrain from Pancha Papa – the five great sins – killing, stealing, adultery, lying and drinking intoxicants. Thereafter he or she should improve his or her seela or observances and refrain from the ten demerits, viz. killing, stealing and adultery, lying, reveling in slander, vain talk, covetousness, malice and heterodoxy. One should also avoid “Pancha Nivarana” – the five closings or barriers that close the way to Nirvana – Kamachchanda - the barriers of carnal desire, Vyapada - the barriers of malice, Thinamidda – the barriers of apathy and sloth, Uddhacca kukkucca - the barriers of fickleness or instability, Vicikicca - the barriers of doubt about the Buddha, His doctrine, priests, precepts, past birth, future birth, both these births and dependant causation. He or she should then concentrate on meditation.

The society of Buddhist monks was established soon after Mahindagamanaya. After the arrival of Arahat Theri Sangamitta with a sapling of Sri Maha Bodhi, the society of Buddhist nuns was also established. The clergy preserved and developed Buddhism in this country. Action had been taken by the Maha Sangha to bring Saririka Dhathu (relics) and the Sri Maha Bodhi to the country. They played a leading role in the social, cultural and ethical development by teaching and preaching social values, laws of qualities, ethical conduct and virtues. All these had taken place after Mahindagamanaya.

Instead of believing in and worshipping Yakkas, Nagas, demons, goblins, the sun, trees, fire etc. people began to follow the principles of Buddhism and to observe Pansil - i.e. to abstain from killing, stealing, adultery, lying and drinking intoxicants.

After Mahindagamanaya, heathens and heretics had no place in society. People who earlier worshipped and offered sacrifices to the dead began to transfer merits to them in keeping with the words of the Buddha. When the people began to observe “Pansil” incidents of crime and robbery reduced and people began to live in peace and harmony.

Mahidnagamanaya had undoubtedly led to the progress in the field of education. In efforts to explain Buddhism to the people in Sinhala, the clergy had improved the language. The development of Sinhala literature is largely the result of the introduction of Buddhism. The theme of many ancient books in Sinhala is Buddhism. The Sinhala alphabet itself had been evolved from Brahmi scripture introduced to Lanka through Buddhist rock inscriptions and ola leaves of native books made from the talipot palm leaf.

There is sufficient evidence to conclude that building construction had been in a very poor condition before Mahindagamanaya. King Devanampiyatisssa did not have a suitable building other than the elephant kraal to accommodate Arahat Mahinda Thera and the other members of his mission who were visitors of the royal family.

However, within a short period after Mahindagamanaya, temples, monasteries and various buildings were constructed in every part of the country. Dagabas, shrine rooms, image houses, buildings set apart for poya days, monasteries etc. were necessary and various grades of builders and architects were brought from India. This led to the development of architecture and building construction in this country. Obviously, there was a parallel development in sculpture, painting and arts and craft.

According to Buddhism, agriculture is a virtuous means of livelihood and hence it was after the introduction of Buddhism that agriculture occupied a prominent place in the economy of this country. Construction of ancient major irrigation schemes had commenced after this period. National unity, which was extremely necessary in agricultural schemes, was based on the teachings of the Buddha.

It was because of this that ancient rulers located Wewa (tanks) Ketha (paddy fields) and Dagaba in close proximity to their palaces. Trade and commerce developed in keeping with the guidelines provided in the Singalowada and Vyaggapajja Sutras. According to the Badulu rock inscriptions, laws had been enacted to make commercial activities equitable. In the Thonigala inscriptions, there is mention of a reasonable banking system.

Consequent to the introduction of Buddhism, customs and observances of the people from birth to death had been adjusted according to Buddhist teachings. Poya days were holidays and people refrained from working on those days and attended to religious activities instead.
Rulers adjusted their systems of administration according to Buddhist teachings. Protection of Buddhism and looking after the people had been their main responsibilities. They observed those objectives by word and deed. Places and objectives of worship were protected and preserved by the rulers and they sought the advice of the clergy on important matters. The clergy, on the other hand, took serious interest in the administration of the country.

King Agbo VIII tendered aid to his mother himself before starting his day’s routine. King Parakramabahu II started his day’s work with ‘Thilakkhana Bhawana’ - meditations of three signs or characteristics of every living being, viz. impermanency, sorrow and unreality - and ended the day’s work with “Nawaguna Bhawana” or meditation on the nine virtues of the Buddha. King Parakramabahu I prohibited the slaughter of animals on poya days. The Maha Sangha mediated in the settlement of an impending war between Dutugemunu and Saddhatissa and also accompanied King Dutugemunu to the battlefield when he went for war with the enemy.

Thus, since Mahindagamanaya, close relations had been maintained between the rulers and the clergy, which affect the social, cultural, economic and political matters of the country.

(http://www.dailymirror.lk/2007/06/30/feat/2.asp)