Buddha was born in Heladiva - Preface

හැඳින්වීම 

This opportunity of publishing this book is indeed a great pleasure and is a result of researches conducted for many years. I was not restricted myself to any hindrance, any barrier or was not influenced by any external thinking but was influenced purely by the Buddhist thinking which is free, independent and mindful and it directed me for the disclosing this truth. I had to experience aggressive hardship to walk through the darkness which had covered up the glory of Heladiva (1) and to see some bright rays in it.

These researches enlightened me on the greatness of the artistic creativeness of Helaya (2) (Helayā). It was realized through these researches that the picture which depicted a big gap between the Buddha and Helaya was nothing but an illusion. The inscriptions and rocky creations played a major role there than the books and other documents. Based on all of these knowledge gathered, I was able to stand on my feet and firmly announce that the land where Buddha was born is certainly a very special treasure inherited by Helaya (Helayā).

In many cases, books written in Pali (Pāli) language had ruined and destroyed the glory of the history of Heladiva. Not only that, even the Indian Sanskrit books had continuously chased out and hit Helaya (Helayā) and his image. During the reign of Ashoka, resources of Heladiva were taken to India aggressively using the very subtle plans taught in the Kauṭilya’s (3) Economy. But, the picture given to the outside world was totally different. The traditional writers who were driven by the Indian influence used their writings very positively to lay the foundations of making Helaya (Helayā) nothing but a slave.

Ashoka wanted to maintain relationships with Heladiva to overcome the major collapse he experienced from the war, to gain the King Chakrawarthi status (4) and also to present him as pious Buddhist. For this matter, in India, he constructed the re-creations related to all the incidents of Buddha and also maintained records on them. This made negative impacts on the incidents, places and things in Heladiva which had connections with Buddha and all of them got destroyed. The re-establishment of the methodology introduced for the protection of the Bodhi (Bōdhi) tree (5) which lasts for generations can be considered as something related this matter as well.

The changing of the names of the people and the places related to special historical incidents of the Buddha’s time in Heladiva are done not only in the present day, but also in the past. This act was driven to a situation where these names of the people and places could not be traced and recognized easily any more. The covering up of the reality of a particular incident and replacing it with another is the biggest weakness to be seen in Mahavamsa (Māhavamsa). Sigiriya, Vessagiriya and Isurumuniya were few such places which were victimized by these creations and alterations.

It was attempted to highlight and take forward the visiting of Mahinda Thero (6) as something occurred after the reign of King Dutugemunu. The ultimate result of this is the arrangement of the time-lines accordingly. It is not a secret any more that Helaya (Helayā) was thrown in to a corner of low and permittivity by this act of altering the time periods. As a result of this, even to this date, the impact of this is deeply rooted in the mindsets of the people. When Tripitaka(7) and Atuwa (Atuwā) (8) were translated in to Pali language (Pāli), a special focus was given for this and the falsehood was transformed as the truth. The name of the queen of the King Dewana Piya Gamini Abaya is written in the inscription as ‘Kathiya කතිය’. But, when it is translated it to Pali language (Pāli), it is given as ‘Kathiyāni කාතියානි’. In this manner, the names and the families of the lay male and female disciples of Buddha had been altered and incidents related to them had been depicted as things happened in India.

 

Though there are facts to prove that some of the Suttas in the Sutta Pitaka had been preached in Heladiva, their names had been altered and because of that their authenticity, up to some extent, had become questionable. But we feel that the facts available to prove their connection to Heladiva are adequate. One incident for this is a news article which says that a Sutta of that nature had been preached in Heladiva. That news discussion highlighted that Sakkapaññha Sutta had been preached at cave Indasala (Indasāla). (Rivira, 2008.02.17). It had further explained that Professor Paranavithana (Pro. Paranavithāna) also had mentioned that Gautama Buddha had lived once there in this cave. (I.C. Vo.I.P.63). Not only that, it should be mentioned that even Mahavamsa Teeka (Mahāvamsa Teekā) had placed a special note on this matter. (Māhavamsa Teekā, Page 443).  There are facts to prove that many Suttas of this nature had been preached here in this Heladiva. But, all of them are not taken in to our consideration here as it is a must to analyze them further.

It is necessary to mention here that a disclose such as Sades Dahan had been dropped out from the Tripitaka. The Vargapoornikawa (Vargapoornikāwa) records that Vibheeshabhadra, the head of the army in Ritigala, was able to attend in to Nibbanav (9) (Nibbāna) after listening to this Sutta. After the Parinibbana (10) (Parinibbāna) of Arahant Vibheeshabhadra, a Dagaba (11) had been built at that place and his relics had been enshrined in that Dagaba. This is evident by the ruins found in Ritigala. It had been engraved in one inscriptions installed at that place. That inscription is as follows,

මහමත බමද ත පුත පරුමක පුශගුතෙන කරිතෙ බද තුබ (I.C.P.21)

Mahamatha bamadatha putha parumaka pushaguthena karithe bada thuba (I.C.P.21).

The fact given in Vargapoornikawa (Vargapoornikāwa) is proved by this.  Many incidents of this nature are covered by the jungles. Because of the false views of the ones who held positions in the archeological field in the initial stage, we have lost our land, the land where Buddha was born. Some are not interested in clearing up the dark shadows that they are covered up and because of this reason they are still hidden in the dark. Buddha had visited Heladiva thrice, the Mahavamsa (Māhavamsa) records. There are some who do not believe in this statement. Hence we cannot gain full confidence over the fact that the people of this nature would accept the above mentioned matter. The research conducted by us proved that the news found in Mahavamsa (Māhavamsa) that Buddha had visited Heladiva trice is something related to India and later it had been applied to Heladiva. 

I wish to pass my sincere thanks to Venerable Manave Vimalarathna Thero who gifted Vargapoornikawa (Vargapoornikāwa) to the nation  and  his  book  became  a  special  aid  to  launch  this  book.  And I should specially thank Dr. Jayarathna Pathiraaracchi who showed me the fundamentals to step in to this field. During the writing of this book, Mr. Marvin R. Perera, the free media person who used to meet me on frequent basis, had special discussions and encouraged me. A special thank should go to him as well. My heartfelt thanks should go to the proprietor and the staff of the Elation Offset (Pvt) Ltd for their support given always in printing my books very attractively. Further, our honorable meditation teacher Mr. Sahabandu who encouraged me for these researches, my friend P.S.T. Choolawansa and all others who supported me to make this work a reality should be reminded here and any merits I acquire by doing this good deed should be transferred to them.

The Author 

The author at the Nillakgama Bodhigara

1- Diva or Deepa is the island. Heladiva is the island of the people of Hela. Heladiva and Helaya were the name used for Sri Lanka in the ancient days.

2 - The person lived in Heladiva or Helaya.

3 - Chanakya or Kautilya (c. 370–283 BCE) was an Indian teacher, philosopher and royal advisor.Originally, a professor of economics and political science at the ancient Takshashila University.

4- The king of the kings or the emperor of the emperors.

5 - Bodhi tree or Bodi tree.

6 - Thero, Bhikku,Isthivara are the synonymous for the non-lay disciple of Buddha.

7 - The Tripitaka or The Three Baskets is the name for the three main divisions of the Pali Canon: The Basket of Discipline (Vinaya Pitaka), The Basket of Discourses (Sutta Pitaka) and The Basket of Philosophy (Abhidhamma Pitaka).

8 - These are commentaries; Tika and Tippani were developed as sub-commentaries for Atuwa (Atuwā).

9- This is the ultimate goal of the Buddhist.

10 - The death or the passing away of an Arahanth.

11 - The Dagaba,Chaithya, Stupa, Thupa, Seya are the synonymous used to denote the architectural monument called Pagoda by the western world.

{The English translation of 'බුද්ධෝත්පත්තිය හෙළදිවයි' (Buddha was born in  Heladiva) - Part – 1}

Translated by Amal Meemanage (amalmeemanage@gmail.com) 
 

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Who did bring the Hindu influence to Heladiva?

හින්දු ආභාෂය හෙළදිවට ගෙනාවේ කවුරුන්ද?

Picture credit - 1 - Source - www.buddhanet.net

The prime objective of the Buddha Dhamma (1) is the right understanding or the right wisdom. This is represented by the Bodhi tree (Bōdhi). We pay our homage to the Bodhi tree (Bōdhi) in memory of that quality of gratitude. But, making different offerings and ritualistic practices in front of the Bodhi tree (Bōdhi) have more connections with Hindusm than with Buddha Dhamma. There was a position appointed to perform such ritualistic practices for the Bodhi tree (Bōdhi) which was brought by Therini (2) Sangamiththa (Sangamiththā). That position was initiated by an Indian Brahmin. Those days these ritualistic practices would have been performed based on the doctrine of the Indian Brahmans. Even to this date the remains of that can be observed. Who can say that this incident is not an influence of Hinduism?

The methodology adopted for the protection of the Bodhi tree (Bōdhi) which was sent to Heladiva was not something practiced in India. Sometimes, there would have been only a position in India held by a Brahmin who was engaged in ritualistic performances in front of the Bodhi tree (Bōdhi). It can be guessed that all other positions would have been raised based on the needs of India. These men involved in the protection of the Bodhi tree (Bōdhi) had created a negative destiny for the king. This situation is explained by the Bodhivamsa (Bōdhivamsa) as follows.

“Those men of different clans of sixteen nations who were headed by Prince Bodhiguptha (Bōdhiguptha) were adorned in jewelry costumes and dressed up as the king. The king was dressed up as the gatekeeper.” (Sinhala Bōdhivamsa, Page 187). A story of this nature is found in our history. It is suspected whether this is a precedent of that incident. Whatever it is, this says that the powers of the king had been declining gradually.

After twenty years of bringing down the branch of the Sri Maha Bōdhi tree to Heladiva, the parental Bodhi tree (Bōdhi) in India was destroyed by the queen of King Ashoka, the Mahavamsa (Māhavamsa) records. (Ma.Chap.20.1-6 Stanzas). According to this, it is evident that there had not been a proper system for the protection of the parental Bodhi tree (Bōdhi). One may argue that she had that capability as she was the queen in the kingdom. There isn’t single evidence about the involvement of King Ashoka over this matter and about any minor punishment given to her by the king. When we look in to the incidents such as the assassination of the elderly Theros for the offence of Poya Kireema (3)  (Pōya Kireema), taking off the robes and chasing out of sixty thousand Bhikus and the employment of the spy service and the aggressive control of Bhikkus, we feel that there is another hidden side of this incident. (Ma.Chap.5.240-270 Stanzas).

We can assume that the system adopted for the protection of the Bodhi tree (Bōdhi) would have been considered as a subtle conspiracy by the Bhikkus, they would have worked against that, then they would have been accused over Poya Kireema (Pōya Kireema), assassinated the elderly Bhikkus and chased out other Bhikkus. The secret tunnel which was used for this task is still available as evidence. Because of this, it weakens the statement that one may make that there wasn’t a hidden, secret agenda here. The Bhikkus in India would have been opposing to the decision of sending the Bhikkus and the branch of the Bodhi tree (Bōdhi) to the birth place of Buddha, to Helbima which has the sacred Dhamma. It is not unfair to think that this opposition itself would have been the reason for the suppression of Ashoka.

Ashoka wouldn’t have ever been a Buddhist as indicated in the Mahavamsa (Mahāvamsa) and also he did not have any knowledge about the subtle teachings in Buddha Dhamma, ‘The Wonder that was India’ records. Professor A. L. Basham mentions about it as follows.

“Actually speaking, he had only little understanding over the subtle teachings found in Buddha Dhamma. Or in other words he had a little consideration over them. He does not speak anything about Buddhist Nibbana (Nibbāna) and he always mentions about the heaven.”(Asirimath Indiyawa, Page 69). (4)

The learning of this is that Ashoka did not have a great interest in Buddha Dhamma. He did not even ‘touch’ any Brahmin, but assassinated Buddhist Bhikkus. This shows the nature of his character as a ‘Pious Buddhist’. According to the statement of Professor Basham we can think that he had ever been a Hindu ruler who always planned to live as a god in this world enjoying all the sensual pleasures. Professor Basham’s statement to explain this situation is as follows.

“He never gave up his interest in expanding his empire. Instead, he compared his thoughts with the virtual qualities found in Buddha Dhamma.” (Asirimath Indiyawa,Page 67) (5)

It is clearly seen here that Ashoka had tried to expand his empire as he wished by showcasing the virtues found in Buddha Dhamma. For the further growth of his empire he had used the Buddhist robe and the branch of the Bodhi tree (Bōdhi). A classic example to be highlighted for that is Sri Lanka.

When it is critically analyzed, it is realized that following the instructions of the Brahmins, Ashoka had executed different systems to expand his empire. The act of coming in to the Order of Sanga by Mahinda Thero also had been done with an intention of coming to Lanka, Professor Basham explains this in his book as follows.

“The Paaramparya very clearly says that Ashoka’s son Mahinda who became a Buddhist monk had converted Lanka in to Buddhism. According to some other source books he is Ashoka’s brother.” (Asirimath Indiyawa, Page 69) (6)

According to Vargapoornikāwa (Vargapoornikāwa) and inscriptions found in Lanka it is clear that when Mahinda Thero visited Lakdiva, (7) Buddha Dhamma was in the status of pure and flawless. If the inscriptions spread all over the island could speak up, then they would explain well that Heladiva of that time was well developed in all the ways and was self sufficient. All these incidents had been subsided on the intention of conquering Lanka. This situation is explained in ‘Asirimath Indiyawa’ as follows.

“The note once made over a particular incident by the chronicle of Lanka which has a sympathetic birth cannot be untrue. That is the incident where it accepts, with a hint of course, that Thissa was slightly subjugated by Ashoka” (8). Doesn’t this explain that Ashoka’s expectation was fulfilled and he was successful?

The reality of the methodology adopted for the protection of the Bodhi tree (Bōdhi) which was planned out by the philosophy of Kauṭilya is explained by the Bodhivamsa (Bōdhivamsa) as follows. It was a discussion held between Mahinda Thero and the king.

The king: Venerable Sir, does the ancestry of the both secretaries who is involved in the protection of the sacred Maha Bodhi (Maha Bōdhi) place in this Lankadeepa?

Mahinda Thero: Oh, great king, yes, the ancestry is placed. But, the roots of that ancestry are not yet strongly established.

The king: When will the roots of that ancestry are established?

Mahinda Thero: Oh, great king, when will those two secretaries pay their homage with their children and grand children one day? Then the roots of their ancestry will be established.

The king: Venerable Sir, from where will they get noble women for them?

Mahinda Thero: Great king, they themselves know about the noble women for them.

(Sinhala Bōdhivamsa, Page 194)

It’s a fact that throughout the Buddhist history we found oppressive precedents for a particular incident of establishing a long lasting system for the protection of the Bodhi tree (Bōdhi) headed by a prince-ancestry. But what we can observe are the incidents which were executed by the force of the Indian influence. The incident where Sunandha Mehini becomes a lay woman again and wedded to Prince Bodhiguptha (Bōdhiguptha)  was initiated by Therini Sangamiththa (Sangamiththā) (9) based on a requirement of the Bodhiguptha (Bōdhiguptha) clan is not something to be accepted by Buddha Dhamma. Throughout the entire history (10), finding a precedent for this within the time period of Buddha is impossible. This particular act too, it can be understood, had been executed based on the rituals and the customs of the Hinduism. In order to get an understanding over Heladiva in the time of the Buddha, it is necessary to take off the mythical masks and stand on the true Buddha Dhamma.    

1 - The doctrine of the Buddha.

2 - Therini or the female non-lay disciple of the Buddha. Therini Sangamiththa is supposed to be the sister of Arahanth Mahinda Thero.

3 - This can be explained as a custom to be seen among the society of Bhikkus where a Bhikku who has attended to the higher ordination performs an act of not ‘good’ and he accepts it in front of the chief Bhikku and seeks ‘pardon’ from him.

4 - This is an English translation given for the extract of Asirimath Indiayawa and it is the Sinhala translation of ‘The Wonder That was India’.

5 - This is an English translation given for the extract of Asirimath Indiayawa and it is the Sinhala translation of ‘The Wonder That was India’.

6 - This is an English translation given for the extract of Asirimath Indiayawa and it is the Sinhala translation of ‘The Wonder That was India’.

7 - Another name given for Sri Lanka.

8 - This is an English translation given for the extract of Asirimath Indiayawa and it is the Sinhala translation of ‘The Wonder That was India’.

9 - Sunandha Mehini and Therini Sangamiththā were the sisters of Mahinda Thero.

10 - This is the history prior to the visit of Mahinda Thero.

{The English translation of 'බුද්ධෝත්පත්තිය හෙළදිවයි' (Buddha was born in  Heladiva) - Part – 2}

Translated by Amal Meemanage (amalmeemanage@gmail.com)

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Seeing and not seeing the Bōdhi tree as a non-conventional tree to Heladiva

බෝධි වෘක්ෂය හෙළදිවට ආවේනික නොවන වෘක්ෂයක් වශයෙන් දැක්ම හා නොදැක්ම

 

Seeing and not seeing the Bodhi tree (Bōdhi) as a non-conventional tree in Heladiva is based on the grips established in the thoughts of each individual. The main reason for this situation is that they have limited their thinking to viewpoints which are predetermined and had been the victims of them. When the incidents in the history are closely analyzed it can be understood that there had been a very close relationship between Heladiva and the Bodhi tree (Bōdhi).

When we ‘lock in’ our thinking that Therini Sanagamiththa (Sanagamiththā) had brought the Bodhi tree (Bōdhi) for the first time, we will limit ourselves to that point and will not see anything beyond that. The general acceptance of this limit, the limit which is highlighted in the texts, as a conventional theory is the reason for this point of view. This formation or attitude cultured from the very small age in one’s life is encouraged by frequent teachings and they do not encourage one’s self confidence to ‘break out’ them and analyze them from a new point of view. This has generated the results of total collapse of the methodology of realizing the ultimate truth disclosed by the Buddha Dhamma and instead people have become the victims of the conventional wrong point views or false views.

It was attempted to show that the Bodhi tree (Bōdhi) which was an aid for the Gauthama Buddha in his supreme Enlightenment as something not conventional to this Heladiva. This is purely due to the interest in presenting it as something established from the period of Ashoka. The ones who are not aware of the never ending conspiracies executed to destroy the sacred Bodhi trees (Bōdhi) which were conventional to Heladiva would make their statements and try to mislead the Buddhists in Lanka. The best example in driving these false views to the right path is the Bodhigara (Bōdhigara) in Nillakgama. The Vargapoornikawa (Vargapoornikāwa) records that in the Buddha’s time this place was known as an area of Bodhi tree (Bōdhi). (Yaksha Gothrikayange Aprakata Thoraturu, Page 41). This place or any other place situated close by are not recorded for a plantation of Bodhi trees (Bōdhi), the Maha Bodhivamsa (Bōdhivamsa) firmly states. Hence, anyone will understand without any doubts in mind that the attempt of showing that the Bodhi tree (Bōdhi) is not a conventional tree to Heladiva is made purely due to their unawareness.

{The English translation of 'බුද්ධෝත්පත්තිය හෙළදිවයි' (Buddha was born in  Heladiva) - Part – 3}

Translated by Amal Meemanage (amalmeemanage@gmail.com)

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Kiliweddi Bōdhi tree is a sacred object which can claim a relationship which dates back to the period of Buddha

කිලිවෙඩ්ඩි බෝධිය බුද්ධකාලීන ඉතිහාසයට නෑකම් කිවහැකි පූජ්‍ය වස්තුවකි

It is indeed a sad situation of forgetting the great chain of destructions experienced by the most ancient Bodhi tree (Bōdhi) in Kiliweddi by the ones who claim that Bodhi tree (Bōdhi) is not conventional to Heladiva. This historical sacred Bodhi tree (Bōdhi) was situated there on the roadside, was surrounded by a rocky wall and was destroyed by the traitors. Once Mr. Sivanada Sundaram, the deputy government agent (1) in Muthoor realizing the significance of this tree informed about it to the main government agent (2) on 1950-09-08.

The first step of taking off this most sacred great Bodhi tree (Bōdhi) from the land of Lanka which survived more than two thousand and five hundred years, which was not a burden to anyone, which was a sacred object for everyone, was taken in 1970. The second step was taken in 1976. All the leaves and the branches which made gentle sounds were cut off and it was turned in to a mere log. But still Sinhala Buddhists were patient. Were they not? That was not the end for these vicious executers, the uprooted this sacred great Bodhi tree (Bōdhi) totally in 1977. They sealed up the place with concrete and built a Hindu temple. What a shameful act of testing the tolerance of the Helaya in this manner?

Mr. Cyril Mathew(3), the minister who could not stand further on the destructions of the sacred Buddhist articles of this nature voiced out against them. The echo of his great voice was not pleased by the ones who were born with the genes driven for the destruction of this country, they worked for the ‘expel’ from his ministry. Someone once said that this Christian person born with the genes which worked for the destruction of our heritage had given his helping hand to the enemies of the Buddhists and once had supported for the destruction of the Dagabos and monasteries in the north-east regions.

Following the facts of the Dhāthuvamsa, the Sulu Bodhivamsa (Bōdhivamsa) says that this Kiliweddi Bōdhi tree was planted by King Kawanthissa (Kāwanthissa). We too can agree with this opinion as he was contemporary of the Buddha. We have discussed and proved this in our book Apita Ahimikala Ape Urumaya – 3.( A.A.A.U. Page 21,22). Not only that, this will be further confirmed as he is supposed to take the Vivarana (4) from the Gauthama Buddha as the father of the Maithriya Buddha.

And also the inscription in Sangakkapaliya and the inscription in Kalkulam, we can observe some similarities between the two names Girimalaka Vihara (ගිරිමලක විහාරය) and Girimahalaka Vihara (ගිරිමහලක විහාරය). Girimalaka Viharava was built by Giribadhra (ගිරිභද්‍ර), the chief commander of the army. That is explained in the Vargapoornikawa (Vargapoornikāwa). The name ‘ගරිමහලක කුමරු - Prince Garimahalaka’ is mentioned in the inscription found in Kalkulam. The word ‘ගරි - Gari ’ found here gives the meaning ‘ගිරි - Giri ’ . Based on this information it can be assumed that these two Viharas (5) were built by the father and the son. Therini Kavilaasha Agnipaali was the Queen of Girbadra, the chief commander of the army. It can be assumed that based on the request made by her King Kawanthissa (Kāwanthissa) may have planted this Bodhi tree (Bōdhi).

1 - Upa Disaapathi in Sinhla language.

2 - Maha Disaapathi in Sinhla language.

3 - Kaluwadewage Cyril Mathew (c. 1912 – October 16, 1989) was a Sri Lankan politician and a writer.

4 - The Buddha in the present will announce or name another one, a Buddha Aspirant - Boddhisatta, as the next Buddha.  Or one Buddha would announce his prophecy over another Noble One who will be the next Buddha. This act is called Vivarana Ganeema in Sinhala Language. In this case the Buddha in the present would announce the father of the next Buddha as well.

5 - The Vihara is the residing place of the Buddhist monks.

{The English translation of 'බුද්ධෝත්පත්තිය හෙළදිවයි' (Buddha was born in  Heladiva) - Part – 4}

Translated by Amal Meemanage (amalmeemanage@gmail.com) 

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Thopasa is Thapassu. Isn’t it?

තොපශ යනු තපස්සු නොවේද?

The question of how the Buddhist names in Heladiva were changed in to a different direction should be handled with utmost care. We can assume that this change would have occurred when Tripitaka texts originally written in Hela language were translated in to Pali language (Pāli). The doubt over this arises with the incident of setting fire to texts written in Hela language and safe guarding the texts written in Pali (Pāli). Doesn’t this suggest that we were the victims of a serious transformation?

It is my attempt here to highlight an incident of that nature. The Pali phrase found in the Sixth Vagga in the Ekakanipaatha Ethadaggapāli in the Anguththra Nikaya is as follows.

" එතදග්ගං භික්ඛවේ මම සාවකානං උපසකානං පඨමං  සරණං ගච්ජාන්තානං යදිදං තපස්සභල්ලිකා  වාණිජා,"  

“Ethadaggan Bhikkawe  Mama Saawakaanan Pathaman Saranan Gajjaanthaanan Yadidan Thapassabhallikaa Vaanijaa”

The footnotes found here say that the word Thapussa (තපුස්ස) and also word Thapassu (තපස්සු) had been used there. What is evident here is that certain changes occur in translating the names in to Pali (Pāli) language. It can be proved with facts taken from the inscriptions that this merchant called Thapassu was the first lay disciple, Upāasaka, found refuge in the Buddha Sasana (1) (Sāsana) and he was a person in this Heladiva. According to Heladiva language his name was “Thopasha - තොපශ”. It has been taken as Thapussa (තපුස්ස) in to Pali (Pāli) language. Because of the lack of knowledge for the term in Hela language this has been taken as Thapussa (තපුස්ස).

7 " ගපති තොපශ ලෙණෙ ගොතම ශමනෙ පතිටපිතෙ."(බුදුසරණ 2008-03-21)

7 “Gapathi thopasha lene gothama shaman pathitapithe.” (Budusarana 2008-03-21)

“Thapassu, the chief of the house build (this) cave for (the use of) Gauthama Buddha”

This has been built for Buddha. But it does not mean that Buddha had come and accepted this, one may say. As there are more inscriptions related to this matter, these kinds of arguments can be defeated. The ones who believe in that Buddha had lived in India, due to the unawareness of the false views, may attempt to take this incident also as something happened in India. But this Helaya (Helayā) who was the very first lay disciple of the Buddha was a member of a noble clan and it is explained in the next inscription.

370. " ගපති තොපශ ශුමන කුලශ ලෙණෙ ශගශ දිනෙ අගත අනගත චතුදිශ ශගශ පශු විශරයෙ" (I.C)  

370. " Gapathi thopasha shumana kulasha lene shagasha dine agatha anagatha chathudisha shagasha pashu visharaye” (I.C)

Ones who interpret this give totally wrong interpretations for this. This clan is a sacrifice or a poojaa by Thapassu, the chief of the house and that is cultured by the mental strength and the purification taught by the Buddha Dhamma. There is evidence in the inscription discovered from the cave Dyānya (2) in the Vasaabu Mountain that the members in this generation had been engaged in training the mind and meditations. It is given as follows.

" ගපති තලනගර ශුමන කුලහ"

“ Gapathi thalanagara shumana kulaha”

According to this inscription the members of this family had been engaged in activities such as meditations. Above mentioned inscription is a result of a particular research. Hence, it can be proved positively that Thapassu mentioned in the Sutta was a Helaya (Helayā).

 1 - Śāsana (Sanskrit), (Pali: sāsana) is a term used by Buddhists and Shaivites to refer to their religion or non-religion. It has a range of possible translations, including teaching, practice, doctrine and Buddha Śãsana, which means "The teaching of the Buddha" (of which there have been several). Since in Buddhism there is no divine god the term is considered more accurate than the word "religion" as it denotes an adaptable philosophy and practice rather than a non-changing divine call from an all knowing god. Also, for many Buddhist outsiders the term religion implies faith; some might argue that faith is not a necessary feature of Buddhism, based in spirituality and logic, thus making śāsana all the more useful a term in definition. Sasana may also refer to the 5000 year dispensation of a particular Buddha. That is, we are living in the sasana of the Śakyamuni Buddha. (Source-Wikipedia, the free encyclopedia).

2 - The cave of trance.

{The English translation of 'බුද්ධෝත්පත්තිය හෙළදිවයි' (Buddha was born in  Heladiva) - Part – 5}

Translated by Amal Meemanage (amalmeemanage@gmail.com)

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