Following in the Footsteps of Buddha And Masters in Sri Lanka

Introduction to Sri Lanka's Sacred Landscape

We invite you to accompany us to the island of Sri Lanka. The description above is the vision of the island reported by the Buddha as he surveyed the world from his seat under the Bodhi tree, just seven days after his enlightenment. The numerous chronicles of Sri Lanka, as well as other texts, offer devoted pilgrims the promise of a sacred island, a land beyond our mundane conceptions of time, space, and ordinary travel. These annals tell the story of multiple buddhas visits and the coming of the Dharma to the island. In fact, we can think of this enchanted island, famed for its gemstones, as a jewel-like reliquary preserving countless traces of buddha activity.

Although the stories and the sites mentioned vary somewhat in each text, they all serve their stated purpose of inspiring devotion and in drawing our attention to the places blessed by Buddha activity. Scholars may approach these texts to verify dates of kings and battles, ownership of land, and social development. But as pilgrims, we can enjoy these texts the way the authors intended–with “serene joy and emotion”. 

The sixteenth chapter of the Dipavamsa relates thirteen subjects that have recurred throughout the history of the island, known in our buddha’s eon as Lankadipa or Tambapanni. We learn, for instance, that all previous buddhas designated a specific relic for the island. Buddha Kakusandha’s relic was his drinking vessel. Buddha Konagamana bestowed his girdle, and Buddha Kassapa gave his rain-cloak. In our time, the text informs us that the glorious Gotama Buddha designated a dona (a measure) of bodily relics. Thus, when we visit the sacred sites of Sri Lanka, we also step beyond mundane histories and enter into a vast extra-historical dimension.

Past masters in sri lanka

We joyfully recall the kindness of the rulers and devotees throughout history who erected the shrines and monasteries and who initiated and participated in countless offering ceremonies and festivals in celebration of the Buddhadharma. Moreover, we can remember the countless pilgrims before us who made long and dangerous journeys to encounter these sacred traces. 

The famous Chinese translator and pilgrim Faxian studied and visited the sites during his two-year stay in Sri Lanka in about 410 CE. He attested to the study and practice of both Hinayana and Mahayana Buddhism in the island and describes paying homage to the image of Avalokiteshvara near Abhayagiri Vihara. His account delights us with descriptions of the sacred sites he visited, as well as the descriptions of festivals performed at those pilgrimage locations.

We also know that many great practitioners and scholars from all vehicles were active in Sri Lanka. According to tradition, one of the sixteen elders selected by Shakyamuni Buddha, Vajriputra (Tib. Dorje Möbu) still dwells in Sri Lanka with 1,000 arhats. As one of the 16 arhats, he vowed at the time of the parinirvana to remain and maintain the Dharma until the time of Buddha Maitreya. In art, he is depicted holding a scented fly whisk which confers wisdom and control of the mind. His right hand is in the mudra of dispelling fear. He strengthens concentration and wisdom in those who work for others.

 The great 3rd century CE Madhyamaka scholar Aryadeva, the heart-student of the renowned Nagarjuna, was said to have been born (according to Buston, miraculously within a lotus) as a prince (human birth according to Taranatha) on the island. He renounced his throne, took monastic vows, and traveled to south India to study and later author the Mahayana classic, The Four Hundred Verses (Catuḥśataka). Aryadeva was also an accomplished master, counted among one of the 84 mahasiddhas. 

Beyond the Nikaya Traditions

While Theravada is currently the most actively practiced form of Buddhism in Sri Lanka, Mahayana and Vajrayana sites also exist throughout the island, including such wonders as the seven intricately carved statues of Avalokiteshvara, Maitreya, and Tara found at Buduruwagala. Rock-carved statues of bodhisattvas also are found at Kustarajagala (Avalokiteshvara) and Budupatuna. Some of these sacred images and sites were only rediscovered in the late 20th century, left abandoned to the jungle overgrowth and exploited by treasure seekers. 

The cult of Avalokiteshvara in Sri Lanka appears to have been very popular, peaking in the 7th-8th centuries with many shrines and statues found along the coastal areas and near navigable rivers. Scholars believe that Avalokiteshvara may have become a prominent figure of devotion due to his commitment to protect people from the eight great calamities. In an island nation, one of these, the peril of shipwreck, was always present. Faxian attests to the popularity of these shrines during his voyage. As modern pilgrims, when we view these monumental statues, we can pause to feel kinship with the travelers and mariners who made offerings to this bodhisattva of compassion throughout the centuries.

Vajrayana teachings and practice also flourished on the island. Indeed, the origin of the Vajrayana teachings unfolded atop Mount Malaya, the “blazing peak of meteroic iron”. There, Guru Rinpoche, transformed into the wrathful Hayagriva, and, in union with the sow-headed Vajravahari, subdued the demon Rudra. From this transformative liberation, the teachings of the Vajrayana went forth into the world, manifesting at the sacred charnel grounds where the body parts of Rudra fell.

The Chinese patriarchs Vajrabodhi (CE 671–741), and his heart student Amoghavajra (CE 705-774), translator of the Sarvatathāgatatattvasaṃgraha tantra, undertook pilgrimage to Sri Lanka before traveling on to Srivijaya, and then back to China to promulgate tantric teachings. Varjabodhi’s pupil Lü-Xiang wrote that Avalokiteshvara had appeared before his master, ordering him to travel to Sri Lanka to pay homage to the tooth relic and to climb the mountain to venerate the Buddha’s footprint. Scholars have established that these and other wilderness tantric practitioners of Sri Lanka were important in the eventual transmission of Yoga tantras throughout east Asia, especially Japan and China. In Amoghavajra’s biography, we learn that he collected over 500 important tantric texts on Sri Lanka. And on a second trip to Sri Lanka, Amoghavajra received tantric initiation from the master Samantabhadra. He was then able to grant this initiation to the Chinese Emperor Xuanzong. 

The examination of archaeological remains has also led scholars to speculate that the practice of Vajrayana on the island was not confined to regional outposts but was much more widespread than previously reported. In the last decade, for example, an inscription containing the text and dharanis associated with the Vajraguhyavajra-maṇḍala came to light at Abhayagiri stupa. The study of such inscriptions as well as new attention to physical monuments indicates that new forms of architecture, envisioned as mandalas of deities, were introduced in the 8th to 11th centuries CE. 

Accounts from Tibetan Masters

Within the Tibetan tradition, we also know tales of Sri Lanka and its key role in the spread of the Dharma. Although only a few Tibetans made the arduous visit to the island, we know that great siddhas were able to travel there miraculously. In the account of Chokgyur Lingpa’s visionary journey to the Copper Colored Mountain, the great terton mentions Sri Lanka and relates a brief history.

To reach the island of rakshas one must cross another body of water. The blessed conqueror Shakyamuni was invited here by Ravana, the son of Dradrok, Lord of Lanka. It was here that the Buddha, requested by Mahamati, taught the Sutra on the Descent to Lanka. This is also the place where the scriptures of the Anuyoga tantras descended, landing in a forest. Currently it is known as the island of Singala. The actual sacred place of the same name, significance, and characteristics is to be found on the Camara Continent. This place that you can see is its associated site.

In relation to their explanation, it is stated in the Heart Essence teachings: 

The great twentieth century Tibetan scholar, practitioner and poet Gendün Chöpel spent eighteen months in Sri Lanka, recognizing its Tantric significance while also taking the time to translate the Pali Dhammapada into the Tibetan language. Tibetan Buddhists learned of the island’s sacred sites through his extensive chapter, ‘On the History of Singahala’ from his work Grains of Gold based on his own observations as well as his study of the Mahavamsa.

  As modern Varjayana followers, we can follow Chöpel’s example and rejoice in the significance of the island and its associated histories. He begins his account by remarking on his nostalgia for Tibet once he had arrived in this island with its “immaculate white stupas and gray-haired elder monks basking in the sun”. Modern pilgrims will see notice many of the same features Chöpel observed, “At every crossroads, there is a Bodhi tree, and in front of it [an image of] the Buddha and stupas placed on the steps, a beautiful sight to behold.” He goes on to describe the elaborate ceremonies with fantastical mechanical contraptions that are displayed on auspicious days such as Vesak, celebrating the birth of the Buddha.

From Chöpel’s writings we learn that some of the monasteries (unfortunately not specified by name) housed protector temples dedicated to Samantabhadra, Avalokiteshvara, Vishnu and Skanda, all of whom were considered to be bodhisattvas by laypeople and monks. He also states that over 500 years before, many monks adopted Avalokiteshvara as a meditational deity and composed beautiful hymns in his honor.