Sumanakuta: Sri Pada (S)
At a Glance
At the wondrous mountain of Sri Lanka, nearly all the faiths of the world bow their heads in reference to the renowned footprint contained here. While Judeo-Christian traditions see this as the cradle of mankind featuring the footprint of the first human, Adam, Hindus see it as Lord Shiva's imprint as he danced the wold into creation. For Buddhists, the print belongs to the Buddha himself, and for those connected to Vajrayana, the site represents the origins of these teachings in our current world.
The Story
“In the future, intelligent beings will see the scriptures and understand. Those of less intelligence will wonder whether the Buddha appeared in the world. In order to remove their doubts, I have set my footprints in stone. ”
This next stop on the pilgrim’s itinerary figures prominently in all three vehicles of Buddhism, and is therefore especially revered. Chapter sixteen of the Dipavamsa informs us that each of the four previous Buddhas also visited this island which had been previously known as Devakuta, Sumanakuta, Subhakuta, and Silakuta.
For Other Religions
This site is sacred to followers of Hinduism, Islam, and Christianity, as devotees from each of these faiths see the footprint here as divine. Hindus worship the mountain as Sivan Adi Padham, believing that the world-creative dance of the god Shiva imprinted the footprint. Arab seafarers who were inspired by the peak, thinking it to be the highest mountain in the world revere the footprint as that of Adam. They believe that he stood atop the peak after being expelled from paradise for a thousand years of penance on one foot. And finally, Portuguese Christians who arrrived on Sri Lanka in the sixteenth century claimed the footprint to be that of St. Thomas who was the first Chrisitan missionary to the island.
Theravada Tradition
In the Mahavamsa, the 5th century “Great Chronicle,” the story of the visit is expanded beyond the details included in the earlier Dipavamsa. We learn that the Buddha made a brief detour to the top of a nearby mountain in the south-central part of the island before he engaged in his second meditation under the tree.
In this account, we hear that after his meditation upon the throne, “the Chief rose to the summit of the mountain of Sumanakuta and imprinted on a stone at the very top of the peak his footprint.” (Mahavamasa). With these words, we understand that the impression of a footprint by the Buddha was a deliberate act. According to scripture, after the enlightenment, the Buddha’s tread left no visible footprints unless he chose to leave a sign for followers. And in many places in Asia where Buddha footprints are revered, it is said that one must have the karma and appropriate devotional attitude to see the footprint.
The Buddha left this footprint as a devotional focus for Saman, one of the island’s four great protective divinities. Saman is usually depicted in art holding a red lotus and his vehicle of choice is a white elephant. He is believed originally to have been a devout Indian who, due to his great merit, was reborn as a god atop the mountain subsequently named Sumanakuta. Saman is said to reside atop the peak to this day, and to protect pilgrims who climb it. Thus, this pilgrimage site reminds us that sacred spaces are also locations where various classes of beings may come together and interact in ritual activities.
Throughout history, the kings of Lanka made extensive offerings to this mountaintop shrine. According to the 6th century Culavamsa (Lesser Chronicle), King Vijayabahu I gifted the village of Gilimalaya for the feeding of pilgrims, and set up rest houses for them on the different routes. Moreover, he paid for the maintenance of the pilgrimage routes. In the twelfth century, King Kitiinissanka (aka Nissanka Malla) became the first king to climb the mountain and mentioned it in his inscriptions which remain today. The sacred footprint also attracted foreign travelers including the great Chinese translator and pilgrim, Faxian.
In the Culavamsa, we read how successive Sri Lankan kings made offerings to the shrine and built access roads, bridges, rest houses, and stairs for pilgrims. Several of the kings made pilgrimages to the summit and hosted multi-day festivals. These royal events featured lavish lamp offerings, the installation of parasols and canopies to protect the footprint, and offerings to the monks who served as caretakers.
Mahayana Tradition
“The Blessed One once stayed in the Castle of Lanka which is situated on the peak of Mount Malaya on the great ocean, and which is adorned with flowers made of jewels of various kinds.”
The Lankavatara Sutra, ("Discourse of the Descent into Lanka") is an important Mahayana Buddhist sutra, particularly revered in the Zen/Chan tradition. In this sutra, Shakyamuni Buddha and his retinue of bodhisattvas fly to the top of Sumanakuta and engage in a discussion with a bodhisattva named Mahamati, "Great Wisdom". In some versions of the sutra text, the Buddha was specifically invited to the island fortress capital by Ravana, the king of the rakshasas.
We might wonder at the mention of rakshasas, recalling that according to the chronicles, these demons had been expelled from the island. However, we can understand that there is no contradiction, but instead the introduction of a broader view. The Lankavatara sutra centers on doctrines of the Yogacara school and buddha-nature. All beings have buddha-nature and are capable of awakening, so the Buddha could bring the demons of Sri Lanka to enlightenment instead of merely subduing them. In this Mahayana sutra, the Buddha asserts that all the objects of the world, and all appearances and experiences, are manifestations of the mind.
Vajrayana Tradition
In Tibetan, the peak known as Blazing Meteoritic Mount Malaya (Wyl. ri bo ma la ya gnam lcags 'bar ba) is the most important sacred place for Vajrayana practitioners. Vajrayana teachings originated in our world when Vajrapani, the Lord of Secrets and of the yakshas, taught the Nyingma Mahayoga and Anuyoga tantras. He expounded the teachings to five noble beings: a god, a naga, a yaksha, a rakshasa, and a human, the Licchavi Vimalakirti. See thangka. According to Khenpo Namdrol Rinpoche, Vimalakirti then transmitted the teachings to King Dza and to Nyak Jñanakumara (one of the 25 disciples of Guru Rinpoche).
The Physical Pilgrimage to Sumanakuta
The ascent is traditionally made by night, allowing the pilgrim to reach the top in time for dawn. This timing offers the best chance to see the unusual morning triangular shadow effect which is said to encapsulate the three jewels. The early morning hours also tend to be free from clouds that roll in later in the day, thus affording extraordinary views from the peak.
Most visitors climb the mountain during the pilgrimage season, which starts on the Duruthu poya day in December or January and continues until the Vesak poya in May. (In Sri Lanka, religious observance days are called poya days. The Sinhala term poya derives from the Pali and Sanskrit form uposatha (from upa + vas: to fast) primarily signifying "fast day."). Gendün Chöpel records that during his stay in Sri Lanka, about one third of the population performed this pilgrimage in season. He also notes that during the other months of the year, non-humans, including monkeys and elephants, also make pilgrimage to the peak.
In this pilgrimage season, the weather on the mountain is calmest, and the likelihood of a clear dawn at the summit is highest. Moreover, the mountainside steps are lighted during this period and little teashops and stalls selling offerings are open all night, providing a welcome rest for the masses of jelly-legged pilgrims making their ascent.
Location: Ratnapura Distict
Coordinates: 6° 48′ 34″ N, 80° 29′ 59″ E